It has been shown that the common‐sense theory teaches that all mankind
must, in order to eternal happiness, be trained by human agencies to
choose what is _best_, guided by the laws of God, as learned by experience
or by revelation.
Under the guidance of this general principle, _associated_ bodies would
result, whose aim would be discussion and instruction to discover and
perpetuate a _knowledge_ of the rules of rectitude, and to secure all
those _motives_ which experience has proved to be most effective in
securing obedience to these rules. In other words, the chief end of such
associations would be to find out what is _best_ and thus right, and also
the _best_ modes of securing right action.
The experience of mankind has shown that the most effective way to extend
and perpetuate any religion is to have a body of men supported who shall
give their chief energies and time to this object. Social gatherings at
regular periods have also been found effective to this end. In short, were
a system of religion established, founded _exclusively_ and _consistently_
on experience and common sense, it would include sabbaths of interrupted
worldly affairs, social gatherings to promote worshipful obedience to the
Creator and a body of men educated and sustained for the express purpose
of discovering, instructing in and perpetuating the intellectual, social,
moral and religious interests of humanity. Such a ministry would be not
dogmatic teachers, but leaders in discussions and investigations.
The great aim of all these arrangements would be to discover by inquiry
and discussion what is best in all human interests and affairs, in view of
the immortality of man, and the risks and dangers of eternity, and also to
devise the best modes of influencing all to right action.
Were this life the end of our being, and were all questions of right and
wrong to be settled in reference to the well‐being of our race in this
short span, no such separate class of religious leaders and organized
instrumentalities would be needful. But if men are to be _trained_ to act
with reference to the invisible state as the _chief_ concern, then
organized instrumentalities to resist the overruling tide of worldliness
become indispensable.
The full tendencies of such organizations, based _exclusively_ on the
principles of common sense, must be a matter of speculation merely, for
the world has had no experience of this kind. As yet we have only the
experience of mankind as to systems in which the teachings of common sense
have been combined with contradictory influences of false dogmas, which
have been sustained by the strongest organizations, civil and
ecclesiastical.
We will now trace some of the tendencies of the Augustinian system as they
have been exhibited in the history of church organizations.
It has been shown that the Augustinian theory of a depraved nature is the
foundation doctrine alike of the Catholic and the Protestant churches. All
agree that man by nature is so miserably misformed that the gift of the
Holy Spirit purchased by Christ to re‐create is his sole hope of escape
from everlasting perdition, while there is little or no ability to
understand or obey God’s revealed will until this gift is imparted. From
this originated a priesthood as the medium through which this renewing
gift is to be obtained, and who are the only authorized interpreters of
God’s revealed will. The transmission of this power through the rite of
ordination, preserved in direct succession from the apostles, is the
leading point in the Episcopal organization. Still more is this carried
out to extreme results in the Catholic church.
Both organizations assume that “the church” which has this power, does not
include _the people_, but is the priesthood alone. It is the ecclesiastics
of these churches who are to interpret the Bible for the people, and the
people are to receive these decisions as from God. This is the _theory_,
while common sense and the Bible have more or less modified its practical
adoption, especially in the Episcopal churches.
The Puritans of England were the first among the Protestants who organized
churches as consisting solely of those who “profess” to be “regenerated”
on the theory of the renewal of the depraved nature derived from Adam. To
this profession in most cases must be added an examination by persons who
are regenerated in order to ascertain whether the true signs of a new
nature, according to their pattern, really exist. Such churches are a
close corporation, having a minister to preach and administer baptism and
the sacrament of the Lord’s Supper, and deacons, elders, or committees to
decide who shall be received as regenerate or turned out as unregenerate.
Among the Puritans and their descendants originated another practice which
has become prevalent, by which the churches thus organized as regenerated
persons, also claim the right of infallible interpreters of the Bible, so
far as to exclude all from their communion who do not profess to agree
with their interpretations. That is to say, all persons, in order to be
admitted to their corporation and to the Lord’s table, must not only
profess to be regenerate in the nature transmitted from Adam, but must
confess that they interpret the Bible according to the notions of the
church they seek to join.
It will now be shown that most of our large denominations in this country
are so founded on the Augustinian dogma that were _the people_ all to give
up this theory the whole basis of sectarianism would be destroyed.
The Congregational and Baptist denominations are severed simply in
reference to the rite of baptism as the mode of admission to their
regenerated churches. The Congregationalists hold that baptism should be
administered by sprinkling, and to the infants of church members as well
as to adults joining the church. The Baptists hold that baptism should be
administered by immersion, and only to adults who join the church. This is
all that divides the two sects.
Of course, if all the people ceased to hold that churches are to consist
of persons whose nature received from Adam is re‐created, all churches
associated on the theory would be ended, and so these disputes about modes
of admission would be ended.
Again, the Presbyterians and Congregationalists separate on the question
of the appointment and duties of the _officers_ of their churches. The
Congregationalists manage by church committees. Each church is the sole
tribunal in its own affairs, thus being strictly democratic. The
Presbyterian churches manage the business of each church by _sessions_ or
_elders_ appointed by the church, and when they fail to give satisfaction,
an appeal is made to a Presbytery consisting of ministers and elders of
several churches.
Thus again, if churches organized on the Augustine theory of the
regeneration of a depraved nature should cease, this dispute in regard to
_church officers_ would end, and the Presbyterians, Congregationalists,
and Baptists would find all ground for separation gone.
Again, the old and new school Presbyterian churches separate on questions
relating to man’s ability to regenerate himself and in regard to what is
the nature of regeneration.
This all depends on the fact of a depraved nature transmitted from Adam to
be regenerated. If this dogma is relinquished by the people then these two
sects will have no ground for division.
Again, the Methodists differ from the other Augustinian sects chiefly in
regard to the officers and management of churches organized on the theory
of a depraved nature received from Adam, which is to be regenerated. And
if such organizations were ended the ground of separation between the
Methodists and the preceding sects would be removed.
Again, the Episcopalian sect is founded on the idea of a succession of
ordained priests through whose agency the gift of God’s Spirit to renew
our depraved nature and to impart the true interpretation of his
revelations is to be obtained.
If, then, the people discard the dogma of a depraved nature consequent on
Adam’s sin, and assume that they have perfect natures, and are authorized
to interpret the Bible for themselves, the chief ground for the existence
of this as a separate sect will be removed. The Catholic church also would
soon be ended as a distinct sect were all the people of that church to
discard these and all opinions and practices immediately or remotely based
on the Augustinian dogma.
The preceding will serve to illustrate the position that the tendency of
the common‐sense system is to unite all men in efforts to discover and to
obey all the laws of God for making happiness the _best_ way for time and
eternity.
On the contrary, the Augustinian system tends to organize mankind into
sects contending, not for truth and happiness, but for certain outward
rites and forms of organization.