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+The Project Gutenberg EBook of The Things Which Remain, by Daniel A. Goodsell
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: The Things Which Remain
+       An Address To Young Ministers
+
+Author: Daniel A. Goodsell
+
+Release Date: May 18, 2005 [EBook #15861]
+
+Language: English
+
+Character set encoding: ISO-8859-1
+
+*** START OF THIS PROJECT GUTENBERG EBOOK THE THINGS WHICH REMAIN ***
+
+
+
+
+Produced by Justin Kerk, Thomas Hutchinson and the Online Distributed
+Proofreading Team.
+
+
+
+
+
+
+
+
+
+
+The Things Which Remain
+
+_An Address To Young Ministers_
+
+
+By
+
+DANIEL A. GOODSELL
+
+
+A Bishop of the Methodist Episcopal Church
+
+
+
+
+_CINCINNATI: JENNINGS & PYE_
+_NEW YORK: EATON & MAINS_
+
+_Copyright, 1904, by_
+JENNINGS AND PYE
+
+
+
+
+PREFACE
+
+
+This little book contains the larger part of an address I have delivered
+at several Annual Conferences on the occasion of the admission of
+probationary ministers into full membership. At the suggestion of some
+who have heard it when delivered and whose assurance that it would be
+useful in print I am bound to respect, I have consented to its
+publication.
+
+Matter not directly relating to the theme, but of sufficient importance
+to accompany it in addressing an Annual Conference, is here omitted,
+that all possible space might be given to the discussion of the
+question, "How much Christian doctrine will still remain, though much of
+the most radical criticism be accepted?"
+
+
+
+
+Preface
+
+
+It will be understood that concessions made for the sake of the argument
+by no means represent my own views of that which must be ultimately
+yielded to the critical spirit.
+
+Already some opinions which threatened the authority of Gospels and
+Epistles, and which have had wide acceptance, have been modified or
+withdrawn. My aim in this address was not to scout criticism, from which
+much of the highest value to faith is to come, but to steady the
+wavering young minister; to sustain his preaching power by helping him
+to a definite message, and to encourage him to a slow and guarded
+acceptance of critical opinions destructive of "the faith once delivered
+to the saints."
+
+CHATTANOOGA, TENN., December, 1903.
+
+
+
+
+
+
+The Things Which Remain
+
+
+
+
+The followers of Him who said "I am the Truth" can never afford to hold
+or propagate that which is false. No man can preach with power unless he
+strongly believes. Teaching force depends on Faith.
+
+[Sidenote: Doing and Knowing.]
+
+[Sidenote: The Divine Call.]
+
+[Sidenote: Conditions of the Call.]
+
+Thus far our ministry has had teaching power because it has been founded
+on and inspired by a Christian experience. Our Church has always
+emphasized that essential Christian statement, "If ye do ye shall know."
+At every ordination we have demanded of every candidate a declaration of
+his persuasion that he was "called according to the will of our Lord
+Jesus Christ" to the particular office to which he was then to be
+advanced. By this we do not mean a mediate call through the order of the
+Church or the judgment of the Bishop, but an immediate call by the Holy
+Spirit from Christ Himself. This call is antedated by that personal
+surrender to Jesus Christ; that blessed acceptance by Him of the
+self-surrendered; that witnessing Spirit as to sonship which brings the
+consciousness of pardon, renewal, and justification known as "a
+religious experience."
+
+[Sidenote: Evidence of the Call.]
+
+Those who possess this know something. Whereas they were "once blind,
+now they see." They know they have "passed from darkness to light"
+through the changed love which now controls. However the persuasion
+reached them, it is a persuasion; not merely a hope. It is a conclusion
+borne in upon them by satisfactory evidence, and is a lasting certainty
+while the faith which brought it abides in its original measure.
+
+Thus to-day we have a pulpit substantially in doctrine and force what
+our pulpit always has been. Even in some cases where doubt has entered,
+it would appear that this Christian experience has steadied the wavering
+head by the full and regular impulses of the believing heart.
+
+[Sidenote: New Problems in Theology.]
+
+[Sidenote: The Modern Skeptical Temper.]
+
+It is, however, to be admitted that the years to which we have come
+bring with them problems which our fathers did not have to solve. Doubts
+of which they knew nothing throng our atmosphere and crowd upon our
+consciousness. The attacks on Christianity are no longer the ribald
+jeers of the unlovely and the vile. They come in the name of honest
+investigation, historical veracity, and scientific accuracy; and are
+projected by characters apparently truth-loving, reverent, and candid.
+
+[Sidenote: The Sources of Advanced Criticism.]
+
+This may be said for most of them, but on occasion it is hard to believe
+that all the German critics are wholly and exclusively truth-loving and
+candid. So extreme are the positions of some, so evidently tinctured
+with overreadiness for criticism and unbelief, that they must be
+excluded from the "most" above described.
+
+I speak of the Germans because they, chiefly, are those capable and
+active in original research. Most of our American "advanced critics" are
+merely translators and adapters of German work. Their volumes add
+nothing to the controversy to those who know the German originals. Not a
+few Americans have obtained reputation by the expansion of the note
+books they made at the feet of German professors.
+
+[Sidenote: The English Disciples of the German School.]
+
+[Sidenote: Love of Novelty.]
+
+This also is largely true of the English critics. Many of them are well
+furnished for Greek criticism. The number of Greek Englishmen is still
+very large. But these seem also to fortify, at least, their own
+conclusions by the opinions of the original German investigators. It is
+hard to believe that, in the contests for German professorial position,
+as well as in the justification of the incumbent when the position is
+gained, the desire to attract attention by some critical novelty of
+method or result has not been in some cases, at least, as influential as
+a simple love of truth.
+
+[Sidenote: Some Questions as to Style.]
+
+There is always the question also, which I profess seems to be one not
+easy of answer, whether the literary judgments as to style when men are
+dealing with another language than their own, and especially with Greek
+and Hebrew, can be as worthy of acceptance as their authors and many
+others hold them to be; whether, in short, their opinions may not, like
+those of experts in handwriting, come to be so colored by their
+personality, or their interests, as to be of little evidential value.
+On this point it seems to me that not enough allowance has been made by
+these critics for the difference in style when men write familiarly or
+didactically, or when they are engaged in narration or exhortation.
+
+[Sidenote: Foundation of Belief Unsettled.]
+
+Whatever may be the truth as to these matters, the present state of
+faith is due to the unsettlement of the foundation of belief by
+scientific and critical scholarship.
+
+[Sidenote: A New Foundation to Emerge.]
+
+This unsettlement, admitted on every hand with difference of opinion as
+to extent, is either to increase until faith in Christianity, except as
+an ethical and humanitarian system, is dead, or abide until faith
+revives by a perception that the Church has maintained an erroneous
+basis for faith and that a new and stronger one is emerging from the sea
+of discussion. This last I believe to be the truth in the matter. I
+hold, therefore, that faith is not dying, but suffering in some minds
+from a kind of lunar eclipse, where a shadow diminishes, temporarily,
+the radiance, but does not extinguish the planet itself.
+
+[Sidenote: The Authority of the Scriptures Weakened.]
+
+When we ask what foundation is weakened, the answer is: The authority of
+the Scriptures as the sole rule of faith and practice. Some claim that
+only a few of the books are genuine and almost none authentic. If this
+is to be the final judgment of the learned and the sincere, it is plain
+that we must seek another foundation for faith than the word of
+Scripture. It is no more a "Thus saith the Lord" for us.
+
+[Sidenote: Critics not yet Agreed.]
+
+[Sidenote: Archæology and the Bible.]
+
+[Sidenote: Personal Standpoints.]
+
+But we are very far from seeing that final agreement among the critics
+which warrants us in discarding a single book. If any one has been
+fought about, and fought over, it is the Gospel of John. "It used to be
+said that this was not a history at all, but an idealizing of tradition
+in the interest of a speculative idea;[1] now theologians are mostly
+agreed that if John is the most speculative, he is, at the same time,
+the most personal of New Testament writers." No other book has been
+finally overthrown. Archæology has confirmed Paul, and also some Old
+Testament writers, especially those who speak of widely separated
+settlements of the Hittites. I get a strong impression that the New
+Testament writers are sometimes attacked because they teach what the
+critics do not wish to believe. Thus it would appear that Harnack scouts
+the early chapters of Matthew and Luke because he doubts the virgin
+birth, and would hold that belief therein is no part in authority or
+value of the Christian religion.
+
+[Footnote 1: Denney. Studies in Theology.]
+
+[Sidenote: Bible Appeal for Verification.]
+
+[Sidenote: Gracious Ability.]
+
+[Sidenote: Huxley's Passionless Impersonality.]
+
+[Sidenote: Gracious Conditions for Belief.]
+
+[Sidenote: Ethical Conditions for Faith.]
+
+I now wish to declare my own confidence that the verification of the
+truths contained in the New Testament was never intended to rest upon
+an absolutely inerrant record or on an inspiration which dictated to a
+personality rather than expressed itself through a personality. The
+Bible presupposes a power in man to test and verify its statements and
+doctrines. It makes its appeal to this steadily from the earlier books
+to the later; the appeal growing in content as the soul has developed
+its power of recognition. This is the familiar law of knowing and doing,
+of proving by practice, of perceiving the leadership of Jesus Christ
+through the leading of the Holy Ghost. As to doctrine, there is left in
+man the power to make the beginning of a faith. On this beginning
+devotion builds a belief in the greater mysteries. Thus reason deduces a
+First Cause, then the unity of the First Cause. This is as far as reason
+can go. Huxley, looking out on the universe with this power, said:
+"There is an impassable gulf between anthropomorphism, however refined
+and the passionless impersonality underlying the thin veil of phenomena.
+I can not see one tittle of evidence that the great unknown stands to us
+in the light of a Father." Nor could he. Religious truth is conditioned
+in a way in which the apprehension of physical truth is not. There must
+be a certain condition of the heart, conscience, and will to see the
+truth of the Godhead of Christ. One may resist this evidence.[2] Only a
+living Christian is competent to look at the subject--"unto you it is
+given to know the mysteries of the kingdom of God." In physics "nothing
+is needed but open eyes and a sound understanding."[3] Moral character
+has nothing to do with it, except as vice may affect vision and
+deteriorate the judgment. But in a soul's relation to the Christian
+religion, the ethical element is that which is fundamental. "The pure in
+heart shall see God." The foul soul has no vision for the eternal
+purities. In the days of idolatry "there was no open vision." So in the
+heart of sin there is no light of spiritual truth. The higher verities
+appear fully founded to the Christian consciousness only.
+
+[Footnote 2: Cf. Denney.]
+
+[Footnote 3: Cf. Denney.]
+
+[Sidenote: Natural Ethical Canon.]
+
+Yet, let us remember that below this Christian consciousness lie the
+substrata of reason and ethical canon common to all men. Religious truth
+rests on these in its first revelations. Above the first and simplest
+revelation, truth rests on Christian experience as to those matters for
+which reason and natural ethical canon are insufficient.
+
+[Sidenote: General Calm of Methodist Episcopal Church.]
+
+[Sidenote: Wesley's Advanced Views.]
+
+This having been the teaching of the Methodist Episcopal Church from the
+beginning, she has been little disturbed by the critical school. While
+holding that the Bible is the sole rule of faith, she has not committed
+herself to any one theory of inspiration. She has not believed the
+Scriptures because they are written, but, being written, she has found
+them true. She has believed in the supernatural power of the Gospel
+because in her sight its leaven has wrought in the individual and in
+society what it claims for itself. John Wesley believed that there were
+God-breathed teachings outside of the Bible. He believed this because of
+his feeling that the Divine Fatherhood must have spoken to other than
+His Jewish children. Inheriting from our founder these thoughts, we have
+kept a high degree of calm in these later days of inquiry and doubt.
+
+[Sidenote: Wide Range of Unbelief.]
+
+[Sidenote: Natural Immortality.]
+
+[Sidenote: Reward and Punishments.]
+
+We have already admitted that the present tendency to unbelief has wider
+range and fresher foundations than our fathers knew. The belief in the
+natural immortality of the human soul whether of Platonic or Christian
+origin is shaken to an extent not known in a century. The doubts of
+Huxley, the denials of Hæckel had a purely scientific basis. The
+suspension of consciousness by sleep, by accident, by drugs, the decay
+of mind by old age and by disease are freely put forth as proofs that
+mind can not exist without the mechanism which supports and manifests
+it. If this last be true a doctrine fundamental to Christianity must be
+abandoned. The doctrine of immortality through Christ does not meet the
+new objections. The scheme of redemption and the doctrine of future
+rewards and punishments are involved in the fate of the doctrine of
+natural immortality. We have thus shadows of doubt thrown upon two great
+doctrines, the virgin birth of Christ and natural immortality. The
+miracles, Resurrection, and Ascension must be added to the shadowed
+list.
+
+[Sidenote: Some Influential Facts.]
+
+[Sidenote: A Great Mistake.]
+
+[Sidenote: Doctored Heathenism.]
+
+Whatever relation the fact may have as a cause, it is noteworthy that as
+to time, this new era of doubt largely coincides as to its beginning
+with the movement to revise the New Testament. The variations of the
+manuscripts, the interpretations, the comparatively late date of the
+oldest manuscripts were before this in possession of scholars only. The
+daily press have made them the possession of the Christian world. The
+shock to traditional confidence through this was very great. The
+Congress of Religions at Chicago had a similar effect. The mistaken
+liberality which permitted Christianity to appear on the same platform
+with the ethnic and imperfect religions contributed largely to doctrinal
+indifference. The taking and uncandid misrepresentations of these
+religions convinced many that there was at least no better foundation
+for Christianity and no better content therein than for and in the false
+and imperfect faiths. Many of these were defended by men who had had an
+English education and had come into contact with Christian vocabulary
+and civilization. They did not hesitate to read into these religions
+ideas wholly Christian and wholly foreign to the original teachings.
+
+[Sidenote: What Remains?]
+
+These and other considerations lead me to ask what remains that we may
+and do believe? While far from admitting as finally proved the radical
+conclusions reached by some as to authorship and inspiration of the
+Bible and Divine authority for doctrines deduced therefrom, it must be
+profitable for us to ask, "What remains if some of these conclusions
+stand?"
+
+Recall that I do not admit all these for a moment, or any of them as
+final. Some are probably true. But taking the worst and most
+iconoclastic as true, are we compelled even then to surrender our
+Christian faith?
+
+[Sidenote: The Apostles' Creed.]
+
+Let us take the separate articles of the Apostles' Creed and see how
+they stand affected:
+
+[Sidenote: The Fatherhood of God.]
+
+"I believe in God the Father Almighty, Maker of heaven and earth."
+
+[Sidenote: A Christian God.]
+
+Surely this remains untouched and in full force. Huxley, to requote what
+has before been quoted, says: "I can not see one tittle of evidence that
+the great unknown stands to us in the light of a Father." What a
+contradiction is here! He knows that the great unknown can not be proved
+to be our Father. Then he must know of the great unknown the negative
+aspects so minutely as to be sure that no Fatherhood is in the great
+unknown. Then he knows the great unknown much better than he is willing
+to admit, better than an agnostic ought.
+
+[Sidenote: An All Pervasive Spirit.]
+
+[Sidenote: His Commandments.]
+
+[Sidenote: The Divine Ideal.]
+
+Yet that the idea of God may remain in power and not as a "passionless
+impersonality," it must be less interpreted by the teachings of Moses
+and more by the teachings of Christ. Human tempers and passions must be
+eliminated from our Divine Ideal. He must not be made an angry and
+jealous God as men count these. He must not be thought of as a
+vindictive personality, never so well pleased as when scaring His
+children into panic. In the thought of the Church He will be an
+all-pervasive Spirit whose nature is unfolded by the universe He has
+made. In that universe He will be felt to be immanent as the power of
+development, order, and destiny. All ages show Him to be "the power
+which makes for righteousness." The commandments are not only His
+because they are found in the Bible, but because they are perceived to
+be necessary laws of conduct proceeding from such a Being as we know God
+to be for such beings as we know men to be. Thus we perceive them to be
+the Divinely authorized bond of society and the guarantee and obligation
+of the Divine Ideal of humanity. All nature and all history are
+scrutinized for traces of the Supreme. These being found to coincide
+with the Christian Revelation of Him, men will read with new reverence
+those wonderful books which make up the Book, and which beyond all
+others anticipate the latest results of scientific inquiry and natural
+ethical canon.
+
+[Sidenote: Advantage of Newer View.]
+
+Out of this will come such a sense of the Divine Presence as the Church
+and the individual Christian have not hitherto known. Moral distance
+from God will be the only distance. "In Him we live and move and have
+our being" comes to full interpretation through this thought of God.
+Humanity is immersed in Him.
+
+[Sidenote: Transcendent.]
+
+[Sidenote: Huxley Against Hume.]
+
+But this immanent God is also seen to be transcendent. He is in nature
+and far beyond it. Vast as nature is, it is limited. God is the
+unlimited. Within this region of transcendence is room for all His
+gracious activities as distinguished from His natural activities; room
+for marvel and miracle if He will and we need. When Huxley abandons
+Hume's _a priori_ argument against miracles it is not worth while for
+others to use it. Fewer doubt the existence of a God, I believe, than at
+any time since men sought to prove that He does not exist. The Fatherly
+in God is proved both by His work in nature and by those works of grace
+which the student of nature alone can not see. God is a spirit. The
+human spirit refined, purified, sees Him in proportion to its
+purification.
+
+[Sidenote: Modern Christology.]
+
+[Sidenote: Former Limitations.]
+
+[Sidenote: Ritual Statement.]
+
+[Sidenote: Aim of Christianity.]
+
+[Sidenote: Likeness to God.]
+
+In respect of "Jesus Christ, His only Son our Lord," it may, it must, be
+said He remains in full and glorious vigor as the Redeemer of mankind.
+The marked difference between our time and a half-century ago with
+respect to Christ is in the extension, rather than the diminution of His
+relation to salvation and the extension of the idea of salvation itself.
+In the former days men's eyes were almost wholly fixed on His death and
+its relation to salvation in the future life. Seldom indeed was the
+value of the following text taken into consideration: "For if when we
+were enemies we were reconciled to God by the death of His Son, much
+more being reconciled we shall be saved by His life." There is less
+disposition to dogmatize as to theories of the atonement. Most, I
+think, come to feel that no one view contains the full significance of
+Christ's death. Have you noticed how the Ritual puts it in the order of
+the Lord's Supper? "Didst give Thine only Son Jesus Christ to suffer
+death upon the cross for our Redemption; who made there [on the cross]
+by His oblation of Himself once offered a full, perfect, and sufficient
+sacrifice, oblation, and satisfaction for the sins of the whole world."
