168 De taak, die ik op mij nam, spoedt ten einde. Ik ben aan mijn laatste lezing toe. In mijn eerste lezing hief ik het Calvinisme uit het splinterig gewirwar van confessioneele bekrompenheid op tot den hoogen rang van een principieel zelfstandig stelsel, waaraan we een geheel eigene, alomvattende wereld- en levensbeschouwing danken. Een levensbeschouwing die, in historische beteekenis, met het Paganisme, het Islamisme en het Romanisme op één lijn staande, in diepte van opvatting, in zuiverheid van lijnen en in trap van ontwikkeling die alle te boven gaat. Daarna legde ik u het beginsel van dit machtig stelsel bloot in zijn absoluut religieus-ethisch standpunt. En voorts trok ik uit dit vaste beginsel de drie lijnen, waarlangs het Calvinisme het leven der menschheid op het gebied van Staat, Wetenschap en Kunst geleid heeft. Natuurlijk ware daaraan nog velerlei toe te voegen geweest, zoo ik voor de overige terreinen des levens gelijke aanwijzing had willen geven; maar de beperktheid van tijd verbood dit. Reeds vergde ik meer van uw aandacht, dan waarop een vreemdeling aanspraak mag maken. Zonder verder verwijl kom ik daarom thans tot de slotvraag, waarop het laatste nummer van mijn program antwoord wil geven, tot de vraag namelijk: Welke is de beteekenis van het Calvinisme voor de toekomst?

1 I am approaching the end of my task. The goal comes in sight. This is my final lecture. In the first lecture I unwound Calvinism from the petty tangles of confessional narrow-mindedness and raised it to the high rank of an independent system, embodying a specific principle, and yielding a comprehensive life- and world-view all its own, such as in point of historical significance may be placed on a line with the comprehensive systems of Paganism, Islamism and Romanism, whilst in profoundness of conception, correctness of structure and stage of development it surpasses them all. Next I pointed out how the principle of this vast system lies in the absoluteness of its religious-ethical standpoint. Further I traced for you the three lines along which Calvinism has given direction to the life of humanity in the spheres of politics, science and art. Of course, much might have been added to this, had it been our aim to trace the same influence in other departments of life. Since, however, the lack of time forbids this and I have already claimed more of your attention than a stranger should ask, I proceed without further delay to answer our final question: What is the significance of Calvinism for the future?

231 The chief purpose of my lecturing in this country was to eradicate the wrong idea that Calvinism represented an exclusively dogmatical and ecclesiastical movement.

Calvinism did not stop at a church-order, but expanded in a life system, and did not exhaust its energy in a dogmatical construction, but created a life- and world-view, and such a one as was, and still is, able to fit itself to the needs of every stage of human development, in every department of life. It raised our Christian religion to its highest spiritual splendor; it created a church order, which became the preformation of state confederation it proved to be the guardian angel of science; it emancipated art; it propagated a political scheme, which gave birth to constitutional government, both in Europe and America; it fostered agriculture and industry, commerce and navigation; it put a thorough Christian stamp upon home-life and family-ties; it promoted through its high moral standard 232 purity in our social circles and to this manifold effect it placed beneath Church and State, beneath society and home-circle a fundamental philosophic conception strictly derived from its dominating principle, and therefore all its own.

This, of itself, excludes every idea of imitative and what the descendants of the old Dutch Calvinists as well as of the Pilgrim fathers have to do, is not to copy the past, as if Calvinism were a petrifaction. but to go back to the living root of the Calvinist plant, to clean and to water it. and so to cause it to bud and to blossom once more, now fully in accordance with our actual life in these modern times, and with the demands of the times to come.

This explains the subject of my final lecture. A new Calvinistic development needed by the wants of the future.

O principal propósito de proferir minhas palestras neste país foi o de erradicar o conceito errôneo de que o Calvinismo representou um movimento exclusivamente dogmático e eclesiástico.

O Calvinismo não se deteve numa ordem eclesiástica, porém expandiu-se em um sistema de vida. E não exauriu sua energia numa construção dogmática, mas criou uma vida e uma cosmovisão tal, que foi e ainda é capaz de ajustar-se às necessidades de cada estágio do desenvolvimento humano, em cada um de seus departamentos. Ele elevou nossa Religião Cristã ao seu mais alto esplendor espiritual; criou uma ordem eclesiástica que tornou-se a pré-formação da confederação de estados; provou ser o anjo da guarda da ciência; emancipou a arte; divulgou um esquema político que deu à luz o governo constitucional tanto na Europa como na América; encorajou a agricultura e a industria, o comércio e a navegação; colocou uma marca completamente cristã sobre a vida da família e sobre os laços familiares; através de seu alto padrão moral promoveu pureza em nossos círculos sociais; e para produzir este multiforme efeito colocou sob a Igreja e o Estado, sob a sociedade e a vida da família uma concepção filosófica fundamental estritamente derivada de seu princípio dominante, e portanto, completamente própria.

Por si mesmo, isto exclui todo conceito de reprimitivização imitativa. O que os descendentes dos velhos calvinistas holandeses, bem como dos pais Peregrinos, devem fazer não é copiar o passado, como se o Calvinismo fosse uma petrificação, mas voltar à raiz viva da planta calvinista para limpá-la e regá-la, e assim fazê-la brotar e florir uma vez mais, agora completamente de acordo com nossa vida atual nestes tempos modernos e com as exigências dos tempos por vir.

Isto justifica o assunto de minha palestra final. É preciso um novo desenvolvimento calvinista de acordo com as necessidades do futuro.

Главной целью моих лекций в вашей стране было искоренить ложную идею, что кальвинизм представляет собой исключительно догматическое и церковное движение.

Кальвинизм не остановился на церковном устройстве, но расширился до системы воззрений на мир. Он не исчерпал свою энергию в догматических построениях, но создал свой собственный взгляд на жизнь и мир, а потому способен приспосабливаться к нуждам каждой стадии человеческого развития, к каждой области жизни. Он возвысил нашу христианскую религию до ее высшего духовного блеска; он создал церковный порядок, который стал прообразом государственной конфедерации; он оказался ангелом-хранителем науки; он освободил искусство; он утверждал политическую систему, которая породила конституционное правление и в Европе, и в Америке; он поощрял развитие сельского хозяйства и промышленности, торговли и мореплавания; он наложил христианский отпечаток на домашнюю жизнь и семейные узы; благодаря своим высоким нравственным стандартам он способствовал утверждению чистоты в общественных отношениях. Все эти многообразные достижения стали возможны потому, что он заложил в основание Церкви и государства, в основание общества и домашнего очага фундаментальную философскую концепцию, непосредственно выведенную из его основного принципа, и поэтому полностью ему принадлежащую.

Это само по себе исключает всякую мысль о подражании. Потомки старых голландских кальвинистов и отцов-пилигримов должны не копировать прошлое, словно кальвинизм — застывшая глыба, а возвратиться к живому корню, очистить и омыть его, чтобы он вновь расцветал и плодоносил, теперь уже — в полном согласии с нашей современной жизнью и требованиями грядущего века.

Это объясняет тему моей заключительной лекции. Будущему нужно новое развитие кальвинизма.

Helder teekent zich de toekomst aan den gezichtseinder niet af; en al ga ik niet zoover van te zeggen dat we nu reeds aan een generaal bankroet toe zijn, toch zijn de teekenen onheilspellend. 169 Niet wat onze macht over de natuur en haar krachten betreft. Die macht boekt nog telken jare reusachtige overwinsten, en de stoutste verwachting gist ternauwernood waartoe deze macht, eer we een halve eeuw verder zijn, nog klimmen kan. In verband hiermeê neemt het comfort in het leven toe; steeds wijder vertakt en sneller ontsluit zich verkeer en gemeenschap. Ook Azië en Afrika, die dusversliepen, worden almeer in den breeden levenskring getrokken. De hygiëne wint, meê door sport, in kracht. Lichamelijk zijn wij sterker dan een vorig geslacht. We leven langer. En waar lichamelijk gebrek het leven bedreigt of benart, verbaast de chirurgie u door haar wonderen. Kortom, op de stoffelijke, tastbare zijde des levens valt schier enkel licht. En toch mort de ontevredenheid en klaagt de moedelooze denker, want hoe hoog we ook het stoffelijke waardschatten, we gaan er als menschen niet in op. Uit de hut van den daglooner kan met dankbren toon een psalm des lofs opstijgen, de millionair zich vervelen in zijn prachtpaleis en zinnen op zelfmoord. Niet in het comfort om ons heen, niet in het lichaam aan ons, maar in den geest, die ons innerlijk drijft, bestaan we als personen, als burgers, als menschen; en in dat innerlijk besef nu spreekt op steeds schriller toon de pijnlijke gewaarwording, dat de volbloedigheid van het uitwendige leven ons almeer op bedenkelijke bloedarmoê van den geest te staan komt. Niet dat er niet gedacht en gezonnen, niet gezongen en geschreven wordt. Veeleer schittert de empirische geleerdheid als nooit, wordt algemeene kennis in steeds wijder kring verspreid, en is de beschaving, denk slechts aan Japan, schier verlegen met haar veroveringen. Maar ook het intellect is de geest niet. Onze persoon ligt in ons wezen dieper, en het is in dit verborgene van ons wezen, waar het karakter zich boetseert, de geestdrift opvlamt, de zedelijke vastigheden geplaveid worden, de liefde haar bloemknop ontluiken doet, de toewijding en het heroïsme ontspringen, en in de richting naar den Oneindige zich de poorte uit het tijdelijke naar het eeuwige aanzijn ontsluit, dat onder alle natiën geklaagd wordt over verarming, inzinking en versteening. Een geest als Von Schopenhauer is uit die pijnlijke malaise geboren, en de bijval, dien zijn pessimisme vond, toont maar al te beschamend hoe ver en breed deze doodelijke 170 Sirocco de velden des levens reeds verzengd heeft. Het is zoo, in Tolstoy’s pogen spreekt karakterbezieling, maar ook zoo toch is mede zijn optreden één doorloopend protest tegen de geestelijke verbastering van ons geslacht. Von Nietzsche moge u ergeren door zijn spotten met den Christus en zijn minachting voor wie zwak is en lijdt, maar toch wat klinkt ook in zijn roepen om den “Uebermensch” u scheller tegen dan de klacht der wanhoop, door den mensch gelijk hij nu geestelijk verkwijnt, in verbeten bitterheid geslaakt? Ook de Sociaal-democratie, wat is zij anders dan één reusachtig protest tegen de bestaande orde van zaken? En wat spellen Anarchisme en Nihilisme u duidelijker dan dat duizenden bij duizenden liever alles stukslaan en vernielen zouden, dan zóó nog langer voort te tobben? De man die uit Berlijn over de Decadenz der Völker schreef, wat zag hij in zijn diorama anders naderen dan inzinking en ondergang? Sprak zelfs de bezadigde Lord Salibury niet onlangs nog van volken en staten, voor wier min eervolle begrafenis men aanstalten maakte? Ja hoe dikwijls is niet reeds de parallel tusschen onzen tijd en de gouden eeuw van het Romeinsche keizerrijk getrokken, toen ook de schittering van het uitwendig leven aller oog verblindde, en toch het “rot tot in het merg” niet te krasse uitspraak was van de sociale diagnose. En al is het, dat gij in uw jonger wereld, u nog frisscher gevoelt, dan wij in ons verouderend Europa, toch laten de doordenkende geesten ook onder u zich daardoor geen oogenblik misleiden. Ge kunt u niet hermetisch voor de oude wereld afsluiten. Gij zijt geen menschheid apart, maar een deel van het groote lichaam der één menschheid, en het gif eenmaal in het ééne deel des lichaams geslopen, plant zich vanzelf in heelhet lichaam voort.

The prospect on the horizon does not present itself to us 2 in bright colors. I would not go so far as to assert that we are on the eve of universal social bankruptcy, but that the signs of the times are ominous admits of no denial. To be sure, in the control of nature and her forces, immense gains are being registered year by year, and the boldest imagination is unable to foretell to what heights of power in this respect the race may attain in the next half century. As a result of this the comforts of life are increasing. Worldintercourse and communication are constantly becoming more rapid and widespread. Asia and Africa, until recently dormant, gradually feel themselves drawn into the larger circle of stirring life. Aided by sport, the principles of hygiene exert a growing influence. Consequently, we are physically stronger than the preceding generation. We live longer. And in combating the defects and infirmities that threaten and afflict our bodily life, surgical science makes us marvel at her achievements. In brief, the material, tangible side of life holds out the fairest of promises for the future.

And yet discontent makes itself heard and the thinking mind cannot suppress its misgivings, for, however high one may value the material things, they do not fill out the round of our existence as men. A psalm of praise may rise from the workman's humble cottage, whilst the millionaire in his palace succumbs to a deadly ennui and even contemplates suicide. Our personal life as men and citizens subsists not in the comforts that surround us, nor in the body, which serves us as a link with the outward world, but in the spirit that internally actuates us ; and in this inner consciousness we are becoming more and more painfully aware, that the hypertrophy of our external life results in a serious atrophy of the spiritual. Not as if the faculties of thought and reflection, the arts of poetry and letters, were in abeyance. On the contrary, empirical science is more brilliant in her attainments than ever, universal knowledge spreads in constantly widening circles, and civilization, in Japan, for instance, is almost dazzled by her too-rapid conquests. But even 3 the intellect does not constitute the mind. Personality is seated more deeply in the hidden recesses of our inner being, where character is formed, whence the flame of enthusiasm is kindled, where the moral foundations are laid, where love's bud blossoms, whence spring consecration and heroism, and where in the sense for the Infinite, our time-bound existence reaches out unto the very gates of eternity. It is in regard to this seat of personality that we hear on all sides the complaint of empoverishment, degeneracy and petrifaction. The prevalence of this state of malaise explains the rise of a spirit like "Von Schopenhauer's and the wide acceptance of his pessimistic doctrine reveals to what a deplorable extent this fatal Sirocco has scorched the fields of life. It is true, Tolstoi's efforts show force of character, but even his religious and social theory is a protest along the whole line against the spiritual degeneracy of our race. Von Nietzsche may give us offense by his sacrilegious mockery of Christ and his contempt for the weak and suffering, still what else is his demand for the " Ubermensch " but the cry of despair wrung from the heart of humanity by the bitter consciousness that it is spiritually pining away. What is social-democracy also but a giganticprotest against the insufficiency of the existing order of things. Even Anarchism and Nihilism but too plainly demonstrate that there are thousands upon ten thousands who would rather demolish and annihilate everything than continue to bear the burden of present conditions. The German author of the "Decade//- der Volker" descries nothing in the future but decay and social ruin. Even the sober-minded Lord Salisbury recently spoke of peoples and states for whose unceremonious burial preparations were already being made. How often has not the parallel been drawn between our time and the golden age of the Roman empire, when the external brilliancy of life likewise dazzled the eye, notwithstanding that the social diagnosis could yield no other verdict than " rotten to the very core". And, although on this continent, in a younger world, a relatively healthier tone of life prevails than in 4 senescent Europe, yet this will not for a moment mislead the thinking mind. It is impossible for you to shut yourselves off hermetically from the old world, as you form no humanity apart, but are a member of the great body of the race. The poison having once entered the system at a single point in due time must necessarily pervade the whole organism.

The prospect of this future does not present itself to us, as every student of sociology will acknowledge, in bright colors, I would not go so far as to assert that we are on the eve of universal social bankruptcy, but that the signs of the times are ominous admits of no denial. To be sure, in the control of nature and her forces, immense gains are being registered year by year, and the boldest imagination is unable to foretell to what heights of power in this respect the race may attain in the next half century. As a result of this, the comforts of life are increasing. World-intercourse and communication are constantly becoming more rapid and widespread. Asia and Africa, until recently dormant, gradually feel themselves drawn into the larger circle of stirring life. Aided by sport, the principles of hygiene exert a growing 233 influence. Consequently, we are physically stronger than the preceding generation. We live longer. And in combating the defects and infirmities that threaten and afflict our bodily life, surgical science makes us marvel at her achievements. In brief, the material. tangible side of life holds out the fairest of promises for the future.

And yet discontent makes itself heard, and the thinking mind cannot suppress its misgivings; for, however high one may value the material things, they do not fill out the round of our existence as men Our personal life as men and citizens subsist not in the comforts that surround us, nor in the body, which serves us as a link with the outward world, but in the spirit that internally actuates us; and in this inner consciousness we are becoming more and more painfully aware how the hypertrophy of our external life results in a serious atrophy of the spiritual. Not as if the faculties of thought and reflection, the arts of poetry and letters, were in abeyance. On the contrary, empirical science is more brilliant in her attainments than ever, universal knowledge spreads in constantly widening circles, and civilization, in Japan, for instance, is almost dazzled by her too rapid conquests. But even the intellect does not constitute the mind. Personality is seated more deeply in the hidden recesses of our inner being, where character is formed, whence the flame of enthusiasm is kindled, where the moral foundations are laid, where love’s blossoms bud, whence spring consecration and heroism, and where in the sense for the Infinite, our time-bound existence reaches out 234 unto the very gates of eternity. It is in regard to this seat of personality that we hear on all sides the complaint of impoverishment, degeneracy, and petrifaction, The prevalence of this state of malaise explains the rise of a spirit like Arthur Schopenhauer’s; and the wide acceptance of his pessimistic doctrine reveals to what a deplorable extent this fatal Sirocco has scorched already the fields of life. It is true, Tolstoi’s efforts show force of character, but even his religious and social theory is a protest along the whole line against the spiritual degeneracy of our race. Friedrich Wilhelm Nietzsche may give us offence by his sacrilegious mockery, still what else is his demand for the “Uebermensch” (over-man), but the cry of despair wrung from the heart of humanity by the bitter consciousness that it is spiritually pining away? What is Social Democracy also but one gigantic protest against the insufficiency of the existing order of things? Even Anarchism and Nihilism but too plainly demonstrate that there are thousands upon ten thousands who would rather demolish and annihilate everything, than continue to bear the burden of present conditions. The German author of the “Decadenz der Völker” descries nothing in the future but decay and social ruin. Even the sober-minded Lord Salisbury recently spoke of peoples and states for whose unceremonious burial preparations were already being made. How often has not the parallel been drawn between our time and the golden age of the Roman empire, when the external brilliancy of life likewise dazzled the eye, notwithstanding that the social diagnosis could yield no other verdict than “rotten to the very core”. And, 235 although on the American continent, in a younger world, a relatively healthier tone of life prevails than in senescent Europe, yet this will not for a moment mislead the thinking mind. It is impossible for you to shut yourselves off hermetically from the old world, as you form no humanity apart, but are a member of the great body of the race. And the poison having once entered the system at a single point, in due time must necessarily pervade the whole organism.

A perspectiva deste futuro não se apresenta a nós, como todo estudante de sociologia reconhecerá, em cores brilhantes. Eu não iria tão longe a ponto de afirmar que estamos às vésperas da falência social universal, mas que os sinais dos tempos são ameaçadores não admite negação. Sem dúvida, imensos ganhos estão sendo registrados ano a ano quanto ao controle da natureza e suas forças, e, neste aspecto, a imaginação mais audaciosa é incapaz de predizer que altitudes de poder a raça pode atingir no próximo meio século. Como resultado disto, os confortos da vida estão aumentando.

O intercâmbio mundial e a comunicação estão se tornando continuamente mais rápidos e comuns. A Ásia e a África, até recentemente adormecidas, gradualmente sentem-se puxadas para dentro do largo círculo da vida ativa. Ajudados pelo esporte, os princípios de higiene exercem uma influência crescente. Conseqüentemente, somos fisicamente mais fortes do que a geração anterior. Nós vivemos mais. E combatendo as deficiências e enfermidades que ameaçam e afligem nossa vida física, a ciência cirúrgica nos maravilha com suas realizações. Em resumo, o lado material e tangível da vida oferece a mais promissora das promessas para o futuro.

Todavia o insatisfeito faz-se ouvido, e a mente pensante não pode suprimir suas dúvidas; pois, não importa quão alto as coisas materiais possam ser estimadas, elas não preenchem o conjunto de nossa existência como homens. Nossa vida pessoal como homens e cidadãos subsiste não no conforto que nos cerca, nem no corpo, o qual nos serve como elo com o mundo exterior, mas no espírito que internamente nos impele; e nesta consciência interior estamos nos tornando mais e mais dolorosamente cientes de como a hipertrofia de nossa vida exterior resulta numa séria atrofia da vida espiritual.

Não é como se as faculdades do pensamento e da reflexão, as artes da poesia e da literatura, estivessem em suspensão. Pelo contrário, a ciência empírica está mais brilhante do que nunca em suas consecuções, o conhecimento universal expande-se em círculos que se ampliam cada vez mais, e a civilização, no Japão por exemplo, está quase deslumbrada por suas conquistas tão rápidas. Mas mesmo o intelecto não constitui a mente.

A personalidade está assentada mais profundamente nos recônditos secretos de nosso ser interior, onde o caráter é formado, de onde o fogo do entusiasmo é aceso, onde estão colocados os fundamentos morais, onde as flores do amor florescem, de onde nascem a consagração e o heroísmo e onde no senso pelo Infinito nossa existência limitada alcança até os próprios portões da eternidade. É com referência a este assento da personalidade que ouvimos de todos os lados a queixa sobre o empobrecimento, degeneração e petrificação. O prevalecer deste estado de mal-estar explica o surgimento de um estado de espírito como o de Arthur Schopenhauer; e a ampla aceitação de sua doutrina pessimista revela a que extensão deplorável este Siroco99 já tem chamuscado os campos da vida.

É verdade que o esforço de Tolstoi mostra força de caráter, mas mesmo sua teoria religiosa e social é um protesto em todo sentido contra a degeneração espiritual de nossa raça. Friedrich Wilhelm Nietzsche100 pode ofender-nos com sua zombaria sacrílega, contudo o que é sua exigência pelo “Uebermensch” (super-homem), senão o grito de desespero arrancado à força do coração da humanidade, pela amarga consciência de que está espiritualmente consumindo-se de desgosto?

O que é Social Democracia senão também um protesto gigante contra a insuficiência da ordem das coisas existentes? Semelhantemente o Anarquismo e o Niilismo senão simplesmente demonstrar que existem milhares sobre dez milhares que prefeririam demolir e aniquilar tudo, do que continuar a suportar o fardo das condições atuais. O alemão autor do livro “Decadenz der Völker” nada vislumbra no futuro exceto decadência e ruína social. Até mesmo o sensato Lord Salisbury recentemente falou de pessoas e estados para quem já estavam sendo feitos preparativos para enterro sem cerimônia.

Quão freqüentemente não tem sido traçado o paralelo entre nosso tempo e a época de ouro do império Romano, quando o brilho externo da vida igualmente deslumbrava a visão, apesar de que o diagnóstico social não poderia produzir outro veredicto senão “completamente podre”. E, embora sobre o continente Americano, num mundo mais jovem, prevaleça um tom relativamente mais sadio do que na senescente101 Europa, todavia isto nem por um momento engana a mente pensante. É impossível para vocês excluírem-se hermeticamente do mundo, vocês não formam uma humanidade separada, mas são membros do grande corpo da raça. E o veneno tendo uma vez entrado no sistema num único ponto, no devido tempo necessariamente deve espalhar-se por todo o organismo.

Как признает всякий, изучавший социологию, перспективы этого будущего не представляются нам в розовых тонах. Я не пойду столь далеко, чтобы утверждать, что мы — на пороге всеобщего социального краха, но и того факта, что приметы времени зловещи, отрицать нельзя. Конечно, в области контроля над природой и ее силами год за годом отмечаются грандиозные успехи, и самое смелое воображение не в состоянии предсказать, каких высот могущества в этом отношении может достичь человечество в следующей половине столетия. В результате у нас появляется все больше жизненных удобств. Средства связи и сообщения становятся все более скорыми и всеохватными. Азия и Африка, до недавнего времени пребывавшие во сне, постепенно ощущают, что вовлечены в более широкий круг пробуждающейся жизни. Принципы гигиены, получив помощь от спорта, оказывают возрастающее влияние. Мы физически сильнее, чем предыдущее поколение. Мы живем дольше. В борьбе против недугов и болезней, которые отягощают нашу телесную жизнь, хирургическая наука достигла поразительных успехов. Короче говоря, материальная, осязаемая сторона жизни обещает самое прекрасное будущее.

И все же мы неспокойны, мыслящий разум не может подавить своих тревог. Как бы высоко мы ни ценили материальные вещи, они не исчерпывают нашего бытия. Жизнь людей и граждан не сводится к удобствам и к телу, которое связывает нас с внешним миром. В действие нас приводит дух; и мы все больше и мучительней осознаем, что гипертрофия внешней жизни приводит к серьезной атрофии жизни духовной. Нельзя сказать, что способности к мышлению и рефлексии, искусство поэзии и письма остаются невостребованными. Напротив, эмпирическая наука еще никогда так не блистала своими достижениями, знания распространяются все шире, и цивилизация, например в Японии, почти ослепляет фантастически быстрым развитием. Но интеллект — это еще не весь разум. Личность располагается глубже, в сокрытых уголках нашего внутреннего бытия, где формируется характер, возжигается пламя энтузиазма, лежат основания морали, дает ростки любовь, родятся верность и мужество, и в чувстве бесконечного наше временное существование достигает самых врат вечности.

Именно потому, что личность таится в глубине, мы слышим отовсюду жалобы на обнищание, вырождение и оцепенение. Именно эти немощи породили такого мыслителя как Артур Шопенгауэр. Успех его пессимистического учения показывает, до какой степени роковой ветер иссушил поля жизни. Правда, Толстой в своей проповеди являет немалую силу характера, но даже его религиозная и социальная теория — это протест против духовного вырождения нашего рода, которая вписывается в общую тенденцию. Фридрих Вильгельм Ницше может оскорбить нас богохульными насмешками, но ведь его «сверхчеловек» — просто вопль отчаяния, вызванный горьким осознанием духовной гибели. Что такое социальная демократия как не могучий протест против существующего порядка вещей? Даже анархизм и нигилизм слишком ясно показывают, что тысячи тысяч предпочитают уничтожить и истребить все, чем нести бремя современной жизни. Немецкий автор «Decadenz der Volker» («Упадок народов») видит в будущем только распад и социальное разложение. Даже трезво мыслящий лорд Солсбери недавно говорил, что народы и государства уже готовятся к погребению. Часто сравнивают наше время с золотым веком Римской империи, когда внешний блеск так же слепил глаза, а общественный диагноз мог вынести лишь один вердикт: «Все прогнило насквозь». На американском континенте, в более молодом мире, жизнь все же здоровее, чем в состарившейся Европе, но это ни на минуту не обманет думающий разум. Невозможно герметически отгородиться от Старого Света, ведь вы — не отдельное человечество, а один из членов его великого тела. Яд, проникший в систему, рано или поздно распространится по всему организму.

Zal zich nu, en ziehier de spil, waarom de zoo ernstige vraag, waarvoor we staan, zich beweegt, zal zich door natuurlijke evolutie uit deze geestelijke ingezonkenheid nog een nieuwe, hoogere levensphase ontwikkelen kunnen? En dan is het antwoord der historie verre van bemoedigend. In Indië, in Babylon, in Egypte, in Perzië, in China, en waar niet al, zijn evenzeer, na perioden van hoogen bloei, tijden van geestelijke inzinking ingetreden, en toch is in geen dier landen eene evolutie naar hooger op dit inzinking gevolgd, maar alle deze volkeren sliepen weg in hun 171 geestelijken doodslaap. Alleen in het Romeinsche keizerrijk, het is zoo, daagde straks na den donkeren nacht van een grenzenlooze zedenverbastering de morgenstond van een hooger leven. Alleen maar dát morgenrood kwam niet door evolutie op, maar bestraalde ons van Golgotha’s kruis. De Christus Gods was verschenen, en het was zijn Evangelie waardoor de toenmalige wereld van haar noodlottigen ondergang werd gered. En ook, toen in de laatste periode der Middeneeuwen nogmaals een maatschappelijk bankroet nabij scheen, is er, ja, ten tweeden male eene opstanding uit de graven en een ontluiking van frisscher levenskracht bij de volken der Reformatie gevolgd, maar ook toen nietdoor evolutie, maar andermaal door datzelfde Evangelie, waarnaar dorst in het hart leefde, en dat toen eerst, vrij als nooit te voren, uitging. Wat grond, wat recht biedt u de historie dan, om thans op een evolutie van het leven uit den dood te hopen, te meer waar de teekenen der ontbinding u reeds schrikken doen voor de reuke van het graf? Mahomed, ik stem het toe, wist in de zevende eeuw over heel de Levant roering in de doodsbeenderen te brengen, door zich als een tweeden Messias, nog boven den Christus uitgaande, op de volkeren te werpen. En zeker als er nogmaals een Christus komen kon, den Christus van Bethlehem nog in heerlijkheid overtreffende, zou het middel tot stuiting van het zedelijk bederf gegeven zijn; en metterdaad zag reeds meer dan één uit, of niet een heerlijke Centraalgeest komende was, die opnieuw de zielskracht van zijn hartebloed in het hart der volken druppelen kon. Doch wat zult gij bij zoo ijdelen droom u ophouden? Boven den Christus gaat niets uit, en al wat ons te wachten staat is niet dat er een tweede Messias, maar dat diezelfde Christus van Golgotha nogmaals kome, doch dan met de wanne in zijn hand; ten oordeel; niet om aan het verzondigd leven een nieuwe evolutie, maar om dat leven tot zijn eindpaal te brengen, en plechtiglijk de historie der wereld te besluiten. Van tweeën één dus, óf die parousie is werkelijk naderende, en dan is wat de menschheid thans doorworstelt haar doodstrijd, óf wel er komt nog weeropleving, doch dan moet het door datzelfde oude en toch eeuwig-jonge Evangelie zijn, dat èn voor nu achttien eeuwen èn in de zestiende eeuw, toen de crisis op het hoogst liep, het bedreigde leven van ons geslacht heeft gered. Een stelling, 172 wier zekerheid voor wie belijdt van zelf in zijn geloof vastligt, maar die ook tegenover wie den Christus verwerpt, vaststaat door het feit der historie, dat slechts tweemaal de proef is geleverd van een macht, die ons geslacht tot nieuw leven verwekte, en dat die vuurproef beide malen bestaan is door het Evangelie en het Evangelie alleen.

Now the serious question with which we are confronted is whether we can expect that by natural evolution a higher phase of social life will develop out of the present spiritual decline. The answer history supplies to this question is far from encouraging. In India, in Babylon, in Egypt, in Persia, in China and elsewhere, like periods of vigorous growth have been succeeded by times of spiritual decadence; and yet in not one of these lands has the downward course finally resolved itself in the movement towards higher things. All these nations to this day have continued in their spiritual stagnation. In the Roman empire alone has the dark night of boundless demoralisation been broken by the dawn of a higher life. But this light did not arise through evolution ; it shone from the cross of Calvary. The Christ of God had appeared and by his gospel alone was the world of that time saved from certain destruction. And again, when towards the close of the middle ages Europe was threatened with social bankruptcy, a second resurrection from the dead and a manifestation of new vital power were witnessed, now among the peoples of the Reformation, but this time also not by way of evolution, but again through the same gospel for which the hearts were thirsting and whose truth was freely proclaimed as never before. What antecedents then does history furnish to lead us to expect in the present instance an evolution of life from death, whilst the symptoms of decomposition already suggest the bitterness of the grave? Mohammed, it is true, in the seventh century succeeded in creating a stir among the dead bones throughout the entire 5 Levant by throwing himself upon the nations as a second Messiah, greater even than the Christ. And assuredly if the coming of another Christ, surpassing in glory the Christ of Bethlehem, were possible, then the cure for moral corruption were found. Hence some indeed have been anxiously looking for the coming of some glorious Universal Spirit, who might again instill his vitalizing power into the heart-blood of the nations. But why dwell longer on such idle fancies? Nothing can possibly surpass the God-given Christ, and what we are to look for, instead of a second Messiah, is the second coming of the Same Christ of Calvary, this time with his tan in his hand for judgment, not to open up for our sin-cursed life a new evolution, but to receive it at its goal and solemnly to conclude the history of the world. Either this second coming, therefore, is near at hand, and what we are witnessing are the death-throes of humanity : or a rejuvenation is still in store for us, but if so, that rejuvenation can come only through the old and yet ever new gospel which at the beginning of our era and again at the time of the Reformation has saved the threatened life of our race. For every believer this is a matter of absolute and immediate certainty by reason of his faith, but even for the unbeliever it admits of historical verification, inasmuch as twice only has trial been made of a power that could infuse new vital vigor into the race, and both times Christianity and Christianity alone has proven equal to the task.

Now the serious question with which we are confronted is whether we can expect that by natural evolution a higher phase of social life will develop out of the present spiritual decline. The answer history supplies to this question is far from encouraging. In India, in Babylon, in Egypt, in Persia, in China and elsewhere, like periods of vigorous growth the have been succeeded by times of spiritual decadence; and yet in not one of these lands has the downward course finally resolved itself in a movement towards higher things. All these nations to this day have persevered in their spiritual stagnation in the Roman empire alone has the dark night of boundless demoralization been broken by the dawn of a higher life. But this light did not arise through evolution; it shone from the Cross of Calvary. The Christ of God appeared, and by His Gospel alone was the society of that time saved from certain destruction. And again. when towards the close of the middle ages Europe was threatened with social bankruptcy, a second resurrection from the dead and 236 a manifestation of new vital power were witnessed, now among the peoples of the Reformation, but this time also not by way of evolution, but again through the same Gospel for which the hearts were thirsting, and whose truth was freely proclaimed as never before. What antecedents, then, does history furnish to lead us to expect in the present instance an evolution of life from death, whilst the symptoms of decomposition already suggest the bitterness of the grave? Mohammed, it is true, in the seventh century succeeded in creating a stir among the dead bones throughout the entire Levant by throwing himself upon the nations as a second Messiah, greater even than the Christ. And assuredly if the coming of another Christ, surpassing in glory the Christ of Bethlehem, were possible, then the cure for moral corruption were found. Hence some, indeed, have been anxiously looking for the coming of some glorious “Universal Spirit”, who might again instill his vitalizing power into the heart-blood of the nations. But why dwell longer on such idle fancies? Nothing can possibly surpass the God-given Christ, and what we are to look for, instead of a second Messiah, is the second coming of the same Christ of Calvary, this time with His fan in His hand for judgment, not to open up for our sin-cursed life a new evolution, but to receive at its goal and solemnly to conclude the history of the world, Either this second coming, therefore, is near at hand, and what we are witnessing are the death-throes of humanity; or a rejuvenation is still in store for us; but if so, that rejuvenation can come only through the old and yet ever new Gospel 237 which at the beginning of our era, and again at the time of the Reformation, has saved the threatened life of our race.

Então, a questão séria com a qual somos confrontados é: se podemos esperar que, pela evolução natural, uma fase mais elevada de vida social se desenvolverá do declínio espiritual atual. A resposta que a História fornece para esta questão está longe de ser animadora. Na Índia, na Babilônia, no Egito, na Pérsia, na China e em qualquer outra parte, períodos semelhantes de desenvolvimento foram seguidos por tempos de decadência espiritual; e até agora em nenhuma destas terras o curso decadente, finalmente, transformou-se num movimento para coisas mais elevadas. Todas estas nações têm perseverado em sua estagnação espiritual até ao dia de hoje.

Somente no Império Romano a escuridão da noite da desmoralização ilimitada foi quebrada pela alvorada de uma vida mais elevada. Mas esta luz não surgiu por meio da evolução; ela brilhou da Cruz do Calvário. O Cristo de Deus revelou-se, e a sociedade daquele tempo foi salva da destruição certa somente por meio de seu Evangelho.

Novamente, quando no final da Idade Média a Europa estava ameaçada com a falência social, uma segunda ressurreição da morte e uma manifestação de novo poder vital foram testemunhados, agora entre os povos da Reforma, mas esta vez também não foi por meio da evolução, mas novamente através do mesmo Evangelho pelo qual os corações estavam anelando e cujas verdades foram livremente proclamadas como nunca antes. Que antecedentes, então, a História fornece para levar-nos a esperar que uma evolução da vida a partir da morte na presente ocasião, enquanto que os sintomas de decomposição já sugerem o amargor da sepultura?

É verdade que Maomé, no sétimo século, foi bem-sucedido em causar um reboliço entre os ossos mortos através de todo o Oriente, lançando-se sobre as nações como um segundo Messias, até mesmo maior do que Cristo. E se fosse possível a vinda de um outro Cristo, excedendo em glória o Cristo de Belém, então certamente estaria encontrada a cura para a corrupção moral. Por isso alguns, de fato, têm esperado ansiosamente a vinda de algum “Espírito Universal” glorioso, que possa novamente instilar seu poder vitalizante na corrente sanguínea das nações. Mas por que demorar-se por mais tempo em tais fantasias? Possivelmente, nada pode exceder o Cristo dado por Deus, e o que devemos esperar em vez de um segundo Messias é a segunda vinda do mesmo Cristo do Calvário, desta vez com o cetro em sua mão para julgamento, não para dar início a uma nova evolução para nossa vida amaldiçoada pelo pecado, mas para alcançar seu objetivo e solenemente concluir a história do mundo.

Portanto, quer esta segunda vinda esteja perto, e o que estamos testemunhando sejam as agonias de morte da humanidade; quer um rejuvenescimento ainda esteja reservado para nós; mas neste caso, este rejuvenescimento somente pode vir através do velho e todavia sempre novo Evangelho que, no começo de nossa era, e novamente na época da Reforma, salvou a vida ameaçada de nossa raça.

