An Appeal to the People in Behalf of Their Rights as Authorized Interpreters of the Bible

by Catharine Esther Beecher

The most active and efficient of this class are those who by general reading and study have both strengthened their reasoning powers and been most affected by the causes before described, which have tended to lessen respect for the church founded on the Augustinian theory of such a depraved nature transmitted from Adam, that all unregenerate doings are “sin, and only sin.”

These young minds find the power of the pulpit, the church, the religious press, and the religious training of the family, the school and the college all combined to enforce this doctrine. They feel galled and indignant at the chains which they find around them; and trained to interpret the Bible as teaching this doctrine and the system based on it, they secretly revolt from the authority of that book. They feel that the ministers and churches which sustain this doctrine are the grand impediments to freedom of thought and opinion, and the chief fortress of a system which to them is hateful in theory, and, in their view, destructive alike to a true manhood and a pure morality.

But if they speak out their feelings they will be denounced [pg 336] as infidels and avoided as dangerous persons. What is more trying still, the mother they love so much will be distressed, their father will be equally grieved and perhaps offended with their self-conceit, and all their Christian friends will be disturbed and displeased.

Under these conflicting influences there exists a constant conflict between their honest convictions and desire for truth and independent action, and their gentle and generous impulses. This is the condition of multitudes of young minds, who to please a mother, a father, a sister or a friend, attend church and listen in silence to much that they do not believe and to some things which they abhor. Others quietly withdraw from all religious ministries, on the plea that Sunday is more profitably spent by them in quiet strolls or reading at home, while the real trouble, secretly burning in their hearts, is scarcely breathed aloud.

Of this class of minds not a few are found in our theological seminaries. And here they encounter new difficulties. As the system of Augustinianism is developed as the basis of their professional training, they attempt to meet it with some discussion. In this they find little or no encouragement. Free discussion seems to be deemed inadmissible, and those who urge it find themselves in an uncomfortable minority, who are regarded rather as agitators than as manly and independent seekers after truth.

But the most powerful influence on the most influential class of “Young America,” as highest in intellectual and moral development, has been the practical working of two false principles.

The first of these is, that organizations to promote [pg 337] truth and righteousness are of more consequence than truth and righteousness. Thus, to a Catholic, the reputation and interests of the church—that is, the clergy—are to be regarded first, so that its pope and priesthood are to be shielded from the public exposure of whatever crimes they may commit, lest the influence of the church should suffer. Thus, in Protestant ecclesiastical organizations, the sins of their chief leaders are sometimes covered and palliated, lest their church and order be discredited. Thus the college faculty are sometimes sustained by parents or the public in unjust proceedings, lest the respect and confidence of the pupils or the public toward them should be impaired. Thus, also, the officers of benevolent associations are tolerated and shielded from odium for conduct that should receive universal disapprobation. In such cases, the end is made secondary to the means—the instrumentalities to promote virtue receive more regard than virtue itself. This, among “fishers of men,” is making taking the fish secondary to the care of the net.

The other false principle is, that men are to be restrained from protesting against wrong, in cases where it would make great trouble and difficulty to individuals or to communities involved in it.

That men are to use discretion and consult expediency as to the time and manner of exposing and denouncing wrong, is one of the teachings of common sense. But that men are to protest against wrong only when it makes little or no trouble to any one, and be silent when contention and trouble would result from such protesting, is a principle that would have inhibited the spread of Christianity by the apostles, [pg 338] of the Reformation by Luther, and of every other great reform.

The extent to which wise and good men have adopted and acted on these false principles has probably done more to undermine faith in the Bible and the church than all other causes united.