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THE PHILOSOPHIC BASIS FOR THE
BEGINNING OF CHRISTIANITY

In attempting a discussion of so lofty a theme as the above, a writer naturally feels his unpreparedness in the field of philosophy as well as his unworthiness to deal with so glorious a period of Christianity as its beginning. Yet, in an age of material allurement, unscientific rationalism and unintellectual infidelity, if one could, by philosophic conclusions, cause a ripple in the already somewhat troubled waters of the stream of human thought in its onward flow, one would certainly feel amply rewarded.

Philosophy we shall understand in its usual meaning:

"Philosophy is a search for a comprehensive view of nature, an attempt at a universal explanation of things. It is both the summary of the sciences and their completion; both general science and a speciality distinguished from science proper; and, like its elder sisters, religion and poetry, forms a separate branch among the manifestations of the human mind." 1

1 WEBER - History of Philosophy; p. 1.

"But philosophy publishes results which claim to be universally valid if they are valid at all.” 2 "Science is partially unified knowledge; philosophy is completely unified knowledge." 3

Christianity shall mean for us, in time, a life of internal peace and intense activity, resulting from one's being brought into right relationship with God through Jesus Christ, and which brings one, in eternity, into his complete self and into full harmony with his Creator. It is seen at once that the idea of Christianity differs from the ordinary definition or idea of religion, as such, by a difference as great as there is between the living voice, or the touch or companionship of a divinely energized individual on the one hand, and the cold, lifeless, abstract reasonings and experiences of a frail finite being on the other. Or in other words, any definition of Christianity that would leave out the Christ idea would not necessarily differ from the generally received idea of religion.

We are dealing with Christianity. So that our field necessarily limits itself. Not taking into account that vast field of religious experiences or of philosophic speculations on natural religion, only in so far as these may serve in the solution of the problem before us, namely, the application of philosophic reasoning to Christianity, in order to discover the basis for its beginning. It will 2 JAMES- Varieties of Religious Experiences; p. 430. 8 SPENCER - First Principles; p. 119.

be seen that our problem further limits and simplifies itself by the fact that we are to discuss Christianity with respect to its beginning and not to its history. So that whether as applied to Christianity, politic or individual, our discussion need only cover a comparatively short period of time. If the application be with respect to the beginning of Christianity on the earth, then the problem is politic and would necessitate a careful scrutinizing of the phenomena in producing the first Christian. And if the application be with respect to the beginning of the Christian life in the individual, then the discussion turns upon that portion of the individual's life in which he is becoming a Christian. The problem, then, as I understand it, lies in these two fields. For the present, I think this sufficient as to the limitations of the subject. And yet, I am sure that further on we shall have to make this still more explicit.

Now as to the philosophic instruments which are at our hand and are for our use in this undertaking we may need to take every precaution, both in the selection of the instrument and also in its use; for a mistake here may result in taking the life of the very thing which we would restore to philosophic soundness. The question naturally arises, then, are we to accept out of the many some ready made philosophic instrument to the exclusion of all others? And if so, which one? Or are we to accept and use them

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