At the time of the Christian era, if we are to credit the statements of some of the old writers, many of the converts to Christianity were waiting for the return of a personal Saviour and the end of the world, and it did not therefore seem so very necessary to make strenuous efforts if this were near at hand. Even some of the statements made by the apostles, if taken literally, would seem to convey this thought, in spite of the oft-repeated admonition to rise into newness of life and thus be partakers of Christ's resurrection. Since those days, as the centuries have followed each other, each successive period has echoed the plaintive cry, "Where is the promise of his coming?"
Early in the eighties, many of the most religious people in Europe, and particularly those living in England, were considering and discussing, both in public and private, this great question of the inner life.
For a few years prior to this, there had been much stir in the churches,—expressed in various ways,—a tendency towards ritualism being one of the manifestations of the new thought at work,—and many were reverently seeking to follow in the footsteps of Christ by ministering to the poor and degraded. Others were studying the Bible with new interest, striving to find in its teachings something which would give a fresh impetus to Christianity and bring the promises of the Holy Word within the comprehension of those who were really seeking for Truth. At one time thought centered mainly upon the resurrection, especially that remarkable passage in Revelation (20:6), "Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power." Its possible meaning was pondered deeply, and often with the feeling that as an experience it was approaching humanity, and that all true Christians should prepare to be partakers in it.
