FOOTNOTES:

Not Thy gifts I seek, O Lord;Not Thy gifts but Thee.What were all Thy boundless storeWithout Thyself? What less or more?Not Thy gifts but Thee.

This frame of mind, however, belongs to the to-morrow of most lives. For the present the lesser gifts are the best we are equal to. And it cannot be too often or too strongly said that God has direct answers to prayer for every soul that appeals to Him. But many fail to recognize the answer when it comes because of inattention. If God is to be heard when He speaks we must give heed. It is no less a duty to "wait still upon God" than it is to address Him in prayer. A one-sided conversation is not a conversation at all. Conversation requires an interchange of thought. He who is onemoment the speaker must the next become the listener, intent upon the words of his companion. The expectation of an answer to prayer is laid down as a condition of there being one.

§ 1. Oftentimes God's answer is in the shape of an action rather than a voice. When we entreat a friend to do something for us, speedy compliance is a sufficient response to the request. If we are certain of the person addressed no verbal assurance is required. The character of our friend is the guarantee that the petition will be heeded. When, therefore, God is petitioned to do, we must look for an action rather than listen for a voice.

There are some requests the answer to which returns with the speed of a flash of light, as, for instance, when we ask God to give us some Christian grace or disposition of heart. The giving comes with the asking.[7]A man may not be strong enough to retain the gift, but it actually becomes his before he rises from his knees. The rationalist will object to this, that such an answer to prayer is nothing more than the subjective effect of a given attitude of mind. Granted; but that makes it none the less the direct work of God. Secondary or scientific causes exhibit to the observer the method by whichGod fulfils His purposes. The stone falls to the ground according to the law of gravitation, but God is behind the law controlling it. The distinguishing feature of the Jewish mode of thought was the way in which it related all things to God's immediate activity. The Old Testament is the book of God's immanence. The present attitude of mind leads men to rest in all causes short of God, and even to forget the need of a Cause of causes. An earnest student of nature remarked upon leaving her microscope: "I have found a universe worthy of God." She at least felt that a revelation of secondary causes was, at the same time, a new revelation of the God of causes.

If it could be proved that all answers to prayer came according to the working of natural law, it would not eliminate God from the process, or have any sort of bearing upon the efficacy of prayer. All we know of God's method of work demonstrates His love of law; and it would be no surprise, but rather what we should expect, to find that all the unseen stretches of life are equally within the domain of His law and order.[8]

§ 2. But when occasion requires, the reply to speech Godward comes in the shape of a voice. In one senseGod is always speaking; He is never still. Just as in prayer it is not we who momentarily catch His attention but He ours, so when we fail to hear His voice it is not because He is not speaking so much as that we are not listening. We may hear sounds, as a language with which we are not conversant, but be unable to interpret. Or perhaps we are in the position of one who sits in the summer evening when nature is instinct with music,—the chirping of insect life, the whispering wind, the good-night call of the birds,—deaf to the many voices, whereas a companion has ears for nothing else but what those voices say. The cause of the former's deafness is that his attention is wholly absorbed by other interests. We must recognize that all things are in God and that God is in all things, and we must learn to be very attentive, in order to hear God speaking in His ordinary tone without any special accent. Power to do this comes slowly and as the result of not separating prayer from the rest of life. A man must not stop listening any more than praying when he rises from his knees. No one questions the need of times of formal address to God, but few admit in any practical way the need of quiet waiting upon God, gazing into His face, feeling for His hand, listening for His voice. "Iwill hearken what the Lord God will say concerning me." God has special confidences for each soul. Indeed, it would seem as though the deepest truths came only in moments of profound devotional silence and contemplation.

The written Word of God has special messages for the individual as well as a large general message for the entire Christian body. The devotional use of Holy Scripture is the means by which the soul reaches some of the most precious manifestations of God's will. By devotional use is meant such a study as has for its ultimate purpose an act of worship, or of conscious fellowship with Him. The Bible reveals not merely what God was, but what He is. Finding from its pages how He loved, we know how He loves; learning how He dealt with or spoke to men, we perceive how He deals with and speaks to us. But our instruction in things divine must come to us from a Person rather than a book, thoughthrougha book perhaps. If we approach the Bible as we would approach Bacon or Milton, merely as a collection of the wise thoughts and actions of the dead, it will never sway the life to any large extent. Holy Scripture is separated from all other literature by the fact that it contains absolute spiritual truth and because its Author, as a livingPerson, always stands behind it. Those who listen will hear the Holy Spirit saying to them, in direct application, the same things that lie on the open pages as the record of what was once said to men of old. Meditation or the devotional use of Scripture renders conscience, that organ of the soul by which God's voice is received by man, increasingly sensitive. The Old Testament days were full of men who could say "Thus saith the Lord," with the same assurance that they could report the speech of a comrade. Doubtless God had many ways of speaking to the prophets, but whatever these ways were and however special and singular, they were based originally on those by means of which He addresses all men in common. As a result of the Incarnation "all the Lord's people are prophets" and the Lord has "put His Spirit upon them;" and they, too, ought to be able to say "Thus saith the Lord."