Но и это не все. Мы должны ответить на серьезный вопрос: можно ли ожидать, что путем естественной эволюции из духовного упадка возникнет более высокая стадия общественной жизни? Ответ истории далеко не утешителен. В Индии, в Вавилоне, в Египте, в Персии, в Китае бурный рост сменялся духовным упадком; но ни в одной из этих стран движение вниз не обращалось в движение к высшему. Все эти народы пребывают в духовном застое, и лишь в Римской империи темную ночь прервала заря более высокой жизни. Но этот свет возник не путем эволюции; он воссиял с креста Голгофы. Явился Христос, и только Его Евангелие спасло от полного разрушения общество той поры. Когда же к концу средних веков Европе угрожало социальное банкротство, снова воскресли из мертвых, явив новые силы, народы Реформации. Но и тогда их спасла не эволюция, их спасло Евангелие, которого жаждали сердца, и чья истина провозглашалась столь свободно, как никогда прежде. Что же предлагает нам история такого, что могло бы поддержать наши ожидания? Как возникнет жизнь из смерти, если все симптомы говорят о могильной скорби? Правда, Мухаммаду в VII веке удалось оживить мертвые кости, когда он представил себя вторым Мессией, даже более великим, чем Христос. Если бы было возможным пришествие Помазанника, превосходящего славой нашего Христа, мир исцелился бы от нравственного недуга. Поэтому некоторые так ожидали какого-то «Универсального Духа», который снова влил бы жизненную силу в душу народов. Но к чему задерживаться на таких фантазиях? Никто не может превзойти Богом данного Христа; и мы должны ожидать не другого Мессию, а Того Самого Христа Голгофы, не для того, чтобы открыть новый путь эволюции нашего падшего мира, а чтобы пожать плоды и во славе завершить историю мира. Близко ли это второе пришествие, стоит ли оно у порога, переживаем ли мы предсмертную агонию человечества или нас еще ожидает обновление? Как бы то ни было, прийти такое обновление может только через древнее и вечно новое Евангелие, которое и в начале нашей эры, и во времена Реформации спасло наш погибающий род.

Edoch, en dat is het verontrustende bij den doodelijken kanker die ook thans ons geslacht weer heeft aangetast, voor het medicijn dat redden zal, moet ontvankelijkheid in den lijder worden gevonden, en die ontvankelijkheid voor het Evangelie bestond metterdaad in de Romeinsch-Grieksche wereld; de harten ontsloten zich. En sterker nog sprak die ontvankelijkheid in de eeuw der Reformatie; breede volksklassen riepen er om. Er was ook toen, beide malen, bloedarmoede en ten deele zelfs bloedvergiftiging, maar er was geen walging van het eenig proefhoudend tegengif. Wat daarentegen ónze “Decadenz” zoo gevaarlijk van die twee vroegere perioden van inzinking onderscheidt, is juist dat thans bij de massa die ontvankelijkheid voor het Evangelie steeds minder, die walging tegen het Evangelie steeds sterker wordt. Men haalt de schouders over u op als ge nog voor den Christus om aanbidding durft vragen. “Voor kinderen en oude vrouwen, maar voor ons mannen niet!” geeft men u sarcastisch ten antwoord, en in toenemende mate voelt de toongevende klasse zich in steeds breeder kring aan de Christelijke Religie ontwassen. Hoe nu zijn we in dit moeras gekomen? Een vraag daarom van gewicht, omdat juiste diagnose onmisbaar is voor doeltreffende medicatie. En dan is de oorzaak van het kwaad in niets anders aan te wijzen dan in de geestelijke verbastering aan het eind der vorige eeuw. Dat de kerken, ook die der Reformatie, hieraan schuld hadden, ontken ik niet. Vermoeid van de reformatorische worsteling, waren ze ingeslapen, hadden blad en bloesem aan haar takken laten verdorren, en te eenen male vergeten dat ze een roeping ook voor de menschheid, een roeping voor heel ons menschelijk leven hadden. Doch hierop ga ik niet dieper in, en constateer alleen dat op het laatst der vorige eeuw de algemeene stemming der geesten plat, gelijkvloersch, in haar hart onedel en gemeen was geworden. De met graagte verslonden litteratuur dier dagen is er het bewijs voor. 173 Bij reactie daartegen is toen van de deïstische en atheïstische wijsgeeren, eerst in Engeland, maar daarna vooral in Frankrijk bij monde der Encyclopaedisten, de voorslag uitgegaan, om heel ons leven op een andere basis te zetten, de bestaande orde van zaken onderstboven te keeren, en een nieuwe wereld in te richten op de onderstelling van den nog onbedorven natuurmensch. Die gedachte was heroïsch, ze vond weerklank, ze deed edele snaren in het hart trillen, en in de groote Revolutie van 1789 te Parijs begon ze zich te verwerkelijken. Nu moet ge in deze machtige Revolutie, in deze omwenteling niet enkel van de staatsrechtelijke toestanden, maar veel meer nog van de gezindheden, denkbeelden en levensusantiën, tweeërlei element scherp onderscheiden. Van den éénen kant toch bootste ze het Calvinisme na, maar van den anderen kant ging ze principieel tegen het Calvinisme in. Ze brak, vergeet dit niet, uit in een Roomsch land, dat eerst door den Bartholomeüsnacht en straks door de herroeping van het Edict van Nantes, het Calvinistisch element der Hugenoten had uitgemoord en uitgeworpen. Welnu, in Frankrijk en in de overige Roomsche landen was, na de gewelddadige onderdrukking der Protestanten, het aloude despotisme opnieuw tot macht gekomen, en al de vrucht der Reformatie ging voor deze volkeren teloor. Dit prikkelde en drong toen, om, bij wijze van Zerrbild van het Calvinisme, in deze Roomsche landen de vrijheid door uiterlijk geweld af te dwingen, en een valsch-democratischen staat van zaken te vestigen, die den terugkeer van het despotisme afsneed. Zoo streefde de Fransche Revolutie, maar nu door geweld tegenover geweld, en door gruwel tegenover gruwel te stellen, naar soortgelijke vrijheid als het Calvinisme, op grond van geestelijke actie, voor de volken had uitgeroepen; en in zooverre voltrok ze een oordeel Gods, waarvan we in meer dan één opzicht de uitkomst zegenen kunnen. De schim van De Coligny werd gewroken in de September-moorden van Mazas. Maar dit is slechts de ééne kant der medaille, en de keerzij vertoont u een gansch ander streven, dat lijnrecht tegen de vrijheidsgedachte van het Calvinisme inging. Had het Calvinisme door zijn diepen levensernst de sociaal-ethische banden van het maatschappelijk leven aangetrokken en geheiligd, de Fransche Revolutie ontknoopte die banden 174 en maakte ze los; los van de kerk niet alleen, maar ook los van Gods ordinantiën, los van God zelf. De mensch, en elk mensch, zou voortaan krachtens zijn eigen wil en zijn eigen goedvinden zijn eigen heer en meester zijn. De trein des levens zou ook nu voortsnellen, maar zonder langer aan de rails van de Goddelijke spoorlijn gebonden te zijn; en moest hij zich dan niet stuk rijden en inwerken in den grond? Of als ge dan nu aan het tegenwoordige Frankrijk vraagt, wat vrucht na een bange eeuw van vrijer ontwikkeling dat gronddenkbeeld der Fransche Revolutie voor de Fransche natie gedragen heeft, is er dan één volk, uit welks boezem luider dan uit datzelfde Frankrijk de bittere weeklacht opgaat over nationale inzinking en nationale demoraliseering? Verdeemoedigd door den vijand van over den Rijn, inwendig door partijwoede verscheurd, onteerd door het Panama-kabaal, geschandvlekt door haar pronographie, oeconomisch achteruitgaande, in zijn bevolking tot stilstand gekomen, ja dalend, is Frankrijk, gelijk Garnier, de medische specialist ten deze, het uitdrukt, door egoïsme tot ontadeling van het huwelijk, door wellust tot verwoesting van het gezinsleven verlokt, en vertoont thans in breede kringen het walgelijk schouwspel van mannen en van vrouwen, die in den valschen en onnatuurlijken prikkel van tegennatuurlijke geslachtszonde, Lesbos’ zonde niet het minst, bevrediging zoeken voor hun valsch geprikkelden hartstocht. o, Ik weet het, er zijn nog duizenden en duizenden familiën ook in Frankrijk, die eerbaar leven en zich doodergeren aan dit zedelijk verval van hun vaderland, maar dat zijn dan ook kringen, waarin men aan de blague der Fransche Revolutie weerstand bood, en omgekeerd zijn het juist die schier gebestialiseerde kringen, waarin het Voltairianisme met een veni, vidi, viciheeft getriomfeerd.

The most alarming feature, however, of the present situation is the lamentable absence of that receptivity in our diseased organism, which is indispensable to the effecting of a cure. In theGraeco-Roman world such receptivity did exist ; the hearts opened spontaneously to receive the truth. To an even stronger degree this receptivity existed in the age of the Reformation when large masses cried for the gospel. Then as now the body suffered from anaemia, and blood-poisoning even had set in, but there was no aversion to the only effectual antidote. Now it is precisely this that distinguishes our modern 6 decadence from the preceding ones, that with the masses the receptivity for the gospel is on the decrease, whilst with the higher classes the positive aversion to it is on the increase. The invitation to how the knee before Christ, as God, is met with a shrug of the shoulders, if not with the sarcastic rejoinder: "Fit for children and old women, not for us men!" The leading classes of society consider themselves in ever increasing measure as having outgrown Christianity.

Therefore, first of all. the question must be answered wind has brought us to this pass, a question deriving its paramount importance from the fact that only a correct diagnosis can lead to effective medication. Now, historically, the cause of the evil is found in nothing else than in the spiritual degeneration which marked the close of the preceding century. The responsibility for this degeneration undoubtedly rests in part with the Christian churches themselves, not excepting those of the Reformation. Worn out by the struggle for reform, these last churches had fallen asleep, had allowed leaf and Mower to wither on their branches, and had apparently become forgetful of their duties in reference to humanity at large and the whole sphere of human life. It is not necessary to enter upon this more fully. It may be taken for granted that towards the end of that century the general tone of life had become vapid and common-place, ignoble and base at heart. The eagerly devoured literature of the period furnishes the proof. By way of reaction against this, the proposal was then made by deistic and atheistic philosophers, first in England, but afterwards chiefly in France on the part of the Encyclopaedists, to place the whole of life on a new basis, turn upside dow T n the existing order of affairs, and arrange a new world on the assumption that human nature continues in its uncorrupted state. This conception was an heroic one and awakened response : it struck the noblest chords of the human heart. In the great revolution 7 of 17S9 it was first put into execution. Xow in this mighty revolution, in this upheaval not only of political conditions, but even more of convictions, ideas, and usages of life, two elements should be sharply distinguished. In one respect it was an imitation of Calvinism, whilst in another respect it was in direct opposition to its principles. The great revolution, it should not be forgotten, broke out in a Roman-Catholic country, where first in the night of St. Bartholomew and subsequently by the revocation of the edict of Nantes, the Huguenots had been slaughtered and hanished. After this violent suppression of Protestantism in France and other Roman-Catholic countries the ancient despotism had regained its ascendency, and to these nations all the fruits of the Reformation had been lost. This, by way of caricature of Calvinism, invited and compelled the attempt to strike for freedom by external violence and to establish a pseudodemocratic state of affairs, which was to preclude for ever a return to despotism. Thus the French revolution, by meeting violence with violence, crime with crime, strove after the same social liberty which Calvinism had proclaimed among the nations but which had been attempted by Calvinism in the course of a purely spiritual movement By this the French revolution in a sense executed a judgment of God, the result of which affords, even to Calvinists, cause for rejoicing. The shades of De Coligny were aveuged in the September-murders of Mazas.

Bat this is only one side of the medal of the revolution. Its reverse discloses a purpose directly opposed to the sound Calvinistic idea of liberty. Calvinism by virtue of its profoundly serious conception of life had strengthened and consecrated the social and ethical ties ; the French revolution loosened and entirely unfastened them, detaching life not merely from the Church but also from God's ordinances, even from God Himself. Man as such, each individual henceforth, was to be his own lord and master, guided by his own free will and good pleasure. The train 8 of life was to rush forward as heretofore but no longer bound to follow the track of the divine commandments. What else could result than wreckage and ruin ? Enquire of the France of to-day what fruit the fundamental idea other grand revolution has yielded to the nation after its first century of free sway so rich in horrors, and the answer comes in a most pitiful tale of national decadence and social demoralisation.

Humbled by the enemy from beyond the Rhine, internally rent by partisan fury, dishonored by the Panama cabal, disgraced by its pornography, the victim of oeconomic retrogression, stationary, nay, even decreasing in population, France, as has been well said by Gamier, a medical authority on the subject, France has been led by egotism to degrade marriage, by lust to destroy family-life, and presents to-day, in wide circles, the disgusting spectacle of men and women lost in unnatural sexual sin. I am aware that there are still thousands upon thousands of families in France living without reproach, who dearly grieve at the moral ruin of their country, but then these are the very circles which have resisted the false pretences of the Revolution; and, on the other hand, the almost bestialized circles are those that have succumbed to the first onset of Voltairianism.

The most alarming feature, however, of the present situation is the lamentable absence of that receptivity in our diseased organism, which is indispensable to the effecting of a cure. In the Greco-Roman world such receptivity did exist; the hearts opened spontaneously to receive the truth. To an even stronger degree this receptivity existed in the age of the Reformation, when large masses cried for the gospel. Then, as now, the body suffered from anemia, and blood-poisoning even had set in, but there was no aversion to the only effectual antidote. Now it is precisely this that distinguishes our modern decadence from the two preceding ones, that with the masses the receptivity for the Gospel is on the decrease, whilst with the scientists the positive aversion to it is on the increase. The invitation to bow the knee before Christ, as God, is met so often with a shrug of the shoulders, if not with the sarcastic rejoinder: “Fit for children and old women, not for us men!” The modern philosophy, which gains the day, considers itself in ever-increasing measure as having outgrown Christianity.

Therefore, first of all, the question must be answered what has brought us to this pass, a question deriving its paramount importance from the fact that only a correct diagnosis can lead to effective treatment. Now, historically, the cause of the evil is found in nothing else than in the spiritual degeneration which marked 238 the close of the preceding century. The responsibility for this degeneration undoubtedly rests in part with the Christian churches themselves, not excepting those of the Reformation. Worn out by their struggle with Rome, these last churches had fallen asleep, had allowed leaf and flower to wither on their branches, and had apparently become forgetful of their duties in reference to humanity at large, and the whole sphere of human life. It is not necessary to enter upon this more fully. It may be taken for granted that towards the end of that century the general tone of life had become vapid and common-place, ignoble and base at heart. The eagerly devoured literature of that period furnishes the proof. By way of reaction against this, the proposal was then made by deistic and atheistic philosophers, first in England, but afterwards chiefly in France on the part of the Encyclopedists, to place the whole of life on a new basis, turn upside down the existing order of affairs, and arrange a new world on the assumption that human nature continues in its uncorrupted state. This conception was a heroic one, and awakened response; it struck some of the noblest chords of the human heart. But in the great Revolution of 1789 it was put into execution in its most dangerous form for in this mighty revolution, in this upheaval not only of political conditions, but even more of convictions, ideas, and usages of life, two elements should be sharply distinguished. In one respect it was an imitation of Calvinism, whilst in another respect it was in direct opposition to its principles. The great Revolution, it should not be forgotten, broke out in a 239 Roman Catholic country, where first in the night of St. Bartholomew, and subsequently by the revocation of the edict of Nantes, the Huguenots had been slaughtered and banished. After this violent suppression of Protestantism in France, and other Roman Catholic countries, the ancient despotism had regained its ascendency, and to these nations all the fruits of the Reformation had been lost. This, by way of caricature of Calvinism, invited and compelled the attempt to strike for freedom by external violence, and to establish a pseudo-democratic state of affairs, which was to preclude for ever a return to despotism. Thus the French Revolution, by meeting violence with violence, crime with crime, strove after the same social liberty which Calvinism had proclaimed among the nations, but which had been attempted by Calvinism in the course of a purely spiritual movement. By this the French Revolution in a sense executed a judgment of God, the result of which affords, even to Calvinists, cause for rejoicing. The shades of De Coligny were avenged in the September murders of Mazas.

But this is only one side of the medal. Its reverse discloses a purpose directly opposed to the sound Calvinistic idea of liberty. Calvinism, by virtue of its profoundly serious conception of life, had strengthened and consecrated the social and ethical ties; the French Revolution loosened and entirely unfastened them, detaching life not merely from the Church, but also from God’s ordinances, even from God Himself. Man as such, each individual henceforth, was to be his own lord and master, guided by his own free will and good pleasure. The train 240 of life was to rush forward even more rapidly than heretofore, but no longer bound to follow the track of the divine commandments. What else could result than wreckage and ruin? Enquire of the France of today what fruit the fundamental idea of her grand Revolution has yielded to the nation after its first century of free sway so rich in horrors, and the answer comes in a most pitiful tale of national decadence and social demoralization.

Humbled by the enemy from beyond the Rhine, internally rent by partisan fury, dishonored by the Panama cabal, and more still by the Dreyfus case, disgraced by its pornography, the victim of oeconomic retrogression, stationary, nay, even decreasing in population, France, as has been well said by Dr. Garnier, a medical authority on the subject, has been led by egotism to degrade marriage, by lust to destroy family-life and presents to-day, in wide circles, the disgusting spectacle of men and women lost in unnatural sexual sin ¹⁾. I am aware that there are still thousands upon thousands of families in France living without 241reproach, who dearly grieve at the moral ruin of their country, but then these are the very circles which have resisted the false pretenses of the Revolution; and, on the other hand, the almost bestialized circles are those that have succumbed to the first onset of Voltairianism.

Contudo, a característica mais alarmante da situação atual é a lamentável ausência desta receptividade em nosso organismo doentio, a qual é indispensável para a realização da cura. No mundo greco-romano existiu esta receptividade; os corações abriram-se espontaneamente para receber a verdade. Esta receptividade existiu na época da Reforma em um grau ainda mais forte, quando grandes massas clamavam pelo evangelho. Naquela época, como agora, o corpo sofria de anemia, e a toxemia102 igualmente tinha começado, porém não havia aversão ao único antídoto eficaz.

É precisamente isto que agora distingue nossa decadência moderna das duas precedentes, que a receptividade dos povos ao Evangelho está em decréscimo, enquanto que a aversão positiva dos cientistas a ele está em crescimento. O convite para dobrar os joelhos diante de Cristo como Deus, muitas vezes é respondido com um meneio dos ombros, se não com a resposta sarcástica: “Adequado para crianças e mulheres velhas, não para nós homens!” A Filosofia moderna, que é bem-sucedida, considera-se numa medida sempre crescente como tendo superado o Cristianismo.

Portanto, antes de mais nada, a questão que deve ser respondida é: o que nos conduziu a esta situação. Uma questão que deriva sua suprema importância do fato de que somente um diagnóstico correto pode levar a um tratamento eficaz. Ora, historicamente, a causa desta situação é encontrada em nada mais do que na degeneração espiritual que marcou o final do século passado. A responsabilidade por esta degeneração repousa, indubitavelmente, em parte com as próprias Igrejas Cristãs, não excluindo as da Reforma. Exaustas por sua luta contra Roma, estas últimas caíram adormecidas, permitiram que as folhas e as flores murchassem em seus ramos e aparentemente tornaram-se negligentes quanto a seus deveres em relação a humanidade e a toda esfera da vida humana. Não é necessário entrar nisto mais detalhadamente. Pode ser admitido que, com respeito ao fim daquele século, o tom geral da vida se tornara insípido e ordinário, desprezível e profundamente vil. A ansiosamente devorada literatura daquele período fornece a prova.

Como reação contra isto, foi então feita a proposta pelos filósofos deístas e ateístas, primeiro na Inglaterra mas depois, principalmente na França, por parte dos Enciclopedistas, para colocar toda a vida sobre uma nova base, virar de cabeça para baixo a ordem existente das coisas, e organizar um novo mundo sobre a suposição de que a natureza humana continua em seu estado não corrompido. Esta concepção foi heróica e provocou uma reação; ela tocou algumas das cordas mais nobres do coração humano. Mas na grande Revolução de 1789 ela foi posta em prática em sua forma mais perigosa; pois nesta vigorosa revolução, nesta sublevação não somente das condições políticas mas ainda mais das convicções, conceitos e costumes da vida, dois elementos deveriam ser claramente distinguidos.

Em um aspecto ela foi uma imitação do Calvinismo, enquanto que em outro, estava em direta oposição aos seus princípios. A grande Revolução, não deveria ser esquecida, nasceu num país Católico Romano onde, primeiro na noite de São Bartolomeu e subseqüentemente pela revogação do Edito de Nantes, os Hugenotes foram massacrados e banidos. Após esta violenta repressão do Protestantismo na França e em outros países Católicos romanos, o antigo despotismo recobrou sua ascendência, e estas nações perderam todos os frutos da Reforma.

Esta Revolução, como caricatura do Calvinismo, convidou e constrangeu para a tentativa de atingir a liberdade pela violência externa, e para estabelecer um estado pseudodemocrático de coisas, que deveria impedir para sempre o retorno do despotismo. Assim, a Revolução Francesa, respondendo violência com violência, crime com crime, lutou pela mesma liberdade social que o Calvinismo tinha proclamado entre as nações, mas que foi tentada por ele por meio de um movimento puramente espiritual. Por isso, a Revolução Francesa, num certo sentido, executou um julgamento de Deus, um resultado que proporciona motivo de regozijo até mesmo para os calvinistas. As trevas de De Coligny foram vingadas nos homicídios de Mazas em Setembro.

Mas este é apenas um lado da moeda. Seu reverso mostra um propósito diretamente oposto ao sadio conceito calvinista de liberdade. O Calvinismo, em virtude de sua concepção profundamente séria da vida, fortaleceu e consagrou os laços sociais e éticos; a Revolução Francesa os alargou e soltou completamente, separando a vida não simplesmente da Igreja, mas igualmente das ordenanças de Deus, até mesmo do próprio Deus. O homem como tal, cada indivíduo daqui por diante, deveria ser seu próprio senhor e mestre, guiado por seu próprio livre arbítrio e bel-prazer. O trem da vida deveria correr ainda mais rapidamente do que até agora, mas não mais obrigado a seguir os trilhos dos mandamentos divinos. O que mais poderia resultar senão destruição e ruína? Perguntem sobre a França de hoje, que fruto o conceito fundamental de sua grande Revolução produziu para a nação após seu primeiro século de livre influência tão rica em horrores. E a resposta vem numa deplorável história de decadência nacional e desmoralização social.

Humilhada pelo inimigo dalém do Reno, internamente rasgada pela fúria da guerrilha, desonrada pela conspiração no Panamá e mais ainda pelo caso Dreyfus, desgraçada por sua pornografia, vítima da regressão econômica, estacionária, e não somente isso, até mesmo diminuindo em população. Como acertadamente foi dito pelo Dr. Garnier, uma autoridade médica no assunto, a França tem sido levada a degradar o casamento pelo egotismo103, a destruir a vida familiar pela luxúria e apresenta hoje, em amplos círculos, o espetáculo repugnante de homens e mulheres perdidos em pecado sexual anormal.

Estou ciente de que ainda existem na França milhares e milhares de famílias vivendo sem reprovação, que amorosamente se entristecem pela ruína moral de seu país, entretanto há muitos círculos que têm resistido a falsa pretensão da Revolução; e, por outro lado, os círculos quase bestializados são aqueles que têm sucumbido ao primeiro assalto do Voltarianismo.

Однако тревожнее всего то, что наш немощный организм почти лишился восприимчивости, без которой нет исцеления. В греко-римском мире такая восприимчивость существовала, сердца открывались истине. Еще в большей степени существовала она в век Реформации, когда множество людей томилось по Евангелию. Тогда, как и теперь, они страдали анемией, началось даже заражение крови, но не было отвращения к единственно действенному противоядию. Современный упадок отличает именно то, что люди все меньше принимают Евангелие, а ученые его просто отвергают. На приглашение склонить колени перед Христом как Богом очень часто пожимают плечами или саркастически отвечают: «Это годится для детей и старух, а не для нас, мужчин!» Современной философии, которая занимает лидирующее положение, представляется, что она переросла христианство.

Исходя из сказанного, прежде всего следует ответить на вопрос, что нас к этому привело. Вопрос очень важен, ибо для эффективного лечения нужен правильный диагноз. Если подойти исторически, причина зла — ни в чем ином, как в духовном вырождении, которое знаменует окончание предыдущего века. Ответственность за это вырождение лежит отчасти на самих христианских церквах, не исключая и церкви Реформации. Истощенные борьбой с Римом, эти церкви уснули, позволив листьям и цветам засохнуть на ветвях и, по-видимому, забыв о своем долге перед всем человечеством, и перед всей сферой человеческой жизни. Не стоит вдаваться в подробности; можно принять как данность, что к концу того столетия общий тон жизни стал пресным и посредственным, убогим и малодушным. Жадно поглощаемая словесность того времени является наглядным доказательством. Против этого восстали философы, атеисты и деисты — в Англии, энциклопедисты — во Франции, предложив поставить жизнь на новую основу, перевернуть все с ног на голову и построить новый мир, исходя из той посылки, что человеческая природа чиста и невинна. Эта героическая концепция затронула самые благородные струны человеческого сердца, но во время великой революции 1789 года она осуществилась в самой опасной форме, ибо в этом нагромождении политических обстоятельств, а еще больше — убеждений, идей, способов жизни, отчетливо различались два элемента. С одной стороны, она подражала кальвинизму, с другой — была прямо противоположна его принципам. Не следует забывать, что произошла она в католической стране, где сперва в Варфоломеевскую ночь, потом — отменив Нантский эдикт, гугенотов убивали и изгоняли. После насильственного подавления протестантизма во Франции и других католических странах древний деспотизм стал вновь поднимать голову, и для этих наций плоды Реформации были утеряны. Такая карикатура на кальвинизм спровоцировала попытку бороться за свободу насилием и установить мнимый демократический порядок, который навсегда исключил бы возвращение к деспотизму. Отвечая на насилие насилием, преступлением на преступления, Французская революция стремилась к социальной свободе, которую провозгласил кальвинизм, но он-то достигал ее посредством чисто духовного движения. Тем самым она в некотором смысле осуществила Божий суд, плоды которого дали даже кальвинистам повод для ликования. Тень Колиньи была отмщена сентябрьскими убийствами.

Но это — одна сторона медали. Обратная сторона являет нам цель, прямо противоположную здравой кальвинистской идее свободы. Кальвинизм со своей глубоко серьезной концепцией жизни укрепил и освятил общественные и этические связи; Французская революция ослабила и разорвала их, отрывая жизнь не только от Церкви, но и от Божиих установлений, даже от Самого Бога. Человек, как таковой, каждый индивидуум, должен был стать себе хозяином, руководствуясь своей волей и прихотью. Поезд жизни должен был устремиться вперед еще быстрее, но не по путям божественных заповедей. Что же могло произойти, кроме крушения? Спросите у сегодняшней Франции, какой плод принесла идея ее великой революции за столетие свободы, столь богатое всякими ужасами, и услышите самую жалкую историю о национальном и социальном упадке.

Униженная врагом из-за Рейна, разорванная изнутри, обесчещенная панамскими махинациями, а еще более — делом Дрейфуса, опозоренная засильем порнографии, сломленная экономическим упадком, почти переставшая рожать Франция, как хорошо сказал доктор Гарнье, очень крупный медик, доведена эгоизмом до вырождения брака, похотью — до уничтожения семьи, и, в сущности, являет отвратительное зрелище противоестественного греха. Да, конечно, во Франции есть тысячи семей, которые живут безупречно и ежедневно скорбят о падении их страны; но именно они и сопротивлялись ложным притязаниям революции. А вот утратили облик человеческий те, кто покорился первому же натиску вольтерьянства.

Uit Frankrijk is die geest van ontreddering, die hartstocht der wilde emancipatie, toen, vooral door schandelijk obscoene litteratuur onder de overige volkeren uitgegaan en stak ook hun leven aan. Maar ziende tot welken gruwel men in Frankrijk gekomen was, hebben edeler geesten toen, met name in Duitschland, de stoute poging gewaagd, om wel de verlokkelijke en verleidelijke gedachte dier „emancipatie van God en zijn ordinantiën” vast te houden, maar, kon het, ze te realiseeren in edeler zin. Philosofen van de 175 eerste orde hebben te dien einde in breeden heirstoet, elk voor zich, een kosmologie uitgedacht, en, zonder den band aan Christus en zijn Woord weer aan te binden, een eigen vastheid aan de sociale en ethische verhoudingen pogen te hergeven, hetzij door ze te baseeren op natuurnoodwendigheid, hetzij door ze vast te weven in het spinsel hunner eigene gedachten. Een waagstuk dat metterdaad een oogenblik daardoor gelukt scheen, dat ze in steê van atheïstisch God uit hun stelsel uit te bannen, heil in het Pantheïsme zochten, en zoo zich den weg ontsloten, om niet gelijk de Franschen in den natuurstaat, maar in het historisch proces, en niet in den atomistischen wil der enkelen, maar in den wil van het geheel, in de Gesamtwille die zich op een onbewust Endzweck richtte, den grondslag te vinden voor hun sociaal gebouw. En meer dan een halve eeuw lang gaf dit feitelijk vastheid aan het leven, niet omdat die vastheid in deze stelsels lag, maar omdat de traditioneele rechtsorde en een krachtig staatsbestuur, den standmuur van het gebouw, die anders terstond zou zijn ingevallen, traditioneel en zijdelings schraagde. Maar toch kon dit het feit niet wegnemen, dat ook in Duitschland de zedelijke vraagstukken almeer problematisch werden, de zedelijke vastigheden almeer gingen inbuigen, geen ander recht dan de geldende wet als recht werd geëerd, en dat, waarin de Duitsche ontwikkeling ook van de Fransche afweek, men beiderzijds even beslist stond in zijn afkeer en veroordeeling van het overgeleverde Christendom. Von Nietzsche liet nu reeds door wat hij hoonend over den Christus schrijven dorst, het Ecrasez l’infâme van Voltaire achter zich; en, vergeet het niet, Von Nietzsche is thans voor het jongere Duitschland de man, wiens werken men verslindt.

From France this spirit of dissolution, this passion ot wild emancipation has spread among the other nations especially through the medium of an infamously obscene literature, and infected their lives. Then nobler minds particularly in Germany, perceiving what depth of wickedness had been reached in France, made the bold attempt of realizing this enticing and reducing idea of "emancipation from God" in a higher form while yet retaining its essence. Philosophers of the first rank in a stately procession each for himself constructed a cosmology endeavoring to restore a firm foundation to social and ethical relations, either by putting them on the basis of natural law, or by giving 9 them an ideal substratum evolved from their own speculation. For a moment this attempt seemed to have a fair chance of success, for, instead of atheistically banishing God from their system, these philosophers sought refuge in Pantheism, and thus made it feasible to found the social structure, not as the French, on a state of nature or on the atomistic will of the individual, but on the processes of history and the collective will of the race, unconsciously tending towards the highest goal. And, indeed, for more than half a century this philosophy has imparted a certain stability to life : not that any real stability was inherent in the systems themselves, but because the established order of law and strong political institutions in Germany lent the indirect support of tradition to the walls of an edifice which otherwise would have immediately collapsed. Even so, however, it could not prevent that in Germany, also. moral principles became more and more problematic, moral foundations more and more insecure, no other right than that of actual law received recognition, and, however much German and French development might differ between themselves, both agreed in their aversion to, and rejection of, traditional Christianity. Voltaire's "Ecrasez finfdme" is already left far behind by Von Nietzsche's blasphemous utterances on the Christ, and Von is'ietzsche is the author whose works are being most eagerly devoured by the young modem Germany of our day. .

From France this spirit of dissolution, this passion of wild emancipation, has spread among the other nations, especially through the medium of an infamously obscene 242 literature, and infected their lives. Then nobler minds. particularly in Germany, perceiving what depth of wickedness had been reached in France, made the bold attempt of realizing this enticing and reducing idea of “emancipation from God” in a higher form while yet retaining its essence. Philosophers of the first rank, in a stately procession, each for himself constructed a cosmology endeavoring to restore a firm foundation 243 to social and ethical relations, either by putting them on the basis of natural law, or by giving them an ideal substratum evolved from their own speculation. For a moment this attempt seemed to have a fair chance of success: for, instead of atheistically banishing God from their system, these philosophers sought refuge in Pantheism, and thus made it feasible to found the social structure, not as the French, on a state of nature or on the atomistic will of the individual, but on the processes of history and the collective will of the race, unconsciously tending towards the highest goal. And, indeed, for more than half a century this philosophy has imparted a certain stability to life; not that any real stability was inherent in the system themselves, but because the established order of law and strong political institutions in Germany lent the indirect support of tradition to the walls of an edifice which otherwise would have immediately collapsed. Even so, however, it could not prevent that in Germany also, the moral principles became more and more problematic, moral foundations more and more insecure, no other right than that of actual law received recognition; and, however much German and French development might differ between themselves, both agreed in their aversion to, and rejection of, traditional Christianity. Voltaire’s “Ecrasez l’infâme” is already left far behind by Nietzsche’s blasphemous utterances on the Christ, and Nietzsche is the author whose works are being most eagerly devoured by the young modern Germany of our day.

A partir da França este espírito de dissolução, esta paixão de emancipação selvagem, se espalhou entre as outras nações, especialmente por meio de uma literatura infame e obscena, e infectou suas vidas. Então mentes mais nobres, particularmente na Alemanha, percebendo que profundidade de iniqüidade foi alcançada na França, fizeram a corajosa tentativa de conceber este sedutor e degradante conceito de “emancipação de Deus” numa forma mais elevada, embora ainda retendo sua essência. Filósofos de primeira classe, numa procissão pomposa, cada um construiu para si mesmo uma cosmologia, esforçando-se para restaurar um alicerce firme para as relações sociais e éticas, quer colocando-as sobre a base da lei natural, quer lhes dando um substrato ideal desenvolvido de suas próprias especulações.

Por um momento esta tentativa pareceu ter uma promissora chance de sucesso; pois, em vez de banir Deus ateisticamente de seus sistemas, esses filósofos procuraram refúgio no Panteísmo, e assim tornaram possível fundamentar a estrutura social, não como a Francesa sobre um estado natural ou sobre a vontade atomística do indivíduo, mas sobre o processo da História e a vontade coletiva da raça, inconscientemente inclinando-se para o objetivo mais elevado. E, de fato, por mais de meio século esta Filosofia tem conferido uma certa estabilidade a vida; não que alguma estabilidade real fosse inerente aos próprios sistemas, mas porque a ordem da lei estabelecida e as fortes instituições políticas na Alemanha emprestaram o suporte indireto da tradição para as paredes de um edifício que, de outro modo, teria desmoronado imediatamente.

Contudo, mesmo assim ela não poderia impedir que na Alemanha também, os princípios morais se tornassem mais e mais problemáticos, os alicerces morais mais e mais inseguros, nenhum outro direito senão aquele da lei natural recebia reconhecimento; e, por mais que o desenvolvimento alemão e francês possam diferir entre si, ambos concordam em sua aversão e rejeição ao Cristianismo tradicional. A “Ecrasez l’infâme” de Voltaire já é deixada para trás pelas expressões blasfemas sobre Cristo de Nietzsche, e este é o autor cujas obras estão sendo mais ansiosamente devoradas pelos jovens da moderna Alemanha de nossos dias.

Из Франции этот дух разрушения, эта тяга к дикой эмансипации, распространились среди других народов, особенно через бесславно распутную словесность, и заразили их жизнь. Тогда благородные умы, например — в Германии, осознали, какой глубины достигло зло во Франции, и попытались осуществить привлекательную и простую идею «освобождения от Бога» в более возвышенной форме, сохранив ее сущность. Величавая вереница философов, каждый из которых создавал свой вариант космологий, стремилась подвести под социальные и этические отношения либо твердый фундамент естественного права, либо основание из собственных умозаключений. На минуту-другую показалось, что эта попытка имеет шанс на успех, ибо эти философы все же не упраздняли Бога, но искали прибежища в пантеизме, давая возможность создать социальную структуру не на принципах естественного состояния и не на воле атомизированных индивидов как во Франции, а на историческом процессе и коллективной воле нации, бессознательно стремящейся к высшей цели. И действительно, более половины столетия эта философия вносила в жизнь определенную стабильность, не потому, что какая-то стабильность была ей присуща, а потому, что установившийся законный порядок и сильные политические институты в Германии косвенно посредством традиции поддержали здание, которое иначе сразу бы рухнуло. Однако и в Германии нравственные принципы становились все более сомнительными, а моральные основы — опасными, и никакое иное право, кроме действовавшего, не получало признания. Как бы сильно ни разнились пути Франции и Германии, и та, и другая согласно демонстрировали свою неприязнь к традиционному христианству и попросту его отвергали. Богохульства Ницше, книги которого с особенной жадностью поглощает немецкая молодежь, уже давно превзошли вольтеровское «Ecrasez l’infame» («Раздавите гадину»).

