THE PRACTICAL IMPORTANCE OF THE UNITARIAN CONTROVERSY. (continued 2)
Reading edition
Note 7, page 37.
“I can direct you to nothing in Christ more important than his tried, and victorious, and perfect goodness. Others may love Christ for his mysterious attributes; I love him for the rectitude of his soul and life. I love him for that benevolence which went through Judea, instructing the ignorant, healing the sick, giving sight to the blind. I love him for that universal charity which comprehended the despised publican, the hated Samaritan, the benighted heathen, and sought to bring a world to God and to happiness. I love him for that gentle, mild, forbearing spirit, which no insult, outrage, injury, could overpower; and which desired as earnestly the repentance and happiness of its foes as the happiness of its friends. I love him for the spirit of magnanimity, constancy, and fearless rectitude with which, amid peril and opposition, he devoted himself to the work which God gave him to do. I love him for the wise and enlightened zeal with which he espoused the true, the spiritual interests of mankind, and through which he lived and died to redeem them from every sin, to frame them after his own God-like virtue. I love him, I have said, for his moral excellence; I know nothing else to love. I know nothing so glorious in the Creator or his creatures. This is the greatest gift which God bestows, the greatest to be derived from his Son. You see why I call you to cherish the love of Christ. This love I do not recommend as a luxury of feeling, as an exstasy bringing immediate and overflowing joy. I view it in a nobler light; I call you to love Jesus, that you may bring yourselves into contact and communion with perfect virtue, and may become what you love. I know no sincere, enduring good, but the moral excellence that shines forth in Jesus Christ. Your health, your outward comforts and distinctions, are poor, mean, contemptible, compared with this; and to prefer them to this is self-debasement, self-destruction. May this great truth penetrate our souls; and may we bear witness in our common lives, and especially in trial, in sore temptation, that nothing is so dear to us as the virtue of Christ! * * *
“Thus Jesus lived with men; with the consciousness of unutterable majesty he joined a lowliness, gentleness, humanity, and sympathy, which have no example in human history. I ask you to contemplate this wonderful union. In proportion to the superiority of Jesus to all around him was the intimacy, the brotherly love, with which he bound himself to them. I maintain, that this is a character wholly remote from human conception. To imagine it to be the production of imposture or enthusiasm, shows a strange unsoundness of mind. I contemplate it with a veneration second only to the profound awe with which I look up to God. It bears no mark of human invention. It was real. It belonged to, and it manifested, the beloved Son of God.
“But I have not done. May I ask your attention a few moments more? We have not yet reached the depth of Christ’s character. We have not touched the great principle on which his wonderful sympathy was founded, and which endeared him to his office of universal Saviour. Do you ask what this deep principle was? I answer, it was his conviction of the greatness of the human soul. He saw in man the impress and image of the Divinity, and therefore thirsted for his redemption; and took the tenderest interest in him, whatever might be the rank, character, or condition in which he was found. This spiritual view of man pervades and distinguishes the teaching of Christ. Jesus looked on men with an eye which pierced beneath the material frame. The body vanished before him. The trappings of the rich, the rags of the poor, were nothing to him. He looked through them, as though they did not exist, to the soul; and there, amidst clouds of ignorance and plague-spots of sin, he recognized a spiritual and immortal nature, and the germs of power and perfection which might be unfolded for ever. In the most fallen and depraved man, he saw a being who might become an angel of light. Still more, he felt that there was nothing in himself to which men might not ascend. His own lofty consciousness did not sever him from the multitude; for he saw, in his own greatness, the model of what men might become. So deeply was he thus impressed, that again and again, in speaking of his future glories, he announced that in these his true followers were to share. They were to sit on his throne, and partake of his beneficent power. Here I pause; and I know not, indeed, what can be added to heighten the wonder, reverence, and love which are due to Jesus. When I consider him not only as possessed with the consciousness of an unexampled and unbounded majesty, but as recognizing a kindred nature in all human beings, and living and dying to raise them to an anticipation of his divine glories; and when I see him, under these views, allying himself to men by the tenderest ties, embracing them with a spirit of humanity, which no insult, injury, or pain could for a moment repel or overpower, I am filled with wonder, as well as reverence and love. I feel that this character is not of human invention, that it was not assumed through fraud, or struck out by enthusiasm; for it is infinitely above their reach. When I add this character of Jesus to the other evidences of his religion, it gives to what before seemed so strong a new and vast accession of strength; I feel as if I could not be deceived. The Gospels must be true; they were drawn from a living original; they were founded on reality. The character of Christ is not fiction; he was what he claimed to be, and what his followers attested. Nor is this all. Jesus not only was, he is still, the Son of God,—the Saviour of the world. He exists now; he has entered that Heaven to which he always looked forward on earth. There he lives and reigns. With a clear, calm faith, I see him in that state of glory; and I confidently expect, at no distant period, to see him face to face. We have, indeed, no absent friend whom we shall so surely meet. Let us then, by imitations of his virtues, and obedience to his word, prepare ourselves to join him in those pure mansions where he is surrounding himself with the good and pure of our race, and will communicate to them for ever his own spirit, power, and joy.”—Channing.
