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-The Project Gutenberg EBook of The Double Search, by Rufus Jones
-
-This eBook is for the use of anyone anywhere at no cost and with
-almost no restrictions whatsoever.  You may copy it, give it away or
-re-use it under the terms of the Project Gutenberg License included
-with this eBook or online at www.gutenberg.org/license
-
-
-Title: The Double Search
-       Studies in Atonement and Prayer
-
-Author: Rufus Jones
-
-Release Date: April 7, 2020 [EBook #61771]
-
-Language: English
-
-Character set encoding: UTF-8
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-*** START OF THIS PROJECT GUTENBERG EBOOK THE DOUBLE SEARCH ***
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-available by The Internet Archive)
-
-
-
-
-
-
-
-
-
-The Double Search
-
-Studies in Atonement and Prayer
-
-
-
-
-Other Books by the Same Author
-
-
-  ELI AND SYBIL JONES: THEIR LIFE AND WORK.
-        12mo, 300 pages. (1889)
-
-  PRACTICAL CHRISTIANITY.
-        12mo, 206 pages. (1899)
-
-  A DYNAMIC FAITH.
-        12mo, 105 pages. (1901)
-
-  A BOY’S RELIGION FROM MEMORY.
-        16mo, 145 pages. (1902)
-
-  GEORGE FOX; AN AUTOBIOGRAPHY.
-        12mo, 2 vols., 584 pages. Illustrated. (1903)
-
-  SOCIAL LAW IN THE SPIRITUAL WORLD.
-        Studies in Human and Divine Inter-relationship.
-          12mo, 272 pages. (1904)
-
-
-
-
-  THE
-  DOUBLE SEARCH
-
-  STUDIES IN
-  ATONEMENT AND PRAYER
-
-  BY
-
-  RUFUS M. JONES, A.M., Litt.D.
-
-  Professor of Philosophy in Haverford College
-
-
-  1906.
-  PHILADELPHIA,
-  THE JOHN C. WINSTON COMPANY
-
-
-
-
-  COPYRIGHT, 1906
-  BY THE JOHN C. WINSTON COMPANY
-
-
-
-
-CONTENTS
-
-
-                                      PAGE
-
-  INTRODUCTION                           9
-
-
-  CHAPTER I
-
-  THE HISTORICAL AND INWARD CHRIST      21
-
-
-  CHAPTER II
-
-  THE ATONEMENT                         57
-
-
-  CHAPTER III
-
-  PRAYER                                89
-
-
-
-
-Introduction
-
-“We are always gathered around the Divine Centre of our being; and,
-indeed, if we could withdraw from it, our being would at once be
-dissolved away, and we should cease to exist at all. But, near as it
-is to us, often we do not direct our eyes to it. When, however, we do
-so direct our gaze, we attain to the end of our desires and to the
-rest of our souls, and our song is no more a discord, but, circling
-round our Centre, we pour forth a divinely inspired chorale. And in
-the choral dance we behold the source of our life, the fountain of our
-intelligence, the primal good, _the root of the soul_.”
-
-                                                  _Plotinus, Ennead VI._
-
-
-
-
-INTRODUCTION.
-
-
-There is a famous myth in Plato’s Symposium told to explain the origin
-of love. This myth says that primitive man was round, and had four
-hands and four feet, and one head with two faces looking opposite ways.
-He could walk on his legs if he liked, but he also could roll over and
-over with great speed if he wished to go anywhere very fast.
-
-Because of their fleetness and skill these “Round people” were
-dangerous rivals in power to Zeus himself and he adopted the plan of
-weakening them by cutting each one of them in two. In remembrance of
-the original undivided state each half, ever since unsatisfied and
-alone, seeks eagerly for the other half. Each human being is thus a
-half--a tally--and love is the longing to be united. The two halves
-are seeking to be joined again in the original whole. Such in briefest
-compass is the myth.
-
-But as the dialogue advances love is traced to a higher source. It is
-discovered to be a passion for the eternal, a passion which rises in
-the soul at the sight of an object which suggests the eternal, from
-which the soul has come into the temporal. The soul is alien here and
-its chief joy in the midst of the shows of sense is joy at the sight of
-something which reminds it of its old divine home. Thus, again, Plato
-tells us that love has its birth in the division of what was once a
-whole. We yearn for that from which we have come.
-
-      “Though inland far we be
-  Our souls have sight of that immortal sea
-      That brought us hither.”
-
-We may ignorantly stop at some mid-way good and miss the homeward path,
-but our real search, our master passion, is for that divine Other to
-whom we belong. So at last Plato poetizes.
-
-We have discovered through other lips, what he could not tell us, that
-the search is a double search. We have learned that the Divine Other
-whom we seek is also seeking us. The myth, told at the beginning, is
-more suggestive than it seemed. It may perhaps do for a parable of the
-finite and the Infinite, the soul and its Father. May they not once
-have been in union? May not our birth in time be a drawing away into
-individuality from the Divine whole? And then may not the goal of the
-entire drama of personal life be the restoration of that union on a
-higher spiritual level? May it not be, that we are never again to fuse
-the skirts of self and merge into a union of oblivion, but rather that
-we are to rise to a love-union in which His will becomes our will--a
-union of conscious co-operation? So at any rate I believe. But this
-little book is not a book of speculation. It is not written to urge
-some fond belief.
-
-We have learned, I say, that life reveals a double search. Man’s search
-for God is as plain a fact as his search for food. He has, beyond
-question, blundered at it and frequently missed the trail, but that
-man in all lands and in all times has maintained some kind of search
-for an invisible Companion is a momentous fact.
-
-The other half of the story is, I think, still more momentous. It
-is full of pathos and tragedy, but laden with the prophecy of final
-triumph. I have tried to tell again this story, surely an old, old
-story, but always needing to be retold in the current language and
-the prevailing conceptions of the time. The main feature of this book
-is its insistence on the facts of experience. Its terms are not those
-of theology, but those of life, or if I have used theological words I
-have endeavored to re-vitalize them. I shall assume that my readers are
-familiar with the idea of the _conjunct life_ which I have expounded
-at length in a former book.[1] It is now well known that “isolated”
-personality is impossible. He who is to enjoy the rights and privileges
-of personality must be conjunct with others. He must be an organic
-member in a social group, and share himself with his fellows, while at
-the same time he receives contributions from them. This principle of
-the conjunct life reaches beyond the finite social fellowship in which
-a man forms and expresses his personality. God and man are conjunct.
