Conclusion of the Whole Matter by J. O. CORLISS

Review and Herald Publishing Association · Takoma Park Station, Washington, D. C. · Feb 6, 1908

Conclusion of the Whole Matter

By J. O. CORLISS

Character of the Papacy—No. 10

“Conclusion of the Whole Matter”

J. O. CORLISS

While a conflict of authority in the Catholic Church is pending, which threatens to rend that body asunder, we may safely predict that the policy of the papacy will be to close up its ranks for united work in conquering the world to itself. At the Council of Trent many modifications of doctrine were apparently conceded in order to return to the fold the recalcitrants of the Reformation; but not until the proportions of that movement had assumed threatening aspect.

So now we may look for an early movement from Rome in a desperate effort to retain the leading lights of its present system. Knowing, as it does, that the liberal branch of the church has in mind the conquest of Protestantism, according to their candid confessions, as already noted, the papacy must, to save what it has already gained by ages of manipulation, do something to secure what it considers a prize in sight, as viewed from the waning efficacy of Protestantism.

Under One Power

To form some sort of union by which to accomplish its age-long design is the only logical outcome of the present controversy, because to do otherwise will be to see slip away an opportunity that has cost astute diplomacy, and almost infinite treasure. Besides, the fulfilment of prophecy demands such a union. Referring to a symbolic beast which was to make war with the saints, in order to compel their obedience to its mandates, the prediction is made thus: “And all that dwell upon the earth shall worship

him, whose names are not written in the book of life of the Lamb slain from the foundation of the world.” Rev. 13:8.

We are justified in believing that the complete fulfilment of this prophecy contemplates a universal movement, and must include everybody except the few who are riveted to the Rock of Ages. It will not do to say that the prediction was fully met during the Dark Ages; for then, while every effort possible was made to induce the Eastern or Greek Church to unite in recognition of the see of Rome, each advance in this direction was promptly repulsed. And yet the Eastern Church of that time had a system of idol worship which was a barrier to their standing in the full light of God.

There are some who sincerely believe that “Protestantism will yet stretch her hand across the gulf to grasp the hand of Spiritualism; she will reach over the abyss to clasp hands with the Roman power; and under this threefold union, our country will follow in the steps of Rome in trampling on the rights of conscience.”—“Spirit of Prophecy,” Vol. IV, page 405. No thoughtful person can truthfully deny that this is already in process of execution. When this prediction was penned, thirty years or more ago, Spiritualism was so pronounced in its atheism, coupled with free-love theories, as to disgust all loyal church-members. But the situation has now altered. Spiritualism has tamed its expression of sentiment to harmonize with that of orthodoxy. Its adherents make public prayer to God and sing hymns as do the churches, so that the “gulf,” once so wide between Protestants and Spiritualists, has narrowed enough for each to recognize the other by the fraternal grasp of the hand.

Under the same conditions Protestants would, from the very nature of things,—the inborn desire to fraternize with all,—extend the hand of fellowship across what was once an impassable “abyss,” between themselves and the Church of Rome. Indeed, we have evidence at hand of such tendency even now. To say nothing of the well-known efforts of titled Englishmen to unite the English Church with the Roman hierarchy, we have in America men of influence in higher church circles who plead for one universal church, with all creed lines obliterated.

Some who read this may call to mind the name of Charles A. Briggs, a highly educated man, who was in the early seventies pastor of a Presbyterian church at Roselle, N. J. He was appointed professor of Hebrew in Union Theological Seminary in 1874, and was transferred from that position to the chair of Biblical theology in 1891. But almost immediately he was brought to trial by his denomination for alleged heretical teaching, known as “higher criticism.” After two years of contention over the case, he was suspended from the Presbyterian ministry, yet retained his position in the seminary. In 1898 he was, notwithstanding his pronounced lack of faith in the entire inspiration of the Bible, ordained a priest in the Protestant Episcopal Church. He is still a popular man, and one whose writings appeal to the educated class.

To Heal the Breach

During the summer of 1905, Dr. Briggs had an extended conference with the pope, while on a visit to the Vatican. The drift of conversation then pursued, and the impressions brought from that conference, may be quite correctly diagnosed, if the symptoms appearing since count for anything in the case. Almost immediately following this visit, he wrote a very friendly article on “Reforms in the Roman Catholic Church,” and in the early part of 1907, outlined, in The North American Review, a plan by which all Christendom might easily unite to form one universal church, under a reformed papal system.

