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We are told, in the Book of Genesis, that man is made in the image of God; and the doctrine of the Fatherhood of God, on which the entire teaching of Jesus rests, is but a stronger statement of the same truth. It is true that we find human nature, as yet, for the most part, in very crude conditions; its divine qualities are not clearly seen. It does not yet appear what we shall be. But we have learned, in our evolutionary studies, that no living thing ought to be judged in the earlier stages of its development; we must wait to see the perfected type before we can make up our minds about it. The eaglet just hatched does not give us the right idea of the eagle, nor does the infant in his swaddling clothes reveal to us the man. So it is with species and races; if they are undergoing a process of development, we must wait for the later stages of the process before we judge. The apple is not the crab, but the Northern Spy; the horse is not the mustang, but the Percheron or the German roadster. In estimating any living thing, you take into consideration its possibilities of development; the ideal to which it may attain must always be in sight.

In the same way when we think of man, we do not take the Patagonian as the type, but the best specimens of European or American manhood.

If, then, we are taught to believe that man is a child of God, we should be compelled to believe that it is the most perfectly developed man who most resembles God. We have some conception of the ideal man. Our conceptions are not always correct, but they are constantly improved, as we strive to realize them. And in the ideal man we see reflected the character of God. We are sure that a perfect humanity would give us the best revelation we could have of divinity. If we could see a perfect man, we could learn from him more about God than from any other source.

Most of us believe that a perfect Man appeared in this world nineteen hundred years ago; and the best that we know about God we have learned from him. More has been done by his life and teachings to purify religion of its crudities and superstitions than by all other agencies. The worst of the crudities and superstitions that still linger in our own religion are due to the fact that the people who bear his name only in part accept his teachings and very imperfectly follow his example. If we could all believe what he has told us and do what he has bidden us, our religion would soon be cleansed from its worst defilements.

The manifestation of the life of God in Jesus Christ we call The Incarnation; and it was a manifestation so much more perfect than any other that the world has seen, that we do well to put the definite article before the word. Yet it is a mistake to overlook the fact that God dwells in every good man, and manifests himself through him. And whenever, in any character, the great qualities of truth and justice and purity and courage and honor and kindness are exhibited, we see some reflection of the character of God.

In many a home the father and the mother, by their faithfulness and kindness and self-sacrifice, make it easy for the children to believe in a good God; and in every community brave and true and saintly men and women are revealing to us high qualities which we cannot help interpreting as divine. We cannot imagine that God is less just or fair or kind than these men and women are; they lift up our ideals of goodness, and they compel us to think better thoughts of him in whom all our ideals are united.

Thus it is that our humanity, as glorified by the Word made flesh, and as lifted up and sanctified by the lives of good men and women, has been a great teacher of pure religion. We have learned what to think about God and how to worship him aright by what he has shown us in the living epistles of his goodness and grace which he has sent into the world, and, above all, in that "strong Son of God" whom we call our Master.

The other source from which the influences have come by which religion has been purified, is that divine Spirit who is always in the world, and always waiting upon the threshold of every man's thought, and in the sub-conscious depths of every man's feeling, to enlighten our understanding and purify our desires. To every man he gives all that he can receive of light and power. To many his gifts are but meagre, because their capacities are small and their receptivity is limited; but there are always in the world open minds and docile tempers, to whom he imparts his larger gifts. Thus we have the order of prophets and inspired men, whose words are full of light and leading. In the Bible we have a record of the messages given by such men to the world. In that teaching, rightly interpreted, there is great power to correct the errors and cleanse away the delusions and superstitions which are apt to gather about our religion. We cannot estimate too highly the work that has been done by these sacred writings in purifying our conception of God.

It is possible, however, to treat this book in a manner so hard and literalistic that it shall become a hindrance rather than a help to the better knowledge of God. The one fact that it brings vividly before us is that fact of progress in religious knowledge which we are now considering. It shows us how men have gone steadily forward, under the leadership of the divine Spirit, leaving old conceptions behind them, and rising to larger and larger understanding of divine things. Any treatment of the Book which fails to recognize this fact--which puts all parts of the Bible on the same level of spiritual value and authority--simply ignores the central truth of the Bible and perverts its whole meaning.