-The ground for this position will not be gone over here. It has been
-sufficiently presented elsewhere.
-
-I believe, however, that no psychological discovery has ever thrown so
-much light upon the meaning of atonement and prayer as this fact of the
-conjunct life does, and I hope that many others may come to feel the
-freshness and reality of these deepest religious truths as I have felt
-them.
-
-In touching these two subjects we are touching the very pillars of
-religion. If atonement--God’s search for us--and prayer--our search for
-Him--are not real, then religion has no permanent ground of reality.
-But there can be no question that our age has witnessed a serious
-weakening of faith in both these central aspects of religion. The
-doctrine of the atonement does not grip men as it did once, and there
-are persons all about us who are perplexed about the place and efficacy
-of prayer. It is no frivolous questioning. It is not the result of
-a lazy attitude of mind. It is stern and serious. There is only one
-way to change this condition. We must make men feel again the reality
-of the atonement and the reality of prayer. That is the task which
-lies before those of us who believe. The day for dogmatic assertion
-is past. It rolls off most minds now as water rolls from oiled silk.
-The truths which march with power are the truths which are verified
-by, and buttressed with, facts. We must, then, learn how to carry the
-laboratory method into our religious teaching and ground our message in
-actual reality.
-
-This slender book is an attempt to approach these two
-subjects--atonement and prayer--in this spirit and by this method. We
-can never get the telescope or microscope turned upon the objects of
-spiritual experience and we cannot use the mathematical method which
-has worked such wonders in the physical realm. There will always be
-some who cannot _see_ the evidence. But it is worth while to show that
-these two pillars of religion do rest--not on air--but on experience
-which can be verified and tested; that they rest in fact on the
-elemental basis of life, upon which we live our common social life
-together.
-
-I trust it will help some to find the trail, and that it will convince
-some perplexed, though honest, readers that however their own quest has
-fared there is another search beside their own,--the quest of a Divine
-Companion who spares no pain or cost to bring us all into a fellowship
-with Him.
-
-  _Haverford, Pennsylvania,
-  New Year_ 1906.
-
-
-
-
-The Historical and the Inward Christ
-
-
-  “All who since Jesus have come into union with God have come into
-  union with God _through Him_. And thus it is confirmed in every way
-  that, even to the end of time, all wise and intelligent men must
-  bow themselves reverently before this Jesus of Nazareth; and that
-  the more wise, intelligent and noble they themselves are, the more
-  humbly will they recognize the exceeding nobleness of this great and
-  glorious manifestation of the Divine Life.”
-
-                       _Fichte’s “Way Toward the Blessed Life,” p. 391._
-
-  “Christ is the Eternal Humanity in the life of the Infinite.”
-
-                     _George A. Gordon’s “The Christ of Today,” p. 136._
-
-  “The word of God is continually born anew in the hearts of holy men.”
-
-                                      _Epistle to Diognetus, A. D. 125._
-
-
-
-
-THE HISTORICAL AND THE INWARD CHRIST.
-
-
-There was once a widespread fear that exact methods of historical
-research would deprive us of that luminous divine Figure toward whom
-the world had reverently turned its face for more than eighteen
-centuries. Some suspected that our records of His life were crowded
-with myth and legend, others believed that the singular story which
-had so profoundly touched the world’s heart was the creation of highly
-wrought enthusiastic disciples. To-day, after more than half a century
-of critical sifting and acute probing, this luminous Life is more
-firmly established as the central fact of history than ever before.
-
-  “That one Face, far from vanish, rather grows
-  Or decomposes but to recompose
-  Becomes my universe which loves and knows.”
-
-It is not my purpose at present to retell the story, or to point out
-how much criticism has left unshaken. I want rather to show how the
-historical Christ, as a revelation of God, fits into a cosmic system of
-evolution and how He is related to the Spirit that witnesses with our
-spirits and is the inward life of the Saints of all ages and lands.
-
-I shall not use the language or the methods of theology. I shall feel
-my way along the great arteries of human experience and try to throw
-light and suggestion rather than to establish some final and complete
-dogma. To begin at once with the problem before us, how shall we think
-of Christ? Was He man? Was He God? Was He some miraculous union of two
-essentially unrelated natures? Here are the questions which have split
-the Christian world up into camps and which have busied schoolmen in
-all the centuries.
-
-The difficulty in almost all the theological discussions on the
-subject has been that they started with God and man isolated,
-separated, unrelated. No true revelation of such a God ever could be
-made through a human life, for divinity and humanity on this theory
-are conceived as two totally diverse natures. Modern psychology and
-recent studies of social life have made us familiar with a deeper
-view of human personality and have prepared for a more adequate study
-of Divine personality than was possible when the historic creeds were
-formulated. We know that God and man are _conjunct_ and that neither
-can be separated absolutely from the other. There never has been any
-doubt of man’s need of God, but we now know that God also needs us and
-that our lives are mutually organic. Every clew which leads us to God
-shows Him to us as a spiritual and social Being--in no sense solitary
-and self-sufficient. Our own self-consciousness, our own ideals, our
-passion for the unrealized, imply and involve more than an impersonal
-energy at the heart of things. There must be a spiritual matrix for
-this living, throbbing, growing social organism in which personal
-life is formed. Our own experience carries in itself the implication
-of a genuinely spiritual Person at the heart of the universe of whom
-we all partake. The spiritual history of the race has forever settled
-this elemental fact, at least for all who feel the full significance of
-life. It is not an assumption, it is not a mere belief--it is involved
-in all we feel and know and are. But a spiritual, personal Being must
-reveal Himself. An unmanifested God--unknown and unknowable--is no God
-at all. He would be abstract and unreal. The least human person who
-poured his life out into those about him--who loved and suffered for
-the sake of another--would be a higher being than an infinite God shut
-up in the closed circle of His own self life. It is a law as old as
-the morning star that one must lose himself to find himself, must give
-to get, must go forth bearing precious seed in order to come again with
-sheaves of harvest. The moment it is settled that there is a divine
-Person as the ultimate reality of the universe, it is also settled
-that He will reveal Himself, that He will put His Life into manifold
-manifestations and that He will find His joy in “working all things up
-to better,” to use Clement’s phrase.