Some of his arguments for such a church will probably extend far beyond the faith of their author, because they set forth a state of dissatisfaction with the divided condition of Protestantism. For instance, he says, and with considerable truth, that Catholics and Protestants everywhere are “looking with hope and eagerness for great and wide-spread reforms, such as may remove the evils that brought about the division of the church, and destroy the barriers which perpetuate the separation.” His reason for having all unite with the papal church is that the papacy is not only the greatest institution that ever existed, but that it calmly looks forward to a “still greater future,” which is undoubtedly true.

The doctor argues that the Protestant Reformation was at most only a protest, which was well enough for the time. But when the Protestants went so far as to deny all the historic rights of the papacy, it put itself in a false position, which it must ultimately abandon. He further affirms that the papacy has slowly, but cautiously been making reforms since then, which ought to be recognized. Among other things the article affirms that since “the infallible and irreformable determinations of councils and popes are few, and these may be so explained, . . . these discriminations may no longer be stumbling-blocks to the world.” The inference is therefore easily drawn that “there are no serious barriers in the way of such a transformation of the papacy as may remove the chief objections of those churches which do not at present recognize its supreme jurisdiction.”

The conclusion of the article is very optimistic, even prophetic in character. The doctor says: “It is certain, as Jesus Christ our Saviour reigns over his church and the world, that some day, in some way, the papacy will be reformed so as to correspond with his [Christ’s] ideal, and will be so transformed as to make it [the papacy] the executive head of a universal church.”

And this is not impossible, considering that which the prophecy of God’s Word has pointed out. When the churches of 1844 rejected the doctrine of the Lord’s speedy coming, and disfellowshipped those who stood stiffly for that cheering prospect, the answering message rang out upon the world: “Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.” Rev. 14:8. If rejection of spiritual, vitalizing truth at that time, that the church might remain illicitly connected with the world in its mad race for popularity and ease, was designated fornication, and marked the fall of the church, would not a similar departure from the Lord’s direct instruction in his closing work, to connect with a foreign following, be another and similar lapse of virtue?

A Movement to That End

It may be in place here to call attention to the late effort for the federation of all the churches. The convention which met in New York to forward this project was a representative one, and encouragement was there given that in time the object they sought would be accomplished. So set are those who are fostering the idea that the only way to conquer the world for Christ is to break down denominational barriers, that the churches seem ready to go to almost any length to realize their cherished plan of federation. Let them see any way by which to gain the co-operation of the Catholic Church toward this end, and, judging from the sentiment of the convention referred to, they would consider some concessions of faith, and even of principle, not a large sacrifice to carry a united front against all that which they consider inimical to the best interests of their work. Having accomplished the union that such men as Dr. Briggs recommend, then the medieval character of the papacy will revive, and woe betide the individual who would dare to question the authority of its decrees, when sustained by the influence of a universal church.

We may depend upon it, that when the Lord attempts his special work for the universal gathering of his people into one fold,—even the heavenly,—then a counter movement will begin to draw attention to itself, and away from such heavenly calling. That God’s plan may be thwarted, “Satan’s policy in this final conflict with God’s people is the same that he employed in the great controversy in heaven. He professed to be seeking to promote the stability of the divine government, while secretly bending every effort to secure its overthrow.”—“Great Controversy,” page 501. In this closing struggle many will be induced to yield cherished theories, in order to form one great religious union by which to control the devotional sentiment of the world. Then souls, without any regard for truth, and devoid of heavenly desires, will connect with such an organization, for the same reason that many now join industrial unions,—to be in fellowship with the controlling element in society. Then it will be said again, and emphatically, too, “Babylon the great is fallen, is fallen, and is become the habitation

of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird.” Rev. 18:2. The message of God’s people then will be, “Come out of her, my people,” and this will “constitute the final warning to be given to the inhabitants of the earth.”— “Great Controversy,” page 604. May the church of this generation be able to sense the times in which it lives, and the message it has for the world.

Mountain View, Cal.