METHODIST REVIEW.

MAY, 1885.

ART. I. THE DOCTRINE OF THE ATONEMENT.

The Conflict of the Centuries. By C. W. MILLER, A.M., D.D. Nashville, Tenn.:: Southern Methodist Publishing House. 1884.

THE title-page of this book does not afford any definite idea of its theme. In the preface we are informed that "the sole object is to place in a true biblical light the great questions of sin and regeneration." A more important theme could not be selected; and, however opinions may differ as to many of the views advanced by the learned author, none will question that he has produced a suggestive book. The doctrinal views discussed are various, and embrace the most vital questions of Christian theology. Some of the points examined fix attention on subjects frequently treated of in the early days of Methodism in conversation, in the pulpit, and by the press, but which in more recent times have been relegated to comparative obscurity, as if antiquated or of small importance. Many glory in this, as an evidence of the advancing culture of the membership of the Churches, and an unmistakable proof of increasing liberality. It may be permitted to some to doubt whether the cause of Christian truth has gained by the change. Undoubtedly the thorough discussion of foundation truths is a healthy exercise for the mind. Intelligent conversation on these doctrines imparted interest to many a social gathering, wakened many minds to earnest thought, and disciplined not a few in the manly use of their reasoning powers in a manner not often found in the social gatherings of professing Christians of the present day. Nothing can supply the place of a clear understanding of the cardinal doctrines of New Testament Christianity

21-FIFTH SERIES, VOL. I.

in the formation and development of Christian character. When these have been fairly mastered, and their practical power felt in a clear personal experience, there will be ground to expect a generation of church members who will not be car ried about with every wind of doctrine; who will be ready witnesses for the Master, and fruitful in every good word and work. Such were many of the early Methodists: men who knew what they believed, and the reasons on which their faith was based; whose faith gave to the doctrines which they received the reality of facts; whose experience made their creed a living power within them, and filled them with an irrepress ible desire to lead others to apprehend the blessedness which they enjoyed. Ruin in Adam, redemption in Christ, conscions salvation daily borne about in the heart, were realities that would not permit them to be inactive. Hence, like their Master, they went out "to seek and to save" the perishing: their theme always the same, their constant song, "What we have felt and seen with confidence we tell;" their highest joy, next to the knowledge of their own salvation, to see sinners converted to God. If the thoughtful study of the theme presented by the author in this book should tend to the multiplication of such members in all the Churches of Christendom, and should result in similar ingatherings of saved souls into the fold of our common Master, all would rejoice.

The book is divided into two parts. The first part comprises a few pages of preliminary observations on The Theories of Sin, followed by four chapters, with the following topics: I. Philosophical Theories. II. Ecclesiastical Theories. III. The Mosaic Account of the Primal Condition of Man, and of the World in which He was Placed. IV. The Bible Statement of Sin. The second part treats of Regeneration, and consists of three chapters: I. Theories of Regeneration. II. Evangelical Doctrine of Regeneration. III. Regeneration is, in its Sphere, Complete Salvation. These chapters are followed by a "Conclusion" treating of Results of Regeneration. The author presents some interesting statements as to the theology of the early Church, and also that of the Reformation periods. Many names that are now little known to the general reader are brought under notice, and a vigorous effort is made to rehabilitate in the good opinion of the Church some whose names have for centu

ries been regarded with distrust as the abettors of heresy. The views of these writers are enlarged upon, and their condemnation is traced mainly to the personal influence of Augustine, who is represented as having acquired a "theological dictatorship" over the Western Church. The genesis and development of the Augustinian system are briefly sketched, and its leading doctrines placed in sharp contrast with the earlier doctrines of Christianity as held and taught in the Eastern Church. Attention is fixed on the undue influence exerted by Augustinianism on the creeds of the Reformation, and the prominence given to the views of that school of thought is traced to an historical basis.

The service of the "Remonstrants," at a later date in their memorable struggle, is distinctly recognized, and the names of some of them are set forth, with a summary of the views they advanced on the disputed doctrines. That controversy played a very important part in the development of Protestantism, and its history should be well considered by those who habitually speak of the theology of the Reformation as if it were exclusively Calvinistic. The Remonstrants were undoubtedly, in some instances, driven too far by a natural reaction from the fatalistic teaching of many of the disciples of Augustine; yet none can doubt that they had a goodly proportion of truth on their side, and few will deny that, notwithstanding the gravity and importance of the doctrinal points on which they erred, they were, in their distinguishing views, quite as near to the teachings of New Testament Christianity as were their sturdy opponents who branded them as heretics, and covered their peculiar teachings with obloquy.

