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X < c cc cc c 'c cC XXCCC c ~ C c C«|C< CcccciCX' 1 cC CC c <C C' CCC CC C cc«<mLS^ ' c z ccmc3<c ccs c cccicci c oQgcrc <cc cccxc c <cx c «crcsrjt2 c cccccc <CC£cC CC;CcXCC CSC <CcCCCC C.CCCC i < cCCc ccccX^c <go i cccCCX CCCCXccc (( < Ccc cc\c*£L<C CC cc CC CCCCC C CCCCC ' "cc;c<c<xc CIc 'ccccxcCC rCCjK:^ cc CSd^Ci: lCCoxc^ccC <^° ; ^c ccc CCC CCC- cc CC<CCc < <Kccc<C2r<£: d^ c^cccccccrcccscccccc; ccccccx ncc^; r^3 <C_Cc cCCC CCCC cCCCCCcc c CC CCCCCC c Ccc <XOjCc ciCCC CC cCCCcx ccCCCMCC I 'I I o CAUjJp*^: ^^ov^^y- /y. /du^uU Ce>. c/fiiy, UJT Digitized by the Internet Archive in 2010 with funding from Princeton Theological Seminary Library http://www.archive.org/details/calvinismsixstOOkuyp ^W w met, JUN 10 1924 ^ ____G&1yrrjsrc _ jQ .0 ^ ^.oea^i^^GCS^ ^l & FIRST LECTURE. CALVINISM IN HISTORY. A traveller from the old European Continent, disembark-, ing on the shore of this New World, feels as the Psalmist says, "his thoughts crowd upon him like a multitude". Compared with the eddying waters of this new stream of life, the old stream, in which he has moved seems, almost frostbound and dull; and while at home the stealing phan- tom of approaching Social Death now and then made him shiver for the horrors of the future, here the rippling and sparkling waves around him speak of an everhigher develop- ment of human life to come. Here, on American ground, he catches at once the magic spirit of Longfellow's "Ex- celsior". Here, for the first time, he realizes how so many divine potencies, hidden away in the bosom of mankind from our very creation, but which our old world was in- capable of developing, are now beginning to disclose their inward splendour, thus promising a still richer store of surprises for the Future. Not that you would ask me to forget the superiority which, in many respects, the Old World may still claim, in your eyes, as well as in mine. Old Europe remains even now the bearer of a longer historical past, and therefore stand- before you as a deeper — CALVJNISM in history. rooted tree, hiding between its leaves the more matured fruits of life. In one word, you are yet in your Springtide, —we are passing through our Fall; —and the harvest of Autumn has an enchantment of its own. But, although, on the other hand, I fully acknowledge your privilege that (to use another simile) the train of life travels with you so immeasureably faster than with us, —leaving us miles and miles behind, — still we both feel that there is not a separate life in Old Europe and another here, but that it is one and the same current of human existence that rolls through both continents; —a vast unin- terrupted tide, which entered Europe from Asia, then passed from Europe to America, and is now further developing itself in this New World, ever moving westward. By virtue of our common origin you may call us bone of your bone, we feel that you are flesh of our flesh, and although you are outstripping us in the most discouraging way, you will never forget that the historic cradle of r 3 our wondrous youth stood in our old Europe, and was rocked most gently in my once so mighty Fatherland. Moreover, besides this common parentage, there is an- other factor which, in the face of even a wider difference, would continue to unite your interests and ours. Far more precious to us, even than the development of human life, is the crown which ennobles it, and this noble crown of life for you and for me rests in the Christian name. That crown is our common heritage, and under the glory of that crown we are and feel united, in the closest and most holy brotherhood. It was not from Greece or Rome that the regeneration of human life came forth;— that mighty metamorphosis dates from Bethlehem and Golgotha; and if the Reformation, in a still more special sense, claims the love of our hearts, it is because it has dispelled the clouds of sacerdotalism, and has unveiled again to fullest view the glories of the cross. But, in deadly opposition to this Christian element, against this very Christian name, CALVINISM IN HISTORY. 3 and against its salutiferous influence in every sphere of life, has now arisen, with such a violent intensity, the storm of Modernism. In 1789 the turning point was reached. Voltaire's mad cry "Ecrasez Pinfame" aimed at Christ himself, and this cry it was that gave utterance to the most hidden thought from which the French Revolution sprang. The fanatic outcry of another philosopher -'We no more need a God'', and the odious shibboleth "No God, no Master", of the Convention, —these were the sacrilegi- ous watchwords which at that time heralded the liberation of man as an emancipation from all Divine Authority. And if, in His impenetrable Wisdom, God employed that revolution as a means by which to overthrow the tyranny of the Bourbons, and to bring a judgment on the princes who abused His nations as their footstool, nevertheless the principle of that Revolution remains thoroughly anti- christian, and has since eaten its way like a cancer, dis- solving and undermining all that stood firm and consistent before our Christian faith. This anti-Christian power has since been strengthened ' by the richness of forms in which German Modernism un- folded itself, thereby rendering Pantheism so generally ac- ceptable that in Darwin's evolution—theory its idea of an uninterrupted process has been hailed as the physiological basis of every existing thing. And what is still more lamentable, even in the church of Christ itself this poison- ous toxin has forced an entrance, and under cover of a pious mysticism or in the garment of historic clearness, has attacked, first the sacredness of the church, after that the Holy Scripture, and at last even the holy person of our Lord and Savior, Jesus Christ.
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