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Leader (1850-1860), 19th October 1850, Edition Country of 1, Page 17, Oct. 19, 1850.] &$£ &£&&£*? 713

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      C Ii U It C Ii It E F O It M. To G. 11. ...

      of this state of things are too well known to the readers of the Leader to need reiteration here . My reason for addressing you is to point out a fact of which you seem unconscious . In order to do this allow me to make an extract from your letter . You say , —and how truly ! — " The new reformation will start from a fuller development of Luther ' s great principle . He founded Protestantism on the liberty of private judgment : this liberty has scattered religion into sects . Its weakness lies in its restrictions ; it is not absolute freedom , as persecution clearly shows . The new reformation must make that liberty absolute , giving to every soul the sacred privilege of its own convictions , and by the illimitability of freedom , in opinion making the unity of sentiment all the stronger . A Church is the temple wherein a nation may worship .

      To secure the greatest effectiveness for this church , should it not be based upon that which is permanent in man rather than upon that which is shifting ? To ask the question is to answer it . Inasmuch , therefore , as the religious sentiment in man is universal , enduring , and his religious opinions , or theories , are necessarily wavering and changeable ( a twofold demonstration afforded by all history ) , the Church of the Future should endeavour to found itself on what rnan has in common ( sentiment ) , admitting all possible varieties—or heresies—in matters of opinion . In the great Mart of the world we see the Jew jostling the Christian , the Catholic planning with the Protestant , the Atheist and the Methodist in mercantile harmony ; but what is found to work well in the Mart is thought impossible in the Temple . Is it impossible ?"

      This quotation contains in theory the idea on which a Church was founded in Birmingham some four yea rs since ; and which has been found to work harmoniously and well . I allude to the Church of the Saviour , " over which Mr . George Dawson presides . In this Church , to use your own words , we have succeeded , " by the illimitability of freedom in opinion , " in " making the unity of sentiment all the stronger . " Amongst the members are persons holding every shade of opinion in religious matters .

      Some are from the Church , and still in doctrine are churchmen ; some are Unitarians of the old school , and some of the new ; some are Baptists , while others ( myself , for instance ) belonged to none of the existant churches . All these still entertain their own several opinions , and yet form one harmonic whole ; having for their bond the Unity of Christian work , instead of the impossible Unity of opinion , which has produced the chaos we now deplore in the religious life of this country . In illustration of this I cannot do better than make the following extracts from the

      minutes : — " The members of this Congregation admit that there exists amongst them considerable diversity of opinion upon several important doctrines in theology , but they do not regard that difference as a bar to Christian union . ' They unite for the study of Christiau truth , under the instruction of a Teacher " whom they do not regard as the ' retained advocate of certain doctrines , and , therefore , bound to publish and support them , ' but as one whose duty it is to aid them in their studies , by giving them the benefit of his earnest enquiry into the truth of God .

      " They unite in the bonds of charity , as Students , with a feoling that each has much to learn , and , perchance , much to unlearn : their bond is prospective rather than retrospective—a common spirit , end , and aim , rather than a common ' belief , ' « creed . ' " They unite to do good to others—to obey the Lord s commandments , to feed the hungry , to clothe the naked , to instruct the ignorant . ...... ... .. . . , " They hold that to each individual his theological belief is of high importance , they seek , therefore , to promote belief , in what to them appears the best mode ; not by requiring authoritatively , but by searching for evidence in the freest spirit of enquiry . On controverted points they would examine both sides of the controversy , and then , having « proved all things , hold fast that which is good . ' .

      _ .. _ ..,., _ . " They hold that , lacking the power to search the hearts of men , they must be content with the confession of the mouth , and the still stronger evidence afForded by Christ ' s rule , ' by their fruits ye shall know them ;' they , therefore , regard the Christian character , as displayed in life , as " their rule by which to know the Christian . . " The Communion of the Lord ' s Supper is open to all ; a man ' s own conscience being regarded as the arbiter of his fitness or unfitness for participation therein . "

      A Church , founded upon , and acting out to the best of its power , such , principles , is the Church of the Saviour . It appeared to me , after having read your letter , that this was a living , practical , and to a certain extent successful , attempt to carry out your idea , and realize your own theory of " The Church of the Future . If to , here is one answer to your question , " is it possible ?" In your idea of a " Church being a temple wherein » . . «* . ! - -- _ .. ^ .. » til . v ¦ ' * *¦» vrAiii * hnnn C \ t linlOTl . 9 S nation worship" in bond of unionas

