Christianity and Modern Thought

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.

CONTENTS.

PAGE

Introduction v

Break between Modern Thought and Ancient Faith and Worship 3

By Henry W. Bellows.

A True Theology the Basis of Human Progress 35

By James Freeman Clarke.

The Rise and Decline of the Romish Church 61

By Athanase Coquerel, Fils.

Selfhood and Sacrifice 101

By Orville Dewey.

The Relation of Jesus to the Present Age 129

By Charles Carroll Everett.

The Mythical Element in the New Testament 157

By Frederic Henry Hedge.

The Place of Mind in Nature and Intuition in Man 179

By James Martineau.

The Relations of Ethics and Theology 209

By Andrew P. Peabody.

Christianity: What it is not, and what it is 231

By G. Vance Smith.

The Aim and Hope of Jesus 273

By Oliver Stearns.

THE BREAK BETWEEN MODERN THOUGHT

AND

ANCIENT FAITH AND WORSHIP.

By HENRY W. BELLOWS.

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.