In England "the Conflict" was long-protracted and severe. Its traces can be found indelibly stamped on the Thirtynine Articles of the Established Church of England. These are strongly tinctured with Calvinism, and yet many object to them because they do not go far enough in that direction. Like most compromises, they did not satisfy either party. The majority of "the Puritans" held strongly pronounced Calvinistic sentiments; but even among them a different school of thought was not without its representatives who valiantly maintained the conflict. Of these Dr. John Goodwin may be taken as a pattern, a man whose "Redemption Redeemed" is

a noble monument, and sufficient, if its author had not written another page, to secure for his name a distinguished place among the mighty men who took part in this controversy. The conflict did not even then cease. Calvinism, which is really a second edition of Augustinianism, not improved by the slight alterations or additions introduced, is a system compact and logical. When the first principles are conceded, it is not easy to reject the conclusions arrived at. The moment, however, that it is applied to practice, the system proves weak, and leads to results of a most disastrous nature. Albert Barnes fully acknowledged this when he said that Calvinism is very good theology for the study, but badly adapted for revivals. The most trying ordeal the system has yet been subjected to, was in connection with the great revival of religion called Methodism. Naturally "the Conflict of the Centuries" came to the front again. The battle was wide-spread and hard-fought. field was unfavorable for the doctrines of Augustine.

The

One of the greatest boons that Methodism has conferred on mankind is no doubt to be found in the remodeled theology of which that system has been the parent. That theology is thoroughly anti-Calvinistic. Hence, from the first, it had arranged in open hostility to it the majority of those who were looked upon as the most learned professors of Protestant orthodoxy. Many of these seem to have thought that they had nothing to do but to give their opponents a bad name, and place them under the ban of their censure, in order to secure their complete overthrow. Hence they branded them as "Pelagians" or "Semi-Pelagians;" denounced them as ignorant fanatics; and placed in their way all possible difficulties and annoying restrictions, and gave to Arminianism as prominent a place among "pestilent heresies," as they could. Logic of this kind is not regarded in the present day as very convincing, or especially adapted to the satisfactory clearing up of theological difficulties. We can see in it only an illustration of the bitterness of those who are confronted by arguments which they cannot answer, and, in some cases, an exhibition of their utter ignorance of the systems compared.

Augustine read the Bible in the light of a fatalistic philosophy,-pressed the doctrines of Christianity into a fatalistic mold, coined words not met with in the Bible to represent

thoughts not taught there, and by his personal influence secured for those doctrines an authoritative recognition that was wellnigh supreme. His opponents followed too much in his steps, adopting a different philosophy. Hence they also erred widely from the simple truth of the Gospel, though erring in an opposite extreme. The Augustinians, creating an extra-biblical theory of sin, and an anti-biblical theory of the nature of God's relation to man, reared on this foundation a system of doctrine that is certainly "another gospel" from that contained in the New Testament Scriptures. They magnified the justice of God at the expense of his mercy, and sacrificed that very justice to an imaginary fatalistic sovereignty. Their opponents, on the other hand, underrated the effect of the fall, virtually denied the existence of original sin, and so painted the condition of fallen man as to render it by no means an easy matter to see what constituted the necessity for the Gospel scheme of redemption, or wherein consisted man's absolute dependence on the grace of God for salvation.

Evangelical Arminianism, as embodied in modern Methodism, took a different course. Leaving philosophical theories aside, it permitted the Bible to speak for itself. Perfectly satisfied that the book contained a revelation from God, and that that revelation must be all-sufficient for the purposes for which it was given to man, it permitted common sense, not a philosophical theory, to interpret the teachings of the Book; and so, by the blessing of God, it has restored to the Church catholic the theology of the New Testament. It would be an interesting and a tempting theme to follow out the history of the prolonged conflict between the two systems, and trace in modern theology the victory won by simple Bible truth, manifested in the banishment from the pulpit of doctrines which one hundred years ago formed the staple of a large proportion of the sermons preached in the evangelical churches of Christendom, and their relegation to the theological lecture-room, or the pages of books that command few readers save theological students. We shall not, however, in this paper enter on this course, nor attempt a critical examination of Dr. Miller's strange book, of which we now take leave, in order to examine the broader contrast between Augustinianism and evangelical Arminianism.