-
-So long as the processes of evolution were confined to the plant
-and brute there could be no revelation of anything but force; or at
-most there could be only dawnings of anything higher. The forms of
-life which won in the struggle and survived were manifestations of
-power--they hardly implied anything more. The tough spine and the
-strong jaw and the sharp claw were all that mattered. Everything that
-appeared was pushed into existence by a force from behind. There was no
-sign or hint of freedom, or of life formed under the sway of a vision
-or an ideal. Things moved “for a million aeons through the vast, waste
-dawn” toward a goal, but the goal was never in sight and it played no
-part in the process.
-
-John Fiske has, somewhere, denied the truth of the proverb that “nature
-abhors leaps,” and he has given a beautiful illustration from the
-cutting of a cone. If you pass a plane parallel to the base of a cone
-you cut a circle. If you tilt the plane slightly the curve becomes an
-ellipse. The ellipse grows more eccentric as the tilting increases and
-finally without any warning your plane cuts a parabola whose sides
-curve off into infinity and never touch ends again. Some such mighty
-leap appears in the process of evolution. Up to a certain point life
-evolved by forces working _a tergo_.[2] There is a slight tilt in the
-system and a being appears capable of selecting a goal for himself and
-of acting to attain it, a being who could live in some degree for a
-world as it ought to be.[3]
-
-This is what in America we call “the great divide”--the watershed which
-determines the streams of a continent. As soon as there was a being
-who could select ideals and live for conscious ends a new kind of
-evolution began. The other side of “the divide,” evolution had been
-physical,--body, and body function had been the goal. This side “the
-divide,” it was spiritual and social, and the goal was the evolution of
-the man within man. The things which mattered now were love, sacrifice,
-service, goodwill rather than “tooth and claw.” Before, nature’s goal
-had been along the line of least resistance. Now, the line of march set
-straight against instinct and along the line of greatest resistance.
-There could be advance on this side “the divide,” only as the ideal
-became clearer and its sway more coercive.
-
-Ever since man was man he has transcended the actual and lived by
-vision, which means, I think, that finite and infinite are not sundered
-and that we always partake of more than just ourselves. Beyond the edge
-of what we are there is always dawning a farther possibility--that
-which we ought to be--the _a fronte_ compulsion.[4] This is one of
-God’s ways of revealing Himself. It is a man’s chief glory--the glory
-of the imperfect.
-
-  “Growth came when, looking your last on them all
-  You turned your eyes inwardly one fine day
-  And cried with a start--what if we so small
-  Be greater and grander the while than they?
-  Are they perfect of lineament, perfect of stature?
-  In both, of such lower types are we
-  Precisely because of our wider nature;
-  For time, theirs--ours, for eternity.
-  Today’s brief passion limits their range;
-  It seethes with the morrow for us and more.
-  They are perfect--how else? They shall never change.
-  We are faulty--why not? We have time in store.”[5]
-
-This slow unveiling of the ideal, of the goal, is, I believe, the
-divine method of making man, and it makes us feel at once how nearer
-than near God is and how all the way on and up He is in the very tissue
-and fabric of our lives--no foreign creator who moulded us out of clay
-and left us to run, or to run down, like a clock.
-
-For centuries man won his slender spiritual victories, cultivated his
-rugged virtues, sloughed off some marks of ape and tiger and formed
-habits of altruism under the influence of ideals which the highest
-personal types of the race revealed. These types of men were focus
-points, manifesting in some feeble measure the ultimate reality and
-casting out hints of the line of march. Sometimes they were conscious
-that they were organs of a larger Life which used them, sometimes they
-were girded, like Cyrus, for a divine mission, though they knew not
-Him whom they served. Thus the unbroken revelation of the infinite was
-slowly made, as the age could bear it--“God spake at sundry times and
-in divers manners.”
-
-Strangely enough the loftiest men of the pre-Christian period were
-always vaguely or dimly forecasting a diviner life than any ordinary
-type of man revealed. The human heart was always groping for an
-unveiling of God which would set the race to living on a new level.
-This longing rose among the Hebrews to a steady passion which burned
-brighter as the clouds in their national sky grew blacker. There was
-a Christ ideal centuries before Christ actually came in the flesh,
-though this ideal was always deeply tinged and colored by the age which
-gave it birth. But even so, it lighted the sky of the future and gave
-many a man heart and hope through long periods of dreary pessimism.
-When lo, a tilting of the plane, and the ellipse becomes a parabola
-with infinite stretch of curve!
-
-“In fullness of time God sent forth His Son.” How shall we think
-of Jesus that is called the Christ? Speaking first in the terms of
-evolution, _I_ think of Him as the type and goal of the race--the
-new Adam, the spiritual norm and pattern, the Son of Man who is a
-revelation of what man at his height and full stature is meant to
-be; and this is the way Paul thought of Him: “Till _we all_ come in
-the unity of the faith, and of the knowledge of the Son of God, unto
-a perfect man, unto the measure of the stature of the fullness of
-Christ.” Eph. IV, 13. “Whom he did foreknow, he did predestinate to be
-conformed to the image of his Son that _He_ might be the first born
-among many brethren.” Rom. VIII, 29. “The expectation of the whole
-creation is waiting for the manifestation of sons of God.” Rom. VIII,
-19.
-
-The actual fact is that this Life has, profoundly or remotely, touched
-every personal life in Europe for a thousand years and has been the
-goal and standard for all aspiring souls. He is the pattern in the
-mount, the _a fronte_ force which has drawn the individual and the race
-steadily up to their higher destiny. On the spiritual side of “the
-great divide” the goal is in sight and the goal is an efficient factor
-in the process of the evolution of the man within man.
-
-But this pattern-aspect of the Christ life is only one aspect, and we
-must not raise it out of due balance and perspective. _Christ is God
-humanly revealed._ As soon as we realize that personality is always
-a revelation of the ultimate reality of the universe there are no
-metaphysical difficulties in the way of an actual incarnation of God.
