Cincinnati daily press. [volume] (Cincinnati [Ohio]) 1860-1862, 1860-06-04
Rsu,slsn Made Essy.


diversities Of creeds, work which it began |
by declaring First that religion, as taught |
by the Apostles, contemplated such diversi-
ties and then pronouncing them merely in
telIectuai differencesp which did not affect |
the faith, thus separating the faith from the
intellect very intellectual religion.
The next point laid down was as follows:
oTbus far. then, we see that the differences
in Christian Churches are mere diUersities,
without affecting the unity or presenting
any serious conflicts Of faith. That there
are other and deeper differences of doctrine,
is not 20 be denied; but here we beg our
readers to remember thnt Christianity is not
a doctrine, but life--a life Infused into NOR
tai beings, that they may become immortal
in glory, enjoying perpetual ana perennial
felicity"
The differences being mere diversities, our
readers viii observe, puts quite different
complexion on the matter. If the writer
had added to this the further revelation that
the diversities of creed are mere differences,
he would have had the whole question under
his control. t1f .W tr.ur
lleChristianity is not doctrine but a life
infused into mortal beings, that they may be-
come immortal in glory True, but can
one have Christian life without sound doc
trine2 "By faith are ye saved" said st.
Paul; and what is faith but doctrine? Are
not Christian doctrines called ''The Articles
of Faith2" II seems TO us that this defni-
ton of Christianity Is uttering vain words
without progress; while il implies that NOR
tails "may become immortal in glory,
enjoying perpetual and perennial fell
city," without regard to their belief in
Christian doctrine-N plan which would
transfer to Heaven the irrepressible theo-
logical conflict of this world. But the
proposition by which the Christian unity
of all denominations is established, is that
dAll Christians agree in the vital truths of
Christianity This is undeniable. A Chris
tian who did not believe in the vital truths
Of Christianity, would he paradoxical Chris
tian, which, we take it, would be very differ
ent from an orthodox Christian. But who is
to decide which doctrines are vital and essen
tial TO salvation; and which are not essential,
and therefore may be believed or not2 Lib
erty to pronounce doctrines not essential,
seems considerably more dangerous than un-
belief The Gazette says that all Christians
believe in certain vital truths. How are they
decided to be vital truths? Because all Chris
tians believe in them. Who are Christians
They who believe in certain vital truths. By
cavorting in this see-saw way, the Gazette
gets at the essence of vital truth. The pro-
cess is the same as the popular formula that
Il L., hao n
they accept evangelical doctrines; and GER
tain doctrines are evangelical because they
are accepted by all evangelical churches.
With pain we are obliged to say to the
Gazette that none are SO liberal in matters OF
faith as they who are indifferent to all relig-
ion The reason for this is that indifference
to religion always leads to liberality in mat
ters Of faith.
The writer in the Gazette specifies the doc
trines which all Christian Churches agree in
and which therefore are established as vita
doctrines which all Christians must believe
These churches he specifies, as follows: thu
Roman Catholic, the Oriental Churches, tn
Church of England, Calvinists and Luther
ans. The rule that vital religious doctrine
are established by preponderance of mum
bers or of churches is certainly a novel one
We doubt if it is any safer now than it eve
was. If true, Christ was justly crucifed, 70
all the evangelical churches of his day pro
nounced his doctrines blasphemous. If true
the noble army Of martyrs was justly burn
at the stake, for all the orthodox churche
condemned them for heresy. If the doctrin
of majorities, or popular sovereignty, is Il
govern Christianity, then the road TO de
struction is the true way, for we are told II i
vastly more travelled than the other.
The danger Of attempting to establish
broad and easy Christianity--a fold that will
take in both sheep and goats-is suficientl
illustrated by the GGzette's list of vital doc
trines. We copy the inventory: 1r HV-
"All Christians believe-lst that there !
one God; I'd, that he is a being of infnit
perfection; Sd, that he directs all things
his providence; 4th, that it is our duty to lov
him with all our hearts, and our neighbor {
ourselves; 9Th, that it is our duty to repent
the sins we commit 9Th, that God pardon
the truly penitent; 7th that there is a fi1tuI
state of rewards and punishments, when a
mankind shall be judged according 10 the
works; 9Th, that God sent his son into Ii
world to be its Savior, the author of eterni
salvation TO all that obey him; 9th, that he
the true Messiah; 10th, thathe taught, workt
miracles, suffered, died and rose, as is relate
in the Scriptures; llth, that he will her
Bfter make second appearance on the cart
raise all mankind from the dead, judge IL
world in righteousness, bestow eternal Ii
on the yirtlfous, and punish the workers
jniquity."
"All Christians believe that there is OF
God" st. John said, "There are thr
that bear record in Heayen;" but the vii
doctrine of the Trinity is left out Of the @
sette platform, for Christian unity. T
temptation and crime Of our first paren
and consequent fall, condemnation and tot
deprayity Of all mankind, the very corn,
stone of the divine plan of salvation, is
left out, for the sake of Christian uni
consequently we have a -Redeemer witht
any lost humanity to redeem; Savior 81
on earth to be crucifed for naught. 1t see
to us that there can hardly be any plair
denial of the Redeemer than this denial
the necessity for redemption, 'A'''''a'
The effort to trim Christian faith for ed
going, is not more remarkable for
vital doctrines left out than for /
1ooseness Of language with those whi
are included, are expressed; and the