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question are "developments" of a period long subsequent to the Apostolic age. Therefore, in insisting upon them, he is earnestly contending for a faith which never was delivered unto the saints.

It is creditable to the author that he sees so clearly the intimate connection between the doctrine of the Atonement and the doctrine of the Trinity. The fact that the development of the doctrine of the Trinity has been practically arrested for thirteen or fourteen hundred years," suggests matter for grave reflection, especially when it is considered that "until the doctrine of the Trinity has received a much richer and fuller development, there are questions relating to the theory of the Atonement to which we can give no reply. We commend to Mr. Dale's attention the early portions of the True Christian Religion, where he will find not only the "much richer and fuller development" which he desiderates, but also a flood of light bearing upon all the dark questions on the Atonement to which he can give no reply.

The question of the inspiration of Scripture is incidentally touched upon in the fourth lecture, and our author makes a confession which cannot be regarded otherwise than humiliating, coming as it does from a "master in Israel.' He says that "in our times the doctrine of inspiration is in a very unsettled and even chaotic condition, and many devout men are unable to determine to what extent the supernatural illumination of the Holy Ghost protected the Apostles from religious error." This means, in plain English, that there are grave doubts prevalent among devout Christians as to what amount of authority is due to Holy Scripture. How inconsistent men are! The moment any one ventures to impugn the authority of Scripture, as Dr. Colenso did a few years ago, a wild ery of horror is raised among the devout ones, who are confessedly unable to determine the point in question.

A more serious matter, however, remains. In the sentence next to the one quoted in the last paragraph, Mr. Dale goes on to affirm that "the inquiry has considerable speculative interest, but the solution of it is practically unimportant in relation to the chief articles of the Christian faith." What shall we hear next, when we are told by a champion of orthodoxy that the question of inspiration has considerable speculative interest, but is practically unimportant in relation to the chief articles of the Christian faith? If this is belief, what is doubt? Where shall we look for heterodoxy?

Returning to the subject of the Atonement, Mr. Dale makes admissions which a few years ago would have brought upon himself the charge of unsoundness. He says, p. 112, "A penitent heart may rely on Him for forgiveness and for restoration to holiness and to God, without apprehending the relation of His death to human redemption." Again, p. 314, we find the following:-"The faith which is the condition, on our side, of receiving redemption through His blood, is trust in Christ Himself as the Son of God and the Saviour of men; not the acceptance of any doctrine which explains how it is that salvation comes to us through Him. For this trust, it is not necessary that men should acknowledge even the FACT that the death of Christ is the propitiation for the sin of the world; much less is it necessary that they should receive from others, or elaborate for themselves, a THEORY of propitiation." After this admission, the controversy is practically at an end. The old theology, after all, has only a speculative interest.

Englishmen, when they try a principle at all, generally do so by following it out to its practical results. Some shrink from the trial; but there are manymore, we are persuaded, than Mr. Dale is aware—who do not hesitate to carry out the popular doctrine of the Atonement to its logical consequences, and openly teach that conduct has no necessary connection with salvation. Not long ago, a person declared to the present writer that he could commit sin without suffering harm thereby. The interest which he had secured in the blood of Jesus was such as to cover all sins, past, present, and to come. The man was logical and consistent; Mr. Dale, however, objects to this kind of thing, but he does not furnish us with an argument on the point; he leaves us with the mere statement of his views. The passage, which is a remarkable one, runs thus-" Especially should we learn from St. James that one of our chief duties is to insist that obedience to the law of God is inseparable from real faith in His love. In our own times, in

deed, and in this country, the practical heresies which, from the days of the Apostles, have always arisen wherever the Apostolic theology has been vigorously and earnestly preached, have no considerable strength. They may be found in obscure places, but they shun the light. They often, I fear, exist in a vague form, in the minds of those who have received, without much reflection, the traditional evangelical creed, but they are rarely expressed. Wherever they exist, in however indefinite a shape, they poison the air, they corrupt Christian morality, they enfeeble the fibre and muscle of the Christian life. They must receive no toleration, but must be driven away and smitten down with a relentless hand." How is it that these heresies have always arisen wherever the current theology has been vigorously and earnestly preached? "A tree is known by its fruits," we are told on Divine authority, and Mr. Dale unconsciously bears witness to the truth of our Lord's saying. And if this be so, what results may we not look for after the recent revival, which has consisted almost entirely of the loud and unmistakeable assertion of what our author calls “ 'practical heresies."

