Protestants must Accept the Bible in Fact, as well as in Theory, or be Overthrown—The Bible must be Reinterpreted in the Light of “Higher Criticism” and Deeper Spiritual Life—The Present Tendencies in Bible Study Mark the Opening of the Second Stage of the Protestant Movement—Baptism must Cease to be the Foot-Ball of Denominational Polemics2 and be Raised to a Question of Obedience3 to the Example of Christ—Protestants must Return to the Sabbath, Christianized by Christ, and to True Sabbathism, Which is as Undenominational as Faith—Such Sabbathism, and God’s Sabbath, must be Restored to the Place from Which Pagan No-Sabbathism and the Pagan Sunday Drove Them—“Sabbath” Legislation is Unchristian—All union of Christianity with the State must Yield before the Normal Development of True Protestantism.
The facts which have been set forth5 in the foregoing pages form the basis for certain important conclusions. Unconsciously perhaps, but not less certainly, the Protestant movement was the beginning of a definite reaction against paganism in Christianity. Since humanity must learn all higher truth through long and sometimes bitter experience, errors and evils must ripen6 before those[283] who have once accepted them will let them go. All great upward movements illustrate7 this fact. Reformatory action begins when error reaches so low a point that the best interests involved are confronted with strangulation and destruction. When the slow-beating heart threatens the death of the sleeping patient, nature arouses all her forces in a final struggle for life. Thus truth, stifled8 and trodden under foot by the pagan elements in the Church, awoke for the final struggle as the morning began to dawn, after the ages of midnight.
(1) Reinstatement of the Bible.
As the first step in perverting9 Christianity was to set aside the authority of God’s book, and to teach error for truth through false exegesis10, so the first step toward reformation was the unchaining of that Word. Paganized Christianity had placed itself between men and God, and His Word. Faith, hedged and crippled, trusted in human traditions, forms, and ceremonies, and in priestly absolution from sin. Help could not come, neither could hope arise, until the pagan elements should be so far removed that men could stand face to face with the Bible, with Christ, and with God. Hence the central points in the first stage of the reformatory work were an open Bible, an accessible Christ, and a Father whose law was the[284] ultimate appeal, and whose love was the ultimate source of hope and the foundation of faith. The upward movement started on the same plane of fundamental truth on which the downward movement began. Hence the first struggle, under Luther, centred around personal faith.
But it was in the nature of things that men whose inheritance had come from the centuries made dark and religiously corrupt11 through pagan residuum, could not rise above all these influences at once.
Though the leaders in such movements build better than they know, their work is always comparatively imperfect. The intensity12 with which they must pursue a single truth in order to make any progress, prevents them from seeing all truth. This the more, since the public mind, at such times, cannot grasp and hold more than one great truth at a time. The reformers could not wholly free themselves from the idea that “tradition and custom” have authority. They did not actually accept the Bible as the only rule of faith and practice. Protestantism has never done this. As between Protestantism and Romanism, from which it revolted, there can be no middle or common ground. The Roman Catholic claims that the Church made the Bible, and formulated13 authoritative14 traditions, and hence that the Church,[285] as law-maker and interpreter of the Bible, is the supreme15 authority. The Protestant begins by denying the authority of the Church, and appealing to the Bible as the ultimate authority. Logic16 and history combine to declare that Protestantism must make its theory good, or fail. Hence we draw
Conclusion First.
Protestantism must fully17 accept the Bible as the ultimate and only standard of faith and practice, or it must be broken between the upper millstone of Roman Catholicism and the nether18 millstone of irreligious rationalism.
The years are ripe for decision. The backward drift toward Roman Catholicism and rationalism has well set in. The loss already sustained by Protestantism, though an incomplete movement, can be regained19 only by prompt and vigorous action.
These conclusions relative to the future of Protestantism, having been published in a magazine edited by the author of this book, The Sabbath Outlook, were commented upon by the Catholic Mirror, Baltimore, under date of March 19, 1892, as follows:
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“Will ‘Scriptural Simplicity’ Save Protestantism?”
