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sweet water and the one sack of bread are of mightiest import. The man who controls them, if one man can, has all under his sway and influence. All must gather to him if they would eat or drink. But in a land of abundance, where barns are bursting with plenty and cellars well stored and streams and springs in perennial flow, food and water are no longer the center of so much influence and power. They are just as much needed and as attractive to the hungry and thirsty ; but there is no such monopoly of the blessings, no such eager gathering around the only source of supply. We must remember that we no longer have a monopoly of the reasonable, attractive and satisfying form of Christian faith.
It is true that theologically and in the strict lines of Christian philosophy we are separated by a wide gulf from any sect or church of today. We yet stand alone as the proclaimers of Universal Salvation. We are yet without company in the open committal of our church to the belief that in the fulness of time God's desire will be satisfied, his purpose in !iis Son accomplished. Our theological position in that respect is exclusively our own. But the battle of the future is not to be upon that line. While we proudly advance with strong column, our distinctive dogma upon our banner, we shall all at once find that we have no foe. Our array under that banner will be practically without a mission. Our motto will attract no eye, no enemy's voice will be raised against it. It will have becoine common. It will be none the less valuable, but will hare lost its worth as a rallying cry.
For while in strict philosophy the difference between our theology and that of the New school is infinite, practically it is no difference at all. By the New Orthodoxy the incorrigible who will finally be lost may be only one in ten millions. Practically this is Universalisin. To the people it is no different from our own faitlı, for the incorrigible will never be found. Yet though practically nothing, the difference is philosophically everything. But the people will not make the philosophical distinction. Beside this, there is now scarcely ans bar to a belief in Universal Salvation. It may be openly
held by members of other churches than our own, and is so held in many instances. The gates of personal liberty, with the privilege of personal theology, are thrown wider open every day. In other words, the Church is less and less inclined to apply theological tests. The battle between the sects on the field of dogma has had its day. The signs of the times justify this assertion, and we may devoutly hope and pray that the sigus will not fail.
If this is so we cannot keep in life the issue upon which in the past we have thrived. We have yet a theological mission, but it is one side from the living issues of the day, which we must take up or lose our power. Our theological mission is for the study. It must employ our best scholarship and learning. It must awaken our strongest intellects. Its proper field is the book, the paper, the magazine, and sometimes of course the platform and the pulpit. But the great work of the Church of Christ does not revolve around theological centres. Its true centre has been found to be deeper than dogma. Its motives have a more divine starting point than the buzz and whirr of intellectual commotion. To awaken an appreciation of the true spirit of Christ is now the Church's work. As one may perfectly care for his health with no knowledge of anatomy, of processes or functions, unfamiliar with the terminology of medicine or hygiene, with no opinions upon the knotty questions with which the learned wrestle; so now it is coming to be recognized that the Church's work with the people is not to occupy them with the dry bones of theological anatomy, but to present the living Christ; to cause their hearts to beat with the glow of spiritual health ; to keep them constantly under the lifegiving influence of the great Physician of souls.
We must reeoguize that the theological changes of this generation have placed before our church new problems, that the Christian world now presents to us a new front, demanding changes in the arrangement of our own forces. It was a grand thing to stand up in the early days, and in the midst of danger and anathema proclaim the wrong and sin
of slavery. A great work was done by the noble men who toiled and sacrificed in that cause. But slavery being dead, no man nor party can win sympathy or stir a nation into activity on that issue. Yet freedom is none the less grand, none the less the desire of all men. However much we may discuss our attitude toward the New Theology, or remark upon the attitude of the New Theology toward us, one thing is certain, the trend of Christian thought is changing, and the change is so much in the direction of those tenets which have hitherto distinguished us, that these distinctive marks are fading out. And the issues, upon which once we might well concentrate our strength, will no longer furnish us a centre of activity or a motive of growth. If sitting at ease, we take our satisfaction in criticising the new departure of the church at large, saying that its theology is imperfect, that it is vague and negative, pale and lifeless, and lacks the assertive, positive vigor of our own faith, we shall presently find that those of the New school of Orthodoxy have taken off our own shoes, and, shod in them, are doing errands of mercy and travelling on their mission dispensing spiritual life. If we would keep our shoes on our own feet, we must be up and astir. The race is no longer to be a theological one; but one of spiritual activity. The rivalry is not to be one of the opposition of contradictory dogmas, but the more wholesome and helpful attempt to surpass in the work of saving men from the dangers of this present evil world ; of developing the pure and spiritual that God has implanted in every life; and of building up Christian character in all souls. This rivalry is lawful, and the more earnest it is, the greater will be the unity of spirit, the firmer the bond of peace. Any church in this way active will be a strong church, and will be recognized as a church of Christ.