§ 3. A third way in which God makes His will known to man is by His silences, silences which are always eloquent. As experience has taught us, silence can convey a message just as readily as speech sometimes, or even more readily. The silence of the Easter tomb was the first voice that told of the Resurrection. The loved disciple readthe message of the orderly silence of the place where the Lord had lain; "he saw and believed." Silence has expression and accent telling of sympathy, rebuke, anger, grief, as occasion may require. The silence of Jesus before the importunate appeal of the woman of Canaan, was full of sympathy and encouraged her faith to rise to sublime heights. Whereas His silence before the accusations of His enemies during His trial was so eloquent as to establish His innocence even in the eyes of a Pontius Pilate. And if God is silent now at times when we long for some sign from Him, it is because by means of silence He can best make known to us His mind. His silence may mean that our request is so foreign to His will, that it may not be heeded without hurt to the petitioner. Or, on the other hand, He may be luring on our faith and inciting it to a more ambitious flight. Or, again, it may be that His silence is His way of telling us that the answer to our query or petition lies in ourselves. God never tells man what man can find out for himself, as He never does what man can do for himself. The result of giving a person what he should earn is pauperism. As God will do, nay, can do, only what will enrich human nature, it would be a contradiction of Himself toanswer what we can find out for ourselves, or give what we can gain by our own efforts. Love lies within God's silences as their explanation.[9]The mother refuses to answer her child's questions because the child by a little observation and thought can itself get at the truth, and truth won by struggle is the only truth that we really possess. If God is silent when we ask for new knowledge of His Person and His love, may it not be that it is because we are substituting books about the Bible for an earnest study of the Bible itself, which contains a full answer to our prayer? Or if, when day after day we have prayed for the conversion of a relative, no response comes, may it not be that we have never put ourselves at the disposal of God to be the instrument for working out what is at once our desire and His purpose? At any rate, whatever be the explanation of a silence in this or that special instance, God is never silent excepting when silence speaks more clearly than a voice.

So the sure response comes to speech Godward inan action, or a voice, or a speaking silence. The persevering, faithful, attentive soul will never fail to discern God's answer to prayer, nor be disappointed in the quality of that answer when it comes. God is more ready to hear than we to pray, and it is His wont to give more than either we desire or deserve.[10]

FOOTNOTES:[7]St. Mark xi: 24.[8]Cf. Liddon, Advent in St. Paul's, p. 22.[9]I suppose that a constant vision of God would be an injury to almost all men,—that there are periods when even utter scepticism is the sign of God's mercy, and the necessary condition of moral restoration.—R. H. Hutton, Theological Essays, p. 7.[10]Collect for Twelfth Sunday after Trinity.

[7]St. Mark xi: 24.

[8]Cf. Liddon, Advent in St. Paul's, p. 22.

[9]I suppose that a constant vision of God would be an injury to almost all men,—that there are periods when even utter scepticism is the sign of God's mercy, and the necessary condition of moral restoration.—R. H. Hutton, Theological Essays, p. 7.

[10]Collect for Twelfth Sunday after Trinity.

Of course, friendship with God must be tried. Not only can true friendship stand any strain to which it may be put, but it even needs to be thus tested in order to be solidly set. It is like the knot that becomes more fixed and firm at each new pull of the cord. The faith and affection which will cling to a friend when all the forces of disunion seem combined to bring about a separation, are so tempered by the experience involved as to defy every conceivable enemy, and to discover new depths of love and service in the fellowship that has been thus put to the test. To enter upon just why this should be, is not to the purpose. It is a fact and law of the life of fellowship between man and man, and man and God. The force that threatens to break up the connection between God and man, but by means of which that union may be consummated, is temptation.

