Page:Princeton Theological Review, Volume 11, Number 1 (1913).djvu/11

 Careful preparation for Sunday-school lessons as for lessons in mathematics or Latin was unknown. Religion seemed to be something that had to do only with the emotions and the will, leaving the intellect to secular studies. What wonder that after such training we came to regard religion and culture as belonging to two entirely separate compartments of the soul, and their union as involving the destruction of both?

Upon entering the Seminary, we are suddenly introduced to an entirely different procedure. Religion is suddenly removed from its seclusion; the same methods of study are applied to it as were formerly reserved for natural science and for history. We study the Bible no longer solely with the desire of moral and spiritual improvement, but also in order to know. Perhaps the first impression is one of infinite loss. The scientific spirit seems to be replacing simple faith, the mere apprehension of dead facts to be replacing the practice of principles. The difficulty is perhaps not so much that we are brought face to face with new doubts as to the truth of Christianity. Rather is it the conflict of method, of spirit that troubles us. The scientific spirit seems to be incompatible with the old spirit of simple faith. In short, almost entirely unprepared, we are brought face to face with the problem of the relationship between knowledge and piety, or, otherwise expressed, between culture and Christianity.

This problem may be settled in one of three ways. In the first place, Christianity may be subordinated to culture. That solution really, though to some extent unconsciously, is being favored by a very large and influential portion of the Church to-day. For the elimination of the supernatural in Christianity—so tremendously common to-day—really makes Christianity merely natural. Christianity becomes a human product, a mere part of human culture. But as such it is something entirely different from the old Christianity that was based upon a direct revelation from God. Deprived thus of its note of authority, the gospel is no gospel