Vol. xiv. c _Chicago and Cincinnati, Saturday, skptkmhkk 25, 1897._no. 39
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CONTENTS.
CHICAGO. SATURDAY, SEPT, 95. 1897.
Pace one.
Editorial Briefs.
The Cradle of Hellas,
The Nobility of Labor.
The Lansing Chnreh.
Universalist Thought.
Pace Two.
Do We Need a New Creed?
Central Ohio Association.
New Books.
Page Three.
The Sunday School Lesson.
Page Four.
Editorial:
Europe’s New Invalid.
The Profession of Faith.
“Brimstone Corner,” Boston.
The Lansing Dedication.
Recommendations Based on F.xperience.
Universalist Personal.
Page Five,
Church News and Correspondence.
Page Six.
The Family Page, Farm. Harden and Dairy.
Page Seven.
Our Boys and Girls.
Page Eight.
News of the Week.
Church Notices and In Memoriam.
EDITORIAL BRIEFS.
BY PRESIDENT I. M. ATWOOD, D. D.
It might not occur to everyone to
thank Prof. C. H. Mead of the Hartford
Theological Seminary for publishing hie
paper on “The Fatherhood of God.” The
opinion is general, even among sound
and approved Congregationaliste, that
Dr. Mead might have employed hie
acute critical powers to better purpose
than in an elaborate attempt to show
that God is not really but only tigura
tively the Father of men. But on our
part we like to have the most important
doctrine of Christianity searchingly ex
amined. The foundation of the founda
tions should be secure. The Father
hood of God is rightly esteemed the
chief doctrine of Christianity. If it is
illusory, or if unhappily it is not a doc
trine of Christianity at all, the fact
should be known. We feel under obli
gation to Prof. Mead, therefore, for sub
jecting the doctrine to a rigid if rather
late examination.
—The position taken up by Prof.
Mead is, that whenever God is said, in
the Scriptures or elsewhere, to be the
Father of men, the meaning is, that he
is their creator, guardian and bountiful
benefactor, merely. He could not be the
father of anyone to whom he does not
sustain the relation of "male parent,”
says Dr. Mead. Unless we can establish
such physical relationship of God to a
man that man is not the "son” of God
and God is not his father. The effect of
this reasoning is not merely to prove
that all men are not the children of God;
it proves that not one is or can be liter
ally and actually a son of God, God is
called the Father of mankind by a figure
of speech, as Washington is called the
Father of his country. And men are
said to be, figuratively, sons of God
when they resemble him in character.
—The position is fortified by an ex
amination of nearly all the passages in
both testaments which have been sup
posed to teach that God is really the
Father of men. Though the argument
is visibly strained throughout and the
exegesis of particular passages is re
morselessly cut to pattern, Dr. Mead
has no special difficulty in so applying
his theorum as to squeeze the Father
hood out of Old Testament and New. If
it is impossible for God to be the actual
Father of men, if he can be so only rhe
torically, why of course the Scriptures
cannot make him so. Prof. Mead finds
that the teaching of Jsbub and his apos
tles, notwithstanding a tew rather
troublesome statements to the contrary,
is uniform to the purport that God is
the Father of men as a race only in a
figurative sense.
—But Dr. Mead fiods Jesus teaching
and the apostles teaching and the
church from the beginning teaching,
that Christians, or "the redeemed” as
he describes them, are in a peculiar
sense children of God, and that God is
in the same peculiar Bensetbe Father of
f Christians. But if the major premise
of his argument ie valid God can no
more be the actual and literal Father of
saints than of sinners. The physical
relationship which he asserts is necee
sary to constitute any one a father of
another, no more pertains to "the re
deemed” than to men generally. Yet
Dr. Mead hold that God is the Father
of Christians; and he contends that in
the greater number of passages where
the New Testament speaks of God as
“our Father” or "the Father” what is
meant is, that He sustains that relation
to regenerate persons. We need not
stop to point out that he cannot main
tain this exegesis without violence.
What we ask Dr. Mead’s attention to is
»
that by his own postulate the tbiDg is
impossible.