Note 8, Page 38.
“At the present moment I would ask, whether it is a vice to doubt the truth of Christianity as it is manifested in Spain and Portugal. When a patriot in those benighted countries, who knows Christianity only as a bulwark of despotism, as a rearer of inquisitions, as a stern jailer immuring wretched women in the convent, as an executioner stained and reeking with the blood of the friends of freedom,—I say when the patriot, who sees in our religion the instruments of these crimes and woes, believes and affirms that it is not from God, are we authorized to charge his unbelief on dishonesty and corruption of mind, and to brand him as a culprit? May it not be that the spirit of Christianity in his heart emboldens him to protest with his lips against what bears the name? And if he thus protest, through a deep sympathy with the oppression and sufferings of his race, is he not nearer the kingdom of God than the priest and the inquisitor who boastingly and exclusively assume the Christian name? Jesus Christ has told us that ‘this is the condemnation’ of the unbelieving, ‘that they love darkness rather than light;’ and who does not see that this ground of condemnation is removed, just in proportion as the light is quenched, or Christian truth is buried in darkness and debasing error?”—Channing.
“I am not ashamed of the Gospel of Christ: for it is True. It is true; and its truth is to break forth more and more gloriously. Of this I have not a doubt. I know that our religion has been questioned even by intelligent and good men; but this does not shake my faith in its divine original or in its ultimate triumphs. Such men have questioned it, because they have known it chiefly by its corruptions. In proportion as its original simplicity shall be restored, the doubts of the well-disposed will yield. I have no fears from infidelity; especially from that form of it which some are at this moment labouring to spread through our country (America). I mean, that insane, desperate unbelief, which strives to quench the light of nature as well as of revelation, and to leave us, not only without Christ, but without God. This I dread no more than I should fear the efforts of men to pluck the sun from his sphere; or to storm the skies with the artillery of the earth. We were made for religion; and unless the enemies of our faith can change our nature, they will leave the foundation of religion unshaken. The human soul was created to look above material nature. It wants a Deity for its love and trust, an Immortality for its hope. It wants consolations not found in philosophy, wants strength in temptation, sorrow, and death, which human wisdom cannot minister; and knowing, as I do, that Christianity meets these deep wants of men, I have no fear or doubts as to its triumphs. Men cannot long live without religion. In France there is a spreading dissatisfaction with the sceptical spirit of the past generation. A philosopher in that country would now blush to quote Voltaire as an authority in religion. Already atheism is dumb where once it seemed to bear sway. The greatest minds in France are working back their way to the light of truth. Many of them cannot indeed yet be called Christians; but their path, like that of the wise men of old, who came star-guided from the East, is towards Christ. I am not ashamed of the Gospel of Christ. It has an immortal life, and will gather strength from the violence of its foes. It is equal to all the wants of men. The greatest minds have found in it the light which they most anxiously desired. The most sorrowful and broken spirits have found in it a healing balm for their woes. It has inspired the sublimest virtues and the loftiest hopes. For the corruptions of such a religion I weep, and I should blush to be their advocate; but of the Gospel itself I can never be ashamed.”—Channing.