Notwithstanding the admissions quoted above, we find Mr. Dale still entangled in the mazes of some imaginary law. He cannot see how justice can be satisfied with less than "an eye for an eye and a tooth for a tooth," or even with so much. In his ninth lecture he maintains that God is not, cannot, and ought not to be satisfied with the infliction of just so much suffering as will deter the offender from repeating his offence and bring him to a sense of his sin. That, he says,,

is only discipline. He contends that punishment only begins where discipline ends, and that punishment must go on, even after reclamation is effected, and to an extent equal to the offence; otherwise the "eternal law of righteousness is not satisfied." According to this principle, law was not made for the guidance of man; but man was made for the purpose of satisfying a law. It appears, moreover, to be a matter of no consequence who endures the suffering for any specific sin. The essential point is that it shall be endured by somebody. The following passage embodies both points :-"If the punishment of sin is a Divine act, an act in which the identity between the will of God and the eternal law of righteousness is asserted and expressed, it would appear that if in any case the penalties of sin are remitted, same other Divine act, of at least equal intensity, and in which the ill desert of sin is expressed with at least equal energy, must take its place."

This book is the latest deliverance on the cardinal point of the Christian faith, Amongst Nonconformists it will, no doubt, be read with attention. It contains no new argument in support of the old theology. As a confession of the weakness of the popular doctrine, it will give expression and definiteness to a sense of want which many must have experienced already, without, perhaps, having confessed so much even to themselves. This quickened sense of want will, in due time, prepare the way for the introduction of truths of a higher order. So long as men are satisfied with the old, they will not desire the new. Although avowedly written in the interest of the commonly received creed, we cannot see how the perusal of the work can leave the orthodox reader satisfied with the state of the defences, The possibility of salvation without a belief in the death of Christ as a propitiation for sin is conceded. The doctrine of the inspiration of Scripture is declared to be in an unsettled and even chaotic condition. More light is declared to be needed respecting the doctrine of the Trinity. Surely all this will lead some to be willing to accept the required light; and in this connection we hail the recent extensive distribution of the True Christian Religion as most opportune, and as discharging one of the highest duties of our time.

E. W.

Miscellaneous.

GENERAL CONFERENCE. Address not to receive the Lord's Supper, when, from the Society of the New Jerusalem nevertheless, they were in a fit state for Church in Mauritius to the General Conference of that Church in England. Dear Brethren, We received, a short time ago, the address sent to us from you, and signed by the Rev. William Westall on your behalf. On receipt of this document the principal question which our last address discussed, namely, the baptism into the New Church of those who wish to act as their ministers, was again considered, and we see no reason to modify the opinion we then recorded.

We are ready to admit with you that a certain latitude should be left to individual freedom, and therefore, we recognise the right of the Conference to leave this question to the conscience of each; still we cannot help expressing a hope that different views on this matter will soon prevail throughout the Church. However this may be, we wish at the same time to assure you that our feelings of charity and goodwill towards our brethren in England are not in any way affected by a decision which, although on an important point, does not touch the fundamental doctrines of the Church.

We notice in the Minute, No. 185, of the proceedings of the Conference for 1873, that you intend to consider the desirableness of introducing into the New Church a rite analogous to that of Confirmation. We beg to express our hope that the proposal in favour of such a rite will not be accepted. The Old Church to a large extent gave itself up far too much to rites and ceremonies, and we should be very careful to avoid in the New Church any approach to the same error. We consider that the greatest liberty should be left to youth to choose their own time for coming into full membership with the Church. Confirmation is generally considered in the Anglican Church as preceding the reception of the Lord's Supper, and as a sort of entry into full Church membership. If, then, Confirmation or some such rite were brought into the New Church, it might be believed by some that, not being confirmed, they ought

its reception; and, on the other hand, others might be led to think that after being confirmed they were in a condition of mind fitting them for this holy rite, irrespective of their state of mind viewed spiritually. The danger of formalism is so great, and the human mind so apt to cling to it, that our strongest efforts should be used to put it from us as far as possible. As to the necessity that may be supposed to exist for a ceremony to accompany the admission to full Church membership, we fail to see it, for no other doors of entry into the Church are required than those two plainly set forth in No. 721 of the True Christian Religion, viz., Baptism and the Lord's Supper, and we beg respectfully to submit that the New Church should confine itself to these.

