ART. XXX.

The Growth of Religious Thought.

THE history of the Christian Church involves a history of the growth of Religious Thought. To trace the causes that led to the origin of the different sects in their rise and consequences, is to follow in the footsteps of the religious. thought of Christendom.

Before connecting ourselves with any denomination, we hardly need say we should know something of its history and doctrines; yet it would be a wild presumption to suppose, that such knowledge is in the possession of more than a moiety of Christian professors. In all Christian communities, the members of every rising generation are educated according to the religious proclivities of their parents. By life-long habits of thought most persons are led to regard themselves, and may even take all the necessary steps to become, members of a given church, without knowing the causes that brought that church into existence, and without being able to give a clear statement of the doctrines which, by such an act, they profess to believe. Some knowledge of the history and doctrines of all denominations, is useful; but a thorough knowledge of the history and doctrines of the denomination to, which we belong, should be deemed indispensable. This is necessary that we may assume the position we should occupy in our relations to the sects. Without such knowledge how are we to decide to what denomination we should give our sympathies, and in what fellowship we can best serve the interests of humanity and the cause of truth?

Parents, generally, do the best for their children that their circumstances, opportunities and education will permit; but the religious faith men get by inheritance should not be esteemed infallible. In the history of the world, one generation has often found it necessary to modify, and in many instances even to abandon, the opinions received from a former. A more thorough examination and a larger experience have forced the wisest and best of men to change long cherished opinions. The bigot who tenaciously clings

to his old opinions, who spurns the thought of renouncing them, and who in this prides himself upon his consistency, is really most inconsistent. A pertinacious determination to resist all innovation, is bigotry. To be forever unsettled, with no positive certitude of the truth of anything, is evidence of an unbalanced mind. The mind without convictions is hopeless and barren. This is the opposite of bigotry. Both extremes are reprehensible. The candid will avoid them. A knowledge of the history of religious thought, in a measure guards the mind against hurtful inovations, while it helps us to avoid a blind adhesion to that which is untenable.

Geographically, the world is divided into certain natural divisions of land and water; politically, into various nations; religiously, into several distinct religious bodies, known as Brahminism, Buddhism, Islamism, and Christianity. In every nation where these religious organizations exist, various shades of opinion are to be found. This variety of opinion has every where given rise to different schools or parties, which, in Christian countries, are known as sects. In our country the following comprise the principle sects: the Catholic, the Episcopalian, the Lutheran, the Dutch Reformed, the Presbyterian, the Baptist, the Quaker, the Methodist, the Unitarian and the Universalist.

While it is, perhaps, impossible to acquire all the historical and philosophical knowledge necessary to comprehend the origin and the doctrines of the world's great sects and their subdivisions; to have a general knowledge of the origin and doctrines of the leading sects of Christendom, and especially of those of our own country, seems imperative. Whether attached to one sect and rejecting all others, or rejecting all and attached to none, the duty to acquire such knowledge seems very clear.

Christianity was introduced to the world about two thousand years ago; beginning in Judea, it spread thence over that portion of the world in which it now exists. Its conquests, when made in obedience to the teachings and spirit of the Master, have been effected in a quiet and peaceable way. After Christianity had been in existence for about two centuries, and had been propagated far and wide, contentions arose; not only as to the doctrines that should be taught, but as to the method of governing the churches. A spirit

of rivalry between the leading bishops of the metropolitan churches soon manifested itself. This rivalry, in time, grew into a sharp contention for the supremacy. The bishops of Rome at length triumphed, and dictated not only the doctrines, but the policy of the church. Power was thus concentrated, and one, or at least but a few, controlled the religious life and thought of the Christian world. All doctrines taught, which these did not sanction, were condemned; and those who taught them were anathematized and declared heretics. Thus persecution arose, not now proceeding from Jews or Pagans and practiced by them against Christians, but among Christians themselves, and inflicted by them upon each other. In this way free discussion was restrained; and for many centuries an apparent unanimity of opinion was maintained. For nine centuries the church of Rome exercised an undisputed sway, and her bishops ruled the entire Christian world. About the middle of the ninth century, a controversy concerning the procession of the Holy Ghost, that began in the sixth, was revived; and under such circumstances, that it led to an important division of the church upon this question. Nicholas then pope of Rome and Photius patriarch of Jerusalem were divided. The difference between these prelates was intensified by a bitter spirit of rivalry. The Pope excommunicated the Patriarch, declaring his ordination null and void; the Patriarch returned the compliment, convening an oecumenical council, pronounced sentence of excommunication against the Pope. Subsequent attempts to reconcile these differences were made, but failed. The controversy raged with Occasional seasons of interruption, for about two centuries, then terminated in a final separation of the church into two distinct branches: one known as the Eastern, or Greek church; the other as the Western, or Latin church. The former held sway over the countries extending eastward, that had been ruled by the Greeks; the latter over the countries extending westward, that had been subject to Roman authority. Thus the first and most important division of the Christian world was effected, and prepared the way, however remotely, for the multiplication of sects. 1

