e, to exclusive adherence, in his
statement of doctrines, to language not contained in the Holy
Scriptures. This was understood as allowing, as entirely optional, the
abandonment of what has been known as predestinarian Calvinism.

Three weeks later, in the Unitarian Convention at Boston, the following
resolution was brought forward:--

"Whereas, the occasion for the origin of New England Unitarianism was
the need of protesting against extreme and erroneous dogmatic teaching,
whereby the truth and beauty of Christianity were becoming obscured and
misrepresented; and whereas, at the present day, reform in this respect
has become general among the so-called Evangelical churches:

"Therefore Resolved, that the mission of Unitarianism in this country
may be regarded as having been performed and ended."

This was passed by a fair majority. The dissenters, after the
adjournment of the Convention, reorganized on the same basis as before,
with a view to permanence; but several of these joined, somewhat later,
the Association of Free Religionists, who have discarded the name of
Christians.

* * * * *

A Congress of German philosophers and advocates of free thought was held
some months ago at Munich. At its closing session, a declaration was
proposed as embodying the main present result of free thought in
Germany. It sets forth that the ideas of Christianity are necessary to a
satisfactory theory of man and the universe. These ideas are said to
be, the existence and eternity of God, the visible manifestation of God
to man, the suffering of God with and for man, and the visitation of
God, spiritually, to men.

The facts of physical and natural science, interpreted according to the
matured scheme of evolution, prove a _beginning_; a world not eternal.
The philosophy of the Absolute requires recognition of the existence of
an _unbeginning_ and unending Being. Cosmic science proves _unity of
plan_, _purpose_, and _beneficence_, throughout the universe. Man's
intelligence necessitates the belief that a greater Intelligence must
have created him. If, then, God is, and is good, it is impossible that
He should not make Himself known to man, both visibly and invisibly:
once, at least, in history, and always spiritually. If man, being free,
errs, he must, by the necessity of the laws of the universe, in
deranging its harmony, suffer and cause suffering. But God may Himself
accept this suffering, and s