-It is rather what one would expect. There is no other conceivable way
-in which God could be revealed to man. If He is a personal being; if
-He is love and tenderness and sympathy, and not mere force, only a
-Person can show Him. And if we are not kindred in nature, if we have
-not something in common, in a word if we are not _conjunct_, then it
-is hard to see how any revelation of Him could be made which would mean
-anything to us. But if we are _conjunct_, as our own self-consciousness
-implies, then an incarnation, a complete manifestation in Personality,
-or as Paul puts it, “in the face of Jesus Christ,” is merely the crown
-and pinnacle of the whole divine process.
-
-If we are wise we shall not bother ourselves too much over the
-metaphysical puzzles which the schoolmen have formulated. We no longer
-have the puzzle which was so urgent with them, how two natures,
-pole-wide apart, could be united in one Person, for we now know that
-divinity and humanity are not pole-wide apart. There is something human
-in God and something divine in man and they belong together.
-
-We shall not, again, be over-anxious about the question of nativity.
-Note the grandeur and the simplicity of Paul’s text about it: “God sent
-forth His Son born of a woman,” and there he stops with no attempt
-to furnish details. John is equally lofty: “The Word became flesh
-and dwelt among us and we beheld His glory.” There is no appeal to
-curiosity. There is no syllable about the _how_. Two synoptic gospels
-have given us a simple story of the nativity which has profoundly
-impressed men in all ages and which will always appeal to the deepest
-instincts in us. But the _method_ of Christ’s coming, embodied in these
-two accounts, must not be forced. The devout soul must be free, as both
-Paul and John were free, to leave the _how_ wrapped in mystery. That
-He came out of our humanity we shall always believe. That He came
-down out of the highest divinity we shall equally believe. That He was
-a babe and increased in wisdom, that He learned as He grew, that He
-was tempted and learned through temptation, are all necessary steps,
-for there is no other path to spiritual Personality and He must have
-been “made perfect through sufferings,” or He could not have been the
-Captain of salvation.
-
-Speculations and dogmas have taken men’s thoughts away from verifiable
-facts. Here was a life which settled forever that the ultimate reality
-is Love. He brought into focus, or rather He wove into the living
-tissue of a personal life, the qualities of character which belong to
-an infinitely good being and with quiet simplicity He said, “If you
-see me you see the Father.”
-
-I have spoken, perhaps, as though the revelation of the human goal,
-and the unveiling of the divine Character were two different things.
-Christ does both, but both are one. If you bring a diamond into the
-light you occasion a double revelation. There is a revelation of the
-glorious beauty of the jewel. While it lay in the dark you never
-knew its possibilities. It was easily mistaken for a piece of glass.
-Now it flashes and burns and reveals itself because it has found the
-element for which it was meant. But there is also at the same time a
-revelation of the mystery of light. You discover now new wonders and
-new glories in light itself. Most objects absorb part of its rays and
-imperfectly transmit it to the eye. Here is an object which tells you
-its real nature. Now you see it as it is. So Christ shows us at once
-man and God. In a definite historic setting and in the limitations of
-a concrete personal life, Christ has unveiled the divine nature and
-taught us to say “Father” and He has, in doing that, showed us the goal
-and type of human life. The Son of God and the Son of Man is one person.
-
-Now comes our second question how shall we think of the inward, the
-spiritual, the eternal Christ? The first interpreters, notably Paul and
-John, early in their experience, came to think of Christ as a cosmic
-Being. They read the universe in the light of His revelation and soon
-used His name to name the entire manifestation of God: “In Him,” says
-Paul, “all things consist.” “All things were made by Him,” says John,
-“and without Him was not anything made that was made. In Him was life
-and the life was the light of men.” John 1, 2, 3. It was through Him
-that they first learned that God is Spirit, it was through Him that
-their own spiritual life was heightened and that they became conscious
-of a Spirit surging into their own souls and they connected this whole
-wider manifestation of God with Him. They were right too in doing
-so. Christ’s revelation of God had produced such spiritual effects
-upon them that they could now find Him within themselves, for God’s
-spiritual presence in us is always proportioned to our capacity to have
-Him there. And then, too, they were now for the first time able to
-interpret that which they felt within themselves. If they found God,
-it was because they had found Christ.
-
-But they were right in a deeper sense. If we think of the historical
-Christ, as I have tried to set forth, as the manifestation of the
-Divine and the human in a single personal Life then wherever man
-finds God humanly revealed he properly names the revelation with the
-historic name. The historic incarnation was no final event. It was
-the supreme instance of God and man in a single life--the _type_ of
-continuous Divine-human fellowship. God’s human revelation of Himself
-is not limited to a single date. As Athanasius so boldly said: He
-became man that we might become divine. Christ is the prophesy of _a
-new humanity_--a humanity penetrated with the life and power of God
-and this continued personal manifestation of God through men is Christ
-inwardly and spiritually revealed.
-
-It is a primary truth of Christianity that God reaches man directly. No
-person is insulated. As ocean floods the inlets, as sunlight environs
-the plant, so God enfolds and enwreathes the finite spirit. There is
-this difference, however, inlet and plant are penetrated whether they
-will or not. Sea and sunshine crowd themselves in _a tergo_. Not so
-with God. He can be received only through appreciation and conscious
-appropriation. He comes only through doors that are _purposely_ opened
-for Him. A man may live as near God as the bubble is to the ocean and
-yet not find Him. He may be “closer than breathing, nearer than hands
-or feet,” and still be missed. Historical Christianity is dry and
-formal when it lacks the immediate and inward response to our Great
-Companion; but our spirits are trained to know Him, to appreciate
-Him, by the mediation of historical revelation. A person’s spiritual
-life is always dwarfed when cut apart from history. Mysticism is
-empty unless it is enriched by outward and historical revelation. The
-supreme education of the soul comes through an intimate acquaintance
-with Jesus Christ of history. One who wished to feel the power of
-beauty would go to some supreme master of color and form who could
-exhibit them on canvas and not merely lecture about them. One who
-desired to feel the power of harmony would go, not to the boy with
-his harmonica, but to the Beethovens or Mozarts of the race who have
-revealed what an instrument and a human hand can do. So he who wishes
-to realize and practice the presence of God must inform himself at the
-source and fount, must come face to face with Him who was the highest
-human revelation of God. No one of us can interpret his own longings
-or purposes until he reads them off in the light of some loftier
-type of personality. That person understands himself best who grows
-intimate in fellowship with some noble character. And any man who
-wishes to discover the meaning of the inward voice and to interpret the
-divine breathings which come to human souls needs to be informed and
-illuminated by the supreme revelation of the ages.