Note 9, page 39.
“Having found that pride of reason is an aggression upon other men’s reason, arising from an over-estimate of the worth of the aggressor’s own, we may now proceed in our inquiry, who are justly chargeable with pride of reason? Is it those who, having examined the Scriptures, propose their own collective sense of those books to the acceptance of others, but blame them not for rejecting it? or those who positively assert, that their own sense of the Scriptures is the only one which an honest man, not under diabolical delusion, can find there? The answer is so plain, that a child, who could understand the terms of the question, might give it. And yet experience has taught me that there is no chance of unravelling the confused ideas which prevent many a well-meaning Christian from perceiving that the charge of the pride of reason falls upon the Orthodox. Their own sense of the Scripture (such is the dizzy whirl which their excited feelings produce) must be the word of God, because THEY cannot find another. My sense of the Scripture must, (for instance,) on the contrary, be a damnable error, because it is the work of my reason, which opposes the word of God, i.e., THEIR sense of the Scriptures: hence the conclusion that I am guilty of pride of reason. ‘Renounce that pride, (they say,) and you will see in the Scriptures what we propose to you:’ which is to say, surrender your reason to ours, and you will agree with us. * * *
“It is remarkable that Christians are accused of Pride of reason in proportion as their view of Christianity contains fewer doctrines of inference than that of the accusers. Compare the creed of the Trinitarian with that of the Unitarian. The former may be true, and the latter erroneous, though I adhere to the latter; but unquestionably the Trinitarian Creed is nearly made up of inferences, it is almost entirely a work of reason, though, in my eyes, sadly misapplied. Why, then, is the Unitarian accused of pride of reason, when he only employs it to show that the Trinitarian has not any sound reason to draw those inferences? which of the two is guilty of encroaching upon another man’s rights of reason? Is it not he who claims for his inferences—the work of his own reason—an authority above human reason?
“It is not, however, to inferences alone (the work of logical reason) that the Trinitarian creed owes its existence, and, more than its existence, its popularity. My observation has shown me, and that of every competent judge will find, that the strongest hold which that creed has on the minds of its supporters, consists in preconceived theories concerning the nature of God and of sin, and of some necessity which places the Divine Nature in a state of difficulty in regard to the pardon of sin. The work of saving the race of man from a most horrible fate depends (according to this theory) not only on a very mysterious method of overcoming the difficulty which prevents pardon by an act of mercy, on repentance, but also on the acknowledgment of the mystery by the sinner. The remedy prepared by the wisdom of God is (according to this theory) totally powerless, unless we believe a certain explanation of the manner in which it acts.
“Now people who cordially embrace this view very naturally work themselves into a state of the most agonizing excitement: for if the whole world is to perish because it does not know how the saving remedy acts, or because its activity is explained in a wrong way, benevolent men, who think themselves in possession of that important secret, must burn with zeal to spread it, and with indignation against those who propagate an explanation which deprives the remedy of all its power. ‘Believing,’ says an orthodox writer, though a dissenter from the orthodoxy of the Church of England, ‘the doctrine (of the divinity of Christ) to comprehend within itself the hopes of a guilty and perishing world, while I would contend meekly, I must be pardoned if, at the same time, I contend earnestly.’ It is this preconceived theory (one of the strangest that was ever founded on reasonings à priori) that guides most Christians in the exposition of the New Testament, and even in that of many passages of the Hebrew Scriptures. The notion that sin could not be pardoned unless a person equal to God suffered for it, is the deeply-coloured glass through which the orthodox read the Scriptures. I do not blame them for this extraordinary conception. What I earnestly wish is, that their religious fears may allow them to perceive that this theory of redemption is made up of preconceived notions and inferences. Even if that theory were true, it would unquestionably be a work of reason working by inference. Can, then, the attempt to make it the very soul of the Gospel be acquitted of the charge which is constantly in the mouth of the orthodox? Are they not guilty of the pride of reason?”—Heresy and Orthodoxy.
