Christianity and Modern Thought. Clarke James Freeman
Christianity and Modern Thought
INTRODUCTION
The following discourses were delivered in Boston, at Hollis-Street Church, on successive Sunday evenings, and repeated at King's Chapel on Monday afternoons, during the winter of 1871-72, in response to an invitation of the Executive Committee of the American Unitarian Association, whose purpose was thus declared in the letter of invitation: —
"It is not proposed that the course shall be a merely popular one, to awaken the indifferent and interest them in familiar religious truths; but rather to meet the need of thoughtful people perplexed amid materialistic and sceptical tendencies of the time. Nor is it desired simply to retrace in controversial method the beaten paths of sectarian or theological debate; but rather, in the interest of a free and enlightened Christianity, to present freshly the positive affirmations of faith."
The several discourses were prepared independently, without conference or concerted plan; and for their statements and opinions the responsibility rests solely with their respective authors.
THE BREAK BETWEEN MODERN THOUGHT AND ANCIENT FAITH AND WORSHIP
There is evidently a growing disrelish, in an important portion of the people of our time, for professional religion, technical piety, and theological faith. These were always unpopular with youth, and people in the flush of life and spirits; but this was because they called attention to grave and serious things; and youth, as a rule, does not like even the shadow of truth and duty to fall too early or too steadily upon it. Restraint, care, thoughtfulness, it resists as long as it can; and none who recall their own eager love of pleasure and gayety, in the spring-time of life, can find much difficulty in understanding or excusing it. Of course, too, careless, self-indulgent, sensual, and frivolous people have always disliked the gravity, and the faith and customs, of people professing religion, and exhibiting special seriousness. They were a reproach and a painful reminder to them, and must be partially stripped of their reproving sanctity, by ridicule, charges of hypocrisy, and hints of contempt. But, all the while this was going on, the youth and frivolity of previous generations expected the time to come when they must surrender their carelessness, and be converted; and even the worldly and scoffing shook in their secret hearts at the very doctrines and the very piety they caricatured. The old relations of master and pupil describe almost exactly the feeling which youth and levity held toward instituted faith and piety, a generation or two since. The schoolboy, indeed, still thinks himself at liberty to call his master nick-names, to play tricks upon him, and to treat with great levity, among his fellow-pupils, all the teaching and all the rules of the school. But he nevertheless sincerely respects his teacher; believes in him and in his teachings, and expects to derive an indispensable benefit from them, in preparing himself for his coming career. So it was with the religion and piety of our fathers. The people profoundly respected the creed, the elders in piety, and the eminent saints in profession and practice, although the young had their jibes and jests, their resistance to church-going, their laugh at sanctimony; and the majority of people then, as now, were not fond of the restraints of piety, or the exercises of devotion.
But the alienation to which I wish to draw your attention now is something quite different from the natural opposition of the young to serious thoughts; or the gay, to grave matters; or those absorbed in the present, to what belongs to the future; or of those charmed with the use of their lower or more superficial faculties and feelings, to the suggestions and demands of their deeper and nobler nature. That the body should not readily and without a struggle submit to the mind; that thoughtlessness should not easily be turned into thoughtfulness; that youth should not readily consent to wear the moral costume of maturity, or the feelings and habits of riper years; that the active, fresh, curious creature, who has just got this world with its gay colors in his eye, should not be much attracted by spiritual visions, and should find his earthly loves and companions more fascinating than the communion of saints or the sacred intercourse of prayer, – all this, to say the least of it, is very explicable, and belongs to all generations, and hardly discourages the experienced mind, more than the faults and follies of the nursery the wise mother who has successfully carried many older children through them all.
It is quite another kind of antipathy and disrelish which marks our time. It is not confined to youth, nor traceable to levity and thoughtlessness. The Church and its creed on one side, the world and its practical faith on the other, seem now no longer to stand in the relation of revered teachers and dull or reluctant pupils; of seriousness, avoided by levity; of authoritative truth, questioned by bold error; of established and instituted faith, provoking the criticisms of impatience, caprice, ignorance, or folly. An antagonism has arisen between them as of oil and water, – a separation which is neither due to period of life, nor stage of intelligence, nor even to worth of character; which does not separate youth from maturity, the thoughtless from the thinking, the bad from the good, but divides the creeds, observances, and professions of Christians, from a large body of people who insist that after a certain fashion they are Christians too, and yet will have little or nothing to do with professions of faith, or pious pretensions, or religious ways of feeling, talking, or acting.
Clearly, it would not do any longer to say that the worth and virtue and influence of society, in this country, could be estimated by the number of communicants in the churches, by the degree of credit still given to any of the long-believed theological dogmas, deemed in the last generation the sheet-anchors of the State. We all know hundreds of people, who could sign no creed, and give no theological account of their faith, whom we do not count as necessarily less worthy in the sight of God or man than many who have no difficulty in saying the whole Athanasian Creed. Nay, there are some millions of people in this country, not the least intelligent or useful citizens in all cases, who never enter a church-door. A generation or two back, you would safely have pronounced all these absentees to be worldly, careless people, infidels, atheists, scoffers. Do you expect to find them so now? Some, of course, but not the majority. Indeed, you would find a great many of these people supporting churches, to which their families go, and not themselves; or to which others go, for whom they are glad to provide the opportunity. They would tell you, if they could discriminate their own thoughts, something like this: "Public worship and church organizations, and creeds and catechisms, and sermons and ceremonies, and public prayers and praises, are doubtless very good things, and very useful up to a certain stage of intelligence, and for a certain kind of character. But we have discovered that the real truth and the real virtue of what people have been misnaming religion is a much larger, freer, and more interesting thing than churches, creeds, ministers, and saints seem to think it. Here is this present life, full of occupations and earnest struggles and great instructions. Here is this planet, not a thousandth part known, and yet intensely provoking to intelligent curiosity; and science is now every day taking a fresh and an ever bolder look into it; and we want our Sundays to follow these things up. That is our idea of worship. Then, again, the greatest philosophers are now writing out their freest, finest thoughts about our nature; and, if we go to church, we are likely to find some fanatical and narrow-minded minister warning us against reading or heeding what these great men say; and it is a thousand times fresher and grander and more credible than what he says himself! Why, the very newspapers, the earnest and well-edited ones, contain more instruction, more warning, more to interest the thoughtful mind, than the best sermons; and why should a thinking man, who needs to keep up with the times, and means to have his own thoughts free, go where duty or custom makes it common to frown upon inquiry, doubt, and speculation, – to shut out knowledge and testimony, and stamp a man with a special type of thinking or professing?"
For there are, you observe, – in justice to these thoughts, – these two instructors to choose between in our generation. Here is the Church, with its ecclesiastical usages and its pious exhortations; its Sunday school for the children; its devotional meeting in the week, and its Sunday teaching and worship, – all acknowledged as good for those that like them, and are willing to accept what people thought or believed was true a hundred or five hundred years ago; and here is the modern press, with the wonderful profusion of earnest and able books, cheap and attractive, and treating boldly all subjects of immediate and of permanent interest; and here are the reviews, quarterly and monthly, that now compress into themselves and popularize all that these books contain, and furnish critical notices of them; and then, again, here are the newspapers, wonderful