—As Joseph Cook used to say, "it is
self-evident,” that since no human being
can be a child of God in reality, but
that mankind generally can be "called”
the children of God on the ground of his
love and care for them, a Christian de
rives no advantage whatever from being
also "called" a son of God. It msy
mean different things in the different
cases; but in no case can it mean that
God is really the Father of a human
being. Such is the unescapable conclu
sion to which Prof. Mead's reasoning
conducts. And if it be so. the doctrine
of the Divine Fatherhood, whether
supposed to include all mankind or only
"the redeemed,” is a pretentious delusion
which should cut no further figure in
the theology of Christians. And in its
fall it takes down with it the whole
fabric of gorgeous dreams to which poets
and preachers in their weak extrava
gance have fondly affixed the glittering
and misleading label, "Gcod Tidings,”
—The true view, and as we believe the
one taught by Jesus, is that the relation
of every human being to Godis the same
generic, constitutional relation. Men, as
spirits, are directly "the offspring of
God,” deriving their spiritual constitu
tion and their moral personality from
him, precisely as they derive their physi
cal being and family traits from their
earthly parents. The relation of God to
men is not remoter but clearer than
that of a human father to his child. It
is a natural and indestructible relation,
dependent on no act of the child nor on
any incident or accident of its career.
It may be a good and worthy child or a
bad and unworthy child, but it is a child
always. On this hypothesis there is
reason in religion and the best reason in
the best religion, Christianity. We
understand why JesuBis the "first-born
among many brethren;” why in "bring
ing many sons into glory the Captain
of their salvation was perfected through
si-ffe'irg;” why God-predestined ub to
be conformed to the image of his son;”
why, "the nations are fellow-heirs and
and fellow-members of the body and
fellow-partakers of the promise in Jesus
Christ:” Why "God so loved the world”
—the human world; why Jesus exhorted
men to be perfect; and why those who
had been with Jesus and knew hiB
mind said, we have seen and do bear
witness that the Father sent the Son
to be the Saviour of the world.”
—So far as we have observed, do one
of the many who have taken part in the
recent discussion as to the decline of
family devotions, has noted the incident
al relation of the custom to the family
life. There are devotions that are not
devout, in the house as well as in the
school and in the church. It may be
that merely formal prayer in the family
does little for the family life. But there
can be no question, we take it, that a
moment’s pause each day, in which the
whole family unitedly recognize their
dependence on God and joyfully raise
their thankfulness for his daily care and
blessings, exerts a refining, elevating
and sweetening influence on the life of
the home. Divisions, strifes of tongues'
loss of interest in the home and of re
spect for it, and the danger of reaching
the low water mark of selfish secularism
are less likely to invade a home sancti
fied by family worship.
—Prof. T. D. Witherspoon of the
Louisville Seminary, is the proprietor
and promulgator of the novel view, that
the sociability of Protestant churches is
a hindrance to their growth. His
thought is, that people do not go to
church for society, but for worship. If
they knew they could go and worship
without increasing any obligation to
“recognize’’ the people they meet there'
he thinks more people would be found
in the churches and they would be more
popular. He refers to the Catholic
church in verification of his curious
hypothesis. Prof. Witherspoon seems
to thiDk that religion is wholly a matter
between God and man. Christianity
certainly is Dot that sort of religion. It
concerns the relation of man with man
as much as the relatione of man with
God. To "worship,’’ as Whittier has
well said, is to love each other. If any
are repelled from our churches because
they are too social, we suspect many
more are chilled by their unsocial
atmosphere.
Canton thbological School.
This World.
I do Dot hesitate to say that the Hrst
and paramount aim of religion is not to
prepare tor another world, but to make
the best of this world;or, more correctly
stated, to make this world better, wiser,
and happier. It is to be good, and do
the most good we can, dow and here,
and to help others to be and do the
same. It is to seek, with all our might,
the h ighest welfare of the world we live
iu, and the realization of its ideal great
ness, nobleness and blessedness.—Caird
OUR CONTRIBUTORS.
THE CRADLE OF HELLAS.
BY RICHARD BRATHWAIT.
Thessaly, the cradle of Hellas, the
earliest seat of civilization in Europe,
and the prize for which the Sultan of
Turkey has been contending in dip
lomacy with the powers of Europe
all summer, is a country whose
earlier history is lost in the mists of
tradition and mythology. The name
Thessaly seems to have been un
known to Homer, who merely men
tions several of its principalities and
divisions as Bending leaders and
troops to the siege of Troy. The
national hero of Greece, Achilles
came from Phthiotis and Hellas
over which, according to Homer, he
ruled. Phthiotis was the seat of
Hellen, founder of the Hellenic race,
and to this district, embracing the
southeastern portion of Thessaly, the
term Hellas was first applied. From
Thessaly, or more particularly from
Hellas, the Hellenes spread over all
Greece, the Achaeans, iEtolians,
Dorians and Lacedemonians and
other Btates of Greece deriving
thence their origin. Here, also,
according to tradition, men first
applied themselves to agriculture,
first guided horses by the bit and
used them in war, and here may be
said to have been the dawnings of
Greek, and consequently of European
civilization.
