Common Sense Applied to Religion; Or, The Bible and the People

by Catharine Esther Beecher

Moreover, in Chapters xxii. and xxiii. is exhibited the evidence of reason and experience that the human mind is perfectly organized, and thus the highest evidence of its Maker's wisdom and benevolence.

So we can again appeal to another principle of reason, that "we are to consider that right which has the balance of evidence in its favor." If there is no evidence to prove the mind of man depraved in organization, and all the evidence of reason and experience is in favor of its perfect organization, is it not to be assumed that it is thus perfect?

To this might be added the teachings of the Bible in the same direction. But this is deferred to the future volume. In the present illustrative example, the aim is simply to exhibit the fallacy of one of the theological theories that has been incorporated as a part of the teachings of the Bible, thus lessening the respect and confidence accorded to it, and impeding the true religious development of our race.

How it has happened that a dogma, which is so contrary to the moral feelings and the common sense of man, and, at the same time, unsupported by revelation, should have become so incorporated with the teachings of the Christian Church, will be set forth in the next article.

History of the Dogma.

The history of the dogma of the depraved constitution of the human mind imparted directly or indirectly by the creative agency of its Maker has become a matter of profound interest.

So far as appears, theories on the philosophy of religion did not agitate the apostolic age. Christianity first spread among the humbler classes. They felt that they were sinful and miserable in the present life, and looked with dread and dismay to the dark passage of the grave and the destinies to follow. They were taught to "believe on the Lord Jesus Christ," and that thus they would become good and happy now and forever. This they understood to mean, not a mere intellectual conviction, but a practical faith, in which Christ was received as their supreme Lord and teacher by conforming their feelings and conduct to his teachings.

But, after a while, the philosophers and rulers became Christians, and then commenced the two grand evils: first, the theories of philosophy, and, next, the enforcing of these theories by pains and penalties. About A.D. 400 commenced the discussion of the theory under consideration. Pelagius, a learned and devout man of Great Britain, aided by his friend Celcius, promulgated the common-sense views on the nature of mind derived from reason and experience, mainly as set forth in this volume, and claimed that these views were sustained by the teachings of the Old and New Testament. He and his friend traveled and disseminated these views in Great Britain, France, Africa, Italy, and Palestine, over which Christianity to a great extent prevailed. The celebrated Augustine, a man of great goodness, talents, and learning, became their leading antagonist. He set forth the philosophical theories afterward adopted and taught by Calvin in the form which is now denominated the system of High Calvinism.

This system starts with the assumption (without proof) that the Creator could form mind on a more perfect model than that of our race, and that he proved it by forming the minds of angels and of our first parents on this pattern. But, as a penalty for one act of disobedience by them, first their own mental constitution was vitiated. Next, in the language of standard Calvinists, "Such as man was after the fall, such children did he beget; corruption, by the righteous judgment of God, being derived from Adam to his posterity, not by imitation, but by the propagation of a vicious nature. Wherefore all men are conceived in sin, and are born children of wrath; unfit for every good connected with salvation; prone to evil, dead in sins, and, without the Holy Spirit regenerating them, they neither will nor can return to God, amend their depraved nature, nor dispose themselves for its amendment."