§ 1.Temptation is always an opportunity.—Thereare two kinds of testing—that which proves a thing to discover whether it is what it professes to be, and that which aims to bring out latent possibilities in the thing tested. With the former there goes a sort of lurking suspicion that all may not be right, as when a bit of metal is tried by acid, or a big gun is proved by an excessive charge. When a test of this kind is over the thing that is tried is just what it was before, neither more nor less. No new quality is in the gift of the test. With the latter, on the other hand, the result is different, as when the silver "from the earth is tried, and purified seven times in the fire." The quartz goes into the furnace and a stream of unalloyed metal flows out; or to seek still another illustration,—the process by which steel is tempered. Here new qualities are given by means of the testing; to the silver, purity, and to the steel, hardness and elasticity. To this second form of testing belongs the element of trust rather than that of suspicion. The material is so good, that the workman has no doubt about its coming through the fire purer and more valuable than ever.

It is this kind of testing which the friends of God must undergo, the kind of testing which affords friends the very opportunity they need to becomebetter friends. It is not too much to say that man being what he is, there is no conceivable means excepting temptation, which would give to him just those elements which are necessary for his progress toward God. Jesus was "in all points tempted like as we are," primarily that His manhood might reach its full measure, and this entailed such sympathy with the race as ensues upon a common experience. Atonement means a unity with God which has been achieved, not by a divine fiat, but by a choice of the human will that has repelled the last attack of God's greatest enemy.

It is always so that in scanning the harsh features of a refining process, the happy result of the process is blurred and forgotten. Temptation is surely an assault to be withstood, but at the same time it is an opportunity to be seized. Viewed in this light life becomes inspiring, not in spite but because of its struggles, and we are able to greet the unseen with a cheer, counting it unmixed joy when we fall into the many temptations which, varied in form, dog our steps from the cradle to the grave. The soldier who is called to the front is stimulated, not depressed; the officer who is bidden by his general to a post of great responsibility, and so of hardship and peril, is thrilled with the joy of histask. An opportunity has been given him to prove himself worthy of great trust, which can be done only at the cost of great trouble.

This is a true picture of temptation. And the result of it all is a nature invigorated and refined, a character made capable of close friendship with God, to say nothing of the unmeasured joy that is the attendant of nobility of soul and stalwart Christian manhood.

§ 2.The majesty of conflict with temptation.—One is often depressed by the seemingly inglorious character of our temptations. They are so mean, petty and commonplace. If they had in them something to rouse in the heart that love of romance, that is a saving element in human nature, one could fight better. Now temptation has this very element. But spiritual eyes are needed to discern the glory of the commonplace, the romance of the inglorious. God has been trying with divine patience to convince men of this from the very beginning. The story of the first temptation of the first human beings, in its poetic dress points to the romance of life's struggle. Jacob's wrestling bout with the mysterious being by the river's brink, is a view of the underside of any struggle against temptation, as God sees it, when the tempted one fights to win.

Above all in the narrative of the temptation of Jesus in the wilderness, is the majesty of conflict with evil made plain. It is a record which exceeds in dramatic splendour the story of "Faust," or the realism of "Pilgrim's Progress." And in it we arrive at the paradoxical truth that the temptations of Jesus were just as commonplace as ours, and that ours are just as glorious as His,—His, of course, having a completeness which none others could have, for the most complete temptation is the temptation of the most complete.

Looking beneath the surface of the story, we find ourselves face to face with the well-known temptations of the world, the flesh, and the devil. Wrapped in contemplation upon what His Divine sonship involved, He was driven into solitude, and tempted, as He worked out His life's plan, to substitute evil independence for good dependence, then to flee to the opposite extreme and substitute evil dependence for good independence, and finally to disregard the means in His zeal for a righteous end. These temptations are as common as humanity and as uninspiring as night. Could one have stood by when Jesus was struggling with them, doubtless nothing more would have been seen than is visible to-day when some man in loneliness, withhis eyes lifted toward the hills, wins the mastery over himself and his unseen tempters. Yes, the Master's temptations were just as commonplace as ours. Why, then, this fine dressing up of the commonplace? Because, when in after days Jesus told His companions of His conflict and victory, He saw with the illumination of retrospect what at the moment of the struggle He could not see, the glory of it all. The story is not a fiction of the imagination. It is a true picture of what occurred, a revelation of the splendour that lies at the foundation of every spiritual contest, a record of literal truth not perceived at the time, but clear to the vision after all was over.