The truth which we need to emphasize in our use of the Bible is the truth that the same Spirit who gave the men of the olden time their message is with us, to help us to the right understanding of it, and to give us the message for our time. Nor is his illumination confined to any guild or rank of believers; the day foretold by the prophet has surely come, when the Spirit is poured upon all flesh, and the prophetic gift may be received by all the pure in heart.

The one glorious fact of our religion--a fact but dimly realized as yet by the church--is the constant presence in the world of the Spirit of Truth. If there is anything at all in religion, this divine Spirit is ready to be the Counselor, Comforter, and Guide of every human soul. And we cannot doubt that the steadily enlarging conception of the character of God is due to his gracious ministry.

Such, then, are the sources from which have come that better knowledge of God which makes the religion of our time to differ from the religion of past generations. And it will be seen that these three sources are but one. It is the divine Reason and Love himself who has been revealing himself to us in the unity and order of nature, in the enlarging life of humanity, in the inspired insights and convictions of devout believers. What we are looking upon is that continuing revelation of God to the world which has been in progress from the beginning, and which will never cease until the world is full of the knowledge of God as the sea is full of water.

With this great and growing revelation the church is intrusted. Its business in the world is to take this truth about God, this new truth, this larger and fairer truth, which God himself, in the creation and through the incarnation and by the Indwelling Spirit, has been clearing up and lifting into the light, and fill modern life full of it. This is the truth which modern life needs. Religion is a permanent fact, but its forms change with advancing knowledge. There are forms of truth which are suited to the needs of modern life. God himself is always at work preparing the truth for present needs. It is the function of the church to understand this truth, and make it known in every generation.

Our Religion and Other Religions

Our religion is the Christian religion. This is the form of faith which the church in our country is organized to promote. Ours is a Christian country.

This is not by virtue of any legal establishment of Christianity, for one of the glories of our civilization is that first amendment to our national constitution, which declares that "Congress shall make no law respecting an establishment of religion or prohibiting the free exercise thereof." Buddhists, Hindus, Mohammedans, Parsees, Jews, are just as free to exercise their respective forms of religion in this country as are the Christians. The government neither forbids nor fosters any kind of faith.

Ours is a Christian country because nearly all the people of the country are, by birth and by choice, identified with the Christian faith.

Still it is true that the freedom extended by our constitution to other forms of faith has been claimed by some of their adherents, and we have in the United States a goodly number of groups representing non-Christian creeds. Of these the Jews constitute much the largest number, there being, perhaps, six or seven hundred Jewish congregations in all parts of the country. There are also sixty or seventy Chinese temples, a few groups of Parsees and Mohammedans, a few hundred companies of Spiritualists, and a few scores of societies of Ethical Culture and Free Religion. All told there are not, probably, among the eighty millions of our people, more than a million and a half who are not either traditionally or nominally Christians.

Our contact with the Orient, on our western frontier, is likely, however, to bring us into close relations, in the near future, with other ancient forms of faith. The Christian church in modern life will be compelled to meet questions raised by the presence of Buddhists and Confucians and Mohammedans, and to prove its superiority to these religions. The study of comparative religion has had hitherto purely an academic interest for most of us; in the present century it is likely to become for millions a practical question. Many a young man and young woman will be forced to ask: "Why is the religion of my fathers a better religion than that of my Hindu associate or my Japanese classmate?" The answer, if wisely given, may be entirely satisfactory, but the question must not be treated as absurd or irrelevant. In the face of the great competitions into which it must enter, our religion must be ready to give an intelligent account of itself.

One of the first questions to be asked when we take up this inquiry is, What is the attitude of our religion toward the other religions? Perhaps it is better to put the question in a concrete form and ask, What is the attitude of the Christian people toward the people of other religions?

The answer to this question may not be as prompt and confident as we could wish. Many, people who profess and call themselves Christians are not so broad-minded or so generous hearted as they ought to be, and they are inclined to be partisans in religion as well as in art or politics; they think that all the truth and all the goodness are in the institutions with which they are allied, and that all the rest are of the evil one. But such people are not good representatives of Christianity. They never learned any such judgment from him whom they call their Master. And we may safely claim that those who have the mind of Christ are tolerant and generous toward those whose opinions or whose religious practices differ from their own. They do not forget that their Master treated with the greatest sympathy men and women whose faiths greatly differed from his own; that some of those who received his strongest testimonies to the greatness of their faith, like the Roman centurion and the Canaanitish woman, were pagans; that one of his most intimate and gracious conversations on the deep things of the Spirit was with a Samaritan woman, and that his representative hero of practical religion was a Samaritan man whose genuine goodness he placed in sharp contrast with the heathen selfishness of the priest and the Levite of his own faith. No Christian ever learned to be a bigot by sitting at the feet of Jesus Christ. And I think we may justly claim that those who have entered into the spirit of the Christian religion are always generous in their attitude toward those who worship by other forms of faith.