+The men who wrote that struggled to interpret His death by every
+possible phase of its meaning. In our time we have come to see that the
+aim of Christ and Christianity is to develop character and that this
+must be gained in time that we may be ready for eternity. Thus the death
+of Christ as the ultimate of self-sacrifice persuades us to the death of
+sin in us that we may live renewed in God; "rise from our dead selves
+to higher things." His life persuades us as the condition and example of
+growth to move on from the first self-surrender into the habit and fact
+of constant obedience and therefore "into the likeness of God's dear
+Son."
+
+The consciousness, well-nigh universal, of the nobility of
+self-sacrifice is that which gives vitality and vogue among the masses
+to the doctrine of the atonement. Self-sacrifice becomes more rare as
+wealth and refinement modify men and women. He that has much is loath to
+lose or leave it. Hence the rich generally fight in security. The poor
+meet the bullets first.
+
+Bad as is the conduct of some trades-unionists, it is among these
+toilers that great deeds of sympathy and generosity are done. How they
+tax themselves to help each other! How their women work for each other
+when one is unable to care for herself or her children! Their doctrine
+that "an injury to one is a wrong to all" has much that is Christlike in
+it. Let us who believe in an atoning Christ rejoice that as long as men
+honor bravery--self-sacrifice unto death for country, home, or the life
+of dear ones; as long as they build monuments to generals, soldiers,
+firemen, physicians who die for others, so will the world be slow to
+disbelieve the doctrine that "Jesus Christ tasted death for every man."
+
+[Sidenote: John's Logos.]
+
+[Sidenote: An Anthropomorphic God.]
+
+More, too, is made of His life before the Incarnation. The pre-existence
+of Christ is an essential element in Christianity. "His eternal relation
+to God is the only way of conceiving Him which answers to His real
+greatness."[4] The Christ was present and active in the creation. John's
+use of the word "Logos" is right. "Logos" is not merely a result but a
+Force. It is not only the speech, but the speaker. Let us admit once for
+all that the fact, much belabored of the critics, is a fact. Let us not
+be afraid of the word which expresses it. God must be anthropomorphic if
+He exists. We can come nowhere near to thinking out any other kind of
+God. Christ has the value of God to devout Christians because in the
+fullness of His moral perfections He expresses God so far as we can know
+Him and man so far as man can hope and grow.
+
+[Footnote 4: Denney. Studies in Theology.]
+
+[Sidenote: How Son of God.]
+
+Is His Sonship different from ours, or only an expansion of the fullness
+and perfection of our sonship? This last seems to me a most important
+question. If He was born as we were born--that is, as to the beginning
+of His earthly life, there can be no pre-eminent sense in which He was
+the Son of God. He was either a happy accident of natural birth or a
+"sport" in evolution.
+
+[Sidenote: The Virgin Birth.]
+
+This brings us to that doctrine which is the greatest challenge to the
+doubter: "Conceived by the Holy Ghost; born of the Virgin Mary,"--a
+doctrine fiercely fought by Harnack and yet by no means to be dismissed
+as he dismisses it. His teaching on this point seems to me the result of
+his theory of Christianity. If one seeks to rid Christianity of the
+supernatural, here is the place to begin.
+
+[Sidenote: Dignity of the Story.]
+
+[Sidenote: A Greater Puzzle.]
+
+But who will not feel the force of the position that, granted God was to
+be incarnate, the story of Christ's incarnation is the noblest and most
+probable? He is not born of a man's lust nor of a woman's desire--but of
+the submission of untainted womanhood to the direct creative power of
+God. The alternative to this is the Divinest man in all the world born
+of sinning and not yet married parents. If the new doctrine of heredity
+be true that men may inherit good as well as evil, we still have an
+astounding fact to account for; namely, the birth of such a child from
+such conditions, that is, with all the good kept in and all the bad left
+out.
+
+[Sidenote: Parthenogenesis a Fact.]
+
+When men speak of a virgin birth as incredible and impossible and as the
+weakest of all Christian doctrine, do they know or have they forgotten
+that parthenogenesis (virgin birth) is a fact in nature; existing, for
+example, in as highly organized insects as the honey bee? There are
+other insects which are parthenogenetic at one time and sexually
+productive at another. There are also hints of it in human life known to
+anatomists which can not be fully discussed here.
+
+[Sidenote: Among the Bees.]
+
+[Sidenote: A Small Departure from Nature.]
+
+The virgin queen bee produces males in abundance, but can not produce
+females until she has made her nuptial flight and met her mate in an
+embrace invariably fatal to him. Nor does she ever need to meet
+another. From that time on, she is the fruitful mother of every kind of
+bee life the hive needs; the undeveloped females called neuters and
+those who become queens by being fed on royal food. Virgin birth is
+therefore imbedded in nature's order. To occur in the human species
+nature need call in no novelty. Christ, if born of a virgin, was born
+with the smallest possible departure from the order of nature. A process
+known in a lower form of life was carried into the higher to produce the
+unique being called for by the spiritual needs of mankind.
+
+       *       *       *       *       *
+
+[Sidenote: The Historical Statement.]
+
+Passing over the historical assertions which follow the doctrine of the
+virgin birth, "suffered under Pontius Pilate, was crucified, dead, and
+buried," because there is nothing in these statements difficult or
+incredible, we reach the doctrine of His resurrection, "the third day
+He rose from the dead," a doctrine next to that of the virgin birth in
+natural difficulty of acceptance.
+
+[Sidenote: Christ's Resurrection.]
+
+[Sidenote: Surprise of Disciples.]
+
+[Sidenote: The Fact Accounts for History.]
+
+Faith in this seems to me to depend on how far we have accepted Christ's
+Deity and His incarnation. If by the Holy Ghost we have been able "to
+say that Jesus is the Lord;" if by that blessed energy we perceive His
+Divine mastership; if by the same energy we feel that He has transformed
+us into the image of His dear Son; raising us "from the death of sin
+into the life of righteousness" it is not difficult to believe that
+Jesus "the power of the Resurrection" rose from the dead. "The fact of
+the Resurrection and belief in the fact is not explicable by any
+antecedent conditions apart from its truth."[5] The disciples did not
+expect what they saw. His death was for them so far as we can see,
+without hope. They were not able yet to interpret His prophecy that He
+would build again His temple, nor understand the spirituality of His
+kingdom. These facts seem to me utterly to demolish the theory of a
+vision called up by eager, yea, agonizing, expectation. The idea of the
+Resurrection justifies His prophecies as to Himself and the fact
+accounts, better than any theory which denies the fact, for the faith
+and founding of the early Church as well as for the course of subsequent
+history and of the believer's experience.
+
+[Footnote 5: Westcott. The Revelation of the Risen Lord.]
+
+       *       *       *       *       *
+
+[Sidenote: Slow Belief in Resurrection.]
+
+It is much to see that belief became belief only with great difficulty.
+The idea of the Resurrection was strange and alarming to the disciples.
+"They were terrified and affrighted and supposed they beheld a spirit."
+Slowly by tests of sense as well as by persuasions of teaching did the
+disciples come to believe that the Christ of the Resurrection was the
+same Christ who suffered on the cross.
+
+[Sidenote: Not an Invention.]
+
+[Sidenote: An Eye-witness Story.]
+
+It seems impossible that the Resurrection could have been an invention
+or that the account of it could be a work of the imagination. The last
+is almost as great a miracle as the Resurrection itself. In detail, in
+naturalness, even in the presence of difficulties and hindrances to easy
+belief of the story, the narrative seems that of an eye-witness. No
+reasoning can bring faith, however, to one who denies the miraculous. As
+a fact, the Resurrection is incapable of naturalistic explanation. To
+those who deny the miraculous I can only again point out how Huxley cuts
+out the _a priori_ argument from Hume as worthless. As quoted in his
+biography, Huxley says: "We are not justified in the _a priori_
+assertion that the order of nature, as experience has revealed it to us,
+can not change. The assumption is illegitimate because it involves the
+whole point in dispute."
+
+       *       *       *       *       *
+
+[Sidenote: Ascent into Heaven.]
+
+[Sidenote: The Ascension.]
+
+[Sidenote: Nature not Wholly Love.]
+
+[Sidenote: Evil and Good.]
+
+Necessarily miraculous also is the doctrine, "He ascended into heaven."
+In this He passed from the visible into the invisible; from the
+conditions of human life to those of the life of a spirit; from the work
+of redemption to that of intercession. If His resurrection be accepted,
+His ascension presents no difficulties to faith. This, with His
+incarnation, and the facts of His earthly life are the manifestation of
+the tender side of God to the senses even as His wisdom and power are
+shown to the senses by the facts and laws of nature. As to the doctrine,
+"God is love," nature's word can never be conclusive. In the natural
+kingdom joy and sorrow, ease and pain, love and hate, kindness and
+cruelty, trust and terror exist side by side, as do life and death. No
+man concludes, from nature alone, that God is ruled by love. Because man
+can not conclude this, Ormuzd and Ahriman are found substantially in all
+religions, as in that of the Parsees, except in the Christian. Here the
+warfare is not to be eternal. The victory of good is to come. Divine
+help is promised, that it may be secured in every soul. The conquest of
+evil by good is within that Christian omnipotence which Paul knew. "I
+can do all things through Christ who strengtheneth me." It requires a
+Christ to show that the path to rest is through toil; that the way to
+ease is through suffering; that the highway to life passes through
+death. Only thus can "mortality be swallowed up of life."
+
+[Sidenote: The Meaning of Jesus.]
+
+[Sidenote: Christ as Revealer.]
+
+In the unity of the Godhead, Christ is God in manifestation, redemption,
+intercession, judgment. In the Trinity, in which we must believe God
+exists, Jesus Christ is the personality expressive, at first visibly and
+now invisibly, of the tender qualities of the Divine nature which,
+manifested in part in the world of nature, are there so linked with
+severity as to require special and peculiar revelation in the person of
+Jesus Christ in order that God may be understood both as transcending
+nature and as eternal love.
+
+       *       *       *       *       *
+
+Surely the doctrine, "I believe in the Holy Ghost," will remain. It is a
+misfortune that the word "ghost" has, in our English use, an unworthy
+and terrifying significance. On this account it were well if we could
+substitute for constant use the word "Spirit."
+
+[Sidenote: The Holy Ghost.]
+
+[Sidenote: The Energy of God.]
+
+[Sidenote: The Interpreter.]
+
+The Holy Spirit is the energy of God, whether working as Creator or in
+the processes of redemption. It stirs us to the depths when we consider
+that the Author of the worlds, the Source of the energies is He who
+transforms, renews, sanctifies, and witnesses in us. There is no
+question as to the pervasiveness and competence of the Power which
+"works in us to will and to do of His good pleasure." We are taught to
+trace all our religious uplift to the highest possible source. We gather
+a great sense of our worth by the dignity of this association as we do
+of the condescension of our Lord in making His home in our hearts. This
+Holy Spirit is in all Christians the energy of the entire spiritual
+life. By this we do the things which by nature we can not do. His is
+that Divine impulse which initiates, continues, matures, and satisfies
+the life of God in us. It is the indwelling, all-pervading Holy Spirit,
+which interprets that great word, "I in them and Thou in Me, that they
+may be one as We are."
+
+[Sidenote: The Doctrine of Energy.]
+
+And if the most advanced philosophy should yet be confirmed as true that
+there is nothing really but energy, none the less would the doctrine of
+the Holy Spirit abide. Back of all the individual energies of humanity;
+back of all the forces of nature is the supreme energy of God. If
+creation be our theory, it is the Spirit of God which broods on the face
+of the waters. If evolution be our creed, it is "in Him we live and move
+and have our being." All science is but the knowing of His way of
+working, and all theology is but the discovery of His mind. To know Him
+is to know all things. The latest Christian will be saying, "I believe
+in the Holy Ghost."
+
+       *       *       *       *       *
+
+[Sidenote: The Forgiveness of Sin.]
+
+[Sidenote: Huxley on Depravity.]
+
+[Sidenote: Not All Born Good.]
+
+[Sidenote: Experience of Hell.]
+
+And what becomes of the doctrine of the "forgiveness of sins" in this
+outlook for "the things which remain?" Accepting Huxley as the
+incarnation of the skeptical spirit of our time, I quote from him his
+thought of sin, depravity, and punishment, as a hint of where the
+scientific spirit may yet aid us. "The doctrine of predestination, of
+original sin, of the innate depravity of man, the evil fate of the
+greater part of the race, of the primacy of Satan in this world, of the
+essential vileness of matter, of a malevolent Demiurgos subordinate to a
+benevolent Almighty who has only lately revealed Himself, faulty as they
+are, appear to me to be vastly nearer the truth than the liberal,
+popular illusions that babies are all born good, and that the example of
+corrupt society is responsible for their failure to remain so.... That
+it is given to everybody to reach the ethical ideal if they will only
+try; that all partial evil is universal good; and other optimistic
+figments." "I suppose that all men with a clear sense of right and wrong
+have descended into hell and stopped there quite long enough to know
+what infinite punishment means."
+
+[Sidenote: Transmission of Evil.]
+
+Surely, the established truths of heredity confirm the doctrine that
+man, if not born depraved, is born _deprived_ of tendencies toward good
+essential to his own welfare and that of the race. "Where sin has once
+taken hold of the race, the natural reproduction of life become
+reproduction of life morally injured and faulty. With evil once begun,
+the race is a succession of tainted individuals; an organism that works
+toward continuance of evil. Not but that good is transmitted at the same
+time, for it goes along with evil. Any virtue or value which is strong
+enough to live will pass from generation to generation even while evil
+is making the same journey."[6]
+
+[Footnote 6: Outline of Christian Theology. Clarke, p. 242.]
+
+[Sidenote: Depravation and Deprivation.]
+
+[Sidenote: Natural Standards.]
+
+[Sidenote: The Decalogue.]
+
+While we hold that this tendency, this natural sluggishness in laying
+hold of the things of the higher nature is not in itself guilt, it
+becomes so by the voluntary adoption of the lower forces as the guide of
+life. Nature has her own decalogue. There is a law written upon our
+hearts. The wasting of power by anger, jealousy, envy, covetousness and
+the like, and the degradation following their expression in acts of
+revenge, concupiscence, and mere rapacity, are known without revelation
+by all races which have not suffered the downward evolution. The
+literatures prove this back even to the days of Hamurabi. Thus natural
+standards of temper and conduct are seen to exist, below which men may
+not live without loss, and hence there are natural laws to disobey which
+is sin. The table given on Sinai, though given to Moses, was in the
+world long before Moses. But higher sanction was given it by the
+lawgiver, and the highest by the re-enactment of the Decalogue by Jesus
+Christ.
+
+[Sidenote: The Heart Law.]
+
+[Sidenote: Effects of Sin.]
+
+[Sidenote: Characteristics of Sin.]
+
+[Sidenote: Results of Sin.]
+
+Sin is blameworthy because it is born of the human preference and the
+human will. The nation which, knowing most of the Divine will, disobeys,
+is the most guilty because the most knowing. The proportion of guilt
+depends on the measure of knowledge and the measure of opportunity.
+Hence there is some guilt among those who know only a part of the truth,
+and if a man perceives, without the aid of revelation, a law in nature
+and a penalty, and breaks that law, then is he a sinner. Some of the
+physical consequences may apparently be avoided by future obedience. But
+the inner and spiritual consequences of sin are the worst--these things;
+namely: In the weakening of the will; in the hardening of the
+conscience; and, later, in the recklessness as to consequences,
+indicated by that terrible indictment by Paul, "Who, being past
+feeling, have given themselves over." The consciousness of sin is
+practically universal. It is no invention of Christianity, though
+brought to its greatest force by Christianity. Religions, governments,
+literatures,--all and everywhere,--treat of sin as a fact. It is more
+than dominion of body over spirit; more than an incident of growth; more
+than a result of undeveloped judgment, tinged with emotion, and applied
+to questions of motive and conduct. Sin is the abnormal; sin is a
+variant from standard; sin is self-will and selfishness throttling duty.
+Where men accept a God, it is opposition to His law and government.[7]
+If no personal God be believed in, then sin is willful opposition to the
+course of nature and to law, as proved by experience. So, in every case,
+it is unworthy, injurious, and guilty, and must be repented of and
+atoned for. The doctrine of sin will never be essentially disturbed.
+
+[Footnote 7: Cf. Clarke. Outline of Theology.]
+
+       *       *       *       *       *
+
+[Sidenote: A Supernatural Event.]
+
+[Sidenote: Lacks Scientific Proof.]
+
+[Sidenote: An Old Fallacy.]
+
+[Sidenote: A Jewish Argument.]
+
+[Sidenote: Kant's Reasoning.]
+
+[Sidenote: Can Not Be Demonstrated.]
+
+The next clause in the creed, "The resurrection of the body," if it
+remains as a permanent article of faith, must rest on the declaration of
+Christ and on His resurrection. It is confessedly dependent, not on a
+natural, but a supernatural order. On this point it is again worth our
+while to note a concession by Huxley, as showing the consistency of one
+Christian truth with another. "If a genuine, and not merely subjective,
+immortality awaits us, I conceive that without some such change as that
+depicted in I Corinthians xv, immortality must be eternal misery."[8]
+Surely, this is a great testimony to that famous chapter on the
+resurrection. No scientific proof or probability can be adduced for the
+resurrection of the body. The older theologians used to point out that
+the caterpillar entombed itself that it might emerge to the higher life
+of the butterfly. But we must not take from such a fact what suits our
+purpose, and leave a fatal weakness in our argument. The butterfly does,
+indeed, emerge from the coffin of the cocoon and the seemingly dead
+pupa. But it is only for a brief day of life. Then it lays its eggs and
+dies forever. It is born to no immortality, but to the most ephemeral
+life. The early Church; yea, the Jewish Church, found rational warrant
+for belief in immortality and the resurrection of the body, first in the
+thought that it was unjust for those who fought for and brought in the
+kingdom of God, to enjoy nothing of what they secured. So the doctrine
+of the first resurrection appears as a contribution of justice to holy
+life. Later on, similar reasoning demanded the resurrection of all. A
+judgment is necessary, not to acquaint God with the merits of men, but
+to acquaint men with the righteousness of God. This would be impossible
+without the resurrection of all. Very close to this is the reasoning of
+Kant, summarized as follows: "Every moral act must have as an end the
+highest good. This good consists of two elements, virtue and felicity,
+or happiness. The two are inseparable. But these can not be realized
+under the limitations of this existence. Immortality follows as a
+deduction. The moral law demands perfect virtue or holiness; but a moral
+being can not realize absolute moral perfection or a holy completeness
+of nature in this present life." It is wholly of faith that men are
+immortal. It of necessity can not be demonstrated. The mass of mankind
+have believed it, and do believe it, and it is one of the most
+difficult of beliefs to escape from, returning to some skeptical
+scientists almost as an intuition, conquering the logic of death and
+decay.
+
+[Footnote 8: Biography, Vol. II. p. 322.]