Of the five divisions of ancient
Thessaly, Phthiotis, Hestiaeotis,
Pelasgiotis in the northern part,
Thessaliotis, and Magnesia, Pelas
giotis was the earliest settled, the
Pelasgi, a wandering Asiatic tribe,
thus being the earliest inhabitants of
Greece. The migration of the Thes
salians proper from Thesprotia in
Epirus on the western side of the
Pindus mountains, and their drivii g
out or conquering the Pelasgiats
may be considered the beginning of
Greek history.
Of the two earliest events recorded
in the history of Thessaly, the deluge
of Deucalion and the expedition of
the Argonauts, the former ie said to
have occurred about 1548 B. O., and
the latter 1263 B. C., but neither of
these events, with which so much of
the legendary history of Greece is
connected, can be assigned definitely
as to time, while the facts in the case
haye been so obscured with fable and
poetry that it is impossible to hazard
more than a conjecture as to their
real significance.
The stories of Deucalion and Jason
and the Argonauts, together with
the Iliad and the Odyssey have made
Thessaly and its mountains and
rivers the chosen seat of the gods, a
land of “lost gods and godlike men.'’
Olympus, the seat of the gods; Ossa
and Pelion, recalling the wars of the
Titans against Jupiter; Oeta with its
legends of Hercules and the pyre
from which he ascended to the heav
ens; Achilles and the heroes of
the Trojan war, are only a few in
stances to show that Thessaly, more
than any other part of Greece, was
the home of fable and poetry in early
Europe.
Adjoining Thessaly on the north
east also, was the plain of Pieria with
its noble back ground of mountains,
and in front the blue waters of the
Thermaic Gulf. Here was the birth
place of the Muses and of Orpheus,
the greatest musician of the ancient
world. Of Pieria also, were the nine
daughters of Pierus, a Thessalian
who challenged the Muses to a trial
of skill. In Thessaly, also, at Iolcos,
was the home of Jason, and from the
port at the modern town of Volo on
the Pegasean Gulf, the Argonautic
expedition sailed in quest of the
golden fleece. The fables of the
Lapithu: and the centaurs show that
Thessaly was noted for its horses, a
distinction it retained in the days of
Alexander the Great, whose famous
war steed, Bucephalus, came from
the green plains of Thessaly.
Physically, Thessaly is a vast
plain or basin enclosed by mountain
chains, the "snowy Pindus” separat
ing it on the West from Epirus, the
Cambuuian mountains on the north
from Macedonia, and the Othrys
range and Oeta bounding it on the
south. The eastern frontier is formed
partly by the Gulf of Salonica and
Volo and partly by mountain ranges
through an opening in which, be
tween Olympus, of classic fame and
Mount Oeta. the Peneus or modern
Salainbria river finds its outlet to the
sea through the vale of Tempe, cele
brated by the poets as the most
beautiful region of Greece. These
natural rampaits are broken only on
the north east by the famous pass of
Thermopylae. Ou the northern fron
tier Thessaly can also be entered by
CHURCH OP OUR FATHER, PANSING, MICH., DEDICATED SUNDAY,
SEPT. 12, 1807.
Milouna Pass and the defile through
which the Turkish army of invasion
poured a few months ago. On the
west it is also accessible by a single
pass, except during the heavy snows
of winter. The view from the central
ridge of Mount Pindus, looking
across the great Thessalian plain,
with Olympus, Ossa and Pelion
standing out distinct cn the eastern
horizon is one of singular beauty and
grandeur, though that from Thau
maci, the modern Domokos, where
the Greeks made their last stand
against the Turks is, perhaps,grand
er. Levy describes the scene from
this point as that of a vast sea which
stretches below as far as the eye can
reach.
Chicago, Sept. 10.
THE NOBILITY OF LABOR.
BY REV. 1. M. ANDREWS.