Aldus zijn we dan, in Europa voor het minst, gekomen tot wat men noemt het moderne leven, dat radicaal met het Europa der Christelijke traditie brak, en het scherpst zich teekent in het zoeken van ’s menschen oorsprong niet in het “geschapen zijn naar den beelde Gods”, maar in het geëvolveerd zijn uit den oerang-oetang of chimpanzee. Hierin toch schuilen de twee gronddenkbeelden, 1º. dat men zijn uitgangspunt niet in het ideëele en Goddelijke, maar in het stoffelijke en lage neemt; en 2º. dat men 176 de souvereiniteit Gods, die ons beheerschen zou, loochent, en zich laat afdrijven op den mystieken stroom van het eindeloos proces, een regressus in infinitum. En het is op den wortel van deze twee moedergedachten, dat nu tweeërlei leven bezig is zich te ontwikkelen: Eenerzijds een boeiend, rijk en hoog gespannen leven in den universitairen kring en onder enkele fijnere geesten; maar daarnaast, of liever ver daar beneden, een materialistisch, naar genot hunkerend volksleven, dat op zijn wijs een uitgangspunt in het stoffelijke zoekt, en op zijn cynische manier zich van alle vaste ordinantiën emancipeert. Het is vooral in onze steeds zich uitzettende groote steden, dat dit laatste streven zich ontwikkelt, en, het platteland overstemmend, den toon voor heel de publieke opinie aangeeft, in elk nieuw geslacht dat aanrijpt, te onverbloemder uitkomend voor zijn ongoddelijken aard. Op niets dan geld, op genot en op sociale macht is dit streven gericht, en op dat drieledig doel gaat het af, steeds minder kieskeurig in de middelen, die het aangrijpt. Zoo wordt de inspraak der consciëntie doffer, en matter de glans in datzelfde zielsoog, dat zich zelfs nog in 1789 zoo dwepend op het ideaal kon richten. De hoogere geestdrift, alleen nog aan de sintels van haar vroeger vuur herkenbaar, vlamt niet meer op. Is men het leven moede, wat zou beletten door zelfmoord er uit te gaan? De heilzame kracht der ruste dervend, overprikkelt en overspant men zich de hersenen, tot telkens meerdere gestichten zich voor onze krankzinnigen ontsluiten moeten. Of eigendom geen diefstal is, werd een steeds ernstiger ingedacht vraagstuk. Dat de liefde vrij en het huwelijk losser moet worden, houdt men almeer voor uitgemaakt, terwijl de strijd voor de monogamie overbodig werd, waar feitelijk polygamie en polyandrie in alle producten der realistische school wordt verheerlijkt. En zoo ook geen Religie meer, omdat ze somber maakt, maar kunst, veel kunst vooral, niet om het kunstideaal, maar omdat ze de zinnen streelt en bedwelmt. Zoo leeft men in den tijd en voor dit tijdelijke, en stopt de ooren toe als het klokgelui der eeuwigheid weerklinkt. Concreet, geconcentreerd, practisch, moet heel de levensopvatting zijn, en uit dit geheel gemoderniseerde burgerleven komt dan een sociaal en politiek leven op, waarin het parlementarisme is verzwakt, de roep naar een dictator steeds luider wordt vernomen, pauperisme 177 en kapitalisme als in twee slagorden tegenover elkander staan, en tot een prijs die de rijkste schatkist ruïneert, zich ter zee en te land van het hoofd tot de voeten wapenen, het ideaal van die machtige staten is geworden, wier honger naar machtsuitbreiding steeds sterker tot zelfs de existentie der zwakkere staten bedreigt. Gaandeweg wordt de tegenstelling tusschen de sterken en de zwakken dan ook de hoofdtegenstelling, die het leven beheerscht. Ze komt op uit het Darwinisme zelf, dat door zijn struggle for life juist in deze tegenstelling zijn principieel motief vindt. Von Nietzsche ging reeds zóó ver van over al het zwakke de fiolen zijner laatdunkendheid uit te gieten en alleen aan wie sterk is eere te geven. Het recht van den sterkste vond sinds Bismarcks optreden in de hooge politiek steeds gereeder ingang. De geleerden en virtuosen onzer dagen stellen steeds driester den eisch, dat de gemeene man voor hen bukken zal. En het eind is, dat opnieuw het gezonde democratische beginsel ter deure wordt uitgewezen, om straks plaats te maken, niet voor een nieuwe aristocratie van edeler herkomst of hooger bedoelen, maar voor de plompe, alles verbijsterende kratistocratie ¹⁾ van brutaliteit en geldmacht. Von Nietzsche is dan ook geen uitzondering, hij is veeleer de heraut der toekomst voor dit moderne leven, en waar de Christus juist over het zwakke zich in Goddelijk mededoogen ontfermde, neemt dit moderne leven ook hierin vlak tegenover den Christus positie. Het zwakke moet door het sterke verslonden worden. Zoo was het proces der selectie, waaruit we zelf zijn opgekomen, en zoo moet dat zelfde proces ook ónder ons en ná ons worden doorgezet.

After this manner then, we in Europe at least, have arrived at what is called modern life, involving a radical breach with the Christian traditions of the Europe of the past. The spirit of this modern life is most clearly marked by the fact that it seeks the origin of man not in creation after the image of God but in evolution from the orang-outang or chimpanzee. Two fundamental ideas are clearly implied in this: 1. that the point of departure is no longer the ideal or the divine but the material and the low; 2. that the sovereignty of God, which ought to be supreme, is 10 denied, and man yields himself to the mystical current of an endless process, a regressus and processus in infinitum. Out of the root of these two fertile ideas a double type of life is now being evolved. On the one hand the interesting, rich and highly-organized life of University-circles attainable by the more refined minds only, and at the side of this, or rather far beneath it, a materialistic life of the masses, craving after pleasure, but, in their own way, also taking their point of departure in matter, and likewise, but after their own cynical fashion, emancipating themselves from all fixed ordinances. Especially in our everexpanding large cities this second type of life is gaining the upper hand, and, overriding the voice of the countrydistricts, is giving a shape to public opinion, which avows its ungodly character more openly in each successive generation. Money, pleasure and social power, these alone are the objects of pursuit, and people are constantly growing less fastidious regarding the means employed to secure them. Thus the voice of conscience becomes less and less audible, and duller the lustre of the eye which on the eve of the revolution still reflected some gleam of the ideal. The fire of all higher enthusiasm has been quenched, only the dead embers remain. In the midst of the weariness of life, what can restrain from taking refuge in suicide ? Deprived of the wholesome influence of rest, the brain is oversti undated and over-exerted till the asylums are no longer adequate for housing the insane. Whether property be not synonymous with theft, becomes a more and more seriously mooted question. That life ought to be freeer and marriage less binding is being accepted more and more on an established proposition. The cause of monogamy is no longer worth fighting for, since polygamy and polyandry are being systematically glorified in all products of the realistic school of art and Literature. In harmony with this, religion is of course declared superfluous because it renders life gloomy. But art, art above all, is 11 in demand, not for the sake of its ideal worth, but because it pleases and intoxicates the senses. Thus people live in time and for temporal things, and shut their ears to the tolling of the bells of eternity. The irrepressible tendency is to make the whole view of life concrete, concentrated, practical. And out of this modernized private life there emerges a type of social and political life characterized by a decadence of parliamentarism, by an ever stronger desire for a dictator, by pauperism and capitalism arrayed against each other in sharp conflict, whilst heavy armaments on land and on sea, even at the price of financial ruin, become the ideal of these powerful states whose craving for territorial expansion threatens the very existence of the weaker nations. Gradually the conflict between the strong and the weak has grown to be the controlling feature of life, arising from Darwinism itself, whose central idea of a struggle for life has for its mainspring this very antithesis. Yon Nietzsche has not shrunk from pouring out the phials of his contempt over everything that is weak and from exalting the strong for its own sake. Since Bismarck introduced it into higher politics the maxim of the right of the stronger has found universal acceptance. The scholars and experts of our day demand with increasing boldness that the common man shall bow to their authority. And the end can but be that once more the sound principles of democracy will lie banished, to make room this time not for a new aristocracy of nobler birth and higher ideals, but for the coarse overbearing kratistocracy of a brutal money-power. Von Nietzsche is by no means exceptional, but proclaims as its herald the future of our modern life. And while the Christ in divine compassion showed heart winning sympathy with the weak, modern life in this respect also takes the precisely opposite ground that the weak must be supplanted by the strong. Such was the process of selection to which we, ourselves, owe our origin and such is the process which in us and after us must work itself out to its ultimate consequences.

After this manner, then, we in Europe at least, 244 have arrived at what is called modern life, involving a radical breach with the Christian traditions of the Europe of the past. The spirit of this modern life is most clearly marked by the fact that it seeks the origin of man not in creation after the image of God, but in evolution from the animal. Two fundamental ideas are clearly implied in this: 1. that the point of departure is no longer the ideal or the divine, but the material and the low; 2. that the sovereignty of God, which ought to be supreme, is denied, and man yields himself to the mystical current of an endless process, a regressus and processus in infinitum. Out of the root of these two fertile ideas a double type of life is now being evolved. On the one hand the interesting, rich, and highly organized life of University circles, attainable by the more refined minds only; and at the side of this, or rather far beneath it, a materialistic life of the masses, craving after pleasure, but, in their own way, also taking their point of departure in matter, and likewise, but after their own cynical fashion, emancipating themselves from all fixed ordinances. Especially in our ever-expanding large cities this second type of life is gaining the upper hand, overriding the voice of the country districts, and is giving a shape to public opinion, which avows its ungodly character more openly in each successive generation. Money, pleasure, and social power, these alone are the objects of pursuit; and people are constantly growing less fastidious regarding the means employed to secure them. Thus the voice of conscience becomes less and less audible, and duller the lustre of the eye which on the eve of the French Revolution still reflected some 245 gleam of the ideal. The fire of all higher enthusiasm has been quenched, only the dead embers remain. In the midst of the weariness of life, what can restrain the disappointed from taking refuge in suicide? Deprived of the wholesome influence of rest, the brain is over-stimulated and over-exerted till the asylums are no longer adequate for housing the insane. Whether property be not synonymous with theft, becomes a more and more seriously mooted question. That life ought to be freer and marriage less binding, is being accepted more and more on an established proposition. The cause of monogamy is no longer worth fighting for, since polygamy and polyandry are being systematically glorified in all products of the realistic school of art and literature. In harmony with this, religion is, of course, declared superfluous because it renders life gloomy. But art, art above all, is in demand, not for the sake of its ideal worth, but because it pleases and intoxicates the senses. Thus people live in time and for temporal things, and shut their ears to the tolling of the bells of eternity. The irrepressible tendency is to make the whole view of life concrete, concentrated, practical. And out of this modernized private life there emerges a type of social and political life characterized by a decadence of parliamentarism, by an ever stronger desire for a dictator, by a sharp conflict between pauperism and capitalism, whilst heavy armaments on land and on sea, even at the price of financial ruin, become the ideal of these powerful states whose craving for territorial expansion threatens the very existence of the weaker nations. Gradually the conflict between the strong and 246 the weak has grown to be the controlling feature of life, arising from Darwinism itself, whose central idea of a struggle for life has for its mainspring this very antithesis. Since Bismarck introduced it into higher politics, the maxim of the right of the stronger has found almost universal acceptance. The scholars and experts of our day demand with increasing boldness that the common man shall bow to their authority. And the end can only be that once more the sound principles of democracy will be banished, to make room this time not for a new aristocracy of nobler birth and higher ideals, bat for the coarse and overbearing kratistocracy of a brutal money power. Nietzsche is by no means exceptional, but proclaims as its herald the future of our modern life. And while the Christ, in divine compassion, showed heart-winning sympathy with the weak, modern life in this respect also takes the precisely opposite ground that the weak must be supplanted by the strong. Such, they tell us, was the process of selection to which we, ourselves, owe our origin, and such is the process which, in us and after us, must work itself out to its ultimate consequences.

Deste modo então, nós na Europa ao menos, temos chegado ao que é chamado vida moderna, envolvendo uma ruptura radical com a tradição cristã da Europa do passado. O espírito desta vida moderna é mais claramente marcado pelo fato de que ela procura a origem do homem não na criação conforme a imagem de Deus, mas na evolução do animal. Dois conceitos fundamentais estão claramente envolvidos nisto: 1) que o ponto de partida não é mais o ideal ou o divino, mas o material e o vulgar; 2) que a soberania de Deus, que deveria ser suprema, é negada e o homem rende-se à influência mística de um processo sem fim, um regressus e processus in infinitum.

Da raiz destes dois conceitos férteis está sendo desenvolvido agora um duplo tipo de vida. Por um lado a interessante, rica e altamente organizada vida dos círculos universitários, atingível somente pelas mentes mais cultas; e ao lado desta, ou melhor muito inferior a ela, uma vida materialista do povo, ansiando por prazeres, mas, ao seu próprio modo, também tendo seu ponto de partida na matéria, e igualmente, mas conforme seu próprio estilo cínico, emancipando-se de todas as ordenanças estabelecidas. Especialmente em nossas crescentes grandes cidades, este segundo tipo de vida está obtendo o controle, suprimindo a voz dos distritos rurais e está dando forma a opinião pública, que aprova seu caráter ímpio mais abertamente a cada nova geração. Dinheiro, prazer e poder social são os únicos objetos de busca; e as pessoas estão crescendo continuamente menos melindrosas com respeito aos meios empregados para garanti-los.

Assim, a voz da consciência torna-se cada vez menos audível, e mais opaco o brilho dos olhos que, nas vésperas da Revolução Francesa, ainda refletiam algum lampejo do ideal. O fogo de todo entusiasmo mais elevado foi apagado, permanecem apenas brasas mortas. Em meio ao cansaço da vida, o que pode impedir o desapontado de se refugiar no suicídio? Privado da influência saudável do repouso, o cérebro está superestimulado e extenuado ao ponto de os asilos não serem mais a solução para os insanos. Se a propriedade não é sinônimo de roubo, torna-se uma questão discutida mais seriamente. Que a vida deve ser mais livre e o casamento menos obrigação está sendo mais aceita como uma proposta estabelecida. A causa da monogamia não é mais digna de luta, visto que a poligamia e a poliandria estão sendo glorificadas sistematicamente em todos os produtos da escola de arte e literatura realista.

Em harmonia com isto, a religião é naturalmente declarada supérflua porque ela torna a vida triste. Mas a arte, sobretudo a arte é muito procurada, não por causa de seu ideal digno, mas porque agrada e intoxica os sentidos. Assim, as pessoas vivem no tempo e por coisas temporais, e fecham seus ouvidos ao dobrar dos sinos da eternidade. A tendência irreprimível é fazer todo conceito de vida concreto, concentrado, prático. E desta vida privada moderna emerge um tipo de vida social e política caracterizada por uma decadência do parlamentarismo, por um desejo cada vez mais forte por um ditador, por um claro conflito entre pauperismo104 e capitalismo, enquanto armamentos pesados para a terra e para o mar, até mesmo ao preço da ruína financeira, tornam-se o ideal desses estados poderosos cujo anseio pela expansão territorial ameaça a própria existência das nações mais fracas.

Gradualmente, o conflito entre o forte e o fraco tem crescido para tornar-se a característica controladora da vida, nascendo do próprio Darwianismo, cujo conceito central de uma luta pela vida tem como motivo principal esta própria antítese. Desde que Bismarck o introduziu na mais elevada política, a máxima do direito do mais forte encontrou aceitação quase universal. Os eruditos e especialistas de nossos dias exigem, com crescente audácia, que o homem comum deve curvar-se a sua autoridade.

O fim pode ser que apenas mais uma vez, os princípios sadios da democracia serão banidos, agora para dar lugar não a uma nova aristocracia de nascimento mais nobre ou de ideais mais elevados, mas para a grosseira e autoritária kratistocracy do poder brutal do dinheiro. De modo algum Nietzsche é excepcional, porém proclama, como seu mensageiro o futuro, de nossa vida moderna. E enquanto Cristo, em divina compaixão, mostrou a simpatia do coração vencedor para com o fraco, neste aspecto a vida moderna também toma a base exatamente oposta que o fraco deve ser suplantado pelo forte. Este foi o processo de seleção, eles nos dizem, ao qual nós mesmo devemos nossa origem, e este é o processo que, em nós e depois de nós, deve ser executado até suas últimas conseqüências.

Следуя этим курсом, мы, наконец, достигли в Европе того, что именуется современной жизнью, в которую непременно входит радикальный разрыв с христианскими традициями Европы. Дух этой жизни особенно ярко определяется тем, что человек для нее не сотворен по образу Божиему, а эволюционно произошел от животного. При этом подразумеваются две основные идеи: 1) Отправная точка — не идеальная или божественная, а материальная и низменная; 2) Власть Бога отменяется, и человек препоручен таинственному течению бесконечного процесса, regressus et progressus in infinitum («Бесконечному регрессу и прогрессу»). Из корня этих плодоносных идей развился двойственный тип жизни: с одной стороны — интересная, богатая, высоко организованная жизнь университетских кругов, доступная лишь самым утонченным умам; с другой (или, скорее, снизу) — приземленная жизнь масс, жаждущих удовольствий, но, в своем роде, тоже исходящих из приоритета материального и в своей циничной манере освобождающих себя от всяких установлений. Этот второй тип жизни набирает силу, особенно — в наших вечно растущих городах, заглушая голос сельских мест, и формирует общественное мнение, которое в каждом последующем поколении провозглашает все более открыто разрыв с Богом. Деньги, удовольствия, влияние в обществе — только это им и нужно, а средствами уже не гнушаются. Голос совести становится все менее слышным, и тускнеют глаза, которые на пороге Французской революции еще отражали какой-то отблеск идеала. Огонь высокого энтузиазма погас, остались лишь угли. Что может удержать разочаровавшихся людей от поиска выхода в самоубийстве? Лишенный целительного покоя, мозг перевозбуждается, перенапрягается, пока сумасшедшие дома не окажутся переполненными. Люди спорят о том, не тождественна ли собственность воровству, и все меньше сомневаются в том, что жизнь должна быть свободной, а брак — расторжимым. Моногамия уже не стоит того, чтобы за нее сражались; а полигамию и полиандрию прославляют все произведения реалистической школы искусства и литературы. Религия, конечно, уже не нужна, поскольку она омрачает жизнь. Зато искусство — превыше всего, но не ради своей идеальной ценности, а потому что оно услаждает и опьяняет чувства. Люди живут настоящим, преходящими благами, затыкая уши, чтобы не услышать колоколов вечности. Все неотвратимо стремятся сделать мировоззрение конкретным, удобным, практичным. Из осовремененной частной жизни возникает социальная и политическая жизнь, которой свойственны упадок парламентаризма, постоянно возрастающая тоска по диктатору, острый конфликт между пауперизмом и капитализмом; а могущественные государства, чьи стремления к территориальной экспансии угрожают самому существованию более слабых наций, вооружаются на земле и на море, не считаясь с затратами. Постепенно конфликт между сильным и слабым возрастает до того, что становится главной особенностью жизни. Возникает он из дарвинизма, чья основная идея борьбы за жизнь приводит именно к этому противостоянию. С тех пор как Бисмарк ввел ее в политику, право сильного нашло почти повсеместное признание. Ученые и специалисты все жестче требуют, чтобы обычный человек склонился перед их авторитетом. Приведет это к тому, что однажды здравые принципы демократии будут упразднены не ради высоких идеалов и новой, благородной аристократии, а ради kratistocracy (господства) наживы и животной силы денег. Ницше — не исключение, а глашатай. Христос по Своей божественной милости испытывал сострадание к слабым, а современная жизнь занимает противоположную позицию, полагая, что слабого должен подавлять сильный. Таким, говорят нам, был процесс отбора, которому мы обязаны своим происхождением, и так будет продолжаться впредь.

Intusschen, gelijk ik van meet af opmerkte, er kabbelde door de velden van het moderne leven ook een zijstroom van edeler herinnering, en een breede reeks van hooggestemde geesten trad op, die, door zooveel zedelijke kilheid huiverend en door de brutaliteit van het egoïsme verschrikt, deels in het altruïsme, deels in 178 mystieke gevoelsdweperij, en ten deele zelfs in den Christennaam, weer koestering voor het leven zochten. Hoezeer ook in het breken met de Christelijke traditie, en in het erkennen van geen ander uitgangspunt dan Empirie en Rede met de School der Revolutie homogeen, poogden deze mannen toch evenals Kant, door het aanvaarden van een kras dualisme aan haar noodlottige consequentiën te ontkomen, en ontleenden juist aan dat dualisme het motief voor het vele heerlijke, dat ze in theoriën uitgesponnen, in zangen gezongen, in roerende novellen ons voor het oog getooverd, in ethische studiën ons op het hart gebonden, én, zij het allerminst vergeten, vaak in ernstige levensbesteding gerealiseerd hebben. Bij hen had de consciëntie, naast het intellect, zijn zeggenschap behouden, en die menschelijke consciëntie is nu eenmaal zoo rijk door God geïnstrumenteerd. Aan het krachtig initiatief dezer mannen danken we dan ook die vele sociologische studiën en maatregelen, die, o, zooveel lijden gestild en gelenigd, en in zoo veler hart de zelfzucht door een ideëel altruïsme beschaamd hebben. Persoonlijk meer mystiek aangelegd eischten anderen onder hen zelfs voor de verborgenheden van het gemoedsleven het recht op om zich den teugel der critiek van den hals te werpen. In het Oneindige zich te verliezen en in het diepst van het gemoed den stroom van het Oneindige te voelen ruischen, scheen hun begeerlijke vroomheid. Terwijl weer anderen, met name theologen, door herkomst, ambt en studie van het Christendom minder los, toen, én aan dat altruïsme én aan dat mysticisme zich aansluitend, zich de ernstige vraag hebben gesteld, of het niet doenlijk ware den Christus zóó te metamorphoseeren, dat hij ook nu nog het ideaal kon blijven van het gemoderniseerde menschelijk hart. Van Schleiermacher af tot Von Ritschl één zelfde, heiliglijk ingezet en den geest verkwikkend pogen. Op zulke mannen laag neer te zien, zou dan ook u zelven verlagen. Veeleer hebt ge hen te danken voor wat ze nog poogden te redden, en te danken niet minder die vele schrijfsters van hoog bedoelen, die met name door heur karakterromans, in gelijksoortig Christelijken geest, zooveel laags gestuit, zooveel edele kiemen besproeid hebben. Zelfs het Spiritisme, hoezeer ook afgedoold, bloeide niet zelden op onder de 179 verleidelijke verwachting, dat de band met het eeuwige, dien de critiek had losgerafeld, aldus visionair kon worden hersteld. Alleen maar, en dit bleef de schaduwzijde, hoe durvend dualistisch dit ethisch en hoe kras metamorphoseerend dit mystiek pogen ook werd doorgezet, er school aldoor achter de naturalistisch-rationalistisch gedachtenwereld die het intellect had uitgesponnen. Het Normalisme hunner kosmologie werd tegenover ons, Abnormalisten, hoog gehouden, en dies kon het niet anders of de Christelijke Religie, die nu eenmaal streng abnormalistisch in haar verschijning en grondgedachte is, moest er door worden teruggedrongen. Iets wat zoo waar is, dat velen niet enkel aan het Spiritisme, maar zelfs haan het Mahomedanisme, Von Schopenhauer op zijn beurt aan het Buddhisme, boven de Christelijke Religie voorkeur schonken. En wel is het waar, dat heel de phalanx die van Schleiermacher tot Pfleiderer in het gelid trad, hoogelijk den naam van Christus eeren bleef, maar even onmiskenbaar is het, dat, om dit mogelijk te maken, steeds stouter metamorphose op den Christus zelf en op de Christelijke belijdenis werd toegepast. Iets wat ge niet sterker gevoelt dan zoo ge wat thans in die kringen beleden wordt, legt naast de belijdenis onzer vaderen. Dan toch blijkt u hoe heel de inhoud van der vaderen gedachtenwereld thans ontkend en geloochend wordt. Ja zelfs als ge teruggaat op de Twaalf Geloofsartikelen, die sinds meer dan duizend jaren als aller Christenen gemeengoed golden, heeft thans afgedaan de belijdenis van God als „den Schepper van hemel en aarde,” want de schepping is door evolutie vervangen; heeft afgedaan de belijdenis van den Zoon, als geboren uit de maagd Maria na ontvangen te zijn uit den Heiligen Geest; heeft bij velen zelfs afgedaan zijne opstanding en hemelvaart, zijn zitten aan Gods rechterhand en zijn komen ten oordeel; afgedaan ten slotte zelfs de belijdenis der kerk van de opstanding uit de dooden en althans van de wederopstanding des vleesches. Het heet nog de Christelijke Religie, maar het is een religie van geheel andere soort geworden. En als men ons dan toe moê wordens toe verwijt, dat veeleer óns kerkelijk Christendom een metamorphose van den echten Jezus was, en dat zij juist den sluier van voor het ware Jezusbeeld hebben weggenomen, dan 180 blijft toch altoos het feit staan, dat niet hun Jezusbeeld, maar de kerkelijke belijdenis van den Christus de wereld veroverd heeft, en dat, eeuw in eeuw uit, de vroomsten en de besten van ons geslacht niet anders dan in dien
+60;Christus der traditie hebben gejubeld.

12 Meanwhile, as observed above, it should not be forgotten that there flows in modern life a side-current, of nobler origin. A host of high-minded men arose, who, shrinking from the uneasy chill of the moral atmosphere, and taking alarm at the brutality of the prevailing egotism, endeavored to strengthen the low-ebbing life partly by means of altruism, partly by means of a mystical cult of the feelings, partly even by means of the name of Christianity. Though in accord with the school of the French Revolution in their breach with Christian tradition and in their refusal to recognize any point of departure besides that of empiricism and nationalism, these men nevertheless, by acquiescing, as Kant in a gross dualism, tried to escape from the fatal consequences of their principle. It is precisely from this dualism that they drew the inspiration for the many noble ideas elaborated in their theories, embodied in their poetry, conjured up before our imagination in touching romances, commended to our consciences in ethical treatises, and, best of all, realized not unfrequently in the serious pursuit of lite With them, side by side with the intellect, conscience had maintained its authority, for. even where God is forsaken, couscience, being divinely touched, remains capable of producing, to a certain extent, pure and sound emotions. To the vigorous initiative of these men we owe the numerous Sociological investigations and practical measures, which have allayed and alleviated so much suffering, and by an ideal altruism have put to shame the selfishness even of so many a Christian heart. Having a personal predisposition for mysticism some of them claimed the right to emancipate the inner life of the soul from all restraints of criticism. To lose one's self in the Infinite, and to feel the stream of the Infinite pulsate through the deepest recesses of the inner life, meant to them the highest raptures of piety. Others again— specially theologians,— to a less extent divorced from Christianity by reason of their antecedents, office or scholarly occupation, falling in with this altruism and mysticism, set themselves the task of so 13 metamorphosing the Christ that he might continue to glitter from the throne of humanity, as the highest ideal of the modernized human heart. Each and all inspired by sincerity and inspiring by their ideal intent, these endeavours ma}- be traced from Schleiermacher down to Ritschl. He, therefore, who would look down upon such men would only dishonor himself. Much rather we ought to thank them for what they endeavored to save, also those women of noble aspirations, who by their character-novels, written in an elevated Christian spirit, have counteracted so much that was base, and have fostered so many precious germs. Even Spiritism, fraught with error though it be, has often received its impulse from the alluring hope that the contact with the eternal world, destroyed by criticism, could thus be reestablished through the medium of visions. Unfortunately, however boldly conceived this ethical dualism might be, and whatever bold metamorphoses this mysticism might indulge in, there always lurked behind it the naturalistic, nationalistic system of thought which the intellect had devised. They extolled the normal character of their cosmology over against the abnormalism of our belief, and the Christian religion, being abnormalistic in principle and in its mode of manifestation, inevitably lost ground, to such an extent that some of our best men did not shrink from professing that they preferred not only Spiritism but Mohammedanism, and Von Schopenhauer even Buddhism to the old Church Faith. It is true that the entire phalanx of theologians from Schleiermacher to Pfleiderer continued to pay high honors to the name of Christ, but it is equally undeniable that this remained possible only by subjecting Christ and the Christian confession to ever bolder metamorphoses. A painful fact, but one which becomes absolutely evident, if you compare the creed now current in these circles with the confession for which our Martyrs shed their blood.

Even confining ourselves to the Apostles' creed, which for more than a thousand years has-been the Common 14 standard of all Christians, we find that the belief in God as the "Creator of heaven and earth" has been abolished, for creation has been supplanted by evolution. Abolished also has been the belief in God the Son, as born from the Virgin Mary, through conception from the Holy Ghost. Abolished further, with many, the belief in his resurrection and ascension and return to judgment. Abolished finally even the belief of the church in the resurrection of the dead, or at least in the resurrection of the body. The name of the Christian religion is still being retained, but in essence it has become a quite different religion in its principle, even of a diametrically opposite character. And when incessantty the charge is brought against us, that in point of fact the traditional Christ of the Church involves a complete metamorphosis of the genuine Jesus, whilst the modern interpretation has lifted the veil off the true character of the historical Jesus of Nazareth, we can but answer, that after all, historically, not this modern conception of Jesus of Nazareth but the church's confession of the God-Man is the one that has conquered the world ; and that throughout those fifty ages the best and most pious of our race have paid homage to the Christ of tradition and rejoiced in Him as their Savior in the shadow of Death.

Meanwhile, as observed above, it should not be forgotten that there flows in modern life a side-current, of nobler origin. A host of high-minded men arose, who, shrinking from the uneasy chill of the moral atmosphere, and taking alarm at the brutality of the prevailing egotism, endeavored to strengthen the low-ebbing life partly by means of altruism, partly by 247 means of a mystical cult of the feelings, partly even by means of the name Christianity. Though in accord with the school of the French Revolution in their breach with Christian tradition and in their refusal to recognize any point of departure besides that of empiricism and rationalism, these men nevertheless, by acquiescing, as Kant in a gross dualism, tried to escape from the fatal consequences of their principle. It is precisely from this dualism that they drew the inspiration for the many noble ideas elaborated in their theories, embodied in their poetry, conjured up before our imagination in touching romances, commended to our consciences in ethical treatises, and, best of all, realized not infrequently in the serious pursuit of life. With them side with the intellect, conscience had maintained its authority, for, even where God is forsaken, conscience, being divinely touched, remains capable of producing, to a certain extent, pure and sound emotions. To the vigorous initiative of these men we owe the numerous Sociological investigations and practical measures, which have allayed and alleviated so much suffering, and by an ideal altruism have put to shame the selfishness even of so many a Christian heart. Having a personal predisposition for mysticism, some of them claimed the right to emancipate the inner life of the soul from all restraints of criticism. To lose one’s self in the Infinite, and to feel the stream of the Infinite pulsate through the deepest recesses of the inner life, meant to them the highest raptures of piety. — Others again — especially theologians, — to a less extent divorced from Christianity by reason of their antecedents, office 248 or scholarly occupation, falling in with this altruism and mysticism, set themselves the task of so metamorphosing the Christ that He might continue to glitter from the throne of humanity, as the highest ideal of the modernized human heart. Each and all inspired by sincerity and inspiring by their ideal intent, these endeavors may be traced from Schleiermacher down to Ritschl. He, therefore, who would look down upon such men would only dishonor himself. Much rather we ought to thank them for what they endeavored to save, also those women of noble aspirations, who by their character-novels, written in a elevated Christian spirit, have counteracted so much that was base, and have fostered so many precious germs. Even Spiritism, fraught with error though it be, has often received its impulse from the alluring hope that the contact with the eternal world, destroyed by criticism, could thus be reëstablished through the medium of visions. Unfortunately, however boldly conceived this ethical dualism might be, and whatever bold metamorphoses this mysticism might indulge in, there always lurked behind it the naturalistic, rationalistic system of thought which the intellect had devised. They extolled the normal character of their cosmology over against the abnormalism of our belief; and the Christian religion, being abnormalistic in principle and mode of manifestation, inevitably lost ground to such an extent that some of our best men did not shrink from professing that they preferred not only Spiritism, but Mohammedanism, and Schopenhauer even Buddhism to the old Evangelical Faith. It is true that the entire 249 phalanx of theologians from Schleiermacher to Pfleiderer continued to pay high honors to the name of Christ, but it is equally undeniable that this remained possible only by subjecting Christ and the Christian confession to ever bolder metamorphoses. A painful fact, but one which becomes absolutely evident, if you compare the creed now current in these circles with the confession for which our Martyrs died.

Even confining ourselves to the Apostles’ Creed, which for almost two thousand years substantially has been the common standard of all Christians, we find that the belief in God as the “Creator of heaven and earth” has been abolished; for creation has been supplanted by evolution. Abolished also has been the belief in God the Son, as born of the Virgin Mary, through conception from the Holy Ghost. Abolished further, with many, the belief in His resurrection and ascension and return to judgment. Abolished finally even the belief of the church in the resurrection of the dead, or at least in the resurrection of the body. The name of the Christian religion is still being retained, but in essence it has become a quite different religion in its principle, even of a diametrically opposite character. And when incessantly the charge is brought against us, that in point of fact the traditional Christ of the Church involves a complete metamorphosis of the genuine Jesus, whilst the modern interpretation has lifted the veil off the true character of the historical Jesus of Nazareth, we can but answer that, after all, historically, not this modern conception of Jesus of Nazareth, but the Church’s confession of the God-Man 250 is the one that has conquered the world; and that century after century, the best and most pious of our race have paid homage to the Christ of tradition and rejoiced in Him as their Savior in the shadow of Death.

Entretanto, como observado acima, não deveria ser esquecido que flui na vida moderna um movimento lateral de origem mais nobre. Surgiu uma hoste de homens magnânimos, que, esquivando-se da frieza incômoda da atmosfera moral, e pressentindo o perigo da brutalidade do egoísmo predominante, esforçou-se para colocar um novo entusiasmo na vida, em parte por meio do altruísmo, em parte mediante um culto místico dos sentimentos, em parte até mesmo através do chamado Cristianismo.

Estes homens, embora concordando com a escola da Revolução Francesa em sua ruptura com a tradição cristã e em sua recusa de reconhecer qualquer ponto de partida ao lado daquele do empirismo e do racionalismo, entretanto como Kant faz, aceitando um dualismo grosseiro, tentaram escapar das conseqüências fatais de seus princípios. É precisamente deste dualismo que tiraram a inspiração para os mais nobres conceitos elaborados em suas teorias, incorporados em suas poesias, evocados diante de nossa imaginação em comoventes novelas, recomendados às nossas consciências em tratados éticos, e, nunca esqueçamos, não raramente concretizados na séria busca da vida. Com eles a consciência, lado a lado com o intelecto, mantinha sua autoridade, e esta consciência humana é assim ricamente dotada (geïnstrumenteerd) por Deus.

Devemos à vigorosa iniciativa destes homens as numerosas investigações sociológicas e medidas práticas que têm suavizado e aliviado tanto sofrimento, e por meio de um altruísmo ideal tem envergonhado o egoísmo no coração de muitos. Tendo uma predisposição pessoal para o misticismo, alguns deles reivindicaram o direito de emancipar a vida interior da alma de todas as restrições da crítica. Perder a si próprio no Infinito e sentir o rio do Infinito pulsar através dos mais profundos recônditos da vida interior é, para eles, a piedade desejável.

Por outro lado outros – especialmente os teólogos, - numa extensão menos divorciada do Cristianismo em razão de seus antecedentes, ofício ou ocupação erudita, concordando com este altruísmo e misticismo, incumbiram-se da tarefa de metamorfosear a Cristo de tal modo que ele poderia continuar a brilhar do trono da humanidade, como o ideal mais elevado do coração humano modernizado. Cada um inspirado pela sinceridade e inspirando por seus intentos ideais, estes esforços podem ser traçados de Schleiermacher para baixo até Ritschl.106 Portanto, aquele que desprezasse tais homens, somente desonraria a si mesmo. Muito pelo contrário devemos ser gratos a eles pelo que se esforçaram por salvar, igualmente àquelas mulheres de nobres aspirações, que por meio de seus romances, escritos num espírito semelhantemente cristão, neutralizaram deste modo muito do que era egoísta, e criaram tantas sementes preciosas. Até mesmo o Espiritismo, apesar de estar cheio de erro, freqüentemente tem recebido seu impulso da encantadora esperança de que o contato com o mundo eterno, destruído pela crítica, poderia ser assim restabelecido através de visões de médiuns.

Infelizmente, por mais corajosamente que este dualismo ético possa ser concebido, e por mais corajosas metamorfoses que este misticismo possa favorecer, sempre se moverá furtivamente por trás dele o sistema de pensamento naturalista, racionalista que o intelecto arquitetou. Eles exaltaram o caráter normal de sua cosmologia em oposição ao anormalismo de nossa fé; e a religião cristã, sendo anormalista em princípio e modo de manifestação, inevitavelmente perde terreno de tal modo que alguns de nossos melhores homens não relutaram em professar que davam preferência não somente ao Espiritismo, mas ao Islmamismo107 e a Schopenhauer ou até mesmo ao Budismo, à velha fé evangélica.

É verdade que toda a falange de teólogos, de Schleiermacher a Pfleiderer, continuaram a prestar alta honra ao nome de Cristo, mas é igualmente inegável que isto somente foi possível pela sujeição de Cristo e da confissão cristã a metamorfoses sempre mais corajosas. Um fato doloroso, mas que torna-se absolutamente evidente, se vocês compararem o credo agora corrente nestes círculos com a confissão pela qual nossos mártires morreram.