      _ „ a may ; your , 11 b'isir . g it upon that which is permanent in man rntlusr than upon that which is shitting ; " and to realize in the Church the Unity of relations winch exists between man and man in the Mart , notwithstanding their great theological differences , I find reiterated all the great lessons on which we have here endeavoured to establish a truly Catholic Church ; wluToiri , though the opinions may be vvido as the poles asunder ;—though the manifestations should be many— -the spirit is one . From the harmony existing

      between your idea of Church reform , and this attempt to do somewhat to aid its development , I have been induced to write to you upon a subject of such vital importance ; and to inform the readers of the Leader of the existence of a Church founded upon such principles . Having done so , believe me , Yours most truly , John Alfred Ijanofoed .

      Oct. 19, 1850.] &$£ &£&&£*? 713

      Oct . 19 , 1850 . ] & $£ & £ && £ *? 713

      The Prize Essay. Sandon Bury, Oct. 9, 18...

      THE PRIZE ESSAY . Sandon Bury , Oct . 9 , 1850 . Sir , —The object of your correspondent in proposing that a prize should be awarded for the best essay on a certain verse in the General Epistle of John , appears , if I do not misinterpret it , to attach doubt and discredit to Revealed Religion , by forcing its champions in the grand battle of Faith to iight for untenable ground . Would it not have been more just to have chosen a part of the Scriptures considered by all believers of incontrovertible genuineness and authenticity , instead of selecting a letter which contains no internal proof : of being written by the

      apostle to whom it is attributed , and a verse of that letter which is in fact evidential of its spuriousness . All that is glorious , sacred , divine , in the records of our Faith , is based on foundations to which the surge of colliding sects , the fierce attacks of sceptical eras , or the ceaseless strokes of unresting and despoiling time are as impotently innocuous as the fiery breathings of the storm ' are to the radiant eternal orbs that remotely gaze down upon them ; it is but the clumsy , evil additions of fanaticism or priestcraft that are vulnerable to the batteries of infidelity , and it were well if these were at once cleared away and the simple but sublime fabric of Revealed Religion stood forth to the world in all its primordial grandeur

      and holiness . Could you find space in the columns of your " Open Council" for these few lines , I should feel obliged . I remain , Sir , yours obediently , Clara . Waluby ,

      Mutual Improvement Societies. Somcrs Tow...

      MUTUAL IMPROVEMENT SOCIETIES . Somcrs town , October 1 , 1850 . Sir , —There are doubtless many young men in London anxious to devote some part of their time to the cause of progress , but for the want of a simple plan they are prevented from making those active exertions towards the enlightenment of their fellowcreatures , either by collective or individual labour , which are so much wanted at the present time ; and this fact is apparent to all who think on the subject : hence schemes have been propounded and suggestions thrown out that were considered most likely to

      accomplish this purpose ; some in their results have proved abortive , * whilst others have most signally succeeded . Among the latter we may mention mechanics' institutions , mutual improvement societies , and reading rooms , from which beneficial results have flowed to such an extent as to satisfy the most sangixine expectations . Still , I apprehend , there is room for other schemes that are likely to realize some substantial good for our oppressed fellowcreatures . Now , an educational scheme is constantly recurring to my mind that would do much towards spreading knowledge , and likewise create a desire to obtain it . It is simple , and , what is more , it is practical , if young men would come forward and display

      a little activity in promoting its success . My plan is this , that a body of young men should form themselves into a pioneer association , in London , fur the purpose of disseminating information on all things pertaining to political , social , and religious progress ; it should carry out its objects on the same excellent plan as the teetotallers have adopted—that of public meetings on Sunday and other evenings , where addresses may be delivered on stated subjects by those who are willing to do so . We could form branch associations in various parts of the metropolis , taking care to visit each other occasion . illy , so that no district should be without speakers . If this were done , and I can discern no reason

      why it should not , we should have a miniature progress union in existence , which would ultimately spread its ramifications over all the United Kingdom . I ncod not expatiate on the . benefits which society would derive from the consummation of such a scheme . I solicit , therefore , your help and influence in propagating it ( if you deem it worthy of your consideration ) ; for my part I make bold to affirm that its successful accomplishment is easy and certain . I would therefore invoke the aid of young men to carry it out ; I appeal to thorn on the broad

      ground of utility , to cotno forward , and prove by their actions their anxiety for the salvation of mankind , fur they must bo fully aware that this is an age of practicabilities where each is expected to do something to aid progress . Can they do better than diffuse a spirit of enquiry , and spread a love for information ? No sacrifice but that of time i « required of them ; therefore they will be ready , if willing , I trust , to respond to a call of this nature to help on the future , and so direct the stream of truth as to speedily realize the aspirations of humanity . In the name of all that is noble , in the name of all that is useful and

      good , in the name of those simple , but earnest , workers who have preceded us , I call upon the young men of London and elsewhere , to press forward and nevof tire till they have developed this or a similar plan to perfection . My exertions and that of many friends are ready , and my hope is—theirs likewiseto do something for ourselves and fellow-creatures . Frederick A . Creed .