"After all was over"—the mean and commonplace incidents of to-day, form the raw material out of which is woven the romance of to-morrow. The ugliest facts make the choicest romance after they have been tempered in the crucible of time. Ask a soldier how much romance there was when the fight was hot. The sublime in battle is visible only from the vantage ground of victory. Often when the life of some humble and afflicted child of God comes to a close, we see what was hidden from our eyes during his days on earth—the heroism of his career. At first we esteem him "stricken,smitten of God, and afflicted." Afterward we admire the grandeur and largeness of the life that once seemed so narrow and lame. Before death the character of the affliction claims our attention; afterward the character of the afflicted; now the ugly fact and then the glory; "first that which is natural and afterward that which is spiritual." Consequently there are two methods of recording human history—bare fact, concrete, grim, commonplace; its romance, abstract, majestic and just as real. We need both kinds of description—Gethsemane with its agony and gouts of blood, and the wilderness with its dramatic imagery. Neither one is more real than the other. If the wilderness had its grim side, Gethsemane had its romantic side. The ideal is realized, when the real is idealized.

Grant the truth of this—and who will gainsay it?—and it follows that while the temptations of Jesus were as commonplace as ours, ours are as glorious as His. S. Paul saw it all quite plainly, when in radiant language he rolled out to his Ephesian friends that superb call to battle. "Be strong in the Lord and in the strength of his might. Put on the whole armour of God, that ye may be able to stand against the wiles of the devil. For our wrestling is not against flesh and blood, but againstthe principalities, against the powers, against the world-rulers of this darkness, against the spiritual hosts of wickedness in the heavenly places." There is nothing in the whole of Scripture that makes life seem more splendid and glowing, and yet the occasion is one of extreme peril and hardship—the moment of temptation. It is not so that the scientific character of our age, with its darting electricity and whirring wheels, forbids romance to lift its head. Glory of the highest type will live as long as dauntless human souls aspire to God, let the world be as matter of fact or as evil as it chooses. The only thing that can dim glory is the domination of sin in man.

§ 3. So much for the splendid opportunity which temptation affords. How to meet it is what the story of the life of the Son of Man makes manifest.

(a) It is noticeable that neither by precept nor example are we encouraged to pray for the removal of temptation. Once, it is true, Jesus expressed it as His desire that a cup of pain might pass from Him, but He conditioned His prayer—"not My will, but Thine, be done." God did not remove the cup, but what was better still He gave Him strength to drink it. A prayer of S. Paul's was treated inlike manner. The thorn in the flesh was not withdrawn, but it was transformed into a means of imparting spiritual vigour—"My grace is sufficient for thee." It is said of Pascal, whose last years were full of agony, that his malady became a new quality of his genius and helped to perfect it. Christian character as well as great genius "has the power of elevating, transmuting, serving itself by the accidental conditions about it, however unpromising."[11]

This being so, even Gethsemane is an encouragement to the man who is sore tried, to pray for power to transcend his trial rather than that it may be swept out of his life by the hand of God.

'Tis life whereof our nerves are scant,More life and fuller that I want,

and not exemption from trial.

The lingering on in life of a temptation, which, if not born of past sin, at any rate has been intensified by self-indulgence, affords us our only chance of expressing penitence to God for failure in loyalty to Him in this respect or that. How can the man, in whom the fires of passion are dead, express before God his sorrow for sins against purityin days that are gone? It is easy to conceive of such a person entreating God to give him back his temptation, that, by a reversal of former decisions, he may prove the reality of his penitence. So far as we can see, the one chance a man has of regaining a lost virtue, is through the very temptation by means of which he was robbed of it. Excessive resistance wins back, slowly but surely, what was lost by excessive indulgence. What is needed is not freedomfrombut freedomintemptation. This latter is possible for every Christian.

(b) Freedom in the life of temptation is achieved by meeting every enticement to sin with an upward rise toward virtue. It is quite inadequate to beat off temptation. We must spoil the strong man and possess ourselves of his goods. One sad feature of life is that we always undershoot the mark, and for the most part perfection in purpose results in nothing better than mediocrity in achievement. It is the sure fate of the man that is contented to view temptation merely as an invitation to hell which must be declined, that he will yield at least occasionally to the sin to which he is tempted. Only he who flings himself upward when the pull comes to drag him down, can hope to break the force of temptation. Temptation may be an invitationto hell, but much more is it an opportunity to reach heaven. At the moment of temptation sin and righteousness are both very near the Christian; but of the two the latter is the nearer.

Walk in the spirit and you put yourself in such a position as to be unable to fulfil the lusts of the flesh. Meet the negation of sin with the affirmation of righteousness. When Satan challenges you to wrestle with him, turn about and wrestle with God for a blessing.

