The Universalist. [volume] (Chicago [Ill.]) 1884-1897, 1886-10-09

teaches. In all this, then, which con-
stitutes the very heart and core of
Christianity, we are at one with Christ.
We pass on, therefore, to that doc
trine in which we are supposed to differ
from Christianity; to that doctrine in
which we are supposed to affirm some
thing that is opposed to Christianity,
or that is beyond Christianity. We
affirm that this life of God in Christ is
to be realized in every human soul, not
only that every soul ought to be like
Christ, but that every soul will be like
Christ. This is the distinguishing doc
trine of our faith, that the life Of God
in Christ shall be ultimately the life of
every soul created by God.
1t will be observed that this doctrine
cannot be verified by experience. We
cannot convince men of it's truth by
showing them the salvation of the
world, for the world is not yet saved.
1t is an inferential doctrine. 1t is a
doctrine inferred from the principles
and teachings of Christianity. 1t is
deduced from the philosophy and the
word of the gospel. It appeals there
fore to faith. 1t cannot be shown in
actual life; it can only be shown to the
rational soul. We cannot see it; we
must believe it. Nevertheless if it can
be put beyond all reasonable doubt, if
it can be shown to be legitimate in
ference from the principles and teach
ings of Christianity, then it is as worthy
of belief, and is as really, Christian
doctrine as though it was matter of
experimental knowledge. Now Chris
tianity has certain postulates. 1t lays
down certain things as fundamental
| truth.
I. 1t postulates God. 1t affirms his
existence and his perfection. But a
perfect God necessitates perfect Gre
alton, not in time but in eternity.
Time is no element in the economy of
the Infinite. Time is limitation, eter-
nifty is without limit therefore it is in
eternity, not in time, that we are to
look for the perfected work Of the
Infinite. No matter, therefore, how
long it takes, as measured by human
standards, for God to complete his Gre
alton when it is completed, it must
be perfect. But man is in existence,
he has come forth from the hand of
God, and begun his march toward the
eternal good, therefore he must event.
ually reach that good. If not, then
God is not perfect. A perfect destiny
for man is involved in the postulate Of
perfect Deity. You cannot have a
perfect Deity unless you have perfect
destiny. Mar that destiny and you
mar that Deity. Take ray of light
from mans ultimate glory and you take
a ray of light from the glory of God.
Make mans destiny anything less than
perfect, and just so much less do you
MAKE the character of your Deity.
These two things go together and you
cannot separate them.
A perfect Deity necessitates per-
feet destiny; and if, therefore, in
thought, you make mans destiny less
than perfect, the tendency of your
thought is atheistic; for, as DR.. Thomas
says, ITO think of God as less than
perfect, or as being that might be
better, is not to think of God at all, :"
that is, it is to be atheistic in thought.
Here, then, in the very primary rostu-
late of Christianity, is involved the ul-
innate perfection of humanity. Man
is the progressive spiritual creation Of
the perfect God of Christianity; there
fore he must at last be perfect even as
our Father in heaven is perfect.
But again, Christianity postulates a
certain definite character for God. He
is the Father, the Father of the spirits
of all flesh. This is the doctrine that
raises Christianity above all ethnic re-
ligions and makes it the universal and
the absolute religion; and the truth of
this doctrine is hardly questioned at the
present time, unless it be by some be-
nighted bishop of Chicago. But it is
the law of posterity to seek the highest
good of its children. This is the all
controlling and absolute law of the
paternal nature. But the highest good
of Gods children is God, is his will,
spirit and life; hence God must seek
the good for his children, must seek to
make his children obey his will, imbibe
his spirit and live his life.
But the law Of anything Is the
measure of its destiny. Tell me what
the law of thing is and 1 will tell you
its destiny. The law of water is to
run down hill; therefore its destiny is
equilibrium, the lowest level. So, the
law of the paternal nature being to
seek the highest good of its children,
therefore the destiny of that nature is
to find this highest good. But the
highest good of Gods children being
God, being his love and life, therefore,
it is the destiny of God, the destiny
of his paternal nature, to find his chill
dren in the enjoyment of his own love
and life.
The destiny of the paternal nature of
God is to realize itself and find its own