Mesmo limitando-nos ao Credo Apostólico, que por quase dois mil anos substancialmente tem sido o padrão comum de todos os cristãos, encontramos que a crença em Deus como o “Criador do céu e da terra” foi abolida; pois a criação foi substituída pela evolução. Também foi abolida a crença no Filho de Deus, como nascido da Virgem Maria, por meio da concepção do Espírito Santo. Além disso, foi abolida por muitos a fé em sua ressurreição, ascensão e retorno para julgamento. Finalmente, foi abolida até mesmo a fé da igreja na ressurreição da morte, ou pelo menos na ressurreição do corpo.

O nome da religião cristã ainda está sendo mantido, mas em essência tornou-se uma religião completamente diferente em seus princípios, até mesmo de um caráter diametralmente oposto. E quando é apresentada contra nós a incessantemente acusação que, de fato, o Cristo tradicional da Igreja envolve uma metamorfose completa do Jesus genuíno, enquanto que a interpretação moderna tem revelado o verdadeiro caráter do Jesus histórico de Nazaré, nós apenas podemos responder que, afinal, historicamente não é esta concepção moderna sobre Jesus de Nazaré, mas a confissão da Igreja sobre Cristo é a única que tem vencido o mundo; e que século após século, o melhor e o mais piedoso de nossa raça tem homenageado ao Cristo da tradição e o tem reconhecido como seu salvador à beira da morte.

Однако, как мы говорили, нельзя забывать, что в современной жизни существует и другое, более благородное движение. Люди высокого ума не хотят дышать тяжким туманом современной нравственной атмосферы и терпеть животное себялюбие, они пытаются согреть жизнь и человеколюбием, и мистическим культом чувств, иногда используя для этого даже название христианства. Правда, они, в соответствии с принципами школы Французской революции, порвали с христианской традицией и отказываются признать какую-либо отправную точку, кроме эмпиризма и рационализма. Принимая, подобно Канту, грубый дуализм, они все же попытались избежать его фатальных последствий. Именно этот дуализм и вдохновил их на многие благородные идеи, воплощенные в их стихах, в их трогающих душу романах, в обращенных к нашей совести этических трактатах и, что главное, в серьезных делах жизни. Согласно их мнению, совесть утверждает свой авторитет вместе с разумом; мало того — она богато одарена Богом. Социологическими исследованиями и практическими мерами эти люди облегчили множество страданий и своим высоким альтруизмом устыдили эгоизм во многих сердцах. Обладая склонностью к мистицизму, некоторые из них заявили право на освобождение внутренней жизни от всех ограничений критицизма. Потерять свое «я» в бесконечном, ощутить поток бесконечного в глубочайших тайниках внутренней жизни — вот их благочестие. Другие, в особенности — теологи, в меньшей степени оторванные от христианства хотя бы в силу своих знаний и занятий, предались альтруизму и мистицизму, пытаясь представить Христа если не Богом, то наивысшим идеалом для современного сердца. Попытки эти, искренние и идеальные, можно проследить от Шлейермахера и до Ритчля (Альбрехт Ритчль (1822–1889) — немецкий теолог) ; и тот, кто смотрит на таких людей свысока, лишь бесчестит себя самого. Скорее мы должны благодарить их, а заодно — и тех благородных женщин, которые своими психологическими романами примерно в таком же духе противостояли всему низменному и взрастили много ценных ростков. Даже спиритизм, хотя его приверженцы и впали в заблуждение, часто вдохновляла надежда, что контакт с потусторонним миром, уничтоженный критицизмом, можно восстановить через видения. К несчастью, как бы смело ни воспринимать этот этический дуализм, каким бы смелым метаморфозам ни способствовал этот мистицизм, за ними скрывается натуралистическая и рационалистическая система мысли. Они превозносят естественность своей космологии, противопоставляя ее неестественности нашей веры; и потому христианство — и в принципе, и в способе своего проявления — неизбежно потеряло почву в такой степени, что некоторые из умнейших людей не побоялись признать, что они предпочли бы не только спиритизм, но и ислам, и Шопенгауэра, и даже буддизм старой евангельской вере. Теологи от Шлейермахера до Пфлейдерера продолжали воздавать почести имени Христову, но лишь потому, что и Христос, и христианское вероисповедание подвергались все более смелым метаморфозам. Это болезненный, но абсолютно очевидный факт, если сравнить их символ веры с исповеданием, за которое умерли наши мученики.

Даже ограничив себя апостольским символом, который почти две тысячи лет был общим для всех христиан, мы найдем, что вера в Бога, «Творца неба и земли», упразднена, потому что творение заменено эволюцией. Упразднена и вера в Бога-Сына, рожденного Девой Марией от Святого Духа. Многие не верят в Его Воскресение, Вознесение и Второе пришествие. Упразднена даже вера в воскресение мертвых, или по крайней мере в воскресение тела. Имя христианства еще удерживается, но по существу оно стало совсем другой религией. Когда нам постоянно говорят, что традиционный Христос Церкви ничуть не похож на подлинного Христа, а современные толкования подняли завесу над тем, каким был исторический Иисус из Назарета, мы можем только ответить, что в конце концов не современное понимание, а церковное исповедание Христа завоевало мир. Столетие за столетием лучшие, самые благочестивые люди поклонялись Христу Предания и радовались о Нем как о своем Спасителе.

Ook al wensch ik dus voor niemand onder te doen in oprechte waardeering van het nobele in dit pogen, onwrikbaar vast staat mijn overtuiging, dat van diezijde geen redding daagt. Een theologie die feitelijk de Heilige Schrift als heilig Boek vernietigt, in de zonde niet dan onontwikkeldheid, in den Christus slechts een centraal religieus rijker begaafd geniet, in de verlossing niets dan een keer in onze voorstelling ziet, en voorts drijft op een mystiek, die dualistisch tegen de gedachtenwereld overstaat, is een dam die inbuigt zoodra de stroom komt aanzwellen; een theorie die geen vat op de groote menigte heeft noch kan hebben; en een quasi-Religie die zelfs ten eenenmale onmachtig is om aan ons her- en derwaarts geslingerd zedelijk leven ook maar tijdelijk zijn verloren vastheid te hergeven.

Though desiring to be second to none, therefore, in sincere appreciation of what is noble in such attempts, I am fully settled in my conviction that no help is to be expected from that quarter. A theology which virtually destroys the authority of the Holy Scriptures as a sacred book ; which sees in sin nothing but a lack of development ; recognises Christ for no more than a religious genius of central significance ; views redemption as a mere reversal of our subjective mode of thinking; and indulges in a mysticism dualistically opposed to the world of the intellect, — such a theology is like a dam giving way before the first assault of the inrushing tide. It is a theology without hold upon 15 the masses, a quasi-religion utterly powerless to restore our sadly tottering moral life to even a temporary footing.

Though desiring to be second to none, therefore, in sincere appreciation of what is noble in such attempts, I am fully settled in my conviction that no help is to be expected from that quarter. A theology which virtually destroys the authority of the Holy Scriptures as a sacred book; which sees in sin nothing but a lack of development; recognizes Christ for no more than a religious genius of central significance; views redemption as a mere reversal of our subjective mode of thinking; and indulges in a mysticism dualistically opposed to the world of the intellect, — such a theology is like a dam giving way before the first assault of the inrushing tide. It is a theology without hold upon the masses, a quasi-religion utterly powerless to restore our sadly tottering moral life to even a temporary footing.

Embora desejando não dever nada a ninguém, por isso, com sincera apreciação do que é nobre nestas tentativas, estou plenamente firme em minha convicção de que nenhuma ajuda deve ser esperada deste quartel. Uma Teologia que virtualmente destrói a autoridade das Santas Escrituras como um livro sagrado; que nada vê no pecado exceto uma falta de desenvolvimento; que reconhece Cristo como nada mais que um gênio religioso de importância central; que vê a redenção como simples reversão de nosso modo subjetivo de pensar; e que se satisfaz num misticismo dualisticamente oposto ao mundo do intelecto, -uma Teologia como esta é semelhante a uma represa cedendo diante do primeiro assalto da maré invasora. É uma Teologia sem controle sobre o povo, uma quase religião, absolutamente impotente para restaurar até mesmo a uma firmeza temporária nossa triste vacilante vida moral.

Поэтому, хотя я первым одобряю то, что есть благородного в таких попытках, я совершенно убежден, что ожидать помощи надо не с этой стороны. Теология, которая фактически уничтожает авторитет Священного Писания, видит в грехе лишь недостаток развития, признает Христа просто религиозным гением первой величины, а искупление — изменением субъективного способа мышления, да еще потворствует мистицизму, который противопоставлен разуму, — такая теология подобна дамбе, прорывающейся при первом же сильном напоре. Его не поддержат обычные люди, это — мнимая вера, совершенно бессильная даже ненадолго оздоровить едва живую нравственную жизнь.

Is dan misschien van Romes onmiskenbare energie meerder heil te verwachten? Loop ook over die vraag niet te haastig henen. Al is het toch, dat de historie der Reformatie ons principieel tegen Rome als onze wederpartijderesse overstelt, en het “no popery”, of wilt ge het antipapisme, nog steeds luide naklinkt, toch zou het bekrompen en kortzichtig zijn, de wezenlijke kracht te miskennen, die ook nu nog in Romes verweer tegen het Atheïsme en Pantheïsme schittert. Alleen wie niet op de hoogte is van de doorwrochte principiëele studiën der Roomsche Philosophie, noch afweet van wat Rome op sociaal gebied tot stand bracht, kan in de fout van zoo oppervlakkig oordeel vervallen. Reeds Calvijn sprak het uit, dat tegenover den geest uit den afgrond de Roomsche geloovigen zijn bondgenooten waren, en wie zich de moeite gunt om met zijn eigen Belijdenis en Catechismus voor zich, aan te teekenen, welke religieuse en zedelijke stukken tusschen Rome en ons niet controvers zijn, maar beiderzijds beleden worden, kan de erkentenis niet ontgaan, dat hetgeen we met 181 Rome gemeen hebben, juist bestaat in die hoofdmomenten onzer Christelijke belijdenis, die thans door het Modernisme ’t heftigst bestreden worden. Ongetwijfeld, we staan even beslist als onze vaderen tegen Rome over op het stuk der kerkelijke hiërarchie, in zake de zonde, op het stuk van rechtvaardigmaking, van de Mis, van de heiligenaanbidding, van den beeldendienst, van het vagevuur en zooveel meer; maar raadpleeg onze huidige litteratuur en zeg ons zelf, loopt daarover thans de strijd der geesten? Of is het niet alzoo dat het staat: Theïsme tegenover Pantheïsme, zonde tegenover onvolkomenheid, de Christus God of enkel mensch, het kruis martelaarschap of offer der verzoening, de Schrift van God ingegeven of schier enkel menschelijk product, de Tien Geboden historisch document of van God ons verordend, Gods ordinantiën vaststaande of recht en zedelijkheid uitspinsel van ons eigen gemoed? En is het dan niet Rome, dat mét ons én God drieëenig, én den Christus als God, én het Kruis als reddende offerande, én de Schrift als Gods Woord, én de Tien Geboden als Goddelijke ordinantie voor het leven erkent en handhaaft? En als dan Roomsche godgeleerden voor die ook u heilige stukken uwer Belijdenis met goed geslepen wapenen den strijd opnemen tegen diezelfde richting, met wie gij den kamp op leven en dood hebt door te staan, zult ge die hulpe dan afwijzen? Calvijn althans heeft zich steeds ook op Thomas van Aquino beroepen. En voor wat mij zelf aangaat, schaam ik mij niet, dankbaar te erkennen, dat veel ook in de studiën van Roomsche theologen mijn inzicht verhelderd heeft.

May more perhaps be expected from the marvellous energy displayed in the latter half of this century by Home ? Let us not too hastily dismiss this question. Though the history of the Reformation has established a fundamental antithesis between Rome and ourselves, and though the cry of "no popery", or the principle of antipapism still awakens an echo in so many hearts, it would nevertheless be narrow-minded and short-sighted to underestimate the real power which even now is manifest in Rome's warfare against Atheism and Pantheism. Only ignorance of the exhaustive studies of Romish philosophy and of Rome's successful efforts in social life, could account for such a superficial judgment. Calvin in his da} r already acknowledged that, as against a spirit from the Great Deep, he considered Roman believers his allies. A so-called orthodox Protestant need only mark in his confession and catechism such doctrines of religion and morals as are not subject to controversy between Rome and ourselves, to perceive immediately, that what we have in common with Rome concerns precisely those fundamentals of our Christian creed now most fiercely assaulted by the modern spirit. Undoubtedly on the points of the ecclesiastical hierarchy, of man's nature before and after the Fall, of justification, of the mass, of the invocation of saints and angels, of the worship of images, of purgatory and many others, we are as unflinchingly opposed to Rome as our fathers were. But does not current literature show that these are not now the points on which the struggle of the age is concentrated '? Are not the lines of battle drawn as follows: Theism over against Pantheism ; sin over against imperfection; the divine Christ of Cod over against Jesus the mere man; the cross a sacrifice of reconciliation over against 16 the cross as a symbol of martyrdom ; the Bible as given by inspiration of God over against a purely human product; the ten commandments as ordained by God over against a mere archaeological document ; the ordinances of God absolutely established over against an ever-changing law and morality spun out of man's subjective consciousness ? Now in this conflict Rome is not an antagonist, but stands on our side, inasmuch as she also recognises and maintains the Trinity, the Deity of Christ, the Cross as an all-atoning sacrifice, the Scriptures as the Word of God, and the ten Commandments as a divinely imposed rule of life. Therefore, let me ask, if Roman theologians take up the sword to do valiant and skilful battle against the same tendency that we ourselves mean to fight to the death, is it not the part of wisdom to accept the valuable help of their elucidation? Calvin at least was accustomed to appeal to Thomas of Aquino. And I for my part am not ashamed to confess that on many points my views have been clarified through the work of the Romish theologians.

May more perhaps be expected from the marvelous energy displayed in the latter half of this century by Rome? Let us not too hastily dismiss this question. Though the history of the Reformation has established a fundamental antithesis between Rome and ourselves, it would nevertheless be narrow-minded and short-sighted to underestimate the real power which even now is manifest in Rome’s warfare against Atheism and Pantheism. Only ignorance of the exhaustive studies of 251 Romish philosophy and of Rome’s successful efforts in social life, could account for such a superficial judgment. Calvin in his day already acknowledged that, as against a spirit from the Great Deep, he considered Romish believers his allies. A so-called orthodox Protestant need only mark in his confession and catechism such doctrines of religion and morals as are not subject to controversy between Rome and ourselves, to perceive immediately that what we have in common with Rome concerns precisely those fundamentals of our Christian creed now most fiercely assaulted by the modern spirit. Undoubtedly on the points of the ecclesiastical hierarchy, of man’s nature before and after the Fall, of justification, of the mass, of the invocation of saints and angels, of the worship of images, of purgatory, and many others, we are as unflinchingly opposed to Rome as our fathers were. But does not current literature show that these are not now the points on which the struggle of the age is concentrated? Are not the lines of battle drawn as follows: Theism over against Pantheism; sin over against imperfection; the divine Christ of God over against Jesus the mere man; the cross a sacrifice of reconciliation over against the cross as a symbol of martyrdom; the Bible as given by inspiration of God over against a purely human product; the ten commandments as ordained by God over against a mere archaeological document; the ordinances of God absolutely established over against an ever-changing law and morality spun out of man’s subjective consciousness? Now, in this conflict Rome is not an antagonist, but stands on our side, inasmuch 252 as she also recognizes and maintains the Trinity, the Deity of Christ, the Cross as an atoning sacrifice, the Scriptures as the Word of God, and the Ten Commandments as a divinely-imposed rule of life. Therefore. let me ask if Romish theologians take up the sword to do valiant and skillful battle against the same tendency that we ourselves mean to fight to the death, is it not the part of wisdom to accept the valuable help of their elucidation? Calvin at least was accustomed to appeal to Thomas of Aquino. And I for my part am not ashamed to confess that on many points my views have been clarified through my study of the Romish theologians.

Podemos, talvez, esperar mais da maravilhosa energia exibida na última metade deste século por Roma? Não vamos rejeitar apressadamente esta questão. Embora a história da Reforma tenha estabelecido uma antítese fundamental entre Roma e nós, não obstante seria intolerância e miopia menosprezar o real poder que ainda é manifestado na guerra de Roma contra o Ateísmo e o Panteísmo. Somente a ignorância sobre os exaustivos estudos da Filosofia romanista e dos bem-sucedidos esforços de Roma na vida social, poderia ser responsável por um julgamento tão superficial.

Em seus dias, Calvino já reconhecia que considerava os crentes Romanistas seus aliados contra a tendência do “Grande Abismo”. A assim chamada ortodoxia Protestante precisa apenas assinalar em sua confissão e catecismo as doutrinas de religião e moral que não estão sujeitas à controvérsia entre Roma e nós, para imediatamente perceber que o que temos em comum com Roma diz respeito precisamente àqueles fundamentos de nosso credo cristão, agora assaltados mais ferozmente pelo espírito moderno. Nas questões de hierarquia eclesiástica, da natureza do homem antes e depois da queda, da justificação, da missa, da invocação de santos e de anjos, da adoração de imagens, do purgatório e muitas outras, somos tão resolutamente opostos a Roma como nossos pais foram.

Mas, não mostra a literatura atual que não existem mais os pontos sobre os quais a luta do século está concentrada? Não são as linhas da batalha traçadas como segue: O Teísmo em oposição ao Panteísmo; o pecado em oposição a imperfeição; o divino Cristo de Deus em oposição ao Jesus como mero homem; a cruz como um sacrifício de reconciliação em oposição a cruz como um símbolo de martírio; a Bíblia como dada pela inspiração de Deus em oposição a um produto puramente humano; os dez mandamentos como ordenados por Deus em oposição a simples documento arqueológico; as ordenanças de Deus absolutamente estabelecidos em oposição a lei sempre mutante e a moralidade tecida pela consciência subjetiva do homem?

Então, neste conflito Roma não é uma antagonista mas coloca-se ao nosso lado, visto que também reconhece e sustenta a Trindade, a Deidade de Cristo, a Cruz como um sacrifício expiador, as Escrituras como a Palavra de Deus, e os Dez Mandamentos como a regra de vida divinamente imposta. Por isso, deixem-me perguntar: se os teólogos Romanistas erguem a espada para lutar valente e habilmente contra a mesma tendência contra a qual nós pretendemos lutar até a morte, não é parte da sabedoria aceitar a valiosa ajuda de sua elucidação? Calvino pelo menos estava acostumado a apelar para Tomás de Aquino. E, de minha parte, não estou envergonhado de confessar que em muitos pontos meus conceitos têm sido clarificados através de meu estudo dos teólogos Romanistas.

Может быть, большего следует ожидать от той удивительной энергии, которую в последней половине этого столетия проявляет Рим? Но и в этом случае не надо спешить с ответом. Хотя история Реформации установила фундаментальное противостояние между Римом и нами, было бы узко и близоруко недооценивать реальную силу, которую даже сейчас он проявляет в своей борьбе против атеизма и пантеизма. Только неосведомленность в католической философии и социальных начинаниях Рима могла бы оправдать столь поверхностное суждение. Кальвин в свое время признал, что в противостоянии духу из преисподней он считает католиков своими союзниками. Правоверным протестантам стоит выделить в своих исповеданиях и катехизисах те доктрины религии и морали, которые не стали предметом споров между Римом и нами, чтобы сразу понять, что общими для нас являются именно те главные положения христианской веры, которые сейчас подвергаются самым яростным нападкам со стороны современного духа. Когда речь идет о церковной иерархии, о природе человека до и после падения, об оправдании, о мессе, о призывании святых и ангелов, о поклонении образам, о чистилище и о многом другом, мы так же неуклонно, как и наши отцы, противостоим Риму. Но не показывает ли современная литература, что не эти проблемы провоцируют основную борьбу? Линия фронта проходит между теизмом и пантеизмом; грехом и несовершенством; Христом Богом — и человеком Иисусом; крестом, жертвой примирения, и крестом, символом мученичества; Библией, богодухновенным Писанием, и обычной книгой, созданной человеком; десятью заповедями, установлениями Божиими, и археологическим документом; абсолютными божественными установлениями, и моралью, проистекающей из субъективного сознания. Здесь, в этом конфликте Рим — не антагонист нам, он стоит на нашей стороне в той мере, в какой признает и утверждает Троицу, Божественность Христа, Крест как умилостивляющее жертвоприношение, Писание как Слово Божие, и Десять заповедей как установленное Богом правило жизни. Позвольте мне спросить: если римские теологи поднимают меч, устремляясь в яростный и умелый бой против той же самой тенденции, с которой мы сами собираемся бороться не на жизнь, а на смерть, не стоит ли нам использовать их ценную помощь? Кальвин, по крайней мере, апеллировал к Фоме Аквинскому. И я, со своей стороны, не стыжусь признаться, что многие мои взгляды прояснились благодаря изучению трудов римских теологов.

Maar een geheel andere vraag is het, of daarom van Rome de redding der toekomst is te wachten, en, of wij alzoo, zelf stil zittende, op Romes zegepraal wachten kunnen. En dan behoeft ge slechts om u te zien, om u ziender oogen te overtuigen van het tegendeel. Om met Amerika te beginnen, laat Zuid-Amerika met Noord-Amerika ook maar een oogenblik vergelijking toe? Nu is in Zuid-Amerika, en ik voeg er Midden-Amerika bij, Romes kerk oppermachtig. Ze heerscht er. Ze is er alleen. Het Protestantisme bestaat er niet. Hier is alzoo een onmetelijk veld om de sociale en politieke kracht, die van Rome ter wederbaring van ons geslacht kan uitgaan, te beoordeelen. Rome is er niet 182 pas, maar sinds straks drie eeuwen. Rome heeft er de opkomende maatschappijen gevormd, en bleef er de leidsvrouw der geesten ook na de vrijmaking dezer staten van Spanje en Portugal. Ook stamt de bevolking dezer staten her uit Europeesche landen, waar Rome steeds den schepter zwaaide. De proef is alzoo volledig en zuiver mogelijk. En toch, waar is nu in deze Roomsche staten een leven dat u verheft, dat macht ontwikkelt, heiligenden invloed naar buiten van zich doet uitgaan? Financieel staan ze de een voor de ander na zwak, sociaal kunnen ze niet vooruit, politiek bieden ze het droeve schouwspel van eindeloozen burgertwist; en welk ideaal beeld ge u ook voor de wereld der toekomst vormen wildet, zeer stellig de belofte van als Zuid-Amerika te worden niet. En zegge nu Romes pleitbezorger niet, dat dit aan bijzondere omstandigheden ligt, want vooreerst stuit ge op deze politieke ellende niet enkel in Chili, maar evenzoo in Peru, niet alleen in Argentinië maar ook in Brazilië, kortom in alle deze staten; maar ook ten anderen, zoo ge uit de nieuwe naar de oude wereld oversteekt, komt ge, uws ondanks, tot gelijke slotsom. Het crediet der Protestantsche staten is ook in Europa onaangevochten, terwijl dat der Zuidelijke, die Roomsch zijn, verre onder pari staat. Maatschappelijke toestand en landsbestuur geven in Spanje en Portugal, en niet minder in Italië, tot steeds vernieuwde klacht aanleiding. De macht en invloed ook dezer staten daalt zichtbaar. En wat nog het pijnlijkst is, het ongeloof en de revolutionaire gemoedsstemming heeft in deze landen zoo verontrustende vordering gemaakt, dat de helft der bevolking, er nog ja in naam Roomsch is, maar innerlijk met alleReligie brak. Zie het in Frankrijk, dat ook nagenoeg geheel Roomsch heet, en waar toch de stembus keer op keer zich met verpletterende meerderheid tegen de pleitbezorgers der Religie verklaart. Zelfs mag gezegd, dat ge om de Roomschen van hun energieke, van hun nobele zijde te leeren kennen, ze nemen moet, niet zooals ze in Roomsche landen verkwijnen, maar zooals ze bloeien in het centrum van het Protestantsche Noord-Duitschland, in het Protestantsche Nederland, in het Protestantsche Engeland en in uw eigen Protestantsche Staten. Waar ze niet zelven de leiding hebben, maar zich schikken 183 willen in anderer huishouding, zich als oppositie in eigen tent concentreerend, daar boeien u de Mannings en Wisemans, de Von Kettelers en Windhorsten, door de bezieling van hun woord.

This, however, does not in the least involve, that our hope for the future may be placed in Rome's endeavour, and that we, idle ourselves, may await Rome's victory. A rapid survey of the situation will suffice to convince us of the contrary. To begin with your own continent, can South-America for a moment stand a comparison with the North ? Now inSouthand Central-America the Roman Catholic Church is supreme. It has exclusive control in this territory, Protestantism not even counting as a factor. Here, then, is an immense field in which the social and political power, which Rome can bring to bear upon the regeneration of our race, can freely exert itself, a field, moreover, in which Rome is not a recent arrival, but which she has occupied for almost three centuries. The youthful development of the social organism of these countries has stood under her influence, she has remained in control also of their intellectual and spiritual life since their liberation from Spain and Portugal. 17 Moreover the population of these States is derived from such European countries as have always been under the undisputed sway of Rome. The test, therefore, is as complete and fair as possible. But in vain do we look in those American Romish States for a life which elevates, develops energy, and exerts a wholesome influence outside Financially they are weak, almost unprogressive in their economic conditions ; in their political life they present the sad spectacle of endless internal strife ; and, if one were inclined to form an ideal picture of the future of the world, he might almost do so by imagining the very opposite of what is the actual situation in SouthAmerica. Nor can it be pleaded in excuse of Rome that this is clue to exceptional circumstances, for in the first place this political backwardness is met with not only in Chili, but likewise in Peru, in Brazil as well as in the Argentine Republic ; while, crossing from the new to the old world, we reach, in spite of ourselves, the same conclusion. In Europe, also, the credit of all Protestant states is high, that of the Southern Countries which are Roman Catholic is at a painful discount. Economic and administrative affairs in Spain and Portugal, and not less in Italy, offer cause for continual complaint. The outward power and outside influence of these states is visibly declining. And, what is more discouraging still, infidelity and a revolutionary spirit have made such inroads in these countries, that half of the population, though still nominally Romish, has in reality broken with all true religion. This may be seen in Prauce, which is almost entirely Romish, and yet has voted time and again with overwhelming majorities against the advocates of religion. In fact we may say ; that, in order to appreciate the noble, energetic traits of the Romanists, one must observe them, not in their own countries where they are on the decline, but in the center of Protestant North-Germany, in Protestant Holland and England and in your own Protestant States. In regions where, deprived of a controlling influence, they adjust 18 themselves to the polity of others and concentrate their strength as an opposition party, under such leaders as Manning and Wiseman, Von Ketteler and Windthorst, they compel our admiration by the enthusiastic championship of their cause.

This, however, does not in the least involve that our hope for the future may be placed in Rome’s endeavor, and that we, idle ourselves, may await Rome’s victory. A rapid survey of the situation will suffice to convince us of the contrary. To begin with your own continent, can South America for a moment stand a comparison with the North? Now in South and Central America the Roman Catholic Church is supreme. It has exclusive control in this territory, Protestantism not even counting as a factor. Here, then, is an immense field in which the social and political power. which Rome can bring to bear upon the regeneration of our race, can freely exert itself, a field, moreover, in which Rome is not a recent arrival, but which she has occupied for almost three centuries. The youthful development of the social organism of these countries has stood under her influence; she has remained in control also of their intellectual and spiritual life since 253 their liberation from Spain and Portugal. Moreover, the population of these States is derived from such European countries as have always been under the undisputed sway of Rome. The test, therefore, is as complete and fair as possible. Rut in vain do we look in those American Romish States for a life which elevates, develops energy, and exerts a wholesome influence outside. Financially they are weak, comparatively unprogressive in their economic conditions in their i political life they present the sad spectacle of endless internal strife: and, if one were inclined to form an ideal picture of the future of the world, he might almost do so by imagining the very opposite of what is the actual situation in South America. Nor can it be pleaded in excuse of Rome that this is due to exceptional circumstances, for in the first place this political backwardness is met with not only in Chili, but likewise in Peru, Brazil as well as in the Venezuelan Republic; while, crossing from the new to the old world, we reach, in spite of ourselves, the same conclusion in Europe, also, the credit of all Protestant states is high, that of the Southern countries which are Roman Catholic, is at a painful discount. Economic and administrative affairs in Spain and Portugal. and not less than in Italy, offer cause for continual complaint. The outward power and outside influence of these states is visibly declining. And, what is more discouraging still, infidelity and a revolutionary spirit have made such inroads in these countries, that half of the population, though still nominally Romish, has in reality broken with all true religion. This may be seen in France, which is almost 254 entirely Roman Catholic, and yet has voted time and again with overwhelming majorities against the advocates of religion. In fact we may say that, in order to appreciate the noble, energetic traits of the Romanists, one must observe them, not in their own countries where they are on the decline, but in the centre of Protestant North Germany, in Protestant Holland, and England, and in your own Protestant United States. In regions where, deprived of a controlling influence, they adjust themselves to the polity of others and concentrate their strength as an opposition party, under such leaders as Manning and Wiseman, Von Ketteler and Windthorst, they compel our admiration by the enthusiastic championship of their cause.

Contudo, isto de modo algum significa que nossa esperança para o futuro possa ser colocada no esforço de Roma, e que nós, negligentes, possamos esperar sua vitória. Um rápido exame da situação será suficiente para convencer-nos do contrário. Para começar com seu próprio continente, pode a América do Sul suportar por um momento uma comparação com a do Norte? Atualmente, a Igreja Católica Romana é suprema na América do Sul e Central. Ela tem controle exclusivo sobre este território, o Protestantismo nem mesmo é contado como um fator. Aqui, então, é um imenso campo no qual o poder social e político, no qual Roma pode empregar na regeneração de nossa raça, pode manifestar-se livremente, além disso, um campo no qual ela não é uma recém-chegada, mas tem ocupado por quase três séculos.

O jovem desenvolvimento do organismo social destes países têm estado sob influência dela; ela tem permanecido também no controle de sua vida intelectual e espiritual desde sua libertação da Espanha e Portugal. Além disso, a população destes Estados se originou de países europeus que sempre estiveram sob a influência indisputável de Roma.

O exame, portanto, é tão completo e claro quanto possível. Mas em vão olhamos para esses Estados Americanos Romanistas em busca de uma vida que eleva, desenvolve energia e exerce uma influência exterior saudável. Financeiramente eles são fracos, comparativamente sem progresso em suas condições econômicas; em sua vida política apresentam o triste espetáculo de disputa interna sem fim; e, se alguém estivesse inclinado a conceber um quadro ideal sobre o futuro do mundo, poderia quase fazer isto imaginando o próprio oposto do que é a situação atual na América do Sul. Nem pode ser pleiteado para se desculpar Roma, que isto é devido a circunstâncias excepcionais, pois em primeiro lugar este retardamento político é encontrado não somente no Chile, mas igualmente no Peru, Brasil bem como na República da Venezuela; enquanto que, passando do Novo para o Velho Mundo, nós chegamos, apesar de nós mesmos, a mesma conclusão.

Também na Europa a reputação de todos os Estados Protestantes é alta, a reputação dos países do sul que são Católicos romanos está num doloroso descrédito. Assuntos econômicos e administrativos na Espanha e Portugal e não menos que na Itália, oferecem causa para queixas contínuas. O poder e a influência externas destes países está declinando visivelmente. E, o que é mais desencorajador ainda, a infidelidade e um espírito revolucionário têm feito tal incursão nestes países, que metade da população, embora ainda nominalmente romanista, na realidade rompeu com toda verdadeira religião. Isto pode ser visto na França, que é quase completamente Católica Romana, e todavia repetidamente tem votado contra os advogados da religião com esmagadoras maiorias.

De fato podemos dizer que, a fim de apreciar as características nobres, eficazes dos Romanistas, deve-se observá-los, não em seus próprios países, onde estão em declínio, mas no centro da Alemanha Protestante, na Holanda Protestante, e na Inglaterra, e em seu próprio Estados Unidos Protestante. Em regiões onde, privado de uma influência controladora, eles se ajustam à política dos outros e concentram suas forças como um partido da oposição, sob líderes tais como Manning e Wiseman, Von Ketteler e Windthorst, obtêm nossa admiração pela defesa entusiástica de sua causa.

Это, однако, ни в малейшей степени не подразумевает, что наша надежда на будущее может быть связана с католицизмом, и что мы, оставаясь праздными, станем дожидаться его победы. Беглого взгляда на сегодняшнюю ситуацию достаточно, чтобы убедить нас в обратном. Начнем с вашего континента и спросим, может ли Южная Америка хоть на миг выдержать сравнение с Северной? Сейчас в Южной и Центральной Америке властвует Римская католическая церковь, а протестантизм не может считаться сколько-нибудь значимым фактором. Значит, там — необъятное поле, на котором социальная и политическая власть Рима может содействовать возрождению нашего рода, свободно претворяться в жизнь. Тем более что на этом поле он не какой-то недавний поселенец, он господствует здесь почти три столетия. Именно он воздействовал на раннее развитие этих стран и продолжал контролировать там интеллектуальную и духовную жизнь, когда они освободились от Испании и Португалии. Более того, население этих государств вышло из тех европейских стран, которые всегда находились под неоспоримым влиянием Рима. Но напрасно мы будем искать в американских католических странах полноценный, развивающийся, духовно здоровый мир. Финансово они слабы, экономически — сравнительно отсталы, а их политическая жизнь являет нам грустное зрелище бесконечной внутренней борьбы. Если бы кто-то захотел нарисовать идеальную картину будущего, он мог бы представить себе что-нибудь противоположное нынешней ситуации в Южной Америке. Нельзя ссылаться для оправдания Рима на исключительные обстоятельства, ибо политическая отсталость есть не только в Чили, но и в Перу, Бразилии, Венесуэльской Республике. Кроме того, переместившись из Нового Света в Старый, мы сможем сделать те же самые заключения по поводу Европы. Репутация протестантских стран высока, а южные страны, католические, этим похвастаться не могут. Экономическое и административное положение дел в Испании и Португалии, да и в Италии, дает повод для постоянных недовольств. Внешнее могущество и внешнее влияние этих государств очевидно уменьшается. Особенно удручает то, что неверие и революционный дух имели в этих странах такой успех; половина населения еще считается католическим, на самом же деле оно порвало со всякой подлинной религией. Это можно видеть на примере Франции, почти целиком католической, в которой подавляющее большинство постоянно голосует против представителей религии. Можно сказать так: чтобы оценить благородные и сильные черты католиков, лучше наблюдать их не в их собственных странах, где они пребывают в упадке, а на протестантском севере Германии, в протестантской Голландии, в Англии, в ваших собственных протестантских Штатах. Там, где они лишены контролирующего влияния, они приспосабливаются к другим порядкам, концентрируют свои усилия как оппозиция и под руководством таких людей, как Мэннинг и Уайзмен, фон Кеттелер и Виндхорст, вызывают искреннее восхищение борьбой за свое дело.

Maar ook afgezien van dit testimonium paupertatis, van Romes zijde zichzelve uitgereikt, waar het als meesteresse, zoo in Zuid-Europa als in Zuid-Amerika heerscht, is ook proportioneel haar macht en invloed in de worsteling der machten steeds zinkende. De leiding is voor Europa al meer bij Rusland, Duitschland en Engeland gekomen, alle niet-Roomsche staten, en in uw eigen werelddeel geeft het Protestantsche Noorden beslist den toon aan. Oostenrijk is na 1866 relatief steeds achteruit gegaan en wordt bij den dood van dezen keizer bedreigd met oplossing en breuke. Italië heeft beproefd boven zijn kracht te leven, het zou een groote, het zou een koloniale, het zou een zeemogendheid zijn, en nu reeds staat het sociaal aan het begin van zijn ondergang. De slag bij Addua sloeg meer ter neder dan zijn koloniale hope. Spanje en Portugal oefenen gansch geen invloed meer uit op het Europeesche statenleven. En Frankrijk, voor het dreigen van welks sabel nog voor vijftig jaar heel Europa trilde, slaat thans zelf niet zonder beven de Sibellijnsche orakelen van zijn toekomst op. Zelfs in het bevolkingscijfer is de macht van Rome proportioneel steeds achteruitgaande. Sociologische kwijning heeft in meer dan één Roomsch land bedacht doen zijn op mindering der geboorten, en onderwijl in Rusland, Duitschland, Engeland en uw Vereenigde Staten de bevolking sterk aanwies, stond die aanwas in veel Roomsche landen óf stil óf ging veel langzamer. Reeds nu wordt statistisch slechts de kleinere helft der Christenheid als Roomsch aangegeven, en eer we een halve eeuw verder zijn is dit cijfer stellig ver onder de 40 pCt. gedaald. Hoe hoog ik dan ook de wezenlijke kracht waardeer, die in de Roomsche eenheid en in de Roomsche studie schuilt, ter bevestiging van veel dat ook ons heilig is en niet dan met de grootste inspanning, zoo hunnerzijds als van onze zijde, tegen het Modernisme kan worden gehandhaafd, er is van verre geen uitzicht op, dat de Roomsche staten weer de leiding in handen krijgen. Meer nog, ook als ze die in handen kregen, zou een algemeen maken van toestanden 184 als thans in Zuid-Amerika en Zuid-Europa door een ieder betreurd worden, het tegendeel zijn van ons ideaal.

