Worcester daily spy. [volume] (Worcester [Mass.]) 1850-1888, 1872-02-27
Letter from Boston
New BOoks-W. Figuier-PFOfessOr Par
sOns-Dr. BaTtOl-Dukc of Somerset.
lrRoM OUR REGULAR CORRESPONDENT
BosToN Feb 26 1872

Among the new books are several on religious
or theological subjects, which it is worth while
to read; their points Of agreement are quite
as striking as their points of difference. Figuier,
in his Tomorrow of Death, describes in detail
the life which comes after this, but he reckons il
as only one step in the development of life from
the lowest forms to the highest life of soul with
out form, whose home is the sun. He has no
interest in what is called revelation, or in the
Christian reli zion, excepting so far as it har
monies with his theory, which is founded en-
tirely on science. He believes this theory ex-
plains the existence of evil, and all the other
problems of the world; and his moral teaching
is clear and vigorous Our use of this life de-
termnes our place in the next; every selfish or
unkind action injuries us, keeps us back in our
progress; all animal pleasures, all ignorance are
weights holding us down from the sphere to
which we should ascend; so he breaches the
purest and noblest morality.
We should like more space 10 compare some
Of his views with those of Professor Parsons
book on "The Infinite and the Finite" Mr..
Parsons assumes the existence of God but saws
afterwards, that although it does not admit OF
proof in the natural sense of the word, it admits
of certainty of higher kind. Figuier substan-
TALLY agrees with bin. But while Mr.. Parsons as
sumes Immortality also, the more audacious
but less doomatc Frenchman undertakes
to prove that, and thinks he succeeds
Mr.. Parsons has great deal to say about the
natural and the spiritual faculties of man; the
former investigate AMI master the external uni
verse; but to the latter eve owe whatever we
have of thought, or hope, or belief of an immor
tai life and of personal Father of us and all
things" He goes on to say that to-day utter
unbelief of religion is to be found mainly in
those two classes of human beings who stand,
as to the exercise of the natural faculties, at
the opposite poles of human nature, the lowest
savageS and the most eminent scientists; in
both the spiritual faculties are barren, silent,
almost dead. Indeed, at no period within the
records of history have the spiritual faculties
been, in proportion to the natural faculties, so
feeble, so inactive or SO unfruitful as now. Yet
this sad truth is not generally acknowledged for
it can be seen only by these faculties which are
now so feeble. They are not quite dead, but
their uttcrance is distorted by the influence of
the natural faculties, which, Mr. Parsons repeats
with emphasis, can of themselves tell us moth
ing concerning God or immortality. These
spiritual faculties depend for their foundation
of exercise and growth entirely upon revelation.
That is the only means of obtaining any idea of
a personal, infinite God. Revelations must be
multifoTm and progressive, TO be adapted to va
ried ages and races. They have always been
given through some use of the natural
faculties. Mr.. Parsons mentions four of
these revelations. The first was made
to the prehistoric church, by means of |
between matter and spirit. |
This doctrine of correspondence is partially ex-
planned. The second revelation was the Old
Testament, when the wisdom of God took pos
session Of the pens, hands, minds, memories
and thoughts of the writers of that book, and
suspended for time their personality and free
dom. But part of the earlier word, composed
by correspondence and without literal truth,
was placed as an introduction to this second
revelation, and extends into the eleventh chap
ter of Genesis The Christian revelation is the
third mentioned; and the second coming of
Christ is the fourth. He promised to come in
the clouds of heaven, and he has so come, for
clouds correspond to and represent the literal
sense of this word, and the second coming of
the Lord is the revelation made by his agent
and servant, Emanuel Swedenborg. This latest
revelation is in advance of all that have come
before it; yet none can receive it who are not
favorably disposed towards it, for all religious
truth will be rejected on rational grounds, by
those who do not love it, and will only convince
those who do love it. But here Mr.. Parsons
pauses-instead of taking the next logical step
he lnierposes humility, and says 1--WE do not
think that we personally are in advance of all
that are outside our boundaries Radically
different as Mr. Parsons aud Mr.. Figuier are in
most of their opinions, they agree substantial
~ IN what Is oil universal interest, the state of
life Immediately after this, in a body and organs
OF spiritual substance; and home and world
ofspiritual substance, as exquisitely adapted to
our organs and scnsories, as this world now is
They both believe III the very noblest and most
selfsacrifcing life here as a preparation for this
more spiritual one. Mr.. Parsons notices in this
connection, that although there are associations
formed to overcome every form of vice, miscon-
duct, and misery; though poets, orators and es-
call, yet in no constitution, platform, poem,
speech, or essay, is there an argument founded
upon the necessity of preparing by life in this
world for a lille which is to come. And this
leads the author into a discussion of natural
and spiritual goodness where we can
not here follow him. He agrees with
tlguier in dislike of spiritualism, consider
ing It cogent proof Of the present fcebleness
Oh tue spiritual faculties. The correspondence
between divine love and heat; the statement
that heat is the form which divine love
p"'s on when it comes down into
nature ana operates there seems TO
have some kinshp with Figuier's idea that
love is fame, and the final home of pnre so,l, l.
the sun. The existence of evil does NOT ,ro,blo
our authors; To Figuier it is only imnerrac,
development; Mr.. Parsons disposes of il with
the argument that if the power of becoming had
We're taken from man he would lose the power
oil becoming good; and DR.. Barto saws.
Abolish the so-caled evil, and you abolish the
good. Patience, forgiveness, commiseration
magnanimity are conditioned on human defects /"
Mr. Parsons has an earnest chapter on the SELF
hood Of man; and DIR. Bartol, in a fine tribute
TO Mr.. Alcott, commepds him because che has
held by seJbood as the sheet anchor Of creation
and rendered a service for which his memory
will be honorable and dear" These ikenesses
in contemporaneous books are interesting to me -.
but must stop telling about them. Part OF
Mr.. Parsons's book is pretty hardiaud dull read
ing, but be says some good things about the
difference between strong and wise religion;
and he dsposes Of the doctrines Of predestination
and Generalization with a crispness that is very
funny To God there is no time, so we cannot
speak Of anything in him as before or after.
20 wonder he does not believe in spiritualism,
ior' Il 1t were true, Calvin and Jonathan Ed
Waru' would rap at him till they made both
night and day hdeous.
DR.. BartoPs Radical Problemso is A series of