The Universalist. [volume] (Chicago [Ill.]) 1884-1897, 1896-05-02

worship is true worship, while all in
since worship is false worship.
1t is not the temple name or the
lettered creed, the idol or the cross,
that determines the true or the false
religion, but the spirit that is in the
worshiper. I can readily imagine
that many soul has bowed before
an image made with hands and been
nearer God than many others who
have bowed even before Christian al
tars. 1t is the spirit that determines,
and assuredly that is the greatest and
truest worship that represents the
largest spiritual activity, and calls in
to action the greatest volume of the
highest and best energies of man.
That is the best religion, the most
full-volumed religion, that thrusts or
impels man into the strongest and
most vital relations both with man
and God-the human and the divine.
This is religion that obliterates the
distinction between the divine and
the human. All things become di-
vine.
The tendency of our times is more
and more to domesticate religion for
use on these earthly shores. The
judgment grows that the present life
is a constituent part of the divine
economy, seeking the completeness
and the delight, the grace and glory
of existence here. And religion7 1t
is not scheme" or "plan" de-
tached from the universal order, but
The Genius of Religion has suf-
fered it's sorest trial at the hands
the aggregate movement and law of
the entire thought of God. Religion
is the best meaning and experience of
all things.
This judgment and interpreta-
tion of religion SO briefly limited,
creates brotherhood of all who are
seeking the Best. 1t is this ambition,
this purpose to know the best and
highest import of what is in the world
without and the world within, that
creates basis for real and lasting
unity among men.
l do not find any other foundation
that is adequate. People who have
the same purpose at heart are in the
same class. People who love the
same great interests are in one class.
All other unities are superficial. Gold
creates no essential oneness; blood
might do it if we had the blood,
but there are many and very diverse
elements even in the bluest blood.
There are admixtures of question
able sorts and the poisoned channels
through which great deal of blood
flows have deposited sediment which
corrupts,- poisons newly and freshly
generated by low and equivocal am
bitions, or no ambitions at all.
Even traditions, however old or ven
erable, can create no essential unities
among living people, and beneath the
surface indications of apparent unity
there are wide and deep chasms
yawning.
There is no unity that is vital ex-
cept spiritual unity, created, not by
decree of Pope or Council, but by
pursuit of the same high purposes.
The basis of unity proposed by the
Roman Church is not sufficient. The
surrender of the world to one man
voted infallible by council of men
not infallible will not result in any
vital unity of Christendom. This re-
suit of infallibility, achieved by meth
ods just as varied and diverse and just
as shrewd as those by which governors
and presidents and city mayors are de-
clared elected, will not command the
assent of an enlightened age. 1t is
the poorest time in the history of the
world to proclaim such dogma.
The basis of unity proposed by the
English Church has the same defect.
The acceptance of the Historic Epis-
copate" by the Protestant world is
proposition as towering in its imper-
tinence as the infallibility of the Pope
is colossal in it's impiety. Shall we
gain unity by renouncing our ordina-
ton as false and repairing to the
Episcopal authorities for real or
dinationi Shall the impressing of
a Bishops hand upon our submis-
sive heads qualify us for legitimate
proclamation of living GospelG
This is to build forest out of the
dead leaves that have fallen. No.
The sturdy trunks are there; the
giant oaks, the cedars of Lebanon,
the pine and the fir tree are there,
and they draw their sustenance from
the earth and the air, from the in
visible but mighty ministers of God
in the nature of things. Let all the
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