The nobility of labor has long
been a theme delightful to poets, in
spiring to sages and prophets, and
charming to all the noble and good;
but when I have beheld about me
the oppression toil suffers, and the
injustice done those living in the
sweat of their faces. I have wondered
if the “nobility of toil” may not have
more flatterers than friends? And
then, I have feared that the greatest
foes to toil may be the toilers them
selves. Many now opulent, who have
risen from the ranks of toil, are its
worst oppressors; and many who
hope so to rise, already despise labor.
But the great and good of all ages
ever honor toil. God worked. Jesus
was a carpenter and worked when he
became a minister, because His “Fa
ther worked.” So, too labor is di
vine. But what good cause or good
person has not been persecuted?
Even Christ, the life of the world—
the savior of men, was betrayed and
crucified; and it would seem that
operators are willing to starve and
degrade the toil that gives them their
dividends.
Toil in our country is today put up
to the lowest bidders, and all the
worst, the low and vicious, the de
graded of every race, are invited to
compete with educated citizens. It
is a shame! Did this nation set up
an American standard of citizenship,
as it should, and bar out all below it,
the shackles of labor in America
would fall. It has been suggested
to colonize on reservations, like In
dians, all adults whocaDnot read and
write and speak our language, and
prohibit their employment off their
reservations. If we confine the toil
of the nation to honorable men,
labor will be honored; but so long as
we offer a premium for the ignoble
we shall find labor despised, de
graded and starved.
Slavery was really abolished be
cause it degraded labor and reduced
educated toilers on the farms and in
households to the level of slaves.
So now, we bring our educated free
men to the level of the alien paupers
and ignorant serfs imported to com
pete with our children in the struggle
for life.
It has ever been the policy of this
country to jealouely guard the
honor and promote the intelligence
of toilers; and when the nation
slackened its vigilance in this, the
war of the rebellion resulted. We
ought to be warned by that experi
ence to relax no efforts to ennoble
labor. It was our judiciary then, led
by Chief Justice Taney in the
“Dred Scott” decision, that precipi
tated that crisis. Let us pray God
that this history—degrading labor
by our judiciary—may never be re
peated. Let our judges rather fol
low the precedents of Bunker Hill,
of the Wilderness and Appomattox
—yea, of the proclamation of eman
cipation—and declare the law to te
on the side of liberty and the nobil
ity of toil, as the sword decided.
WTe have heard much of Into of
government by injunction. But God
gave a decision making labor honor
able; even he himself toiled and built
the worlds and enjoined all to rat
bread by the sweat of their faces and
to honor industry and the hand of
toil—and woe be to him found in
contempt of this divine injunction!
Our toil should be educated and
given conscience through the beauti
ful ministrations of the Christian
religion, supplemented by adequate
remuneration.
The nation is based on the free
holder of the soil, and the genius of
this nation demands ownership of
homes by its citizens. The policy of
the nation was, from the colonies, to
encourage small holdings of land;
after the revolution it was to make
freeholders of all farmers, and land
was sold to Bettlers in fee-simple
Advancing still further, the political
issue of 1856 was made: “No exten
sion of slavery; free labor; free soil;
free speech, and free men.” In 1857 8
a petition weighing six tons was
presented to congress praying for the
free homestead law—which became
a law in 1861.
The campaign of 1860 was largely
a revolt against the Dred Scott de
cision, dishonoring toil and threaten
ing to invade free Btates with sla
very. The issue of freelom won;
and then followed the rebellion and
the great war that destroyed slavery
During that war—and as one of its
victories—the bill passed congress
to establish agricultural colleges in
each slate. So was the policy of the
nation shaped to make toil honorable
and educated and respected. Then
we could proudly read the text, “My
Father worked hitherto, and I work,”
and realize that is is a God-like at
tribute to toil.
In 1860 our poets sang:
By all the blood our fathers shed,
By all the victories they have won,
Stand up for freedom as they did
At Yorktown and at Lexington I
And again:
Leave the plow7 and draw the sword
Till shackles fall, and tyrants see
That freemen rise and speak the word
That makes all labor honored—free 1
With such a magnificent history
behind us, what shall be our record
in the future that opens its arms to
welcome us to greater Christian
works, and thoughts and plans more
generous and noble?
♦ * *
The toiling masses, under God,
are supreme in America; and no
power can long dishonor or oppress
the toiler unless he himself is traitor.
