SOCIAL RELIGION.

Lyttelton Times, Volume XI, Issue 654, 12 February 1859, Page 5

SOCIAL RELIGION.

; (Frora>tlie fiTimesi') : The ; .Sopial Science 'gathering! at Liverpool, is sue- \ ceededVby-a »»Copf^rence ; ,of;Britiph/,Christian^",on . tbe'principle, we presriinej of grace after meat!' "W,e :l ava^l.o^rsplyesi^^il)^ j rejfereiip.e.tp it a,geiie^al Jay in caße;^e^ojal.d;.no^',>e aWe^'o'a^povejr ■"ar'br jsn^ci^l vejUion for' tliis"iatfer solptnoity,''with.', ■j'-fcC! C; •;;f;j; jC .T.:O{*U ■:»/; ,:.f. ll'.'.V. iU*a'-a,.■.'■.] -.!'

its* ethnological. title. ,W.o talk' of:the'"British Lion," the "British Oak," the "British Tridont'," bill a .meetiug of "British Christians " sounds rather quaint and primaeval, though, if pressed, we can give no theologioaKreason against the juxtaposition. These phrases are matters of association and fancy. We know perfectly what "British" is, ami what '•' Ghristian ".is, aiid yet at the first sound of this; combination we should bo apt to ask, " Who are these t British Christians' thajt are meeting? Are they a' new sect? Do they Jive under any.peculiar ruie? Have they any remarkable rjtes? Is there any thing Druidiciil about them? I Do they dross like other people?" We are * aware thatall such questions would in two seconds bo answered abundantly to our satisfaction, and that those: British Christians who. are .holding a conference at Liverpool have no peculiar badge, no characteristic costume, but aro simply a number of very respectable and zealous gentlemen of-, various, denominations, who, for some religious purpose or other, are meeting together and making speeches. But, now that we understand who they are, the next question is, what are .these excellent persons meeting forP We observe, by the way, that though a long list of noblemen, members: of parliament, baronets.and gentlemen declare in the original notice that "believing; that the circumstances of the world render an Assembly of British Christians very desirable at this, time, : they consider that it will be serviceable to the cause of God for,all such persons as can make it convenient to do so to be present on,the occasion," they have- not found attendance convenient in their own case, but have left the aristocracy to be ■represented by Sir Culling: Eardley and a Scotch Lord of Session. - The consequence, is-^----though we do not.-mention it in the least in the way of- reflection—that this Conference of British Christians may be; considered??to be substantially^ composed of a number of highly respectable Dissenting' ministers., But, however .this.may.be, what is this meeting, about? We have,looked through the speeches in order to satisfy ourselves on this point, and: we must confess it is not made very clear. We have many, admirable sentiments* "and many sublime -hopes expressed, much valuable mutual exhortation,' mutual edification; mutual congratulation, spiritual complimenting—.£ll appearing to announce same object; otherwise," why should they all come to Liverpool to make the demonstration? But the object nowhere exactly appears. Drij ißaflies■ thinks that- " piomentous occurrences; have taken place in every quarter of,the globe all. ; loudly calling for Christian unipn.f? : r The Re v.jDaniel Ace thought (i there never was a period.of the. Christian. Church when there w'ei;e greater interests'at,stake.? The Rev. George Smith thought ." that the Christian Avord was in great danger from infidelity on the one hand and Popery on the other." -;' The Rev. L. Kirkpatrick thought "they stood between two mighty dispensations—a dispensation of terror on the one hand, and adispensation.of mercy onthe other." Sir Culling Eardley:alluded"''to'the opening of-China, and the prospect of Turkey being.: broken up." The Rev. Dr.. Wylie.of Edinburgh, thought;" the circumstances under which this .meeting; was held very peculiar." "Love is to be .our element," says the Chairman; "We are all brethren," says.another speaker; "We must cling to one ariother,".says; a third; "We must put on the armour, of ■ faith," says a fourth. All very admirable and edifying. There can be rid possible objection to all this,—but what:is it all about? Why do they all solemnly meet at Liverpool to say that they love : one another, and that they should cling.to one another, even though, as was announced at the meeting,, the Electric Telegraph Company at New York had offered, in case the wires got right in time, to communicate exactly the same sentiment from an exactly similar, meeting held at exactly the same hour at- New York? These are general adyantages: in the,rapid transmission.of news, but why it should be supposed an extraordinary benefit that the Christians of New York should transmit in one moment to an Assembly of Christians at Liverpool the intelligence that they loved them, or admired them, or wished well to them, or whatever the riiessage^might be, we do; not quite understand. Any such relations as could be expressed by. the electric' wire might, ;we ; think, Obe almost: supposed, and taken for granted beforehand „ as : rexisting between these' two Christian .bodies, without magnetic transmission. . . ■ . ■:;•■. ',-..

