Article March 29, 1913 Issue

FROM OUR EXCHANGES

with contributions from J. Estlin Carpenter

[Watchman.]

At the present time there is a very common tendency, and in some quarters apparently a deliberate intention, to use the terms Christianity and religion as synonymous and interchangeable. Properly used, religion is a much broader term than Christianity. All that is Christian is religious; but there is much that is religious which is not Christian. The truth is, that the attempt to confuse Christianity with all religion, or to include all that is good in other religions in Christianity, is a narrowing instead of a broadening of religious ideas, as it is generally assumed to be. On the one hand, it eliminates from Christianity those elements which make it distinctive from and indefinitely superior to all other religions, and also necessarily excludes those features of the ethnic and natural religions which are plainly incompatible and irreconcilable with the religious and moral ideas of Christianity. The result is an indefinite, hybrid, chaotic so-called religion which can be classed as neither natural nor supernatural. Far better than this mongrel syncretism is it to allow every religion to stand on its merits and demerits; to discover and frankly acknowledge the good in all forms of religion, and sharply to distinguish the errors and evils. Only thus can Christianity take its place of superiority among the religions of the world, and only in this way can it perform its intended services in lifting all mankind to a higher religious plane, and in bringing humanity into communion with God through fellowship with Christ Jesus. When thus clearly and fairly analyzed, it is found that other religions have very much that is good in common with Christianity. [Rev. J. Estlin Carpenter, D.Litt., D.D., in Christian Commonwealth.]

Christianity is slowly undergoing an immense transformation. Its original conceptions are being wholly recast. It is the preeminence of Jesus that the energy which he imparted to the religious life of his disciples has been strong enough to bear the weight of so much illusion, and to emerge after nineteen centuries with fresh vitality. But it is not yet clearly understood that no historic religion can ever claim finality. The new ideas that are born must always take shape in the molds of their age. But this deprives them of all authority save that which later experience confirms. As the author of the fourth gosple translated the Galilean message into Greek, so a similar translation is taking place today. It is the hope of social reform, of the union of the nations in knowledge and industry, in righteousness and good will, of the increase of the gifts of the spirit in beauty and joy, in purity and love, throughout the world. A hundred and one spiritual energies are gradually enlarging the old bounds of thought, opening new vistas of the divine order of the world, and strengthening the faith that we do not live to ourselves alone. [Universalist Leader.]

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