ART. IX.-NEW ENGLAND LIBERAL THEOLOGY.

THAT great doctrinal and political revolution known as New England Liberalism is a most fascinating and profitable study. To the theologian, the philosopher, and the philanthropist, it furnishes a wide field of investigation. For the coloring and direction it has given to religious thought in our nation, and especially for its part in producing the present unrest and apprehension in evangelical denominations, it deserves the closest examination.

We mean by New England liberal theology those systems of religion known as Unitarianism, Universalism, and Spiritualism. The last, though having numerous followers, is sporadic and unorganized. Exerting as it does little general influence, it will not be discussed in this paper. Unitarianism and Universalism are in substantial agreement. According to Dr. E. L. Rexford, a Universalist of Boston, the two denominations work toward each other-the Universalists on the divine side to rationalize the idea of God, and the Unitarians on the human side to dignify the meaning of human nature. In principle they are both one and the same. We shall so consider them in this discussion, but shall give the larger share of attention to Unitarianism, as it stands at the head of the controversy with New England orthodoxy.

Let us examine our subject under the following heads: 1. Genesis of New England Liberal Theology; 2. The Transcendental Period; 3. Present Status and Influence of the Movement.

1. It is a matter of history that in the beginnings of New England religious matters took precedence. No town could be organized without religious instruction. At first the support of religious ordinances was to some extent voluntary on the part of the people. But within fifty years from the settlement of Massachusetts all inhabitants were taxed, nolens volens. County courts were to "present" all neglects and exact penalties. Every man was a legal member of the first parish, even against his will, and so late as 1836 individual property was liable to seizure for parish debts. In 1757 twenty-four parishioners in Cape Elizabeth, Me., were sent to jail for refusing

to pay taxes, on account of the unpopularity of the pastor-for even in those good old times there seem to have been church quarrels. But while the parish was taxed to support the Church, till 1692 none took part in calling a minister except members of the Church. For years after the right of election was granted to the parish it waived its right in behalf of the members.

The opening of the present century is distinguished by the doctrinal controversy between orthodoxy and Unitarianism. This controversy reached the laity, and as all were subject to taxation the layman felt he had a right to vote in the matter. This brought on a crisis. In Dedham, Mass., Rev. Mr. Lamson, Unitarian, was a candidate for settlement. Two thirds of the church stood against him. But the parish with a minority of the church carried a majority. The church remonstrated. The parish appealed to the supreme court, and was sustained. Now the convulsion had come, and all the Congregational Churches were at the mercy of the parish. Mr. Lamson was settled. The church in a large majority withdrew, but by so doing surrendered all church property, building funds, communion service, records, to the adherents of the parish. A new church was built by the orthodox Congregationalists of Dedham, and this process was repeated by a very large part of the orthodox Churches in Massachusetts. This convulsion was necessary to destroy forever that union of Church and State which the Pilgrims and Puritans brought from the Old World; and ever since it has been the law and practice for the Church and ministry to be supported by voluntary offerings of the people.*

The reaction of 1815 was chiefly a doctrinal protest against the Calvinism taught by Congregational Churches. Those horrible decrees which John Wesley's logical and astute mind had repudiated in England-unconditional election of a fixed part of mankind to eternal life, and the certain banishment of the rest to endless and awful punishment, including multitudes of infants-were abhorrent to many who were breathing the free air of the New World. Gradually, but surely, numbers of ministers and laymen revolted against such teaching. Other causes which made it possible for Unitarianism to arise

* See Massachusetts Ecclesiastical Law, by Edward Buck, Esq.

and spread were the "Half-way Covenant "-in which persons subscribed to the Calvinistic creed without being converted, thus inducing hypocrisy-and the installation of men into the ministerial office who had no experimental knowledge of salvation, making religion a form without spirit and power.

At first liberal Christianity was not so differentiated from evangelical faith as it has since become. But from the beginning the peril of a wide and powerful drift was imminent. Wilbur Fisk, that Methodist of broad culture and deep piety, remarked: "There is danger in the rebound, that they will go into infidel notions." Events show that his words were prophetic. The pendulum has swung to the opposite extreme.

2. This brings us to consider the Transcendental Period. Channing, Emerson, and Parker are the great triumvirate, giving renown and direction to Unitarianism in its middle period. In their order these names mark the progress of the denomination-a progress which, in truth it must be added, is a downward one. All Christendom must admire the minds of these men-Channing's, noted for its spiritual and pellucid depths; Emerson's, sometimes reveling in German mysticism and transcendentalism, at other times packing practical thoughts in words that burn; Parker's, omnivorous and allinclusive, but shallow.