+
+[Sidenote: How Faith Grows.]
+
+It is also true that faith in immortality grows with the fullness and
+intelligence of the spiritual life. It becomes a complete persuasion to
+the pure in heart. Yet some scientific facts, as related to man, make
+the idea of his extinction improbable, and separate him from the "beast
+which perisheth."
+
+[Sidenote: Men and Brutes.]
+
+[Sidenote: What Brutes Have.]
+
+It is true that much is common to men and brutes. They walk the same
+earth; breathe the same air; are nourished by the same food, which is
+digested by the same processes. Their life is transmitted by the same
+methods, and their embryonic life is strangely similar. It is also true
+that there are strong mental resemblances. Both love and hate; are
+jealous and indifferent; are courageous and cowardly; they perceive by
+similar organs; record by similar mnemonic ganglia; and are within
+certain limits impelled by the same motives. Nor can a measure of reason
+be denied to animals. While much of what appears to be mental life is
+automatic and unconscious response to an external stimulus reaching a
+nerve-center, yet within limits they deliberate; they exercise choice;
+and determine routes and methods.
+
+[Sidenote: Man Above Brutes.]
+
+[Sidenote: Habits of Animals.]
+
+[Sidenote: Limits of Brute Intelligence.]
+
+[Sidenote: Limits Continued.]
+
+But when all this is said, man rises almost infinitely beyond the
+highest brute. Man can stand outside of himself; contemplate the
+movements of his own mind; watch the play of motive upon energy and
+will, and know himself as no brute can ever be trained to do. Nor have
+brutes the ganglia, lobes, or convolutions which house and direct such
+powers; and no tribe of mankind has been found without them, however
+undeveloped. Very limited, indeed, is the use of natural forces or of
+supplied materials in the life of a brute. The birds pick up feathers,
+hair, twigs; but no bird provides such things by deliberate prevision
+and co-operation with nature. What animal sows that he may reap? The
+so-called agricultural ants gather what they have not sown, and reap
+what they have not planted. Man sows that he may gather; breeds that he
+may use; and accomplishes civilization by an ever-increasing mastery and
+adaptation of natural forces. An insect may float with the current on a
+chip; but what one ever put a chip into the water? A beaver may build a
+dam; but what beaver ever turned the heightened water on a wheel? The
+dog may lie in a sunny spot; but what dog ever created artificial heat
+or condensed by a lens the sun's heat on a particular point? The hen may
+lay and incubate an egg; but what hen ever invented an incubator to
+save her long sitting in one pose or place, or studied the development
+of life in and from the egg she produced? The ox may select the richest
+pasture; but never dreamed of creating a rich pasture by the culture and
+fertilization of which he is the chief source. The tiger chooses and
+slays his prey; but does not know how to propagate, develop, and safely
+mature the animals on which he feeds. All animal life below man must
+locate where its food abounds, or follow that food in its migrations or
+seasonal changes. Man alone stores and transports his food, creating
+commerce by his mastery of climate.
+
+[Sidenote: Man Parts Company.]
+
+[Sidenote: Man and Brute Compared.]
+
+[Sidenote: How Man Can Live.]
+
+[Sidenote: How Man Can Decay.]
+
+[Sidenote: Incidental as to Body.]
+
+The brute obeys law unwittingly in the sustenance and transmission of
+life. Man alone perceives and deduces law from a thousand facts, and
+concludes a lawgiver from the law, and one Lord and Giver of Life "from
+the unity and universality of force." The brute turns its eye skyward to
+detect danger; but never measures or counts the stars, discerns the
+movements of the planets, nor extends vision and hearing by telescope,
+microscope, and megaphone, nor proves by the spectroscope the sameness
+of stellar elements with those of our own world. The brute neither makes
+history nor records it. He remembers, but does not recollect. His
+affections are evanescent as to his kind, and only approach permanence
+as they are fastened upon us. The brute cognizes external things, but
+does not perceive their being. Thus man can live in an intellectual or
+spiritual world as to his aims, motives, and occupations. He need touch
+matter only so far as it is necessary to support the bodily strength on
+which his spiritual and intellectual movement must depend for basis and
+manifestation. On the other hand he may reduce the intellectual and
+spiritual life to the lowest limit by giving the mastery to his physical
+appetites. We feel instinctively that to do this last is unworthy of
+manhood and destructive of the higher nature and intent. But who expects
+a brute to do anything else but minister to his appetites? If he delays
+a single second in doing it, it is only through fear of man or of some
+stronger animal. His intellectual movements have this as an end in
+complete reversal of the case with man. With the brute the intellect
+seems incidental to the body. With man the body is incidental to the
+intellect. One feels for this reason that man might live a purely
+spiritual and disembodied life. No one from this standpoint thinks so of
+a brute.
+
+[Sidenote: Immortality of Force.]
+
+[Sidenote: Christ's Light.]
+
+[Sidenote: The Christian's Eye.]
+
+Once more let Huxley speak as to the scientific possibility "with regard
+to the other great Christian dogmas, the immortality of the soul, and a
+future state of rewards and punishments, what possible objection can I,
+who am compelled, perforce, to believe in the immortality of what we
+call matter and force, and in a very unmistakable present state of
+rewards and punishments for all our deeds, have to these doctrines? Give
+me a scintilla of evidence, and I am ready to jump at them."[9] But when
+all conditions are considered, and just weight given to all the
+probabilities, the full persuasion of immortality comes through Him who
+has "brought life and immortality to light." These seem part of His
+communication to the souls in whom He dwells. To them He says, "Because
+I live, ye shall live also." Into their being He injects the power of an
+endless life. Their hopes, faith, affections center less and less on
+time. The truer, fuller, richer life is felt to be coming. It is to
+surpass the earthly life in quantity and in quality only because the
+soul, as it flutters Godward, must here feel the attrition of its
+fleshly tabernacle. This dissolved, the fullness and the freedom come.
+The house not made with hands henceforth enshrines the spirit. Christ's
+great Word is finally interpreted: "I am come, that they might have
+life, and have it more abundantly."
+
+[Footnote 9: Biography. Vol. I, p. 260.]
+
+       *       *       *       *       *
+
+[Sidenote: The Life Everlasting.]
+
+[Sidenote: Literalism.]
+
+"The life everlasting!" This is the grand finale of the Creed as it is
+the end which all devout souls seek. It is made probable by what man is,
+which is the same as saying that there are, from considerations above
+mentioned, probabilities in its favor. It has been the habit of pious
+souls to attempt to understand and describe this life, and many are the
+volumes which proceed upon the literalness of the Bible descriptions. I
+suppose there are phases of faith which can not reach beyond
+literalness, and hence do not rightly interpret the splendid imagery of
+St. John. Such we must leave to the blessed surprise and ecstatic
+awakening of Paradise.
+
+[Sidenote: Great Figures.]
+
+[Sidenote: Locating Heaven.]
+
+[Sidenote: Eternal Punishment.]
+
+To other minds the life everlasting is unbelievable except as the great
+pictures of John are spiritualized. To such the place becomes a state or
+condition. It is of no interest to us to inquire, as did the Christian
+philosopher, Dick, into the locality of heaven and hell. Such ideas as
+those recently put forth by a preacher, not of our Church, thank God!
+that hell is in one of the spots on the sun, and heaven in the
+chromosphere are distasteful to the last degree to those who believe
+that "God is a Spirit," and that "flesh and blood can not inherit the
+kingdom of God." Such feel that heaven may be anywhere and everywhere;
+that the gulf which separates the rich man and Lazarus may be only a
+moral gulf, seeing that they talked across it. They see eternal
+punishment in the perception of the sinner that he has forever stunted
+his soul by his sinfullness and the grossness of his affections. Though
+he should begin a progressive life from his present status, he could
+never catch up with a soul which has a purer point of departure.
+
+There is an awful penalty in the fact that this sense of loss may be
+eternal. The consciousness of limited powers, the certainty that so much
+is lost, never to be regained, is surely a fire that is not quenched; a
+worm that dieth not!
+
+[Sidenote: Limitation by Sin.]
+
+[Sidenote: Illustrations.]
+
+[Sidenote: Strength and Disuse.]
+
+But how much more awful the thought that this limitation of the nature
+by sin, whether of body or soul, may affect the soul through unending
+life without fitness for any pleasure or delight possible to that
+state! The company of good and refined men and women is here little less
+than hell to a bad and coarse man, if he is compelled to stay in it.
+There is nothing in the spirit, aim, and employments of such that he can
+measure. He can understand the delights of eating and drinking. Even
+then it is the coarse foods and the drunk-bringing drink that he most
+enjoys. He can understand noise, coarse jokes, but not quiet
+conversation, nor the play of a delicate wit. When the pleasure of life
+is sensual, bodily, the capacity for mental and moral pleasure slowly
+diminishes, and at last dies. Project such a soul into the company of
+the redeemed; place it where the body has no existence, and therefore no
+pleasure to give; compel it to remain among those whose every thought is
+pure, and whose eyes are fixed on the "King in His beauty," and, like
+the rich man, it will lift its eyes in torment, and ask for "water to
+cool his parched tongue."
+
+       *       *       *       *       *
+
+It is no part of my aim to say a final word on any of these great
+truths, even if I deemed myself capable thereof.
+
+[Sidenote: Aim and Intent.]
+
+[Sidenote: Confirmation by Experience.]
+
+[Sidenote: Effect on the Bible.]
+
+[Sidenote: The Coming of Revelation.]
+
+But it is my hope to point out the way in which we find our faith
+strengthened, and to show that the great truths of Christianity will
+survive the most radical criticism of the Scriptures. Every one of these
+truths has increasing confirmation as we accumulate the teachings of
+science, history, and religious experience. The Bible will never be
+superseded, because it contains the struggle of every type of soul
+Godward, and because its record of what the Lord said and did; of what
+He was, and of what the apostles thought Him to be, stands as the
+verification of what we know Him to be. The Bible and experience are
+mutually illuminating and corroborative. It is possible that the Church
+receiving the deposit of truth orally from the apostles, might have
+passed that truth down orally, and by her ordinances, illustratively as
+she did, until the Gospels were written; as she must do now in lands
+where the people can not read, having no written language. To avoid,
+however, the defects of human memory and to accumulate a standard by
+which teaching and experience should be verified, "God who at sundry
+times and in divers manners spake in times past unto the fathers, hath
+in these last days spoken unto us by His Son;" through His Son to the
+apostles; and by the apostles and their successors to us; those
+successors being not those made so by the touch of a human hand; but by
+God's transforming grace, giving to every believer power and privilege
+"to speak the things we do know." "We having the same spirit of faith;
+according as it is written, I believed, and therefore have I spoken, we
+also believe, and therefore speak; knowing that He which raised up the
+Lord Jesus, shall raise us up also by Jesus, and shall present us with
+you. For all things are for your sakes, that the abundant grace might,
+through the thanksgiving of many, redound to the glory of God."
+
+
+
+
+
+
+
+
+
+
+
+End of Project Gutenberg's The Things Which Remain, by Daniel A. Goodsell
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+<title>The Project Gutenberg eBook of
+    The Things Which Remain,
+    by Daniel A. Goodsell.
+</title>
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+<pre>
+
+The Project Gutenberg EBook of The Things Which Remain, by Daniel A. Goodsell
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: The Things Which Remain
+       An Address To Young Ministers
+
+Author: Daniel A. Goodsell
+
+Release Date: May 18, 2005 [EBook #15861]
+
+Language: English
+
+Character set encoding: ISO-8859-1
+
+*** START OF THIS PROJECT GUTENBERG EBOOK THE THINGS WHICH REMAIN ***
+
+
+
+
+Produced by Justin Kerk, Thomas Hutchinson and the Online Distributed
+Proofreading Team.
+
+
+
+
+
+
+</pre>
+
+
+<div style="height: 6em;"><br /><br /><br /><br /><br /><br /></div>
+
+<h1>
+    The Things Which Remain
+</h1>
+<h2>
+<i>An Address To Young Ministers</i>
+</h2>
+<h3>
+By
+<br />
+DANIEL A. GOODSELL
+</h3>
+<h4>
+A Bishop of the Methodist Episcopal Church
+</h4>
+
+<hr />
+
+<div style="height: 4em;"><br /><br /><br /><br /></div>
+
+<h5>
+    <i>CINCINNATI: JENNINGS &amp; PYE</i>
+<br />
+<i>NEW YORK: EATON &amp; MAINS</i>
+</h5>
+<h6>
+<i>Copyright, 1904, by</i>
+<br />
+JENNINGS AND PYE
+</h6>
+
+<hr class="full" />
+
+<div style="height: 4em;"><br /><br /><br /><br /></div>
+
+<h2>
+    PREFACE
+</h2>
+<p>
+This little book contains the larger part of an address I have delivered
+at several Annual Conferences on the occasion of the admission of
+probationary ministers into full membership. At the suggestion of some
+who have heard it when delivered and whose assurance that it would be
+useful in print I am bound to respect, I have consented to its
+publication.
+</p>
+<p>
+Matter not directly relating to the theme, but of sufficient importance
+to accompany it in addressing an Annual Conference, is here omitted,
+that all possible space might be given to the discussion of the
+question, "How much Christian doctrine will still remain, though much of
+the most radical criticism be accepted?"
+</p>
+<hr />
+
+<div style="height: 4em;"><br /><br /><br /><br /></div>
+
+<h2>
+    Preface
+</h2>
+<p>
+It will be understood that concessions made for the sake of the argument
+by no means represent my own views of that which must be ultimately
+yielded to the critical spirit.
+</p>
+<p>
+Already some opinions which threatened the authority of Gospels and
+Epistles, and which have had wide acceptance, have been modified or
+withdrawn. My aim in this address was not to scout criticism, from which
+much of the highest value to faith is to come, but to steady the
+wavering young minister; to sustain his preaching power by helping him
+to a definite message, and to encourage him to a slow and guarded
+acceptance of critical opinions destructive of "the faith once delivered
+to the saints."
+</p>
+<p>
+CHATTANOOGA, TENN., December, 1903.
+</p>
+<hr class="full" />
+
+<div style="height: 4em;"><br /><br /><br /><br /></div>
+
+<h2>
+    The Things Which Remain
+</h2>
+
+<p>
+The followers of Him who said "I am the Truth" can never afford to hold
+or propagate that which is false. No man can preach with power unless he
+strongly believes. Teaching force depends on Faith.
+</p>
+<p class="side">
+Doing and Knowing.
+</p>
+<p class="side">
+The Divine Call.
+</p>
+<p class="side">
+Conditions of the Call.
+</p>
+<p>
+Thus far our ministry has had teaching power because it has been founded
+on and inspired by a Christian experience. Our Church has always
+emphasized that essential Christian statement, "If ye do ye shall know."
+At every ordination we have demanded of every candidate a declaration of
+his persuasion that he was "called according to the will of our Lord
+Jesus Christ" to the particular office to which he was then to be
+advanced. By this we do not mean a mediate call through the order of the
+Church or the judgment of the Bishop, but an immediate call by the Holy
+Spirit from Christ Himself. This call is antedated by that personal
+surrender to Jesus Christ; that blessed acceptance by Him of the
+self-surrendered; that witnessing Spirit as to sonship which brings the
+consciousness of pardon, renewal, and justification known as "a
+religious experience."
+</p>
+<p class="side">
+Evidence of the Call.
+</p>
+<p>
+Those who possess this know something. Whereas they were "once blind,
+now they see." They know they have "passed from darkness to light"
+through the changed love which now controls. However the persuasion
+reached them, it is a persuasion; not merely a hope. It is a conclusion
+borne in upon them by satisfactory evidence, and is a lasting certainty
+while the faith which brought it abides in its original measure.
+</p>
+<p>
+Thus to-day we have a pulpit substantially in doctrine and force what
+our pulpit always has been. Even in some cases where doubt has entered,
+it would appear that this Christian experience has steadied the wavering
+head by the full and regular impulses of the believing heart.
+</p>
+<p class="side">
+New Problems in Theology.
+</p>
+<p class="side">
+The Modern Skeptical Temper.
+</p>
+<p>
+It is, however, to be admitted that the years to which we have come
+bring with them problems which our fathers did not have to solve. Doubts
+of which they knew nothing throng our atmosphere and crowd upon our
+consciousness. The attacks on Christianity are no longer the ribald
+jeers of the unlovely and the vile. They come in the name of honest
+investigation, historical veracity, and scientific accuracy; and are
+projected by characters apparently truth-loving, reverent, and candid.
+</p>
+<p class="side">
+The Sources of Advanced Criticism.
+</p>
+<p>
+This may be said for most of them, but on occasion it is hard to believe
+that all the German critics are wholly and exclusively truth-loving and
+candid. So extreme are the positions of some, so evidently tinctured
+with overreadiness for criticism and unbelief, that they must be
+excluded from the "most" above described.
+</p>
+<p>
+I speak of the Germans because they, chiefly, are those capable and
+active in original research. Most of our American "advanced critics" are
+merely translators and adapters of German work. Their volumes add
+nothing to the controversy to those who know the German originals. Not a
+few Americans have obtained reputation by the expansion of the note
+books they made at the feet of German professors.
+</p>
+<p class="side">
+The English Disciples of the German School.
+</p>
+<p class="side">
+Love of Novelty.
+</p>
+<p>
+This also is largely true of the English critics. Many of them are well
+furnished for Greek criticism. The number of Greek Englishmen is still
+very large. But these seem also to fortify, at least, their own
+conclusions by the opinions of the original German investigators. It is
+hard to believe that, in the contests for German professorial position,
+as well as in the justification of the incumbent when the position is
+gained, the desire to attract attention by some critical novelty of
+method or result has not been in some cases, at least, as influential as
+a simple love of truth.
+</p>
+<p class="side">
+Some Questions as to Style.
+</p>
+<p>
+There is always the question also, which I profess seems to be one not
+easy of answer, whether the literary judgments as to style when men are
+dealing with another language than their own, and especially with Greek
+and Hebrew, can be as worthy of acceptance as their authors and many
+others hold them to be; whether, in short, their opinions may not, like
+those of experts in handwriting, come to be so colored by their
+personality, or their interests, as to be of little evidential value.
+On this point it seems to me that not enough allowance has been made by
+these critics for the difference in style when men write familiarly or
+didactically, or when they are engaged in narration or exhortation.
+</p>
+<p class="side">
+Foundation of Belief Unsettled.
+</p>
+<p>
+Whatever may be the truth as to these matters, the present state of
+faith is due to the unsettlement of the foundation of belief by
+scientific and critical scholarship.
+</p>
+<p class="side">
+A New Foundation to Emerge.