“This development of Christianity—assumed to be pagan and, therefore, corrupt—is naturally cause of much anxiety to Christian4 people who so regard it. We have said a few words to show how groundless is this concern. But the power and extent of the development gives most trouble. It is seen that the Catholic Church holds the key to the present position; and so Christians21 are warned that they must return to ‘the simple truths of the New Testament22,’ if they would not yield to the development. One of these people, a clear-headed, consistent Protestant, commenting upon Harnack’s researches, boldly proclaims: ‘Protestantism must go back of these Gnostic speculations23 and rebuild Christian faith and practice on the New Testament records of the first century, or remain hopelessly weak in its efforts to overcome the tide of Roman Catholic influence and history.’ He adds: ‘This is a vital truth which Protestantism must recognize and act upon promptly24, or the next century will witness its crushing defeat between the forces of Roman Catholicism, Irreligious Rationalism, and Worldliness.’
“There is a striking admission in this note of alarm. ‘Roman Catholic influence and history’ is the tide setting in with overwhelming power. The warning is clear and strong. There is no uncertain sound.
“It goes without saying that we can have no pleasure (God forbid!), but only sadness in imagining the ‘crushing defeat’ of our Christian brethren by ‘irreligious rationalism’ or ‘worldliness.’ We will not apply the term ‘defeat’ to their being brought to see the truth and submit themselves to the Catholic Church. We are[287] wondering just now whether there is any practical good in the warning given them; whether it is at all likely that Protestantism will ever go back to what are called ‘the simple truths of the New Testament.’ We don’t believe it will, or can.
“When it is considered what the Protestantism of to-day is,—how much it has learned of the Church idea,—the Catholic idea,—it may be seen how useless it is to expect any such thing. To begin with, all or the immense majority of Protestants, in the simple matter of accepting the change from the Sabbath to the Sunday—from the last to the first day of the week,—quietly admit an extra-scriptural authority, the authority of the Church. Chillingworth’s famous maxim25, ‘The Bible only, the religion of Protestants,’ leaves this item at least out of the calculation. All unwittingly our separated brethren are here acting26 upon a Catholic principle, which does not deny or do away Scripture27, but makes the Rule of Faith to consist of Scripture and—something else—even Tradition; and by this principle the ever-living voice of the Church speaks with an authority always equal to that of the written revelation, and sometimes apparently28 transcending29 it.”
The issue is not one of mere30 name, or of denominationalism, or of “Church” against “sects.” It is, as said above, a question of the reinstatement of the Bible as the supreme rule of Protestant Christianity. The Protestant movement began in that issue. There can be no Protestantism outside of it. If it be not true, Protestantism is a[288] failure. If it be true, Protestantism cannot remain where it is and survive. If it be not true, Romanism has the logical and historical right to the field. It is master of the situation, and its expectation that erring31 Protestants will return to “The Mother Church,” or wander hopelessly away from Christianity, will be realized in less time than Protestantism has already existed. These facts challenge the attention of all parties. They sound the same key as do the words of Professor Harnack, spoken in July, 1889. I said to him: “Will the Protestantism of the next century be more spiritual than now, or less?” He answered, “It will be more spiritual, or it will die.” I continued: “If it dies, what will be the next scene in church history?” He said: “Roman Catholicism will take possession of the world as a new form of paganism.” These are not the words of an alarmist, nor a sectarian polemist; they are the legitimate32 deductions33 made by a careful student of universal history. Will you ponder them?
(2) Biblical Interpretation34; Higher Criticism.
Whoever has read the chapters on gnosticism, and the allegorical method of interpreting the Bible, and has traced the influence of these pagan elements upon the history of biblical interpretation, cannot fail to see God’s guiding hand in the movements[289] of the last half of this century. The revival35 of Bible study, the development of the “International Lessons,” the call for something yet better, and the growth of exegetical36 literature form an epoch37 not less important, though less noisy, because less political, than the rise of Lutheranism, the development of Calvinism, or the birth of the English Reformation. The last half of this century has witnessed what no other century ever saw, the beginning of a systematic38 study of the Bible by the people. Such an epoch could not do less than create the “higher criticism.” That phase of this Bible-study epoch is as legitimate a result as the “Diet at Worms” was of Luther’s revolt, or as Puritanism was of the English Reformation. Therefore:
Conclusion Second.
