The Universalist. [volume] (Chicago [Ill.]) 1884-1897, 1896-02-22
IN WHAT SENSE rs CHRISTIANITY
PR0GRESSIVE2

ALL liberal minds acknowledge that
there is progressive element in
Christianity. Is this progress sub
jective or objective, or both? This is
the question for us to answer. There
are those who look upon Christianity
as one of the many religions in the
world which comes up to serve us as
a temporary expedient, to exist for
temporary period, and then having
accomplished its purpose, like the
religions of Greece and Rome, dies
out or passes away to make room for
some purer and nobler system. 9th
ers look upon it as final religion,
having within it the fullness of God,
all the truths and appliances needed
to supply the wants of the human
soul forever. In the one case the
progressive element must be object
i've, lying outside of man, and in the
other, subjective, not implying sub
stitution of one religion for another,
but the gradual acquisition of knowl-
edge from the original source, as the
mind opens to receive and assimilate
it. In the one case, Christianity is
merely transient element, subscribing
definite purpose which soon ceases
to control us and passes away, while
in the other case, it is based on the
eternal Power, not ourselves, which
maketh for righteousness and exists
forever.
regard Christianity as final re-
ligion because it is universal relig
ion, adapted to all nations, all ages
and all grades of men. 1t is full of
expansive truth which is sufficient to
satisfy the demands of heart and in
tellect forever Other religions, as
the Jewish Hierarchy and the Greek
Mythology,-or the Greek Philoso-
ply, rather,-were preparatory to it.
They cultivated the religious spirit
and opened the way for the introduce
ton of the universal and perfect sys-
tenn under the perfect Teacher and
complete Saviour, Jesus of Nazareth,
"the way, the truth and the life,"
"the author and tinisher or perfector
Revised Version of our faith"
One proof of the fullness and finality
of the Gospel lies in the fact of the
perfection of Christ's character
Nearly all authors who have treated
this subject, Christian and infdel,
have acknowledged this. He was
tempted in all points like as we are,
yet without SIM" He is perfect, intel
lectually and morally. "He knew
what was in man," because it was re-
vealed unto him by the Father. He
sis the brightness of the Fathers
glory, and the express image of his
person." His character cannot be
improved upon. Strauss, the German,
who tried to relegate Jesus to the
realm of the myths, said to Prof. J.J.
Tayler, of London, "Jesus is the no.
blest character in all history, and his
system of morality the best that was
ever presented to the world"
His system of religion, too. cannot
be improved. Other systems have
been improved, but this remains pure
and intact as it first came from the
lips of its author. 1t was promul-
gated more than eighteen hundred
years ago. Since then marvellous
changes in science, literature and
philosophy have taken place. In
every department of life and action
improvements have been witnessed
and society has been constantly ad-
vancing. But amid all these changes,
no one has been able to improve the
Gospel. Attempts have been made
to revise it or substitute something
else for it, but in vain. 1t has uni
versally been indicated, as system
which no human skill has touched,
except to mar,-no human wisdom
has modified, except to impair.
In what sense, then, can Christian
ity be called progressivea We can
not outgrow it as system of faith
and practice. We cannot substitute
in its place any other system which is
better. We cannot find elsewhere
better idea of God as the universal
Father, "whose tender mercies are
over all his works." better idea of
man as a child of God and a member
of the universal human family; a
more inspiring thought than that of
Immortality; stronger incentive to
action than the doctrine of love, as
streaming down from the Father,
through Jesus Christ, into the minds