+</p>
+<p>
+This unsettlement, admitted on every hand with difference of opinion as
+to extent, is either to increase until faith in Christianity, except as
+an ethical and humanitarian system, is dead, or abide until faith
+revives by a perception that the Church has maintained an erroneous
+basis for faith and that a new and stronger one is emerging from the sea
+of discussion. This last I believe to be the truth in the matter. I
+hold, therefore, that faith is not dying, but suffering in some minds
+from a kind of lunar eclipse, where a shadow diminishes, temporarily,
+the radiance, but does not extinguish the planet itself.
+</p>
+<p class="side">
+The Authority of the Scriptures Weakened.
+</p>
+<p>
+When we ask what foundation is weakened, the answer is: The authority of
+the Scriptures as the sole rule of faith and practice. Some claim that
+only a few of the books are genuine and almost none authentic. If this
+is to be the final judgment of the learned and the sincere, it is plain
+that we must seek another foundation for faith than the word of
+Scripture. It is no more a "Thus saith the Lord" for us.
+</p>
+<p class="side">
+Critics not yet Agreed.
+</p>
+<p class="side">
+Archæology and the Bible.
+</p>
+<p class="side">
+Personal Standpoints.
+</p>
+<p>
+But we are very far from seeing that final agreement among the critics
+which warrants us in discarding a single book. If any one has been
+fought about, and fought over, it is the Gospel of John. "It used to be
+said that this was not a history at all, but an idealizing of tradition
+in the interest of a speculative idea;<a href="#note-1" name="noteref-1"><small>1</small></a> now theologians are mostly
+agreed that if John is the most speculative, he is, at the same time,
+the most personal of New Testament writers." No other book has been
+finally overthrown. Archæology has confirmed Paul, and also some Old
+Testament writers, especially those who speak of widely separated
+settlements of the Hittites. I get a strong impression that the New
+Testament writers are sometimes attacked because they teach what the
+critics do not wish to believe. Thus it would appear that Harnack scouts
+the early chapters of Matthew and Luke because he doubts the virgin
+birth, and would hold that belief therein is no part in authority or
+value of the Christian religion.
+</p>
+<p class="side">
+Bible Appeal for Verification.
+</p>
+<p class="side">
+Gracious Ability.
+</p>
+<p class="side">
+Huxley's Passionless Impersonality.
+</p>
+<p class="side">
+Gracious Conditions for Belief.
+</p>
+<p class="side">
+Ethical Conditions for Faith.
+</p>
+<p>
+I now wish to declare my own confidence that the verification of the
+truths contained in the New Testament was never intended to rest upon
+an absolutely inerrant record or on an inspiration which dictated to a
+personality rather than expressed itself through a personality. The
+Bible presupposes a power in man to test and verify its statements and
+doctrines. It makes its appeal to this steadily from the earlier books
+to the later; the appeal growing in content as the soul has developed
+its power of recognition. This is the familiar law of knowing and doing,
+of proving by practice, of perceiving the leadership of Jesus Christ
+through the leading of the Holy Ghost. As to doctrine, there is left in
+man the power to make the beginning of a faith. On this beginning
+devotion builds a belief in the greater mysteries. Thus reason deduces a
+First Cause, then the unity of the First Cause. This is as far as reason
+can go. Huxley, looking out on the universe with this power, said:
+"There is an impassable gulf between anthropomorphism, however refined
+and the passionless impersonality underlying the thin veil of phenomena.
+I can not see one tittle of evidence that the great unknown stands to us
+in the light of a Father." Nor could he. Religious truth is conditioned
+in a way in which the apprehension of physical truth is not. There must
+be a certain condition of the heart, conscience, and will to see the
+truth of the Godhead of Christ. One may resist this evidence.<a href="#note-2" name="noteref-2"><small>2</small></a> Only a
+living Christian is competent to look at the subject&mdash;"unto you it is
+given to know the mysteries of the kingdom of God." In physics "nothing
+is needed but open eyes and a sound understanding."<a href="#note-3" name="noteref-3"><small>3</small></a> Moral character
+has nothing to do with it, except as vice may affect vision and
+deteriorate the judgment. But in a soul's relation to the Christian
+religion, the ethical element is that which is fundamental. "The pure in
+heart shall see God." The foul soul has no vision for the eternal
+purities. In the days of idolatry "there was no open vision." So in the
+heart of sin there is no light of spiritual truth. The higher verities
+appear fully founded to the Christian consciousness only.
+</p>
+<p class="side">
+Natural Ethical Canon.
+</p>
+<p>
+Yet, let us remember that below this Christian consciousness lie the
+substrata of reason and ethical canon common to all men. Religious truth
+rests on these in its first revelations. Above the first and simplest
+revelation, truth rests on Christian experience as to those matters for
+which reason and natural ethical canon are insufficient.
+</p>
+<p class="side">
+General Calm of Methodist Episcopal Church.
+</p>
+<p class="side">
+Wesley's Advanced Views.
+</p>
+<p>
+This having been the teaching of the Methodist Episcopal Church from the
+beginning, she has been little disturbed by the critical school. While
+holding that the Bible is the sole rule of faith, she has not committed
+herself to any one theory of inspiration. She has not believed the
+Scriptures because they are written, but, being written, she has found
+them true. She has believed in the supernatural power of the Gospel
+because in her sight its leaven has wrought in the individual and in
+society what it claims for itself. John Wesley believed that there were
+God-breathed teachings outside of the Bible. He believed this because of
+his feeling that the Divine Fatherhood must have spoken to other than
+His Jewish children. Inheriting from our founder these thoughts, we have
+kept a high degree of calm in these later days of inquiry and doubt.
+</p>
+<p class="side">
+Wide Range of Unbelief.
+</p>
+<p class="side">
+Natural Immortality.
+</p>
+<p class="side">
+Reward and Punishments.
+</p>
+<p>
+We have already admitted that the present tendency to unbelief has wider
+range and fresher foundations than our fathers knew. The belief in the
+natural immortality of the human soul whether of Platonic or Christian
+origin is shaken to an extent not known in a century. The doubts of
+Huxley, the denials of Hæckel had a purely scientific basis. The
+suspension of consciousness by sleep, by accident, by drugs, the decay
+of mind by old age and by disease are freely put forth as proofs that
+mind can not exist without the mechanism which supports and manifests
+it. If this last be true a doctrine fundamental to Christianity must be
+abandoned. The doctrine of immortality through Christ does not meet the
+new objections. The scheme of redemption and the doctrine of future
+rewards and punishments are involved in the fate of the doctrine of
+natural immortality. We have thus shadows of doubt thrown upon two great
+doctrines, the virgin birth of Christ and natural immortality. The
+miracles, Resurrection, and Ascension must be added to the shadowed
+list.
+</p>
+<p class="side">
+Some Influential Facts.
+</p>
+<p class="side">
+A Great Mistake.
+</p>
+<p class="side">
+Doctored Heathenism.
+</p>
+<p>
+Whatever relation the fact may have as a cause, it is noteworthy that as
+to time, this new era of doubt largely coincides as to its beginning
+with the movement to revise the New Testament. The variations of the
+manuscripts, the interpretations, the comparatively late date of the
+oldest manuscripts were before this in possession of scholars only. The
+daily press have made them the possession of the Christian world. The
+shock to traditional confidence through this was very great. The
+Congress of Religions at Chicago had a similar effect. The mistaken
+liberality which permitted Christianity to appear on the same platform
+with the ethnic and imperfect religions contributed largely to doctrinal
+indifference. The taking and uncandid misrepresentations of these
+religions convinced many that there was at least no better foundation
+for Christianity and no better content therein than for and in the false
+and imperfect faiths. Many of these were defended by men who had had an
+English education and had come into contact with Christian vocabulary
+and civilization. They did not hesitate to read into these religions
+ideas wholly Christian and wholly foreign to the original teachings.
+</p>
+<p class="side">
+What Remains?
+</p>
+<p>
+These and other considerations lead me to ask what remains that we may
+and do believe? While far from admitting as finally proved the radical
+conclusions reached by some as to authorship and inspiration of the
+Bible and Divine authority for doctrines deduced therefrom, it must be
+profitable for us to ask, "What remains if some of these conclusions
+stand?"
+</p>
+<p>
+Recall that I do not admit all these for a moment, or any of them as
+final. Some are probably true. But taking the worst and most
+iconoclastic as true, are we compelled even then to surrender our
+Christian faith?
+</p>
+<p class="side">
+The Apostles' Creed.
+</p>
+<p>
+Let us take the separate articles of the Apostles' Creed and see how
+they stand affected:
+</p>
+<p class="side">
+The Fatherhood of God.
+</p>
+<p>
+"I believe in God the Father Almighty, Maker of heaven and earth."
+</p>
+<p class="side">
+A Christian God.
+</p>
+<p>
+Surely this remains untouched and in full force. Huxley, to requote what
+has before been quoted, says: "I can not see one tittle of evidence that
+the great unknown stands to us in the light of a Father." What a
+contradiction is here! He knows that the great unknown can not be proved
+to be our Father. Then he must know of the great unknown the negative
+aspects so minutely as to be sure that no Fatherhood is in the great
+unknown. Then he knows the great unknown much better than he is willing
+to admit, better than an agnostic ought.
+</p>
+<p class="side">
+An All Pervasive Spirit.
+</p>
+<p class="side">
+His Commandments.
+</p>
+<p class="side">
+The Divine Ideal.
+</p>
+<p>
+Yet that the idea of God may remain in power and not as a "passionless
+impersonality," it must be less interpreted by the teachings of Moses
+and more by the teachings of Christ. Human tempers and passions must be
+eliminated from our Divine Ideal. He must not be made an angry and
+jealous God as men count these. He must not be thought of as a
+vindictive personality, never so well pleased as when scaring His
+children into panic. In the thought of the Church He will be an
+all-pervasive Spirit whose nature is unfolded by the universe He has
+made. In that universe He will be felt to be immanent as the power of
+development, order, and destiny. All ages show Him to be "the power
+which makes for righteousness." The commandments are not only His
+because they are found in the Bible, but because they are perceived to
+be necessary laws of conduct proceeding from such a Being as we know God
+to be for such beings as we know men to be. Thus we perceive them to be
+the Divinely authorized bond of society and the guarantee and obligation
+of the Divine Ideal of humanity. All nature and all history are
+scrutinized for traces of the Supreme. These being found to coincide
+with the Christian Revelation of Him, men will read with new reverence
+those wonderful books which make up the Book, and which beyond all
+others anticipate the latest results of scientific inquiry and natural
+ethical canon.
+</p>
+<p class="side">
+Advantage of Newer View.
+</p>
+<p>
+Out of this will come such a sense of the Divine Presence as the Church
+and the individual Christian have not hitherto known. Moral distance
+from God will be the only distance. "In Him we live and move and have
+our being" comes to full interpretation through this thought of God.
+Humanity is immersed in Him.
+</p>
+<p class="side">
+Transcendent.
+</p>
+<p class="side">
+Huxley Against Hume.
+</p>
+<p>
+But this immanent God is also seen to be transcendent. He is in nature
+and far beyond it. Vast as nature is, it is limited. God is the
+unlimited. Within this region of transcendence is room for all His
+gracious activities as distinguished from His natural activities; room
+for marvel and miracle if He will and we need. When Huxley abandons
+Hume's <i>a priori</i> argument against miracles it is not worth while for
+others to use it. Fewer doubt the existence of a God, I believe, than at
+any time since men sought to prove that He does not exist. The Fatherly
+in God is proved both by His work in nature and by those works of grace
+which the student of nature alone can not see. God is a spirit. The
+human spirit refined, purified, sees Him in proportion to its
+purification.
+</p>
+<p class="side">
+Modern Christology.
+</p>
+<p class="side">
+Former Limitations.
+</p>
+<p class="side">
+Ritual Statement.
+</p>
+<p class="side">
+Aim of Christianity.
+</p>
+<p class="side">
+Likeness to God.
+</p>
+<p>
+In respect of "Jesus Christ, His only Son our Lord," it may, it must, be
+said He remains in full and glorious vigor as the Redeemer of mankind.
+The marked difference between our time and a half-century ago with
+respect to Christ is in the extension, rather than the diminution of His
+relation to salvation and the extension of the idea of salvation itself.
+In the former days men's eyes were almost wholly fixed on His death and
+its relation to salvation in the future life. Seldom indeed was the
+value of the following text taken into consideration: "For if when we
+were enemies we were reconciled to God by the death of His Son, much
+more being reconciled we shall be saved by His life." There is less
+disposition to dogmatize as to theories of the atonement. Most, I
+think, come to feel that no one view contains the full significance of
+Christ's death. Have you noticed how the Ritual puts it in the order of
+the Lord's Supper? "Didst give Thine only Son Jesus Christ to suffer
+death upon the cross for our Redemption; who made there [on the cross]
+by His oblation of Himself once offered a full, perfect, and sufficient
+sacrifice, oblation, and satisfaction for the sins of the whole world."
+The men who wrote that struggled to interpret His death by every
+possible phase of its meaning. In our time we have come to see that the
+aim of Christ and Christianity is to develop character and that this
+must be gained in time that we may be ready for eternity. Thus the death
+of Christ as the ultimate of self-sacrifice persuades us to the death of
+sin in us that we may live renewed in God; "rise from our dead selves
+to higher things." His life persuades us as the condition and example of
+growth to move on from the first self-surrender into the habit and fact
+of constant obedience and therefore "into the likeness of God's dear
+Son."
+</p>
+<p>
+The consciousness, well-nigh universal, of the nobility of
+self-sacrifice is that which gives vitality and vogue among the masses
+to the doctrine of the atonement. Self-sacrifice becomes more rare as
+wealth and refinement modify men and women. He that has much is loath to
+lose or leave it. Hence the rich generally fight in security. The poor
+meet the bullets first.
+</p>
+<p>
+Bad as is the conduct of some trades-unionists, it is among these
+toilers that great deeds of sympathy and generosity are done. How they
+tax themselves to help each other! How their women work for each other
+when one is unable to care for herself or her children! Their doctrine
+that "an injury to one is a wrong to all" has much that is Christlike in
+it. Let us who believe in an atoning Christ rejoice that as long as men
+honor bravery&mdash;self-sacrifice unto death for country, home, or the life
+of dear ones; as long as they build monuments to generals, soldiers,
+firemen, physicians who die for others, so will the world be slow to
+disbelieve the doctrine that "Jesus Christ tasted death for every man."
+</p>
+<p class="side">
+John's Logos.
+</p>
+<p class="side">
+An Anthropomorphic God.
+</p>
+<p>
+More, too, is made of His life before the Incarnation. The pre-existence
+of Christ is an essential element in Christianity. "His eternal relation
+to God is the only way of conceiving Him which answers to His real
+greatness."<a href="#note-4" name="noteref-4"><small>4</small></a> The Christ was present and active in the creation. John's
+use of the word "Logos" is right. "Logos" is not merely a result but a
+Force. It is not only the speech, but the speaker. Let us admit once for
+all that the fact, much belabored of the critics, is a fact. Let us not
+be afraid of the word which expresses it. God must be anthropomorphic if
+He exists. We can come nowhere near to thinking out any other kind of
+God. Christ has the value of God to devout Christians because in the
+fullness of His moral perfections He expresses God so far as we can know
+Him and man so far as man can hope and grow.
+</p>
+<p class="side">
+How Son of God.
+</p>
+<p>
+Is His Sonship different from ours, or only an expansion of the fullness
+and perfection of our sonship? This last seems to me a most important
+question. If He was born as we were born&mdash;that is, as to the beginning
+of His earthly life, there can be no pre-eminent sense in which He was
+the Son of God. He was either a happy accident of natural birth or a
+"sport" in evolution.
+</p>
+<p class="side">
+The Virgin Birth.
+</p>
+<p>
+This brings us to that doctrine which is the greatest challenge to the
+doubter: "Conceived by the Holy Ghost; born of the Virgin Mary,"&mdash;a
+doctrine fiercely fought by Harnack and yet by no means to be dismissed
+as he dismisses it. His teaching on this point seems to me the result of
+his theory of Christianity. If one seeks to rid Christianity of the
+supernatural, here is the place to begin.
+</p>
+<p class="side">
+Dignity of the Story.
+</p>
+<p class="side">
+A Greater Puzzle.
+</p>
+<p>
+But who will not feel the force of the position that, granted God was to
+be incarnate, the story of Christ's incarnation is the noblest and most
+probable? He is not born of a man's lust nor of a woman's desire&mdash;but of
+the submission of untainted womanhood to the direct creative power of
+God. The alternative to this is the Divinest man in all the world born
+of sinning and not yet married parents. If the new doctrine of heredity
+be true that men may inherit good as well as evil, we still have an
+astounding fact to account for; namely, the birth of such a child from
+such conditions, that is, with all the good kept in and all the bad left
+out.
+</p>
+<p class="side">
+Parthenogenesis a Fact.
+</p>
+<p>
+When men speak of a virgin birth as incredible and impossible and as the
+weakest of all Christian doctrine, do they know or have they forgotten
+that parthenogenesis (virgin birth) is a fact in nature; existing, for
+example, in as highly organized insects as the honey bee? There are
+other insects which are parthenogenetic at one time and sexually
+productive at another. There are also hints of it in human life known to
+anatomists which can not be fully discussed here.
+</p>
+<p class="side">
+Among the Bees.
+</p>
+<p class="side">
+A Small Departure from Nature.
+</p>
+<p>
+The virgin queen bee produces males in abundance, but can not produce
+females until she has made her nuptial flight and met her mate in an
+embrace invariably fatal to him. Nor does she ever need to meet
+another. From that time on, she is the fruitful mother of every kind of
+bee life the hive needs; the undeveloped females called neuters and
+those who become queens by being fed on royal food. Virgin birth is
+therefore imbedded in nature's order. To occur in the human species
+nature need call in no novelty. Christ, if born of a virgin, was born
+with the smallest possible departure from the order of nature. A process
+known in a lower form of life was carried into the higher to produce the
+unique being called for by the spiritual needs of mankind.
+</p>
+<hr />
+<p class="side">
+The Historical Statement.
+</p>
+<p>
+Passing over the historical assertions which follow the doctrine of the
+virgin birth, "suffered under Pontius Pilate, was crucified, dead, and
+buried," because there is nothing in these statements difficult or
+incredible, we reach the doctrine of His resurrection, "the third day
+He rose from the dead," a doctrine next to that of the virgin birth in
+natural difficulty of acceptance.
+</p>
+<p class="side">
+Christ's Resurrection.
+</p>
+<p class="side">
+Surprise of Disciples.
+</p>
+<p class="side">
+The Fact Accounts for History.
