Statement of the true method. Illustrations of the logical method. Ancient orthodox method. Opinions of Baxter. Opinions of Taylor. Language still sufficient. True nature of language, how to be discovered. Universal analogy of matter and mind. Distinction revised, of literal and figura- tive. Form discovered in sentences. How this exercise will result. What becomes of theology. How the church is to be organized. How the church has been organized. Can not be organized by the- ology. The incarnation, the true organic power. The uses of theologic study. Difference between divinity and the- No new dogmatism here attempted. Who is Christ? Had he a human soul? Orthodox answers and opinions. Devia- Not to be solved or attempted. Advantages of position taken. False constructions removed. Personality of God. Unity of God. Manner and need of the plurality. The truth of what is expressed. The eternity of the persons. New Eng- land Trinity, unorthodox and untrue. Trinity of the Nicene Council. Trinity of the Reformers. Modern opinions, Prof. Misconceptions removed. Four views stated. Objective view. Objective-subjective view. Subjective view. Sub- jective-objective view, how different. Christ a sacrifice, in what manner. Propitiation. Propitiation a substantial truth. Other terms of the altar. Atonement. Remission. Cleans- ing, subjective. The Christian uses correspond. The eternal, universal priesthood of Christ. The question of justification. CHRIST IN THEOLOGY. ANSWER BEFORE THE HARTFORD CENTRAL BRETHREN OF THE ASSOCIATION: It was to be supposed that the charges of dangerous and fatal heresy, preferred in so many ways, and with so great emphasis, against my recent publication, entitled "GOD IN CHRIST," would excite your serious attention. It would even be strange if some of you had not been painfully disturbed on my account. What your precise design may be in raising a committee to examine my book and confer with me in regard to it, I am not sure that I understand. I suppose, however, that your design is to obtain, if possible, all the advantages or results of an ecclesiastical trial for the extirpation of heresy, in a way that is most fraternal, and one which, if no extirpation should be found necessary, would be less likely to disturb or permanently mar the cordiality of our brotherhood. In this view I consent to waive all formal objections, and meet you cordially in the proposed inquiry. Indeed, I ought to say that, when you proposed to undertake this inquiry, I was rather obliged to you for it than otherwise; for I perceived that, having made yourselves responsible for some just and practically reliable conclusion, your very engagement would hold you to a closer inspection and a more exact apprehension of my doctrine, than, as yet, I have been able to secure. The contents of my book were of a nature to require suspense and re-investigation, even to the full extent of Christian patience. It could not, as I well knew, approve itself to passion, or abide the test of extempore judgments. Accordingly, almost no one of my representations has, to this moment, been set forth by the assailants of my orthodoxy, in the meaning intended by me, to be discussed according to its merits in that meaning; but, contrary to this, they have been almost wholly occupied in passing sentence on opinions manufactured by themselves, and which I as heartily reject as they. In this I am not disappointed. I even advertised the expectation of just such a result beforehand, and showed in what manner it would come to pass. Now, I am equally confident of a different result; for you have set yourselves to this inquiry, not as being separated from all responsibility to me, or as having nothing more serious to do than just to frighten yourselves and the public by your extempore constructions. You have undertaken to find my true position,—to see things not under your constructions only, but under mine; in a word, to understand me. Which, if you do, I shall finally get what most I want and have seemed most likely to fail of. And then, when once you have come into my position, or only into some tolerably correct apprehension of it, I shall be as little anxious as possible, in regard to any judgment you may form of my soundness. Indeed, I think your own anxieties, also, will be as comfortably disposed of as mine. Since you have undertaken the investigation of my book in this responsible and, I hope, unprejudiced manner, it has become a question with me in what way I can best facilitate your undertaking; and especially, by what method I may render my intended meaning in the book more easy or intelligible. In this view, I have occupied the leisure hours of my summer in preparing, what may be called, a re-statement of the points in issue; differing from the former statement, in the fact that I am able to make it with all the objections and confutations offered to that in full view; and especially in the fact that I endeavor, not so much to present my own sentiments in the simple, absolute way, as to exhibit them comparatively, under historic references. As my book is a simple giving out of my own convictions from my own center of thought, I propose now to change the attitude of inquiry, and offer, what, perhaps, will be more intelligible to some, a more relative view of the same things. It is not my design or wish, in this article, to modify any of my positions; though I should rejoice to give that evidence of devotion to the truth, if any thing had occurred to modify my convictions. Neither is it my design to go into any argument or controversy, however indirectly, with my reviewers; though it costs me no mortification to allow the hope that, taking advantage of the strictures and adverse criticisms somewhat plentifully supplied me, I may be able now to present a sharper and more explicit statement of my views of these great subjects. However this may be, I am quite sure of clearing my positions more effectually, and surrounding them with stronger lights of evidence, by passing into the field of historical inquiry and comparison, to investigate and settle their relations to what others have held in regard to the same subjects. |