পাতা:তত্ত্ববোধিনী পত্রিকা (অষ্টম কল্প দ্বিতীয় খণ্ড).pdf/৩৭

t छ rछे * १ २१ whatever may be their opinions on social questions provided they hold no opinions or perform any practices contrary to the fundamental principles of Brah. moism as contained in the Brahmo Dharma Vija: It is also believed by many people that the members of the Adi Samaj possess no catholicity of fooling. It is, foi instance, alleged that they refuse to accept the truths contained in the scrip. tures of other nations. This impression is without any foundation. The sermons and discourses, written by the principal members of the Adi Somaj, testisy that they do accept the truths contained in th religious scriptures of other nations but they communicate a national form to what thov receive in this way so as not to interfere with the Hindu aspect of the Sonai. Altho' they believe that their own Shastras contain every thing to satisfy their spiritual requirements, tl.ey are of opinion that, as there are va rious mod's of ploseuiing religious and moral truth, and as variety is required for purposes of religious instruction and delot:tation, thenations are deserving of careful study scriptures of other and the beauties of those whitings of own but after casting then in national moulds of thought and dressing them in national julagery and figures so as to Inake them be better understood and appreciated by their own countrymen. It is also believed by many people that the Adi Somnj bas no syinpathy with the Theists of other nations. This impression is asmuch without foundation as the one mentioned above. The writer of the Lecture in Reply to the Query “What is Brahmoism ,” pul jlishedin the columns of this journal, sent copies of it though one of his friends in Pngland to Professor Newman and Revd. Voysey, Mr. Voysey, in reply transfusion into their THE TRUE CHARACTIER OF THE A DI BRAHMO SAMAJ. l ○? to the letter of that friend, says: “ have had unalloyed pleasure in reading this beautiful lecture by Bahoo-.It is however too long and I have remarked too many passages in it to be able to write as I could wish about it. I only wish I have time to tell you all I foel. I. is magnificently true and wise. I cannot hvar to think of therg boing any rivalry or difference between the author and Chunder Sen. What he says at the end about the mode of presenting Brahmoism seems as if written for nu . It is one long justification of Iny own course and of my most recent efforts to gather in the people who have belong d to my old church. " . I noticed one point of Inisapprehension on his part which think ought to be pointed out. The expression “Father in Heaven " on our lips does upt in the least mean a looaliz ed, much less an absent, God. At the same time the disuse of that “xpression would not "make any difie rente to tivos 'gnorant persons wilo- conceptions : ( ; ot; or, gross ati, i Ina: rial.” Mr. Nowinau says: ‘‘ I can truly say the sent, ıııents ·ıııd t!ıç t onv , -f thv• !»anı ı| ·iwlet ail ht ough are highlv refreshing, highly encouraging and that the writer has my warnest sympathy 'ste the above lecture sent two prayers of w liter. of his own com: , on enclosed in a long letter to Miss 'obbe, thunking her for her kind present to him of a copy of i her collection of Theistic prayers titled “A lone to the Aloue.” two prayers was públished in the issu. of this journal for I hadra last. Miss Cobbe, in her reply, said, “I thank you heartily, Dear Sir, for the heautiful prayers which you enclose in your letter and which it would give me great pleasure to print in the second edition of my work, should one be called for.” We shall perhaps on a future occasion pub one of these