Comments on Rev. F. Ould’s Lecture on the practical importance of the Controversy with Unitarians.
Page 5.—It is here argued that the error, if an error, of denying Unitarians to be Christians is as innocent, as the error, if one, of denying Jesus to be God. Certainly, if equally involuntary and the pure conclusion of a truthful mind. But, if an error, it involves two errors,—first, the mistake as to the nature and offices of Jesus, and second, the mistake of making essentials which Jesus did not make, and of passing judgments which Jesus did not pass. It is also essentially Anti-Protestant.
Page 6.—“But if it be a characteristic of true Christianity so to trust in Christ, as to commit the salvation of our souls into his hands, how can we conceive of those as true Christians who consider him only a fellow-creature, and consequently repose in him no such trust?” Trust is a moral act of the mind. We trust Jesus spiritually. Our souls feel him to be the Image of God: and we confide ourselves with a perfect trust to the God of Love whom Jesus imaged. “Let not your hearts be troubled: ye believe in God, believe also in me.” Our hearts are not troubled because our faith rests upon the God whom Jesus has made known to us. This is the only intelligible meaning of Trust as a spiritual act. We trust him whom we believe God to have trusted and sent.
Page 8.—“We maintain that the Bible is alone safely interpreted by its Author and Inspirer, the Holy Ghost.” Do the Trinitarians mean that their interpretations of the Bible are the interpretations of the Holy Spirit? If so, we can have no controversy with them. If they are inspired to interpret, what the Apostles were inspired to write, nothing is required but that this should be proved.
Pages 11, 12.—“The New Testament writers also assert their own inspiration in language equally strong. ‘All Scripture is given by inspiration of God, and is profitable,’ &c. St. Paul does not here assert his own inspiration, but the inspiration of the Jewish Prophets, the study of whom had made Timothy wise unto salvation through faith in Christ. The Christian Scriptures were not in existence when the words were written. It is also very doubtful whether the word translated, ‘given by inspiration of God,’ signifies ‘breathing of God,’ or ‘breathed from God.’
“‘No prophecy of the Scripture is of any private interpretation,’ &c. The inspiration of Prophecy is not denied. But can anything be more idle than to prove the inspiration of all the books of the Old Testament by such a quotation as this: ‘Hear me, O Judah, and ye inhabitants of Jerusalem, believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper’?”
Page 16.—“So then, it appears, that if these ‘rational and liberal’ critics are not allowed to Unitarianize the Bible, they are prepared to deny its divine authority, and to give it up to its enemies!” Dr. Channing does not say so. What he says is, that he cannot defend the Scriptures unless he is allowed to interpret them by the same principles which are applied to all other works. And this principle of interpretation we understood Dr. Tattershall freely to admit. The use that is made of the extract from Dr. Channing, exhibits the temptations of controversy. There is nothing in the extract that Trinitarians themselves would not say upon occasion. Why is it thought worthy of being marked in italics that the dispensation of Moses is imperfect when compared with that of Jesus? Is this denied? Why is the word seems italicized, when the connected word is not rejects, but only distrusts? Yet the author praises the candour of Dr. Channing.