It is for us to take up our work facing these new problems, and intelligent as to these new circumstances. We have no cause to recede from our theological positions. We need not abate our confidence in the salvation of all souls. We ought still to hold this as an important Christian dogma, and as
necessary to complete a true Christian philosophy. If while we do this we lay hold of the Gospel on its ethical and spiritual side, combining a lofty and satisfying theology with an earnest spiritual activity ever working out grand results, great indeed will be the power of our church. We must not only be faithful to the dogmatic truths of the Gospel, but above all must be inspired by the Christ life, directing our activity to the awakening of dormant souls, the cure of sin in its many shapes, to the uplisting of the world to Christ. Then whatever the commotion in the religious world, whatever the sharp conflict, whatever the tendency or success of parties, true to the Christ life, we cannot fail forever to find a place and a work.
Rev. W. S. Woodbridge.
Christianity and Intellectual Culture.
EDUCATION is a process, made possible by the law of progress. What makes the difference between the child and the man? Growth, moral and intellectual as well as physical. With our idea of man we associate not merely or chiefly a mass of bone and muscle, but manhood which is the result of the growth of the intellectual and moral nature. Without this we should behold only a grown up baby, destitute of all the characteristics that give is the idea of man.
The child acts, thinks, speaks as an undeveloped being, full of infinite possibilities, perhaps, but exhibiting no coherence of thought. or maturity of powers. He knows only “in part.” He sees
through a glass darkly.” When he becomes a man, his powers of perception are quickened, his sphere of observation is enlarged, his vision cleared of its dimness and his reasoning becomes logical and consistent. What makes this difference in the same being at these two stages of his life?
It is education. By this the result is achieved. As the man looks upon the world very differently from the child, so the enlarged and cultured intellect looks upon religious truth with a broader and clearer vision than the undeveloped, ig. norant soul. In other words, the education of the intellect plays an important part in the understanding and appreciation of Christian truth. This proposition is sò nearly selfevident, that I do not propose in this article to endeavor so much to prove it, as to illustrate and enforce it.
Before proceeding farther in this discussion, I wish to meet what some may deem an objection to the proposition.
It is claimed by all, and rightly, that Christianity is adapted to all classes of men, those in low and in high social position, the poor and the rich, the boorish and the refined, the ignorant and the learned. This is true. Christian truth as presented by Jesus and his apostles, is fitted to supply the moral and spiritual needs of all conditions and grades of humanity, from the lowest to the highest. The poor and the illiterate are the blessed recipients of its priceless treasures. It is the bread of life and the water of salvation to all earth's needy children. This is its superlative glory. When Jesus was on the earth le proclaiined “glad tidings to the poor,” he preached - deliverance to the captives,” he healed the bro. ken-hearted,” and comforted “all that mourn,” without regard to their progress in knowledge or their growth in intellectual culture. “The common people heard him gladly," because lie adapted his inethods of instruction to their condition, and in the plainest terms proclaimed the truth which they needed. Multitudes of all ranks and conditions crowded around him and listened with delight to his message of salvation, which was “as cold water to the thirsty soul and good news from a far country.” And it has been so ever since. Wherever the Gospel has been preached in its fulness and power by the true followers of Jesus, the people have listened with satisfaction and delight.
Furthermore, all could understand the meaning of the words he uttered. They were plain and simple. Some did