But even apart from this testimonium paupevtatis furnished by Rome Herself through the mismanagement in Southern Europe and South-America, where she has full sway, in the contest of the nations also her power and influence are visibly waning. The balance of power in Europe is now gradually passing into the hands of Russia, Germany and England, every one of them non-Romish States, and on your own continent the Protestant North holds the supremacy. Since 1866 Austria has been continually retrogressing and at the death of the present Emperor will be seriously threatened with dissolution. Italy has attempted to live beyond its resources: it strove to he a great, colonial, naval power, and the result is that it has brought itself to the verge of economic ruin. The battle of Addua dealt the death-blow to more than her colonial aspirations. Spain and Portugal have absolutely lost all influence on the Social, intellectual, and political development of Europe. And France, which only fifty years ago made all Europe tremble at the unsheathing of her sword, is now herself anxiously scanning the Sibylline books of her future. Even from a statistical point of view, the power of Rome is all the while decreasing. Economic depression has in more than one Romish country brought about a considerable decrease of the birthrate. Whilst in Russia, Germany. England and the United States population is growing, it has in some Romish countries become almost stationary. Even now statistics give only the smaller half of Christendom to the Roman-Catholic Church, and it is safe to predict that within the next half century its share will be less than forty per cent. However highly, therefore, I may be inclined to value the inherent power of Roman -Catholic 19 unity and scholarship for the defense of much, we also count sacred, and though I do not see how we could repulse the attack of modernism save by combined exertion, nevertheless there is not the slightest prospect that the political supremacy will ever again pass into Rome's hands. And, even if this were to happeu contrary to expectations, who could possibly rejoice as in the realization of his ideal, of he beheld the conditions now prevailing in Southern Europe and South America reproduced elsewhere.

But even apart from this testimonium paupertatis furnished by Rome herself through the mismanagement in Southern Europe and South America, where she has full sway, in the contest of the nations also her power and influence are visibly waning. The balance of power in Europe is now gradually passing into the hands of Russia, Germany, and England, every one of them non-Romish States, and on your own continent the Protestant North holds the supremacy. Since 1866 Austria has been continually retrogressing, and at the death of the present Emperor will be seriously threatened with dissolution. Italy has attempted to live beyond its resources: it strove to be a great, colonial, naval power, and the result is that it has brought itself to the verge of economic ruin. The battle of Addua dealt the deathblow to more than her colonial aspirations. Spain and Portugal have absolutely lost all influence on the social, intellectual, 255 and political development of Europe. And France, which only fifty years ago, made all Europe tremble at the unsheathing of her sword, is now herself anxiously scanning the Sibylline books of her future. Even from a statistical point of view, the power of Rome is all the while decreasing. Economic and moral depression has in more than one Romish country brought about a considerable decrease of the birthrate. Whilst in Russia, Germany, England, and the United States population is growing, it has in some Romish countries become almost stationary. Even now statistics give only the smaller half of Christendom to the Roman Catholic Church, and it is safe to predict that within the next half century its share will be less than forty per cent. However highly, therefore, I may be inclined to value the inherent power of Roman Catholic unity and scholarship for the defense of much we also count sacred, and though I do not see how we could repulse the attack of Modernism save by combined exertion, nevertheless there is not the slightest prospect that the political supremacy will ever again pass into Rome’s hands. And, even if this were to happen contrary to expectations, who could possibly rejoice as in the realization of his ideal, if he beheld the conditions now prevailing in Southern Europe and South America, reproduced elsewhere

Mas mesmo aparte deste testemonium paupertatis fornecido por Roma, por meio da má administração no Sul da Europa e na América do Sul, onde ela tem plena influência, em termos globais seu poder e influência também estão diminuindo visivelmente. A balança de poder na Europa está agora gradualmente passando para as mãos da Rússia, Alemanha e Inglaterra, todos Estados não Romanistas, e em seu próprio continente os Protestantes do Norte mantém a supremacia. Desde 1866 a Áustria está retrocedendo continuamente, e com a morte do Imperador atual estará seriamente ameaçada com a dissolução. A Itália tentou viver além de seus recursos: esforçou-se para ser um grande poder naval, colonial, e o resultado é que conduziu-se a si mesma à beira da ruína econômica. A batalha de Adua desferiu o golpe mortal em mais que suas aspirações coloniais.

A Espanha e Portugal perderam absolutamente toda influência sobre o desenvolvimento social, intelectual e político da Europa. E a França, que apenas há cinqüenta anos, fez toda Europa tremer o desembainhar de sua espada, agora ela mesma está ansiosamente explorando os livros Sibilinos108 de seu futuro. Até mesmo do ponto de vista estatístico, o poder de Roma está diminuindo o tempo todo. A depressão econômica e moral tem, em mais de um país romanista, causado uma diminuição considerável do índice de natalidade. Enquanto que na Rússia, Alemanha, Inglaterra e nos Estados Unidos a população está crescendo, em alguns países Romanistas tornou-se quase estacionária. Igualmente as estatísticas atribuem somente a metade menor da cristandade à Igreja Católica Romana, e é seguro predizer que dentro do próximo meio século sua porção será menos que quarenta por cento.

Portanto, por mais altamente inclinado que eu possa estar para a valorizar o poder inerente da unidade e erudição Católica Romana para a defesa de muito do que nós também contamos como sagrado, e embora não veja como poderíamos repelir o ataque do Modernismo senão pela ação combinada, todavia não há a mais leve perspectiva de que a supremacia política nunca passará novamente para as mãos de Roma. E, mesmo se isto acontecesse contrariando às expectativas, possivelmente quem poderia regozijar-se quanto a realização de seu ideal, se ele vê as condições agora prevalecentes no Sul da Europa e na América do Sul, reproduzidas em outra parte?

Но даже если мы не примем во внимание свидетельство, поставляемое самим Римом, который так плохо правит в Южной Европе и Южной Америке, где обладает полным господством, можно сказать, что и в соперничестве наций его власть и влияние заметно падают. Баланс сил в Европе постепенно перемещается в руки России, Германии и Англии, а это — государства не католические, да и на вашем континенте впереди идет протестантский север. С 1866 года Австрия постоянно движется вспять, и, когда умрет император, она вполне может распасться. Италия попыталась жить не по средствам, она стремилась к колониальной и морской власти и вот стоит на пороге экономической катастрофы. Битва при Адде нанесла смертельный удар не только по ее колониальным устремлениям. Испания и Португалия совершенно утратили влияние на общественное, интеллектуальное и политическое развитие Европы, а Франция, которая еще пятьдесят лет назад, стоило ей взмахнуть мечом, повергала всю Европу в трепет, сейчас тревожно листает книги Сивиллы, беспокоясь за свое будущее. Даже со статистической точки зрения мощь Рима все время уменьшается. Во многих католических странах экономическая и нравственная депрессия значительно уменьшила рождаемость. В России, Германии, Англии и Соединенных Штатах население растет, а в некоторых католических странах остается почти неизменным. Даже сейчас статистика относит к Римской Католической Церкви меньше половины христианского мира, и можно с достаточной уверенностью предсказать, что в следующей половине столетия ее доля будет меньше сорока процентов. Поэтому как бы высоко я ни ставил прирожденную мощь католического единства, как бы ни полагался на его ученость для защиты того, что и мы считаем священным, как бы ни признавал, что мы могли бы отбить атаку модернизма только объединенными усилиями, нет и малейших шансов, что политическое верховенство когда-либо опять перейдет к Риму. Даже если против ожиданий это произошло бы, кто порадуется такому осуществлению своего идеала, если увидит, что условия, преобладающие сейчас в Южной Европе и Южной Америке, воспроизведутся где-либо еще?

Ja, sterker nog dient gesproken: het zou een schrede rugwaarts zijn op het pad der historie. Romes wereldbeschouwing vertegenwoordigt een oudere, en daarom lagere ontwikkelingsphase in de geschiedenis der menschheid. Het Protestantisme is daarna gekomen en neemt dus geestelijk hooger standpunt in. Wie niet achterwaarts wil, maar naar hooger grijpt, moet dus òf zijn stand nemen in de wereldbeschouwing die het Protestantisme ontsloot, òf wel, want ook dit ware denkbaar, een nóg hooger standpunt weten aan te geven. Dat laatste waant de moderne wereldbeschouwing dan ook metterdaad te kunnen doen. Luther groot van zijn tijd, maar Kant en Darwin de apostelen van veel rijker evangelie. Maar ons houdt dit niet op. Immers, onze eeuw, hoe groot ook in vinding, in betoon van denk- en veerkracht, bracht ons geen schrede vooruit in de fundeering der beginselen, ze bracht ons in niets een hoogere levensbeschouwing, en schonk ons noch meerdere vastheid, noch gaver welstand voor ons religieus en ethisch, d.i. voor ons menschelijk, bestaan. Het geloof van den Hervormingstijd ruilde ze uit voor glibberige hypothesen; en voor zooverre ze een stelsel, een systeem, een vast ineengezette wereldbeschouwing aandorst, greep ze niet vooruit, maar achter het Christendom, terug naar die Heidensche wijsheid, waarvan Paulus getuigde, dat God ze door de dwaasheid van het Kruis heeft beschaamd. Men zegge dus niet: Gij, die omdat de historie niet terugtreedt op haar schreden, terugkeer naar Rome afwijst, mist dan ook zelf het recht om bij het Protestantisme stand te houden, want na het Protestantisme is het Modernisme gekomen. Immers het recht tot zulk een tegenwerping moet betwist blijven, zoolang mijn tegenspraak niet gelogenstraft is, dat de materiëele vooruitgang dezer eeuw niets met vooruitgang op het stuk van beginselen uitstaande heeft, en dat wat het Modernisme aan de markt brengt, niet modern, maar zeer antiek, en niet boven het Protestantisme uitgaande is, maar achter het Christendom, tot in de Heidensche oudheid, teruggaat.185

We may, in fact, even put it more strongly: it would be a step backwards in the course of history. Rome's world and life-view represents an older and hence lower stage of development in the history of mankind. Protestantism succeeded it, and hence occupies a spiritually higher standpoint. He who will not go backwards, but reaches after higher things, must therefore either stand by the world-view once developed by Protestantism, or, on the other hand, for this too is conceivable, point out a still higher standpoint. Now this it is that the latter modern philosophy does indeed presume to do, acknowledging Luther as a great man for his time, but hailing in Kant and Darwin the apostles of a much richer gospel. But this need not detain us. For our own age, however great in invention, in the display of powers of mind and energy, has not advanced us a single step in the establishment of principles, has in no wise given us a higher view of life, and has yielded us neither greater stability nor greater soundness in our religious and ethical i.e. truly human existence. The solid faith of the Reformation it has bartered for shifting hypotheses; and in so far as it ventured upon a systematised and strictly logical life-view it did not reach forward, but backward, to that Heathen wisdom of pre-Christian times, of which Paul testified that God has put it to shame by the foolishness of the Cross. Let no one therefore say : Ye, who, because history does not go backward, protest against a return to Rome, ye yourselves have no right to make a stand on Protestantism ; 20 for after Protestantism came Modernism. For the pertinence of such an objection must be denied, as long as my contention be not disproved, that the material advance of our century has nothing in common with advancement in the matter of life principles, and that what modernism offers us is not modern but, rather, very antique, not posterior, but anterior to Protestantism, reaching back to the Stoa and to Epicurus.

We may, in fact, even put it more strongly: it would be a step backwards in the course of history. Rome’s world- and life-view represents an older and hence lower stage of development in the history of mankind. Protestantism succeeded it, and hence occupies a 256 spiritually higher standpoint. He who will not go backwards, but reaches after higher things, must therefore either stand by the world-view once developed by Protestantism, or, on the other hand, for this, too, is conceivable, point out a still higher standpoint. Now this is what the latter modern philosophy does indeed presume to do, acknowledging Luther as a great man for his time, but hailing in Kant and Darwin the apostles of a much richer gospel. But this need not detain us. For our own age, however great in invention, in the display of powers of mind and energy, has not advanced us a single step in the establishment of principles, has in no wise given us a higher view of life, and has yielded us neither greater stability nor greater soundness in our religious and ethical, that is, truly human existence. The solid faith of the Reformation it has bartered for shifting hypothesis; and in so far as it ventured upon a systematized and strictly logical life view it did not reach forward, but backward, to that heathen wisdom of pre-Christian times, of which Paul testified that God has put it to shame by the foolishness of the Cross. Let no one therefore say: Ye who, because history does not go backward, protest against a return to Rome, ye yourselves have no right to make a stand on Protestantism; for after Protestantism came Modernism. The pertinence of such an objection must be denied, as long as my contention be not disproved, that the material advance of our century has nothing in common with advancement in the matter of ethical principles, and that what Modernism offers us is not modern, but rather very antique not posterior, but anterior to 257 Protestantism, reaching back to the Stoa and to Epicurus.

De fato, podemos até colocá-lo mais fortemente: isto seria um passo para trás no curso da História. O mundo e o conceito de vida de Roma representa um estágio mais velho e por isso mais baixo de desenvolvimento na História da humanidade. O Protestantismo o sucedeu, e por isso ocupa um ponto de vista espiritualmente mais elevado. Aquele que não quer ir para trás, mas procura alcançar coisas mais elevadas, deve portanto ou defender a cosmovisão outrora desenvolvida pelo Protestantismo, ou, por outro lado, pois isto também é concebível, mostrar um ponto de vista ainda mais elevado.

Então é isto o que a Filosofia moderna posterior de fato presume fazer, reconhecendo Lutero como um grande homem para seu tempo, mas aclamando Kant e Darwin como os apóstolos de um evangelho muito mais rico. Mas não necessitamos detalhar isto. Pois nossa própria época, embora grande em invenções, na demonstração dos poderes da mente e energia, não tem avançado um único passo no estabelecimento de princípios, de modo algum tem dado um conceito mais elevado da vida, nem tem produzido para nós maior estabilidade e solidez em nossa existência religiosa e ética, isto é, existência verdadeiramente humana. Ela trocou a fé sólida da Reforma por hipóteses instáveis; e à medida que aventurou-se sobre um conceito de vida sistematizado e estritamente lógico não avançou, mas recuou para aquela cultura pagã dos tempos pré-cristãos, dos quais Paulo testifica que Deus envergonhou pela loucura da Cruz.

Portanto, não deixe alguém dizer: Vocês que protestam contra um retorno para Roma, vocês mesmos não têm o direito de permanecer no Protestantismo , porque a História não vai para trás; pois depois dele veio o Modernismo. A pertinência de uma objeção como esta deve ser negada, visto que minha argumentação não é refutada, que o avanço material de nosso século nada tem em comum com o avanço na questão dos princípios éticos, e que o que o Modernismo nos oferece não é moderno, mas pelo contrário muito antigo; nem posterior, mas anterior ao Protestantismo, voltando para os Estóicos e a Epicuro.

Можем сказать и больше: исторически это было бы шагом назад. Мир Рима и его взгляд на жизнь представляют собой более древнюю, а значит — более низкую ступень развития. Протестантизм сменил его и потому занимает духовно более высокое положение. Тот, кто хочет идти не назад, а ввысь, должен или разделять мировоззрение, выработанное протестантизмом, или (что тоже можно представить) указать на еще более высокую точку зрения. Это и пытается сделать современная философия, признавая Лютера великим человеком своего времени, но считая Канта и Дарвина апостолами гораздо более содержательного Евангелия. Но это не должно нас останавливать. Каким бы великим в изобретениях ни был наш век, как бы ни славился он умом и энергией, он не продвинул нас ни на шаг в установлении принципов, не дал нам более высокого взгляда на жизнь, не одарил нас ни большей стабильностью, ни большей крепостью религиозного и нравственного, то есть истинно человеческого существования. Твердую веру Реформации он променял на зыбкую гипотезу и, притязая на систематизированное и строго логическое воззрение, продвинулся не вперед, а назад, к языческой мудрости дохристианской эпохи, о которой Павел свидетельствовал, что Бог выставил ее на позор безумством Креста. Поэтому незачем говорить: тот, кто протестует против возврата к Риму, поскольку история не обращается вспять, не имеет сам права настаивать на протестантизме, т. к. после протестантизма пришел модернизм. С таким возражением надо подождать, пока не опровергнут мой тезис, что материальный прогресс нашего столетия не имеет ничего общего с этическим прогрессом. Что до модернизма, он не столько современен, сколько древен, ибо не последует, а предшествует протестантизму, возвращая нас к стоикам и Эпикуру.

Alzoo kan alleen op de lijn van het Protestantisme positie worden genomen, maar hoe? En dan zijn er twee zijwegen, waarlangs men thans heil zoekt, maar die beide op bittere teleurstelling moeten uitloopen, practisch de eene van aard, mystiek de andere. Geen kans ziende zich tegen de Schriftcritiek, en nog minder tegen de critiek op het dogma te verweren, acht de eerste, de practische richting, dat de Christenen niet veiliger kunnen doen, dan zich terug te trekken op allerlei „Christelijke werkzaamheden”. Met de Schrift weet men zelf geen raad, aan het dogma is men vervreemd, maar niets belet zich zelf en zijn geld te geven aan philanthropie, evangelisatie en missie. Iets wat het driedubbele voordeel oplevert, dat het de Christenen van allerlei gading vereenigt, velerlei ellende lenigt, en ook de niet-Christelijke wereld met ons verzoent. En ongetwijfeld is deze “propaganda door de daad” met dank en instemming te begroeten en na te volgen. In de eeuw, die achter ons ligt was die Christelijke actie metterdaad veel te armelijk; en een Christendom dat niet óók practisch optreedt, verloopt in scholastieke dorheid en in ijdel geklap. Alleen maar ge vergist u, zoo ge waant, dat hierin het Christendom kan opgaan; want zeker uw Heiland genas óók de kranken en spijzigde ook de hongerigen, maar hoofdzaak bij Jezus was toch, dat hij, onder strenge gebondenheid aan de Schriftuur des Ouden Verbonds, onverbloemd zijn eigen Godheid en zijn Middelaarschap, de verzoening door zijn bloed en zijn komen ten gerichte, verkondigde. Feitelijk is er geen dogma ooit door Christus’ kerk beleden, of het is door Jezus geproclameerd. Hij genas het kranke lichaam, maar veel meer nog verbond hij onze geestelijke wonden. Hij trok ons uit het Heidendom en Jodendom, en plaatste ons over in een heel andere wereld van overtuigingen, waarvan hij zich zelf ten middelpunt stelde. Bovendien, wat onzen strijd met Rome aangaat, zoo vergeet niet, dat in Christelijke werkzaamheid en toewijding Rome u nog altoos de loef afsteekt; ja, erken eerlijk weg, dat ook de ongeloovige wereld u hierin op zijde gaat streven en philanthropisch u al dichter op de hielen zit. In uw missie, het is zoo, volgt het ongeloof u niet op uw schreden, maar hoe, zoo bid ik u, zult ge duurzaam missie drijven, zoo ge niet een eigen welbelijnd Evangelie hebt te verkondigen? Of kent ge iets gedrochtelijkers 186 dan zoogenaamde vrijzinnige missionairen, die niets dan humaniteit en kleurlooze vroomheid predikend, van de wijzen uit de heidenen ten antwoord krijgen, dat zij zelven in hun ontwikkelde kringen, nooit iets anders dan juist dat moderne Humanisme hebben geleerd en geloofd.

Only along the lines of Protestantism therefore, can a successful advance be attempted, and on those lines indeed salvation is sought at present, by two different tendencies both of which must lead to bitter disappointment. The one of these is practical, the other mystical in character. Without hope of defense against modern criticism and still less against criticism of dogma, the former, the practical tendency, holds that Christians can do no better than fall back upon all manner of Christian works. Its devotees are at a loss what attitude to assume towards the Scriptures ; they have become themselves estranged from dogma; but what is to prevent such hesitating believers from sacrificing their person and their gold to the cause of philanthropy, evangelism and missions ! This even offers a threefold advantage: it unites Christians of all shades of opinion, alleviates much misery, and has a conciliatory attraction for the non-Christian world. And of course this propagandism through action must lie gratefully and sympathetically hailed. In the century that has passed, Christian activity was indeed far too limited and a Christianity that does not prove its worth in practice, degenerates into dry scholasticism and idle talk. It would be a mistake, however, to suppose that Christianity can be confined within the limits of such practical manifestation. Our Savior made whole the sick and fed the hungry, but the paramount thing in His ministry was, after all, that in strict allegiance to the Scriptures of the old covenant, He openly proclaimed his own divinity and mediatorship, the expiation of sins 21 through his blood, and his coming to judgment. No dogma, in fact, has ever been confessed by the church of Christ which was not the intellectual definition of what Christ proclaimed about His own mission to the world, and about the world to which he was sent. He healed the sick body, but. He even more truly bound up our spiritual wounds. He rescued us from Paganism and Judaism and translated us into a wholly new world of convictions of which He Himself as the God-ordained Messiah constituted the center. Besides, so far as our dispute with Rome is concerned, we should not lose sight of the fact that in Christian works and devotion Rome still outstrips us: nay let us acknowledge without reserve that even the unbelieving world is beginning to rival us and that in deeds of philanthropy, she tries more and more to overtake us. In missions, to be sure, unbelief does not follow in our footsteps, but pray howcan we continue to prosecute missions, unless we have a well-defined gospel to preach? Or is it possible to imagine anything more monstrous than so-called liberal missionaries preaching only humanity and colorless piety and met by the pagan sages with the answer that the}- themselves in their cultured circles have never taught or believed anything else than just this modern humanism.

Only along the lines of Protestantism, therefore, can a successful advance be attempted, and on those lines indeed salvation is sought at present, by two different tendencies, both of which must lead to bitter disappointment. The one of these is practical, the other mystical in character. Without hope of defence against modern criticism and still less against criticism of dogma, the former, the practical tendency, holds that Christians can do no better than fall back upon all manner of Christian works. Its devotees are at a loss what attitude to assume towards the Scriptures; they have become themselves estranged from dogma; but what is to prevent such hesitating believers from sacrificing their person and their gold to the cause of philanthropy, evangelism, and missions! This even offers a threefold advantage: it unites Christians of all shades of opinion, alleviates much misery, and has a conciliatory attraction for the non-Christian world And, of course, this propagandism through action must be gratefully and sympathetically hailed. In the century that has passed, Christian activity was indeed far too limited; and a Christianity that does not prove its worth in practice, degenerates into dry scholasticism and idle talk. It would be a mistake, however, to suppose that Christianity can be confined within the limits of such practical manifestation. Our Savior made whole the sick and fed the hungry, but the paramount thing in His ministry 258 was, after all, that in strict allegiance to the Scriptures of the old Covenant, He openly proclaimed His own Divinity and Mediatorship, the expiation of sins through His blood, and His coming to judgment. No central dogma, in fact, has ever been confessed by the Church of Christ which was not the intellectual definition of what Christ proclaimed about His own mission to the world, and about the world to which He was sent. He healed the sick body, but He even more truly bound up our spiritual wounds. He rescued us from Paganism and Judaism, and translated us into a wholly new world of convictions of which He Himself, as the God-ordained Messiah, constituted the center. Besides, as far as our dispute with Rome is concerned, we should not lose sight of the fact that in Christian works and devotion Rome still outstrips us. Nay, let us acknowledge without reserve that even the unbelieving world is beginning to rival us, and that in deeds of philanthropy, she tries more and more to overtake us. In missions, to be sure, unbelief does not follow in our footsteps; but pray how can we continue to prosecute missions, unless we have a well-defined Gospel to preach? Or is it possible to imagine anything more monstrous than so-called liberal missionaries preaching only humanity and colorless piety, and met by the pagan sages with the answer that they themselves in their cultured circles have never taught or believed anything else than just this modern humanism?

Portanto, somente junto as linhas do Protestantismo pode ser tentado um avanço bem-sucedido, e de fato sobre essas linhas a salvação é atualmente buscada por duas tendências diferentes, ambas as quais devem conduzir a amargo desapontamento. A primeira dessas é prática, a outra é mística em caráter. Sem esperança de defesa contra a crítica moderna e ainda menos contra a crítica do dogma, a primeira, a tendência prática, defende que os cristãos não podem fazer nada melhor do que recorrer a todos tipos de obras cristãs. Seus devotos ficam confusos quanto a qual atitude assumir para com as Escrituras; eles se tornaram alienados do dogma; mas o que deve impedir tais crentes hesitantes de sacrificar suas aparências e seu ouro à causa da filantropia, evangelismo e missões! Isto até mesmo oferece uma tripla vantagem: ela une cristãos de todos os tons de opinião, alivia muito a miséria e tem uma atração conciliatória para o mundo não cristão.

Certamente, esta propaganda por meio da ação deve ser agradecida e simpaticamente saudada. De fato, no século que passou, a atividade cristã foi muitíssimo limitada; e um Cristianismo que não prova seu valor na prática, degenera-se em escolasticismo seco e conversa fiada. Seria um equívoco, contudo, supor que o Cristianismo pode ser confinado dentro dos limites de uma manifestação prática como esta. Nosso Salvador curou os doentes e alimentou os famintos, mas a coisa predominante em seu ministério foi, afinal de contas que, em estrita fidelidade às Escrituras do velho Pacto, ele abertamente proclamou a própria Divindade e Mediação, a expiação dos pecados pelo seu sangue e sua vinda para julgar. De fato, nenhum dogma central jamais foi confessado pela Igreja de Cristo que não tenha sido a definição intelectual do que Cristo proclamou sobre sua própria missão ao mundo, e sobre o mundo ao qual ele foi enviado. Ele curou o corpo do doente, mas ainda mais verdadeiramente dedicou-se a nossas feridas espirituais. Resgatou-nos do Paganismo e do Judaísmo, e transportou-nos para um mundo de convicções totalmente novo do qual ele mesmo, como o Deus designado Messias, constituía o centro.

Ademais, no que diz respeito à nossa disputa com Roma, não deveríamos perder de vista o fato de que nas obras cristãs e na devoção ela ainda nos deixa para trás. Não somente isto, devemos reconhecer sem reservas que até mesmo o mundo incrédulo está começando a rivalizar-nos, e que nas ações de filantropia, ele tenta mais e mais nos surpreender. Nas missões, sem dúvida, o incrédulo não segue nossas pegadas; mas imploro, como pudemos nós continuar a promover missões a menos que tenhamos um Evangelho bem definido para pregar? Ou é possível imaginar algo mais monstruoso que os assim chamados missionários liberais pregando somente humanidade e piedade incolor, e sendo recebidos pelos sábios pagãos com a resposta de que eles mesmos, em seus círculos cultos, nunca ensinaram ou creram em qualquer outra coisa senão exatamente neste humanismo moderno?

Словом, только на пути протестантизма можно достичь успешного прогресса. И действительно, на этом пути сегодня ищут спасение, но в таких двух направлениях, которые должны привести к горькому разочарованию. Одно из них — практическое, другое — мистическое. Потеряв надежду защититься от современного критицизма, тем более — от критики вероучения, сторонники первого, практического направления считают, что христиане должны возвратиться к добрым делам. Они не знают, как быть с Писанием, отстранились от вероучения, но ничто не мешает им жертвовать собой и своим имуществом ради филантропии, проповеди Евангелия и миссионерства. Это даже приносит тройную пользу: объединяет христиан всех оттенков, облегчает страдания многих, обладает притягательной силой для нехристианского мира. Конечно же, проповедь через действие нужно поощрять с благодарностью. В прошедшем столетии христианская деятельность была на самом деле весьма ограничена; и христианство, которое не доказало своей ценности на практике, вырождается в сухую схоластику и праздные разговоры. Однако не надо думать, что его можно удержать в практических границах. Наш Спаситель исцелял больных и кормил голодных; но самым главным в Его служении было все же то, что, в строгом соответствии с Писанием Ветхого Завета, Он открыто говорил о Своей Божественности, Своем посредничестве, об искуплении грехов через Его кровь и о Своем пришествии для суда. Церковь Христова никогда не исповедовала какой-либо ключевой догмы, которая не выражала бы того, что Христос сказал о Своей миссии в мире и о самом мире, в который Он был послан. Он исцелял больное тело, но и, что еще важнее, лечил наши духовные раны. Он спас нас от язычества и иудаизма и переместил в совершенно иной мир убеждений, в котором Он Сам, как Богом данный Мессия, занимает центральное место. Кроме того, в той степени, в какой это касается нашего спора с Римом, мы не должны забывать, что в христианской деятельности и религиозном рвении Рим все еще опережает нас. Признaем без оговорок, что даже неверующий мир начал соперничать с нами, и в делах благотворительности во все большей степени стремится обогнать нас. Конечно, неверие не следует по нашим стопам; но как мы можем открывать миссии, что будем проповедовать, если у нас не будет твердо установленного Евангелия? Можно ли вообразить что-либо более дикое, чем «либеральных миссионеров», призывающих лишь к человечности и бесцветному благочестию, когда языческие мудрецы могут ответить, что они сами учили именно такому, вполне современному гуманизму.

Of dan de andere, de mystieke richting deger kracht tot verweer in zich draagt? Wie die nadenkt en de historie kent zal het beweren durven? Zeker, van de mystiek straalt een gloed uit die u verwarmt, en wee den man van het dogma of den held van de daad, die haar innigheid derft en haar teederheid mist. Hand, hoofd èn hart schiep God ons, de hand voor de daad, het hoofd voor het belijden, het hart voor de mystiek. Koninklijk in de daad, profetisch in de overtuiging en priesterlijk in het hart, zal de mensch in zijn drievoudig ambt voor God staan, en een Christendom, dat het mystieke element verwaarloost, koelt af en bevriest. Ook ik zegen het daarom zoo dikwijls weer een mystieke atmosfeer op ons aandringt, die ons lenteadem doet indrinken. Het leven wordt er door verinnigd, verdiept en bezield. Maar bitter misrekent zich, wie waant dat mystiek, eenzijdig genomen, een keer in den tijdgeest kan teweeg brengen. Niet Bernard van Clairvaux, maar Thomas van Aquino, niet Thomas à Kempis, maar Luther heeft de geesten beheerscht. Mystiek trekt zich terug en mijdt eer het naar buiten treden. Ze vindt haar kracht juist in het onderscheidslooze gemoedsleven, en kan daardoor geen positie nemen. Harer is een ondergrondsche strooming, maar die daarom juist boven den grond geen vaste lijn kan afteekenen. Erger nog, alle eenzijdige mystiek is, blijkens de historie, steeds in ziekelijke richting ontaard en ten slotte in een „mystiek des vleesches” verloopen, die in het eind de wereld door haar schandelijkheden heeft verbaasd. En daarom, hoezeer ik én de herleving van dit practische én de herleving van dit mystieke element toejuich, beide zullen ze u op schade in plaats van op winste te staan komen, indien ge meent er het prijsgeven van Schrift en Belijdenis door te kunnen vergoelijken. Mystiek is zoet en het Christelijk werk kostelijk, maar het zaad der kerk is én vóór achttien eeuwen én in de eeuw der Reformatie de martelaar geweest, en onze heilige martelaren hebben hun bloed vergoten, 187 niet voor mystiek of philanthropie, maar voor hun overtuiging, en overtuiging raakt wat ge als waarheid omhelst of als leugen verwerpt. Met bewustheid te leven is ons bijna Goddelijk privilege, en alleen uit het helder, klaar bewustzijn vloeit het machtige woord, dat de tijden kenteren doet en den geest der wereld omzet. Zelfbedrog, en niets dan zelfbedrog, is het dan ook, zoo de practische en mystieke Christenen wanen het zonder eigen wereldbeschouwing te kunnen doen. Daar kan niemand buiten. En al wie, het Christelijk dogma op zij zettend en den Catechismus der Reformatie u ontnemend, waant dit te kunnen doen, leent ongemerkt het oor aan de hypothesen der moderne wereldbeschouwing en zweert, zelf niet vermoedend hoever hij afgleed, bij den Catechismus van den tijdgeest.

Does perhaps the other tendency, the mystical one, possess stronger powers of defense? What thinker or student of history would affirm this? No doubt mysticism eradiates a fervor that warms the heart and woe betide the giant of dogma and the hero of action, who are strangers to its depth and tenderness. God created hand, head and heart, the hand for the deed, the head for the word, the heart for mysticism. King in deed, prophet in profession, and priest in heart, shall man in his threefold office stand before God, and a Christianity that neglects the mystic element grows frigid and congeals. We are therefore to be accounted fortunate whenever a mystic atmosphere envelopes us, making us breathe the balmy air of spring 22 Through it life is made truer, deeper, and richer. But it would be a sad mistake to suppose that mysticism, taken by itself, can bring about a reversal in the spirit of the age. Not Bernard of Clairvaux but Thomas of Aquino, not Thomas a Kempis but Luther have ruled the spirits of men. Mysticism is, in its very nature, seclusive, and strives rather to avoid contact with the outside world. Its very strength lies in the indifferentiated life of the soul and on this account it cannot take a positive stand. It flows along a subterranean bed and does not show sharply demarcated lines above ground. What is worse, history proves that all one-sided mysticism has always' become morbid and has ultimately degenerated into a mysticism of the flesh astounding the world with its infamy.

Accordingly, although I rejoice in the revival of both the practical and mystical tendencies, both will result in loss instead of gain if they are expected to compensate for the abandonment of the Bible and the confession. Mysticism is sweet and Christian works are precious, but the seed of the church, both at the birth of Christianity and in the age of the Reformation has been the blood of martyrs, and our sainted martyrs shed their blood not for mysticism and not for philanthropic projects but for the sake of convictions such as concerned the acceptance of the truth and the rejection of error. To live with consciousness is our well-nigh divine prerogative, and only from the clear unobscured vision of consciousness proceeds the mighty word that can make the times reverse their current, and cause a revolution in the spirit of the world. It is selfdeception, therefore, and only self-deception, when these practical and mystical Christians believe they can do without a Christian life and world-view of their own. No one can do without that. Every one who thinks he can abandon the Christian dogma and do away with the Catechism of the Reformation, lends ear unawares to the hypotheses of the modern world-view and without knowing 23 bow far lie has drifted, swears by the Catechism of the Zeitgeist.

Does perhaps the other tendency, the mystical one, possess stronger powers of defence? What thinker or student of history would affirm this? No doubt 259mysticism eradiates a fervor that warms the heart; and woe betide the giant of dogma and the hero of action, who are strangers to its depths and tenderness. God created hand, head, and heart; the hand for the deed, the head for the world, the heart for mysticism. King in deed, prophet in profession, and priest in heart, shall man in this threefold office stand before God, and a Christianity that neglects the mystic element grows frigid and congeals. We are, therefore, to be accounted fortunate whenever a mystic atmosphere envelops us, making us breathe the balmy air of spring. Through it life is made truer, deeper, and richer. But it would be a sad mistake to suppose that mysticism, taken by itself, can bring about a reversal in the spirit of the age. Not Bernard of Clairvaux but Thomas of Aquino, not Thomas a Kempis but Luther, have ruled the spirits of men. Mysticism is, in its very nature, seclusive, and strives rather to avoid contact with the outside world. Its very strength lies in the indifferentiated life of the soul, and on this account it cannot take a positive stand. It flows along a subterranean bed and does not show sharply demarcated lines above the ground. What is worse, history proves that all one-sided mysticism has always become morbid, and has ultimately degenerated into a mysticism of the flesh, astounding the world with its moral infamy.

Accordingly, although I rejoice in the revival of both the practical and mystical tendencies, both will result in loss instead of gain, if they are expected to compensate for the abandonment of the Truth of Salvation Mysticism is sweet, and Christian works are precious, 260 but the seed of the Church, both at the birth of Christianity and in the age of the Reformation, has been the blood of martyrs; and our sainted martyrs shed their blood not for mysticism and not for philanthropic projects, but for the sake of convictions such as concerned the acceptance of truth and the rejection of error. To live with consciousness is man’s well-nigh divine prerogative, and only from the clear, unobscured vision of consciousness proceeds the mighty word that can make the times reverse their current. and cause a revolution in the spirit of the world. It is self-deception, therefore, and only self-deception, when these practical and mystical Christians believe they can do without a Christian life and world-view of their own. No one can do without that. Everyone who thinks he can abandon the Christian truths, and do away with the Catechism of Reformation, lends ear unawares to the hypotheses of the modern world-view and, without knowing how far he has drifted already, swears by the Catechism of Rousseau and Darwin.

Talvez a outra tendência, a mística, possua um poder de defesa mais forte? Que pensador ou estudante de História afirmaria isto? Sem dúvida o misticismo irradia um fervor que aquece o coração; e ai do gigante do dogma e do herói da ação, que são estranhos a sua profundidade e ternura. Deus criou a mão, a cabeça e o coração; a mão para a ação, a cabeça para o mundo, o coração para o misticismo.

Rei na ação, profeta na confissão e sacerdote no coração, o homem deve permanecer neste triplo ofício diante de Deus, e um Cristianismo que negligencia o elemento místico cresce frígido e congela-se. Portanto, devemos nos considerar felizes quando uma atmosfera mística nos envolve, fazendo-nos respirar o refrescante ar perfumado da primavera. Através dela a vida torna-se mais verdadeira, mais profunda e mais rica.