Pages 20, 21.—“The improved Version.” It is a curious fact that most of the Trinitarian objections to the Improved Version have been provided for them by an Unitarian Critic and Reviewer. Dr. Carpenter in his reply to Archbishop Magee states, “I furnished to the opponents of the Improved Version some of the most powerful weapons against it.” Again, “At my request a young friend undertook to draw up the table I wished. This led him to collate the two Versions, which he did with great patience and fidelity. He discovered some variations from the basis which were not noticed; and I thought it right to point them out. It is not too much to say that, but for this, neither Bishop Magee, nor any others who have censured the Improved Version, would have been aware of their existence.”—pp. 308, 309. Whatever becomes of the Improved Version, the Controversy between Unitarianism and Trinitarianism remains just where it was, to be settled upon independent principles, critical and exegetical. So far, the whole indictment against the Improved Version relates to the introductory chapters of Matthew and Luke. Suppose those chapters authentic and genuine, and what follows from them? The doctrine of the Miraculous Conception, which most Unitarians believe. Professor Norton, the ablest, perhaps, of American Unitarian Critics, defends this doctrine. The introductory chapters of Matthew he rejects, chiefly on account of their inconsistencies with those of Luke, the authenticity of which he does not doubt. Dr. Carpenter also critically dissents from the Notes in the Improved Version on the introductions of Matthew and Luke. Reply to Dr. Magee, p. 299. It is not then such a new thing among Unitarians, to question the authority of the Improved Version. Will the Author inform us where he got his knowledge respecting Ebion, his existence and opinions?
Page 25.—In an introductory Lecture on the “practical” tendencies of views, we labour under the disadvantage of being obliged to allow scriptural language to be quoted in a sense which we do not admit. It would be evidently quite out of place to enter here into the textual controversy. This will be done abundantly in the course of these Lectures.
Page 37.—Does the Author deny that Free Inquiry generates a degree of scepticism—that is, not of unbelief, but of the examining and questioning spirit? Or does he mean to object to all free inquiry on account of this tendency? It is extraordinary reasoning to take Dr. Channing’s caution against a sceptical spirit, proceeding from the very constitution of mind, as a proof of the tendency of Unitarianism to infidelity. If Unitarianism leads to unbelief, it is strange that so many Unitarians should defend the Evidences of Christianity, and that one of them, Dr. Lardner, is the great authority from which Trinitarians themselves draw their knowledge of the external testimonies.
Page 39.—“Another leading principle, common to both systems, (Unitarianism and Infidelity,) is the non-importance of principle itself to the enjoyment of the Divine favour.” Let it be known, that by principle here, the Author means opinions.
Page 41.—“Does the Deist reject the Bible because God is represented as a being who takes vengeance? So does the Unitarian for the very same reason reject the Gospel. Does the Deist reject the Bible because it contains the doctrine of atonement and of divine sovereignty? For the very same reason the Unitarian rejects the Gospel.” It is melancholy to have to remark upon this passage. The Unitarian does not reject the Gospel, unless the Gospel means Trinitarianism, a use of words which, in controversy, cannot be justified. The Unitarian does not deny that God takes vengeance, if by vengeance is meant the infliction of retribution. The Unitarian accepts the Gospel, but does not find in it the doctrine of Atonement.
Page 46.—“How, on Unitarian principles, this reasoning can be answered, is more than I can tell.” Jesus did refer to God both his words and his works. But Unitarians do not regard the mission of Jesus as similar to that of any of the Prophets. It was essentially different. He was himself the Revelation: a man in the image of God. By the Prophets, God taught the Jews certain lessons, and inspired certain expectations. By Jesus, in whom was the spirit without measure, God exhibited a perfect revelation both of human perfection and of human destinies. God’s word was made flesh, and dwelt amongst us. The purposes of the Deity were impersonated. He was consequently the life, and the way, as well as the truth.
Page 59.—Does the Author mean to contend that Thomas was an INSPIRED MAN when he refused to believe in the risen Jesus? We had thought the Trinitarian view was, that the day of Pentecost dated the inspiration of the apostles. But it appears the Author believes Thomas to be inspired when refusing to believe in the resurrection of Christ.
Page 60.—Is not the Author aware of the doubtful authenticity of the second epistle of Peter, from which he quotes twice, contrary to the judgment of Lardner, who decides that the doubtful Epistles, so stated by Eusebius, should not be used as authority for doctrines?
There are other passages in this Lecture on which we might comment. But we refrain. We wished to remark upon those passages which affect the cause, and not more than was unavoidable upon those which affect only the advocate.