+</p>
+<p>
+Faith in this seems to me to depend on how far we have accepted Christ's
+Deity and His incarnation. If by the Holy Ghost we have been able "to
+say that Jesus is the Lord;" if by that blessed energy we perceive His
+Divine mastership; if by the same energy we feel that He has transformed
+us into the image of His dear Son; raising us "from the death of sin
+into the life of righteousness" it is not difficult to believe that
+Jesus "the power of the Resurrection" rose from the dead. "The fact of
+the Resurrection and belief in the fact is not explicable by any
+antecedent conditions apart from its truth."<a href="#note-5" name="noteref-5"><small>5</small></a> The disciples did not
+expect what they saw. His death was for them so far as we can see,
+without hope. They were not able yet to interpret His prophecy that He
+would build again His temple, nor understand the spirituality of His
+kingdom. These facts seem to me utterly to demolish the theory of a
+vision called up by eager, yea, agonizing, expectation. The idea of the
+Resurrection justifies His prophecies as to Himself and the fact
+accounts, better than any theory which denies the fact, for the faith
+and founding of the early Church as well as for the course of subsequent
+history and of the believer's experience.
+</p>
+<hr />
+<p class="side">
+Slow Belief in Resurrection.
+</p>
+<p>
+It is much to see that belief became belief only with great difficulty.
+The idea of the Resurrection was strange and alarming to the disciples.
+"They were terrified and affrighted and supposed they beheld a spirit."
+Slowly by tests of sense as well as by persuasions of teaching did the
+disciples come to believe that the Christ of the Resurrection was the
+same Christ who suffered on the cross.
+</p>
+<p class="side">
+Not an Invention.
+</p>
+<p class="side">
+An Eye-witness Story.
+</p>
+<p>
+It seems impossible that the Resurrection could have been an invention
+or that the account of it could be a work of the imagination. The last
+is almost as great a miracle as the Resurrection itself. In detail, in
+naturalness, even in the presence of difficulties and hindrances to easy
+belief of the story, the narrative seems that of an eye-witness. No
+reasoning can bring faith, however, to one who denies the miraculous. As
+a fact, the Resurrection is incapable of naturalistic explanation. To
+those who deny the miraculous I can only again point out how Huxley cuts
+out the <i>a priori</i> argument from Hume as worthless. As quoted in his
+biography, Huxley says: "We are not justified in the <i>a priori</i>
+assertion that the order of nature, as experience has revealed it to us,
+can not change. The assumption is illegitimate because it involves the
+whole point in dispute."
+</p>
+<hr />
+<p class="side">
+Ascent into Heaven.
+</p>
+<p class="side">
+The Ascension.
+</p>
+<p class="side">
+Nature not Wholly Love.
+</p>
+<p class="side">
+Evil and Good.
+</p>
+<p>
+Necessarily miraculous also is the doctrine, "He ascended into heaven."
+In this He passed from the visible into the invisible; from the
+conditions of human life to those of the life of a spirit; from the work
+of redemption to that of intercession. If His resurrection be accepted,
+His ascension presents no difficulties to faith. This, with His
+incarnation, and the facts of His earthly life are the manifestation of
+the tender side of God to the senses even as His wisdom and power are
+shown to the senses by the facts and laws of nature. As to the doctrine,
+"God is love," nature's word can never be conclusive. In the natural
+kingdom joy and sorrow, ease and pain, love and hate, kindness and
+cruelty, trust and terror exist side by side, as do life and death. No
+man concludes, from nature alone, that God is ruled by love. Because man
+can not conclude this, Ormuzd and Ahriman are found substantially in all
+religions, as in that of the Parsees, except in the Christian. Here the
+warfare is not to be eternal. The victory of good is to come. Divine
+help is promised, that it may be secured in every soul. The conquest of
+evil by good is within that Christian omnipotence which Paul knew. "I
+can do all things through Christ who strengtheneth me." It requires a
+Christ to show that the path to rest is through toil; that the way to
+ease is through suffering; that the highway to life passes through
+death. Only thus can "mortality be swallowed up of life."
+</p>
+<p class="side">
+The Meaning of Jesus.
+</p>
+<p class="side">
+Christ as Revealer.
+</p>
+<p>
+In the unity of the Godhead, Christ is God in manifestation, redemption,
+intercession, judgment. In the Trinity, in which we must believe God
+exists, Jesus Christ is the personality expressive, at first visibly and
+now invisibly, of the tender qualities of the Divine nature which,
+manifested in part in the world of nature, are there so linked with
+severity as to require special and peculiar revelation in the person of
+Jesus Christ in order that God may be understood both as transcending
+nature and as eternal love.
+</p>
+<hr />
+<p>
+Surely the doctrine, "I believe in the Holy Ghost," will remain. It is a
+misfortune that the word "ghost" has, in our English use, an unworthy
+and terrifying significance. On this account it were well if we could
+substitute for constant use the word "Spirit."
+</p>
+<p class="side">
+The Holy Ghost.
+</p>
+<p class="side">
+The Energy of God.
+</p>
+<p class="side">
+The Interpreter.
+</p>
+<p>
+The Holy Spirit is the energy of God, whether working as Creator or in
+the processes of redemption. It stirs us to the depths when we consider
+that the Author of the worlds, the Source of the energies is He who
+transforms, renews, sanctifies, and witnesses in us. There is no
+question as to the pervasiveness and competence of the Power which
+"works in us to will and to do of His good pleasure." We are taught to
+trace all our religious uplift to the highest possible source. We gather
+a great sense of our worth by the dignity of this association as we do
+of the condescension of our Lord in making His home in our hearts. This
+Holy Spirit is in all Christians the energy of the entire spiritual
+life. By this we do the things which by nature we can not do. His is
+that Divine impulse which initiates, continues, matures, and satisfies
+the life of God in us. It is the indwelling, all-pervading Holy Spirit,
+which interprets that great word, "I in them and Thou in Me, that they
+may be one as We are."
+</p>
+<p class="side">
+The Doctrine of Energy.
+</p>
+<p>
+And if the most advanced philosophy should yet be confirmed as true that
+there is nothing really but energy, none the less would the doctrine of
+the Holy Spirit abide. Back of all the individual energies of humanity;
+back of all the forces of nature is the supreme energy of God. If
+creation be our theory, it is the Spirit of God which broods on the face
+of the waters. If evolution be our creed, it is "in Him we live and move
+and have our being." All science is but the knowing of His way of
+working, and all theology is but the discovery of His mind. To know Him
+is to know all things. The latest Christian will be saying, "I believe
+in the Holy Ghost."
+</p>
+<hr />
+<p class="side">
+The Forgiveness of Sin.
+</p>
+<p class="side">
+Huxley on Depravity.
+</p>
+<p class="side">
+Not All Born Good.
+</p>
+<p class="side">
+Experience of Hell.
+</p>
+<p>
+And what becomes of the doctrine of the "forgiveness of sins" in this
+outlook for "the things which remain?" Accepting Huxley as the
+incarnation of the skeptical spirit of our time, I quote from him his
+thought of sin, depravity, and punishment, as a hint of where the
+scientific spirit may yet aid us. "The doctrine of predestination, of
+original sin, of the innate depravity of man, the evil fate of the
+greater part of the race, of the primacy of Satan in this world, of the
+essential vileness of matter, of a malevolent Demiurgos subordinate to a
+benevolent Almighty who has only lately revealed Himself, faulty as they
+are, appear to me to be vastly nearer the truth than the liberal,
+popular illusions that babies are all born good, and that the example of
+corrupt society is responsible for their failure to remain so.... That
+it is given to everybody to reach the ethical ideal if they will only
+try; that all partial evil is universal good; and other optimistic
+figments." "I suppose that all men with a clear sense of right and wrong
+have descended into hell and stopped there quite long enough to know
+what infinite punishment means."
+</p>
+<p class="side">
+Transmission of Evil.
+</p>
+<p>
+Surely, the established truths of heredity confirm the doctrine that
+man, if not born depraved, is born <i>deprived</i> of tendencies toward good
+essential to his own welfare and that of the race. "Where sin has once
+taken hold of the race, the natural reproduction of life become
+reproduction of life morally injured and faulty. With evil once begun,
+the race is a succession of tainted individuals; an organism that works
+toward continuance of evil. Not but that good is transmitted at the same
+time, for it goes along with evil. Any virtue or value which is strong
+enough to live will pass from generation to generation even while evil
+is making the same journey."<a href="#note-6" name="noteref-6"><small>6</small></a>
+</p>
+<p class="side">
+Depravation and Deprivation.
+</p>
+<p class="side">
+Natural Standards.
+</p>
+<p class="side">
+The Decalogue.
+</p>
+<p>
+While we hold that this tendency, this natural sluggishness in laying
+hold of the things of the higher nature is not in itself guilt, it
+becomes so by the voluntary adoption of the lower forces as the guide of
+life. Nature has her own decalogue. There is a law written upon our
+hearts. The wasting of power by anger, jealousy, envy, covetousness and
+the like, and the degradation following their expression in acts of
+revenge, concupiscence, and mere rapacity, are known without revelation
+by all races which have not suffered the downward evolution. The
+literatures prove this back even to the days of Hamurabi. Thus natural
+standards of temper and conduct are seen to exist, below which men may
+not live without loss, and hence there are natural laws to disobey which
+is sin. The table given on Sinai, though given to Moses, was in the
+world long before Moses. But higher sanction was given it by the
+lawgiver, and the highest by the re-enactment of the Decalogue by Jesus
+Christ.
+</p>
+<p class="side">
+The Heart Law.
+</p>
+<p class="side">
+Effects of Sin.
+</p>
+<p class="side">
+Characteristics of Sin.
+</p>
+<p class="side">
+Results of Sin.
+</p>
+<p>
+Sin is blameworthy because it is born of the human preference and the
+human will. The nation which, knowing most of the Divine will, disobeys,
+is the most guilty because the most knowing. The proportion of guilt
+depends on the measure of knowledge and the measure of opportunity.
+Hence there is some guilt among those who know only a part of the truth,
+and if a man perceives, without the aid of revelation, a law in nature
+and a penalty, and breaks that law, then is he a sinner. Some of the
+physical consequences may apparently be avoided by future obedience. But
+the inner and spiritual consequences of sin are the worst&mdash;these things;
+namely: In the weakening of the will; in the hardening of the
+conscience; and, later, in the recklessness as to consequences,
+indicated by that terrible indictment by Paul, "Who, being past
+feeling, have given themselves over." The consciousness of sin is
+practically universal. It is no invention of Christianity, though
+brought to its greatest force by Christianity. Religions, governments,
+literatures,&mdash;all and everywhere,&mdash;treat of sin as a fact. It is more
+than dominion of body over spirit; more than an incident of growth; more
+than a result of undeveloped judgment, tinged with emotion, and applied
+to questions of motive and conduct. Sin is the abnormal; sin is a
+variant from standard; sin is self-will and selfishness throttling duty.
+Where men accept a God, it is opposition to His law and government.<a href="#note-7" name="noteref-7"><small>7</small></a>
+If no personal God be believed in, then sin is willful opposition to the
+course of nature and to law, as proved by experience. So, in every case,
+it is unworthy, injurious, and guilty, and must be repented of and
+atoned for. The doctrine of sin will never be essentially disturbed.
+</p>
+<hr />
+<p class="side">
+A Supernatural Event.
+</p>
+<p class="side">
+Lacks Scientific Proof.
+</p>
+<p class="side">
+An Old Fallacy.
+</p>
+<p class="side">
+A Jewish Argument.
+</p>
+<p class="side">
+Kant's Reasoning.
+</p>
+<p class="side">
+Can Not Be Demonstrated.
+</p>
+<p>
+The next clause in the creed, "The resurrection of the body," if it
+remains as a permanent article of faith, must rest on the declaration of
+Christ and on His resurrection. It is confessedly dependent, not on a
+natural, but a supernatural order. On this point it is again worth our
+while to note a concession by Huxley, as showing the consistency of one
+Christian truth with another. "If a genuine, and not merely subjective,
+immortality awaits us, I conceive that without some such change as that
+depicted in I Corinthians xv, immortality must be eternal misery."<a href="#note-8" name="noteref-8"><small>8</small></a>
+Surely, this is a great testimony to that famous chapter on the
+resurrection. No scientific proof or probability can be adduced for the
+resurrection of the body. The older theologians used to point out that
+the caterpillar entombed itself that it might emerge to the higher life
+of the butterfly. But we must not take from such a fact what suits our
+purpose, and leave a fatal weakness in our argument. The butterfly does,
+indeed, emerge from the coffin of the cocoon and the seemingly dead
+pupa. But it is only for a brief day of life. Then it lays its eggs and
+dies forever. It is born to no immortality, but to the most ephemeral
+life. The early Church; yea, the Jewish Church, found rational warrant
+for belief in immortality and the resurrection of the body, first in the
+thought that it was unjust for those who fought for and brought in the
+kingdom of God, to enjoy nothing of what they secured. So the doctrine
+of the first resurrection appears as a contribution of justice to holy
+life. Later on, similar reasoning demanded the resurrection of all. A
+judgment is necessary, not to acquaint God with the merits of men, but
+to acquaint men with the righteousness of God. This would be impossible
+without the resurrection of all. Very close to this is the reasoning of
+Kant, summarized as follows: "Every moral act must have as an end the
+highest good. This good consists of two elements, virtue and felicity,
+or happiness. The two are inseparable. But these can not be realized
+under the limitations of this existence. Immortality follows as a
+deduction. The moral law demands perfect virtue or holiness; but a moral
+being can not realize absolute moral perfection or a holy completeness
+of nature in this present life." It is wholly of faith that men are
+immortal. It of necessity can not be demonstrated. The mass of mankind
+have believed it, and do believe it, and it is one of the most
+difficult of beliefs to escape from, returning to some skeptical
+scientists almost as an intuition, conquering the logic of death and
+decay.
+</p>
+<p class="side">
+How Faith Grows.
+</p>
+<p>
+It is also true that faith in immortality grows with the fullness and
+intelligence of the spiritual life. It becomes a complete persuasion to
+the pure in heart. Yet some scientific facts, as related to man, make
+the idea of his extinction improbable, and separate him from the "beast
+which perisheth."
+</p>
+<p class="side">
+Men and Brutes.
+</p>
+<p class="side">
+What Brutes Have.
+</p>
+<p>
+It is true that much is common to men and brutes. They walk the same
+earth; breathe the same air; are nourished by the same food, which is
+digested by the same processes. Their life is transmitted by the same
+methods, and their embryonic life is strangely similar. It is also true
+that there are strong mental resemblances. Both love and hate; are
+jealous and indifferent; are courageous and cowardly; they perceive by
+similar organs; record by similar mnemonic ganglia; and are within
+certain limits impelled by the same motives. Nor can a measure of reason
+be denied to animals. While much of what appears to be mental life is
+automatic and unconscious response to an external stimulus reaching a
+nerve-center, yet within limits they deliberate; they exercise choice;
+and determine routes and methods.
+</p>
+<p class="side">
+Man Above Brutes.
+</p>
+<p class="side">
+Habits of Animals.
+</p>
+<p class="side">
+Limits of Brute Intelligence.
+</p>
+<p class="side">
+Limits Continued.
+</p>
+<p>
+But when all this is said, man rises almost infinitely beyond the
+highest brute. Man can stand outside of himself; contemplate the
+movements of his own mind; watch the play of motive upon energy and
+will, and know himself as no brute can ever be trained to do. Nor have
+brutes the ganglia, lobes, or convolutions which house and direct such
+powers; and no tribe of mankind has been found without them, however
+undeveloped. Very limited, indeed, is the use of natural forces or of
+supplied materials in the life of a brute. The birds pick up feathers,
+hair, twigs; but no bird provides such things by deliberate prevision
+and co-operation with nature. What animal sows that he may reap? The
+so-called agricultural ants gather what they have not sown, and reap
+what they have not planted. Man sows that he may gather; breeds that he
+may use; and accomplishes civilization by an ever-increasing mastery and
+adaptation of natural forces. An insect may float with the current on a
+chip; but what one ever put a chip into the water? A beaver may build a
+dam; but what beaver ever turned the heightened water on a wheel? The
+dog may lie in a sunny spot; but what dog ever created artificial heat
+or condensed by a lens the sun's heat on a particular point? The hen may
+lay and incubate an egg; but what hen ever invented an incubator to
+save her long sitting in one pose or place, or studied the development
+of life in and from the egg she produced? The ox may select the richest
+pasture; but never dreamed of creating a rich pasture by the culture and
+fertilization of which he is the chief source. The tiger chooses and
+slays his prey; but does not know how to propagate, develop, and safely
+mature the animals on which he feeds. All animal life below man must
+locate where its food abounds, or follow that food in its migrations or
+seasonal changes. Man alone stores and transports his food, creating
+commerce by his mastery of climate.
+</p>
+<p class="side">
+Man Parts Company.
+</p>
+<p class="side">
+Man and Brute Compared.
+</p>
+<p class="side">
+How Man Can Live.
+</p>
+<p class="side">
+How Man Can Decay.
+</p>
+<p class="side">
+Incidental as to Body.
+</p>
+<p>
+The brute obeys law unwittingly in the sustenance and transmission of
+life. Man alone perceives and deduces law from a thousand facts, and
+concludes a lawgiver from the law, and one Lord and Giver of Life "from
+the unity and universality of force." The brute turns its eye skyward to
+detect danger; but never measures or counts the stars, discerns the
+movements of the planets, nor extends vision and hearing by telescope,
+microscope, and megaphone, nor proves by the spectroscope the sameness
+of stellar elements with those of our own world. The brute neither makes
+history nor records it. He remembers, but does not recollect. His
+affections are evanescent as to his kind, and only approach permanence
+as they are fastened upon us. The brute cognizes external things, but
+does not perceive their being. Thus man can live in an intellectual or
+spiritual world as to his aims, motives, and occupations. He need touch
+matter only so far as it is necessary to support the bodily strength on
+which his spiritual and intellectual movement must depend for basis and
+manifestation. On the other hand he may reduce the intellectual and
+spiritual life to the lowest limit by giving the mastery to his physical
+appetites. We feel instinctively that to do this last is unworthy of
+manhood and destructive of the higher nature and intent. But who expects
+a brute to do anything else but minister to his appetites? If he delays
+a single second in doing it, it is only through fear of man or of some
+stronger animal. His intellectual movements have this as an end in
+complete reversal of the case with man. With the brute the intellect
+seems incidental to the body. With man the body is incidental to the
+intellect. One feels for this reason that man might live a purely
+spiritual and disembodied life. No one from this standpoint thinks so of
+a brute.
+</p>
+<p class="side">
+Immortality of Force.
+</p>
+<p class="side">
+Christ's Light.
+</p>
+<p class="side">
+The Christian's Eye.
