A new basis of belief in immortality / by John S. Farmer.

  • Farmer, John S.
Date:
1882
Catalogue details

Licence: Public Domain Mark

Credit: A new basis of belief in immortality / by John S. Farmer. Source: Wellcome Collection.

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    is false in its essentials. While agreeing with the Church that man is immortal, and that his life here should be conducted in reference thereto, we know that she is greatly mistaken as to the realities of that immortality, and wo believe her method of preparation for it to be unreliable. The Church of the first century, with all its blunders, had a basis that was sound. The Apostles had seen and handled the facts they believed in. The Church of the nineteenth centurj’' has for foundation the history only of what the ancient Church knew of fact, and that greatly weakened by what it does not know of reason, and made utterly unsound by the scholasticism which subsequently undertook to settle matters without fact or reason. And yet, with what a conscious air of superiority we are asked, as Spiritualists, whether we have “an interest in Christ.” It never troubles itself with the question as to whether Christ has an interest in it. It takes that for granted. But, as at present constituted, it is extremely doubtful whether it can survive. Already the Popular Faith has lost its hold upon the hearts and minds of the people ; and, moreover, the rival faiths of the world are standing forth in bold array, challenging each otiier to com- parison, and especially demanding of Christianity the why and where- fore of its assumed superiority. In the far East, as Max Mtlller points out in his profoundly sympathetic appreciation of the religious wants of humanity, the most reverent minds are comparing the systems of Buddha, of Mahomet, and of Christ, and are inquiring with a largeness of heart that might admonish many amongst ourselves, which of them presents to man the highest, purest, and holiest conception of the Divine Being, and of the religious duties of man. The merits of each and all the world’s faiths are on their trial, and though Christ's teaching in its pristine simplicity can, and will hold its own, yet the wretched Calvinism, perpetrated in His name to-day, will not and cannot compare favourably with either of the other great religions of the world. There is no need for alarm. Whatever of truth there is in the Popidar Theology will stand. It is not the good and true we, as ^iritualists, wish to eliminate, but the untrue and the false, which the Church has incorporated as part and parcel of its charter. That a vitalising and purifying influence is needed is plain enough ; of something radically wrong, the Church stands self-convicted, self- condemned. Look where we will throughout Christendom, and we shall not find the “signs” which Christ Himself declared should dis- tinguish the true believer. Where are the credentials of discipleship ? M here are the gifts of the Spirit promised by Him who is called Lord and Master ? If these signs were a test of Christian character, and a living faith in the primitive days of the Church, they are still so ; and where, I ask, are those who can so prove their faith ? ** H®re, ’ says one writer, “is a solemn fact to be considered: either the Church is void of faith, or the promise of Jesus is void of truth. In either case it is no more^ than charity to call the attention of Christians to this matter. This is no idle question. The whole world 13 concerned in it. The Popular Religion of the nineteenth century