We" will notr7 insinuate for an.instant that the zealous ministers, and pious laymen of the Liverpool Conference meet at ail for the purpose of hearing their own voices, or for the subtle luxury of mutual approbation and1 compliment. This is, indeed,'a more common taste even; among truly religious men than they them selves often/imagine. It, is clothed in didactic phrases, and.is called"mutual edification,'.': '.'mutual counsel," ?'mutual comforting and benediction-," but, .werefthe soothing composition in alLthese processes, analyzed, it•,• would be found to contain a certain proportion of the .refined.extract pr essence we have just mentioned. ' Is there not? or is it a base calumny to:assert it, a certain indefinite tickling of 1 the religious - mind. on these* occasion s, pleasing provocatives, ;and gentle satisfactions to whai, Germans, call, the ". ego" in,our .nature, —latent rmnisterings.to .the. • human spirit,: refreshing cordials, balmy,' ; allusions, and radiant mementoes ?". / But ■we do not attribute any of. :these; motives, however innocent, or at any rate- -pardonable, ' to' the 'Conference of British Christians at Liverpool. We will assume they- meet for the general object of promoting union, and diminishing differences- by temperate discussion. In that case we will only caution them against a rock: on which they will be very liable to split, thpugh,it -constitutes-in their own eyes, the very basis of their own Association. We do not advise, them, to be too sure : that, this temperate discussion of differences they promise themselves will always issue so; favourably.. It is all easy sailing, so long as people do not talk of their differences at all; "so long, as thejr only talk about love, then it' is all affection, all union, clinging together, brotherly love, &c. But let them once get really to talk about their differences, and they will find'that a considerable amount of the pugilistic spirit .is; still., left after all these demonstrations of affectipn. They will .find it not so easy to allay temper ; and/conciliate obstinacy. They will,;find that with all this- talk of .union people ; are a good deal,w,edded::to. their own opinions, and very;apt to be; touchy;when those opinions! are brought in question. They had a sample and foretaste of this pathe; second:;day's meeting, when ,the Rev.i Mr. Rigg strongly objected to the Rev. Alfred Jenour's defence of,the ;Established Church as foreign to the object of the Association/ The Dissenting minister protested against party views being put forward, and reminded <the: chairman that many,Dis,senters had ; an objection,to;the introduction of the national element into.religion—that is to say, to theprinciple of a,n establishment. /So, then, when these. Christian brothers .come really to discuss: any differences they fallout. ; Then the question is raised, "sWhat is: the object of the: Association?" and this man says that man's opinion i does not: come within the scopejrf the: Association. .That, is to say, they find that discussion of differences does not answer. But if they do not meet to: discuss differences what in the-world do they meet for? ■■. • Do they meet to say-— "Love, love; we are brethren; weare British Christians?": .Do they meet simply to talk.of their common ground ; of agreement? They know-all about that without travelling from north to south, east and.west, by. the railway to Liverpool, to be-told it.: For talking about agreement, then, such Associations- as these are unnecessary; for .t alking about diiFerencesthey y are unsuitable. We do hot object to ithe discussion of religious, differences,—it is a necijssary part of our; existing religious state, and this discussion is, as a matter ;of fact, always igoing on; among;- us'; but'< we strongly suspect that the press, .has,-in: the presentiday, supplanted the :old disputation,:and :that; people had.; better put what ithey have tOisay.iinto ty.pe;than attempt to revive aniobsolete: method of- expression in'the formal (experiment of religious oral discussion. ; , ■