+</p>
+<p>
+Once more let Huxley speak as to the scientific possibility "with regard
+to the other great Christian dogmas, the immortality of the soul, and a
+future state of rewards and punishments, what possible objection can I,
+who am compelled, perforce, to believe in the immortality of what we
+call matter and force, and in a very unmistakable present state of
+rewards and punishments for all our deeds, have to these doctrines? Give
+me a scintilla of evidence, and I am ready to jump at them."<a href="#note-9" name="noteref-9"><small>9</small></a> But when
+all conditions are considered, and just weight given to all the
+probabilities, the full persuasion of immortality comes through Him who
+has "brought life and immortality to light." These seem part of His
+communication to the souls in whom He dwells. To them He says, "Because
+I live, ye shall live also." Into their being He injects the power of an
+endless life. Their hopes, faith, affections center less and less on
+time. The truer, fuller, richer life is felt to be coming. It is to
+surpass the earthly life in quantity and in quality only because the
+soul, as it flutters Godward, must here feel the attrition of its
+fleshly tabernacle. This dissolved, the fullness and the freedom come.
+The house not made with hands henceforth enshrines the spirit. Christ's
+great Word is finally interpreted: "I am come, that they might have
+life, and have it more abundantly."
+</p>
+<hr />
+<p class="side">
+The Life Everlasting.
+</p>
+<p class="side">
+Literalism.
+</p>
+<p>
+"The life everlasting!" This is the grand finale of the Creed as it is
+the end which all devout souls seek. It is made probable by what man is,
+which is the same as saying that there are, from considerations above
+mentioned, probabilities in its favor. It has been the habit of pious
+souls to attempt to understand and describe this life, and many are the
+volumes which proceed upon the literalness of the Bible descriptions. I
+suppose there are phases of faith which can not reach beyond
+literalness, and hence do not rightly interpret the splendid imagery of
+St. John. Such we must leave to the blessed surprise and ecstatic
+awakening of Paradise.
+</p>
+<p class="side">
+Great Figures.
+</p>
+<p class="side">
+Locating Heaven.
+</p>
+<p class="side">
+Eternal Punishment.
+</p>
+<p>
+To other minds the life everlasting is unbelievable except as the great
+pictures of John are spiritualized. To such the place becomes a state or
+condition. It is of no interest to us to inquire, as did the Christian
+philosopher, Dick, into the locality of heaven and hell. Such ideas as
+those recently put forth by a preacher, not of our Church, thank God!
+that hell is in one of the spots on the sun, and heaven in the
+chromosphere are distasteful to the last degree to those who believe
+that "God is a Spirit," and that "flesh and blood can not inherit the
+kingdom of God." Such feel that heaven may be anywhere and everywhere;
+that the gulf which separates the rich man and Lazarus may be only a
+moral gulf, seeing that they talked across it. They see eternal
+punishment in the perception of the sinner that he has forever stunted
+his soul by his sinfullness and the grossness of his affections. Though
+he should begin a progressive life from his present status, he could
+never catch up with a soul which has a purer point of departure.
+</p>
+<p>
+There is an awful penalty in the fact that this sense of loss may be
+eternal. The consciousness of limited powers, the certainty that so much
+is lost, never to be regained, is surely a fire that is not quenched; a
+worm that dieth not!
+</p>
+<p class="side">
+Limitation by Sin.
+</p>
+<p class="side">
+Illustrations.
+</p>
+<p class="side">
+Strength and Disuse.
+</p>
+<p>
+But how much more awful the thought that this limitation of the nature
+by sin, whether of body or soul, may affect the soul through unending
+life without fitness for any pleasure or delight possible to that
+state! The company of good and refined men and women is here little less
+than hell to a bad and coarse man, if he is compelled to stay in it.
+There is nothing in the spirit, aim, and employments of such that he can
+measure. He can understand the delights of eating and drinking. Even
+then it is the coarse foods and the drunk-bringing drink that he most
+enjoys. He can understand noise, coarse jokes, but not quiet
+conversation, nor the play of a delicate wit. When the pleasure of life
+is sensual, bodily, the capacity for mental and moral pleasure slowly
+diminishes, and at last dies. Project such a soul into the company of
+the redeemed; place it where the body has no existence, and therefore no
+pleasure to give; compel it to remain among those whose every thought is
+pure, and whose eyes are fixed on the "King in His beauty," and, like
+the rich man, it will lift its eyes in torment, and ask for "water to
+cool his parched tongue."
+</p>
+<hr />
+<p>
+It is no part of my aim to say a final word on any of these great
+truths, even if I deemed myself capable thereof.
+</p>
+<p class="side">
+Aim and Intent.
+</p>
+<p class="side">
+Confirmation by Experience.
+</p>
+<p class="side">
+Effect on the Bible.
+</p>
+<p class="side">
+The Coming of Revelation.
+</p>
+<p>
+But it is my hope to point out the way in which we find our faith
+strengthened, and to show that the great truths of Christianity will
+survive the most radical criticism of the Scriptures. Every one of these
+truths has increasing confirmation as we accumulate the teachings of
+science, history, and religious experience. The Bible will never be
+superseded, because it contains the struggle of every type of soul
+Godward, and because its record of what the Lord said and did; of what
+He was, and of what the apostles thought Him to be, stands as the
+verification of what we know Him to be. The Bible and experience are
+mutually illuminating and corroborative. It is possible that the Church
+receiving the deposit of truth orally from the apostles, might have
+passed that truth down orally, and by her ordinances, illustratively as
+she did, until the Gospels were written; as she must do now in lands
+where the people can not read, having no written language. To avoid,
+however, the defects of human memory and to accumulate a standard by
+which teaching and experience should be verified, "God who at sundry
+times and in divers manners spake in times past unto the fathers, hath
+in these last days spoken unto us by His Son;" through His Son to the
+apostles; and by the apostles and their successors to us; those
+successors being not those made so by the touch of a human hand; but by
+God's transforming grace, giving to every believer power and privilege
+"to speak the things we do know." "We having the same spirit of faith;
+according as it is written, I believed, and therefore have I spoken, we
+also believe, and therefore speak; knowing that He which raised up the
+Lord Jesus, shall raise us up also by Jesus, and shall present us with
+you. For all things are for your sakes, that the abundant grace might,
+through the thanksgiving of many, redound to the glory of God."
+</p>
+
+<hr class="full" />
+
+<div style="height: 4em;"><br /><br /><br /><br /></div>
+
+<h2>Footnotes</h2>
+
+<a name="note-1"><!--Note--></a>
+<p class="foot">
+<u>1</u> (<a href="#noteref-1">return</a>)<br />
+Denney. Studies in Theology.
+</p>
+<a name="note-2"><!--Note--></a>
+<p class="foot">
+<u>2</u> (<a href="#noteref-2">return</a>)<br />
+Cf. Denney.
+</p>
+<a name="note-3"><!--Note--></a>
+<p class="foot">
+<u>3</u> (<a href="#noteref-3">return</a>)<br />
+Cf. Denney.
+</p>
+<a name="note-4"><!--Note--></a>
+<p class="foot">
+<u>4</u> (<a href="#noteref-4">return</a>)<br />
+Denney. Studies in Theology.
+</p>
+<a name="note-5"><!--Note--></a>
+<p class="foot">
+<u>5</u> (<a href="#noteref-5">return</a>)<br />
+Westcott. The Revelation of the Risen Lord.
+</p>
+<a name="note-6"><!--Note--></a>
+<p class="foot">
+<u>6</u> (<a href="#noteref-6">return</a>)<br />
+Outline of Christian Theology. Clarke, p. 242.
+</p>
+<a name="note-7"><!--Note--></a>
+<p class="foot">
+<u>7</u> (<a href="#noteref-7">return</a>)<br />
+Cf. Clarke. Outline of Theology.
+</p>
+<a name="note-8"><!--Note--></a>
+<p class="foot">
+<u>8</u> (<a href="#noteref-8">return</a>)<br />
+Biography, Vol. II. p. 322.
+</p>
+<a name="note-9"><!--Note--></a>
+<p class="foot">
+<u>9</u> (<a href="#noteref-9">return</a>)<br />
+Biography. Vol. I, p. 260.
+</p>
+
+<hr />
+
+<div style="height: 6em;"><br /><br /><br /><br /><br /><br /></div>
+
+
+
+
+
+
+
+
+<pre>
+
+
+
+
+
+End of Project Gutenberg's The Things Which Remain, by Daniel A. Goodsell
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+</html>
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+The Project Gutenberg EBook of The Things Which Remain, by Daniel A. Goodsell
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: The Things Which Remain
+       An Address To Young Ministers
+
+Author: Daniel A. Goodsell
+
+Release Date: May 18, 2005 [EBook #15861]
+
+Language: English
+
+Character set encoding: ASCII
+
+*** START OF THIS PROJECT GUTENBERG EBOOK THE THINGS WHICH REMAIN ***
+
+
+
+
+Produced by Justin Kerk, Thomas Hutchinson and the Online Distributed
+Proofreading Team.
+
+
+
+
+
+
+
+
+
+
+The Things Which Remain
+
+_An Address To Young Ministers_
+
+
+By
+
+DANIEL A. GOODSELL
+
+
+A Bishop of the Methodist Episcopal Church
+
+
+
+
+_CINCINNATI: JENNINGS & PYE_
+_NEW YORK: EATON & MAINS_
+
+_Copyright, 1904, by_
+JENNINGS AND PYE
+
+
+
+
+PREFACE
+
+
+This little book contains the larger part of an address I have delivered
+at several Annual Conferences on the occasion of the admission of
+probationary ministers into full membership. At the suggestion of some
+who have heard it when delivered and whose assurance that it would be
+useful in print I am bound to respect, I have consented to its
+publication.
+
+Matter not directly relating to the theme, but of sufficient importance
+to accompany it in addressing an Annual Conference, is here omitted,
+that all possible space might be given to the discussion of the
+question, "How much Christian doctrine will still remain, though much of
+the most radical criticism be accepted?"
+
+
+
+
+Preface
+
+
+It will be understood that concessions made for the sake of the argument
+by no means represent my own views of that which must be ultimately
+yielded to the critical spirit.
+
+Already some opinions which threatened the authority of Gospels and
+Epistles, and which have had wide acceptance, have been modified or
+withdrawn. My aim in this address was not to scout criticism, from which
+much of the highest value to faith is to come, but to steady the
+wavering young minister; to sustain his preaching power by helping him
+to a definite message, and to encourage him to a slow and guarded
+acceptance of critical opinions destructive of "the faith once delivered
+to the saints."
+
+CHATTANOOGA, TENN., December, 1903.
+
+
+
+
+
+
+The Things Which Remain
+
+
+
+
+The followers of Him who said "I am the Truth" can never afford to hold
+or propagate that which is false. No man can preach with power unless he
+strongly believes. Teaching force depends on Faith.
+
+[Sidenote: Doing and Knowing.]
+
+[Sidenote: The Divine Call.]
+
+[Sidenote: Conditions of the Call.]
+
+Thus far our ministry has had teaching power because it has been founded
+on and inspired by a Christian experience. Our Church has always
+emphasized that essential Christian statement, "If ye do ye shall know."
+At every ordination we have demanded of every candidate a declaration of
+his persuasion that he was "called according to the will of our Lord
+Jesus Christ" to the particular office to which he was then to be
+advanced. By this we do not mean a mediate call through the order of the
+Church or the judgment of the Bishop, but an immediate call by the Holy
+Spirit from Christ Himself. This call is antedated by that personal
+surrender to Jesus Christ; that blessed acceptance by Him of the
+self-surrendered; that witnessing Spirit as to sonship which brings the
+consciousness of pardon, renewal, and justification known as "a
+religious experience."
+
+[Sidenote: Evidence of the Call.]
+
+Those who possess this know something. Whereas they were "once blind,
+now they see." They know they have "passed from darkness to light"
+through the changed love which now controls. However the persuasion
+reached them, it is a persuasion; not merely a hope. It is a conclusion
+borne in upon them by satisfactory evidence, and is a lasting certainty
+while the faith which brought it abides in its original measure.
+
+Thus to-day we have a pulpit substantially in doctrine and force what
+our pulpit always has been. Even in some cases where doubt has entered,
+it would appear that this Christian experience has steadied the wavering
+head by the full and regular impulses of the believing heart.
+
+[Sidenote: New Problems in Theology.]
+
+[Sidenote: The Modern Skeptical Temper.]
+
+It is, however, to be admitted that the years to which we have come
+bring with them problems which our fathers did not have to solve. Doubts
+of which they knew nothing throng our atmosphere and crowd upon our
+consciousness. The attacks on Christianity are no longer the ribald
+jeers of the unlovely and the vile. They come in the name of honest
+investigation, historical veracity, and scientific accuracy; and are
+projected by characters apparently truth-loving, reverent, and candid.
+
+[Sidenote: The Sources of Advanced Criticism.]
+
+This may be said for most of them, but on occasion it is hard to believe
+that all the German critics are wholly and exclusively truth-loving and
+candid. So extreme are the positions of some, so evidently tinctured
+with overreadiness for criticism and unbelief, that they must be
+excluded from the "most" above described.
+
+I speak of the Germans because they, chiefly, are those capable and
+active in original research. Most of our American "advanced critics" are
+merely translators and adapters of German work. Their volumes add
+nothing to the controversy to those who know the German originals. Not a
+few Americans have obtained reputation by the expansion of the note
+books they made at the feet of German professors.
+
+[Sidenote: The English Disciples of the German School.]
+
+[Sidenote: Love of Novelty.]
+
+This also is largely true of the English critics. Many of them are well
+furnished for Greek criticism. The number of Greek Englishmen is still
+very large. But these seem also to fortify, at least, their own
+conclusions by the opinions of the original German investigators. It is
+hard to believe that, in the contests for German professorial position,
+as well as in the justification of the incumbent when the position is
+gained, the desire to attract attention by some critical novelty of
+method or result has not been in some cases, at least, as influential as
+a simple love of truth.
+
+[Sidenote: Some Questions as to Style.]
+
+There is always the question also, which I profess seems to be one not
+easy of answer, whether the literary judgments as to style when men are
+dealing with another language than their own, and especially with Greek
+and Hebrew, can be as worthy of acceptance as their authors and many
+others hold them to be; whether, in short, their opinions may not, like
+those of experts in handwriting, come to be so colored by their
+personality, or their interests, as to be of little evidential value.
+On this point it seems to me that not enough allowance has been made by
+these critics for the difference in style when men write familiarly or
+didactically, or when they are engaged in narration or exhortation.
+
+[Sidenote: Foundation of Belief Unsettled.]
+
+Whatever may be the truth as to these matters, the present state of
+faith is due to the unsettlement of the foundation of belief by
+scientific and critical scholarship.
+
+[Sidenote: A New Foundation to Emerge.]
+
+This unsettlement, admitted on every hand with difference of opinion as
+to extent, is either to increase until faith in Christianity, except as
+an ethical and humanitarian system, is dead, or abide until faith
+revives by a perception that the Church has maintained an erroneous
+basis for faith and that a new and stronger one is emerging from the sea
+of discussion. This last I believe to be the truth in the matter. I
+hold, therefore, that faith is not dying, but suffering in some minds
+from a kind of lunar eclipse, where a shadow diminishes, temporarily,
+the radiance, but does not extinguish the planet itself.
+
+[Sidenote: The Authority of the Scriptures Weakened.]
+
+When we ask what foundation is weakened, the answer is: The authority of
+the Scriptures as the sole rule of faith and practice. Some claim that
+only a few of the books are genuine and almost none authentic. If this
+is to be the final judgment of the learned and the sincere, it is plain
+that we must seek another foundation for faith than the word of
+Scripture. It is no more a "Thus saith the Lord" for us.
+
+[Sidenote: Critics not yet Agreed.]
+
+[Sidenote: Archaeology and the Bible.]
+
+[Sidenote: Personal Standpoints.]
+
+But we are very far from seeing that final agreement among the critics
+which warrants us in discarding a single book. If any one has been
+fought about, and fought over, it is the Gospel of John. "It used to be
+said that this was not a history at all, but an idealizing of tradition
+in the interest of a speculative idea;[1] now theologians are mostly
+agreed that if John is the most speculative, he is, at the same time,
+the most personal of New Testament writers." No other book has been
+finally overthrown. Archaeology has confirmed Paul, and also some Old
+Testament writers, especially those who speak of widely separated
+settlements of the Hittites. I get a strong impression that the New
+Testament writers are sometimes attacked because they teach what the
+critics do not wish to believe. Thus it would appear that Harnack scouts
+the early chapters of Matthew and Luke because he doubts the virgin
+birth, and would hold that belief therein is no part in authority or
+value of the Christian religion.
+
+[Footnote 1: Denney. Studies in Theology.]
+
+[Sidenote: Bible Appeal for Verification.]
+
+[Sidenote: Gracious Ability.]
+
+[Sidenote: Huxley's Passionless Impersonality.]
+
+[Sidenote: Gracious Conditions for Belief.]
+
+[Sidenote: Ethical Conditions for Faith.]
+
+I now wish to declare my own confidence that the verification of the
+truths contained in the New Testament was never intended to rest upon
+an absolutely inerrant record or on an inspiration which dictated to a
+personality rather than expressed itself through a personality. The
+Bible presupposes a power in man to test and verify its statements and
+doctrines. It makes its appeal to this steadily from the earlier books
+to the later; the appeal growing in content as the soul has developed
+its power of recognition. This is the familiar law of knowing and doing,
+of proving by practice, of perceiving the leadership of Jesus Christ
+through the leading of the Holy Ghost. As to doctrine, there is left in
+man the power to make the beginning of a faith. On this beginning
+devotion builds a belief in the greater mysteries. Thus reason deduces a
+First Cause, then the unity of the First Cause. This is as far as reason
+can go. Huxley, looking out on the universe with this power, said:
+"There is an impassable gulf between anthropomorphism, however refined
+and the passionless impersonality underlying the thin veil of phenomena.
+I can not see one tittle of evidence that the great unknown stands to us
+in the light of a Father." Nor could he. Religious truth is conditioned
+in a way in which the apprehension of physical truth is not. There must
+be a certain condition of the heart, conscience, and will to see the
+truth of the Godhead of Christ. One may resist this evidence.[2] Only a
+living Christian is competent to look at the subject--"unto you it is
+given to know the mysteries of the kingdom of God." In physics "nothing
+is needed but open eyes and a sound understanding."[3] Moral character
+has nothing to do with it, except as vice may affect vision and
+deteriorate the judgment. But in a soul's relation to the Christian
+religion, the ethical element is that which is fundamental. "The pure in
+heart shall see God." The foul soul has no vision for the eternal
+purities. In the days of idolatry "there was no open vision." So in the
+heart of sin there is no light of spiritual truth. The higher verities
+appear fully founded to the Christian consciousness only.
+
+[Footnote 2: Cf. Denney.]
+
+[Footnote 3: Cf. Denney.]
+
+[Sidenote: Natural Ethical Canon.]
+
+Yet, let us remember that below this Christian consciousness lie the
+substrata of reason and ethical canon common to all men. Religious truth
+rests on these in its first revelations. Above the first and simplest
+revelation, truth rests on Christian experience as to those matters for
+which reason and natural ethical canon are insufficient.