Biblical study and biblical interpretation, including “Higher Criticism,” are ushering39 in the second great feature of the Protestant movement.
Luther and his coadjutors unchained the Bible and opened its pages. They did not, could not, eliminate traditional authority and influence from its exegesis. Traditionalism was largely pagan. It had held sway for centuries, and is yet regnant in many ways. All past exegesis needs retrial in the fires of a devout40 criticism. That criticism must[290] introduce Christ’s norm,—“By their fruits ye shall know them.” Pour exegetical and theological traditionalism into that crucible41. Heat it in the fires of the best and most devout scholarship. Let brave hearts and careful hands take away the dross42, fearless as to consequences. The Bible and Protestantism are both on trial in the closing years of the nineteenth century. There need be no fear as to final results if Protestants are true and firm. If they are not, the closing years of the twentieth century will sit in sackcloth at the open grave of a Christianity which began the elimination43 of paganism well, but had not the bravery, and therefore the strength, to finish the work.
(3) Concerning Baptism.
The paramount44 question touching45 the residuum which came in from pagan water-worship does not lie primarily in the mode of baptism; although historically, logically, and symbolically46 there were no modes of baptism until they were brought in by paganism. Paganism immersed, affused, sprinkled. It immersed once, or three times. In the use of holy water it sprinkled repeatedly and indefinitely. According to the New Testament, baptism is submersion, as the symbol of death to sin and resurrection to righteousness. All beyond that was pagan-born.
[291]
The central point of the evil which came from pagan water-worship is found in “baptismal regeneration”; i. e., the idea that by virtue47 of the power and sacredness of water spiritual purity is produced, and the candidate is fitted for membership in the Church, and for heaven. In so far as this idea remains48, paganism remains. The most prominent examples of this residuum which now survive are found in the use of “holy water,” in the theory that an unconscious infant to which water has been applied49 as a religious ceremony, is thereby50 made a member of the organic church, and its future salvation51 thus assured; in the idea, still held by some, that “regeneration” takes place only in connection with immersion52; and in the general idea that baptism is a “saving ordinance53.”
Conclusion Third.
The core of the question of baptism, as of salvation through faith, is obedience, conformity54 to the example of Christ; hence it does not follow that he who remains unbaptized, when thus remaining does not involve the spirit of disobedience and neglect, may not enter the kingdom of heaven.
(4) Sabbathism.
The Sabbath question is not merely “one of days.” The fundamental conception centres around[292] the fact that God must come to men in sacred time. Eternity55 is an attribute of God, and the measured portion we call “time” is the point where God and man come together as Creator and created. It is here that we “live in Him.” Scriptural and extra-scriptural history show that man has always felt the need of communion with God, through sacred time, and that God has always sought to meet this want. Physical rest is not the primary idea of the Sabbath. It is only a means to higher ends, namely, communion with God, religious culture, and spiritual development. But since time is also the essence of human existence, so far as activities and duties are concerned, and since the use men make of time determines the character of each human life, specific sacred time which shall represent God, and draw men to Him, becomes an essential part of God’s moral and religious government for man. The Sabbath finds its origin in God’s desire and purpose to aid and culture men in holiness, and in man’s need of God, and spiritual communion. Incidentally, and subordinately, the Sabbath is also a physical blessing56 to man. But its primal57, central thought is religious, and the physical good depends largely on the motive58 for resting. The Fourth Commandment embodies59 these deeper principles, and is God’s law concerning the Sabbath. The authority of the law is found in the reasons and necessities which lie back of it.
[293]
The Jews had never attained60, or had lost sight of this higher law of the Sabbath, and had reduced its observance to unmeaning formalities and useless burdens. Christ brushed all these away, and glorified61 and established the Sabbath, enlarging and making it a blessing instead of a bondage62. He taught His followers63 how to consider and observe it, by His example and His words.