Mas seria um triste equívoco supor que o misticismo, tomado por si mesmo, possa efetuar uma reversão na tendência da época. Não é Bernardo de Claraval, mas Tomás de Aquino; não é Thomas de Kempis, mas Lutero que tem governado a disposição dos homens. Em sua própria natureza o misticismo é segregativo, e se esforça muito para evitar o contato com o mundo exterior. Sua própria força encontra-se na vida interiorizada da alma, e por isso não pode tomar uma posição positiva. Ele flui ao longo de um leito subterrâneo e não mostra as linhas claramente demarcadas por cima da terra. O que é pior, a História prova que todo misticismo unilateral sempre se torna mórbido, e finalmente se degenera num misticismo da carne, estarrecendo o mundo com sua infâmia moral.

Conseqüentemente, embora me alegre com o reavivamento de ambas as tendências, prática e mística, ambas resultarão em perda em vez de ganho, se for esperado que compensem o abandono da Verdade da Salvação. O misticismo é doce e as obras cristãs são preciosas, mas a semente da Igreja, tanto no nascimento do Cristianismo como na época da Reforma, foi o sangue dos mártires; e nossos santos mártires não derramaram seu sangue pelo misticismo nem por projetos filantrópicos, mas por causa de convicções que dizem respeito a aceitação da verdade e a rejeição do erro.

Viver com consciência é quase prerrogativa divina do homem, e somente da clara, não obscura visão da consciência procede a palavra poderosa que pode fazer o tempo inverter sua corrente e promover uma revolução na disposição do mundo. Portanto, é enganar-se a si mesmo, e somente a si mesmo, quando estes cristãos práticos e místicos crêem que podem fazer isto sem uma vida cristã e uma cosmovisão própria deles. Ninguém pode fazê-lo sem estas cousas. Todo aquele que pensa que pode abandonar as verdades cristãs, e livrar-se do Catecismo da Reforma, inadvertidamente dá ouvidos às hipóteses da cosmovisão moderna e, sem saber a que distância já foi arrastado, acredita no Catecismo de Rousseau e Darwin.

Может быть, у мистического направления больше сил для защиты? Никакой мыслитель или исследователь истории не станет это утверждать. Да, мистицизм излучает жар, согревая сердце; и горе гиганту догмы или герою действия, если им чужда ее глубина и чуткость. Бог создал руки, голову и сердце: руки — для дела, голову — для мира, а сердце — для мистицизма. Царь в деянии, пророк в речи, священник сердцем — таким должен стать человек перед Богом; и христианство, презирающее мистицизм, становится холодным и оцепеневшим. Мы должны радоваться всякий раз, когда мистическая атмосфера обволакивает нас, позволяя дышать благодатным воздухом весны. Жизнь становится истиннее, глубже и богаче. Но было бы досадной ошибкой полагать, что мистицизм сам по себе может победить дух эпохи. Не Бернар Клервоский, а Фома Аквинский, не Фома Кемпийский, а Лютер были властителями духа людей.

Мистицизм по самой своей природе замкнут; он стремится избегать контактов с внешним миром. Сама его сила — в неразличимой жизни души, и потому он не может занимать активную позицию. Он протекает по подземному руслу, не являя отчетливых линий на поверхности. Мало того, история доказывает, что односторонний мистицизм всегда становился болезненным и в конце концов вырождался в мистицизм плоти, поражая мир своим нравственным бесславием.

Поэтому, радуясь возрождению практической и мистической тенденций, я думаю, что обе они окончатся скорее провалом и уж во всяком случае не компенсируют отказа от Истины Спасения. Мистицизм сладостен, добрые дела ценны, но семенем Церкви и при зарождении христианства, и в век Реформации была кровь мучеников; а мученики наши пролили кровь не за мистицизм и не за филантропию, а за истину. Сознательная жизнь — божественная прерогатива человека, и только из ясного, незатемненного сознания проистекает могущественное слово, которое заставит время обратить свой ход и сотворит переворот в духе мира. Когда практические и мистические христиане верят, что они смогут действовать без собственной христианской жизни и своего мировоззрения, они просто обманывают себя. Никто не может так действовать. Тот, кто думает, что он может упразднить христианские истины и покончить с катехизисом Реформации, бессознательно внимает постулатам современного мировоззрения и, не осознавая, как далеко он ушел в сторону, присягает катехизису Руссо и Дарвина.

Houdt daarom bij geen halfheden u op. Zoo waarachtig als elke plant een wortel heeft, schuilt onder elke levensuiting een beginsel. Die beginselen hangen onderling samen en vinden hun moederkiem in een grondbeginsel, en uit dat grondbeginsel ontwikkelt zich logisch en systematisch dat geheel van heerschende begrippen en denkbeelden, dat feitelijk onze levens- en wereldbeschouwing uitmaakt. Met zulk een beginselvaste, wel ineengesloten wereld- en levensbeschouwing treedt thans het Modernisme tegen het Christendom op, en daartegen nu kunt gij uw Christendom niet verweren, of gij moet even principieel, in even deugdelijken saamhang en even helder uitgewerkt, er uw levens- en wereldbeschouwing tegenover plaatsen; en die sterkte nu beiden u noch uw “Christian works” noch uw “Christelijke mystiek”, maar vindt ge alleen door, zelf mystiek verwarmd en practisch uw persoonlijk geloof openbarend, terug te gaan op dat keerpunt in de geschiedenis, waaraan de ontwikkeling der menschheid toekwam in het Protestantisme. Dit nu staat met teruggaan op het Calvinisme gelijk. Keuze is hier niet. Het Socinianisme stierf roemloos weg; het Anabaptisme is in wild revolutionair bedrijf ondergegaan; Luther werkte zijn grondgedachte niet uit; en Protestantisme, zonder nadere onderscheiding, is óf een puur negatief begrip zonder inhoud óf een kameleontische naam waar zelfs de loochenaars van den Christus zich meê sieren. En alleen van het Calvinisme 188 kan gezegd worden dat het, de lijn der Hervorming consequent en logisch doortrekkend, kerken gesticht, staten gebouwd, op de maatschappij zijn stempel gedrukt heeft, en aldus in den vollen zin des woords een eigen wereld van gedachten voor heel het menschelijk leven ontsloten heeft. Ge moet dus óf met de wereldbeschouwing van het Modernisme meê afglijden, en dan is uw Christendom weg; óf ge moet zelf een eigen wereldbeschouwing construeeren, die boven het Calvinisme uitgaat, wat dusver niemand deed; óf wel ge hebt de vergeten grondlijnen van het Calvinisme weer op te zoeken, en die door te trekken naar den eisch van ons thans zooveel rijker ontwikkeld leven. Dat ik het Lutheranisme daarbij niet onderschat, weet ge, maar toe drie malen reeds heeft Duitschlands tegenwoordige keizer getoond, hoe verkeerd ook nu nog de schijnbaar kleine fouten van Luther nawerken. Luther liet zich verleiden om den landsvorst als hoofd der landskerk te huldigen, en wat kregen we in verband hiermeê thans van Duitschlands zoo genialen keizer te hooren? Eerst dat hij den Christen-democraat Stöcker in ongenade liet vallen en hem de poort van zijn hof wees, enkel omdat deze moedige kampvechter voor de vrijheid der kerk ook maar den wensch had durven uiten, dat de keizer van zijn hoog episcopaat afstand mocht doen. Toen, dat bij de uitzending van het Duitsche eskader naar China, aan prins Hendrik werd bevolen naar het verre Oosten het „keizerlijk Evangelie” te brengen. En nu onlangs dat hij zijn getrouwen tot plichtsbetrachting opriep, omdat ze na hun dood, niet voor God en zijn Christus, maar voor God en den grooten keizer hadden te verschijnen. Al sterker inmenging dus van het Caesarisme tot in het hart der Christelijke Religie. En daarom het zijn geen splinterige nietigheden, het zijn veeleer beginselen van verre strekking, waarvoor onze Gereformeerde vaderen in de eeuw der Reformatie gestreden hebben. Van repristinatie ben ik warscher dan iemand, maar om ter verwering van het Christendom beginsel tegenover beginsel, en wereldbeschouwing tegenover wereldbeschouwing te plaatsen, liggen voor wie protestant in hart en nieren is, alleen de Calvinistische fundamenten gereed, als vertrouwbare grondslag waarop we kunnen bouwen.189

Therefore let us not stop half-way. As truly as every plant has a root, so truly does a principle hide under every manifestation of life. These principles are interconnected and have their common root in a fundamental principle, and from the latter is developed logical^ and systematically the whole complex of ruling ideas and conceptions that go to make up our life and world-view With such a coherent world and life- view, firmly resting on its principle and self-consistent in , its splendid structure, modernism now confronts Christianity and against this deadly danger, ye, Christians, cannot successfully defend your Sanctuary, but by placing, in opposition to all this, a life and world-view of your own, founded as firmly on the base of your own principle, wrought out with the same clearness and glittering in an equally logical consistency. Now this is not obtained by either Christian works or mysticism, but only by going back, our hearts full of mystical warmth and our personal faith manifesting itself in abundant fruit, to that turning-point in history and in the development of humanity which was reached in the Reformation. And this is equivalent to a return to Calvinism. There is no choice here. Socinianism died an inglorious death; Anabaptism perished in wild revolutionary orgies; Luther never worked out his fundamental thought; and Protestantism taken in a general sense, without further differentiation, is either a purely negative conception without content, or a chameleon-like name which the deniers of the God-man like to adopt as their shield. Only of Calvinism can it lie said that it has consistently and logically followed out the lines of the Reformation, has established churches and States, has set its stamp upon social and public life, and has thus, in the full sense of the word, created for the whole life of man a world of thought entirely its own. It follows therefore that we are placed before a trilemma 24 compelling us either to let ourselves be carried along by modernism, which means the doom of Christianity : or to construct a world-view of our own such as shall transcend Calvinism, a task thus far attempted by no one; or finally to bring to light again the half forgotten fundamental lines of Calvinism and extend these in accordance with the demands of our present so much more richly developed life.

I feel convinced that, after what I have said in my Lectures, no one will accuse me of underrating Lutheranism ; yet the present emperor of Germany has no less than three times furnished an example of the evil after-effect of Luther's apparently slight mistakes. Luther was misled into recognizing the sovereign of the land as the head of the established church and what have we as a result of this been called upon to witness from Germany's eccentric emperor? First of all that Stocker, the champion of Christian democracy, was dismissed from his court, merely because this bold defender of the freedom of the churches had so much as expressed the wish that the emperor should abdicate his chief episcopate. Next that, at the sailing of the German squadron for China, Prince Henry of Russia was instructed to carry to the far Orient not the "Christian" but the "imperial gospel". And more recently that he called upon his loyal subjects to be faithful in the performance of their duties, urging as a motive that after death they were to appear before God .... and His Christ? .... No ; but .... before God .... and I lie great emperor. Ever bolder encroachment, it will be noticed, of Caesarism upon the essence of the Christian religion. These as you see, are far from mere trifles, rather they touch principles of world-wide application, for which oar forefathers in the age of the Reformation fought their great battles. To repristination I am as averse as any man, but in order to place for the defense of Christianity, principle over against principle, and worldview over against world-view, there lies at hand, for him 25 who is a Protestant in bone and marrow, only the Calvinistic principle as the sole trustworthy foundation on which to build.

Therefore, let us not stop half-way. As truly as every plant has a root, so truly does a principle hide under every manifestation of life. These principles are interconnected. and have their common root in a fundamental principle; and from the latter is developed logically and systematically the whole complex of ruling ideas and conceptions that go to make up our life and world-view. With such a coherent world and life-view, firmly resting on its principle and self consistent in its 261 splendid structure, modernism now confronts Christianity; and against this deadly danger, ye, Christians cannot successfully defend your Sanctuary, but by placing, in opposition to all this, a life and worldview of your own, founded as firmly on the base of your own principle, wrought out with the same clearness and glittering in an equally logical consistency. Now this is not obtained by either Christian works or mysticism, but only by going back, our hearts full of mystical warmth and our personal faith manifesting itself in abundant fruit, to that turning-point in history, and in the development of humanity which was reached in the Reformation. And this is equivalent to a return to Calvinism. There is no choice here. Socinianism died an inglorious death; Anabaptism perished in wild revolutionary orgies. Luther never worked out his fundamental thought. And Protestantism, taken in a general sense, without further differentiation, is either a purely negative conception without content, or a chameleon-like name which the deniers of the God-man like to adopt as their shield. Only of Calvinism can it be said that it has consistently and logically followed out the lines of the Reformation, has established not only Churches but also States, has set its stamp upon social and public life, and has thus, in the full sense of the word, created for the whole life of man a world of thought entirely its own.

I feel convinced that, after what I have said in my first lectures, no one will accuse me of underrating Lutheranism; yet the present Emperor of Germany has no less than three times furnished an example of the evil after-effects of Luther’s apparently slight mistakes. 262 Luther was misled into recognizing the Sovereign of the land as the head of the Established Church, and what have we, as a result of this, been called upon to witness from German’s eccentric Emperor? First of all, that Stöcker, the champion of Christian democracy, was dismissed from his court, merely because this bold defender of the freedom of the churches had so much as expressed the wish that the Emperor should abdicate his chief episcopate. Next, that at the sailing of the German squadron for China, Prince Henry of Russia was instructed to carry to the far orient not the “Christian” but the “imperial gospel”. More recently that he called upon his loyal subjects to be faithful in the performance of their duties, urging as a motive that after death they were to appear before God . . . and His Christ? . . . No; but . . . before God . . . and the great Emperor. And finally, on the banquet of Porta Wesphalia, that Germany had to continue its labors undisturbedly under the blessing of peace, as enjoined, he concluded, by the outstretched hand of the great Emperor, who here stands above us. Ever bolder encroachment, it will be noticed, of Caesarism upon the essence of the Christian religion, These, as you see, are far from mere trifles; rather, they touch principles of world-wide application, for which our forefathers in the age of the Reformation fought their great battles. To repristination I am as averse as any man; but in order to place for the defence of Christianity, principle over against principle, the world-view over against world-view, there lies at hand, for him who is a Protestant in bone and marrow, only the Calvinistic 263principle as the sole trustworthy foundation on which to build.

Por esta razão, não vamos parar no meio do caminho. Tão verdadeiramente quanto cada planta tem uma raiz, do mesmo modo um princípio verdadeiramente esconde-se sob cada manifestação da vida. Estes princípios estão interligados e têm sua raiz comum num princípio fundamental; e a partir deste último é desenvolvido lógica e sistematicamente todo o conjunto de conceitos governantes e concepções que irão compor nossa vida e cosmovisão.

Com uma biocosmovisão coerente como esta, apoiando-se firmemente sobre seu princípio e autoconsistente em sua esplêndida estrutura, o Modernismo agora enfrenta o Cristianismo; e contra este perigo mortal, vocês cristãos, não podem defender com sucesso seu santuário exceto colocando em oposição a tudo isso, uma biocosmovisão própria de vocês, fundada tão firmemente sobre a base de seu próprio princípio, elaborada com a mesma clareza e brilhante numa lógica igualmente consistente.

Isto não é obtido nem pelas obras cristãs nem pelo misticismo, mas somente voltando, com nossos corações cheios de ardor místico e nossa fé pessoal manifestando-se em fruto abundante, para aquele ponto decisivo na História e no desenvolvimento da humanidade que foi alcançado na Reforma. E isto é equivalente a um retorno ao Calvinismo. Não há escolha aqui. O Socinianismo sofreu morte vergonhosa; o Anabatismo pereceu em selvagens orgias revolucionárias. Lutero nunca desenvolveu seu pensamento fundamental. E o Protestantismo, tomado em um sentido geral, sem qualquer diferenciação a mais, ou é uma concepção puramente negativa sem conteúdo, ou é um nome semelhante ao camaleão que os negadores do Deus-Homem gostam de adotar como seu escudo. Somente sobre o Calvinismo pode ser dito que consistente e logicamente levou até o fim as linhas da Reforma, estabeleceu não apenas Igrejas mas também Estados, colocou sua marca sobre a vida social e pública, e assim, no sentido pleno da palavra, criou para toda a vida do homem um mundo de pensamento inteiramente próprio dele.

Estou convencido de que, após o que disse em minhas primeiras palestras, ninguém me acusará de menosprezar o Luteranismo; todavia o Império Alemão atual tem fornecido, nada menos que três vezes, um exemplo do maus efeitos secundários dos equívocos aparentemente leves de Lutero. Lutero estava enganado no reconhecimento do Soberano da terra como a cabeça da Igreja Estabelecida, e o que temos sido chamados a testemunhar como um resultado disto, acerca do excêntrico Imperador da Alemanha?

Para começar, que Stöcker, o líder da democracia cristã, foi mandado embora de sua corte simplesmente porque este corajoso defensor da liberdade das igrejas apenas expressou o desejo de que o Imperador deveria abdicar de seu episcopado chefe. Contíguo, que na partida da esquadra alemã para a China, o Príncipe Henry da Rússia foi instruído a levar para o Oriente distante não o evangelho “cristão”, mas o “evangelho imperial”.

Mais recentemente, ele pediu a seus súditos leais para serem fieis no cumprimento de seus deveres, recomendando como motivo que, após a morte, deveriam comparecer diante de Deus ... e seu Cristo? ... Não; mas diante de Deus ... e o grande Imperador.

Finalmente, no banquete de Westfalia, que a Alemanha deveria continuar seus labores imperturbavelmente sobre a bênção da paz, ele conclui, como imposta pela mão estendida do grande Imperador, que aqui permanece acima de nós. Sempre será observada a mais corajosa usurpação do Cesarismo sobre a essência da religião cristã.

Estas coisas, como vocês vêem, estão longe de ser insignificantes; antes, elas tocam princípios de aplicação mundial, pelos quais nossos antepassados lutaram suas grandes batalhas. Sou tão avesso à reprimitivização como qualquer homem; mas a fim de colocar princípio em oposição a princípio, cosmovisão em oposição a cosmovisão, para a defesa do Cristianismo, somente ali encontra-se pronto, para aquele que é um autêntico Protestante, o princípio Calvinístico como o único fundamento digno de confiança sobre o qual construir.

Поэтому не будем останавливаться на полпути. У всякого растения есть корни; за всяким проявлением жизни скрывается некий принцип. Принципы взаимосвязаны, их общий корень — в основном, главном принципе, из которого логически и систематически развивается целый комплекс направляющих идей и концепций, которые составляют нашу жизнь и наше мировоззрение. С таким последовательным взглядом на жизнь и мир, твердо покоящимся на своем принципе и непротиворечивым в своей конструкции, модернизм атакует христианство. Против этой смертельной опасности вы, христиане, можете успешно защитить свое святилище, только представив свое разработанное с той же ясностью мировоззрение, опирающееся столь же твердо на свой собственный принцип. Этого достигнешь не добрыми делами и не мистицизмом. Преисполнив сердце мистической теплотой и проявляя в обильных плодах свою личную веру, надо вернуться к той поворотной точке истории, которой достигла Реформация, то есть — к кальвинизму. Здесь нет выбора. Социнианство умерло бесславной смертью; анабаптизм погиб в диких революционных оргиях. Лютер так и не разработал своей основной мысли. Протестантизм, взятый в общем, без дальнейших различий, — либо чисто негативная концепция без содержания, либо слово, подобное хамелеону, которым прикрываются, как щитом, те, кто отрицает Богочеловека. Только о кальвинизме можно сказать, что он последовательно и логически проследовал путем Реформации, создал Церкви и государства, наложил свой отпечаток на социальную и публичную жизнь и, таким образом, в полном смысле слова создал для всей жизни человека свой собственный мир мысли.

Я убежден, что после того, что я рассказал в первых лекциях, никто не обвинит меня в недооценке лютеранства. И все же сегодняшний германский император не менее трех раз показал нам дурные последствия как будто бы небольших ошибок Лютера. Лютер заблуждался, признавая суверена той или иной земли главой церкви этой земли. И что же мы можем в результате ожидать от германского эксцентричного императора? Штекера, лидера христианских демократов, он удалил от двора просто за то, что этот смелый защитник церковной свободы позволил себе выразить желание, чтобы император не был верховным епископом. Затем, направляя немецкую эскадру в Китай, он приказал Генриху, принцу Прусскому, нести на Дальний Восток не «христианское», но «имперское Евангелие». А недавно он призвал своих подданных исполнять свои обязанности, указывая в качестве побудительного мотива на то, что после смерти они предстанут перед Богом и... Христом? …Нет! Перед Богом и... великим императором. Наконец, на банкете во время пребывания в Вестфалии, он заявил, что Германия должна неуклонно продолжать свои труды в условиях благословенного мира, как на то указывает простертая рука великого императора, возвышающегося здесь над нами. Поистине, это все более смелое наступление цезаризма на сущность христианской религии! Как вы видите, это далеко не пустяки; затронуты принципы всемирного значения, за которые наши праотцы в век Реформации яростно сражались. Мне, как и любому, это очень не нравится. Чтобы ради защиты христианства противопоставить принцип принципу, мировоззрение мировоззрению, в распоряжении настоящего протестанта есть только кальвинистский принцип, являющийся единственным надежным основанием, на котором можно созидать.

Wat nu is onder dit weêr teruggaan op het Calvinisme te verstaan? Bedoel ik hiermede, dat hoe eer hoe beter alle geloovige Protestanten de Gereformeerde Formulieren hebben te onderteekenen, om alle kerkelijke veelvormigheid in de eenheid van het Gereformeerde kerkwezen te doen wegsmelten? Aan zoo ondoordachten, zoo onmenschkundigen, zoo onhistorischen eisch denk ik van verre niet. Natuurlijk ligt in élke overtuiging, in élke belijdenis een motief voor onbegrensde propaganda, en blijft Paulus’ woord tot Agrippa: „Ik wenschte wel van God, dat bijna en geheellijk niet alleen gij, maar ook allen, zoodanigen werden, gelijk als ik ben”, de zielswensch niet alleen van elk goed Calvinist, maar van een ieder, die in een vast en onwankelbaar geloof mag roemen. Maar zoo ideale zielswensch is daarom nog niet aanstonds, zoo ooit, voor verwerkelijking vatbaar. Vooreerst is niet één Gereformeerde standaard, zelfs de zuiverste niet, onfeilbaar als het woord van Paulus was. Dan is de Calvinistische belijdenis zoo diep religieus, en zoo hoog geestelijk, dat ze, tijden van hooggaande religieuse beweging nu uitgezonderd, nimmer de groote menigte zal toespreken, en slechts op een betrekkelijk klein kuddeke den indruk van noodzakelijkheid zal maken. Voorts zal onze natuurlijke eenzijdigheid steeds om het optreden van Jezus’ kerk in veelheid van formatiën blijven roepen. En, last but not least, overgang van kerk tot kerk kan alleen in kritieke momenten der historie op breede schaal plaats grijpen. In den gewonen loop der dingen sterft 90 pCt. der Christenheid in de kerk waarin ze geboren worden en gedoopt. Maar bovendien zulk een binden van mijn program aan een kerkelijke verhuizing zou tegen de geheele strekking van mijn betoog indruischen. Juist niet als in engen kring kerkelijk, maar als verschijnsel van algemeene beteekenis heb ik u het Calvinisme der historie aangeprezen. En daarom wat ik vraag komt in hoofdzaak op deze vier neder: 1º. dat ge het Calvinisme niet langer voorbijziet waar het nog is, maar het sterkt waar het nog nawerkt; 2º. dat ge weer studie van het Calvinisme maakt opdat ook de buitenwereld het kennen moge; 3º. dat ge het weer principieel toepast op de onderscheidene terreinen des levens, en 4º. dat die kerken, die nog heeten het 190 te belijden, ophouden zich heur heerlijke belijdenis te schamen.

What then are we to understand by this return to Calvinism? Do I mean that all believing Protestants should subscribe the sooner the better to the Reformed symbols and thus all ecclesiastical multiformity be swallowed up in the unity of the Reformed church-organisation? I am far from cherishing so crude, so ignorant, so unhistorical a desire. As a matter of course, there is inherent in every conviction, in every confession, a motive for absolute and unconditional propagandism, and the word of Paul to Agrippa : '"I would to God that with little or with much, n« it you only, but also all that hear me this day. might become such as I am" must remain the heart-felt wish not only of every good Calvinist, but of every one who may glory in a firm immovable conviction. But so ideal a desire of the human heart can never be realized, in this our dispensation. First of all, not one Reformed Standard, not even the purest, is infallible as was the word of Paul. Then again the Calvinistic confession is so deeply religious, SO highlv spiritual, that, excepting always periods of profound religious commotion, it will never be realized by the large masses but will impress with a sense of it> inevitability only a relatively small circle. Furthermore our inborn onesidedness will always necessarily lead to the manifestation of the church of Christ in many forms. And, last not least, absorption on a large scale by one church of the members of another can only take place at critical moments in history. In the ordinary run of things ninety per cent of the Christian population die in the church in which they were born and baptized. Besides, such an identification of my program with the absorption of one church by another would be at variance with the whole tendency of my argument. 26 Not ecclesiastically, confined to a narrow circle, but as a phenomenon of universal significance have I commended to you the Calvinism of history. Therefore what I ask may in the main be reduced to the following four points: 1. that Calvinism shall no longer be ignored where it still exists, but rather be retraced where the after effects of its influence are still manifest; 2. that Calvinism shall again be made a subject of study in order that the outside world may cease to misrepresent it : 3. that its principles shall again be consistently applied not only to Theology, but to every department of life ; 4. that the churches which still lay claim to confessing it, shall cease being ashamed of their confession.

What, then, are we to understand by this return to Calvinism? Do I mean that all believing Protestants should subscribe, the sooner the better, to the Reformed symbols, and thus all ecclesiastical multiformity be swallowed up in the unity of the Reformed church-organization? I am far from cherishing so crude, so ignorant, so unhistorical a desire. As a matter of course, there is inherent in every conviction, in every confession, a motive for absolute and unconditional propagandism, and the word of Paul to Agrippa: “I would to God that with little or with much, not only you, but also all that hear me this day, might become such as I am”, must remain the heartfelt wish not only of every good Calvinist, but of every one who may glory in a firm immovable conviction. But so ideal a desire of the human heart can never be realized in this our dispensation. First of all, not one Reformed standard, not even the purest, is infallible as was the word of Paul. Then, again, the Calvinistic confession is so deeply religious, so highly spiritual that, excepting always periods of profound religious commotion, it will never be realized by the large masses, but will impress with a sense of its inevitability only a relatively small circle. Furthermore, our inborn one-sidedness will always necessarily lead to the manifestation of the Church of Christ in many forms. And, last not least, absorption on a large scale by one Church of the members of another can 264 only take place at critical moments in history. In the ordinary run of things eighty per cent of the Christian population die in the Church in which they were born and baptized. Besides, such an identification of my program with the absorption of one Church by another would be at variance with the whole tendency of my argument. Not ecclesiastically confined to a narrow circle, but as a phenomenon of universal significance, have I commended to you the Calvinism of history. Therefore, what I ask may in the main be reduced to the following four points: that Calvinism shall no longer be ignored where the after-effects of its influence are still manifest; 2. that Calvinism shall again be made a subject of study in order that the outside world may cease to misrepresent it; 3. that its principles shall again be developed in accordance with the needs of our time, and consistently applied not only to Theology, but to every department of life; and 4. that the churches which still lay claim to confessing it, shall cease being ashamed of their own confession.

O que, então, devemos entender por este retorno ao Calvinismo? Seria minha intenção que todos os crentes Protestantes deveriam subscrever, quanto mais cedo melhor, os símbolos Reformados, e deste modo toda multiformidade eclesiástica seria absorvida pela unidade da organização eclesiástica Reformada? Estou longe de nutrir um desejo tão rude, tão ignorante e tão anti-histórico. Naturalmente, em cada convicção, em cada confissão, existe um motivo para um propagandismo absoluto e incondicional, e a palavra de Paulo a Agripa: “Assim Deus permita que, por pouco ou por muito, não apenas tu, ó rei, porém todos os que hoje me ouvem se tornassem tais como eu sou, exceto estas cadeias”, deve continuar sendo o desejo sincero não somente de todo bom calvinista, mas de cada um que pode gloriar-se numa convicção firme e imóvel. Mas um desejo tão ideal do coração humano nunca pode ser realizado nesta nossa dispensação.

Antes de mais nada, nenhum padrão Reformado, nem mesmo o mais puro, é infalível como era a palavra de Paulo. Então, novamente, a confissão calvinista é tão profundamente religiosa, tão altamente espiritual que, excetuando sempre os períodos de profunda comoção religiosa, ela nunca será compreendida pela maioria do povo, mas marcará com um senso de sua inevitabilidade somente um círculo relativamente pequeno. Além disso, nossa unilateralidade inata necessariamente sempre levará à manifestação da Igreja de Cristo em muitas formas. E, por último mas não menos importante, a absorção por uma Igreja de membros de outra numa larga escala somente pode acontecer em momentos críticos da História. No curso ordinário das coisas oitenta por cento da população cristã morre na Igreja em que nasceu e foi batizada. Ademais, tal identificação de meu programa com a absorção de uma Igreja por outra discordaria de toda a tendência de meu argumento. Tenho recomendado a vocês o Calvinismo da história, não eclesiasticamente confinado a um círculo restrito, mas como um fenômeno de importância universal.

Portanto, o que eu peço pode principalmente ser reduzido aos quatro pontos seguintes: 1) que o Calvinismo não seja mais ignorado onde ele existe, mas seja fortalecido onde sua influência continua; 2) que o Calvinismo seja feito novamente um objeto de estudo a fim de que o mundo exterior possa vir a conhecê-lo; 3) que seus princípios sejam novamente desenvolvidos de acordo com as necessidades de nosso tempo, e consistentemente aplicados aos vários campos da vida; 4) que as Igrejas que ainda reivindicam confessá-lo, deixem de sentir vergonha de sua própria confissão.

Что же мы должны понимать под возвратом к кальвинизму? Имею ли я в виду, что всякий протестант должен подписаться, и чем скорее, тем лучше, под реформатскими символами веры, чтобы церковное многообразие было поглощено единством реформатской церковной организации? Я далек от столь грубого, столь невежественного, столь неисторического желания. Само собой разумеется, каждое убеждение, каждое исповедание стремится к абсолютной и безусловной пропаганде, и слово Павла к Агриппе: «…Молил бы я Бога, чтобы мало ли, много ли, не только ты, но и все, слушающие меня сегодня, сделались такими, как я…» (Деян. 26:29) остается сердечным пожеланием не только каждого доброго кальвиниста, но и вообще всякого, кто наделен твердыми, непоколебимыми убеждениями. Но столь идеальное желание человеческого сердца не может осуществиться в эту эпоху наших отношений с Богом. Прежде всего ни один реформатский стандарт, даже самый чистый, не может считаться таким же безошибочным, как слово Павла. Кроме того, кальвинистское исповедание столь глубоко религиозно, столь возвышенно духовно, что, за исключением периодов сильного религиозного брожения, его никогда не примут широкие массы, и воздействует оно лишь на относительно небольшой круг. Далее, врожденная односторонность человека с необходимостью ведет к тому, что Церковь Христова является во многих формах. Наконец, одна Церковь может поглотить членов другой лишь в критические моменты истории. При обычном ходе вещей восемьдесят процентов христиан умирает будучи членами той Церкви, которой они принадлежали по рождению и в которой были крещены. Кроме того, отождествление моей программы с поглощением одной церковью другой не соответствовало бы ходу моего рассуждения. Я представлял вам исторический кальвинизм не как явление, ограниченное узким церковным кругом, а как феномен всеобщего значения. Поэтому то, о чем я говорю, в основном можно свести к четырем пунктам: 1) Надо не уходить от кальвинизма там, где он еще существует, но укреплять его там, где живо его влияние; 2) Кальвинизм надо изучать, чтобы внешний мир узнал его; 3) Надо снова развивать кальвинистские принципы в согласии с нуждами нашего времени и последовательно применять их в различных сферах жизни; 4) Следует, чтобы Церкви, которые все еще исповедуют его, больше этого не стыдились.

Vooreerst dan, ge zult het Calvinisme niet langer voorbijzien waar het nog is, maar het sterken waar het nog nawerkt. De aanwijzing, ook maar eenigermate volledig en tot in bijzonderheden van de sporen, die het Calvinisme nog allerwegen in het sociale en politieke, in het wetenschappelijke en aesthetische leven achterliet, zou op zich zelf een veel breeder studie vorderen, dan in het vluchtig betoog eener lezing ware in te lasschen. Laat mij daarom, in Amerika optredende, slechts op een enkel verschijnsel in uw eigen staatsleven wijzen mogen. Reeds in mijn derde lezing herinnerde ik er aan, hoe in de preambule van meer dan ééne uwer Constitutiën tegelijk én een zeer beslist democratisch standpunt wordt ingenomen, én nochtans niet het atheïstische standpunt der Fransche Revolutie, maar de Calvinistische belijdenis van God hooge souvereiniteit hierbij ten grondslag werd gelegd, soms zelfs in bewoordingen, die, gelijk ik u aantoonde, letterlijk met Calvijns uitspraak overeenkomen. Van het anticlericalisme dat de revolutionaire democratie tot in het merg zit, is bij u dan ook geen spoor te ontdekken, en als uw President heel het volk tot een Biddag oproept, of ook uw hooge Vergaderingen in Washington met gebed geopend worden, blijkt telkens opnieuw hoe er door Amerika’s democratie ook nu nog een ader loopt, die uit het Calvinisme der Pilgrimfathers tot op onzen tijd nawerkt. Zelfs uw Common-schoolsystem, met Schriftlectuur en Gebed bedoeld, wijst, hoe ook almeer verzwakt, op gelijken Calvinistischen oorsprong. Niet anders kwam het in het opkomen van uw universitair leven, voor verre het grooter deel uit particulier initiatief; in het decentraliseerend en autonoom karakter van uw plaatselijke besturen; in uw strenge en toch niet nomistische Sabbatsviering; in uw eeren van de vrouw, zonder in Parijsche vrouwenvergoding te vervallen; in uw huiselijken zin; in het nauwe aantrekken van de familiebanden; in uw staan voor het vrije woord; en in uw grenzenlooze eerbied voor de vrijheid der consciëntie. In dit alles is uw Christelijkedemocratie lijnrecht aan de democratie der Fransche Revolutie tegenover gesteld; en ook historisch is het bewijsbaar dat ze u uit het Calvinisme is toegekomen. Maar, zie, onderwijl ge deze vruchten van het 191 Calvinisme geniet, en ook buiten uwe grenzen het constitutioneele staatsleven de eere der volkeren hoog houdt, fluistert men rond, dat in dit alles niets dan de zegeningen van het Humanisme zijn te begroeten, en denkt schier niemand er meer aan, hierin de nawerking van het Calvinisme te eeren, dat immers geacht wordt nog alleen na te bloeien in enkele dogmatisch versteende kringen. Welnu, wat ik vraag en met historisch recht vraag is, dat deze ondankbare verloochening van het Calvinisme een einde neme; dat de sporen van het Calvinisme weer opgemerkt worden, waar ze feitelijk nog in het leven geteekend staan; en dat, waar mannen heel anderes geestes, ongemerkt, in Fransch-revolutionairen of Duitsch-pantheïstischen zin dat spoor verleggen willen, gij, in Amerika, en wij ten onzent die vervalsching van onze levenslijn te keer gaan.

First then, Calvinism should no longer be ignored where it still exists but rather be retraced where traces of its historical influence are still manifest. A pointing out, in detail, with even some degree of completeness, of the traces that Calvinism has everywhere left behind in social and political, in scientific and esthetic life, would in itself demand a broader study than could be thought of in the rapid course of a single lecture. Allow me therefore, addressing an American audience, to point out a single feature in your own political life. I have already observed in my third lecture how in the preamble of more than one of your constitutions, while taking a decidedly democratic view, nevertheless not the atheistic standpoint of the French revolution, but the Calvinistic confession of the supreme sovereignty of God, has been made the foundation, at times even in terms, as I have pointed out, corresponding literally with the words of Calvin. Not a trace is to be found among you of that anti-clericalism which has become identified with the very essence of the revolutionary democracy, in France and elsewhere, and when your President proclaims a national day of thanksgiving or when the houses of Congress assembled in Washington are opened with prayer, it is ever new evidence 27 that through American democracy there runs even yet a vein, which, having sprung from the Pilgrim Fathers, still exerts its power at the present day. Even your commonschool system, blessed with reading of scripture and opening prayer, points, though with decreasing distinctness, to like Calvinistic origin. Similarly in the rise of your university education, springing for the larger part from individual initiative ; in the decentralized and autonomous character of your local governments ; in your strict and yet not nomistic Sabbath-observance ; in the esteem in which woman is held among you, without falling into the Parisian deification of her sex; in your sense for domesticity; in the closeness of your family ties; in your championship of free speech and in your unlimited regard for freedom of conscience; in all this your Christian democracy is in direct opposition to the democracy of the French revolution: and historically also it is demonstrable that you owe this to Calvinism. But lo and behold, while you are thus enjoying the fruits of Calvinism, and while even outside of your borders the constitutional system of government upholds the national honor, it is whispered abroad that all these are to be accounted blessings of Humanism, and scarcely any one still thinks of honoring in them the after effect of < 'alvinism. the latter being believed to lead a lingering life only in a few dogmatically petrified circles. What I demand then, and demand with an historic right, is that this ungrateful ignoring of Calvinism shall come to an end ; that the influence it has exerted shall again receive attention where it still remains stamped upon the actual life of today ; and that, where men of a wholly different spirit would unobservedly divert the current of life into Frenchrevolutionary or German-pantheistic channels, you on this side of the water, and we on our side, should oppose with might and main such falsification of the historic principles of our life.

