Discourse of Theology. Theodore Parker

it, his wisdom folly, his genius impotence, his best deed poor and small; when he wonders why he was ​ suffered to be born; when all the sorrows of the world seem poured upon him; when he stands in a populous loneliness, and though weak, can only lean in upon himself. In such hour he feels the insufficiency of this life. It is only his cradle-time, he counts himself just born; all honours, wealth, and fame are but baubles in his baby hand; his deep philosophy but nursery rhymes. Yet he feels the immortal fire burning in his heart. He stretches his hands out from the swaddling-clothes of flesh, reaching after the topmost star, which he sees, or dreams he sees, and longs to go alone. Still worse, the consciousness of sin comes over him he feels that he has insulted himself. All about him seems little; himself little, yet clamouring to be great. Then we feel our immortality; through the gairish I light of day we see a star or two beyond. The soul within us feels her wings, contending to be born, impatient for the sky, and wrestles with the earthly worm that folds us in.

      "Mysterious Night! when our first Parent knew

      ⁠Thee from report divine, and heard thy name.

      ⁠Did he not tremble for this lovely frame,

       This glorious canopy of light and blue?

       Yet 'neath a curtain of translucent dew,

      ⁠Bathed in the rays of the great setting flame,

      ⁠Hesperus with the host of heaven came;

       And lo, Creation widened in man's view.

       Who could have thought such darkness lay concealed

      ⁠Within thy beams, Sun? or who could find,

       Whilst by and leaf and insect stood revealed,

      ⁠That to such countless orbs thou mad'st us blind?

       Why do we then shun Death with anxious strife?

       If Light can thus deceive, wherefore not Life?"

      I would not slight this wondrous world. I love its day and night. Its flowers and its fruits are dear to me. I would not wilfully lose sight of a departing cloud. Every year opens new beauty in a star; or in a purple gentian fringed with loveliness. The laws too of matter seem more wonderful the more I study them, in the whirling eddies of the dust, in the curious shells of former life buried by thousands in a grain of chalk, or in the shining diagrams I of light above my head. Even the ugly becomes beautiful when truly seen. I see the jewel in the bunchy toad. The more I live, the more I love this lovely world; feel more its Author in each little thing ; in all that is great. But yet I feel my immortality the more. In childhood the ​ consciousness of immortal life buds forth feeble, though full of promise. In the man it unfolds its fragrant petals, his most celestial flower, to mature its seed throughout eternity. The prospect of that everlasting life, the perfect justice yet to come, the infinite progress before us, cheer and comfort the heart. Sad and disappointed, full of self-reproach, we shall not be so for ever. The light of heaven breaks upon the night of trial, sorrow, sin; the sombre clouds which overhung the east, grown purple now, tell us the dawn of heaven is coming in. Our faces, gleamed on by that, smile in the new-born glow; we are beguiled of our sadness before we are aware. The certainty of this provokes us to patience, it forbids us to be slothfully sorrowful. It calls us to be up and doing. The thought that all will at last be right with the slave, the poor, the weak, and the wicked, inspires us with zeal to work for them here, and make it all right for them even now.

      There is small merit in being willing to die; it seems almost sinful in a good man to wish it when the world needs him here so much. It is weak and unmanly to be always looking and sighing voluptuously for that. But it is of great comfort to have in your soul a sure trust in immortality; of great value here and now to anticipate time and live to-day the eternal life. That we may all do. The joys of heaven will begin as soon as we attain the character of heaven and do its duties. That may begin to-day. It is everlasting life to know God, to have His Spirit dwelling in you, yourself at one with Him. Try that and prove it worth. Justice, usefulness, wisdom, religion, love, are the best things we hope for in heaven. Try them on—the will fit you here not less becomingly. They are the best things of earth. Think no outlay of goodness and piety too great. You will find your reward begin here. As much goodness and piety, so much heaven. Men will not pay you—God will; pay you now; pay you hereafter and for ever.

      The True Idea of a Christian Church

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      THE TRUE IDEA OF A CHRISTIAN CHURCH.

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      A DISCOURSE AT THE INSTALLATION OF THEODORE PARKER AS MINISTER OF THE TWENTY-EIGHTH CONGREGATIONAL CHURCH IN BOSTON, JANUARY 4, 1846.

      For nearly a year we have assembled within these walls from week to week,—I think not idly; I know you have not come for any trivial end. You have recently made a formal organization of yourselves or religous action. Today, at your request, I enter regularly on a ministry in the midst of you. What are we doing; what do we design to do? We are here to establish a Christian church; and a Christian church, as I understand it, is a body of men and women united together in a common desire of religious excellence and with a common regard for Jesus of Nazareth, regarding him as the noblest example of morality and religion,—as the model, therefore, in this respect for us; Such a church may have many rites, as our Catholic brothers, or but few rites, as our Protestant brothers, or no rites at all, as our brothers the Friends. It may be, nevertheless, a Christian church; for the essential of substance, which makes it a religious body, is the union for the purpose of cultivating love to God and man; and the essential of form, which makes it a Christian body, is the common regard for Jesus, considered as the highest representative of God that we know. It is not the form, either of ritual or of doctrine, but the spirit which constitutes a Christian church. A. staff may sustain an old man, or a young man may bear it in his hands as a toy, but walking is walking, though the man have no staff for ornament or support. A Christian spirit may exist under rituals and ​ doctrines the most diverse. It were hard to say a man is not a Christian, because he believes in the doctrine of the Trinity, or the Pope, while Jesus taught no such doctrine; foolish to say one is no Christian because he denies the existence of a Devil, though Jesus believed it. To make a man's Christian name depend on a belief of all that is related by the numerous writers in the Bible, is as absurd as to make that depend on a belief in all the words of Luther, or Calvin, or St Augustine. It is not for me to say a man is not theoretically a Christian because he believes that Slavery is a Divine and Christian institution; that War is grateful to God—saying, with the Old Testament, that God himself "is a man of war," who teaches men to fight, and curses such as refuse;—or because he believes that all men are born totally depraved, and the greater part of them are to be damned everlastingly by "a jealous God," who is "angry with the wicked every day," and that the few are to be "saved" only because God unjustly punished an innocent man for their sake. I will not say a man is not a Christian though he believe all the melancholy things related of God in some parts of the Old Testament, yet I know few doctrines so hostile to real religion as these have proved themselves. In our day it has strangely come to pass that a little sect, themselves hooted at and called "Infidels" by the rest of Christendom, deny the name of Christian to such as publicly reject the miracles of the Bible. Time will doubtless correct this error. Fire is fire, and ashes ashes, say what we may; each will work after its kind. Now if Christianity be the absolute religion, it must allow all beliefs that are true, and it may exist and be developed in connection with all forms consistent with the absolute religion, and the degree thereof represented by Jesus.

      The action of a Christian church seems to be twofold : first on its own members, and then, through their means, on others out of its pale. Let a word be said of each in its order. If I were to ask you why you came here today; why you have often come to this house hitherto?—the serious amongst you would say: That we might become better; more manly; upright before God and downright before men; that we might be Christians,