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outside of it? In the Christian religion, on the other hand, the interest, the mystery of the world are concentrated in human nature? The sense of sin ? a sentiment that left no trace in Athens ? involves a consciousness of personal alienation from the Supreme Goodness; the aspiration after holiness directs itself to a union of affection and will with the source of all Perfection; the agency for transforming men from their old estrangement to new reconciliation is a Person, in whom the divine and human historically blend; and the sanctifying Spirit by which they are sustained at the height of their purer life is a living link of communion between their minds and the Soul of souls? So Nature, to the Christian consciousness, sank into the accidental and the neutral.? Measuring ourselves by human standards, we nourish pride; measuring ourselves by divine standards, we nourish humility. Heathen nations, identifying God with nature or with man, are unprogressive. The flat architecture of the Parthenon, with its lines parallel to the earth, is the type of heathen religion; the aspiring arches of the Gothic cathedral symbolize Christianity.

Sterrett, Studies in Hegel, 33, says that Hegel characterized the Chinese religion as that of Measure, or temperate conduct; Brahmanism as that of Phantasy, or inebriate dream life: Buddhism as that of Self involvement; that of Egypt as the imbruted religion of Enigma, symbolized by the Sphynx; that of Greece, as the religion of, Beauty; the Jewish as that of Sublimity; and Christianity as the Absolute religion, the fully revealed religion of truth and freedom. In all this Hegel entirely fails to grasp the elements of Will, Holiness, Love, Life, which characterize Judaism and Christianity, and distinguish them from all other religions. R.H. Hutton: ?Judaism taught us that Nature must be interpreted by our knowledge of God, not God by our knowledge of Nature.? Lyman Abbott: ?Christianity is not a new life, but a new power; not a summon s to a new life, but an offer of new life; not a reenactment of the old law, but a power of God unto salvation; not love to God and man, but Christ?s message that God loves us, and will help us to the life of love.?

Beyschlag, New Testament Theology, 5, 6 ? ?Christianity postulates an opening of the heart of the eternal God to the heart of man coming to meet him. Heathendom shows us the heart of man blunderingly grasping the hem of God?s garment, and mistaking Nature, his majestic raiment, for himself. Only in the Bible does man press beyond God?s external manifestations to God himself.? See Wuttke, Christian Ethics, 1:37-173; Porter, in Present Day Tracts, 4: no. 19, pp. 33-64: Blackie, Four Phases of Morals; Faiths of the World (St. Giles Lectures, second series); J.F. Clarke, Ten Great Religions, 2:280-317; Garbett, Dogmatic Faith; Farrar, Witness of History to Christ, 134, and Seekers after God, 181, 182, 320;

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