-
-With perfect fitness, then, we speak of the inward Presence as the
-spiritual Christ. It is the continuation of the same revelation which
-was made under the “Syrian blue.”
-
-The procession of the Holy Ghost is a continuous revelation and
-exhibition of Christ within men. Whether we use the expression Holy
-Spirit or Christ within or spiritual Christ, we mean God _operating
-upon human spirits and consciously witnessed and appreciated in them_.
-“The Lord is the Spirit,” cries Paul when, with unveiled face, he
-discovers that he is being transformed into His image from glory to
-glory. “Joined to the Lord in one Spirit,” is another testimony of the
-same sort.
-
-Unfortunately the doctrine of the Christ within--“the real
-presence”--has generally been held vaguely, and it has easily run
-into error and even fanaticism. The most common error has come from
-the prevalent view that when the Spirit--the inward Christ--comes in,
-the man goes out. It has been supposed that the finite is suppressed
-and the infinite supplants it and operates instead of it. This view
-is not only contrary to Scripture, but also contrary to psychological
-possibility. What really happens is that the human spirit through
-its awakened appreciation appropriates into its own life the divine
-Life which was always near and was always meant for it. The true
-view has been well put by August Sabatier[6]: “It is not enough to
-represent the Spirit of God as coming to the help of man’s spirit,
-supplying strength which he lacks, an associate or juxtaposed force,
-a supernatural auxiliary. Paul’s thought has no room for such a moral
-and psychological dualism, although popular language easily permits it.
-His thought is quite otherwise profound. There is no simple addition
-of divine power and human power in the Christian life. The Spirit
-of God identifies itself with the human me into which it enters and
-_whose life it becomes_. If we may so speak, it is individualized in
-the new moral personality which it creates. A sort of metamorphosis,
-a transubstantiation, if the word may be permitted, takes place in
-the human being. Having been carnal it has become spiritual. A ‘new
-man’ arises from the old man by the creative act of the spirit of God.
-Paul calls Christians [Greek: pneumatikoi], properly speaking, ‘the
-inspired.’ They are moved and guided by the Spirit of God. The spirit
-dwells in them as an immanent virtue, whose fruits are organically
-developed as those of the flesh. Supernatural gifts become natural, or
-rather, at this mystical height, the antithesis created by scholastic
-rationalism becomes meaningless and is obliterated.” That is precisely
-my view and if I had not found it here so well said I should have put
-the same idea into my own words. There are no known limits to the
-possible translation of the Spirit of God--the Eternal Christ--into
-human personality. There are all degrees and varieties of it as there
-are all degrees and varieties of physical life. One stands looking at
-a century-old oak tree and he wonders how this marvelous thing ever
-rose out of the dead earth where its roots are. As a matter of fact it
-did not. A tree is largely transformed sunlight. There is from first to
-last an earth element to be sure, but the tree is forever drawing upon
-the streams of sunlight which flood it and it builds the intangible
-light energy into leaf and blossom and fibre until there stands the
-old monarch, actually living on sunshine! But the little daisy at its
-feet, modest and delicate, is equally consolidated sunshine, though it
-pushes its face hardly six inches from the soil in which it was born.
-So one spirit differs from another spirit in glory. Some have but
-feebly drawn upon the Spiritual Light out of which strong lives are
-builded, others have raised the unveiled face to the supreme Light and
-have translated it into a life of spiritual beauty and moral fibre.
-Thus the revelation of God in the flesh goes on from age to age. The
-Christ-life propagates itself like all life-types--the last Adam proves
-to be a life-giving spirit. He is the first born among many brethren.
-The actual re-creation, the genuine identification of self with Christ
-may go on until a man may even say--“Christ lives in me;” “I bear in my
-body the marks of the Lord Jesus;” “It has pleased God to reveal His
-Son in me.”
-
-  “See if, for every finger of thy hands,
-  There be not found, that day the world shall end
-  Hundreds of souls, each holding by Christ’s word,
-  That He will grow incorporate with all,
-  With me as Pamphylax, with him as John,
-  Groom for each bride! Can a mere man do this?
-  Yet Christ saith, this He lived and died to do.
-  Call Christ, then, the illimitable God.”
-  I DO.
-
-
-
-
-The Atonement
-
-
-“Merely to repeat His words is not to continue His work; we must
-reproduce His life, passion and death. He desires to live again in
-each one of His disciples in order that He may continue to suffer, to
-bestow Himself, and to labor in and through them towards the redemption
-of humanity, until all prodigal and lost children be found and brought
-back to their Father’s house. Thus it is that, instead of being removed
-far from human history, the life and death of Christ once more take
-their place in history, setting forth the law that governs it, and, by
-ceaselessly increasing the power of redemptive sacrifice, transform and
-govern it, and direct it towards its divine end.”
-
-                            _Auguste Sabatier, “The Atonement,” p. 134._
-
-
-
-
-THE ATONEMENT.
-
-
-It is a bold and hazardous task to say anything on this subject and
-I must tread with bare, hushed feet, for it is a holy realm which we
-are essaying to enter. It must be understood from the first that I am
-not going to thresh over a heap of theological straw. I am not going
-into that realm of abstract metaphysics where one can always prove
-any thesis one may happen to assume at the start. I shall keep close
-to human experience. The pillars of our faith must be planted, not on
-some artificial construction of logic, but deep down in the actual
-experience of Life. There are external principles of the spiritual
-Life which are as irresistible and compelling as the laws of physics
-or the propositions of Euclid. The task of the religious teacher is to
-discover and proclaim these elemental truths, but we always find it so
-much easier to fall back on dogma and theories which have been spun out
-of men’s heads! In the Gospels and in Paul’s letters the laboratory
-method prevails--the writers ground their assertions on experienced
-facts, they tell what they have found and verified, and they always ask
-their readers to put their truths to the test of a personal experience
-like their own. Our modern method must be a return to this inward
-laboratory method.
