Common Sense Applied to Religion; Or, The Bible and the PeopleBeecher, Catharine Esther
Religion
Common Sense Applied to Religion; Or, The Bible and the People
Beecher, Catharine Esther
Religion -- Philosophy
Then, in reference to that great change of character which
wrongly-educated mind must pass in order to gain eternal life, there are
three modes of expression in the Bible in regard to that, viz., "love to
God," "faith in Jesus Christ," and "repentance."
According to all uses of these terms, in _practical_ matters, _love_ is
nothing which does not include obedience or conformity of will and
action to the being loved. _Faith_, or _belief_, is nothing unless it
includes its fruits of obedience. _Repentance_ is nothing unless it
includes ceasing to do evil.
_Obedience_ to the laws of God, physical, social, moral, and religious,
is the grand, indispensable requisite. Now, when any person is so
engaged in striving to obey all these laws that it is the _first
interest_ of the mind, then there is a "new heart;" and so great is the
change from the life of self-indulgence and disobedience to one of such
earnest desire and efforts to obey God, that it is properly expressed by
the terms "born again" and "created anew."
The contrasted theory is, that the chief end of man is "to glorify God,"
without, perhaps, any very definite ideas of what this signifies; that
our whole race comes into life with dwarfed and ruined moral powers, so
that it is as impossible, before a "second birth," to feel and act
right, as it is for a corrupt tree to bear good fruit, or a bitter
fountain to send forth sweet waters; and that the great end of Christian
organizations is to secure and administer certain appointed methods by
which God re-creates these diseased minds. Thus all training, all
instructions, all good habits, are nothing as having any fitness toward
either preparing a child for eternal happiness, or inducing God to
re-create its mind. For it is "unconditional election," and not any
foreseen act, either of parent or child, that decides their eternal
destiny.
Can any minister preach without assuming one of these two theories as
the very foundation-principle of his ministrations? And is this matter
any the less a _practical_ one to all the laity?
During the period in which the author has been engaged as a practical
laborer in the field of education, her chief earthly reliance has been
on the counsel, sympathy, and co-operation of _her own sex_; and in
closing a work especially dedicated to them, a few parting words may be
permitted.
Public-domain text, read in full here on John Shaqi.
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