tf-j)Ppj?."ff C' .-
lW'ilWllW"'i'''W'l'W"H'0'Hll
DECEMBER, 1921
The Commoner
absolute religion. Not a religion, hut
t religion of the world.
Now came the higher critlco and
5 "No." to all of these my be
fipft in the Bible. In the first place
hi? aid "the Bible is not. the wora
rod given through the Holy Spirit
X. any such sense as you have be
loved The Bible is a book written
v men, just as all other books arc
written. Therefore the words con
tained in it are not the words of God
'himself, but the words of men The
Bible does not contain truth only,
but it contains error, also " In fact,
the Bible is a mixture of truth and
error, good and bad, wise arid, un
wise, it contains myins, legenaa,
and fables, just as all the so-called
eacred books of the world religions
contain a mixture."
According to my orthodox faltn
I had looked upon the Bible as the
perfectly revealed word of God, and
as a supreme judge sitting on the
bench giving an infallible judgment
npon all matters pertaining to the
spiritual as well as the moral wel
fare of man. This judgment I had
looked upon as final, with n& one to
dispute it.
Now came Higher Criticism and
turned everything upside down, and
said, "No, you are not the. petitioner,
you yourself are the judge. You
must sit upon the bench as supreme
judge and pronounce your judgment
upon the contents of the Bible as to
whether it is true or untrue, good
or bad, applicable or inapplicable.
The Bible, as all other books, must
become a petitioner before tou, ana
your reason." So yo.u see the Bible
was in this way dragged do-wn from
the seat of the supreme Judge to the
place of the petitioner, jand man with!
Most Pitiful
Sight iii life
Is n man or woman who. has no "will
power" as a result of jiervo force
exhaustion '
All the physicial suffering- Which may
be caused by nervous -Irritability head
aches, backaches, '-.indlspslfon; heart
palpitation, etc., as : a "result of nerve
force exhaustion, are nothing as com
pared with its awful, effects unon the
mind and "will-power."
Ihe most, pitiful stent. In 'life is., a
hnq iii" ttlt wh0 has. n wJir-'-r-whoi
:";'T , "'U'.uihuh unu qesires out. not
tW.Sil. wi.y Power" to carry them
:'".". xhu memory also fails, the
fffS1 Jsbad and everything there,
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his reason and common sense was
exalted to the seat of the judge.
The New Theology says, "Oh,
don't hother about the Bible too
much. Christianity does not stand
on the inspiration of the Bible, it
stands on the unique personality of
Christ. As long as we hold on to
Christ .there id no danger for Chris
tianity." Very well; it may be so. Christ
is our sure foundation. Christianity
must stand on this rock of ages.'But
may I ask a question here? Who is
this Christ? Who is this Unique per
sonality on which you try to stana
a3 on tne sure foundation? Is he
the second person of the Trinity co
equal and co-eternal with the Father
himself? In a word, is Christ the
Creator, or a creature infinite or
finite?
To these blunt questions New
Theology has no other answer than
"No!" Christ, according to New
Theology, is not God but man. He
is not the Creator, but a creature.
He is not infinite, not finite.
But here comes another exhorta
tion from the camp of New Theology.
"Don't trouble yourself too much
about the nature of Christ, whether
he is God or man. The supreme love
and absolute allegiance to our Lord
are the only essentials which we
should always hold up as the life of
our Christian faith. If e hold fast
to these truths then we can safely let
go such non-essentials as the Virgin
Birth and the Resurrection,"
In the first place, to spealc plainly,
do you think that we can love Jesus
Christ supremely if he is not God, but
man? What is that suprenie love
which true Christians cherish toward
their Saviour? Is it a loving memory
or true personal, living love? To
.the true Christian, is not Jesus the
ever-living and ever-present personal
Saviour? Surely we love him as a
person, and not as a beautiful char
acter who once lived upon this
earth, and who is pictured for us. by
his biographers. True and supreme
love comes from the living and di
rect touch of heart with heart, as a
fire flashes by the friction of steel
and flint. m
Thjis by the study of New Theo
logy and Higher Criticism all beliefs
!in the fundamental doctrines of
Christianity Were destroyed one after
another, and I was again left to my
former self. I was introduced into
the Christian religion by the front
gate of orthodoxy, and led out of it
by the back gate of New Theology
into my pld heathen unbelief.