William Ellery Channing, in his sermon preached at Baltimore, in 1819, from the text, "Prove all things; hold fast that which is good," first gave a system to Unitarian views. His theology shows a great departure from orthodox belief. He himself says that he "had long ceased to attach any importance to the rank or dignity of Christ, or to believe in the Trinity; that the idea of Christ's death being a satisfaction is nowhere taught in Scripture; and that evil spirits have no existence, Satan being merely a figurative personation of moral evil." Still, it is said that he did not reject the divine authority and inspiration of the Bible. He was not disposed to deny Christ's preexistence. He held him up as the great ideal set before men, as a perfect manifestation of God, and as one who taught with divine authority.

In a delightful chapter of reminiscences by Miss Peabody, who was Channing's devoted admirer and near friend, we see many noble traits of his character. Certainly, he was a Chris

tian, having a deep reverence for spiritual things and for the sacred ordinances of the Church. Miss Peabody remarks that he was never especially popular with the Unitarian ministers; he was too spiritually minded for them. She gives a beautiful account of a visit by Channing to Father Taylor's Bethel, where the scholar heard the orator preach, and at the communion following took from his hands the symbols of Christ's death.

Emerson stands as the apostle of transcendentalism. He was rather a philosopher than a theologian. Following such men as Hegel and Kant, he wrote fragmentary papers on the "Philosophy of the Infinite." But he never constructed a system of philosophy. "His largest generalization is 'existence.' On this inscrutable theme his conceptions vary with his moods and experience. Sometimes it seems to be man who parts with his personality in being united to God; sometimes it seems to be God who is impersonal, and who comes to personality only in man." * The effect of his philosophy upon religion is to emphasize the ethical rather than the supernatural.

Theodore Parker, like Emerson, was a transcendentalist, but he was also a bold and aggressive theologian. His memorable sermon, preached in Boston, May 19, 1841, on "The Transient and the Permanent in Christianity," so shocked conservative Unitarians that for a long time he was socially ostracized by them. No preacher among them would exchange pulpits with him, and his name was stricken from the list of ministers in the Yearbook. In this sermon he said that the Church makes an idol of the Bible; that it loves Jesus Christ as God, though he is not God; that the Church, ministry, and Sabbath are regarded as divine institutions, though they are merely human. He also flatly repudiated the theory of the infallible and miraculous inspiration of the Bible. We see the downward drift of the Unitarian Church when we reflect that this man, whose opinions were skeptical, is to-day classed with Channing as an apostle of Unitarianism.

3. But what is the present status and influence of Liberal Theology? Unitarians, at this time, in its progressive sections is more an intellectual and social club than a Church. In many respects it is worthy of our admiration. It stands for the lar

*American Cyclopædia.

gest freedom of thought along all lines of human research and activity. It demands an unfettered conscience. Every son of Wesley can join with it in this inalienable right. As a humanitarian institution its works praise it in the gates. However much Unitarians may be mistaken concerning life beyond the grave, they certainly try to make men happy in this world. They are noted, especially in Boston, for many works of philanthopy and charity. This has been their history throughout. Channing in his later years was more busy planning for the uplifting of criminal and unfortunate men and women than in writing doctrinal discourses. To help the destitute and fallen was a chief aim of Emerson and Parker, as it is of many noble souls in this persuasion to-day. New Englanders will not forget that Father Taylor's Mariner's Bethel, where the inimitable preacher had such wonderful success, could not have lived had it not been for the support given by generous Unitarians. We are not surprised that the "sailor preacher" always held a warm side to these friends, while he dissented from their doctrinal views. However, in their attempts at reforms and the amelioration of society, the liberal Christians have labored too much from the human side and too little from the divine. Well does a critic observe, "The enthusiasm of humanity cannot be a religion, cannot even preserve its vital force, if it be not constantly shot through with the living light of God."

Coming now to its theological status, we remark that Unitarianism has no creed securing uniformity of belief, and no central authority by which it could enforce this belief if it existed. As a result we find all shades of doctrines among its people, from those views nearly approaching evangelical standards to the opposite extreme of positive infidelity. Two currents of thought to-day obtain in the denomination; the one is known as progressive, the other as conservative, Unitarianism. The late Dr. Peabody, of Harvard University, well represented the more evangelical wing. His sermons and addresses for many years were not only couched in beautiful language but they spoke to the hearts of mankind, stimulating, uplifting, and blessing them. In a sermon preached in 1840, at Portsmouth, N. H., on "The Revival of Religion," and published by request, he expressed sentiments on many biblical doctrines that might