-
-No one can carefully study the theories of the atonement which
-have prevailed at the various epochs of Christian history without
-discovering that there has been in them a very large mixture of
-paganism. They have been deeply colored by mythology and by the crude
-ideas of primitive sacrifice. They start, not with the idea of God
-which Christ has revealed, but with a capricious sovereign, angry at
-sorely tempted, sinning man, and forgiving only after a sacrifice has
-satisfied Him. They treat sin not as a fact of experience, but as the
-result of an ancestral fall, which piled up an infinite debt against
-the race. They all move in the realm of law rather than in the domain
-of personality. They are all, more or less, vitiated by abstract and
-mathematical reasoning, while sin and salvation are always affairs of
-the inward life, and are of all things personal and concrete. The first
-step to a coercive conception of the atonement is to get out of the
-realm of legal phrases into the region of personality.
-
-Sin is no abstract dogma. It is not a debt which somebody can pay
-and so wash off the slate. Sin is a fact within our lives. It is a
-condition of heart and will. There is no sin apart from a sinner.
-Wherever sin exists there is a conscious deviation from a standard--a
-sag of the nature, and it produces an effect upon the entire
-personality. The person who sins disobeys a sense of right. He falls
-below his vision of the good. He sees a path, but he does not walk in
-it. He hears a voice, but he says “no” instead of “yes.” He is aware of
-a higher self which makes its appeal, but he lets the lower have the
-reins. There is no description of sin anywhere to compare with the
-powerful narrative out of the actual life of the Apostle Paul, found in
-Romans VII: 9-25. The thing which moves us as we read it is the picture
-here drawn of our own state. A lower nature dominates us and spoils our
-life. “What I would I do not; what I would not that I do.”
-
-The most solemn fact of sin is its accumulation of consequences in the
-life of the person. Each sin tends to produce a _set_ of the nature. It
-weaves a mesh of habit. It makes toward a dominion, or as Paul calls
-it, a _law of sin_ in the man--“Wretched Man,” who sees a shining
-possible life, but stays below, chained to a body of sin. Sin, real
-sin, and not the fictitious abstraction which figures in theories, is
-a condition of personal will and action much more than a debt to be
-paid or forgiven. The problem is far deeper. The only possible remedy
-here is to get a new man, a transformation of personality. Relief
-from _penalty_ will not stead. Forgiveness is not enough. Relief
-from _penalty_, forgiveness alone, might spoil us, and make us think
-too lightly of our own sin. No, it is not a judicial relief which
-our panting, sin-defeated hearts cry out for. We want more than the
-knowledge that the past is covered and will not count on the books
-against us. We want blackness replaced by whiteness, we want weakness
-replaced by power, we want to experience a new set of our innermost
-nature which will make us more than conquerors. We seek deliverance not
-from penalty and debt--but deliverance from the life of sin into a
-life of holy will.
-
-There is still another aspect to sin which must be considered before
-we can fully appreciate the way of salvation which the Gospel reveals.
-Sin not only spoils the sinner’s life and drags him into slavery. It
-separates him from God. It opens a chasm between him and his heavenly
-Father, or to vary the figure it casts a shadow on God’s face. God
-seems far away and stern. The sense of warmth and tenderness vanishes.
-The sinner can see God only through the veil of his sins. This is a
-universal experience. The same thing happens in our relations with
-men. As soon as we have injured a person, treated him unfairly, played
-him false, a chasm opens between our life and his. We transfer our
-changed attitude to him. We dislike to meet him. We have no comfort in
-his presence. We interpret all his actions through the shadow which
-our deed has created. Our sense of wrong-doing makes us afraid of the
-person wronged.
-
-The conduct of little children offers a good illustration of this
-subjective effect of sin, because in them one catches the attitude at
-its primitive stage before reflection colors it. Some little child has
-disobeyed his father and discovers, perhaps for the first time, that
-he has “something inside which he cannot do what he wants to with,” as
-a little boy said. When he begins to think of meeting his father he
-grows uncomfortable. It is not punishment he is afraid of, he has no
-anticipation of that. He is conscious of wrong doing and it has made
-a chasm between himself and his father. He reads his father’s attitude
-now in the shadow of his deed. He has no joy or confidence in meeting
-him. Something strange has come between them.
-
-What does the little fellow do? He instinctively feels the need of some
-sacrifice. He must soften his father by giving him something. He breaks
-open his bank and brings his father his pennies, or he brings in his
-hand the most precious plaything he owns, and acts out his troubled
-inward condition. He wants the gap closed and he feels that it will
-cost something to get it closed.[7] That is human nature. That feeling
-is deep-rooted in man wherever he is found. He is conscious that sin
-separates and he feels that something costly and precious is required
-to close the chasm. Sacrifice is one of the deepest and most permanent
-facts of the budding spiritual life. Its origin is far back in history.
-The tattered papyrus, the fragment of baked clay, the pictorial
-inscription of the most primitive sort, all bear witness to this
-immemorial custom. It is as old as smiling or weeping, as hard to trace
-to a beginning as loving or hating. It is bound up with man’s sense of
-guilt, and was born when conscience was born. Dark and fantastic are
-many of the chapters of the long story of man’s efforts to square the
-account. Priests have seized upon this instinctive tendency and have
-twisted it into abnormal shapes, but they did not create it--it is
-elemental. The idea of an angry God who must be appeased and satisfied
-was born with this consciousness of guilt, it is a natural product of
-the shadow of human sin.[8] The historic theories of the atonement,
-inherited from the Roman church, were all formulated under the sway of
-this idea.
-
-The two fundamental aspects of sin, then, are (1) its inward moral
-effect upon the soul, its enslaving power over the sinner, and (2)
-its tendency to open a chasm between God and man, to make God appear
-full of wrath. How does Christ meet this human situation? What is the
-heart of the Gospel? First of all, Christ reverses the entire pagan
-attitude. He reveals God as a Father whose very inherent nature is
-love and tenderness and forgiveness. In place of a sovereign demanding
-justice, He shows an infinite Lover. We must either give up the parable
-of the Prodigal Son, or accept this view of God. But this parable fits
-the entire Gospel. John was only uttering what Jesus Christ taught by
-every act of His life and what He exhibited supremely on His cross,
-when He said “God is Love.” To surrender this truth, and to start with
-the assumption of a God who must be appeased, or reconciled or changed
-in attitude is to surrender the heart of the Gospel, and to weave the
-shining threads of our message of salvation in with the black threads
-of a pagan warp. He who came to show us the Father, has unmistakably
-showed Him full of love, not only for the saint, for the actual son;
-but also for the sinner, the potential son. Either God _is_ Love, or we
-must conclude that Christ has not revealed Him as He is.
