Morning journal and courier. [volume] (New Haven [Conn.]) 1848-1894, 1893-01-30

inspiration. He had seen the beati6c via
ion, even the face of God in Jesus Christ,
and 1t was reflected in the face of every
child of humanity. Year after year he
kept on repeating these great truths-the
brotherhood of God, the sonship
of man; Christ the revelation of
God and the revelation of humanity
Christ revealing the glory of God and the
glory of humanity in his perfect life of
love and obedience, and reconciling them
wherein they differed-this was his theo-
logy and the unfailing theme of his preach
ing. 1t came to be and is to-day, the
dominant theology of his city. There is
still then an emphatic and urgent Unitari-
anism and ritualistic Episoopacy, and
narrow orthodoxy, but they do not stand
as the religious opponents of the thought
ept in Bishop Brooks. His funeral, at
which it presented itself as one universal
mourner, meant that and that only; 1t was
an endorsement of the principles of his
preaching. Boston believed not only in
the man but in what he taught. He was
| indeed a citizen to be proud OLA king
amongst men, splendid in his gifts aud su-
perb in that one respect which most calls
| out acknowledgements, but 1t was not
| these things that bound the people to him,
but his ideas. Boston believed not only in
him, but In the truths he preached.
It was his achievement in hfe-that he
led the people about him into the very
| secret of Christianity, and made them see
| and feel it.
His presentation of 1t will not bear q
doctrinal statement and in that lies its
strength. He did not hold truth as dogma,
| but as spirit. There are three forms per-
| tanning to the Christian truths: They are
| true as facts; they are true as doc
| trines intellectually apprehended; they are
! true as spiritual experiences to be realized.
| Bishop Brooks struck directly for the last
| In the spirit he found the truth; and only
as he could get it into spiritual form did
he conceive it to have power.
1t was because he sumed the facts as
| true in the main, refusing to insist on petty
| accuracy, and passed by doctrinal forms
concerning which there might be great di-
| vergence of opinion, and carried his thought
| on into the world of the spirit, that he won
| 80 great a hearing and such conviction
| Of belief. For 1t is the spirit that gives
common standing ground; it says sub
| stantially the same thing In all men. Speak
! as spirit to the spiritual nature of men
aud they will respond, because in the epirit
| they draw near to their common source
and to the world to which they all belong.
| It was because he dealt with this com
| ,.a+nro +hat ha Vac 90 ;r,msnse,v ,ositivs
and nracticsl In the snirit 4 "a ali ree
I'D 49,. tha-, L. m paaot;.a. i, IT,
NJ, Ia.r,,o1o.r, tlare ,a NJ ,Iioh4 ~ - T.
always day. We can describe this feature
of his ministry by words from one of bic
own sermons: 'I5 has always been
through men of belief, not unbelief
that power from God has poured into men
| whoae heating throhbino Iife offers itselt
| ohonneI for tho diuins foroa-ho 10 the
| nan tbronob whom the world orova r;ob
and whom h rsmemhers with nernstnaI
thanksoivino
thi9k his fundamental tbeo,oo;ca, con.
oantion-snd f. was also a MARKING nrinoi
nlewwas~that man mioht be fiied Will
God. These vague words were not vague
to him. but spoke of a most real thing
And 40 his constant strife in preaching wa,
a1most everv sermon there was sometbine
iiLa tbis. con onen vonr life tn Christ
onen xonr life To God and i've. for IN tb,
occnnstion of the soui nv him then. and
then aIone Ia life for mann
In thinking of such a ministry as this
the splendor and power of which there i
little danger of exaggerating. the Question
rises. How much of It will be permanent
Is there any part of it that will live on a.
distinct force for wears to Gomez Isl in
evitable that a great part of the energy fo
good put forth by men shall be lost In tn
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