When God worked building worlds,
labor was honored. When Christ
toiled, healing the sick and feeding
the thousands, labor was not less en
nobling. And the men who feed the
millions of earth today, from all these
fields must not be degraded. God
will forever bless and crown with
honor the world’s busy workers who
give food, and homes, and comforts,
and free institutions to us all. The
vagabonds, the army of dissipated
idlers—whether penniless or control
ling millions—these are the world’s
ignoble that must never bear rule!
“The meek inherit the earth.” “The
dilligent stand before kings.” All
can proudly say,“My Father worked,
and I work.”
Santa Paui.a, Cal.
THE LANSING OHUROH.
Herewith we give an illustration of
the new Church of our Father, Lansing,
Mich., dedicated Sunday, September
12tb, and print following a description of
the building from the State Republican
of that city.
The capital city has tor several years
been able to boast of some of the hand
somest churches in the Btate and the
completion of the new Church of Our
Father adds still another to the list
Although the latter, which is erected
upon a fine piece of property at tbe cor
ner of Capitol avenue and Ottawa
streets, willed to the society by the lBte
Mrs. Sarah E. V. Emery, does not rep
resent as large an expenditure of money
as several others in tbe city, it is a beau
tiful structure and is second to none in
tine workmanship. It is constructed
according to the Gothic style of archi
tecture and was designed by Earl H.
Mead of Lansing. The building is 66
by 72 feet in dimensions and the entire
cost, including carpeting, etc., has been
$16,500. Stock brick was used in the
construction of the church, and the in
terior is finished with a handsomely
grained oak.
At the southwest corner is a vestibule
which opens into a large hall, from
which a beautiful broad stairway leads
to the auditorium on the second floor.
This room measures 40 by 60 feet and
the acoustic properties have had es
pecial attention and are excellent.
Across the rear of the auditorium is a
good sized balcony. On the north of
the large organ loft is tbe pastor's study
and upon the other side, the choir
room. A wide wainscoting of oak ex
tends around the auditorium and the
walls and ceiling are handsomely deco
rated in ecru with dainty colorings of
brown, light blue and terra cotta.
The windows of the church are among
tbe most attractive in the city, and tbe
Masonic window dedicated by the fra
ternities of the city to the memory of
the late Dr. Hulbert B. Shank is said
to be the handsomest one of its kind in
the state. It is placed on the south
side, and opposite it is one of similar
size, and round in shape, dedicated by
the church society to the memory of
their benefactor, the late Mrs. Emery.
There are also memorial windows to the
following persons: A. C. Darling, who
was largely instrumental in the erection
of the old Universalist church on Grand
Street, Mrs. Anne Darling, Alfred and
Jane. E. Dart, Elijah T. and Carolina
Smith, Harris D. and Charlotte E.
Rogers, Polly Lovejoy, Albert F. and
Tena Rouse, Caroline M. Osborne, Dr.
Daniel and Daniel B. Johnson, Eliza
beth North, Bettie A. Dayton Loranger,
E. Mae Clark, and W. F. Dickerman,
the latter presented by the Lansing
high school clasBof 95 and the Lansing
Science club.
The seating capacity of the audito
rium and the balcony is 554. The seats
are an innovation in that line of
church furniture. They are handsome
oak chairs, concert build, and decidedly
more comfortable than the old time
pews. In accord with them, a divan,
upholstered with brown pluBb, to cor
respond with the pulpit, has been pro
vided for the minister. The room is
carpeted with a carpet of conventional
design and light green in tone. Above
the pulpit is the inscription “And I, if
I be lifted up, will draw all Men unto
Me.’’ On tbe south side is inscribed
“ Our Father, God is Love,” and “ All
Souls are Mine.”
On the tiret floor are located the Sun
day-school rooms, ladies’ parlors and
very commodious kitchens, cloeets and
toilet rooms. There are hve class rooms,
and the seating capacity of the entire
Sunday school department ie 150. These
rooms have been prettily carpeted with
a brown and white carpet. The church
will be lighted with the Welsbach
burners and the fixtures are brass.
Three Alexander furnaces will be used
for heating the church. The contract
for building the ediflce was awarded to
John Blaaiua & Co., who have put up an
exceptionally tine specimen of work
manship.
A dispatch to the London Times from
St. Petersburg saye: “The reports that
Professor Andree’e balloon bae been
sighted in the interior of Siberia are not
believed here. Captain Kovouko, the
leading aeronautic expert in Russia,
tirmly discredits them. He asserts that
if Andree ever returns it will certainly
not be in mid-air, as the balloon could
not have kept up beyond twelve days.”