(c) There is no reason to be afraid of temptation, that is to say if it is not a temptation into which we have entered unnecessarily, but one that is consequent upon the fulfilment of duty. God does not allow us to be tempted beyond our powers. But this is not all. Our fearlessness should show itself in our attitude. We must meet our temptations face to the foe. The temptations of Jesus never struck Him from behind but always smote Him in the face. There is only one kind of temptation which we are advised to run from, and that is the temptation to fleshly lust. Evasion is for the most part a sign of defeat, not of victory. The man who would gain freedom in temptation must be

One who never turned his back, but marched breast forward.

With this thought we leave the subject of temptation, that strange mystery which proves man and makes him less unworthy of friendship with God, which is at once an opportunity and a snare, glorious and commonplace.

FOOTNOTES:[11]Walter Pater.

[11]Walter Pater.

But the best of us do not always rise to the opportunity which temptation presents. A gust comes for which we are not prepared, and we are swept off our feet. And the earliest penalty of sin visits the transgressor simultaneously with its committal—that depressing sense of loneliness and separation from God that has been the bitter experience of every one, and that is so graphically represented in the story of the first act of disobedience. Every one who does wrong, by the deed of wrong itself, hides himself from God just as Adam and Eve did. Sin is acting apart from God, a withdrawing of our allegiance from Him, an ignoring of His voice, a snapping of the bonds of friendship.

When this unhappy experience occurs what are we to do to have the breach between ourselves and God filled up and fellowship with Him re-established? It would seem natural to answer that as soon as we perceive that we have fallen we shouldpick ourselves up and go on our way without further thought about the dead past. It is out of our reach; it cannot be recalled, and to dwell upon it is disastrous.

A man who has exercised a wide influence over English thought declared sin to be "not a monster to be mused on, but an impotence to be got rid of. All thinking about it, beyond what is indispensable for the firm effort to get rid of it, is waste of energy and waste of time. We then enter that element of morbid and subjective brooding in which so many have perished. This sense of sin, however, it is also possible to have not strongly enough to beget the firm effort to get rid of it."[12]

Probably of the two dangers mentioned by Matthew Arnold, the latter is the greater in these days in which an "amiable opposition" to sin as merely a pardonable flaw in human nature is so widely taught.

Whatever risk there may be in looking sin squarely in the face, and however difficult we find it to strike the mean between morbid brooding and a total disregard for the past, there never yet was a man who achieved the royal dignity of Christian character without a painful and thoroughgoing grapplingwith his former self. Men may strive to forget the past by weaving about themselves a web of absorbing interests. But a day of reckoning must come, as it came to Adam and Eve in "the cool of the day," as it came to Jacob as he wrestled for better things that night by the plunging stream, as it came to S. Peter when he went out and sowed the seed of a chastened character in scalding tears.

Were relief from the haunting memory of badness the only thing to be considered, a calm, fearless scrutinizing of sins committed is the one cure. The way to forget sin is to remember it before God—yes, even to the deliberate raking over the ashes of the days that are gone lest some fault should escape observation. A sense of sinfulness is the earliest indication of awakening holiness. It seems as though the common idea concerning the repentance of the Publican in the story of the Publican and Pharisee, as told by the Master, were short of the truth. Surely there is no ground for thinking that Christ commends the penitence of the Publican, who expressed his sorrow by saying "God be merciful to me, a sinner," as being ideal. Far from it. Poor and weak and young as was this appeal, it was infinitely more valuable in the sight of God and efficacious than the finely phrased self-laudationof the Pharisee. Penitence rises from a sense of sinfulness to a recognition of sins.

It is not hard to perceive why this must be. The past strikes its roots into the present, and until in some true sense the past has been undone it is bound to poison the motives and deeds of to-day. Of course when a thing is done it is done. No amount of effort can undo it in the sense of obliterating it from history. But it is not only possible but necessary thatin intentionit should be undone and that so far as can be its evil consequences checked. With the aid of the imagination and the will the life that has been lived apart from God may be lived over again with Him. This in His sight is to undo it, for the motive is the deed, and intention is the most powerful of realities.

