Ten Great Religions | Page 7

wholly different crop; but like the nurseryman, who grafts a native stock with a better fruit. They were already ignorantly worshipping the true God. What the apostle proposed to do was to enlighten that ignorance by showing them who that true God was, and what was his character. In his subsequent remarks, therefore, he does not teach them that there is one Supreme Being, but he assumes it, as something already believed. He assumes him to be the creator of all things; to be omnipotent,--"the Lord of heaven and earth"; spiritual,--"dwelleth not in temples made with hands"; absolute,--"not needing anything," but the source of all things. He says this, as not expecting any opposition or contradiction; he reserves his criticisms on their idolatry for the end of his discourse. He then states, quite clearly, that the different nations of the world have a common origin, belong to one family, and have been providentially placed in space and time, that each might seek the Lord in its own way. He recognized in them a power of seeking and finding God, the God close at hand, and in whom we live; and he quotes one of their own poets, accepting his statement of God's fatherly character. Now, it is quite common for those who deny that there is any truth in heathenism, to admire this speech of Paul as a masterpiece of ingenuity and eloquence. But he would hardly have made it, unless he thought it to be true. Those who praise his eloquence at the expense of his veracity pay him a poor compliment. Did Paul tell the Athenians that they were worshipping the true God when they were not, and that for the sake of rhetorical effect? If we believe this concerning him, and yet admire him, let us cease henceforth to find fault with the Jesuits.
No! Paul believed what he said, that the Athenians were worshipping the true God, though ignorantly. The sentiment of reverence, of worship, was lifting them to its true object. All they needed was to have their understanding enlightened. Truth he placed in the heart rather than the understanding, but he also connected Christianity with Polytheism where the two religions touched, that is, on their pantheistic side. While placing God above the world as its ruler, "seeing he is Lord of heaven and earth," he placed him in the world as an immanent presence,--"in him we live, and move, and have our being." And afterward, in writing to the Romans, he takes the same ground. He teaches that the Gentiles had a knowledge of the eternal attributes of God (Rom. i. 19) and saw him in his works (v. 20), and that they also had in their nature a law of duty, enabling them to do the things contained in the law. This he calls "the law written in the heart" (Rom. ii. 14,15). He blames them, not for ignorance, but for disobedience. The Apostle Paul, therefore, agrees with us in finding in heathen religions essential truth in connection with their errors.
The early Christian apologists often took the same view. Thus Clement of Alexandria believed that God had one great plan for educating the world, of which Christianity was the final step. He refused to consider the Jewish religion as the only divine preparation for Christianity, but regarded the Greek philosophy as also a preparation for Christ. Neander gives his views at length, and says that Clement was the founder of the true view of history.[6] Tertullian declared the soul to be naturally Christian. The Sibylline books were quoted as good prophetic works along with the Jewish prophets. Socrates was called by the Fathers a Christian before Christ.
Within the last few years the extravagant condemnation of the heathen religions has produced a reaction in their favor. It has been felt to be disparaging to human nature to suppose that almost the whole human race should consent to be fed on error. Such a belief has been seen to be a denial of God's providence, as regards nine tenths of mankind. Accordingly it has become more usual of late to rehabilitate heathenism, and to place it on the same level with Christianity, if not above it. The Vedas are talked about as though they were somewhat superior to the Old Testament, and Confucius is quoted as an authority quite equal to Paul or John. An ignorant admiration of the sacred books of the Buddhists and Brahmins has succeeded to the former ignorant and sweeping condemnation of them. What is now needed is a fair and candid examination and comparison of these systems from reliable sources.

�� 5. Comparative Theology will furnish a new Class of Evidences in Support of Christianity.
Such an examination, doing full justice to all other religions, acknowledging their partial truth and use, will not