The Book of Religions Part 9
The ministry of the Universalist denomination in the United States, hitherto, has been provided for, not so much by the means of schools, as by the unaided, but irresistible influence of the gospel of Christ. This has furnished the denomination with its most successful preachers. It has turned them from other sects and doctrines, and brought them out from forests and fields, and from secular pursuits of almost every kind, and driven them, with inadequate literary preparation, to the work of disseminating the truth. This state of things has been unavoidable, and the effect of it is visible. It has made the ministry of the Universalist denomination very different from that of any other sect in the country; studious of the Scriptures, confident in the truth of their distinguishing doctrine, zealous, firm, industrious; depending more on the truths communicated for their success, than on the manner in which they are stated. It has had the effect, also, to give the ministry a polemic character-the natural result of unwavering faith in the doctrine believed, and of an introduction into the desk without scholastic training. But the attention of the denomination, in various parts of the country, has of late been turned to the education of the ministry; and conventions and a.s.sociations have adopted resolves requiring candidates to pa.s.s examinations in certain branches of literature. The same motives have governed many in their effort to establish literary and theological inst.i.tutions. The desire to have the ministry respectable for literary acquirements, is universal.
A few years since, a small number separated from the denomination, and adopted the appellation of _Restorationists_. To prevent misapprehension, it may be repeated, that, although a few have thus seceded, yet a difference of opinion in regard to the duration of punishment has not disturbed the harmony of the denomination generally, nor is it regarded as sufficient cause for breach of fellowship, or alienation of heart and affection.
The Universalists quote the following texts of Scripture, among others, in support of their sentiments:-Gen. 22:18. Ps. 22:27; 86:9. Isa. 25:6, 7, 8; 45:23, 24. Jer. 31:33, 34. Lam. 3:31-33. John 12:32. Acts 3:31. Rom. 5:18, 21; 8:33, 39; 11:25-36. 1 Cor. 15:22-28, and 51-57. 2 Cor. 5:18, 19. Gal.
3:8. Eph. 1:9, 10. Phil. 2:9-11. Col. 1:19, 29. 1 Tim. 2:1-6. Heb. 8:10, 11. Rev. 5:13; 21:3, 4.
We copy the following from the _Trumpet and Universalist Magazine_ of June 4, 1836. It is by the Rev. HOSEA BALLOU, of Boston, in answer to the question, "Who are Universalists?"
"There seems to be an evident propriety in calling all who believe in the final holiness and happiness of all mankind, _Universalists_. There appears no good reason why those who believe in a limited punishment, in the future state, should have a less or a greater claim to be called Universalists, than those who entertain a hope that all sin and misery end when the functions of life cease in the mortal body. As they both agree in the belief that G.o.d is the Savior of all men, if this belief ent.i.tle one to the name of Universalist, of course it gives the other the same t.i.tle.
The Rev. John Murray was called a Universalist, and he called himself by this name, although he admitted there might be suffering hereafter, in consequence of blindness or unbelief. It is true, he did not allow that the sinner was punished for sin, either here or in the future world, in his own person, because he maintained that the whole penalty of the divine law, for the sin of the whole world, was suffered by the Lord Jesus, as the head of every man. He allowed, notwithstanding, that the natural consequences of sin would inevitably follow transgression, as we see is the case by every day's observation. So, likewise, was the Rev. Elhanan Winchester called a Universalist, and he called himself so, although his views respecting a state of retribution, and the sufferings to which the wicked in the world to come will be subjected, were widely different from those entertained by Mr. Murray. Mr. Winchester believed in a place of material fire and brimstone, where the wicked would endure a torment as intense as has been represented by those Christians who believe in endless misery. But, as he believed that all these sufferings will end, though they might continue for many thousand years, and that those miserable wretches will at last be subdued and reconciled to the divine government, and be happy, he was denominated a Universalist.
"The Rev. Dr. Huntington is ranked a Universalist, equally with those who have been named; but he believed in no punishment hereafter, being Calvinistic in his views of the demerit of sin, and of the atonement made by Christ.
"From the commencement of the denomination of Univeralists in this country, there has been a difference of opinion respecting the doctrine of rewards and punishments, among both the clergy and the laity belonging to the connection. But this difference was not considered, in those times, a good reason for a distinction of either name, denomination, or fellowship.
All united in the cheering hope that, in the fulness of the dispensation of times, sin will be finished, transgression ended, and all moral intelligences reconciled to G.o.d, in true holiness and everlasting happiness. A view so grand and glorious, so full of comfort, of joy, and of peace, and so triumphant, was sufficiently powerful to draw together all who enjoyed it, and to hold them together as a denomination distinct from all those who hold the unmerciful doctrine of endless punishment.