They cannot forget that all these people whose creeds and rites differ so greatly from their own are children of our Father, and that they can be no less dear to him than we are; and it is therefore hardly possible for them to imagine that he can have left them without some revelation of saving truth. They approach, therefore, the religious beliefs of other peoples with open minds, expecting to find in them elements of truth, and desiring to put themselves into sympathetic and cordial relations with those whose opinions differ from their own.

As has been said, not all those who are known as Christians have this tolerant temper, because there are many who are known as Christians who have but dim notions of what it means to be a Christian. It was once the prevailing assumption that all religions were divided into two classes, the true and the false; that ours was the true religion and all the others were false religions. That the heathen were the enemies of God was the common belief, and it was a grave heresy to insinuate that any of them could be saved without renouncing their false religions and accepting the true religion. This was the basis upon which the work of foreign missions was long conducted, and there are still many who bear the Christian name who have not yet reached any other conception.

But the church in modern life is learning to see this whole matter in a different light. Our best modern missionaries decline to take this attitude in dealing with men of other religions. They do not regard the heathen as outside the pale of the divine compassion; they seek for points of sympathy between their own beliefs and those of the people to whom they are sent. From no other sources have come stronger testimonies to the sympathy of religions. We must not, these veteran missionaries insist, assume that our religion is the only true religion, while all the others are false religions. We may well assume that all human forms of faith are more or less imperfect--our own as well as theirs, and invite them to a candid comparison of the differing systems. If our own is really superior, if it meets universal human needs more perfectly, we ought not to fear such a candid comparison. But we must be ready to see and approve the good that is theirs, if we wish them to accept the good that is ours.

This is not admitting that there is no difference--that one religion is as good as another; we should stultify ourselves by making any such admission. But it is a willingness to recognize truth and goodness everywhere, and to rejoice in them. And we must show that we are not afraid to take from the many truth which has been revealed to them more clearly than to us. If we believe in the universal fatherhood and the omnipresence of the Holy Spirit, we must expect to find, in every form of faith, some elements that our Christianity needs. In fact Christianity, through all its history, has been appropriating truth which it has found in the systems with which it has come in contact, and it is one of the glories of Christianity that it has the power to do this.

A great Christian scholar has just published a book entitled "The Growth of Christianity," in which he shows how this has been done. He finds that "just as Jewish morality was ennobled and beautified by the teaching of Christ and yet made an essential element of that teaching, so the philosophy of Greece, the mysticism of Asia, and the civic virtues of Rome were taken up by the Christian religion, which, while remaining Christian, was modified by their influence. This process cannot fairly be called degeneration, but growth, such growth and development as is the privilege of every truly living institution."

It is true, as one critic suggests, that in taking in these foreign elements Christianity not only made some important gains, but also suffered some serious losses. Greek philosophy and Asian mysticism and Roman legalism are responsible for certain perversions of Christianity, as well as for enlargement of its content. We have great need to be careful in these assimilations; some kinds of food are rich but not easily digested. But it is, as I have said, a chief glory of Christianity that it possesses this assimilative power. It is the natural fruit of faith in the divine fatherhood. We ought to be able to believe that God has some revelations to make to us through our brethren in other lands, as well as to them through us. It is the possession of this power which fits Christianity to be the universal religion.

It has already given some striking proofs of the possession of this power. We have had, once, upon this planet, a great Parliament of Religions, in which the representatives of all the great faiths now existing in the world were gathered together for comparison of beliefs and experiences. It was, perhaps, the most important religious gathering which has ever assembled. The presiding officer, in his opening address, thus described its import:--

"If this congress shall faithfully execute the duties with which it has been charged, it will become a joy of the whole earth and stand in human history like a new Mount Zion crowned with glory and making the actual beginning of a new epoch of brotherhood and peace.

