It will be at once evident that, holding as it does to the absolute sway of cause and effect upon every plane of the universe, physical, mental and spiritual, Theosophy stands in irreconcilable antagonism to the Christian dogma of vicarious atonement. And herein is the chief reason why most Theosophists refuse to ally themselves, even under the name of Christian Theosophists, with the churches of to-day. They recognize fully that Christianity is an humane and altruistic effort to improve the condition of mankind morally and spiritually; but this error of the divinity of Christ and his vicarious atonement is too basic in its nature, too far - reaching in its karmic results, to be passed over in a silence which might be construed into acquiescence. Each time that a repentant sinner is assured that the effects of causes he himself set in operation can be nullified by forgiveness from any source, he is being taught an untruth which can not but imperil the future development of his soul. Each time a priest pronounces absolution over some terrified wretch whom the shadow of the gallows, perhaps, has frightened into "repentance" after a long life of selfishness and crime, he assumes an authority and a power which is absolutely at variance with the law to which he owes his own existence.

The marked contrast between the philosophical doctrine of Karma and the dogma of vicarious atonement has been well set forth by a recent writer. * He says:

"There is a wide gulf between the Buddhist doctrine of Karma and the Christian teaching regarding the dispensing of reward and punishment. In proportion to that difference the moral control exercised on human actions must differ in a corresponding degree. Karma, according to Buddhism and other Eastern schools of philosophy, is an inviolable, natural law, which controls the lives of all sentient beings in the Universe, and which in its turn is not governed by any superior force or being. As long as thoughts and actions last so long will their results, or Karma, prevail. The least thing moved in space has a certain effect on the particles floating thereon; the slightest motion in water gives rise to ripple after ripple until the force thereof is expended; the gentlest sound sends forth vibrations producing change somewhere; and the very smallest thought has also its tendency to disturb either the thinker or the object thought of. The further such research is extended, the more will the application of the karmic law to human actions prove to be as true and natural as are the laws of attraction and gravitation.

Then, when it is known by man that all his thoughts and actions have certain tangible and perceptible effects, and that these effects have a rebounding tendency, or that they remain registered in his manas skandha, to cleave to him in whatever condition he may be hereafter, a lasting and powerful impression of awe and veneration must be the natural result created in his mind. He who is morally convinced of the inevitable effect and danger of certain thoughts and actions, and of the reward which awaits him through certain others, must be more deeply impressed in mind than another who entertains no such belief. The Christian doctrine of the absolution of sins is a total cancellation of the past - whether there be crimes of the blackest type or not - by an act of momentary repentance, which places the wretched moral leper on a par with the most exalted saint. It is apparent from this fact that the votaries of Christianity must rely more upon supernatural magic to ease themselves of a life burden of ugly sins than upon an uncheckered course of pure, moral life.

If this extraordinary feat could be scientifically or otherwise demonstrated, there are many in these glowing Eastern climes who would readily embrace Christianity."

The writer also shrewdly draws attention to the fact, emphasized in the first portion of this chapter in regard to the separation by Christians of earthly from heavenly concerns, that we do not apply the doctrine of the remission of sins in our treatment of criminals to any very demoralizing extent, and that the effect of such an application of the laws of heaven to earthly conditions would be to immeasurably increase lawlessness and crime.

* The Buddhist.

The law of Karma, too, being impersonal in its action, solves two of the greatest puzzles over which Christianity has pondered in vain. These are the presence of evil in a world created by an all-wise and all-powerful Creator, and free will consistent with omniscient foreknowledge. No Christian theology has ever satisfactorily explained why an omnipotent God did not devise some means whereby he might save from the eternal flames lost souls which his omniscient knowledge informed him would eventually be eternally lost. And if God, from all eternity, knew a thing would happen, then it had to happen; and just how this could be reconciled with human free will was another of those conundrums whose distinguishing peculiarity is that they have no answer.

The Presbyterian branch, of all the protesting churches, recognizes the logical necessity which follows postulating both omnipotence and omniscience of a personal deity, and boldly avows its belief in predestination, or fatalism. As quoted from J. H. Connelly, in the Key to Theosophy, their Confession of Faith declares:

"By the decree of God and for the manifestation of his glory, some men and angels are predestinated unto everlasting life, and others foreordained to everlasting death.

"These angels and men thus predestinated and foreordained are particularly and unchangeably designed; and their number is so certain and definite that it cannot be either increased or diminished. . . As God hath appointed the elect to glory, neither are any other redeemed by Christ, effectually called, justified, adopted, and sanctified and saved, but the elect only.

"The rest of mankind God was pleased, according to the unsearchable counsel of his own will, whereby he extendeth or withholdeth mercy as he pleaseth, for the glory of his sovereign power over his creatures, to pass by and to ordain them to dishonor and wrath for their sin to the praise of his glorious justice!"