+
+[Sidenote: General Calm of Methodist Episcopal Church.]
+
+[Sidenote: Wesley's Advanced Views.]
+
+This having been the teaching of the Methodist Episcopal Church from the
+beginning, she has been little disturbed by the critical school. While
+holding that the Bible is the sole rule of faith, she has not committed
+herself to any one theory of inspiration. She has not believed the
+Scriptures because they are written, but, being written, she has found
+them true. She has believed in the supernatural power of the Gospel
+because in her sight its leaven has wrought in the individual and in
+society what it claims for itself. John Wesley believed that there were
+God-breathed teachings outside of the Bible. He believed this because of
+his feeling that the Divine Fatherhood must have spoken to other than
+His Jewish children. Inheriting from our founder these thoughts, we have
+kept a high degree of calm in these later days of inquiry and doubt.
+
+[Sidenote: Wide Range of Unbelief.]
+
+[Sidenote: Natural Immortality.]
+
+[Sidenote: Reward and Punishments.]
+
+We have already admitted that the present tendency to unbelief has wider
+range and fresher foundations than our fathers knew. The belief in the
+natural immortality of the human soul whether of Platonic or Christian
+origin is shaken to an extent not known in a century. The doubts of
+Huxley, the denials of Haeckel had a purely scientific basis. The
+suspension of consciousness by sleep, by accident, by drugs, the decay
+of mind by old age and by disease are freely put forth as proofs that
+mind can not exist without the mechanism which supports and manifests
+it. If this last be true a doctrine fundamental to Christianity must be
+abandoned. The doctrine of immortality through Christ does not meet the
+new objections. The scheme of redemption and the doctrine of future
+rewards and punishments are involved in the fate of the doctrine of
+natural immortality. We have thus shadows of doubt thrown upon two great
+doctrines, the virgin birth of Christ and natural immortality. The
+miracles, Resurrection, and Ascension must be added to the shadowed
+list.
+
+[Sidenote: Some Influential Facts.]
+
+[Sidenote: A Great Mistake.]
+
+[Sidenote: Doctored Heathenism.]
+
+Whatever relation the fact may have as a cause, it is noteworthy that as
+to time, this new era of doubt largely coincides as to its beginning
+with the movement to revise the New Testament. The variations of the
+manuscripts, the interpretations, the comparatively late date of the
+oldest manuscripts were before this in possession of scholars only. The
+daily press have made them the possession of the Christian world. The
+shock to traditional confidence through this was very great. The
+Congress of Religions at Chicago had a similar effect. The mistaken
+liberality which permitted Christianity to appear on the same platform
+with the ethnic and imperfect religions contributed largely to doctrinal
+indifference. The taking and uncandid misrepresentations of these
+religions convinced many that there was at least no better foundation
+for Christianity and no better content therein than for and in the false
+and imperfect faiths. Many of these were defended by men who had had an
+English education and had come into contact with Christian vocabulary
+and civilization. They did not hesitate to read into these religions
+ideas wholly Christian and wholly foreign to the original teachings.
+
+[Sidenote: What Remains?]
+
+These and other considerations lead me to ask what remains that we may
+and do believe? While far from admitting as finally proved the radical
+conclusions reached by some as to authorship and inspiration of the
+Bible and Divine authority for doctrines deduced therefrom, it must be
+profitable for us to ask, "What remains if some of these conclusions
+stand?"
+
+Recall that I do not admit all these for a moment, or any of them as
+final. Some are probably true. But taking the worst and most
+iconoclastic as true, are we compelled even then to surrender our
+Christian faith?
+
+[Sidenote: The Apostles' Creed.]
+
+Let us take the separate articles of the Apostles' Creed and see how
+they stand affected:
+
+[Sidenote: The Fatherhood of God.]
+
+"I believe in God the Father Almighty, Maker of heaven and earth."
+
+[Sidenote: A Christian God.]
+
+Surely this remains untouched and in full force. Huxley, to requote what
+has before been quoted, says: "I can not see one tittle of evidence that
+the great unknown stands to us in the light of a Father." What a
+contradiction is here! He knows that the great unknown can not be proved
+to be our Father. Then he must know of the great unknown the negative
+aspects so minutely as to be sure that no Fatherhood is in the great
+unknown. Then he knows the great unknown much better than he is willing
+to admit, better than an agnostic ought.
+
+[Sidenote: An All Pervasive Spirit.]
+
+[Sidenote: His Commandments.]
+
+[Sidenote: The Divine Ideal.]
+
+Yet that the idea of God may remain in power and not as a "passionless
+impersonality," it must be less interpreted by the teachings of Moses
+and more by the teachings of Christ. Human tempers and passions must be
+eliminated from our Divine Ideal. He must not be made an angry and
+jealous God as men count these. He must not be thought of as a
+vindictive personality, never so well pleased as when scaring His
+children into panic. In the thought of the Church He will be an
+all-pervasive Spirit whose nature is unfolded by the universe He has
+made. In that universe He will be felt to be immanent as the power of
+development, order, and destiny. All ages show Him to be "the power
+which makes for righteousness." The commandments are not only His
+because they are found in the Bible, but because they are perceived to
+be necessary laws of conduct proceeding from such a Being as we know God
+to be for such beings as we know men to be. Thus we perceive them to be
+the Divinely authorized bond of society and the guarantee and obligation
+of the Divine Ideal of humanity. All nature and all history are
+scrutinized for traces of the Supreme. These being found to coincide
+with the Christian Revelation of Him, men will read with new reverence
+those wonderful books which make up the Book, and which beyond all
+others anticipate the latest results of scientific inquiry and natural
+ethical canon.
+
+[Sidenote: Advantage of Newer View.]
+
+Out of this will come such a sense of the Divine Presence as the Church
+and the individual Christian have not hitherto known. Moral distance
+from God will be the only distance. "In Him we live and move and have
+our being" comes to full interpretation through this thought of God.
+Humanity is immersed in Him.
+
+[Sidenote: Transcendent.]
+
+[Sidenote: Huxley Against Hume.]
+
+But this immanent God is also seen to be transcendent. He is in nature
+and far beyond it. Vast as nature is, it is limited. God is the
+unlimited. Within this region of transcendence is room for all His
+gracious activities as distinguished from His natural activities; room
+for marvel and miracle if He will and we need. When Huxley abandons
+Hume's _a priori_ argument against miracles it is not worth while for
+others to use it. Fewer doubt the existence of a God, I believe, than at
+any time since men sought to prove that He does not exist. The Fatherly
+in God is proved both by His work in nature and by those works of grace
+which the student of nature alone can not see. God is a spirit. The
+human spirit refined, purified, sees Him in proportion to its
+purification.
+
+[Sidenote: Modern Christology.]
+
+[Sidenote: Former Limitations.]
+
+[Sidenote: Ritual Statement.]
+
+[Sidenote: Aim of Christianity.]
+
+[Sidenote: Likeness to God.]
+
+In respect of "Jesus Christ, His only Son our Lord," it may, it must, be
+said He remains in full and glorious vigor as the Redeemer of mankind.
+The marked difference between our time and a half-century ago with
+respect to Christ is in the extension, rather than the diminution of His
+relation to salvation and the extension of the idea of salvation itself.
+In the former days men's eyes were almost wholly fixed on His death and
+its relation to salvation in the future life. Seldom indeed was the
+value of the following text taken into consideration: "For if when we
+were enemies we were reconciled to God by the death of His Son, much
+more being reconciled we shall be saved by His life." There is less
+disposition to dogmatize as to theories of the atonement. Most, I
+think, come to feel that no one view contains the full significance of
+Christ's death. Have you noticed how the Ritual puts it in the order of
+the Lord's Supper? "Didst give Thine only Son Jesus Christ to suffer
+death upon the cross for our Redemption; who made there [on the cross]
+by His oblation of Himself once offered a full, perfect, and sufficient
+sacrifice, oblation, and satisfaction for the sins of the whole world."
+The men who wrote that struggled to interpret His death by every
+possible phase of its meaning. In our time we have come to see that the
+aim of Christ and Christianity is to develop character and that this
+must be gained in time that we may be ready for eternity. Thus the death
+of Christ as the ultimate of self-sacrifice persuades us to the death of
+sin in us that we may live renewed in God; "rise from our dead selves
+to higher things." His life persuades us as the condition and example of
+growth to move on from the first self-surrender into the habit and fact
+of constant obedience and therefore "into the likeness of God's dear
+Son."
+
+The consciousness, well-nigh universal, of the nobility of
+self-sacrifice is that which gives vitality and vogue among the masses
+to the doctrine of the atonement. Self-sacrifice becomes more rare as
+wealth and refinement modify men and women. He that has much is loath to
+lose or leave it. Hence the rich generally fight in security. The poor
+meet the bullets first.
+
+Bad as is the conduct of some trades-unionists, it is among these
+toilers that great deeds of sympathy and generosity are done. How they
+tax themselves to help each other! How their women work for each other
+when one is unable to care for herself or her children! Their doctrine
+that "an injury to one is a wrong to all" has much that is Christlike in
+it. Let us who believe in an atoning Christ rejoice that as long as men
+honor bravery--self-sacrifice unto death for country, home, or the life
+of dear ones; as long as they build monuments to generals, soldiers,
+firemen, physicians who die for others, so will the world be slow to
+disbelieve the doctrine that "Jesus Christ tasted death for every man."
+
+[Sidenote: John's Logos.]
+
+[Sidenote: An Anthropomorphic God.]
+
+More, too, is made of His life before the Incarnation. The pre-existence
+of Christ is an essential element in Christianity. "His eternal relation
+to God is the only way of conceiving Him which answers to His real
+greatness."[4] The Christ was present and active in the creation. John's
+use of the word "Logos" is right. "Logos" is not merely a result but a
+Force. It is not only the speech, but the speaker. Let us admit once for
+all that the fact, much belabored of the critics, is a fact. Let us not
+be afraid of the word which expresses it. God must be anthropomorphic if
+He exists. We can come nowhere near to thinking out any other kind of
+God. Christ has the value of God to devout Christians because in the
+fullness of His moral perfections He expresses God so far as we can know
+Him and man so far as man can hope and grow.
+
+[Footnote 4: Denney. Studies in Theology.]
+
+[Sidenote: How Son of God.]
+
+Is His Sonship different from ours, or only an expansion of the fullness
+and perfection of our sonship? This last seems to me a most important
+question. If He was born as we were born--that is, as to the beginning
+of His earthly life, there can be no pre-eminent sense in which He was
+the Son of God. He was either a happy accident of natural birth or a
+"sport" in evolution.
+
+[Sidenote: The Virgin Birth.]
+
+This brings us to that doctrine which is the greatest challenge to the
+doubter: "Conceived by the Holy Ghost; born of the Virgin Mary,"--a
+doctrine fiercely fought by Harnack and yet by no means to be dismissed
+as he dismisses it. His teaching on this point seems to me the result of
+his theory of Christianity. If one seeks to rid Christianity of the
+supernatural, here is the place to begin.
+
+[Sidenote: Dignity of the Story.]
+
+[Sidenote: A Greater Puzzle.]
+
+But who will not feel the force of the position that, granted God was to
+be incarnate, the story of Christ's incarnation is the noblest and most
+probable? He is not born of a man's lust nor of a woman's desire--but of
+the submission of untainted womanhood to the direct creative power of
+God. The alternative to this is the Divinest man in all the world born
+of sinning and not yet married parents. If the new doctrine of heredity
+be true that men may inherit good as well as evil, we still have an
+astounding fact to account for; namely, the birth of such a child from
+such conditions, that is, with all the good kept in and all the bad left
+out.
+
+[Sidenote: Parthenogenesis a Fact.]
+
+When men speak of a virgin birth as incredible and impossible and as the
+weakest of all Christian doctrine, do they know or have they forgotten
+that parthenogenesis (virgin birth) is a fact in nature; existing, for
+example, in as highly organized insects as the honey bee? There are
+other insects which are parthenogenetic at one time and sexually
+productive at another. There are also hints of it in human life known to
+anatomists which can not be fully discussed here.
+
+[Sidenote: Among the Bees.]
+
+[Sidenote: A Small Departure from Nature.]
+
+The virgin queen bee produces males in abundance, but can not produce
+females until she has made her nuptial flight and met her mate in an
+embrace invariably fatal to him. Nor does she ever need to meet
+another. From that time on, she is the fruitful mother of every kind of
+bee life the hive needs; the undeveloped females called neuters and
+those who become queens by being fed on royal food. Virgin birth is
+therefore imbedded in nature's order. To occur in the human species
+nature need call in no novelty. Christ, if born of a virgin, was born
+with the smallest possible departure from the order of nature. A process
+known in a lower form of life was carried into the higher to produce the
+unique being called for by the spiritual needs of mankind.
+
+       *       *       *       *       *
+
+[Sidenote: The Historical Statement.]
+
+Passing over the historical assertions which follow the doctrine of the
+virgin birth, "suffered under Pontius Pilate, was crucified, dead, and
+buried," because there is nothing in these statements difficult or
+incredible, we reach the doctrine of His resurrection, "the third day
+He rose from the dead," a doctrine next to that of the virgin birth in
+natural difficulty of acceptance.
+
+[Sidenote: Christ's Resurrection.]
+
+[Sidenote: Surprise of Disciples.]
+
+[Sidenote: The Fact Accounts for History.]
+
+Faith in this seems to me to depend on how far we have accepted Christ's
+Deity and His incarnation. If by the Holy Ghost we have been able "to
+say that Jesus is the Lord;" if by that blessed energy we perceive His
+Divine mastership; if by the same energy we feel that He has transformed
+us into the image of His dear Son; raising us "from the death of sin
+into the life of righteousness" it is not difficult to believe that
+Jesus "the power of the Resurrection" rose from the dead. "The fact of
+the Resurrection and belief in the fact is not explicable by any
+antecedent conditions apart from its truth."[5] The disciples did not
+expect what they saw. His death was for them so far as we can see,
+without hope. They were not able yet to interpret His prophecy that He
+would build again His temple, nor understand the spirituality of His
+kingdom. These facts seem to me utterly to demolish the theory of a
+vision called up by eager, yea, agonizing, expectation. The idea of the
+Resurrection justifies His prophecies as to Himself and the fact
+accounts, better than any theory which denies the fact, for the faith
+and founding of the early Church as well as for the course of subsequent
+history and of the believer's experience.
+
+[Footnote 5: Westcott. The Revelation of the Risen Lord.]
+
+       *       *       *       *       *
+
+[Sidenote: Slow Belief in Resurrection.]
+
+It is much to see that belief became belief only with great difficulty.
+The idea of the Resurrection was strange and alarming to the disciples.
+"They were terrified and affrighted and supposed they beheld a spirit."
+Slowly by tests of sense as well as by persuasions of teaching did the
+disciples come to believe that the Christ of the Resurrection was the
+same Christ who suffered on the cross.
+
+[Sidenote: Not an Invention.]
+
+[Sidenote: An Eye-witness Story.]
+
+It seems impossible that the Resurrection could have been an invention
+or that the account of it could be a work of the imagination. The last
+is almost as great a miracle as the Resurrection itself. In detail, in
+naturalness, even in the presence of difficulties and hindrances to easy
+belief of the story, the narrative seems that of an eye-witness. No
+reasoning can bring faith, however, to one who denies the miraculous. As
+a fact, the Resurrection is incapable of naturalistic explanation. To
+those who deny the miraculous I can only again point out how Huxley cuts
+out the _a priori_ argument from Hume as worthless. As quoted in his
+biography, Huxley says: "We are not justified in the _a priori_
+assertion that the order of nature, as experience has revealed it to us,
+can not change. The assumption is illegitimate because it involves the
+whole point in dispute."
+
+       *       *       *       *       *
+
+[Sidenote: Ascent into Heaven.]
+
+[Sidenote: The Ascension.]
+
+[Sidenote: Nature not Wholly Love.]
+
+[Sidenote: Evil and Good.]
+
+Necessarily miraculous also is the doctrine, "He ascended into heaven."
+In this He passed from the visible into the invisible; from the
+conditions of human life to those of the life of a spirit; from the work
+of redemption to that of intercession. If His resurrection be accepted,
+His ascension presents no difficulties to faith. This, with His
+incarnation, and the facts of His earthly life are the manifestation of
+the tender side of God to the senses even as His wisdom and power are
+shown to the senses by the facts and laws of nature. As to the doctrine,
+"God is love," nature's word can never be conclusive. In the natural
+kingdom joy and sorrow, ease and pain, love and hate, kindness and
+cruelty, trust and terror exist side by side, as do life and death. No
+man concludes, from nature alone, that God is ruled by love. Because man
+can not conclude this, Ormuzd and Ahriman are found substantially in all
+religions, as in that of the Parsees, except in the Christian. Here the
+warfare is not to be eternal. The victory of good is to come. Divine
+help is promised, that it may be secured in every soul. The conquest of
+evil by good is within that Christian omnipotence which Paul knew. "I
+can do all things through Christ who strengtheneth me." It requires a
+Christ to show that the path to rest is through toil; that the way to
+ease is through suffering; that the highway to life passes through
+death. Only thus can "mortality be swallowed up of life."
+
+[Sidenote: The Meaning of Jesus.]
+
+[Sidenote: Christ as Revealer.]
+
+In the unity of the Godhead, Christ is God in manifestation, redemption,
+intercession, judgment. In the Trinity, in which we must believe God
+exists, Jesus Christ is the personality expressive, at first visibly and
+now invisibly, of the tender qualities of the Divine nature which,
+manifested in part in the world of nature, are there so linked with
+severity as to require special and peculiar revelation in the person of
+Jesus Christ in order that God may be understood both as transcending
+nature and as eternal love.
+
+       *       *       *       *       *
+
+Surely the doctrine, "I believe in the Holy Ghost," will remain. It is a
+misfortune that the word "ghost" has, in our English use, an unworthy
+and terrifying significance. On this account it were well if we could
+substitute for constant use the word "Spirit."
+
+[Sidenote: The Holy Ghost.]
+
+[Sidenote: The Energy of God.]
+
+[Sidenote: The Interpreter.]
+
+The Holy Spirit is the energy of God, whether working as Creator or in
+the processes of redemption. It stirs us to the depths when we consider
+that the Author of the worlds, the Source of the energies is He who
+transforms, renews, sanctifies, and witnesses in us. There is no
+question as to the pervasiveness and competence of the Power which
+"works in us to will and to do of His good pleasure." We are taught to
+trace all our religious uplift to the highest possible source. We gather
+a great sense of our worth by the dignity of this association as we do
+of the condescension of our Lord in making His home in our hearts. This
+Holy Spirit is in all Christians the energy of the entire spiritual
+life. By this we do the things which by nature we can not do. His is
+that Divine impulse which initiates, continues, matures, and satisfies
+the life of God in us. It is the indwelling, all-pervading Holy Spirit,
+which interprets that great word, "I in them and Thou in Me, that they
+may be one as We are."