With regard to our own progress during the last year we have little to report. Our numbers have remained almost stationary, and one of our oldest and most devoted members has been removed to the spiritual world. remained firm in the faith to the last, expressing almost with his dying breath his fullest conviction of the truths of the doctrines he had received.

He

A providential circumstance has brought the truths of the New Church somewhat prominently into notice here, and we think it is as well to mention it. A Jesuit priest at the end of last year wrote to our President, expressing certain New Year's wishes on his behalf, which, in substance, amounted to a hope that our President would return to the Roman Catholic Communion. A correspondence ensued, which was published and attracted considerable attention, and we believe that on the whole the impression produced has been favourable to our cause. There seems to be a somewhat increased interest taken in our doctrines, and some little inquiry respecting them. With us, indeed, it is "the day of small things," and therefore we are glad to see any sign of a change for the better, however slight.

We are happy to see from the report

sent us, and from the publications of the American Conference, that there is progress in the New Church in all directions, and although that progress is the reverse of rapid, yet it is enough to prevent our being discouraged, and to induce us all to work both with our wills and understandings in the great duty of building up the glorious fabric of the New Dispensation in ourselves and in society at large.

Signed on behalf of the New Jerusalem Church Society in Mauritius, EDMUND DE CHAZAL, President. J. H. ACKROYD.

Port Louis, Mauritius, 21st July 1874.

From the General Conference to the Society of the New Church in the Mauritius.-Beloved Brethren,-The salutations of peace and messages of love which come to us across the wide ocean from our dear friends on the vast continents of America and Africa, and in the isles afar off, are among the most cheering, encouraging, and hopeful of the communications that are laid before us, when we assemble annually in our island home, to cultivate the union in which there is strength, and to deliberate on the best means of consolidating and extending the Church.

These letters remind us that if the glad tidings of the Lord's Second Advent have spread more slowly than those of His First, they have already extended over a far wider area than the early Church ever knew. And the Divine promise that the knowledge of the Lord shall cover the earth as the waters cover the sea; that nations shall come to the light of the New Church, and kings to the brightness of her rising, is already receiving its fulfilment. This is a consummation for which we should all earnestly work, as well as devoutly pray. And although questions such as those which you notice in your address deserve their due share of attention, yet the great question of all questions is, How can we help forward that cause which is to make all men brothers, and all nations kindred, not in name only, but in deed and in truth? Everyone can contribute something to this end by the purity and usefulness of his own life, and without this no true advance in the state of the world can be made. But there are collective as well as individual uses; and as fellow-workers we should so act as to

make the light of the Church known as well as to make its influence felt.

We are happy to have observed, what you state in your letter, that you have been doing something to make the principles of the New Church better known among those around you. We cannot, of course, rejoice in the circumstances that gave occasion to your effort; but we can approve of your making so gratuitous an attack the opportunity of showing the truths of our doctrine, and admire the Christian spirit in which you treated the official arrogance and insulting conduct of your priestly assailant.

We trust, beloved brethren, you will continue to pursue with enlightened zeal the course of Christian charity and truth, of which you have given so commendable an instance, and in due time the Lord will crown your labour with abundant success. We are in some measure aware of the difficulties under which you have to labour, and the unpreparedness of the soil on which you have to cast the seed. But all that the Lord requires of you is to labour faithfully in the sphere of usefulness in which His Providence has placed you. Few may be able to see the truth, but all can feel the influence of disinterested love and the power of well directed goodness. "Therefore, beloved brethren, be ye stedfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord." "Finally, brethren, farewell. Be perfect, be of good comfort, be of one mind, live in peace, and the God of love and peace shall be with you." On behalf of the Conference,

W. BRUCE.

NEW CHURCH COLLEGE.-The Winter Course of Popular Lectures was com. menced on 13th October by Rev. Dr. Bayley. The subject of the lecture was "The corroboration which the advances of Literature and Science, since the decease of Swedenborg, has furnished to the doctrines taught in his Writings." Contrasting with admirable effect some of the views which had been held in the last century as the essentials of the Christian religion with those now extensively maintained, even out of our own pale, he showed the general advance in light and knowledge. Pointing out some errors of translation in the Autho

stand the particulars of New Church doctrine, will do well to go there.

