“We teach no so-called system of theology. Since atheists, infidels, deists, and trinitarians all meet upon the common ground that the civilized world has never beheld a grander epitome of what is called ‘living’ than that afforded by Jesus of Nazareth, we are content to forego modern complications of creeds and isms and establish among ourselves the fundamental truths taught by Jesus and, better yet, practised by Him. In doing this we think we shall better both man’s desires and surroundings. This idea, carried to its logical conclusion, is so far-reaching that inequalities of opportunity will fall away as if by magic and the now unceasing mutterings of discontent and strife will be one day relegated to a past age of unconscionable greed and injustice.”
“The church has been striving to accomplish this for eighteen hundred years. How can you expect, with no trained organization, to reach so beatific a state of society?”
“Because we shall not do as the church does and partition the goats from the sheep. We shall practice no exclusion, no worship of mammon, and shall acknowledge no caste except that of heart and brain. Personally I do not look beyond the good of the present hour; if that is rightfully spent the future will take care of itself. Indeed, our effort is much like guiding the first steps of the child; development must come with years and growth.”
“Well, you have a good motive and are an earnest advocate. We shall watch your progress with interest and wish you God-speed.”
These words were but a type of the interest the movement aroused among cultured and progressive thinkers who came to watch and listen and went away to ponder. Margaret and Gilbert, ever watchful of the trend of current thought, smiled hopefully at each other when, in the columns of their daily paper, they read the announcement of sermons on such topics as “The Era of Religious Harmony: What Signs of its Approach? What can we do to Hasten it?” “The Co-operative Principle in Morals.” “The Ethics of the Eight-hour Movement.” “Religious Communism.”
“The way is clearing for us,” said Margaret eagerly. “Thought is awake and we are only followers in the march of progress; we are not even forerunners.”
“And yet we are looked upon with suspicion by a great many well-meaning people. The conservative element in the church regards our ideas as subversive and dangerous.”
“So thought the money-changers in the temple when Jesus drove them out. What are we attempting to do, indeed, but re-establish the line of faith on which the church has built itself? And if in doing this we brush some of our plebeian, homespun ideas against a shocked silken-coated aristocratic culture, we may advance the price of homespun in the market, if nothing more. I am not afraid for our cause, since it is identical with everlasting truth.”
“Yes, and walks hand in hand with the heart-hungry and soul-begging mortal! Margaret, every time I stretch out my hand to one who has need of a friend, I feel that the grandeur of that Life which is enthroned in my conscience and teaches me to aspire to the highest development, is something infinitely greater than the same truth could have been as a mere abstraction. Jesus, the Nazarene, a man among men, makes possible all that is highest in human endeavor. A philosophy as old as the earliest time and as fundamentally true as God himself, that ‘Nobility arises from individual virtue and not from Abraham’s blood,’ and which Jesus made so potent when He walked the earth, needs now, as then, apostles who fear not to preach the truth. It underlies in all its simplicity every system of religion and statecraft, and yet it is ignored, brow-beaten, trampled under foot, and sneered at by those who seek power at the expense of all that is noblest in man. Oh, had I a thousand tongues I could not hurl these old truths at the world fast enough!”
Flushed and tremulous with feeling, Gilbert walked up and down the room, pouring out the flood of ideas which his work called into activity.