1

The Greek church since its partial subjugation to Islamism has been much degraded from its original simplicity; previous to that event, its doctrines, in the main, were much

1 Buck's Theo. Dic, Art. Greek Church.

purer than those of the church of Rome. The church of Rome with which we have most to do, and with which we are most familiar, exercised almost undisputed sway till the sixteenth century,-over Italy, Portugal, Spain, portions of Africa, Germany, France, Great Britain and the northern nations of Europe. The sixteenth century came. The night of mediaval darkness broke away; the dawn followed, and the day soon gladdened the nations of the earth. The Reformation gave a new impulse to the division of the Christian world into sects. Luther the prime actor in this great drama, preached at Wittemburg, Germany; Ulrich Zwingle soon lifted up his voice in Zurich, among the mountains of Switzerland; and John Calvin, before long, joined the forces of his intellect and logic to the great movement in Geneva. The pope refusing to grant him a divorce from Catharine of Aragon, Henry VIII. of England, a bigoted papist, who had just won the title of " Defender of the Faith" for a book he wrote against Luther and the Reformation, angrily dissolved his connection with the church of Rome. He thus aided, though not intentionally, the cause of reform. The Princes of Germany, about the same time, organized a league and gave power to the onward movement in that country by renouncing their allegiance to Rome. In England, the subjects of King Henry were organized into the Episcopal church. On the continent, the followers of Luther were organized in a separate body, known as the Lutheran church; and those of Zwingle and Calvin, into what is known as the Dutch Reformed church. English church of which Henry was by law proclaimed "Supreme Head," did not exist long before dissentions arose, and new and independent organizations were the result. Those who separated from the regular establishment, were known as "Dissenters." In this way several denominations, through varied trials and conflicts, came into existence: the Presbyterians, Independents, Baptists, Quakers, Methodists, Unitarians and Universalists.

The

By the tide of immigration that poured into this country before, and more especially since the American Revolution, these denominations have been transplanted and separately organized here. In the meantime, divisions and subdivisions have taken place, and less important organizations have been established.

The facts submitted show that the division of the Christian world into sects, has been occasioned by various causes. Sometimes by political rivalry. Sometimes divisions have been multiplied by personal ambition and passion. In most cases, however, new organizations have grown out of an honest difference of opinion, on questions touching the government of the 'church, or on what were supposed, at the time, to be important points of doctrine. Thus the Lutheran and Dutch Reformed churches of Europe, and all the dissenting churches of England came into existence.

Even if history did not confirm the fact, it might easily be inferred, that the Catholic church, conditioned as she was for centuries, must have been subsidized at a very early period, by the influence of the Jewish and Pagan world. In her church service and the habits of her priesthood, the ceremonials of the Jewish and Pagan temple are in a great measure reproduced. Many of the old Roman festivals and anniversaries received through her Christian names, and are now celebrated as of Christian origin. Even the doctrines of the church were corrupted by an infusion of heathen philosophy. At one time, history tells us, "the ancient Christianity was almost obliterated, and the loose nominal Christianity of Visigoths, Ostrogoths, Vandals and Burgundians swept murderously over the South and West of Europe. Afterward the Franks and Saxons, and other German tribes came nominally into the pale of Christendom, regenerating and invigorating it politically, but pouring into the church a semi-barbarous population which it required centuries to subdue and civilize. . . . With a population so introduced into the church, it is not strange that the wild, tumultuous character of the middle ages should show itself as much in the church as in the State. "2 Under some modifications the church retained these characteristics till the sixteenth century, when that fierce iconoclast of Wittemberg shattered the idols of the church, and broke the cerements of the tomb, in which, for ages, the light and hope of the world had been buried.

Then came the church of England, but with no intention on the part of its chief organizer to reform abuses. These followed in time as the result of a change of authority. To an extent, however, the doctrines and the spirit of Rome

2 New Am. Cy. vol. V. Art. Christianity.