: Uni versalist Thought ^
• ODR OWN WRITER8, i
Europe and America.
The great powers of Europe furnish a
lurid object leeBon of tbe despotism of
the military epirit. There the only eon
of his mother and she a widow, is
dragged from her side leaving her in
lonely beggary in her old age. There
the husband and father snatched from
wife and children leaves the weak ob
jects of hiB love to till the soil, wield tbe
hammer while the natural and God-ap
pointed bread winner is taken to form
thoee living military machines which in
their blind, insensate force crush out
the liberty and prosperity of the na
tions.
We have a different ideal of thefuture
of this great nation, a fairer vision of
what is possible to her. On this land
no shadow of a throne has ever fallen on
her tree soil: the tyrant has as yet
pressed no foot print. America is free
to work out her deBtiny unexampled by
any existing pattern unimpeded by any
earthly force. The loftiest aspirations
of the prophets may be realized in
America’s institutions, the gentlest
ideals of the poets may be incarnate in
her people. America might become the
Messiah nation of the earth, rich in the
things of peace, tbe arts and sciences
that ennoble life, the religion that would
sanctify all.—Rev. Margaret Brennan -
The Struggle and Final Success.
There shall be no truce in this world.
There shall be no suspension of hostili
ties. l There will be some cowards, some
desertions, and many temporary defeats.
But what shall be the final issue? Shall
temporary defeat crystalize into ever
lasting defeat? Some have said yes,
and have looked hopelessly into the
chaotic abyss of everlasting despair.
But the Universalist Church, in the
na me of Christian faith, says no. God
reigns. Goodness is the law of the uni
verse, and virtue shall triumph. Over
all defeats the angel of virtue Bhail rise
and bear aloft the banner of human tri
umph. The life of the only begotten
Mon of God is pledged to the redemption
of the world.* All the mighty power of
the Infinite is on the side of virtue. This
struggle of the human soul for virtue
must succeed income world, because it
is working with the strong arm of God.
The Almighty does not hurry. He does
not make or unmake a world in a single
day. We may grow impatient some
times because his method’s seem slow,
but he is working in all and through all,
and will at last rule the world in right
eousness.—Geo. L. Perin, D.D.
Low Estimate of the Minister.
It is[a low estimate of a minister to
regard him as a hired servant, who
works during the hours and performs
the services for which he is paid and
has ; no interest in the welfare of hia
people.) No clergyman who believes in
the dignity that should attach to hia
office ^ will allow such a conception to
arise from his conduct. The relations
w hich ought to exist between pastor
and people should be of a personal
rather than of;a formal and official char
acter. All service rendered by minister
to people should proceed from a desire
to help them, and not merely from a
sense of obligation in earning a compen
sation given. Whatever a minister re
ceives should not be regarded bb a sal
ary. or the equivalent of services ren
dered, but as his support while he is
d oing a work which from its nature
produces no material wealth. Receiv
ing such support he should freely give
his life and be glad of any service he
can render.—Rev.R. F. Johonnot.
Dr. Farkhurst's Complaint.
Dr. Farkhurst comes to the front
ag ain, this time not as a public censor
but as a complainant against Univeraal
ism, and his criticism is that "modem
U niversalism is the result of lackadaieic
aliem.”
Now Dr. Parkhurst ought to know
better than that. It is reported that
he employed a dark lantern and a dis
guise to ferret out violations of law, but
I have not a doubt that even in a little
town like New York it is possible for
our critic to obtain more accurate in
formation concerning our faith than he
evidently possesses, and that, too, in
broad daylight and while wearing his
own clothes. UniversuliBm is quite the
opposite of “lackadaieicalism ” It is
not sentimentality; it is not listleesnese.
It is a doctrine of God and life and des
tiny that is logically deducible from the
premise of existent omnipotent Love
and Fatherhood and confirmed by
human longing, affection, and experi
ence. Dr. Parkhurst's church insists
that the premise is true, but it fears
and denounces the conclusions that
logically and of necessity follow. Uni
versalism is not an idle sentiment, but
it is a satisfying and honoring faith in
omnipotent Love and Righteousness, a
faith that is justified by the teaohings
of Jesus Christ. And when Dr. Park
hurst and our other Presbyterian breth
ren pray for the triumph of love and
virtue in human hearts, they pray for
the success of Univerealism. The dif
ference between them and us is that we
believe that their prayers will be i n
Bwered, while they do not.—Rev. Carl
F. Henry.