First, then, Calvinism should no longer he ignored where it still exists, but rather be retraced where traces of its historical influences are still manifest. A pointing out in detail, with even some degree of completeness, of the traces that Calvinism has everywhere left behind in social and political, in scientific and aesthetic life, would in itself demand a broader study than could he thought of in the rapid course of a lecture. Allow me therefore, addressing an American audience, to point out a single feature in your own political life. I have already observed in my third lecture how in the preamble 265 of more than one of your Constitutions, while taking a decidedly democratic view, nevertheless not the atheistic standpoint of the French Revolution, but the Calvinistic confession of the supreme sovereignty of God, has been made the foundation, at times even in terms, as I have pointed out, corresponding literally with the words of Calvin. Not a trace is to he found among you of that cynic anti-clericalism which has become identified with the very essence of the revolutionary democracy in France and elsewhere. And when your President proclaims a national day of thanksgiving, or when the houses of Congress assembled in Washington are opened with prayer, it is ever new evidence that through American democracy there runs even yet a vein which, having sprung from the Pilgrim Fathers, still exerts its power at the present day. Even your common-school system, inasmuch as it is blessed with the reading of Scripture and opening prayer, points, though with decreasing distinctness, to like Calvinistic origin. Similarly in the rise of your university education, springing for the larger part from individual initiative; in the decentralized and autonomous character of your local governments; in your strict and yet not nomistic Sabbath-observance; in the esteem in which woman is held among you, without falling into the Parisian deification of her sex; in your sense for domesticity; in the closeness of your family ties; in your championship of free speech, and in your unlimited regard for freedom of conscience; in all this your Christian democracy is in direct opposition to the democracy of the French Revolution; and historically also it is demonstrable that 266 you owe this to Calvinism and to Calvinism alone. But, lo and behold, while you are thus enjoying the fruits of Calvinism, and while even outside of your borders the constitutional system of government as an outcome of Calvinistic warfare, upholds the national honor, it is whispered abroad that all these are to be accounted blessings of Humanism, and scarcely any one still thinks of honoring in them the after-effects of Calvinism, the latter being believed to lead a lingering life only in a few dogmatically petrified circles. What I demand then, and demand with a historic right, is that this ungrateful ignoring of Calvinism shall come to an end; that the influence it has exerted shall again receive attention where it still remains stamped upon the actual life of to-day; and that, where men of a wholly different spirit would unobservedly divert the current of life into French revolutionary or German pantheistic channels, you on this side of the water, and we on our side, should oppose with might and main such falsification of the historic principles of our life.

Então, primeiramente, o Calvinismo não deveria mais ser ignorado onde ele ainda existe, pelo contrário deveria ser fortalecido onde suas influências históricas ainda são manifestas. Um apontamento detalhado dos traços que o Calvinismo tem deixado para trás por toda parte na vida social e política, na vida científica e estética, até mesmo com algum grau de perfeição, por si mesmo exigiria um estudo mais amplo do que poderia ser cogitado no rápido curso de uma palestra.

Permitam-me, portanto, dirigindo-me a uma audiência americana, mostrar um único traço em sua própria vida política. Já observei em minha terceira palestra como no preâmbulo de muitas de suas Constituições, embora usando um conceito decididamente democrático, contudo seu fundamento foi não o ponto de vista ateísta da Revolução Francesa, mas a confissão calvinista da suprema soberania de Deus, às vezes até mesmo em termos que correspondem literalmente às palavras de Calvino, como mostrei. Nenhum traço deve ser encontrado entre vocês daquele anticlericalismo cínico que se identifica com a própria essência da democracia revolucionária na França e em qualquer outra parte.

Quando seu Presidente proclama o dia nacional de ação de graças, ou quando as casas do Congresso, reunidas em Washington, são iniciadas com oração, é sempre uma nova evidência que dentro da democracia americana ainda corre uma disposição que, tendo nascido dos Pais Peregrinos, ainda exerce seu poder nos dias de hoje. Até mesmo seu sistema escolar comum, visto que é abençoado com a leitura da Escritura e iniciado com oração, aponta para semelhante origem calvinista, embora com decrescente nitidez.

Similarmente na origem de sua educação universitária, nascendo em grande parte da iniciativa individual; no caráter decentralizado e autônomo de seu governo local; na sua rigorosa, todavia não nomística observância do sábado; no respeito que é mantido entre vocês para com a mulher, sem cair na deificação parisiense de seu sexo; em seu sentido de domesticidade; na intimidade de seus laços familiares; em sua defesa da liberdade de expressão, e em sua ilimitada consideração pela liberdade de consciência; em tudo isto sua democracia cristã está em direta oposição à democracia da Revolução Francesa; e historicamente também é demonstrável que vocês devem isto ao Calvinismo e tão somente a ele.

Mas, vejam só, enquanto vocês gozam desta maneira os frutos do Calvinismo, e enquanto, mesmo fora de suas fronteiras, o sistema constitucional de governo preserva a honra nacional como conseqüência do combate calvinista, é amplamente sussurrado que todas estas coisas devem ser consideradas bênçãos do Humanismo, e dificilmente alguém pensa em distinguir nelas os efeitos secundários do Calvinismo, sendo crido que este último leva uma vida prolongada somente em uns poucos círculos petrificados dogmaticamente.

O que eu exijo então, e exijo como um direito histórico, é que este ignorar ingrato do Calvinismo chegue a um fim; que a influência que exerceu receba novamente atenção onde ele ainda continua estampado sobre a verdadeira vida de hoje; e que, onde os homens de uma tendência totalmente diferente despercebidamente desviariam a corrente da vida para os canais revolucionário francês ou panteísta alemão, vocês no seu lado das águas e nós do nosso, deveríamos nos opor com toda a força a tal falsificação dos princípios históricos de nossa vida.

Итак, кальвинизм надо не игнорировать там, где он все еще существует, а скорее укреплять его историческое влияние. Чтобы подробно, даже тщательно, указывать на следы, которые он оставил в социальной, политической и эстетической жизни, нужно изучить его шире, чем позволяет краткий лекционный курс. Позвольте мне поэтому указать американской аудитории на отличительную особенность вашей политической жизни. Я уже отметил в своей третьей лекции, что в преамбуле нескольких ваших конституций, занимающих решительную демократическую позицию, заложена не атеистическая точка зрения, свойственная Французской революции, но кальвинистское исповедание верховной власти Бога, иногда — даже в тех же словах, что у Кальвина. Среди вас нельзя найти и следа того циничного антиклерикализма, который стал тождествен самой сути революционной демократии во Франции и в других местах. Когда ваш президент провозглашает национальный день благодарения или когда заседания Конгресса в Вашингтоне открываются молитвой, это каждый раз свидетельствует, что даже сейчас по жилам американской демократии еще струится кровь отцов-пилигримов. Даже ваша обычная школьная система, в той степени, в какой она благословлена чтением Писания и вступительной молитвой, указывает, хотя и с меньшей отчетливостью, на такое же кальвинистское происхождение. Сходным образом, в возникновении вашего университетского образования, созданного по большей части благодаря частной инициативе; в децентрализованности и автономности ваших местных правительств; в строгом, но все же не законническом соблюдении воскресного дня; в уважении к женщинам без свойственного Парижу обожествления их пола; в чувстве домашнего очага; в прочности семейных уз; в несравненной свободе слова и безграничном уважении к свободе совести — во всем этом ваша христианская демократия прямо противоположна Французской революции. Можно исторически показать, что вы обязаны этим кальвинизму и только кальвинизму. Но пока вы пользуетесь его плодами и пока даже за пределами ваших границ конституционная система, результат кальвинистской борьбы, поддерживает вашу национальную честь, повсюду шепчутся о том, что все это следует считать благодеяниями гуманизма. Едва ли кто-нибудь по-прежнему чтит следствия кальвинизма; почти все думают, что он влачит незаметное существование в каких-то догматически окостеневших кругах. И вот я требую с историческим правом, чтобы это неблагодарное игнорирование наконец закончилось и чтобы влияние его снова заметили там, где он еще остается в повседневной жизни. Люди совершенно иного духа хотели бы бессознательно направить поток жизни по пути Французской революции и германского пантеизма. Что ж, вы, по эту сторону океана, и мы, по другую сторону, должны самым яростным образом сопротивляться такой фальсификации исторических принципов нашей жизни.

Ten einde hiertoe in staat te zijn, vroeg ik in de tweede plaats om historische principieele bestudeering van het Calvinisme. Onbekend maakt onbemind, en het Calvinisme is uit het hart vergeten. Alleen theologisch, en dan nog niet anders dan zeer eenzijdig en zijdelings, wordt het bepleit. De oorzaak hiervan heb ik in een vroegere lezing u aangegeven. Omdat het Calvinisme niet uit een abstract stelsel, maar uit het leven opkwam, is het in de eeuw van zijn bloei, nooit systematisch als eenheid aangediend. De boom bloeide en wierp zijne vrucht af, zonder dat er nog botanische studie van zijn aard en wasdom gemaakt werd. Het Calvinisme heeft destijds meer gehandeld dan geredeneerd. Maar thans mag die studie niet langer uitblijven. De biographie en biologie van het Calvinisme moetthans doorzocht en doorgedacht worden, of, bij gemis van zelfkennis, schuift men ons, onzes ondanks, over naar een gedachtenwereld, die met den aard van ons Christelijk-democratisch leven meer vloekt dan overeenstemt, en ons afsnijdt van den wortel waarop we eens zo krachtig hebben gebloeid.

That we may be enabled to do so, I contend in the 28 second place for an historical study of the principles of Calvinism. No love without knowledge, and Calvinism has lost its place in the hearts of the people. It is being advocated only from a theological point of view, and even then very one-sidedly and merely as a side-issue. The cause of this I have pointed out in a previous lecture. Since Calvinism arose, not from an abstract system, but from life itself, it never was in the century of its prime presented as a systematic whole. The tree blossomed and yielded its fruit but without any one having made a botanic study of its nature and growth. Calvinism, in its rise, rather acted than argued. But now this study may no longer be delayed. Both the biography and biology of Calvinism must now be thoroughly investigated and thought out, or, with our lack of self-knowledge, we shall, nolens volens, be side-tracked into a world of ideas that is more at discord than in consonance with the lite of our Christian democracy, and cut loose from the root on which we once blossomed so vigorously.

That we may be enabled to do so, I contend in the second place, for an historical study of the principles of Calvinism. No love without knowledge; and Calvinism has lost its place in the hearts of the people. It is being advocated only from a theological point of view, and even then very one-sidedly, and merely as a side-issue. The cause of this I have pointed out in a previous lecture. Since Calvinism arose, not from am abstract system, but from life itself, it never was in the century of its prime presented as a systematic whole. The tree blossomed and yielded its fruit, but without 267 any one having made a botanic study of its nature and growth. Calvinism, in its rise, rather acted than argued. But now this study may no longer be delayed. Both the biography and biology of Calvinism must now be thoroughly investigated and thought out, or, with our lack of self-knowledge, we shall be side-tracked into a world of ideas that is more at discord than in consonance with the life of our Christian democracy, and cut loose from the root on which we once blossomed so vigorously.

Em segundo lugar, afirmo que podemos estar habilitados a fazer isso, através de um estudo histórico dos princípios do Calvinismo. Não há sem conhecimento; e o Calvinismo perdeu seu lugar nos corações das pessoas. Ele está sendo advogado somente de um ponto de vista teológico, e mesmo assim muito unilateralmente e simplesmente como um lado da questão. A razão disto eu apontei em minha palestra anterior. Desde que o Calvinismo surgiu, não de um sistema abstrato mas da própria vida, ele nunca foi apresentado como um todo sistemático no século de sua aurora. A árvore floresceu e produziu seus frutos, mas sem que alguém fizesse um estudo botânico de sua natureza e crescimento.

O Calvinismo, em sua origem, mais agiu do que argumentou. Mas este estudo não pode mais ser retardado. Tanto a biografia como a biologia do Calvinismo devem ser agora completamente investigadas e bem-estudadas, ou, com nossa falta de autoconhecimento, seremos desviados para um mundo de conceitos que está mais em desacordo do que em consonância com a vida de nossa democracia cristã, e separados da raiz da qual outrora florescemos tão vigorosamente.

Чтобы мы были способны это сделать, я призываю изучать историю и принципы кальвинизма. Без знания нет любви, и кальвинизм потерял свое место в сердцах людей. Сегодня он защищается только с теологических позиций, и то весьма односторонне. Причину этого я указывал в предыдущей лекции. Поскольку кальвинизм произошел не из абстрактной системы, а из самой жизни, то и в пору своего расцвета он не представал как систематическое целое. Дерево цвело и приносило плоды, но никто не исследовал его природы и роста. Кальвинизм поначалу скорее действовал, чем убеждал. Сейчас изучение больше нельзя откладывать. И биографию, и биологию кальвинизма нужно тщательно исследовать и продумать. Иначе, не зная самих себя, мы отклонимся в сторону, в мир идей, который скорее в разногласии, чем в согласии с жизнью нашей христианской демократии, и будем отсечены от корня, на котором мы некогда столь плодоносно росли.

Eerst door die studie zal dan ook mogelijk worden wat ik in de derde plaats noemde, principieel het Calvinisme toe te passen op alle stukken van het levensterrein, door het als beginsel ten uitgangspunt te kiezen voor alle vertakking der wetenschap. De theologie sluit ik hierbij niet uit, want ook zij doelt op het breedvertakte leven, 192 en niets is droever dan te zien hoever reeds de theologie der Gereformeerde kerken, vaak in al haar deelen, onder de heerschappij van haar gansch vreemde invloeden kwam. Maar toch de theologie is slechts ééne der vele wetenschappen die roepen om Calvinistische bearbeiding. Ook de studie der rechten, ook de sociale wetenschappen, ook de philosophie, de letterkunde, de linguïstiek, de psychologie, de aesthetiek, ja ook de medische en natuurkundige studiën gaan, zullen ze diep worden opgevat, alle zonder onderscheid op beginselen terug, en met meer ernst dan dusver dient in onze kringen de vraag gesteld, of de logische, de ontologische, de kosmologische en anthropologische beginselen, die in deze wetenschappen heerschappij voeren, met de beginselen van het Calvinisme overeenstemmen, dan wel tegen zijn grondslag ingaan.

Only through such study will become possible what I named in the third place: the application of the principles of Calvinism to every department of life by choosing its special principle as the point of departure for all branches of science. I do not exclude theology from this, for theology too exercises its influence upon life in all its ramifications, and it is, therefore, sad to see how even the theology of the Reformed Churches has in so many a country come under the sway of wholly foreign systems. But, at all events, theology is only one of the many sciences that demand Calvinistic treatment. Jurisprudence, the social sciences, philosophy, literature, psychology, aesthetics, and even the medical and natural sciences, each and all of these, when philosophically conceived, go back to principles, and of need in our circles the question must be put with much more penetrating seriousness than hitherto, whether the ontological and anthropological principles that reign 29 supreme in the present method of these sciences are in agreement with the principles of -Calvinism or are at variance with their very essence.

Only through such study will there become possible what I named in the third place: the development of the principles of Calvinism in accordance with the needs of our modern consciousness, and their application to every department of life. I do not exclude theology from this; for theology, too, exercises its influence upon life in all its ramifications; and it is, therefore, sad to see how even the theology of the Reformed Churches has in so many a country come under the sway of wholly foreign systems. But, at all events, theology is only one of the many sciences that demand Calvinistic treatment. Philosophy, psychology, aesthetics, jurisprudence, the social sciences, literature, and even the medical and natural sciences, each and all of these, when philosophically conceived, go back to principles, and of necessity even the question must be put with much more penetrating seriousness than hitherto, whether the ontological and anthropological principles that reign supreme in the present method of these sciences are in agreement with the principles of Calvinism, or are at variance with their very essence.

Somente por meio de estudo semelhante tornar-se-á possível o que chamo, em terceiro lugar: o desenvolvimento dos princípios do Calvinismo de acordo com as necessidades de nossa consciência moderna, e sua aplicação a cada departamento da vida. Não excluo a Teologia disto, pois ela também exerce sua influência sobre a vida em todas as suas ramificações; e é, portanto, triste ver como até mesmo a Teologia das Igrejas Reformadas tem sofrido influência de sistemas totalmente estranhos em tantos países.

Mas, aconteça o que acontecer, a Teologia é a única das muitas ciências que exige tratamento calvinista. A Filosofia, a psicologia, a estética, a jurisprudência, as ciências sociais, a literatura, e igualmente as ciências médicas e naturais, cada uma e todas elas, quando concebidas filosoficamente, voltam aos princípios, e até mesmo a questão deve necessariamente ser colocada com seriedade muito mais penetrante do que até agora, quer os princípios ontológicos e antropológicos que reinam supremos no método atual destas ciências estejam em harmonia com os princípios do Calvinismo, ou discordem de sua própria essência.

Только такое исследование сделает возможным то, что я называл третьим по счету — согласие принципов кальвинизма с нуждами современного сознания и их приложение к каждой области жизни. Я не исключаю теологию, она тоже влияет на жизнь во всех ее проявлениях. Грустно смотреть, как теология Реформатских Церквей в стольких странах подпала под влияние совершенно чуждых систем. Но как бы то ни было, это — только одна из многих наук, которые требуют кальвинистского подхода. Есть еще и философия, психология, эстетика, юриспруденция, социальные науки, литература, даже медицина и биология, каждая в отдельности и все вместе, когда они, воспринятые философски, возвращаются назад, к основам. Следует гораздо серьезнее, чем прежде, спросить, согласуются ли онтологические и антропологические принципы, господствующие сейчас в методологии этих наук, с принципами кальвинизма, или противоречат самой его сути.

En dan ja voeg ik ten slotte aan deze drie, mij dunkt historisch gebillijkte, eischen ten slotte nog dit als vierde toe, dat die kerken, die nog zeggen van Gereformeerde belijdenis te zijn, dan ook mogen ophouden zich die belijdenis te schamen. Gij hebt gehoord, hoe breed mijn opvatting en hoe ruim mijn gezichtspunt is, ook in zake het kerkelijk leven. Van niets dan van vrije ontwikkeling blijf ik heil ook voor het kerkelijk leven verwachten. Ik loof de veelvormigheid en zie er een hooger standpunt van ontwikkeling in. En zelfs voor de kerk die het zuiverst belijdt, blijf ik steeds de hulpe van andere kerken inroepen, opdat haar nooit te loochenen eenzijdigheid worde aangevuld. Maar wat mij steeds met wrevel en weerzin vervulde, was een kerk te zien, of den ambtsdrager eener kerk te ontmoeten, met de vlag opgerold onder het lijfkleed verborgen, in steê van fier die vlag in frissche kleuren uitrollend. Wat men belijdt te zijn, moet men dan ook durven wezen in zijn woord, in zijn daad en in heel zijn optreden. En een kerk, die Calvinistisch van oorsprong en nog herkenbaar aan haar Calvinistische confessie, den moed mist, wat zeg ik, die den zielslust niet meer kent, om kloek en dapper die belijdenis tegen heel de wereld te verdedigen, heeft niet het Calvinisme, maar zich zelve onteerd. Laat de nog in merg en been Gereformeerde kerken klein, laat ze gering in het cijfer wezen, als kerken zullen ze voor het Calvinisme steeds onmisbaar blijven, en de kleinheid van die kern deert ons niet, zoo die kern maar 193 gaaf, zoo ze maar door en door gezond, zoo ze maar tintelend is van generatief en uitpersend leven.

Finally I would add to these three demands, historically justified as it seems to me, still a fourth, that those churches which yet lay claim to professing the Reformed faith, shall cease being ashamed of this confession. You have heard how broad my conception and how wide my views are, even in the matter of ecclesiastical life. In free development only do I see the salvation of this Church-life. I exalt multiformity and hail in it a higher stage of development. Even for the church that has the purest confession, I would not dispense with the aid of other churches in order that its inevitable onesidedness may thus be complemented. But what has always filled me with wrath and indignation was to behold a church or to meet the office-bearer of a church, with the flag furled or hidden under the garb of office, instead of being thrown out boldly to display its glorious colours in the breeze. What one confesses to lie the truth, one must also dare to practise in word, deed and whole manner of life. A church Calvinistic in origin and still recognizable by its Calvinistic confession, which lacks the courage, nay rather which no longer feels the impulse to defend that confession boldly and bravely against all the world, such a church dishonors not Calvinism but itself. Albeit the churches Reformed in bone and marrow may be small and few in numbers, as churches they will always prove indispensable for Calvinism, and here also the smallness of the seed need not disturb us, if only that seed be sound and whole, instinct with generative and irrepressible life.

Finally, I would add to these three demands — historically 268 justified as it seems to me — still a fourth, that those Churches which lay claim to professing the Reformed faith, shall cease being ashamed of this confession. You have heard how broad my conception and how wide my views are, even in the matter of ecclesiastical life. In free development only do I see the salvation of this Church-life. I exalt multiformity and hail in it a higher stage of development. Even for the Church that has the purest confession, I would not dispense with the aid of other Churches in order that its inevitable one-sidedness may thus be complemented. But what has always filled me with indignation was to behold a Church or to meet the office-bearer of a Church, with the flag furled or hidden under the garb of office, instead of being thrown out boldly to display its glorious colors in the breeze. What one confesses to be the truth, one must also dare to practice in word, deed, and whole manner of life. A Church Calvinistic in origin and still recognizable by its Calvinistic confession, which lacks the courage, nay rather which no longer feels the impulse to defend that confession boldly and bravely against all the world, such a Church dishonors not Calvinism but itself. Albeit the Church reformed in bone and marrow may be small and few in numbers, as Churches they will always prove indispensable for Calvinism; and here also the smallness of the seed need not disturb us, if only that seed be sound and whole, instinct with generative and irrepressible life.

Finalmente, adicionarei a estas três exigências – historicamente justificadas para mim – ainda uma quarta, que aquelas Igrejas que reivindicam professar a fé Reformada, deixem de sentir vergonha desta confissão. Vocês têm ouvido quão extensa é minha concepção e quão amplos são meus conceitos, mesmo na questão da vida eclesiástica. Eu vejo a salvação desta vida da Igreja somente no livre desenvolvimento. Exalto a multiformidade e saúdo nela um estágio mais alto de desenvolvimento. Até mesmo para a Igreja que tem a confissão mais pura, eu não dispensaria a ajuda de outras Igrejas, a fim de que sua inevitável unilateralidade pudesse assim ser completada.

Mas o que sempre me encheu de indignação foi ver uma Igreja ou encontrar o oficial de uma Igreja, com a bandeira enrolada ou escondida sob o traje do ofício, em vez de estendida corajosamente para mostrar suas gloriosas cores na brisa. O que uma pessoa confessa ser a verdade, deve também ousar praticar em palavra, ação e em todo modo de vida. Uma Igreja calvinista na origem e ainda reconhecível por sua confissão calvinista mas que carece de coragem, não somente isto, que pelo contrário não sente mais o impulso para defender esta confissão corajosa e bravamente contra todo o mundo, tal Igreja não desonra o Calvinismo mas a si mesma. Admito até mesmo que a autêntica Igreja Reformada possa ser pequena e pouca em número. Tais Igrejas sempre provarão ser indispensáveis para o Calvinismo; e aqui também a pequenez da semente não precisa perturbar-nos, se tão somente esta semente for sadia e perfeita, impregnada com vida produtiva e irreprimível.

Наконец, я добавил к трем требованиям, которые мне представляются исторически оправданными, и четвертое, заключающееся в том, чтобы те Церкви, которые, по их словам, исповедуют реформатскую веру, этого не стыдились. Вы слышали, как широка моя концепция и как широки мои взгляды, даже в области церковной жизни. Спасение церковной жизни я вижу только в ее свободном развитии. Я высоко ценю многообразие. Даже Церкви, имеющей самое чистое вероисповедание, я бы не советовал отказываться от помощи других Церквей, ее неизбежная односторонность должна восполняться. Но меня всегда наполняло негодованием, когда я видел Церковь или встречал служителей Церкви, знамя которых свернуто, когда надо бы его развернуть, смело являя на ветру свои славные цвета. То, что кто-то считает истиной, он должен проявлять в слове, делах, всем образе жизни. Если Церковь, кальвинистская по происхождению и все еще узнаваемая по исповеданию, утратила мужество и больше не стремится смело отстаивать свое исповедание перед всем миром, она бесчестит не кальвинизм, а саму себя. Церковь, поистине реформированная, может быть небольшой, но она необходима для кальвинизма. Незначительность семени не должна нас тревожить, если это семя, здоровое и целое, преисполнено неодолимой жизненной силой.

En zoo M.H. spoedt ook deze laatste lezing ten einde en zij u mijn dank geboden voor de duldende welwillendheid, waarmeê ge mijn breed betoog volgen woudt. Maar eer ik besluit, gevoel ik toch, hoe ééne vraag zich aan u blijft opdringen, waarop ik het antwoord dan ook niet schuldig wil blijven, de vraag namelijk wat ik in het eind bedoel: loslating of maintineering van de Electie? En dan zij het mij vergund tegen de Electie een ander woord, dat er slechts ééne letter van verschilt over te mogen plaatsen: Voor Electie stopt ons geslacht het oor toe, met Selectie poogt het te dwepen. Welk is nu het machtig probleem dat achter beide deze woorden schuilt, en waarin verschilt de oplossing door beide voor dit alles beheerschend probleem gegeven? Dat probleem geldt de principieele vraag: Vanwaar komen de verschillen? waarom is niet alles gelijk? vanwaar komt het dat het eene zus en het andere zóó bestaat? Er is geen leven zonder differentieering, en er is geen differentieering zonder verschil. Dat bestaan van verschil is het motief voor alle bewustzijn, het motief van al wat bestaat en groeit en zich ontwikkelt, het motief van elken strijd en worsteling, kortom het principieele grondmotief van alle leven en alle denken, en ik zeg niet te veel, zoo ik beweer, dat ten slotte elk ander probleem te herleiden is tot dit eene probleem: Vanwaar komen de verschillen? Vanwaar komt het ongelijke, het andersoortige van het zijn, van het worden, van het bewustzijn? Om het plastisch te nemen, waart ge bloem, ge zoudt liever een roos zijn dan een paddestoel; waart ge insect, ge zoudt liever vlieg zijn dan spin; waart ge vogel, ge zoudt liever adelaar zijn dan uil; waart ge dier, ge zoudt liever leeuw zijn dan hyena; en zoo ook, nu ge mensch zijt, zijt ge liever rijk dan arm, liever geniaal dan bot, liever van het Arische ras dan Hottentot of Kaffer. In dat alles is verschil, hemelsbreed verschil. Ik voeg er bij, zoo menigeen heeft nòg hooger gemikt en God willen zijn, en zie hij was en bleef mensch. Allerwegen verschil alzoo, verschil tusschen het eene en het andere wezen, en wel verschil met voorkeur. Als 194 de sperwer de duif plukt en verscheurt, hoe komt het dat die beide wezens alzoo tegenover elkander staan, en alzoo verschillen? Dit en dit alleen is de alles beheerschende vraag in het plantenrijk, in het dierenrijk, onder menschen, in heel het sociale leven, en nu is het de theorie der Selectie waardoor onze eeuw op die vraag van alle vragen antwoord poogt te geven. Reeds in de cel onderstelt men dan verschil, en spreekt van een zwakker en van een sterker element. Dat sterkere wint het dan van het zwakkere. Die winste consolideert zich in een hooger wezenskapitaal, en waar het mindere nochtans in zijn bestaan volhardt, komt het verschil uit in de worsteling zelve.

And thus my last lecture is rapidly drawing to its end. But before I close, I feel nevertheless that one question continues to press for an answer, which accordingly I shall not refuse to face, the question namely, at what I am 30 aiming in the end: at the abandonment or at the maintenance of the doctrine of election. Thereunto allow me to contrast with this word election another word that differs from it in but a single letter. Our generation turns a deaf ear to Election, but grows madly enthusiastic over Selection. How may we formulate the tremendous problem that lies hidden behind these two words, and in what particular do the solutions of this problem, as represented by these two, almost identical formula's, differ? The problem concerns the fundamental question: Whence are the differences? Why is not all alike? Whence is it that one thing exists in one state another in another? There is mi life without differentiation, and no differentiation without inequality. The perception of difference is the very source of human consciousness, the causative principle of all that exists and grows and develops, in short the mainspring of all life and thought. I am therefore justified in asserting that in the end every other problem may be reduced to this one problem : Whence are those differences ? Whence is the dissimilarity, the heterogeneity of existence, of genesis, of consciousness? To put it concretely, if a plant yon would rather be rose than mushroom; if insect, butterfly lather than spider; if bird, eagle rather than owl; if a higher vertebrate, lion rather than hyena .; and again, being man, rich rather than poor, talented rather than dullminded, of the Aryan race rather than Hottentot or Kaffer. Between all these there is differentiation, wide differentiation. And I may add that many a one of our race, in his presumptious audacity, has aimed still higher.— has desired to be God,— and behold he was and remained man. Everywhere then differences, differences between the one being and the other, and that too such differences as involve in almost every instance, preference. When the hawk rends and tears the dove, whence is it that these two creatures are thus opposed to, and different from each other? This is the one supreme question in the vegetable and animal 31 kingdom, among men, in all social life, and it is by means of the theory of Selection that our present age attempts to solve this problem of problems. Even in the single cell it posits differences, weaker and stronger elements. The stronger overcomes the weaker and the gain is stored up in a higher potency of being, or, should the weaker still maintain its subsistence, the difference will be manifest in the further course of the struggle itself.

And thus my final lecture is rapidly drawing to its 269 end. But before I close, I feel nevertheless that one question continues to press for an answer, which accordingly I shall not refuse to face, the question, namely, at what I am aiming in the end: at the abandonment or at the maintenance of the doctrine of election. Thereunto allow me to contrast with this word Election another word that differs from it in a single letter. Our generation turns a deaf ear to Election, but grows madly enthusiastic over Selection. How then may we formulate the tremendous problem that lies hidden behind these two words, and in what particular do the solutions of this problem, as represented by these two, almost identical formulas, differ? The problem concerns the fundamental question: Whence are the differences? Why is not all alike? Whence is it that one thing exists in one state, another in another? There is no life without differentiation, and no differentiation without inequality. The perception of difference the very source of our human consciousness, the causative principles of all that exists and grows and develops, in short the mainspring of all life and thought. I am therefore justified in asserting that in the end every other problem may be reduced to this one problem: Whence are those differences? Whence is the dissimilarity, the heterogeneity of existence, of genesis, and consciousness? To put it concretely, if you were a plant you would rather be a rose than mushroom; if insect, butterfly rather than spider; if bird, eagle rather than owl; if a higher vertebrate, lion rather than hyena; and again, being man, richer than poor, talented rather than dull-minded, of the Aryan race rather than Hottentot or Kaffer. 270 Between all these there is differentiation, wide differentiation. Everywhere then differences, differences between the one being and the other; and that, too, such differences as involve in almost every instance, preference. When the hawk rends and tears the dove, whence is it that these two creatures are thus opposed to, and different from each other? This is the one supreme question in the vegetable and animal kingdom, among men, in all social life, and it is by means of the theory of Selection that our present age attempts to solve this problem of problems, Even in the single cell it posits differences, weaker and stronger elements. The stronger overcomes the weaker, and the gain is stored up in a higher potency of being. Or, should the weaker still maintain its subsistence, the difference will be manifest in the further course of the struggle itself.

E assim minha palestra dirige-se rapidamente para seu fim. Mas antes de concluir, no entanto, sinto que uma questão continua a pressionar por uma resposta, a qual conseqüentemente não me recusarei encarar, a saber, a questão que tenho em mente é: o abandono ou a manutenção da doutrina da eleição. A isso permitam-me contrastar com esta palavra Eleição uma outra palavra que difere desta numa única letra. Nossa geração faz ouvido de mercador à Eleição, mas cresce loucamente entusiasmada por Seleção. Como, então, podemos formular o enorme problema que jaz escondido atrás destas duas palavras, e em que particular difere a solução deste problema como apresentada por estas duas fórmulas quase idênticas?

O problema diz respeito a questão fundamental: De onde procedem as diferenças? Por que não é tudo semelhante? Por que razão é que uma coisa existe em um estado, outra em outro? Não há vida sem diferenciação, e não há diferenciação sem desigualdade. A percepção das diferenças é a própria fonte de nossa consciência humana, os princípios causativos de tudo quanto existe, cresce e desenvolve, em resumo, o motivo principal de toda vida e pensamento. Portanto, estou justificado ao afirmar que no fim todos os outros problemas podem ser reduzidos a este único problema: Por que razão existem estas diferenças? Por que motivo existe a dessemelhança, a heterogeneidade da existência, de gênese, e consciência? Para colocar isto concretamente, se vocês fossem uma planta prefeririam ser uma rosa em vez de um cogumelo; se fossem insetos, uma borboleta em vez de uma aranha; se fossem pássaros, uma águia em vez de uma coruja; se fossem um grande vertebrado, um leão em vez de uma hiena; e novamente, sendo homem, rico em vez de pobre, talentoso em vez de obtuso, da raça Ariana em vez de Hottentot ou Kaffir.

Entre todas estas coisas há diferenciação, grande diferenciação. Então, diferenças por toda parte, diferenças entre um ser e outro; e também que tais diferenças igualmente envolvem, em quase todas as instâncias, preferências. Quando o falcão arranca e rasga a pompa, por que razão é que estas duas criaturas estão em tanta oposição, e são diferentes uma da outra? Esta é a única questão suprema no reino vegetal e animal, na vida social entre os homens, e é por meio da teoria da Seleção que nossa presente época tenta solucionar este problema dos problemas. Até mesmo a célula simples pressupõe diferenças, elementos mais fracos e mais fortes. O mais forte vence o mais fraco, e a aquisição é acumulada numa potência mais elevada de ser. Ou, se o mais fraco ainda mantém sua subsistência, a diferença será manifesta mais adiante no curso da própria luta.

Моя последняя лекция быстро подходит к концу. Перед тем как ее завершить, я чувствую, что надо бы ответить на вопрос, который я и намеревался задать в конце: упраздним мы или утвердим учение об избрании? Позвольте мне противопоставить слову «избрание» другое слово, которое происходит от того же корня. Наше поколение уже не слышит слов «избрание» или «избранный», но с безумным энтузиазмом воспринимает слово «отбор». Как же в таком случае сформулировать животрепещущую проблему, которая скрывается за этими двумя словами? Как различаются решения этой проблемы, представленные такими похожими словами? Проблема касается фундаментального вопроса: откуда происходят различия? Почему не все одинаковы? Почему одно — в одном состоянии, а другое — в другом? Нет жизни без различий, и нет различий без неравенства. Восприятие различий — источник человеческого сознания, причина всего, что существует, растет и развивается, другими словами — основа всякой жизни и мысли. Поэтому я смело скажу, что в конце концов всякую проблему можно свести к названной: откуда происходят различия? Откуда происходит разнородность, гетерогенность существования, происхождения и сознания? Скажем так: если бы вы были растением, вы хотели бы скорее быть розой, чем грибом; если насекомым, то скорее бабочкой, чем пауком; если птицей, то скорее орлом, чем совой; если высшим позвоночным, то львом, а не гиеной; а будучи человеком — скорее богатым, чем бедным, скорее талантливым, чем тупым, скорее белым, чем готтентотом или кафром. Между всем этим существует различие, и немалое. Везде есть различия, и такие, которые почти в каждом случае заключают в себе предпочтение. Когда сокол терзает голубя, почему они отличны друг от друга? Вот один из самых важных вопросов в животном и растительном мире, среди людей, в социальной жизни; и наш век пытается решить эту проблему проблем посредством теории отбора. Даже в отдельной клетке есть различия между слабыми и сильными элементами. Сильнейший одолевает слабейшего, победа заложена в более высокой потенции бытия. Если же слабый как-то сохраняет существование, различие проявится в дальнейшем ходе борьбы.