' By this time my vision ot the fu
ture world and eternal life became
ery vague and obscure, and I was
tfhut up to this world. I thought,
"Let the future take care of itself;
my concern is in this world alone."
Thus I became a man of the world.
Now my philosophy was to be
Tiealthy, happy and good. To have a
strong body, a comfortable living, a
happy home, and a good reputation
in this world is enough for any man.
It was not my theory only, but I put
it Into practise as much as I could
and I attained my objects pretty well,
except for the second one.
I had a good wife and nine chil
dren, all well and good, and a happy
home. I was. strong and healthy, was
quite popular, and was regarded as
one of the most successful social re
formers in the country. I was not so
selfish as to think only of my own
happiness, but I tried to make other
people happy also. I became a preach
er of thrift and economy; and dur
ing twenty years I was engaged in
teaching the gospel of saving, not
souls l)ut money. I was quite sat
isfied with my worldly success, not
knowing that such satisfaction is the
most dangerous menace to a mans
spiritual life.
But all this was simply the out
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a backsliding man can come Into. At And less frequently being saved
first it was a matter of intellectual ii.uut u love v. usually the love of a
doubt and unbelief. I was shaken
in my mind by the arguments of New
Theology. But the work of the devil
did not stop here. I was now shaken
morally and spiritually. Thig moral
shaking made most dreadful havoc
in my spiritual life. Sin crept in,
and I was made a captive again. Oh,
what a wretched man I was in those
days of backsliding!
Even to think of those days gives
me unendurable pain. I strayed so
far away that even my friends lost
their hope of my returning. Yet
there were two women, one an Amer
ican, and the other a Japanese, who,
I was afterward told, were praying
for me without ceasing during those
twenty years of myprodigal life. God
in his faithfulness- watched over me
during all those years, and finally
brought me back to fellowship with
himself once mor.e. He will never
forsake those he has once redeemed.
noble-hearted woman) and the hope
of a great resurrection.
Hall Caine in The Master of Man
will probably be judged by the meas
ure in which his imagination has
brought new values, now questions
and new meanings to a subject of uni
versal and enduring interest a great
human subject (sin and its conse
quences) that has perhaps never
been new and can certainly never be
old. Contributed.
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WrJtfl THE LEWIS INSTITUTE (Founded 1891)
HALL OAINE'S "THE MASTER OF
MAN"
The central subject of The Master
of Man, by Sir Hall Caine, which
was published on August 29th, the
strong conflict between public duty
or religious principle and private in
terest, has had a great fascination
for some of the foremost novelists, as
in the cases of Mrs. Barhauld (Art
and Nature), Scott (The Heart of
Midlothian), Lockhart (Adam Blair),
Hawthorne (The Scarlet Letter),
Lytton (Paul Clifford), Karl Emil
Franzotf (The Chief Justice),. Steven
son (Wier of Hermlston), Tolstoy
(Resurrection), and others.
There have often been great dif
ferences in their treatment of the
subject or often important resem
blances. In some cases the person
in whose soul the conflict takes place
is a clergyman j in other cases he is
a judge; in one case an advocate, in
another a juryman and ih yet another
a sister who holds the fate of the
sinner in the palm of her hand. The
spiritual responsibility has some
times been the immediate conse
quence of a sin, while sometimes it
has been the indirect result of it.
The foundation has nearly always
been laid on actual occurrences,
though the authors have generally
departed from the facts as they found
them. In nearly every Instance the
sequel has been the triumph of pub
lic duty or religious principle over
nrfvate interest, but it has differed
widely in incident, the victim of the
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