But then, another thought quickly followed. What if Christ took this central place, even as to color, of set purpose? He could thus appeal more directly to the whole human race, and thus more effectively draw all men to Himself. Therefore I hazard the conjecture that one reason why He chose to come of the Jewish race was, that he might be, even as to color, the central attraction of the world. Oh yes; if we only widen the horizon of our thought and our affection, we shall see that the great scheme of redemption is co-extensive with the race, and reaches forward into the eternities.
III.
THE CHURCH IN TRANSITION.
No Definite note of Warning—Preachers Afraid of Discipline—Divided as to Restoration or Extinction—Plea of Liberty—Liberalism of the Episcopal Church—Advance in Christian Unity—Dr. Edward White—Conditional Immortality—Endless Torment—If True Ought to Be Preached Morning, Noon and Night—Awful Penalty of Sin—Extinction—True Religion is Reasonable—Enlarged Conceptions.
There can hardly be a doubt that the church in general is in a state of transition on this question. The want of a definite note of warning, to which I have referred elsewhere, is an indication of it. Some preachers have not the conviction of eternal torment and do not speak of it. Others know very well that many of their hearers would resent any such declaration. But they do not preach Restoration. They are afraid, I suppose, that they might expose themselves to the discipline of the church. Some, I believe, would very quickly espouse the Restoration theory, if they were sure that they would escape all pains and penalities. Meantime they do not examine the doctrine, for I suspect they fear they would be convinced that it is true. I believe that most ministers of the Presbyterian and Methodist Churches occupy one or other of the positions I have indicated.
A few days ago I was speaking with a mature and scholarly man who occupies a prominent position in the Methodist Church. In our conversation we drifted into the subject of Restoration, and he freely avowed his faith in it; but he said that if such a thing were known, he would lose his position.
In the Presbyterian Church there is by no means a universal loyalty to the traditional doctrine of eternal torment. There was a notable indication of this some time ago. Somehow—I do not know how—the question of eternal punishment came up among Presbyterians in the United States. A great number of letters was addressed to "The Interior," of Chicago. Some of these endorsed the doctrine of Extinction, and the others of Restoration. So far as I can remember, none were in favor of eternal punishment. At the close, the Editor summed up in favor of extinction. But he was not indicted for heresy, nor any of his correspondents, so far as I am aware.
The whole affair showed very clearly that there is a tacit and wide repudiation of the doctrine of eternal torment. It also showed that the church is divided on the theories of restoration and extinction; while I presume that many would uphold the old doctrine of torment. I claim that this division of opinion is allowable. There ought to be, and I think that on the whole there is, Christian liberty on this topic. Some day the church may see eye to eye on these matters.
Especially do I honor the Episcopal Church for always having taken this more liberal ground. It is possible to hold the most diverse views on this point, and yet be in good standing in that communion. I lately spoke with an Episcopal clergyman who believes not only in the Restoration of the entire human race, but who believes that Satan himself will ultimately be restored. I know another Episcopal clergyman who is a confirmed and advanced spiritualist; yet he believes in Restoration; and he is a very able, devout, and godly man. Witness also Archdeacon Farrar's book on "Eternal Hope;" yet that man held his position in the church, and grew in public esteem till his dying day.