Year: 1879

THE PRACTICAL WORK OF FREE RELIGION-LEC-


TURE BY MR.. FRANCIS Z. ABBOTT.


Mr.. Francis +. Abbott. of Boston, yesterday took
the place of Professor Felix Adler. who had been
called to Cincinnati to deliver course Of lectures
the "Rising Religion" Mr.. Abbotts lecture was en-
titled "The Practical Work Of Free Religion" He
id-So soon Romish Christianity and free re-
lgion distinctly apprehended based two
incompatible principles, authority and liberty.
it becomes very clear that Protestant Chris
tanity is merely q transition from one to
the other-a feeble compromise between the two.
necessary in history yet impossible in logic Every
compromise between contradictory ideas is transient
because in the long logic governs history. The
protesting spirit appears within the Church ITSELF
sternly repressed grows by opposition. and finally
rends the Church in the interest Of freedom. Each
generation has carried the protest little further,
until at last. coming to full self'consciousness'
the human soul declares itself absolutely
free from every species of priestly rule-issues
from the confines of Christianity into the
lmess liberty of free religion. Observe the steps
of the process Rome builds on the authority of the
Christon represented by Pope, Church, tradition
and Bible. Episcopacy protests against the Pope.
but accepts the Church and tradition we'll the
Bible and thus only imperfectly Protestant in the
common meaning of the word. Puritanism protests
against the Pope the Church and traditions accepting
the Bible sole supreme authority. and thus occu-
pies strictly Protestant ground as commonly under
stood. Unitaranism protests against the Pope. the
Church. tradition and part the Bible but accepts the
New Testament in whole or in part, and recognizes
the Divine authority of at least the words of the
Christian. This is to reduce authority to its min
imum. To give up the authority of the Christian
would be to give up authority altogether. But in
proportion the spirit OF Christianity has decreased
in the Church the spirit of free religion has
respondngly increased, and to-day 1t afirms that
man is at last able to stand alone. Thus has the
circle Of authority contracted by degrees to
and narrower dimensions until at last it disappears
The homage of Christianity is passed and the soul Of
man attains its majority its spiritual franchise.


until at last either the pot must break the young
oak die Free religion is the acorn planted in Chris
tanity rather Christianity is the itself
tanning a store of nourishment without which the
young oak of free religion could never begin to
grow; but the vigorous plant soon exhausts its
stored up food. strikes root into the ground, and
while the decays thrives the juices Of it's
Every religion which. like Christianity or Judaism.
is based on the authority of an individual or
priesthood can be provisional only; it enslaves the
race a great reputation. and merely prepares the
way for the freedom that must come Free religion.
therefore, is not strictly speaking. development Of
Christianity. but rather development of humanity
in Christianity.


THE MERIT OF THE NEW SYSTEM.


religion H going to do in this woraf Unless it aims
do practical good and Is able to do It, it is not free
religion but free philosophy-a very good thing In
its place. but poweress to elevate the practical con-
dion of man. Unless free religion can do more and
better for men than Christianity Judaism has





will il do for the,n individuals and a racer The
Society of Free Religion is q band of earnest men
and women aiming at universal human welfare, and
doing all the good they in their own Immediate
neighborhood. 1t thus represents on small scale,


republic of humanity, which it labors to establish
on great scale. 1t is q centre of true intellectual,
social religious life inspiring all around with high
| enthusiasm for truth. Righteousness and love- and
devotng itself unremttingy to the prevention and
alienation of all human miseres What, then, shall
be its terms OF admission, its bonds OF union and
condition of fellowship? 1t s in this respect that
the Society of Free Religion differs most fundamen-
tally from the Christian Church. The last named,
when calling itself liberal, expects from all who
authority teacher, Lord and MASTER thus imposing
a creed of greater less comprehensiveness on all
its members. But the Society Of Free Religion makes
no inquiry what man believes, whether concerning
trying to help each other and all fellow
will you Join us in the work."


The lecturer continued to demonstrate that the
ciety is based human nature itself, wide M hu-
profession of faith of any kind As individuals the
members may hold whatever creed or opinions they
hold true. All the members, whether believers
disbelievers in God, whether Christian jew. Mo-
hnmmedan or pagan. have equal rights and meet on
equal terms, finding their common sympathy and
purpose al-suffcient bond of union. When
truth alone is sought prejudice dies away.
the hearts of men are softened by the warm
rays of mental kindness, and all who long to
make the world better happier and holier may join
hand to hand. shoulder to shoulder in the noble
task. This il the character OF the society that
worthily and intelgcntly plants itself ON tree
ligion Mr.. Abbott closed by paying high tribute
Of praise 10 the Society for Ethical Culture, for
the practical manner In which they practice free


gion their establishment of the Free kindergarten,
Workingmen's Lyceum and School Tor Ethical
Studies The lecturer loudly appauded during
the progress and at the conclusion of his DISCOURSE