THE CHRISTIAN MESSENGER AND REFORMER.

No. 12. FEBRUARY, 1838. VOL. 1.

THE EVIDENCES OF CHRISTIANITY

EXTRACT FROM A DEBATE BETWEEN ROBERT OWEN AND ALEXANDER CAMPBELL.

CINCINNATI, Monday, April 13, 1829

MR. OWEN rose and said-

Gentlemen Moderators,

It is necessary on my part to explain the cause of the present meeting.

After much reading and calm reflection, early in life, and after extensive personal, and in many instances, confidential communications with the leading characters of the present times, I was deeply impressed with the conviction that all societies of men have been formed on a misapprehension of the primary laws of human nature, and that this error has produced disappointment, and almost every kind of misery.

I was also equally convinced that the real nature of man is adapted, when rightly directed, to attain high physical, intellectual, and moral excellence, and to derive from each of these facilities, a large share of happiness, or of varied enjoyment.

I was, in consequence, impressed with the belief that I could not perform a greater service to mankind, than to endeavour to relieve them from this grievous error and evil. I made arrangements to apply all my facilities to discover the means by which it could be effected. For this purpose I instituted experiments in England and Scotland, to try the effects of some of these new principles in practice. I published preliminary remarks on the subject, and submitted them to the civilized governments of Europe and America. I visited various foreign countries, that I might communicate, personally, with the leading minds in each; and I presented an explanatory memorial to the congress of sovereigns and their ministers at Aix la Chapel, in 1818.

I held public meetings in Great Britain, Ireland, and the United States; and I widely circulated these proceedings in every part of the world where the English language is known.

Finding that these practical experiments exceeded my most sanguine expectations, and that the most experienced, enlightened , and comprehensive minds, when confidentially applied to, admitted the truth of the principles which I placed before them; and doubted, only, if the period had arrived when ignorance could be so far removed as to admit of their immediate introduction into practice; I applied myself to discover the best means by which these all-important truths might be taught, and all prejudices removed without producing the evils arising from sudden and extensive revolutions.

To effect these objects, I felt it was necessary to be governed through my whole course, as far as times and circumstances would admit, by the laws of nature, which appeared to me correctly true in principle, and beautiful and beneficial for practice.

I therefore placed these truths gradually before the public, sometimes in one form, and sometimes in another; but always in the least offensive manner I could devise.

Yet the prejudices produced by education, on each of these subjects, are very different in various countries. Among most people, however, these prejudices, whatever form they may have taken, have been deeply rooted, through a long succession of ages, and have uniformly produced the greatest crimes, suffering, and misery; indeed almost all to which human nature is liable: for the natural evils of life are so few, they scarcely deserve consideration.

It, therefore, appeared to me to be the time when these artificial evils might be removed, and when an entire new order of things might be established. Instead of these links becoming a bond to keep society in good order, and unite men in a bond of charity, justice, and affection, they form a chain of triple strength to retain the human mind in ignorance and vice, and to inflict every species of misery, from artificial causes, on the human race.

Seeing this, I was induced to develop other arrangements, all in accordance with the divine laws of our nature, and thus attempt to break each link of this magic chain, and thereby remove the only obstacles which prevent men from becoming rational and truly virtuous beings.

In these new arrangements, the countless evils which have been engendered by conflicting religions, by various forms of marriages, and by unnecessary private property, will not exist; but, instead thereof, real charity, pure chastity, sincere affections, and upright dealing between man and man, producing abundance for all, will everywhere prevail.

In pursuance of these measures I last year delivered a course of lectures in New Orleans, explanatory of the principles and many details of the practice of the proposed system.

During the progress of these lectures, many paragraphs appeared in the New Orleans newspapers, giving a very mistaken view of the principles and plans which I advocated. Discovering that these paragraphs proceeded from some of the city clergymen, I put an advertisement in the newspapers, offering to meet all the ministers of religion in the city, either in public or in private, to discuss the subjects of difference between us, in order that the population of New Orleans might know the real foundation on which the old systems of the world were erected, and the principles on which the new system was advocated. These gentlemen, however, were unwilling to enter upon the discussion.

Mr. Campbell, of Bethany, in Virginia, seeing my proposals in the newspapers to meet the clergy of New Orleans on specific grounds, publicly offered to discuss these subjects with me at Cincinnati any time within twelve months from the date of his proposal.

Having occasion about that period to pass, on my way to Europe, within twenty miles of Mr. Campbell's residence, I went to see him, to ascertain whether his proposal to meet me in public emanated from a conscientious desire to discover valuable truths for the benefit of the human race, or from a wish to attain a useless notoriety by a vain and futile contest of words without any definite meaning.

By my intercourse with Mr. Campbell, I concluded he was conscientiously desirous of ascertaining truth from error on these momentous subjects; that he was much experienced in public discussions, and well educated for the ministry. His superior talents were generally admitted. Under these circumstances, I did not feel myself at liberty to decline the call he had publicly made upon me; I therefore agreed to meet him in this city, at this time, that we might, by a fair and open discussion of principles never yet publicly advocated, discover, if possible, the foundation of human errors respecting vice and virtue, and the real cause of the continuance, at this day over the world, of ignorance, poverty, disunion, crime, and misery; and, if practicable, lay a broad and solid foundation for a union of all tribes and people, that peace, good will, and intelligence may every prevail, and contention and strife cease from the earth.

Such is the origin and progress of the events and circumstances which have produced the present assemblage at this place, and my sole wish is, that it may terminate beneficially for mankind.

I wait Mr. Campbell's confirmation of this statement, as far as he is personally concerned in it.

***

MR. CAMPBELL rose and said-

My Christian friends and fellow citizens! In rising to address you on this occasion, I feel that I owe you an apology. Do you inquire, For what? I answer, For bringing into public discussion the Evidences of the Christian religion. Not, indeed, as if either the religion itself, or the evidences of its truth and divine authority, had anything to fear from an examination, however public or however severe. Why, then, do you say, apologize for bringing this subject into public debate? Because, in so doing, we may appear to concede that it is yet an undecided question sub judice; or, at least, that its opponents have some good reason for withholding their assent to its truth, and their consent to its requirements. Neither of which we are, at this time, prepared to admit.

It is true, indeed, that we Christians are commanded by an authority which we deem paramount to every other, to be prepared, at all times, to give a reason of the hope which we entertain; and not only so, but in meekness, and with firmness, to contend for the faith once delivered to the saints.

If, then, it be our duty, either as teachers of the Christian religion, or as private disciples, to be governed by these precepts, not only can we find an excuse for ourselves, but we hope that you also will find an excuse for us in the present undertaking. Excuse, did I say? Not excuse only, but more than excuse, both authority and encouragement.

Some Christians, we know, think it enough simply to inveigh against sceptics and scepticism in their weekly harangues; while they are protected by custom and law from the retorts and replies of such as do not believe. This is not enough. If, indeed, all the sceptics in the vicinities of Christian congregations made it a point to attend these weekly discourses, and if their objections and doubts were fairly met, canvassed, and refuted, then this course might suffice. But neither of these is precisely the case. The sceptics do not generally attend the places of worship; and few of the teachers of religion pay adequate attention  (Roses retyping ends here).

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