-
-But the great difficulty is that so many fail to see what Divine Love
-and human sin involve when they come together. It has superficially
-been assumed that if God is a loving Father He will lightly overlook
-sin and cannot be hard upon the sinner. They catch at a soft view of
-sin and patch up a rose water theory of its cure. This soft view has
-appealed to those who like an easy religion, and it has often driven
-the evangelical Christian to an opposite extreme, which finds no
-support in the Gospel. To arrive at a deeper view we must go back to
-Christ and go down into the deeps of love as we know it in actual human
-life.
-
-True love is never weak and thin, and unconcerned about the character
-of the beloved. The father does not “lay aside” his love when he
-punishes his erring boy, and keeps him impressed with the reality of
-moral distinctions. It is the father’s intense love which wields
-the rod. All true corrections and chastisements flow out of love.
-Even Dante knew this, when he wrote on the door of Hell, “Love was my
-maker.” It is an ignorant and mushy love that cannot rise above kisses
-and sugar plums, and it is extremely superficial to set up a schism
-between love and justice.
-
-But that is not all. Love always involves vicarious suffering. Love
-is an organic principle. It carries with it the necessity of sharing
-life with other persons, and in a world of imperfect persons, it means
-not only sharing gains and triumphs, it means, too, sharing losses and
-defeats. No man can sin in a sin-tight compartment. Suffer for his
-own sin the sinner assuredly will. But he does not stop there. Many
-innocent persons will suffer for it, too. This is one of the tragic
-aspects of life which has baffled many a lone sufferer like Job. Those
-who are nearest and closest to the sufferer will suffer most, but his
-sin has endless possibilities of causing suffering upon persons far
-remote in time and space. That ancient figure of the ripples from the
-little pebble, which sends rings to the farthest shores of the sea,
-is not overdrawn. Not one of us can estimate the havoc of his sin, or
-forecast the trail of suffering which it will leave behind it. So long
-as life remains organic there will be vicarious suffering.
-
-But that is only one side of life. Holiness also involves a like
-suffering. There are no holiness-tight compartments. No man can be holy
-unto himself. Just as far as he has any rag of holiness he must share
-it--he must feel himself a debtor to others who lack--he must take up
-the task of making others holy. _That costs something._
-
-You cannot command or compel people into holiness, you cannot increase
-their spiritual stature one cubit by any kind of force or compulsion.
-You can do it only by sharing your life with them, by making them feel
-your goodness, by your love and sacrifice for them. When a martyr
-dies for some truth, men suddenly discover for the first time how
-much it is worth and they eagerly pursue it over all obstacles. In
-spiritual things we always make our appeal to the _cost_ of the truth
-or the principle. Think of the blood which has been shed for freedom
-of conscience! Remember what a price has been paid in blood for the
-principle of democracy! Thus we speak of all the privileges of life.
-They are ours because somebody has felt that they were worth the cost,
-because somebody has died that we might freely have them. It is the
-tragedy of human life that we must suffer through the sin of others,
-and we must suffer also if we would carry goodness or holiness into
-other lives. Every bit of goodness which ever prevails anywhere in this
-world has cost somebody something.
-
-This principle of vicarious suffering is no late arrival; it appears
-at every scale of life, heightening as we go up--becoming less blind
-and more voluntary. It was a central truth of Christ’s revelation that
-this principle does not stop with man; it goes on up to the top of the
-spiritual scale. It finds its complete and final expression in God
-Himself. God’s life and our lives are bound together, as a vine with
-branches, as a body with members. _So corporate_ are we that no one
-can give a cup of cold water to the least person in the world without
-giving it to Him! But He is perfect and we are imperfect, He is holy
-and we sin. If the wayward boy, who wastes his life, pains the heart
-of his mother whose life is wrapped up in him, can we fling our lives
-away and not make our Heavenly Father suffer? The cross is the answer.
-He has undertaken to make Sons of God out of such creatures as we are,
-to take us out of the pit and the miry clay, to put spiritual songs in
-our mouths and write His own name on our foreheads, will that cost Him
-nothing? Again, the cross is the answer.
-
-Here we discover--it is the main miracle of the Gospel--that the
-original movement to bridge the chasm comes from the Divine side.
-What man hoped to do, but could not, with his bleating lamb and timid
-dove, God Himself has done. He has reached across the chasm, taking
-on Himself the sacrifice and cost, to show the sinner that the only
-obstruction to peace and reconciliation is in the sinner himself. “This
-is love, not that we loved Him, but that He loved us,” and this is
-sacrifice, not that we give our bulls and goats to please Him, but that
-He gives Himself to draw us.
-
-Browning puts it all in a line:
-
-  “Thou needs must love me who have died for thee.”
-
-This is the key to Paul’s great message which won the Roman Empire.
-It was not a new philosophy. It was the irresistible appeal to love,
-exhibited in Christ crucified. “He loved me and gave Himself for
-me;” “We are more than conquerors through Him that loved us.” “I am
-persuaded that neither death, nor life, nor angels, nor principalities,
-nor powers, nor things present, nor things to come, nor height, nor
-depth, nor any other created thing, shall be able to separate us from
-the _love of God_, which is in Christ Jesus our Lord.” Sacrificing
-love, the Divine Heart suffering over sin, God Himself taking up the
-infinite burden and cost of raising men like us into sons of God like
-Himself; this is the revelation in the face of Jesus Christ. The heart
-that can stand _that_ untouched can stand anything.
-
-The power unto salvation, the dynamic of the Gospel is in the cross,
-which exhibits in temporal setting the eternal fact, that God suffers
-over sin, that He takes upon Himself the cost of winning sons to glory
-and that His love reaches out to the most sin-scarred wanderer, who
-clutches the swine husks in his lean hands.
