Discourse of Theology. Theodore Parker

instruction to such. In this matter it is religion we need more than theology, and of this it is not mere traditions and mythologies we are to teach, the anile tales of a rude people in a dark age, things our pupils will do well to forget soon as they are men, and which they will have small reason to thank us for obscuring their minds withal; but it is the great, everlasting truths of religion which should be taught, enforced by examples of noble men, which tradition tells of, or the present age affords, all this to be suited to the tender years of the child. Christianity should be represented as human, as man's nature in its true greatness; religion shown to be beautiful, a real duty corresponding to man's deepest desire, that as religion affords the deepest satisfaction to man, so it is man's most universal want. Christ should be shown to men as he was, the manliest of men, the most divine because the most human. Children should be taught to respect their nature; to consider it as the noblest of all God's works; to know that perfect truth and goodness are demanded of them, and by that only can they be worthy men; taught to feel that God is present in Boston, and to-day, as much as ever in Jerusalem in the time of Jesus. They should be taught to abhor the public sins of our times, but to love and imitate its great examples of nobleness and practical religion, which stand out amid the mob of worldly pretenders in this day.

      Then, too, if one of our members falls into unworthy ways, is it not the duty of some one to speak with him, not as with authority to command, but with affection to persuade? Did any one of you ever address an erring brother on the folly of his ways with manly tenderness, and try to charm him back, and find a cold repulse? If a man is in error he will be grateful to one that tells him so; will learn most from men who make him ashamed of his littleness of life. In this matter it seems many a good man comes short of his duty.

      There is yet another way in which a church should act on its own household, and that is by direct material help ​ in time of need. There is the eternal distinction of the strong and the weak, which cannot be changed. But as things now go there is another inequality, not of God's appointment, but of man's perversity, the distinction of rich and poor—of men bloated by superfluous wealth and men starving and freezing from want. You know and I know how often the strong abuse their strength, exerting it solely for themselves and to the ruin of the weak ; we all know that such are reckoned great in the world, though they may have grown rich solely by clutching at what others earned. In Christianity, and before the God of justice, all men are brothers ; the strong are so that they may help the weak. As a nation chooses its wisest men to manage its affairs for the nation's good, and not barely their own, so God endows Charles or Samuel with great gifts that they may also bless all men thereby. If they use those powers solely for their pleasure, then are they false before men; false before God. It is said of the church of the Friends that no one of their number has ever received the charity of an almshouse, or for a civil offence been shut up in a jail. If the poor forsake church, be sure that the church forsook God long before.

      But the church must have an action on others out of its pale. If a man or a society of men have a truth, they hold it not for themselves alone, but for all men. The solitary thinker, who in a moment of ecstatic action in his closet at midnight discovers a truth, discovers it for all the world and for eternity. A Christian church ought to love to see its truths extend; so it should put them in contact with the opinions of the world, not with excess of zeal or lack of charity.

      A Christian church should be a means of reforming the world, of forming it after the pattern of Christian ideas. It should therefore bring up the sentiments of the times, the ideas of the times, and the actions of the times, to judge them by the universal standard. In this way it will learn much and be a living church, that grows with the advance of men's sentiments, ideas, and actions, and while it keeps the good of the past will lose no brave spirit of the present day. It can teach much; now moderating the fury of men, then quickening their sluggish steps. ​ We expect the sins of commerce to be winked at in the street; the sins of the state to be applauded on election days and in a Congress, or on the fourth of July ; we are used to hear them called the righteousness of the nation. There they are often measured by the avarice or the ambition of greedy men. You expect them to be tried by passion, which looks only to immediate results and partial ends. Here they are to be measured by Conscience and Reason, which look to permanent results and universal ends; to be looked at with reference to the Laws of God, the everlasting ideas on which alone is based the welfare of the world. Here they are to be examined in the light of Christianity itself. If the church be true, many things which seem gainful in the street and expedient in the senate-house, will here be set down as wrong, and all gain which comes therefrom seen to be but a loss. If there be a public sin in the land, if a lie invade the state, it is for the church to give the alarm; it is here that it may war on lies and sins; the more widely they are believed in and practised, the more are they deadly, the more to be opposed. Here let no false idea or false action of the public go without exposure or rebuke. But let no noble heroism cf the times, no noble man, pass by without due honour. If it is a good thing to honour dead saints and the heroism of our fathers; it is a better thing to honour the saints of to-day, the live heroism of men who do the battle, when that battle is all around us. I know a few such saints, here and there a hero of that stamp, and I will not wait till they are dead and classic before I call them so and honour them as such, for

      "To side with truth is noble when we share her wretched crust,

       Ere her cause bring fame and profit, and 'tis prosperous to be just;

       Then it is the brave man chooses, while the coward stands aside,

       Doubting in his abject spirit, till his Lord is crucified,

       And the multitude make virtue of the faith they once denied;

       For Humanity sweeps onward ; where to-day the martyr stands,

       On the morrow crouches Judas, with the silver in his hands;

       Far in front the cross stands ready, and the crackling fagots burn,

       While the hooting mob of yesterday in silent awe return

       To glean up the scattered ashes into History's golden urn."

      Do you not see that if a man have a new truth, it must be reformatory and so create an outcry ? It will seem destructive as the farmer's plough ; like that, it is so to tares ​ and thistles, but the herald of the harvest none the less. In this way a Christian church should be a society for promoting true sentiments and ideas. If it would lead, it must go before men; if it would be looked up to, it must stand high.

      That is not all: it should be a society for the promotion of good works. We are all beneath our idea, and therefore transgressors before God. Yet He gives us the rain, the snow, and the sun. It falls on me as well as on the field of my neighbour, who is a far juster man. How can we repent, cast our own sins behind us, outgrow and forget them, better than by helping others to work out their salvation? We are all brothers before God. Mutually needful we must be; mutually helpful we should be. Here are the ignorant that ask our instruction, not with words only, but with the prayer of their darkness, far more suppliant than speech. I never see an ignorant man younger than myself, without a feeling of self-reproach, for I ask, "What have I been doing to suffer him to grow up in nakedness of mind ? » Every man, born in New England, who does not share the culture of this age, is a reproach to more than himself, and will at last actively curse those who began by deserting him. The Christian church should lead the movement for the public education of the people.

      Here are the needy who ask not so much your gold, your bread, or your cloth, as they ask also your sympathy, respect, and counsel; that you assist them to help themselves, that they may have gold won by their industry, not begged out of your benevolence. It is justice more than charity they ask. Every beggar, every pauper, born and bred amongst us, is a reproach to us, and condemns our civilization. For how has it come to pass that in a land of abundance here are men, for no fault of their own, born into want, living in want, and dying of want? and that, while we pretend to a religion which says all men are brothers! There is a horrid wrong somewhere.

      Here too are the drunkard, the criminal, the abandoned person, sometimes the foe of society, but far oftener the victim of society. Whence come the tenants of our alms-houses, jails, the victims of vice in all our towns? Why, from the lowest rank of the people; from the poorest and ​ most ignorant! Say rather from the most