Nu weet de grasspriet hier niet van, en de spin blijft de vlieg omwoelen, en de tijger het hert dooden, zonder dat het zwakkere zich hiervan rekenschap geeft. Maar onder menschen zijn we ons van die verschillen helder bewust, en voor ons is de vraag alzoo niet te onderdrukken, of deze theorie der Selectie een stelsel is, dat den zwakkere, den minder bedeelde verzoenen kan met zijn bestaan. Op zichzelf, dit stemt gij toe, kan deze theorie niet anders dan tot verwoeden strijd prikkelen, en dat wel met een lasciate andare ogni speranza voor den zwakke. Tegen het noodlot, dat het zwakkere door het sterkere verslonden wordt, vermag eigen worsteling toch niets. De verzoening zou hier dus uit de idee moeten komen. Doch welke is die idee? Dit immers, dat waar deze verschillen zich vastzetten, en aldus de wezens in hun tegenstelling uitkomen, dit òf de vrucht is van toeval, òf wel het noodzakelijke resultaat van een blinde natuurmacht. En meent ge nu waarlijk, dat ooit de lijdende menschheid door zùlk een oplossing met haar lijden zal worden verzoend? Toch juich ik het opkomen van die theorie der Selectietoe, en ik bewonder de onderzoekingsgave en de denkkracht van de mannen die haar ons aanbevelen. Niet natuurlijk om wat ze ons als waarheid uitvent, maar omdat ze het diepste grondprobleem weer aandorst, en alzoo, in die diepte der dingen, weer gelijkvloers met het Calvinisme komt te staan. Immers dát juist is de hooge beteekenis der Electie, dat hiermeê door het Calvinisme, voor nu reeds drie eeuwen, datzelfde grondprobleem onder de oogen werd gezien, edoch opgelost niet door blinde 195 selectie in onbewuste cellen, maar door vrijmachtige Electie van Hem, die aan alle ding het aanzijn gaf. De beschikking over alle wezens, wat camelia en wat boterbloempje, over wat nachtegaal en wat kraai, over wat hert of zwijn zal zijn, en zoo ook onder menschen, de beschikking over onzen persoon, of iemand als meisje of als jongen, als rijk of arm, als bot of geniaal, en zoo ook als een Abel of een Kaïn zal geboren worden, is de ontzettendste beschikking die in hemel of op aarde denkbaar is, en die toch dag aan dag voor onze oogen wordt uitgeoefend, ja waar wij zelven, gij en ik, met heel onzen persoon aan onderworpen zijn, en waar heel ons aanzijn, heel onze aard, heel onze positie in het leven van afhangt. Die alles omvattende beschikking nu legt de Calvinist niet in de hand van een mensch, en nog veel minder in de hand van een blinde natuurmacht, maar in de hand van God Almachtig, souverein Schepper en Bezitter van hemel en aarde, en in het beeld van den pottenbakker heeft de Schriftuur ons die alomvattende Electie verklaard. Electie in de schepping, electie in de Voorzienigheid, en zoo ook electie ten eeuwigen leven in het rijk der genade. Electie niet anders dan in alle rijk der natuur. En als ik nu die beide stelsels van Selectie en van Electie naast elkander leg, toont dan de historie niet, hoe de Electie, eeuw in eeuw uit, metterdaad tevredenheid en verzoening geschonken heeft, ja dat alle overige Christenen met ons de Electie én in de Schepping én in de Voorzienigheid eeren, en dat het Calvinisme daarin alleen de overige Christelijke belijdenissen te boven gaat, dat het, eenheid zoekend, en God in alles de eere gevend, de Electie ook aandorst bij de hope des eeuwigen levens?

Now the blade of grass is not conscious of this, and the spider goes on entrapping the fly, the tiger killing the stag, and in those cases the weaker being does not account to itself for its misery. But we men are clearly conscious of these differences and by us therefore the question cannot be evaded, whether the theory of Selection be a solution calculated to conciliate the weaker, the less richly endowed creature with its existence. It will be acknowledged that in itself this theory can but incite to a more furious struggle, with a lasciate andare ogni speranzaior the weaker being. Against the ordinance of fate that the weaker shall succumb to the stronger, no struggle can avail. The reconciliation, not springing from the facts, would therefore have to spring from the idea. But what is here the idea I Is it not this, that, where these differences have once become established, and highly differentiated beings appear, this is either the result of chance, or else the necessary consequence of blind natural forces ? Now, are we to believe that suffering humanity will ever become reconciled to its suffering by such a solution? Nevertheless I welcome the progress of this theory of Selection and I admire the penetration and power of thought of the men who commend it to us. Not. forsooth, on account of what it urges upon us as a truth, but because if has mustered courage to attack once more the most fundamental of all problems, and thusin point of profundity stands on a level with Calvinism.

For this is precisely the high significance of the doctrine of Election that, in this dogma, as long as three centuries 32 ago, Calvinism dared to face this same all-dominating problem, solving it, however, not in the sense of a blind selection stirring in unconscious cells, but honouring the sovereign choice of Him Who created all things visible and invisible. The determination of the existence of all things to be created, of what is to be camellia or buttercup, nightingale or crow, hart or swine, and, equally among men, the determination of our own persons, whether one is to be born as girl or boy, rich or poor, dull or clever, or even as Abel or Cain, is the most tremendous predestination conceivable in heaven or on earth, and still we see it taking place before our eyes every day, and we ourselves are subject to it in our entire personality, and our entire existence, our very nature, our position in life being entirely dependent on it. This all-embracing predestination, the Calvinist places, not in the hand of man, and still less in the hand of a blind natural force, but in the hand of Almighty God, Sovereign Creator and Possessor of heaven and earth; and it is in the figure of the potter and the clav that Scripture has from the time of the Prophets expounded to us this all-dominating election. Election in creation, election in providence, and so election also to eternal life; election in the realm of grace as well as in the realm of nature. Now, when we compare these two systems of Selection and Election, does not history show that the doctrine of Election has century upon century, restored peace and reconciliation to the hearts of the believing sufferer, and that all Christians hold election as we do, in honor, both in creation and in providence ; and that Calvinism deviates from the other Christian confessions in this respect only, that, grasping unity and placing the glory of <4od above all things, it dares to extend the mystery of election to spiritual life, and to the hope for the life to come.

Now the blade of grass is not conscious of this, and the spider goes on entrapping the fly, the tiger killing the stag, and in those cases the weaker being does not account to itself for its misery. But we men are clearly conscious of these differences, and by us therefore the question cannot be evaded, whether the theory of Selection be a solution calculated to reconcile the weaker, the less richly endowed creature, with its existence. It will be acknowledged that in itself this theory can but incite to a more furious struggle, with a lasciate ogni speranza, voi che’ntrate for the weaker being. Against the ordinance of faith that the weaker shall succumb to the stronger, according to the system of election, no struggle can avail. The reconciliation, not springing 271 from the facts, would therefore have to spring from the idea. But what is here the idea? Is it not this, that, where these differences have once become established, and highly differentiated beings appear, this is either the result of chance, or else the necessary consequence of blind natural forces? Now, are we to believe that suffering humanity will ever become reconciled to its suffering by such a solution? Nevertheless I welcome the progress of this theory of Selection; and I admire the penetration and power of thought of the men who commend it to us. Not, forsooth, on account of what it urges upon us as a truth; but because it has mustered courage to attack once more the most fundamental of all problems, and thus in point of profundity reaches the same depth of thought, to which Calvin boldly descended.

For this is precisely the high significance of the doctrine of Election that, in this dogma, as long as three centuries ago, Calvinism dared to face this same all-dominating problem, solving it, however, not in the sense of a blind selection stirring in unconscious cells, but honoring the sovereign choice of Him Who created all things visible and invisible. The determination of the existence of all things to be created, of what is to be camellia or buttercup, nightingale or crow, hart or swine, and, equally among men, the determination of our own persons, whether one is to be born as girl or boy, rich or poor, dull or clever, white or colored, or even as Abel or Cain, is the most tremendous predestination conceivable in heaven or on earth; and still we see it taking place before our eyes every day, and we 272 ourselves are subject to it in our entire personality; our entire existence, our very nature, our position in life being entirely dependent on it. This all-embracing predestination, the Calvinist places, not in the hand of man, and still less in the hand of a blind natural force, but in the hand of Almighty God, Sovereign Creator and Possessor of heaven and earth; and it is in the figure of the potter and the clay that Scripture has from the time of the Prophets expounded to us this all-dominating election. Election in creation, election in providence, and so election also to eternal life; election in the realm of grace as well as in the realm of nature. Now, when we compare these two systems of Selection and Election, does not history show that the doctrine of Election has century upon century, restored peace and reconciliation to the hearts of the believing sufferer; and that all Christians hold election as we do, in honor, both in creation and in providence; and that Calvinism deviates from the other Christian confessions in this respect only, that, seeking unity and placing the glory of God above all things, it dares to extend the mystery of Election to spiritual life, and to the hope for the life to come.

Ora a folha de grama não está consciente disto, e a aranha continua apanhando a mosca, o tigre matando o veado, e nestes casos o mais fraco não se apercebe de sua própria miséria. Mas nós homens estamos claramente cônscios destas diferenças, e por isso não podemos evitar a questão, se a teoria da Seleção é uma solução projetada para conformar o mais fraco, a criatura menos ricamente dotada, com sua existência. Deverá ser reconhecido que em si mesma esta teoria nada pode senão incitar uma luta muito mais furiosa, com uma lasciate ogni speranza, voi che’ntrate para o ser mais fraco.

Contra a ordenança da crença de que o mais fraco deverá sucumbir ao mais forte, de acordo com o sistema de eleição, nenhuma luta pode ser útil. A conformação, não nascendo dos fatos, portanto deveria nascer do conceito. Mas qual é o conceito aqui? Não é este, que, onde estas diferenças outrora se estabeleceram, e seres altamente diferenciados aparecem, isto é ou o resultado de mudanças, ou então a conseqüência necessária das forças naturais cegas? Agora, devemos crer que a humanidade sofredora jamais será reconciliada com seus sofrimentos por meio de uma solução como esta? Entretanto, dou as boas-vindas ao progresso desta teoria da Seleção; e admiro a penetração e poder de pensamento dos homens que a recomendam para nós. Não certamente, por causa do que ela recomenda para nós como verdade; mas porque reuniu coragem para atacar mais uma vez o mais fundamental de todos os problemas, e assim com relação a profundidade alcança a mesma profundidade de pensamento ao qual Calvino corajosamente desceu.

Pois este é precisamente o alto significado da doutrina da Eleição que, já três séculos antes, com este dogma o Calvinismo ousou encarar este mesmo problema predominante, solucionando-o, contudo, não no sentido de uma seleção cega ativa nas células inconscientes, mas honrando a escolha soberana daquele que criou todas as coisas visíveis e invisíveis. A determinação da existência de todas as coisas a serem criadas, do que deve ser camélia ou ranúnculo, rouxinol ou corvo, cervo ou porco.

Igualmente entre os homens, a determinação de nossa própria aparência, se alguém deve nascer menino ou menina, rico ou pobre, obtuso ou inteligente, branco ou de cor, ou até mesmo como Abel ou Caim, é a mais tremenda predestinação concebível no céu e na terra; e ainda a vemos acontecendo diante de nossos olhos a cada dia, e nós mesmos estamos sujeitos a ela em toda nossa personalidade; em toda nossa existência, em nossa própria natureza, sendo nossa posição na vida inteiramente dependente dela.

Esta predestinação todo-abrangente, o calvinista coloca, não nas mãos do homem, e menos ainda nas mãos de uma força natural cega, mas nas mãos do Deus Todo-Poderoso, Soberano Criador e Possuidor do céu e da terra; e é na figura do oleiro e do barro que a Escritura, desde o tempo dos profetas, tem exposto para nós esta eleição predominante. Eleição na criação, eleição na providência, e do mesmo modo eleição também para a vida eterna; eleição no reino da graça bem como no reino da natureza.

Então, quando comparamos estes dois sistemas de Seleção e Eleição, a História não mostra que a doutrina da Eleição, século após século, tem restabelecido a paz e a conformação ao coração do crente sofredor; que todos os cristãos sustentam a eleição como fazemos, tanto na criação como na providência; e que o Calvinismo afasta-se das outras confissões cristãs somente neste aspecto, que, procurando unidade e colocando a glória de Deus acima de todas as coisas, ele ousa estender o mistério da Eleição a vida espiritual, e para a esperança pela vida por vir?

Трава этого не осознает, как и паук, собирающийся поймать муху, и тигр, убивающий оленя; слабое создание не объясняет для себя своих бед. Но мы, люди, ясно сознаем эти различия, и потому не можем избежать вопроса, не изобретена ли теория отбора, чтобы примирить менее одаренное творение со своим существованием. Обычно признают, что сама по себе данная теория может только провоцировать еще более яростную борьбу, предложив слабейшему что-то вроде «lasciate ogni speranza, voi ch’entrate» («Оставь надежду, всяк сюда входящий»). Если слабейший должен просто подчиниться сильнейшему, всякая борьба, в соответствии с системой отбора, бесполезна. Примирение, не обусловленное фактами, должно бы возникнуть из идеи. Но из какой? Быть может, там, где эти различия установились, и появились разные создания, это либо результат случая, либо необходимое следствие слепых природных сил? Должны ли мы верить, что такое решение примирит страдающее человечество с его долей? И все-таки я приветствую эту теорию, восхищаясь проницательностью и силой мысли тех, кто предлагает ее нам, — правда, не потому, что она истинна, а потому, что она посмела взяться еще раз за самую фундаментальную из всех проблем и, таким образом, достигла той же глубины мысли, что и Кальвин.

Значение доктрины избрания в том и состоит, что три столетия назад кальвинизм осмелился обратиться к той же самой проблеме, разрешив ее, однако, не через слепой отбор, возникший в бессознательных клетках. Он воздал честь свободному выбору Того, Кто создал все видимое и невидимое. Кем или чем станет то или иное творение, камелией или лютиком, соловьем или вороной, ланью или свиньей, а среди людей — девочкой или мальчиком, богатым или бедным, тупым или умным, белым или цветным, даже Авелем или Каином — вот самое поразительное предопределение, какое только мыслимо на небе и на земле. Мы видим его в действии каждый день, и сами подчинены ему всей нашей личностью, всем нашим существованием, самой нашей природой. Наше положение в жизни полностью зависит от него. Это всеохватное предопределение кальвинизм вкладывает не в руку человека, тем более — не в руку слепой природы, а в руку Всемогущего Бога, Единовластного Творца и Владыки неба и земли. Со времен пророков Библия представляла нам это всевластное избрание в образе горшечника и глины — избрание в творении, избрание в провидении, избрание к вечной жизни; избрание в царстве благодати и в царстве природы. Сравним две системы, отбор и избрание. Не показывает ли нам история, что доктрина избрания веками давала покой и мир сердцам страждущих верующих? Все христиане верят, как и мы, в избрание, когда речь идет о творении и промысле. Не отличается ли кальвинизм от других христианских исповеданий только тем, что в поисках единства, ставя славу Божию над всем сущим, он осмеливается распространять эту тайну и на духовную жизнь, и на надежду на посмертную жизнь?

Ziedaar dan nu Calvijn’s dogmatische bekrompenheid. Of liever, want voor ironie, voor scherts zelfs zijn de tijden te ernstig, laat elk Christen, die nóg zijn bedenkingen niet kan loslaten, zich althans deze alles beheerschende vraag stellen, of hij een andere oplossing van dit grondprobleem der dingen kent, dat betere belofte in zich draagt, om als de strijd op het heftigst zal gaan, zijn Christelijk geloof tegen het opkomend, nieuwe kracht verzamelend en van uur tot uur veld winnend Heidendom te verdedigen. Vergeet niet, de grondtegenstelling van het Christendom lag altoos, 196 ligt nog, en zal ten einde toe liggen in het Heidendom. De afgoden tegenover den levenden God. En in zooverre lag in de forsche teekening van Duitschlands keizer, toen hij in het Buddhisme ons den naderenden vijand aanwees, diep gevoelde waarheid. Er hangt een dicht gordijn voor de toekomst, maar Christus heeft ons op Pathmos het naderen van een bloedige slotworsteling voorzegd, en nu reeds heeft Japans reusachtige ontwikkeling in minder dan veertig jaren heel Europa met schrik vervuld voor wat ons kon te wachten staan van het „gele ras”, met Indië veel meer dan de helft der menschheid. Of heeft Gordon niet getuigd, hoe zijn Chineezen waarmeê hij de Taipings versloeg, mits goed gedrild, gewapend en aangevoerd, de beste soldaten ter wereld zijn? Metterdaad het Aziatisch vraagstuk is vol diepen ernst. In Azië is het probleem der wereld begonnen, in Azië zal het zijn voleinding vinden; en technisch en materieel, de uitkomst leert het, streven de heidensche natiën, zoodra ze wakker worden en weer opstaan uit haar doodslaap, ons in een oogwenk op zij. Toch ware dit niets, zoo de Christenheid in de oude en in de nieuwe wereld om het Kruis vereenigd stond en, jubelend voor haar Koning en Heiland, als in de dagen der kruistochten, den laatsten wereldkamp tegenging. Maar wat, zoo de Heidensche gedachte, het Heidensche streven, het Heidensche ideaal ook onder ons veld wint en het opkomend geslacht tot in nier en ingewand aantast? Nu reeds heeft men, omdat het Christelijk eenheidsbesef zoo schreiend verzwakt was, laf en laaghartig de Armeniërs laten uitmoorden; is de Griek door den Turk verpletterd; en Gladstone, die, als Christenstaatsman, Calvinist in merg en been was, en die den moed bezat den Sultan als den „Great assassin” te brandmerken, is van ons gegaan. En daarom er moet op radicale beslistheid worden aangedrongen, met halfheden komen we niet verder, en de oppervlakkigheid staalt ons niet. Beginsel moet weer tegenover beginsel, wereldbeschouwing tegenover wereldbeschouwing, geest tegenover geest getuigen, en zegge het dan wie het beter weet, maar dan ken ik geen vaster en geen hechter bolwerk dan het nog altoos onverwinlijk Calvinisme.

This then is what Calvinistic dogmatic narrowness amounts to. Or rather, for the times are too serious for irony or jest, let every Christian, who cannot yet abandon his 33 objections, at least put this all-important question to himself: Do and know of another solution of this fundamental world-problem enabling me better to defend my Christian faith, in this hour of sharpest conflict, against renewed Paganism collecting its forces and gaining day by day. Do not forget that the fundamental contrast has always been, is still, and will be until the end : Christianity and paganism, the idols or the living God. So far there is a deeply felt truth in the drastic picture drawn by the German emperor, representing Buddhism as the coming enemy. A closely drawn curtain hides the future, but Christ has prophesied to us on Patmos the approach of a last and bloody conflict, and even now Japan's gigantic development in less than forty years has tilled Europe with fear for what calamity might be in store for us from the cunning "yellow race" forming so large a proportion of the human family. And did not Gordon testify that his Chinese soldiers, with whom be defeated the Taipings, if only well drilled and officered, made the most splendid soldiers he ever commanded? The Asiatic question is in fact of mostserious import. The problem of the world took its rise in Asia and in Asia it will find its final solution; and, both in technical and material development, the issue has shown that heathen nations, as .soon as they awake, and arise from their lethargy, rival us almost instantly.

Of course this danger would be far less menacing in case Christendom, in both the old and the new world, stood united around the Cross, shouting songs of praise to their King and Savior, and ready as in the days of the crusades to advance to the final conflict. But how when pagan thought, pagan aspirations, pagan ideals are gaining ground even among us and penetrating the very vitals of the rising generation? Have not the Armenians, just because the conception of Christian solidarity has become so sadly weakened, been basely and cowardly abandoned to the fate of assassination? Has not the Greek been crushed by 34 the Turk, while Gladstone, the Christian statesman, politically a Calvinist to the very core, who had the courage to brand the Sultan "Great Assassin", has departed from among us 1 ? Accordingly radical determination must be insisted upon. Half-measures cannotguarantee the desired result. Superficiality will not brace us for the conflict. Principle must again bear witness against principle, world-view against world-view spirit against spirit. And here, let him who knows better speak, but I for one know of no stronger and no firmer bulwark than Calvinism, provided it be taken in if s sound and vigorous formation.

This then is what Calvinistic dogmatic narrowness amounts to. Or rather, for the times are too serious for irony or jest, let every Christian, who cannot yet abandon his objections, at least put this all-important question to himself: Do I know of another solution of this fundamental world-problem enabling me better to defend my Christian faith, in this hour of sharpest conflict, against renewed Paganism collecting its forces 273 and gaining day by day? Do not forget that the fundamental contrast has always been, is still, and will be until the end: Christianity and Paganism, the idols or the living God. So far there is a deeply felt truth in the drastic picture drawn by the German Emperor, representing Bud&ism as the coming enemy. A closely drawn curtain hides the future; but Christ has prophesied to us on Patmos the approach of a last and bloody conflict, and even now Japan’s gigantic development in less than forty years has filled Europe with fear for what calamity might be in store for us from the cunning “yellow race” forming so large a proportion of the human family. And did not Gordon testify that his Chinese soldiers, with whom he defeated the Taipings, if only well drilled and officered, made the most splendid soldiers he ever commanded? The Asiatic question is in fact of most serious import. The problem of the world took its rise in Asia, and in Asia it will find its final solution; and, both in technical and material development, the issue has shown that heathen nations, as soon as they awake, and arise from their lethargy, rival us almost instantly.

Of course, this danger would be far less menacing in case Christendom, in both the Old and the New World, stood united around the Cross, shouting songs of praise to their King, and ready as in the days of the crusades to advance to the final conflict. But how when pagan thought, pagan aspiration, pagan ideals are gaining ground even among us and penetrating to the very heart of the rising generation? Have not the Armenians, just because the conception of Christian solidarity has become 274 so sadly weakened, been basely and cravenly abandoned to the fate of assassination? Has not the Greek been crushed by the Turk, while Gladstone, the Christian statesman, politically a Calvinist to the very core, who had the courage to brand the Sultan “Great Assassin”, has departed from among us? Accordingly radical determination must be insisted upon. Half-measures cannot guarantee the desired result. Superficiality will not brace us for the conflict. Principle must again bear witness against principle, world-view against world-view, spirit against spirit. And here, let him who knows better speak, but I for one know of no stronger and no firmer bulwark than Calvinism, provided it be taken in its sound and vigorous formation.

Então, isto é o que a mesquinhez dogmática calvinista significa. Ou melhor, pois os tempos são muito sérios para ironia ou pilhéria, deixemos todo cristão, que ainda não pode abandonar suas objeções, ao menos colocar esta tão importante questão para si mesmo: Eu sei de uma outra solução para este problema mundial fundamental, que me capacite a defender melhor minha fé cristã nesta hora de conflito muito forte contra o Paganismo renovado, o qual acumula suas forças e avança dia a dia? Não esqueça que o contraste fundamental sempre foi, ainda é, e será até o fim: Cristianismo e Paganismo, os ídolos ou o Deus vivo.

Por enquanto, há uma verdade profundamente sentida no drástico quadro pintado pelo imperador alemão, representando o Budismo como o futuro inimigo. Uma cortina hermeticamente puxada esconde o futuro; mas Cristo nos prometeu em Patmos a aproximação de um último e sangrento conflito. E mesmo agora o desenvolvimento gigante do Japão em menos de quarenta anos, tem enchido a Europa com medo sobre qual calamidade poderia estar reservada a nós na astúcia da “raça amarela” que forma uma porção tão grande da família humana. E Gordon não testifica que seus soldados chineses, com quem ele derrotou os Taipings, se apenas bem-treinados e comandados, constituíram-se nos mais esplêndidos soldados que ele jamais comandou? A questão Asiática é, de fato, da mais séria importância. O problema do mundo teve sua origem na Ásia, e na Ásia será encontrada sua solução final; e tanto no desenvolvimento técnico e material como no resultado tem mostrado que nações pagãs, assim que despertam e levantam-se de sua letargia, rivalizam-nos quase instantaneamente.

Certamente, este perigo seria muito menos ameaçador caso a Cristandade, tanto no Velho como no Novo mundo, permanecesse unida ao redor da Cruz, exclamando cânticos de louvor a seu Rei, e pronta para avançar para o conflito final como nos dias das Cruzadas. Mas como, quando o pensamento pagão, a aspiração pagã, os conceitos pagãos estão ganhando terreno até mesmo entre nós e penetrando até o próprio coração da geração nascente?

Não tem os Armênios, exatamente por causa da concepção de solidariedade cristã, se tornado tão tristemente enfraquecidos, desprezados e covardemente abandonados à sorte do assassínio? Os gregos não foram esmagados pelos Turcos, enquanto falecia Gladstone, o estadista cristão, politicamente um calvinista convicto, que teve a coragem de estigmatizar o Sultão como o “Grande Assassino”? Conseqüentemente deve ser sustentado uma determinação radical. Meias medidas não podem garantir o resultado desejado. Superficialidade não nos revigora para o conflito. Princípio deve novamente dar testemunho contra princípio, cosmovisão contra cosmovisão, disposição contra disposição. E aqui, deixemos aquele que sabe falar melhor, mas quanto a mim não sei de baluarte mais forte e mais firme do que o Calvinismo, contanto que seja tomado em sua formação sadia e vigorosa.

К этому и восходит кальвинистская догматическая узость. Поскольку времена слишком серьезны для иронии и шуток, пусть каждый христианин, который еще не может отказаться от возражений, по крайней мере задаст себе самый важный вопрос: какое решение этой фундаментальной, мировой проблемы дало бы мне способность лучше защищать мою христианскую веру теперь, когда идет острейшая борьба против обновленного язычества, собирающего свои силы и крепнущего день ото дня? Не забывайте, основное противостояние всегда было, есть и будет до самого конца: христианство — или язычество, идолы — или живой Бог. До сих пор мы чувствуем глубокую истину в словах германского императора о буддизме, наступающем враге. Плотно задернутая завеса скрывает будущее, но Христос сказал нам на Патмосе о приближении последнего конфликта, и стремительное развитие Японии за последние сорок лет исполняет Европу ужасом перед той опасностью, которая может нас ожидать со стороны «желтой расы», составляющей столь значительную часть человечества. Не говорил ли Гордон, что китайские солдаты, вместе с которыми он разгромил тайпинов, если их хорошо натренировать и хорошо ими руководить, станут самыми прекрасными солдатами, какими он только командовал? Азиатский вопрос на самом деле исключительно важен. Проблема для мира возникла в Азии, и в Азии она найдет свое разрешение. И в техническом, и в материальном развитии ход событий показал, что языческие нации, как только они пробуждаются и восстают от своего летаргического сна, почти сразу же начинают соперничать с нами.

Конечно, опасность была бы гораздо меньше, если бы христианский мир в Старом и Новом свете объединился бы вокруг креста, воспевая песнь благодарения своему Царю, и был бы готов, как в дни крестовых походов, двинуться на последний бой. Но может ли это произойти, если языческая мысль, языческие ожидания, языческие идеалы набирают силу даже среди нас и проникают в самое сердце нарождающегося поколения? Разве мы не предали армян низко и малодушно как раз из-за того, что понятие христианской солидарности столь прискорбно ослабилось? Не были ли греки разгромлены турками, когда нас покинул Гладстон, христианский государственный деятель, кальвинист в политическом отношении до мозга костей, который имел смелость назвать султана «великим убийцей»? Поэтому нужно радикально определить позиции. Полумеры не гарантируют желаемого результата. Поверхностность не укрепит нас. Принцип должен свидетельствовать против принципа, мировоззрение — против мировоззрения, дух — против духа. Пусть, кто может, скажет лучше, но я не знаю более прочного и более надежного оплота, чем кальвинизм, если только брать его в здоровом и жизнеспособном виде.

En vraagt gij mij dan, half spottend, of ik dan waarlijk naief 197 genoeg ben om van zekere Calvinistische studiën een keer in der Christenen wereldbeschouwing te verwachten, ziehier dan mijn antwoord: De verwekking ten leven komt niet van menschen, ze is Gods privilegie, en van zijn vrijmacht alleen komt het, zoo de stroom van het religieuse leven de eene eeuw hoog zijn wateren verheft, om in een andere eeuw bijna droog te loopen en te verzanden. Ook in de zedelijke wereld is het de eene maal lente dat het alles uitbot en van leven ritselt, en de andere maal een winterkoude, dat alle religieuse leven verstijft en versteent.

And if you retort, half mockingly, am I really naive enough to expect from certain Calvinistic studies a reversal in the Christian world-view, then be the following my answer : the quickening of life comes not from men, it is the prerogative of God, and if is due to His sovereign will alone, if the tide of religious life rise high in one century, and run to a low ebb in the next. In the moral world, too. we have at one time, spring, when all is budding and rustling with life, and again, the cold of winter, when every vital stream congeals, and all religious energy is petrified.

And if you retort, half mockingly, am I really naive enough to expect from certain Calvinistic studies a reversal in the Christian world-view, then be the following my answer: The quickening of life comes not from men: it is the prerogative of God, and it is due to His sovereign will alone, whether or not the tide of religious life rise high in one century, and run to a low ebb in the next. In the moral world, too, we have at one time spring, when all is budding and rustling with life, and again, the cold of winter, when every vital stream congeals, and all religious energy is petrified.

E se você replica, meio zombadoramente, sou eu realmente simples o bastante para esperar de alguns estudos calvinistas uma inversão na cosmovisão cristã, então minha resposta é a seguinte: O avivamento da vida não vem de homens: é a prerrogativa de Deus, e é devido somente à sua soberana vontade, quer a maré da vida religiosa esteja alta em um século ou esteja baixa no seguinte. No mundo moral também temos um tempo de primavera, quando tudo brota e explode em vida, e novamente o frio do inverno, quando todos os rios vitais congelam e toda energia religiosa fica petrificada.

Может быть, вы скажете, полушутя, что слишком наивно ожидать от изучения кальвинизма возврата к христианскому мировоззрению. Что ж, отвечу так: жизнь возрождают не люди, а Бог. Только от Его суверенной воли зависит, поднимается ли прилив религиозной жизни в одном столетии и затухает ли в следующем. И в нравственном мире когда-то бывает весна, все цветет и шелестит жизнью, а потом приходит холод зимы, замерзает всякий поток и затухает всякая религиозная энергия.

En nu, er is geen twijfel of ook de periode die wij thans doorleven, is religieus zeer laag gestemd en mist den heroïschen gloed. Zoo God zijn Geest niet uitzendt, komt er geen kentering, en gaat de afloop der wateren angstig snel door. Maar ook gij kent de Aeolusharp, die men in het vensterkozijn legt opdat de wind er zijn hemelsche accoorden op spele. Zoolang nu de wind uitblijft, geeft ook die harp geen toon; maar, ook al komt de wind, zoo de harp niet gereed ligt, moogt ge een blazen en suizen van den wind beluisteren, maar komt er geen atmosferische muziek. Laat dan het Calvinisme niets dan zulk een Aeolusharp zijn, welnu, dan zegt dit alleen, dat ook het Calvinisme zonder den Geest des Heeren volslagen machteloos is. Maar juist hieruit volge dan ook voor ons de dubbele roeping, eenerzijds dat we om het blazen van dien wind des Geestes den God onzer vaderen zullen aanroepen, maar ook anderzijds om inmiddels toe te zien dat onze harp, zuiver in haar snaren gespannen, tegen dat de Geest weer ritselen gaat, in het venster van Gods heilig Sion gereed ligt.

1) De overmacht van den sterkste.

Now the period in which we are living at present, is surely at a low ebb religiously, and lacks the heroic spark. Unless Cod send forth his spirit, there will be no turn, and fearfully rapid will be the descent of the waters. But you remember the Aeolian Harp, which men were wont to place outside their casement, that the breeze might wake its music into life. Until the wind blew, the harp remained silent, while, on the other hand, even though the wind arose, if the harp did not lie in readiness, a rustling of the breeze might be heard, but not a single note of etherial music delighted the ear. Now, let Calvinism be nothing but such an Aeolian Harp,— absolutely powerless, as it is, without the quickening spirit of God, still we feel it our God-given duty to keep our harp, its strings tuned aright, ready in the window of God's Holy Sion, awaiting the breath of the Spirit.

Now the period in which we are living at present, is surely at a low ebb religiously.

Unless God send forth His Spirit, there will be no turn, and fearfully rapid will be the descent of the waters. But you remember the Aeolian Harp, which men were wont to place outside their casement, that 275 the breeze might wake its music into life. Until the wind blew, the harp remained silent, while, again, even though the wind arose, if the harp did not lie in readiness, a rustling of the breeze might be heard, but not a single note of ethereal music delighted the ear. Now, let Calvinism be nothing but such an Aeolian Harp, — absolutely powerless, as it is, without the quickening Spirit of God — still we feel it our God-given duty to keep our harp, its strings tuned aright, ready in the window of God’s Holy Zion, awaiting the breath of the Spirit.

1) Dr. Garnier, l’Onanisme, Paris 1893. p. 31: La philosophie du dix-huitième siècle ramena l’épidémie érotique du moyen âge. Vivement préoccupés des choses de l’amour physique, ce qui était le reflet et l’expression de moeurs aussi dépravées qu’à aucune autre époque, tous les écrivains les traduisirent avec une hardiesse de pensée, une liberté de langage sous les formes les plus variées. La corruption s’empara de toutes les classes de la société, sans être aussi impétueuse et originale qu’au moyen âge et dans l’antiquité. Le tempérament n’était plus le même. Moins grandiose et monstrueuse, la débauche était plus raisonnée et philosophique. Dans ce siècle de l’Encyclopédie et de la vulgarisation, le vice ne se donnait plus la peine de se cacher; au contraire, il s’étalait au grand jour, comme pour se venger des réticences hypocrites et forcées que 241 la fin dus siècle de Louis XIV lui avait imposées. Il semblait vouloir s’expliquer et se justifier pour faire école.
De là l’éclosion de cette littérature immonde, décrivant tous les désordres et les aberrations des sens et les enseignant avec un mélange de frénésie et de méthode rationnelle, dont il n’y avait pas encore eu d’exemple. Une sorte de pédantisme cynique, dont les plus grands écrivains offrent une teinte plus ou moins prononcée, en est la caractéristique. Ces étranges obscénités étaient écrites en français, comme la langue la plus répandue et qui s’y prêtait le mieux. Débités presque ouvertement en France, ces écrits inondèrent l’Europe et le monde, bien qu’il n’en reste plus guère que de rares exemplaires. Sortis de la corruption, ils la formulèrent sous tous ses modes, même les plus abjects, et ils la propagèrent avec toute la fougue du prosélytisme, dit le docteur Mauriac.
Des ouvrages de médecine furent composés à cette époque pour réagir contre ces excès et combattre les abus érotiques, l’onanisme en particulier. Ce n’est pas que ce vice fût plus commun ni dangereux qu’antérieurement; le public seul prenait goût à ces lectures et trouvait dans ces détails techniques sur les organes sexuels, leurs fonctions et leurs maladies, un nouvel aliment pour satisfaire sa curiosité. De là leur vogue, leur succès augmentant depuis avec les dépravations dont ils traitent, et les maladies, les infirmités qui en sont la conséquence, comme l’abaissement de la natalité en France en est aujourd’hui la plus grande calamité.
Suivant la tradition du dix-huitième siècle, l’onanisme, sous-entendant la masturbation seule, était considéré comme le plus grand fléau de l’humanité, d’après l’opinion exprimée dans les ouvrages publiés à cette époque. Cette opinion fir leur succès. A moins d’un siècle d’intervalle, elle a complètement changé. C’est tout le contraire actuellement avec le positivisme 242régnant et le matérialisme en vogue. On ne considère plus ces monstruosités immorales, ces affreuses turpitudes, que comme remplaçant ou suppléant l’acte physiologique en cas de besoin, sinon comme des perversions, des aberrations morbides de la fonction génésique. On ne les incrimine plus et l’on invoque même l’hygiène, la santé et la maladie pour les justifier, les légitimer par des exemples et des observations concluantes. „Sachons le reconnaître, dit le docteur Christian, l’onanisme est une de ces maladies morales avec lesquelles l’humanité est obligée de vivre. „Loin d’en atténuer la fréquence, il proclame que nul n’échappe entièrement à son action. On ne l’avoue guère cependant que dans l’enfance, l’inconscience supposée de cet acte lui servant d’excuse.
Ainsi se trouve envisagée la question dans le plus récent dictionnaire de médecine en cours de publication, chargé d’exprimer l’état actuel de la science. On veut par là le réduire à sa plus simple expression. Les philosophes et les moralistes positivistes, s’inspirant de ces données pour tirer la morale de ces vices contre nature, n’auront plus qu’à les approuver et les absoudre. De là l’assentiment et l’accommodation générale à ces pratiques honteuses, qui forment la plai actuelle de la société française en particulier.
Aussi bien, son état apparent est-il en parfaite conformité avec ces doctrines. Le relâchement des moeurs est ainsi rendu public par l’augmentation des unions bâtardes, le pseudo-célibat des deux sexes et l’illégitimité. On ne se marie plus, sinon exceptionellement, parmi les nombreuses populations livrées au commerce et à l’industrie, que par calcul, comme dans la bourgeoisie. De là le retard des unions légitimes, dont le peu de cohésion ou la dissolution s’accuse ostensiblement par la progression des séparations, des divorces et la diminution croissante de la natalité en France.

Ora, o período em que estamos vivendo hoje, sem dúvida é de baixo declínio religioso. A menos que Deus envie seu Espírito não haverá retorno, e terrivelmente rápida será a descida das águas. Mas se vocês recordam da Harpa Eólica, a qual os homens estavam acostumados a colocar fora de sua casamata, a qual a brisa podia fazê-la produzir música. Até o vento soprar, a harpa permanecia em silêncio, ao passo que, mais uma vez, ainda que o vento começasse, se a harpa não se encontrasse em prontidão, o sussurro da brisa podia ser ouvido, mas nem uma simples nota da música celeste deleitaria o ouvido. Agora, deixemos o Calvinismo ser nada mais do que esta Harpa Eólica, -absolutamente impotente como ele está, sem o Espírito vivificante de Deus – ainda sentimos ser nosso dever, dado por Deus, conservar nossa harpa, suas cordas afinadas corretamente, pronta na janela do Santo Deus de Sião, esperando o sopro do Espírito.

Эпоха, в которой мы живем, — это, конечно, время религиозного отлива.

Если Бог не пошлет Своего Духа, не будет никакого поворота, вода быстро понизится. Но вы помните, что люди помещали арфу Эола у своих жилищ, чтобы ее пробуждал ветер. Пока он не дул, арфа молчала. Даже если бы он подул, а ее бы не было, они услышали бы лишь шелест ветра, и ни одна нота божественной музыки не усладила бы слух. Пусть кальвинизм — лишь Эолова арфа, совершенно бессильная без Духа Божия; и все же мы чувствуем, что Бог повелел нам держать ее наготове в окне Святого Сиона, ожидая, когда повеет Дух.