Paganism, filled with anti-Jewish prejudices against the authority of the Old Testament, gave no heed64 to Christ’s teachings concerning the Sabbath, but proclaimed that it was a “Jewish institution with which Christians had nothing to do.” Borne on the waves of this false theory, Sunday, and its associate pagan days, gradually drove the Sabbath out. The Sunday of the Dark Ages, and the “Continental Sunday” of to-day, are the necessary results. So far as paganized Christianity could do it, sabbathism was slain65 and buried. A remnant, the denominational progenitors66 of the present Seventh-day Baptists, refused to accept the pagan theory, and remained true to the Sabbath through all the changes, from the Apostles to the English Reformation. They were not always organized, but they kept the light burning. In that Reformation the Seventh-day Baptists came to the front, demanding a recognition of the authority of the Fourth Commandment, and a return to the observance of the Sabbath. Opposed to them,[294] Roman Catholics and Episcopalians continued to assert that the customs and traditions of the Church formed the highest authority in the matter of Sabbath keeping. Between these two the Puritan party sought a compromise, and invented the theory (first propounded67 by Nicholas Bownde, in 1595 A.D.) that the commandment, being yet binding68, might be transferred to the Sunday. This Puritan compromise has been tested, its fictitious69 sacredness has gone, and much in the present state of the Sunday question is the fruitage of that baseless compromise.
Sunday legislation, which, as we have seen in a former chapter, was pagan in conception and form, has continued, being made a prominent feature of the Puritan theory. At the present writing (1892) strenuous70 efforts are being made in the United States to save the failing fortunes of Sunday by a revival of Sunday laws. If, by any combination of efforts, this can be done, no permanent good will ensue. The verdict of history and the genius of Christ’s kingdom combine to declare that men cannot be made good by act of Parliament, nor be induced to keep any day sacred by the civil law. If the “rest day” alone be exalted72, the result is holidayism, rather than Sabbath keeping. If the enforcement of the Sunday laws is pressed it will result in their repeal73.
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Conclusion Fourth.
(a) No day has ever been kept as a Sabbath except under the idea of divine authority.
(b) Everything less than this promotes holidayism.
(c) There is no scriptural and therefore no truly Protestant ground for Sunday observance.
The only alternative is a return to the observance of the Sabbath, the Seventh day, under the law of obedient love, such love as Christ had for the will of His Father; or to go down with the tide of No-Sabbathism, which, checked temporarily by the Puritan compromise, is now rushing on more wildly than before. The issue is at hand, Christian Sabbathism and the Sabbath, or Pagan holidayism and the Sunday. Culminating events demand that choice, and in the ultimate, universal Sabbathism.
(5) Christianity and the State.
Certain superficial investigators74 have claimed that the union of Christianity with the civil power was the outgrowth of the Hebrew theocratic75 idea. The claim is groundless. The theocracy76 was a State within the Church. The pagan theory, applied to Christianity under Constantine and his successors, gave a Church dominated by the State, and regulated, as to polity and faith, by civil law.
History has written some plain and pertinent[296] verdicts concerning the relations which ought to exist between Christianity and the civil power. Every verdict emphasizes the truth of Christ’s words: “My kingdom is not of this world.” The relations between Christianity and the civil power which began under Constantine have worked incalculable harm to Christianity as a spiritual religion. Its political triumph was a most disastrous77 defeat which became a large factor in producing the subsequent centuries of decline and darkness. Better conceptions of civil government, and increasing civilization have improved the status of State Churches since the Reformation; but spiritual Christianity everywhere and always, is calling for “disestablishment.” It is a singular fact that in the United States, where there has been the nearest approach to religious liberty, we are confronted with two phases of religio-civil legislation which are now coalescing78, and which, however well meant, partake more of the spirit of the ninth century than of the nineteenth, or of the New Testament. These movements are “National Reform,” which seeks to Christianize the nation by putting Christ’s name into the National Constitution; and the now popular Sunday-law movement. There are several points aimed at by the National Reform Association, such as divorce, gambling79, etc., which are within the province of[297] the civil law; but its primary aim, to secure legislation on all points covered by the Ten Commandments, is fundamentally pagan in concept and intent. The good men who are pressing the movement think that their theory of government is the true one, and that great good would come if it were adopted. But the verdict of every century since the pagan conception was introduced into Christianity, forbids belief in their scheme as a means of Christianizing the nation.
