§ 3. Orthodox and Liberal View of Man, as morally diseased or otherwise.
Let us begin with the substance of Orthodoxy (neglecting, at present, its form), and say, in general, that it regards human nature as being in an abnormal or diseased condition. The first thing to be done with man, according to Calvinism, is to cure him. Many systems, differing from each other in name, agree in this—that they do not believe in any such diseased condition of man. According to them, he is not to be cured, but to be educated. The Church is not a hospital, but an academy. Man needs, mainly, instruction. His purposes, in the main, are right; but he errs as to what he has to do. What he requires is precept and example.
As Orthodoxy believes man to be diseased, its object is twofold, and the truths which it employs are of two kinds. First, it seeks to convince man that he really has a dangerous disease; and then to convince him, that, by using the right means, he can be cured. It therefore constantly dwells upon two classes of truths: first, those which reveal man's sinfulness and his ruined condition; and, secondly, those which reveal the plan of saving him from this condition—a plan which has been devised by the Almighty, and which is accomplished in Christianity. Orthodoxy dwells upon sin and salvation: these are its two pivotal doctrines.
On the other hand, all the systems which may be associated under the term “Liberal Christianity” regard man, not as in a state of disease, and needing medicine, but as in a state of health, needing diet, exercise, and favorable circumstances, in order that he may grow up a well-developed individual. It regards sin, not as a radical disease with which all are born, but as a temporary malady to which all are liable. It does not, therefore, mainly dwell on sin and salvation, but on duty and improvement. Man's nature it regards, not as radically evil, but as radically good; and even as divine, because made by God.
Here, then, in the doctrine of evil, lies the essential distinction between the two great schools of thought which have divided the Church. What is evil? and how is it to be regarded? This is, perhaps, the most radical question in Christian theology. Is evil positive, or only negative? Is it a reality, or only a form? What is it? Whence comes it? Until these questions are exhaustively discussed, there is little hope of union in theology.