But this is not all. It is a law of life governing all fellowship that transparent frankness is the only atmosphere in which friendship can exist. A wrong committed ought to be followed by full admission of the deed. And it is further noticeable that this admission is not dependent upon whether or not the person wronged is conscious of the wrong. Prudence demands, though not nearly so widely as is commonly supposed, that under certain conditions a sin against society should not be publiclyconfessed or even made known to the person chiefly concerned. But where this happens the penitent should feel silence as a weighty penance, and long for a day when he can throw open his life so that he will be seen to be just what he is. We are only what we are in the sight of God. It is a grief to many a holy man that because of his secret sins he is better thought of than he deserves; and he will hail the day when all that is hidden will be uncovered and made known, so that with the last veil torn from his character he will be able to join unreservedly in free and humble fellowship with all men.

No Christian man has any more warrant for trying to "dissemble or cloak" his sins before his fellow-men than he has for trying to do the same thing before God. To rejoice when we see others attributing to us qualities which we do not possess, or to congratulate ourselves when we escape detection—or at least when we think we do, for as often as not men see our faults when we think they do not—upon the committal of some sin, is to deepen that line of deceit that furrows most characters. There is no social quality quite so splendid as transparency. It is said by one[13]well qualifiedto speak of Mr. Gladstone that "the man in him leapt forward to express itself with transparent simplicity. If he were subtle he showed at once why he wanted to be subtle. And in spite of everything that could be said about his intellectual subtlety, it remains that to the very last the dominant note of his character was simplicity—the simplicity of a child; with the child's naïve self-disclosure, the child's immediate response to a situation, without cloak or disguise."

Now it is just this simple, childlike transparency that the Christian must cultivate in every respect. When it so happens to a man that he may not tell his wrong-doing to the person immediately wronged, then let him go to some spiritual friend, or to his pastor, who stands as the representative of Christian society, as well as the ambassador of Christ, and share with him his grief.

The exception referred to above—where an open confession would result in social injury—does not at all alter the fact that perfect frankness alone makes fellowship possible. More often than not when one friend tells another of some piece of petty meanness by which friendship has been marred, the injured party already knows all about it. The confession is not made to give information, but toopen up the soul that has sinned so that the process of healthy social life may be free to work again. It is not wholly explicable, but it is a law which governs human intercourse.

Precisely in the same way this law works in the life of fellowship with God. He knows more about our sins than we can tell Him. But by telling them over, their occasion, their guilt, before Him, the soul is new-born into His love, and the warmth of His compassion melts the emotions. This is a first requisite in genuine personal religion—frankness before God; and frankness among men is second only to it.

In requiring perfect openness of life from men God asks only what He gives. He is Light. There is no knowledge of His Person which man is capable of grasping which He does not offer. He tears open His bosom and reveals the most sacred depths of His being. He asks man to do likewise that fellowship may follow.

So far we have considered what man should do when, whether for a moment or for years, he has walked apart from God. He must review the past andin intentionlive it over again with God, turning his back upon everything that is amiss. But this alone is incomplete. The heart must receivesome sort of assurance that the work of penitence is acceptable in God's sight. There is no thirst of the soul so consuming as the desire for pardon. A sense of its bestowal is the starting point of all goodness. It comes bringing with it, if not the freshness of innocence, yet a glow of inspiration that nerves feeble hands for hard tasks, a fire of hope that lights anew the old high ideal so that it stands before the eye in clear relief, beckoning us to make it our own. To be able to look into God's face and know with the knowledge of faith that there is nothing between the soul and Him is to experience the fullest peace the soul can know.

Whatever else pardon may be, it is above all things admission into full fellowship with God. It is not a release from certain penalties which the natural course of sin entails, though it brings with it power and wisdom to endure and to use penalties so that they become means by which lost virtues are restored and the whole character reinvigorated. The sense of fellowship comes out with singular force when for the first time the pardoned soul leaps out from under a weight of sin. The joy of prayer, the fearless approach to God, the contemplation of His personal love—all this testifies to what pardon is. The absolution of the dying robber on Calvarywas not merely an admission into Christ's privileges, but a call to His fellowship and a speedy call at that—"To-dayshalt thou bewith Mein Paradise."

The first awakening of the soul to a sense of pardon makes this very vivid. But somehow as time goes on and repeated falls on the upward climb discourage the soul, the difficulty of grasping God's pardon seems to increase. Confession is made and sorrow is felt, but God's face seems hidden behind a cloud. Then is it comforting to remember that all clouds are earthborn. The trouble is that we reflect our own impatience and discouragement up into the life of God. Because we chafe under our almost imperceptible progress we imagine God does the same. His first absolutions were full and generous, but how can these later ones be so? Surely they must be grudgingly bestowed. So we argue, and the latest forgiving message of God, a message as strong and full as the first, falls upon listless ears. The absolution that comes to the penitent after the seventy-times-seven repetitions of a sin is all that the first one was. Absolution is never less than absolution. It always admits to fellowship so complete that it could not be closer.