"In this congress the word 'religion' means the love and worship of God and the love and service of man. We believe the Scripture 'Of a truth God is no respecter of persons, but in every nation he that feareth God and worketh righteousness is accepted of him.' We come together in mutual confidence and respect, without the least surrender or compromise of anything which we respectively believe to be truth or duty, with the hope that mutual acquaintance and a free and sincere interchange of views on the great questions of eternal life and human conduct will be mutually beneficial.

"The religious faiths of the world have most seriously misunderstood and misjudged each other, from the use of words in meanings radically different from those which they were intended to bear, and from a disregard of the distinctions between appearances and facts, between signs and symbols and the things signified and represented. Such errors it is hoped that this congress will do much to correct and to render hereafter impossible."

Such was the purpose of this parliament, such the spirit which prompted the calling of it, and found utterance in its conferences. It was surely a notable and beautiful thing for, the adherents of these dissimilar faiths, whose ordinary attitude toward one another has always been suspicious and oppugnant, to come together in this friendly way, seeking a better understanding, and emphasizing the things that make for unity. And whose was this parliament? Which religion was it that conceived of it, and made provision for it, and set in motion the influences that drew these hostile bands into harmony? It was the Christian religion which gave us this great endeavor after unity. And it is highly improbable that such a movement would have originated in any other than a Christian country, or among the followers of any other Leader than the Man of Nazareth. It was the natural thing for the disciples of Jesus to do; and while many men of the other faiths yielded to this gracious influence, and were thus brought under the power of the bond that unites our common humanity, it is not likely that any of them would have taken the initiative in such an undertaking.

We may hope that this is not the last parliament of religions; that in the days before us such manifestations of the unity of the race will not be uncommon. And we are sure that the leaders of all such endeavors will be found among the followers of the Prince of Peace.

Here, then, we find one clear answer to the question with which we started. The Christian confessor who is confronted with the question "What reason have you for thinking that the religion of your fathers is better than any other form of faith?" may answer, first, "It is better because it cares more for the unity of the race than any other religion cares; because it believes more strongly in the essential brotherhood of all worshipers; because it teaches a larger charity for men of differing beliefs, and more perfectly realizes the sympathy of religions. It is far from being all that it ought to be, on this side of its development; many of its adherents are still full of bigotry and intolerance and Pharisaic conceit; but these are contrary to its plainest teachings, and all its progress is in the direction of larger charity for men of all religions. Already, in spite of its failures, it has shown far more of this temper than any other religion has exhibited; and when it gets rid of its own sects and schisms, and comes closer to the heart of its own Master, it will have a power of drawing the peoples together which no other religion has ever thought of exercising."

I have spoken of the fact that Christianity claims to be a universal religion. That was the expectation with which its first messengers were sent forth. They were bidden to go into all the world and preach the gospel to every creature. There has never been any other thought among the loyal followers of Jesus than that the day is coming when every knee shall bow to him and every tongue confess him.

Now it is manifest that religions which do not expect to be universal are not likely to exceed their own expectations. "According to your faith be it unto you" is as true of systems as of men. And none of us is likely to be strongly drawn to a faith which has really no invitation for us, no matter how stoutly it may maintain its own superiority. No religion which has only a tribal or racial significance can make any effective appeal to our credence. The note of universality must be struck by any religion which claims our suffrages.

There are certain great living religions which make this claim of universality. Judaism and Parseeism have both entertained this expectation, but the fewness of their adherents at the present time indicates that the expectation is but feebly held. The three living faiths which aspire to universal dominion are Buddhism, Mohammedanism, and Christianity. Each of these hopes to possess the earth. Each of these is strong enough to enforce its claim with some measure of confidence.

Recent estimates give to Buddhism 148,000,000 of followers, to Mohammedanism 177,000,000, and to Christianity 477,000,000. Mohammedanism has been rapidly extending its sway in Africa during recent years; Buddhism is not, probably, making great gains at the present time.

If any form of religion is to become universal in the earth it would appear that it must be one of these three. If any of us wishes to exchange the religion of his fathers for another faith, his choice will be apt to lie between Buddhism and Mohammedanism. What claims to our credence and allegiance could either of them set up?

