[Calvinism : Six Stone-Lectures]

'I I o CAUjJp*^: ^ôv^^y- /y. /duûU Ce>. c/fiiy, UJT ^W w met, JUN 10 1924 ^ ____G&1yrrjsrc _ jQ .0 ^ ^.oeaî^^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 development 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 uninterrupted 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 another 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. No doubt therefore but that Christianity is emperilled by great and serious dangers. Two world-views are wrestling one with another, in mortal combat. Modernism is bound to build a world of its own from the data of the natural man, and to con- CALVINISM IX HISTORY. the struct man himself from the data of nature, while, on other hand, all those who reverently bend the knee to Living Christ and worship Him as the Son of the God the are bent upon saving the "Christian Heritage" for world at large, confident, by this heritage, to lead her up struggle in Eu- to a still higher development. This is the also, is the rope, this is the struggle in America, and this struggle for principles, in which my own country is enga- ged, and in which I myself have exhausted for nearly forty years every energy at my disposal. In this struggle Apologetics have advanced us no single step. Apologetics have invariably begun by abandoning the assailed breastwork, in order to entrench themselves in a ravelin behind it. Therefore, from the first, I have always said to myself: a —"If the battle is to lie fought with honour and with hope of victory, then principle must be arrayed against in Modernism the vast principle ; then it must be felt that energy of an all-embracing principle assails us, and then it must be understood that we have to take our stand in a principle of equally comprehensive and far-reaching power. And this powerful principle is not to lie invented nor formulated by ourselves, but it is to be taken and applied as it presents itself in life, with its roots in the past, and its branches spread over our present existence. It will not do therefore to say that this principle is Christianity itself. Such a general principle, taken in an absolute sense, necessarily remains a pure abstraction, and only in its historical, its farthest, and its purest revelation can it supply us with the needed vigor for resistance; —and when thus taken, I found and confessed, and I still hold, that this manifestation of the Christian principle is given us in Cal- vinism. ^ In Calvinism has my heart found rest. From Calvinism have I drawn the inspiration, firmly and resolu- tely to take my stand in the thick of this great conflict of principles. And therefore, when I was invited to give CALVINISM IX HISTORY. the Stone Lectures here this year, I could not hesitate a moment as to my choice of subject. Calvinism, as the only decisive, lawful, and consistent defence for Protestant nations against encroaching, and overwhelming Modernism, —this of itself was bound to be my theme. Not that my personal experience can be of interest to you, but because it is the same conflict which engages you here, and us in Europe, and because in such an universal struggle, the more a testimony is based upon personal experience, the higher its significance, and the richer its value. Allow me therefore, in six lectures, to speak to you on Calvinism. First on Calvinism in History, that we may clearly understand what Calvinism is. Then on Calvinism and Religion. Again on Calvinism as a political phenomen- on; —After that on Calvinism as a social force, first in Science, and then in Art. And, finally, on the hope which in Calvinism, is laid away for the Future. Clearness of presentation demands that in this first lecture I begin by fixing the conception of Calvinism historically. To prevent misunderstanding we must first know what we should not, and what we should, understand by it. Start- ing therefore from the current use of the term. I find that this is by no means the same in different countries and spheres of life. The name Calvinist is used in our times most generally as a sectarian name; this is not the case in Protestant, but in Romish countries, especially in Hungary and France. In Hungary the Reformed Churches have a membership of some two and one-half millions, and in both the Romish and Jewish press her members are constantly stigmatized by the non-official name of "Calvinists". A derisive name applied even to those who have divested themselves of all traces of sympathy with the taith of their fathers.

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