FOOTNOTES:[12]Matthew Arnold, St. Paul and Protestantism.[13]H. Scott Holland.

[12]Matthew Arnold, St. Paul and Protestantism.

[13]H. Scott Holland.

Friendship is not onlywithGod but alsoinGod. Fellowship with God has for its corollary fellowship with man in God. And the latter in the greatness of its dignity and privilege is second only to the former. The religion of Christ does not allow of one without the other. The Church, which is the divinely ordered means by which man is admitted into and sustained in his fellowship with God, is also the ideal society of men. God never considers men apart from, but always as a part of, a great social order—a social order that is not a concourse of independent units, but a body instinct with life, a society which is not an organization but an organism. The description of our relationship to one another is couched in the same terms that tell of our relationship to Christ—"members one of another," "members of Christ."

It is God's will that the Church should be coterminous with society, and that the unity of life thusproduced should make the "communion of saints" a reality on earth and not a mere theory. Past years have seen much earnest straining to gain a truer conception of God, that fellowship with and love for Him might be according to His will. All this theological effort will be lost, unless it is followed up by a no less strenuous effort to make the brotherhood of man a fact. The Master gave a new commandment of love, a commandment new not in essence but rather in intensity and comprehension. After the injunction to love God comes the equally unequivocal injunction to love man—"Thou shalt love thy neighbour as thyself." That is to say, personality whether in ourselves or in others is to receive the highest reverence and consideration, and that without any partiality. Humanity being full of diversity, this commandment requires a most thorough and intelligent study of society and its elements. Heresies concerning God have been and are destructive of unity; but heresies concerning man are productive of almost equal mischief. If the first part of the commandment of love calls us to a study of theology, the second demands a study of sociology—an old science under a new name. It is worth while noting that the Apostle who earned the name of "the Divine," or as we wouldsay "the Theologian," by reason of his familiar acquaintance with the deep things of God, was the same who felt that the appeal most worth urging with the scant breath of extreme old age was, that men should love one another; and he repeats this simple phrase until the world wonders—"My little children, let us not love in word, neither in tongue, but in deed and in truth."

But it must never be forgotten that human fellowship and friendship must under the best of conditions be sectional and shallow, and under the worst, disastrous, unless it be "in Christ," that is, in God. The true ideal of human fellowship is realized only thus. And it is such a unity as would be the outcome of fellowship in Christ, for which the Master prayed at the last. Ecclesiastical unity does not necessarily produce unity of life, though the latter must include the former in some true sense. Christian unity has a twofold basis, the love of God and the love of man. This differentiation in the commandment of love, is of Christ's own making, and cannot be ignored by His followers.

In considering the ideal human fellowship it is vital to remember that the spiritual, here as elsewhere, is built upon the natural, the spiritual entering into, interpreting and developing the natural. And whenthe word "natural" is used, that which is purely accidental and artificial in life is not meant, but that which is fundamental and belongs to the very constitution of humanity. For instance, trade relations and conventional institutions of whatever kind are evanescent. To use them for a foundation is to build on sand. An eternal fabric cannot gain coherence from a creation of man's whim or genius. Indeed the institutions of commerce as well as all official intercourse, can be constructed with effectiveness, not to say justice, only when built upon the recognition of the dignity of humanity and the sacredness of personality, with equality of consideration for each. And herein lies the solution of the whole social problem in all its ramifications.

The fundamental relationship of life is such as springs out of that common humanity, which, in the last analysis, is a man's only absolute possession, be he prince or pauper, wise or ignorant. And this humanity of ours is a precious possession, not always perhaps for what it has actually become, but for what it is in process of becoming, or, it may be, only because of those latent possibilities which the Incarnation has declared to be contained in that which is born of woman. Once armed with this thought, Kant's valuable negative advice neverto treat humanity as a thing[14]but always as a person, never as a means merely but always as an end, is in order.

It is one of the evils springing out of an intercourse that is so largely official, that on all sides men are valued and thought of, only or chiefly on the side of economic efficiency. That is to say, they are treated with only that amount of consideration which is due a machine. A simple illustration will suffice. The mistress of a household on coming down stairs one morning was greeted by her maid, who was dusting in the hall, with a "Good morning," and, "Do you know, Mrs. Z——, that I have been with you five years to-day?" "Have you?" was the response, "You have left some dust on that chair." The mistress boasted doubtless that she had "reminded her servant of her place." No further comment is needed. The maid thought herself to be a person, but was reminded that she was a thing.

