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Of them all Hypatia is the best known and the best conceived. Hypatia was written in 1853 in the prime of his manhood and was on the face of it a controversial work. Its sub-title was New Foes with an Old Face, its preface elaborates the moral and spiritual ideas that it teaches, the very titles of the chapters bear biblical phrases and classical moralising as their style.
And the Church must be in direct communication with the heavenly Kingdom of which the earthly Kingdom when established shall be a part. Of such a nature was the Church in so far as it existed before the time of Christ's earthly ministry; for the biblical record is replete with instances of direct communication between the prophets and their God.
There was Edward Robinson, Professor in the Union Theological Seminary, just returned from a tour of exploration in Palestine with Rev. Eli Smith, publishing Biblical Researches in Palestine. And there was Isaac McLelland, whose verse was as good as his sportsmanship. These were some few of the men who were first to recognize the genius of the poet.
We cannot help believing that it is the quality of God's love, rather than the mere fact of that love, which is the explanation of the power of the biblical teaching. A friend of mine many years ago wrote a book which he called The Hero God. The publishers objected to the title because they saw in it a touch of sensationalism.
Gora looked at his rigid indomitable face; the face of the Pilgrim fathers, of the revolutionary statesmen, which he had inherited intact from old John Dwight who had sat in the first congress; the American classic face that is passing but still crops out as unexpectedly as the last drop from a long forgotten "tar brush," or the sly recurrent Biblical profile.
Gilbert was used to a stream of amusing fancifulness in his mother; analysis and resemblances were dear to her; possibly the Biblical theories which she had imbibed were in some degree answerable for the characteristic. 'And who does she remind you of? he asked. 'Of somebody whose name I can't think of. You remember the school in Lambeth Road where Lizzie used to go?
I heard only stale maxims, weak explanations of the allegories and parables that fill your Biblical records; flowing rhetoric and vague expressions of some undefinable joy and glory in an equally undefinable Hereafter, that was sometimes described as a place, and sometimes as a state. That was all. I feel such things cannot long stand against the tide of advancing thought.
The student of comparative religions has none of these advantages. For the ancient world, the inscriptions are archaic and condensed. In the case of the biblical literature, he may be dealing with accounts edited from older manuscripts in other languages. These narratives conflict among themselves and contain surprisingly little information on important points.
They appear to be quite harmless creatures, therefore not legitimate game for the ICONOCLAST. Furthermore, I am not fully convinced that Spiritualism is a "fake." There appears to be as good biblical and natural reasons for belief in Spiritualism as for belief in the Immaculate Conception or the efficacy of baptism.
Lady Hester was very fond of Biblical studies, and of entering into discussions on these matters, although very few of those who visited her were competent to guide her in these studies.
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