As to Sunday legislation we have seen that its origin was absolutely pagan, and that it has been destructive of true Sabbathism at all times. If the highest hopes of the present agitators80 could be realized; if the civil law should compel all citizens of the United States to rest on Sunday, every year of such a system would sink the people deeper into the slough81 of No-Sabbathism. The “Continental Sunday” is the product of a No-Sabbath theology, and civil Sunday-laws. The Sunday-law advocates seek the supremacy82 of an unscriptural Sabbathism, linked with Sunday by civil law. This has been fully tried, at a time when men had far more regard for Sunday as a sacred day than they have now. But with all things in its favor, the strength of youth, and the honest ignorance of the masses concerning its true character, the “Puritan Sunday” has returned to its original[298] holidayism, in spite of Church and State combined. It could not do less, even if a fortuitous combination of influences should exalt71 it temporarily again. Religion and conscience are entitled to the protection of the civil law, without regard to creed83 or numbers. If immorality84 is practised in the name of religion, it may be suppressed as immorality. Beyond such protection the State may not go.
Conclusion Fifth.
All union of Church and State, or of Christianity and the State, is pagan-born, and opposed to the genius and purpose of Christ’s kingdom.
Last Words.
Whatever prepossessions or conceptions the reader may have brought to the perusal85 of these pages, he cannot finish them without seeing that much which has come down to us as “Christianity” is so tinctured with paganism that it does not fairly represent what Christ taught. The purity of the earliest Christianity was the source of its wondrous86 conquering power. After it was paganized, and united with the State, it continued to conquer, but by the sword rather than by the spirit of God. It is clear proof of the divine character[299] of Christianity, that it was not wholly destroyed by its contact with paganism. It is surpassing proof of that same divine origin, that it could rise from the grave of the Dark Ages, with such vigor20 as produced the Reformation, and has carried that work to the point already gained. But in the crises that await it, in the solving of the problems which confront it, Protestant Christianity must realize that its specific mission is to complete the work of eliminating the pagan residuum, a work well begun by the Reformers, but which must be carried on to higher victories, or sink back to lower defeats. When the last stain of paganism is removed, the world will see a Christianity which will be primarily a life of purity, through love for God and truth and men, rather than a creed, embodying87 speculations about the unknowable and abstractions concerning the unsolvable. In such a Christianity, the Bible plainly interpreted, without allegory or assumption, and in the light of its own history, will hold the first place. The Sabbath, as God’s day, free from burdensome formalism, and filled with good works and spiritual culture, will be restored; and this recognition of it as God’s ever-recurring representative in human life will do much to bring in that universal Sabbathism towards which God is patiently leading his truth-loving children. The pagan[300] Sunday, with its false claims, will be a thing of the past. Baptism as the symbol of entrance to Christ’s kingdom, through spiritual life and faith in Him, will be no longer the foot-ball of polemic1 strife88, nor the many-formed image of pagan water-worship, nor the creator of a false standard of Church membership through “baptismal regeneration.” In that better day, the civil law will give all religion full protection and full freedom, without regard to majorities or creeds89. It will neither oppose by persecution90, nor control under the name of protection. The persecution of Jews in Russia, and useless efforts to make the world holy by act of Parliament, will pass away. To hasten that time, be it far or near, these pages go forth; and he who writes them will be thankful if they bear some part in freeing our holy religion from the poison of pagan residuum, and in giving that higher spiritual life, to the attainment91 of which all forms, ceremonies, times, and agencies ought to bring Christ-loving men.
