Orthodoxy: Its Truths And Errors. James Freeman Clarke

to modify and soften the Doctrine of Everlasting. Punishment.

       § 7. The meaning of Eternal Punishment in Scripture.

       § 8. How Judgment by Christ is connected with Punishment.

       § 9. The Doctrine of Annihilation.

       § 10. The Doctrine of Universal Restoration.

       Chapter XV. The Christian Church.

       § 1. The Question stated.

       § 2. Orthodox Doctrine of the Church—Roman Catholic. and High Church.

       § 3. The Protestant Orthodox Idea of the Church.

       § 4. Christ's Idea of a Church, or the Kingdom of Heaven.

       § 5. Church of the Leaven, or the Invisible Church.

       § 6. The Church of the Mustard-seed.

       § 7. Primitive and Apostolic Church, or Church as it was.

       § 8. The Actual Church, or the Church as it is.

       § 9. The Church Ideal, or Church as it ought to be.

       § 10. The Church Possible, or Church as it can be.

       Chapter XVI. The Trinity.

       § 1. Definition of the Church Doctrine.

       § 2. History of the Doctrine.

       § 3. Errors in the Church Doctrine of the Trinity.

       § 4. The Trinity of Manifestations founded in the Truth of. Things.

       § 5. It is in Harmony with Scripture.

       § 6. Practical value of the Trinity, when rightly understood.

       Appendix. Critical Notices.

       § 1. On the Defence of Nescience in Theology, by Herbert Spencer. and Henry L. Mansel.

       § 2. On the Defence of Verbal Inspiration by Gaussen.

       § 3. Defence of the Doctrine that Sin is a Nature, by Professor. Shedd.

       § 4. Defence of Everlasting Punishment, by Dr. Nehemiah. Adams and Dr. J. P. Thompson.

       § 5. Defence of the Trinity, by Frederick D. Huntington, D. D.

Chapter II. The Principle And Idea Of Orthodoxy Stated And Examined.

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§ 1. The Principle of Orthodoxy defined.

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      The principle of Orthodoxy is, that there is one true system of Christian doctrine, and that all others are false; that this system can be, and has been, so stated in words as to distinguish it from all the false systems or heresies; and that this true system of doctrine is the one which is now held, and always has been held, by the majority of Christians; and, finally, that the belief of this system is, as a rule, essential to salvation—so that those who may be saved, while not accepting it, will be saved (if at all) by way of exception, and not according to rule.

§ 2. Logical Genesis of the Principle of Orthodoxy.

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      The principle of Orthodoxy seems to have arisen, and to have maintained itself in the Church, in some such way as this. Jesus Christ, it is assumed, came to save the soul from sin and evil. He saves the soul by the word of truth. In order that this truth shall become saving truth, it must be believed, and so strongly believed as to have a practical influence on life and action. We are therefore saved by believing the truth taught by Christ. But in order to be believed, it must be expressed in some definite statement, or in what we call Christian doctrine. But truth is one, and therefore the doctrine which expresses it must also be one.

      Therefore there must be one system of Christian doctrine, containing in itself the substance of Christian truth, and constituting the object of Christian faith. This system, though it may vary in its unessential parts, must in its essence be [pg 020] unchangeable. In proportion as any system of belief varies from it, such system is heterodox and dangerous, while this system alone is orthodox and safe.

      Another form of this argument would be as follows: Christ came to reveal something to men. If revealed, it must be made known. If made known, it must be capable of being so expressed that there can be no reasonable doubt concerning it. Otherwise, Christianity would not be a revelation. But if expressed so as to enter the human mind, it must be expressed in human language. A verbal revelation, therefore, is essential for the purposes of Christianity. Such a revelation is nothing else than a system of doctrine, or that which can be systematized into doctrine. And this system must be one and the same from age to age, or it is not a permanent divine revelation, but only a transient human seeking for such a revelation.

§ 3. Orthodoxy assumed to be the Belief of the Majority.

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      The natural test of Orthodoxy is assumed to be the belief of the majority of Christians; for if Christianity be a revelation of truth, its essential contents must be easy to apprehend, and when apprehended, they must be generally accepted. The revelations of God in nature are seen and accepted