Again, if the baker is thought of as a mere convenience for baking bread, all demands he may make beyond those which will enable him to producegood bread, will be fiercely contested. The conditions under which the bread is baked are a paltry incident, provided they do not in any way discommode the consumer, and the claim made by the journeyman baker for opportunity and means to realize the God-given ambitions of his manhood, ambitions which perchance have nothing to do with baking bread, is scouted in much the same way that a request to decorate a machine with gold trimmings would be scouted. Of course it is as wrong to ignore the former's claim, as it would be right to ignore the demand for expensive and useless embellishments for a piece of machinery; for one is a person and the other is a thing.

It is because men have been thought of as things, that there are such plague-spots on the social body as sweatshops. All movements that compel the attention of the consumer to a recognition of his relation to the producer as a person, are worthy of the most careful study and the highest commendation. Preferential dealing, that is to say, dealing preferably with such merchants as we know to have humane regard for those who produce and handle the goods offered for sale, is merely a passing phase of the attempt to recognize as personsthose who, though far removed from us, yet touch our lives and minister to our necessities; and the movement deserves support and encouragement because of the principle which actuates it. When life was less complex than at present, and theentrepreneurand middleman did not exist to obscure the relationship between consumer and producer, it was easier to realize the responsibility of the one toward the other than it is now. However, it is of elementary necessity that men should learn that the accident which hides one section of society from the easy observation of another, does not lessen one whit the mutual responsibility which each bears towards the other. Nor does the difficulty of gathering information afford an excuse. In these days of pertinacious investigation and organized experience, there is no set of conditions so complex as to baffle ultimately the determined investigator of social phenomena, or to escape satisfactory adjustment.

Once again, the cry of the workman for a living wage, is but an indication that the labourer is coming to a realization of the dignity and fullness of manhood, and is inviting others to share in this discovery of himself. Who can turn a deaf ear to his appeal, excepting those who deny a man's rightto realize himself? The doctrine of the average wage, that is, the wage which is determined by a "brazen law" of one kind or another, whether that to which the name of Ricardo is attached or some other, equally unmanageable, is fast giving place to that of the living wage. The living wage is the evolution of the average wage; the former phrase declares that men are requiring official dealings to be more humane than of yore, as well as that the law of wages is not an almighty tyrant to which society must bow, but a law which is more or less obedient to the dictates of man's will. There are those among political economists who now maintain it to be more reasonable to claim, that prices must conform to wages, than wages to prices. It is worth while adding in this connection that the living wage is bound to be progressive, as the duty of treating men as persons and not as things, comes to be more firmly imbedded in the public conscience. Some persons are ready to admit the justice of the theory of Christian democracy, though unwilling to accept many of its logical conclusions. The promulgation of the principle of democracy in its mildest form, creates new desires or awakens dormant ones in the undermost men, and of course provision must be made for satisfying these, elsethe doctrine which gave the desires birth is hideously cruel. A living wage some years since, had the phrase obtained in the language, would have signified for the most part a wage sufficient to sustain animal life. That is, the wage-earning man would have been recognized as an animal but not a person. Or perhaps it would have meant a wage capable of creating economic efficiency, in which case it would have indicated that the wage-earner was viewed as a thing. Now the idea underlying a living wage is a wage sufficient for the sustenance of human life, of life in which there is room for freedom of choice, and where the whole man is taken into consideration.

It is to the credit of society, that so much earnestness is being expended to-day in the effort to humanize the various official relationships of life. But it is a cause for shame, on the other hand, that among Christian men there should have been so deplorable a falling away from elementary Christian principle, as to make this effort necessary. Let it suffice for the present to insist that until men more generally recognize their fellows, whatever be their position in life, to be persons and not things, wide fellowship at any rate is an utter impossibility. And it is from this point that all attemptsto solve social problems must take their beginning. It might prove a useful experiment if occasionally, for a short period, we were to test our love for others by loving ourselves as we love them, treating ourselves as we treat them. If it so happened that we were living reasonably near to the Golden Rule, our conduct would not have to be materially, if at all, changed to do this; but if we happened, on the other hand, to be treating our neighbour as a thing when the experiment took place, there is no doubt that we should immediately become so unhappy and full of pain, as to be incapable of prolonging the experience.

Back to Index Next