What Theologians will do?
In attempting to indicate the probable future course of theologians, it is important to notice the relative positions of persons trained to sustain a system of doctrines, and of those who seek for truth and duty without any such commitment.
Most theologians grow up from infancy under a system of doctrines inculcated both from the pulpit and in the family. This enlists all the strong and inveterate influences of early education in its favor. Next, the collegiate pulpit instructions and associations all favor the same system. Next, the theological school brings the young under the direct training of the most acute minds, whose express business it is to teach all methods of supporting and defending that system. Here the young minister is taught how to construct his sermons so as most effectually to bring the popular mind under its control, and so as to most effectively oppose all antagonistic sects and teachings.
Finally, the office of a clergyman involves such ecclesiastical relations as subjects a man to constant espionage, and to ecclesiastical discipline and ejection if he adopts any views that would essentially modify the system in which he is trained.
If, therefore, any theologian or pastor finds himself doubting as to any doctrine, he perceives that it is so interlocked with the system of which it is a part that he is at once brought face to face with the question, Shall I give up the whole system in which I was educated, all the lectures and sermons framed on that system, all my ecclesiastical connections, my professional character and my salary?
It is as if a man should find himself in some emergency upholding by a single timber a portion of a building which so interlocks with every other portion that he can not let it go without throwing down the only house that can shelter himself and all he holds dear. In such a case a man must come to a decision as to whether the piece of timber ought to be removed, and when and how it should be done, with an anxiety, deliberation and forecast that would be inappropriate to a man who finds only a disconnected stick of timber in his way. This illustrates the relative position and difficulties of theologians in contrast with those which impede the common people in the search after truth and duty.
In this view of the case it would be unreasonable to expect that theologians as a class, though among the wisest and best of men, are to be leaders in any great or sudden change in religious opinions. On the contrary, it is to be anticipated that they will be the most earnest, energetic, and at the same time honest, defenders of time-honored religious dogmas, which it is their professional business to uphold. Nor is it any implication of their talents, learning, honesty or piety to suppose that they will be among the last to perceive the fallacies and evils involved in whatever system they defend.
Yet there are considerations which indicate that the experience of the past is not to be the exact image of the future. The progress of mind is as distinctly marked among theologians as it is among any class of society, and this being toward the system of common sense, involves the waning of the dogmatic spirit of infallibility and the increase of that humble and [pg 348] teachable spirit, which is alike the mark of true philosophy and of Christianity.
In the infantile development of our race mere physical prowess was deemed the chief virtue and was the grand aim of all manly culture.
In the next higher stage of development intellectual power became the object of highest veneration and assiduous cultivation.
The advent of a still higher stage of development is now dawning, which is best illustrated by the docile spirit of a little child, which feels exalted by taking a low place, which understands that true dignity and magnanimity consists, not in assumed infallibility, but in a modest and humble acknowledgment of ignorance, of mistakes, and of the need of knowledge and guidance, not only from God but from men.
It is believed that it is not too much to expect that this stage of high development is to be found even among that class most unfavorably placed for the attainment of it.
Should this be the case, there will soon be the conservative and the progressive parties among theologians; the one holding on to both of the contradictory systems, and maintaining their infallibility; the other, openly cutting loose from all that conflicts with their common sense and moral sense, will manfully and honestly confess their fallibility and past mistakes.
Between these two parties will be a third class, who either from policy or from timidity, or from inability to form decided opinions, will maintain entire silence as to any thing involving entire commitment to either party.