"When the General Convention of the New England States, professing the doctrine of universal salvation, appointed a committee to draft articles of faith and a const.i.tution, by which it might be known and distinguished from other religious sects, care was taken to appoint on that committee brethren whose views differed respecting the subject of a future state of rewards and punishments. The worthy and fondly-remembered brother Walter Ferriss, who penned that instrument, was a believer in future rewards and punishments; but he so wrote that confession of faith as to comprehend the full belief of universal salvation, without making any distinction between the belief of future punishment, or no future punishment. And it is well remembered that this circ.u.mstance was, at the time of accepting the report of the committee, viewed as one of its excellences.
"It seems improper to give so much weight to different opinions, which differ not in principle, but in circ.u.mstances only, as to const.i.tute them walls of separation and disfellowship. If one believe that all misery ends with this mortal state, and another believe that it may continue twenty years after, and then come to an end, is there any real difference as to principle? All believe that our heavenly Father holds all times and seasons, and all events, in his own power, and that he worketh all things after the counsel of his own will. And, moreover, all believe that G.o.d will have all men to be saved, and to come unto the knowledge of the truth. This const.i.tutes us all Universalists, and calls on us to keep the unity of the spirit, and to walk in the bonds of peace."
ROMAN CATHOLICS.
The following Creeds and Rule of Faith contain the fundamental principles of the Latin or Roman church.
Apostles' Creed.
"I believe in G.o.d the Father almighty, Creator of heaven and earth; and in Jesus Christ, his only Son, our Lord, who was conceived by the Holy Ghost, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, dead, and buried; he descended into h.e.l.l; the third day he rose again from the dead; he ascended into heaven, sitteth at the right hand of G.o.d the Father almighty; from thence he shall come to judge the living and the dead. I believe in the Holy Ghost; the holy Catholic church; the communion of saints; the forgiveness of sins, the resurrection of the body; and life everlasting. AMEN."
It is doubtful who composed the above Creed. It was not in common use in the church until the end of the fifth century. See _King's History of the Apostles' Creed_.
The Symbol, Or Creed Of St. Athanasius.
"Whosoever will be saved, before all things it is necessary that he hold the Catholic faith;
"Which faith except every one do keep entire and inviolate, without doubt he shall perish everlastingly.
"Now, the Catholic faith is this-that we worship one G.o.d in Trinity, and Trinity in Unity.
"Neither confounding the persons, nor dividing the substance.
"For one is the person of the Father, another of the Son, another of the Holy Ghost.
"But the G.o.dhead of the Father, and of the Son, and of the Holy Ghost, is all one, the glory equal, the majesty co-eternal.
"Such as the Father is, such is the Son, and such is the Holy Ghost.
"The Father is uncreated, the Son is uncreated, and the Holy Ghost uncreated.
"The Father incomprehensible, the Son incomprehensible, and the Holy Ghost incomprehensible.
"The Father eternal, the Son eternal, and the Holy Ghost eternal.
"And yet they are not three Eternals, but one Eternal.
"As also they are not three Uncreated, nor three Incomprehensibles; but one Uncreated, and one Incomprehensible.
"In like manner, the Father is almighty, the Son almighty, and the Holy Ghost almighty.
"And yet they are not three Almighties, but one Almighty.
"So the Father is G.o.d, the Son is G.o.d, and the Holy Ghost is G.o.d.
"And yet they are not three G.o.ds, but one G.o.d.
"So likewise the Father is Lord, the Son is Lord, and the Holy Ghost is Lord.
"And yet they are not three Lords, but one Lord,
"For, as we are compelled by the Christian truth to acknowledge every person by himself to be G.o.d and Lord,
"So we are forbidden by the Catholic religion to say there are three G.o.ds or three Lords.
"The Father is made of no one, neither created nor begotten.
"The Son is from the Father alone, not made, nor created, but begotten.
"The Holy Ghost is from the Father and the Son, not made, nor created, nor begotten, but proceeding.
"So there is one Father, not three Fathers; one Son, not three Sons; one Holy Ghost, not three Holy Ghosts.
"And in this Trinity there is nothing before or after, nothing greater or less; but the whole three Persons are co-eternal to one another, and coequal.
"So that in all things, as has been already said above, the Unity is to be worshipped in Trinity, and the Trinity in Unity.
"He, therefore, that will be saved, must thus think of the Trinity.
"Furthermore, it is necessary to everlasting salvation, that he also believe rightly the incarnation of our Lord Jesus Christ.
"Now, the right faith is, that we believe and confess that our Lord Jesus Christ, the Son of G.o.d, is both G.o.d and Man.