The attempt to readjust religious belief in harmony with the conclusions of the “Higher Criticism” is developing an entirely new line of theological literature, in which the old ideas and the old platforms are repudiated, and a new interpretation is placed upon the Bible, and a different future for the church is predicted. Among the books which have thus attracted attention is one which gives a somewhat unique analysis of the present religious situation, and suggests the hope of a reunion between Protestantism and Roman Catholicism.
In the first portion of the book, an effort is made to show that Protestantism which had its rise in the sixteenth century has served its generation, and is now falling into decay. The second portion of the book deals with “Modernism,” which is defined as “a renovating movement within the Roman Catholic Church,” and it is further stated that “some Protestant observers, who are in close touch with it, believe that it is destined to be the greatest religious movement since the time of the Reformation.” As to the underlying principle in this movement, Dr. Smyth declares that Modernists “have generally adopted the present evolutionary manner of thought,” and he further mentions “the Modernist belief in the immanence of God in man.” From this it will be seen that this movement in the Roman Catholic Church, which is known under the name of “Modernism,” corresponds very closely to the movement among Protestants which passes under the name of the “New Theology.”
In the third part of his book, Dr. Smyth treats of “Coming Catholicism” as being neither the continuance of Roman Catholicism nor the extension of Protestantism, but as a new expression of religion, the union of Roman Catholicism and Protestantism, transformed by the renewing power of Modernism. He declares that “the rise of Roman Modernism brings a new challenge to the Protestant churches,” and asks, “Shall the new Roman Catholicism find, when it comes, a Catholicism that has arisen from Protestantism, waiting to meet it and to match it?” This reads like a distinct call for the healing of the breach which was made in the sixteenth century, and a reunion between the two great divisions of Christendom.
In the recent movement for federation among Protestant churches, Dr. Smyth sees a hopeful indication, to which he refers in these words: “Nevertheless, one sign of Catholicity is now written large over the whole diversity of Protestant denominationalism,—it is the universal desire for Christian unity.” He continues:—
The reunion of the Protestant churches would be the completion of but one column only of the triumphal arch of the one true church. The other column stands apart—the Roman Church—its base, as it claims, the rock on which the church is founded, built on the memorial stones of the ages, unshaken in its massive proportions. Shall the two columns remain forever apart? Rather has it not already come to the point where on either side may be discerned the beginning of the curve, which, when carried up to completion, shall make the one perfect arch?
As to the present attitude of Protestant churches toward the papacy, Dr. Smyth writes:—
Generally the old-time cry, “No popery,” is now regarded as superfluous. To fill our Protestant trumpets with that sound would be a vain call to a civil strife against imaginary foes.
Those who are familiar with the outcome of this movement as foretold through the spirit of prophecy will hardly need to be reminded of the words written many years ago:—4
When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan, and that the end is near.—“Testimonies for the Church,” Vol. V, page 451.
When in connection with this suggested union between Protestantism and Catholicism we consider to what an extent the essential doctrines of Spiritualism have permeated the Protestant churches, we may see in how short a time the threefold union may be realized. In the light of these developments, it appears more plainly than ever that the only teaching of the gospel which can meet the present demand is that message which denies evolution both in science and in religion, and which places the Word of God above all human authority. That divine wisdom which foresaw the apostasy of this generation has provided the needed remedy.