The End
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polemic
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| n.争论，论战 | |
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polemics
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| n.辩论术，辩论法；争论( polemic的名词复数 )；辩论；辩论术；辩论法 | |
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obedience
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| n.服从，顺从 | |
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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forth
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ripen
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illustrate
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stifled
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perverting
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exegesis
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corrupt
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intensity
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formulated
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authoritative
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supreme
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logic
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fully
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nether
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regained
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vigor
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Christians
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testament
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speculations
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promptly
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maxim
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acting
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scripture
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apparently
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transcending
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mere
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erring
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legitimate
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deductions
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interpretation
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revival
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exegetical
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epoch
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systematic
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ushering
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devout
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crucible
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dross
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elimination
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| n.排除，消除，消灭 | |
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paramount
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| a.最重要的，最高权力的 | |
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touching
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| adj.动人的，使人感伤的 | |
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symbolically
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| ad.象征地，象征性地 | |
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virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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remains
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| n.剩余物，残留物；遗体，遗迹 | |
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applied
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| adj.应用的；v.应用，适用 | |
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thereby
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| adv.因此，从而 | |
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salvation
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| n.（尤指基督）救世，超度，拯救，解困 | |
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immersion
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| n.沉浸；专心 | |
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ordinance
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| n.法令；条令；条例 | |
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conformity
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| n.一致，遵从，顺从 | |
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eternity
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| n.不朽，来世；永恒，无穷 | |
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blessing
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| n.祈神赐福；祷告；祝福，祝愿 | |
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primal
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| adj.原始的；最重要的 | |
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motive
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| n.动机，目的；adv.发动的，运动的 | |
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embodies
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| v.表现( embody的第三人称单数 )；象征；包括；包含 | |
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attained
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| （通常经过努力）实现( attain的过去式和过去分词 )； 达到； 获得； 达到（某年龄、水平、状况） | |
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glorified
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| 美其名的，变荣耀的 | |
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bondage
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| n.奴役，束缚 | |
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followers
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| 追随者( follower的名词复数 )； 用户； 契据的附面； 从动件 | |
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heed
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| v.注意，留意；n.注意，留心 | |
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slain
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| 杀死，宰杀，杀戮( slay的过去分词 )； (slay的过去分词) | |
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progenitors
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| n.祖先( progenitor的名词复数 )；先驱；前辈；原本 | |
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propounded
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| v.提出（问题、计划等）供考虑[讨论]，提议( propound的过去式和过去分词 ) | |
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binding
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| 有约束力的，有效的，应遵守的 | |
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fictitious
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| adj.虚构的，假设的；空头的 | |
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strenuous
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| adj.奋发的，使劲的；紧张的；热烈的，狂热的 | |
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exalt
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| v.赞扬，歌颂，晋升，提升 | |
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exalted
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| adj.(地位等)高的，崇高的；尊贵的，高尚的 | |
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repeal
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| n.废止，撤消；v.废止，撤消 | |
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investigators
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| n.调查者，审查者( investigator的名词复数 ) | |
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theocratic
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| adj.神权的，神权政治的 | |
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theocracy
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| n.神权政治；僧侣政治 | |
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disastrous
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| adj.灾难性的，造成灾害的；极坏的，很糟的 | |
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coalescing
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| v.联合，合并( coalesce的现在分词 ) | |
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gambling
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| n.赌博；投机 | |
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agitators
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| n.（尤指政治变革的）鼓动者( agitator的名词复数 )；煽动者；搅拌器；搅拌机 | |
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slough
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| v.蜕皮，脱落，抛弃 | |
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supremacy
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| n.至上；至高权力 | |
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creed
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| n.信条；信念，纲领 | |
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immorality
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| n. 不道德, 无道义 | |
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perusal
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| n.细读，熟读；目测 | |
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wondrous
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| adj.令人惊奇的，奇妙的；adv.惊人地；异乎寻常地；令人惊叹地 | |
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embodying
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| v.表现( embody的现在分词 )；象征；包括；包含 | |
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strife
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| n.争吵，冲突，倾轧，竞争 | |
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creeds
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| （尤指宗教）信条，教条( creed的名词复数 ) | |
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persecution
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| n. 迫害,烦扰 | |
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attainment
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| n.达到，到达；［常pl.］成就，造诣 | |
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