The record-union. [volume] (Sacramento, Calif.) 1891-1903, 1891-02-01

post-apostolic age, the middle age, and
the modern age have alike been standing
on rotten foundation, for the harmony
OF early Christian belief, the so-called
Catholic faith, on which they rest, was
achieved by an audacious imposturen
The Ch71stidn Leader (Univ.) says:
Professor Hincks of Andover examines
in detail DIR. Martineaus criticism of the
Gospels, contained in his last work on
The Seat OF Authority in Religion and
easily convicts the angelic doctor of cap
ital errors. The case against DIR. Martin-
eau might be made even stronger than
Professor HinckS has made it, So long
as an aSSallant OF the genuineness of the
Gospels confines himself to assumptions.
differences from general statements, and
criticism OF dlscrepant testimony III the
synoptlcs, all goes smoothly with him.
But the moment he begins to deal with
historic facts and to argue from them he
is encompassed with dangers. For the
truth is that no one of the several tbeo-
rles, more or less ingenious devised to ac-
count for the facts, fits in with halfofthem.
1t comes to pass that every theorist fur
nlshes the means of disproving his own
contention. DIR. Martineau is no excep-
ton. He argues no less than four diff
1erent dates for the composition of the
Gospels; and his argument under the
supposItlon of one date is utterly de-
structlve of his reasoning based on an
other date
ut is apparent that DIR. Martineau,
learned and acute as he is, has never
mastered the subject of the Christian evil
dences; and quite as apparent that he
follows blindly guides who, whatever
their knowledge, are dominated by a bias
fatal to the judicial determination of the
question. One who reveres DR.. Martineau,
ana who has learned to accept him as an
a,utnoTlty In the highest realms of human
tnougnt, experiences an unwelcome
reyulsion as he finds him, in another
department., blunderer and a retailer of
thrlce-ex ploded fancies. Prof. Hincks'
closing paragraph expresses what we
beileve must be prevalent, painful
rehection,. that lofty mind, leaving the
realm of truth in which it is at home. and
entering new fields and using untried
methods, may fail to show its best DOW
efs, may be taken captive by prejudice,
may neglect to give its conclusions thor
ough testing, and may therefore make
assertions not worthy of it's noble fame.'''
Answering to it's own Question SPA
tlonallsm or Positive Religion; Which?''
Inc Unitarian ReUieao says: "The business
OF the former is mainly negative or prepa-
ratory. The latter includes, it NAV be. a
profounder understanding Of some things
which rationalism has been apt to over
look. THESE things have in a large meas
ure been hidden from some of us by svm
| bols and wells, some which the critical
underStandlng-justif in so doing by
the mistaken and even disastrous use
maze OF them-has been obliged to rend
away, without so much as caring. for the
present, to see what lay beneath. That
, Mnlch lay SO hidden was an element of
/ o.
any, when once recognized for what If
is, the most important and significant ele-
ment OF all. 1t is not likely that a single
one OF those dogmaS-Such as the mystery
OF the TRINITY, atonement, eternal iudg-
ihent, regeneration, or original sin-is
without Its counterpart in some phase of
human experience, of profound moment
10 us Ii we could only see what it really
Is, yet so travestied, disguised and abused
IN m the theologies of the past, that we have
discarded 1t almost angrily. perferrinp to
stand under the naked heaven alone.
rather than accept what so affronts our
better conscience. And yet the loss we
nave thereby incurred, or are liable to in
| cur, is almost infinite, if we would COM
prehend something of the deep mystery
of our life."
The Cdristian Union says: against
all doctrines that put any Limitation unon
the mercy of God, we believe and teach
that GODS mercy is infinite and illimit-
able; that it is not limited to any race.
nor TO any elect; nor to the baptized: nor
to the believers of any creed; nor to the
possesSors of any experiences; nor to any
conditions OF conduct or character, past
present, or future; nor to any epoch, age,
or men. We believe the teaching of the
Biple to be that Jesus Christ lnanifests
God, not part or phase or aspect OF God
put Tod IN his entire moral character:
that he is the same yesterday, to-day. and
for ever; and that his mercy endureth for
ever.
but universal forgiveness is not the
same as universal salvation; nor mercy
Tor all the same as heaven for all. If we
were CalviniStS of the John Calvin type.
II we dlsbelieved in the freedom of the
Will, If we believed that the question of
each souFs salvation, that is, of each in
dividual character, was determined by
God, and by God alone, we should hold
and teach Universalism But we hold
that virtue consists in the voluntary
choice of righteousness by a soul which
is absolutely free to choose between rood
and evil, light and darkness. righteous
ness and sin. God can persuade, can in
1uence, can help, but no one, not even
God, can make the choice for the indi-
vidual. He must make it for himself. He
who believes that all men will finally be-
come the children of God must found this
belief upon the conviction either that God
can decide this issue for every man. or
else that every man will finally decide it
as God would have him decide it. We
distinctly disbelieye the first proposition,
and we see no adequate ground for be-
heving the second. On the contrary, such
intimations as are afforded by the course
of life and by the hints of Scripture, indi-
cate that there are intelligent moral
beings who will finally, definitely, and in
spite of all divine influence, reject the
good and choose the evil. So long as they
exist, the divine mercy will still desire to
reclaim them, but they will be irreclaim-