(Nov. 15. 1841.)
While the idea of possible harmony in the universal Church of Christ (by which I mean all who accept His teaching and are glad to bear His name) is gaining ground theoretically, practically it seems more and more distant; since 1841 (when the above was written) the divergence is greater than ever; and, as in politics, moderate opinions appear (since 1848) to merge on either side into the extremes of ultra conservatism and ultra radicalism, as fear of the past or hope of the future predominate, so it is in the Church. The sort of dualism which prevails in politics and religion might give some colour to Lord Lindsay’s theory of “progress through antagonism.”
10.
I incline to agree with those who think it a great mistake to consider the present conditions or conception of Christianity as complete and final: like the human soul to which it was fitted by Divine love and wisdom, it has an immeasurable capacity of development, and “The Lord hath more truth yet to break forth out of his Holy Word.”
11.
The nations of the present age want not less religion, but more. They do not wish for less community with the Apostolic times, but for more; but above all, they want their wounds healed by a Christianity showing a life-renewing vitality allied to reason and conscience, and ready and able to reform the social relations of life, beginning with the domestic and culminating with the political. They want no negations, but positive reconstruction—no conventionality, but an honest bonâ fide foundation, deep as the human mind, and a structure free and organic as nature. In the meantime let no national form be urged as identical with divine truth, let no dogmatic formula oppress conscience and reason, and let no corporation of priests, no set of dogmatists, sow discord and hatred in the sacred communities of domestic and national life. This view cannot be obtained without national efforts, Christian education, free institutions, and social reforms. Then no zeal will be called Christian which is not hallowed by charity,—no faith Christian which is not sanctioned by reason.”—Hippolitus.
“Any author who in our time treats theological and ecclesiastical subjects frankly, and therefore with reference to the problems of the age, must expect to be ignored, and if that cannot be done, abused and reviled.”
The same is true of moral subjects on which strong prejudices (or shall I say strong convictions?) exist in minds not very strong.