ORDINATIONS.-At the recent session

were passed approving of the introduetion of five candidates by ordination into the ministry of the New Church. The services connected with these ordinations have now been held, and, by the favour of correspondents, we are able to give our readers the following notice of each :

rized Version of the Bible which had lent a sanction to the old doctrines, he demonstrated that the true rendering, as given by modern scholars, expressed the doctrines of the New Jerusalem. He of the General Conference, resolutions thus showed that the progress of learning was altogether to our advantage. Dr. Bayley was, as usual, very happy in his allusions to the great help which the progress of geology has afforded to the reception of the New Church doctrines of the Word. Opposing itself to all the Old Church notions of chronology, it demonstrates that the first chapters of Genesis cannot be literally interpreted, and thus prepares for the reception of Swedenborg's teaching, that this part of the Word contains only spiritual truths in historical forms.

Mr. Isaiah Tansley.-The service connected with Mr. Tansley's ordination was held on the evening of Sunday, October 24, in the Chapel school-room of Clayton-le-Moors, near Accrington. The officiating minister was the Rev. R. Egyptian mummy cases and Egyptian Storry. The candidate was presented tombs were next referred to in illustration for ordination by Dr. Pilkington and of the doctrines of the New Church on the Mr. Joseph Ridings. The congregation Resurrection, the Judgment, and the Fu- assembled to witness the ceremony and ture State, as well as in confirmation of the take part in the service was unusually doctrine of correspondence. Dr. Bayley large, the spacious room being comalso pointed out that the knowledge of pletely filled. Nothing could exceed Egyptian hieroglyphics and the ac- the order and attention with which the quaintance with Egyptian monuments service was witnessed. Every one and remains, which makes this branch present seemed interested, and many of science worthy of the name of expressed their sympathy with the Egyptology, are the result of modern young minister. The choir had been research. All these confirmations of occupied for some time previously in the statements of Swedenborg have training the children of the Sunday been providentially furnished since his decease. Thus it can never be truly said that the theology of the New Church is an adaptation to modern science, for it was promulgated before science came into existence.

On 16th October the Rev. Dr. Tafel gave the first of a Course of Lectures on the Science of Correspondences, which is, D. V., to be continued on the second and fourth Thursdays of every month until the end of July next. The lectures commence at 7.30 and terminate at 9.30, thus lasting two hours.

school for a "Service of Song," which was held in the afternoon of the same day and yielded great pleasure to a numerous audience. The preparation of this service precluded any additional music in the service of ordination. The service of praise and song was the usual ordination hymns and psalm, which were chanted. These were well rendered by the choir and heartily joined in by the congregation. The service was throughout of the heartiest kind, and will be long remembered by those who took part in it.

The lecture was enriched by copious Mr. Robert Richard Rodgers.- On appropriate extracts from the Writings Wednesday evening, November 10, this of Swedenborg, connected by statements ordination took place in the church, of what they were cited to prove, and Summer Lane, Birmingham, in the illustrated by comments. It demanded presence of a very numerous congregaincessant thought and attention, and tion. The Rev. Dr. Bayley and the was calculated to strengthen every Rev. R. Storry had accepted the Sobrain potent enough to bear it. No one ciety's invitation to conduct the serwho wants to wile away a weary hour vice, and were welcomed by a large by a little light amusement would find party to tea in the Girl's school-room, himself at home with Professor Tafel's prior to the service. The Rev. E. Theological Class; but every one of Madeley had also been invited, but sound mind, who desires to fully under- replied in kind terms, regretting his

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