It would not, for most of us, be an easy thing to turn from the faith of our fathers to any other form of faith. The ideas and usages to which we have been accustomed all our lives are not readily exchanged for those which are wholly unfamiliar. Rites and ceremonies and customs of other religions, which may be intrinsically as reasonable and reverent as our own, strike upon our minds unpleasantly because they are unwonted. It would, therefore, be somewhat difficult for us to put ourselves into a mental attitude before either of these great religions, in which we should be able to do full justice to its claims upon our credence.

Yet if we could gain the breadth of view to which the disciples of Christ ought to attain, we should be compelled to admit that each of these great religions has rendered some important service to mankind.

What those services have been can only be hinted at in this chapter. Of Islamism, Bishop Boyd Carpenter testifies that it "has been, and still is, a great power in the world. There is much in it that is calculated to purify and elevate mankind at a certain stage of history. It has the power of redeeming the slaves of a degraded polytheism from their low groveling conception of God to conceptions which are higher; it has set an example of sobriety to the world and has shielded its followers from the drink plague which destroys the strength of nations. And, in so far as it has done this, it has performed a work which entitles it to the attention of man and no doubt has been a factor in God's education of the world."

Of Buddhism even more could be said. In the words of Mr. Brace:--

"Sometime in the sixth century before Christ there appeared in Northern India one of those great personalities who in a measure draw their inspiration directly from above.... When he says, 'As a mother at the risk of her life watcheth over the life of her child, her only child, so also let every one cultivate a boundless good-will towards all beings, ... above and below and across, unobstructed, without hatred, without enmity, standing, walking, sitting, or lying, as long as he be awake let him devote himself to this state of mind; this way of living, they say, is the best in this world'--when these words come to our ears we hear something of a like voice to that which said, 'Come unto me, all ye that are weary and heavy-laden.' From a thousand legends and narratives we may gather that to Gotama the Enlightened the barriers of human selfishness fell away. To him the miseries of the poor, the slave, the outcast, were his own; the tears which men had shed from the beginning, 'enough to fill oceans,' were as if falling from his eyes. The great pang of sorrow, piercing the heart of the race, inconsolable, unspeakable, struck to his own heart. For him the sin of the world, the unsatisfied desire, the fierce passion and hatred and lust, poisoned life, and he cared for nothing except for what would change the heart and remove this fearful mass of evil."

The character of Gotama as it emerges from the reek of tradition is one of the noblest in history, and while the religion of which he was the leader has been defiled by all manner of corruptions and superstitions, it has borne much good fruit in the life of many peoples.

It would be easy to point out the radical defects in both these religions; let me rather call attention to some of the distinguishing peculiarities of our own faith.

Now it is true that the central and fundamental difference in religions is that which concerns the character of the deity. The best religion is that which worships the best god. And when we compare the Christian conception of God with the Buddhist conception or the Mohammedan conception, we cannot fail to see which is the highest and the purest.

A brilliant Japanese scholar, discussing this subject of the relative values of religions, was asked if, in any respect, the Christian religion was better than the Oriental religions, and he promptly answered: "Yes; the Christian conception of God as the Heavenly Father is higher and better than that of any Oriental religion." If that is true it settles the whole question.

It is, perhaps, inaccurate to speak of Buddhism as having any conception of God. "The very idea of a god as creating or in any way ruling the world," says one authority, "is utterly absent in the Buddhist system. God is not so much as denied, he is simply not known." Buddha taught men to be compassionate to one another, but he did not teach them to look above themselves for any divine compassion. It is true that they now venerate him, and even pray to him; for the human soul will pray,--its instinct of dependence, its craving for fellowship with something higher than itself will prevail over all theories; but this prayer must be somewhat incoherent, for the worshiper believes that Buddha has no longer any conscious or personal existence. And there is certainly no conception in his mind of any such fatherly relation with any Power above himself, who loves him and cares for him and knows how to help him, as that which Jesus has revealed to us.

The Mohammedan Deity is indeed a person, but he is a relentless, omnipotent Will. The worst phases of the old Calvinism--those which have disappeared from Christian thought--are the central ideas of the Mohammedan creed. God is represented in the Koran as fitful and revengeful, as arbitrary and despotic; he is a very different being from the God and Father of our Lord Jesus Christ.

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