The New York herald., 1879-02-03
STANDARD HALL.

THE PRACTICAL WORK OF FREE RELIGION-LEC-
TURE BY MR. FRANCIS e. ABBOTT.
Mr.. Francis E. Abbott. of Boston. yesterday took
the place of Professor Felix Adler, who had been
called to Cincinnati to deliver 0ourse Of lectures on
the "Rising Religion" Mr.. Abbott's lecture was en-
titled "The Practical Work Of Free Religion" He
said: so soon Romish Christianity and free re-
lgion distinctly apprehended as based on two
incompatible principles. authority and liberty,
it becomes very clear that Protestant Chris
tanity is merely transition from one to
the other-a feeble compromise between the two,
necessary in history. yet impossible in logic Every
compromise between contradictory ideas is transient
because in the long run logic governs history. The
protesting spirit appears within the Church ITSELF
sternly repressed, grows by opposition. and finally
rends the Church in the interest Of freedom. Each
generation has carried the protest little further
until at last, coming to full self'consciousness.
the human soul declares itself absolutely
free from every species of priostly rule-issues
from the confines Of Christianity into the
lmitless liberty Of free religion. Observe the steps
of the process Rome builds the authority of the
Christion represented by Pope, Church, tradition
and Bible. Episcopacy protests against the Pope.
but accepts the Church and tradition well as the
Bible, and thus only mperfecty Protestant in the
common meaning of the word. Puritsnism protests
against the Pope the Church and traditions accepting
the Bible sole supreme authority and thus occu-
pies strictly Protestant ground as commonly under
stood protests against & the Pope. the
New Testament in whole or in part. and recognizes
the Divine authority of at least the words Of the
Christian. This is to reduce authority to its min
mum. To give up the authority of the Christian
would be to give up authority altogether. But Id
in the Church the spirit of free religion has
respondingly increased, and to-day 1t affrms that
man is at last able to stand alone. Thus has the
circle of authority by degrees to
and dimensions until at last it disappears.
The homage of Christianity is passed and the soul Of
man attains its majority its spiritual franchise.
Plant an acorn in a flower pot and it will grow
until at last either the pot must break the young
oak die Free religion is the acorn planted in Chris,
tianity rather Christianity is the itself con-
tanning store of nourishment without which the
young oak of free religion could never begin to
grow; but the vigorous plant exhausts its
stored up food, strikes root into the ground, and
while the decays thrives the juices Of it's
ESsry rsaon which, ss yadas%
is based on the authority OF an individual
priesthood can be provisional only; it enslaves the
to great reputation. and merely prepares the
way for the freedom that must come. Free religion.
therefore, is not strictly speaking. development Of
Christianity. but rather development Of humanity
in Christianity.
THE MERIT OF THE NEW SYSTEM
The question arises What practical good is free
religion going to do in this word? Unless it aims
to practical good snd Is able do It, 1t is not
religion but free philosophy-a very good thing in
its place, but powerees to elevate the practical con-
dition of man. Unless free religion can do more and
better for men than Christianity Judaism has
done, 1t will never thrive or spread What, then,
will il do for them, individuals and race? The
Society of Free Religion is band of earnest men
and women aiming at universal human welfare, and
doing all the good they in their immediate
neighborhood 1t thus represents, a small scale,
republic of humanity, which 1t labors to establish
on a great scale 1t is a centre of true intellectual
social and religious lfe inspiring all around with high
enthusiasm for truth righteousness and love, and
devoting itself unremttingy to the prevention and
alleviation Of all human miseres What, then shall
be its terms of admission, its bonds of union and
condition of fellowship? 1t is in this respect that
the Society of Free Religion differs most fundamen-
tally from the Christian Church. The last named,
when calling itself liberal expects from all who
join certain faith in Christ and Difference to His
authority teacher. Lord and MASTER thus imposing
a creed of greater less comprehensiveness all
its members But the Society Of Free Religion makes
inquiry what man believes whether concerning
trying to help each other and all fellow men;
will you Join us in the work?'
The lecturer continued to demonstrate that the
ciety IL based human nature itself, wide M hu-
manity in its aims and hospitality and not creed
profession OF faith OF kind. As individuals the
members may hold whatever creed or opinions they
hold true. All the members whether believers
disbelievers in God. whether Christian Jew, Mo-
hammedan pagan. have equal rights and meet on
equal terms, finding their common sympathy and
purpose all-sufficent bond of union. When
truth alone is sought prejudice dies away,
the hearts of men softcned by the
rays of mental kindness, and all who long to
make the world better, happier and holier may join
hand to hand. shoulder to shoulder in the noble
task. This il the character of the society that
worthily and intelligently plants itself tree
ligion. Mr.. Abbott closed by paying high tribute
Of praise TO the Society for Ethical Culture for
lgion. their establishment of the Free kindergarten,
Workingmen's Lyceum and School Tor Ethical
Studies. The lecturer loudly applauded during
the progress and at the conclusion OF his DISCOURSE