      The Doctrine Of Atonement. Oct. 7,1850. ...

      THE DOCTRINE OF ATONEMENT . Oct . 7 , 1850 . Sir , —In a former communication which you honoured me by publishing in the free columns of your " Open Council , " a brief hint was thrown out to Antichrist respecting the doctrine of atonement ; and it is not without feelings of deep regret that his last writing has recently been perused by me , since

      he appears to have entirely disregarded the ^ proposal by retaining that obnoxious word " expiation . ' It is now my object , with sentiments of the greatest respect , to draw his attention to the substitution of another expression , which conveys all that is practically useful as a duty , all that the strictest justice can require , and all that may be defended as not spiteful , namely , " Atonement being the reparation of offences . "

      And would it not be well if the doctrine of " regeneration" was added to the list ? It is one that has always been taught in some shape , and in my mind may be clearly understood from the following definition : —" Regeneration being a second birth , or innocence regained . " It will be by many thought correct to publish as first in the number of moral principles the great duty of intellectual advancement . Suppose , for instance , that the following doctrine was adopted : — " To acquire and communicate knowledge . " And the concluding principle of that code would appear more intelligible if altered to this form : — "To prevent , arrest , or suppress all warfare , and to encourage social and international cooperation . "

      Under "hope , " the word " expectation seems preferable to ' longing , " because the latter word implies a morbid activity of that feeling , and its existence is , therefore , more likely to prove distressing than to produce the salutary self-sustaining influence which it is a function of revealed religion to afford . With these few remarks I have the honour to remain , Sir , yours respectfully , Benephilus .

      The Antichrist. Burton Rectory, Near Lin...

      THE ANTICHRIST . Burton Rectory , near Lincoln , Oct . 9 , 1859 . Sir , —For many centuries it has been the puzzle of theologians to find out the real person to whom the term Antichrist should be applied . That puzzle appears now to be solved by the adoption of the title by one of your correspondents . The Popefor a long time enjoyed the monopoly of the epithet . Napoleon Bonaparte came in for a share of some of the advantages to be derived from its possession . The Emperor Julian preceded both in the honour of the appellation . Scarcely has there been an age that

      has not found some person on whom his opponents have been eager enough to bestow the name ; but we do not find that they have manifested any great anxiety to assume it . That , as I have said , has been , left to your correspondent ; and I should like to ask him to reconsider his reason for that assumption . He calls himself " an Unitarian believer of the Priestleyan school "—and that would appear to be , for all practical use , a sufficiently clear designation . The principles he enunciates in his letter , in your 27 th number , as those on which a pure Reformation should be based , are such as no Christian , properly

      so called , can object to , though he may wish to add others which are at present omitted in the enumeration . Certainly , there is nothing so far at variance with the teaching of the Saviour and his Apostles as to lead their propounder to vindicate to himself a title which , however he may explain it on the ground of one particular passage , has always conveyed , and will ever convey , to the minds of men the idea of antagonism to Christianity itself . Surely , he , who bases his hope , faith , morality , and religion on the Scriptures of the New Testament , would not wish to be considered a " deceiver , " and " who confesses not that Jesus Christ is come in the flesh . "

      With the private " opinions" expressed by your correspondent I do not now wish to deal . His " principles" are what we have to consider ; and I fear that ho will find their acceptance materially interfered with by the appellation , which , after having been conferred on so many unwitting or unwilling recipients , has found in him one who has spontaneously assumed it . I remain , Sir , yours most faithfully , Edmund R . Laiiken .

      Ijai'tismati Supkuhtition.—In The North ...

      IJAi'TisMATi Supkuhtition . —In the north of England , when several children nre brought to bo baptized at the same titno , j ^ rcat anxiety is shown by the peoplo lest the ptirls should take the precedence of the boys , in which case it is believed the latter , when arrived at man ' s estate , would be beardless . —Notes and Queries ,

  • Citation
    • Leader (1850-1860), Oct. 19, 1850, page 17, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/l/issues/cld_19101850/page/17/