+
+[Sidenote: The Doctrine of Energy.]
+
+And if the most advanced philosophy should yet be confirmed as true that
+there is nothing really but energy, none the less would the doctrine of
+the Holy Spirit abide. Back of all the individual energies of humanity;
+back of all the forces of nature is the supreme energy of God. If
+creation be our theory, it is the Spirit of God which broods on the face
+of the waters. If evolution be our creed, it is "in Him we live and move
+and have our being." All science is but the knowing of His way of
+working, and all theology is but the discovery of His mind. To know Him
+is to know all things. The latest Christian will be saying, "I believe
+in the Holy Ghost."
+
+       *       *       *       *       *
+
+[Sidenote: The Forgiveness of Sin.]
+
+[Sidenote: Huxley on Depravity.]
+
+[Sidenote: Not All Born Good.]
+
+[Sidenote: Experience of Hell.]
+
+And what becomes of the doctrine of the "forgiveness of sins" in this
+outlook for "the things which remain?" Accepting Huxley as the
+incarnation of the skeptical spirit of our time, I quote from him his
+thought of sin, depravity, and punishment, as a hint of where the
+scientific spirit may yet aid us. "The doctrine of predestination, of
+original sin, of the innate depravity of man, the evil fate of the
+greater part of the race, of the primacy of Satan in this world, of the
+essential vileness of matter, of a malevolent Demiurgos subordinate to a
+benevolent Almighty who has only lately revealed Himself, faulty as they
+are, appear to me to be vastly nearer the truth than the liberal,
+popular illusions that babies are all born good, and that the example of
+corrupt society is responsible for their failure to remain so.... That
+it is given to everybody to reach the ethical ideal if they will only
+try; that all partial evil is universal good; and other optimistic
+figments." "I suppose that all men with a clear sense of right and wrong
+have descended into hell and stopped there quite long enough to know
+what infinite punishment means."
+
+[Sidenote: Transmission of Evil.]
+
+Surely, the established truths of heredity confirm the doctrine that
+man, if not born depraved, is born _deprived_ of tendencies toward good
+essential to his own welfare and that of the race. "Where sin has once
+taken hold of the race, the natural reproduction of life become
+reproduction of life morally injured and faulty. With evil once begun,
+the race is a succession of tainted individuals; an organism that works
+toward continuance of evil. Not but that good is transmitted at the same
+time, for it goes along with evil. Any virtue or value which is strong
+enough to live will pass from generation to generation even while evil
+is making the same journey."[6]
+
+[Footnote 6: Outline of Christian Theology. Clarke, p. 242.]
+
+[Sidenote: Depravation and Deprivation.]
+
+[Sidenote: Natural Standards.]
+
+[Sidenote: The Decalogue.]
+
+While we hold that this tendency, this natural sluggishness in laying
+hold of the things of the higher nature is not in itself guilt, it
+becomes so by the voluntary adoption of the lower forces as the guide of
+life. Nature has her own decalogue. There is a law written upon our
+hearts. The wasting of power by anger, jealousy, envy, covetousness and
+the like, and the degradation following their expression in acts of
+revenge, concupiscence, and mere rapacity, are known without revelation
+by all races which have not suffered the downward evolution. The
+literatures prove this back even to the days of Hamurabi. Thus natural
+standards of temper and conduct are seen to exist, below which men may
+not live without loss, and hence there are natural laws to disobey which
+is sin. The table given on Sinai, though given to Moses, was in the
+world long before Moses. But higher sanction was given it by the
+lawgiver, and the highest by the re-enactment of the Decalogue by Jesus
+Christ.
+
+[Sidenote: The Heart Law.]
+
+[Sidenote: Effects of Sin.]
+
+[Sidenote: Characteristics of Sin.]
+
+[Sidenote: Results of Sin.]
+
+Sin is blameworthy because it is born of the human preference and the
+human will. The nation which, knowing most of the Divine will, disobeys,
+is the most guilty because the most knowing. The proportion of guilt
+depends on the measure of knowledge and the measure of opportunity.
+Hence there is some guilt among those who know only a part of the truth,
+and if a man perceives, without the aid of revelation, a law in nature
+and a penalty, and breaks that law, then is he a sinner. Some of the
+physical consequences may apparently be avoided by future obedience. But
+the inner and spiritual consequences of sin are the worst--these things;
+namely: In the weakening of the will; in the hardening of the
+conscience; and, later, in the recklessness as to consequences,
+indicated by that terrible indictment by Paul, "Who, being past
+feeling, have given themselves over." The consciousness of sin is
+practically universal. It is no invention of Christianity, though
+brought to its greatest force by Christianity. Religions, governments,
+literatures,--all and everywhere,--treat of sin as a fact. It is more
+than dominion of body over spirit; more than an incident of growth; more
+than a result of undeveloped judgment, tinged with emotion, and applied
+to questions of motive and conduct. Sin is the abnormal; sin is a
+variant from standard; sin is self-will and selfishness throttling duty.
+Where men accept a God, it is opposition to His law and government.[7]
+If no personal God be believed in, then sin is willful opposition to the
+course of nature and to law, as proved by experience. So, in every case,
+it is unworthy, injurious, and guilty, and must be repented of and
+atoned for. The doctrine of sin will never be essentially disturbed.
+
+[Footnote 7: Cf. Clarke. Outline of Theology.]
+
+       *       *       *       *       *
+
+[Sidenote: A Supernatural Event.]
+
+[Sidenote: Lacks Scientific Proof.]
+
+[Sidenote: An Old Fallacy.]
+
+[Sidenote: A Jewish Argument.]
+
+[Sidenote: Kant's Reasoning.]
+
+[Sidenote: Can Not Be Demonstrated.]
+
+The next clause in the creed, "The resurrection of the body," if it
+remains as a permanent article of faith, must rest on the declaration of
+Christ and on His resurrection. It is confessedly dependent, not on a
+natural, but a supernatural order. On this point it is again worth our
+while to note a concession by Huxley, as showing the consistency of one
+Christian truth with another. "If a genuine, and not merely subjective,
+immortality awaits us, I conceive that without some such change as that
+depicted in I Corinthians xv, immortality must be eternal misery."[8]
+Surely, this is a great testimony to that famous chapter on the
+resurrection. No scientific proof or probability can be adduced for the
+resurrection of the body. The older theologians used to point out that
+the caterpillar entombed itself that it might emerge to the higher life
+of the butterfly. But we must not take from such a fact what suits our
+purpose, and leave a fatal weakness in our argument. The butterfly does,
+indeed, emerge from the coffin of the cocoon and the seemingly dead
+pupa. But it is only for a brief day of life. Then it lays its eggs and
+dies forever. It is born to no immortality, but to the most ephemeral
+life. The early Church; yea, the Jewish Church, found rational warrant
+for belief in immortality and the resurrection of the body, first in the
+thought that it was unjust for those who fought for and brought in the
+kingdom of God, to enjoy nothing of what they secured. So the doctrine
+of the first resurrection appears as a contribution of justice to holy
+life. Later on, similar reasoning demanded the resurrection of all. A
+judgment is necessary, not to acquaint God with the merits of men, but
+to acquaint men with the righteousness of God. This would be impossible
+without the resurrection of all. Very close to this is the reasoning of
+Kant, summarized as follows: "Every moral act must have as an end the
+highest good. This good consists of two elements, virtue and felicity,
+or happiness. The two are inseparable. But these can not be realized
+under the limitations of this existence. Immortality follows as a
+deduction. The moral law demands perfect virtue or holiness; but a moral
+being can not realize absolute moral perfection or a holy completeness
+of nature in this present life." It is wholly of faith that men are
+immortal. It of necessity can not be demonstrated. The mass of mankind
+have believed it, and do believe it, and it is one of the most
+difficult of beliefs to escape from, returning to some skeptical
+scientists almost as an intuition, conquering the logic of death and
+decay.
+
+[Footnote 8: Biography, Vol. II. p. 322.]
+
+[Sidenote: How Faith Grows.]
+
+It is also true that faith in immortality grows with the fullness and
+intelligence of the spiritual life. It becomes a complete persuasion to
+the pure in heart. Yet some scientific facts, as related to man, make
+the idea of his extinction improbable, and separate him from the "beast
+which perisheth."
+
+[Sidenote: Men and Brutes.]
+
+[Sidenote: What Brutes Have.]
+
+It is true that much is common to men and brutes. They walk the same
+earth; breathe the same air; are nourished by the same food, which is
+digested by the same processes. Their life is transmitted by the same
+methods, and their embryonic life is strangely similar. It is also true
+that there are strong mental resemblances. Both love and hate; are
+jealous and indifferent; are courageous and cowardly; they perceive by
+similar organs; record by similar mnemonic ganglia; and are within
+certain limits impelled by the same motives. Nor can a measure of reason
+be denied to animals. While much of what appears to be mental life is
+automatic and unconscious response to an external stimulus reaching a
+nerve-center, yet within limits they deliberate; they exercise choice;
+and determine routes and methods.
+
+[Sidenote: Man Above Brutes.]
+
+[Sidenote: Habits of Animals.]
+
+[Sidenote: Limits of Brute Intelligence.]
+
+[Sidenote: Limits Continued.]
+
+But when all this is said, man rises almost infinitely beyond the
+highest brute. Man can stand outside of himself; contemplate the
+movements of his own mind; watch the play of motive upon energy and
+will, and know himself as no brute can ever be trained to do. Nor have
+brutes the ganglia, lobes, or convolutions which house and direct such
+powers; and no tribe of mankind has been found without them, however
+undeveloped. Very limited, indeed, is the use of natural forces or of
+supplied materials in the life of a brute. The birds pick up feathers,
+hair, twigs; but no bird provides such things by deliberate prevision
+and co-operation with nature. What animal sows that he may reap? The
+so-called agricultural ants gather what they have not sown, and reap
+what they have not planted. Man sows that he may gather; breeds that he
+may use; and accomplishes civilization by an ever-increasing mastery and
+adaptation of natural forces. An insect may float with the current on a
+chip; but what one ever put a chip into the water? A beaver may build a
+dam; but what beaver ever turned the heightened water on a wheel? The
+dog may lie in a sunny spot; but what dog ever created artificial heat
+or condensed by a lens the sun's heat on a particular point? The hen may
+lay and incubate an egg; but what hen ever invented an incubator to
+save her long sitting in one pose or place, or studied the development
+of life in and from the egg she produced? The ox may select the richest
+pasture; but never dreamed of creating a rich pasture by the culture and
+fertilization of which he is the chief source. The tiger chooses and
+slays his prey; but does not know how to propagate, develop, and safely
+mature the animals on which he feeds. All animal life below man must
+locate where its food abounds, or follow that food in its migrations or
+seasonal changes. Man alone stores and transports his food, creating
+commerce by his mastery of climate.
+
+[Sidenote: Man Parts Company.]
+
+[Sidenote: Man and Brute Compared.]
+
+[Sidenote: How Man Can Live.]
+
+[Sidenote: How Man Can Decay.]
+
+[Sidenote: Incidental as to Body.]
+
+The brute obeys law unwittingly in the sustenance and transmission of
+life. Man alone perceives and deduces law from a thousand facts, and
+concludes a lawgiver from the law, and one Lord and Giver of Life "from
+the unity and universality of force." The brute turns its eye skyward to
+detect danger; but never measures or counts the stars, discerns the
+movements of the planets, nor extends vision and hearing by telescope,
+microscope, and megaphone, nor proves by the spectroscope the sameness
+of stellar elements with those of our own world. The brute neither makes
+history nor records it. He remembers, but does not recollect. His
+affections are evanescent as to his kind, and only approach permanence
+as they are fastened upon us. The brute cognizes external things, but
+does not perceive their being. Thus man can live in an intellectual or
+spiritual world as to his aims, motives, and occupations. He need touch
+matter only so far as it is necessary to support the bodily strength on
+which his spiritual and intellectual movement must depend for basis and
+manifestation. On the other hand he may reduce the intellectual and
+spiritual life to the lowest limit by giving the mastery to his physical
+appetites. We feel instinctively that to do this last is unworthy of
+manhood and destructive of the higher nature and intent. But who expects
+a brute to do anything else but minister to his appetites? If he delays
+a single second in doing it, it is only through fear of man or of some
+stronger animal. His intellectual movements have this as an end in
+complete reversal of the case with man. With the brute the intellect
+seems incidental to the body. With man the body is incidental to the
+intellect. One feels for this reason that man might live a purely
+spiritual and disembodied life. No one from this standpoint thinks so of
+a brute.
+
+[Sidenote: Immortality of Force.]
+
+[Sidenote: Christ's Light.]
+
+[Sidenote: The Christian's Eye.]
+
+Once more let Huxley speak as to the scientific possibility "with regard
+to the other great Christian dogmas, the immortality of the soul, and a
+future state of rewards and punishments, what possible objection can I,
+who am compelled, perforce, to believe in the immortality of what we
+call matter and force, and in a very unmistakable present state of
+rewards and punishments for all our deeds, have to these doctrines? Give
+me a scintilla of evidence, and I am ready to jump at them."[9] But when
+all conditions are considered, and just weight given to all the
+probabilities, the full persuasion of immortality comes through Him who
+has "brought life and immortality to light." These seem part of His
+communication to the souls in whom He dwells. To them He says, "Because
+I live, ye shall live also." Into their being He injects the power of an
+endless life. Their hopes, faith, affections center less and less on
+time. The truer, fuller, richer life is felt to be coming. It is to
+surpass the earthly life in quantity and in quality only because the
+soul, as it flutters Godward, must here feel the attrition of its
+fleshly tabernacle. This dissolved, the fullness and the freedom come.
+The house not made with hands henceforth enshrines the spirit. Christ's
+great Word is finally interpreted: "I am come, that they might have
+life, and have it more abundantly."
+
+[Footnote 9: Biography. Vol. I, p. 260.]
+
+       *       *       *       *       *
+
+[Sidenote: The Life Everlasting.]
+
+[Sidenote: Literalism.]
+
+"The life everlasting!" This is the grand finale of the Creed as it is
+the end which all devout souls seek. It is made probable by what man is,
+which is the same as saying that there are, from considerations above
+mentioned, probabilities in its favor. It has been the habit of pious
+souls to attempt to understand and describe this life, and many are the
+volumes which proceed upon the literalness of the Bible descriptions. I
+suppose there are phases of faith which can not reach beyond
+literalness, and hence do not rightly interpret the splendid imagery of
+St. John. Such we must leave to the blessed surprise and ecstatic
+awakening of Paradise.
+
+[Sidenote: Great Figures.]
+
+[Sidenote: Locating Heaven.]
+
+[Sidenote: Eternal Punishment.]
+
+To other minds the life everlasting is unbelievable except as the great
+pictures of John are spiritualized. To such the place becomes a state or
+condition. It is of no interest to us to inquire, as did the Christian
+philosopher, Dick, into the locality of heaven and hell. Such ideas as
+those recently put forth by a preacher, not of our Church, thank God!
+that hell is in one of the spots on the sun, and heaven in the
+chromosphere are distasteful to the last degree to those who believe
+that "God is a Spirit," and that "flesh and blood can not inherit the
+kingdom of God." Such feel that heaven may be anywhere and everywhere;
+that the gulf which separates the rich man and Lazarus may be only a
+moral gulf, seeing that they talked across it. They see eternal
+punishment in the perception of the sinner that he has forever stunted
+his soul by his sinfullness and the grossness of his affections. Though
+he should begin a progressive life from his present status, he could
+never catch up with a soul which has a purer point of departure.
+
+There is an awful penalty in the fact that this sense of loss may be
+eternal. The consciousness of limited powers, the certainty that so much
+is lost, never to be regained, is surely a fire that is not quenched; a
+worm that dieth not!
+
+[Sidenote: Limitation by Sin.]
+
+[Sidenote: Illustrations.]
+
+[Sidenote: Strength and Disuse.]
+
+But how much more awful the thought that this limitation of the nature
+by sin, whether of body or soul, may affect the soul through unending
+life without fitness for any pleasure or delight possible to that
+state! The company of good and refined men and women is here little less
+than hell to a bad and coarse man, if he is compelled to stay in it.
+There is nothing in the spirit, aim, and employments of such that he can
+measure. He can understand the delights of eating and drinking. Even
+then it is the coarse foods and the drunk-bringing drink that he most
+enjoys. He can understand noise, coarse jokes, but not quiet
+conversation, nor the play of a delicate wit. When the pleasure of life
+is sensual, bodily, the capacity for mental and moral pleasure slowly
+diminishes, and at last dies. Project such a soul into the company of
+the redeemed; place it where the body has no existence, and therefore no
+pleasure to give; compel it to remain among those whose every thought is
+pure, and whose eyes are fixed on the "King in His beauty," and, like
+the rich man, it will lift its eyes in torment, and ask for "water to
+cool his parched tongue."
+
+       *       *       *       *       *
+
+It is no part of my aim to say a final word on any of these great
+truths, even if I deemed myself capable thereof.
+
+[Sidenote: Aim and Intent.]
+
+[Sidenote: Confirmation by Experience.]
+
+[Sidenote: Effect on the Bible.]
+
+[Sidenote: The Coming of Revelation.]
+
+But it is my hope to point out the way in which we find our faith
+strengthened, and to show that the great truths of Christianity will
+survive the most radical criticism of the Scriptures. Every one of these
+truths has increasing confirmation as we accumulate the teachings of
+science, history, and religious experience. The Bible will never be
+superseded, because it contains the struggle of every type of soul
+Godward, and because its record of what the Lord said and did; of what
+He was, and of what the apostles thought Him to be, stands as the
+verification of what we know Him to be. The Bible and experience are
+mutually illuminating and corroborative. It is possible that the Church
+receiving the deposit of truth orally from the apostles, might have
+passed that truth down orally, and by her ordinances, illustratively as
+she did, until the Gospels were written; as she must do now in lands
+where the people can not read, having no written language. To avoid,
+however, the defects of human memory and to accumulate a standard by
+which teaching and experience should be verified, "God who at sundry
+times and in divers manners spake in times past unto the fathers, hath
+in these last days spoken unto us by His Son;" through His Son to the
+apostles; and by the apostles and their successors to us; those
+successors being not those made so by the touch of a human hand; but by
+God's transforming grace, giving to every believer power and privilege
+"to speak the things we do know." "We having the same spirit of faith;
+according as it is written, I believed, and therefore have I spoken, we
+also believe, and therefore speak; knowing that He which raised up the
+Lord Jesus, shall raise us up also by Jesus, and shall present us with
+you. For all things are for your sakes, that the abundant grace might,
+through the thanksgiving of many, redound to the glory of God."
+
+
+
+
+
+
+
+
+
+
+
+End of Project Gutenberg's The Things Which Remain, by Daniel A. Goodsell
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