-
-But the appeal of love and sacrifice is not the whole of the truth
-which this word atonement covers. We have been seeing, in some feeble
-way, how God in Christ enters into human life, identifies Himself with
-us, and reveals the _energy of Grace_. But we cannot stop with “what
-has been done for us without us.” Sin, as has been already said, is
-an affair of personal choice--it is a condition of inward life. It is
-not an abstract entity, in a metaphysical realm. It is the attitude
-of heart and will in a living, throbbing person who cannot get free
-from the lower nature in himself. So too with Salvation. It cannot be
-a _transaction_ in some realm foreign to the individual himself. It is
-not a plan, or scheme. It is an actual deliverance, a new creation.
-It is nothing short of a redeemed inward nature. Such a change cannot
-be wrought without the man himself. It cannot come by _a tergo_
-compulsion. It must be by a positive winning of the will. A dynamic
-faith in the man must cooperate with that energy from God. Something
-comes down from above, but something must also go up from below. Paul,
-who has given the most vital interpretation of both sides of the truth
-of redemption--the objective and the subjective--that has ever been
-expressed, uses the word “faith” to name the human part of the process.
-
-Faith, in Paul’s sense of it, means an identification of ourselves
-with Christ, by which we re-live His life. As He identified Himself
-with sinning humanity, so, by the attraction of his love, we identify
-ourselves with His victorious Life. We go down into death with Him--a
-death to sin and the old self--and we rise with Him into newness of
-life, to live henceforth unto Him who loved us.
-
-There is no easy road out of a nature of sin into a holy nature. It
-is vain to try and patch up a scheme which will relieve us of our
-share of the tragedy of sin--or to put it another way, the travail
-for the birth of the sons of God. The Redeemer suffers, but He does
-not suffer in our stead--He suffers in our behalf, [[Greek: hyper]
-not [Greek: anti]]. He makes His appeal of love to us to share His
-life as He shares ours. It is Paul’s goal--a flying goal, surely--“to
-know Him and the power of His resurrection, and the fellowship of His
-sufferings, being made conformable unto His death.” The boldest word
-which comes from his pen was: “I rejoice in my sufferings _on your
-behalf_; and fill up that which is lacking of the afflictions of Christ
-_in my flesh_, for His body’s sake, which is the Church.” (Col. 1, 24.)
-It is not repeating His words that saves us, it is reliving His life,
-co-dying, and co-rising with Him, and entering with a radiant joy,
-caught from His face, into the common task of redeeming a world of sin
-to a kingdom of love and holiness.
-
-In that great book of spiritual symbolism--the Book of
-Revelation--those who overcome are builded, as pillars, into the Temple
-of God, and He writes His new name upon them. The new name is Redeemer.
-Those who have come up through great tribulation and have washed their
-robes in the blood of the Lamb are builded in as a permanent part of
-the Temple, where God reveals Himself, and they share with Him in the
-great redeeming work of the ages.
-
-Whatever it has meant in the past, in the ages when the races were
-sloughing off their paganism, in the future the atonement must be
-vital and dynamic. It must be put in language which grips the heart,
-convinces the mind, and carries the will. It will name for us the
-Divine-human travail for a redeemed humanity. It will cease to signify
-a way by which God was appeased and it will come to express, as it
-did in the apostolic days, the identification of God with us in the
-person of Christ, and the identification, by the power of His love, of
-ourselves with Him. We shall pass from the terms which were inherited
-from magic and ancient sacerdotal rites and we shall use instead the
-language of our riper experience. We shall abandon illustrations
-drawn from law courts and judicial decisions and we shall rise to
-conceptions which fit the actual facts of inward, personal experience
-where higher and lower natures contend for the mastery. The drama will
-not be in some foreign realm, apart from human consciousness, it will
-rise in our thought into the supreme drama of history--the tragedy
-of the spiritual universe--the battle of holiness with sin--the blood
-and tears which tell the cost of sin and create in response a passion
-for the Divine Lover who is our Father. It will stop at no fictitious
-righteousness which is counted unto us, as though it were ours. We
-shall demand an actual redemption of the entire self which has become
-righteous, because it lives, in Christ’s power, the life which He lived.
-
-We shall learn to tell the story in such a way that the cross will
-not seem to be brought in, as an afterthought, to repair the damage
-wrought by an unforeseen catastrophe. It will stand as the consummation
-of an elemental spiritual movement and it will be organic with the
-entire process of the making of men. With charm and power, Ruskin has
-told how the black dirt that soils the city pavement is composed of
-four elements which make, when they follow the law of their nature,
-the sapphire, the opal, the diamond and the dew drop. The glory and
-splendor do not appear in the black dirt, but the possibilities are
-there. When the law of the nature of these elements has full sweep
-the glory comes out. Man was not meant for a sinner, and to live a
-dark, chaotic life. There are far other possibilities in him. He is a
-potential child of God. The full nature has broken forth in one life
-and men beheld its glory. “To as many as receive Him, to them gives
-He power to become the sons of God.”
-
-
-
-
-Prayer
-
-
-  By prayer, I do not mean any bodily exercise of the outward man; but
-  _the going forth of the spirit of Life towards the Fountain of Life,
-  for fullness and satisfaction: The natural tendency of the poor,
-  rent, derived spirit, towards the Fountain of Spirits_.
-
-                                                      _Isaac Penington._
-
-
-  “I, that still pray at morning and at eve,
-  Loving those roots that feed us from the past,
-  And prizing more than Plato things I learned
-  At that best Academe, a mother’s knee,
-  Thrice in my life perhaps have truly prayed,
-  Thrice, stirred below my conscious self, have felt
-  That perfect disenthralment which is God.”
-
-                                                 _Lowell’s “Cathedral.”_
-
-  “The aim of prayer is to attain to the habit of goodness, so as no
-  longer merely to have the things that are good, but rather to be
-  good.”
-
-                                                _Clement of Alexandria._
-
-
-
-
-PRAYER.
-
-
-We come now to the human search for a divine fellowship and
-companionship. Its complete history would be the whole story of
-religion. In this little book I shall speak only of certain definite
-human ways of seeking fellowship with God, namely, of prayer.
-
-Prayer is an extraordinary act. The eyes close, the face lights up,
-the body is moved with feeling, and (it may be in the presence of
-a multitude) the person praying talks in perfect confidence with
-somebody, invisible and intangible, and who articulates no single word
-of response. It is astonishing. And yet it is a human custom as old as
-marriage, as ancient as grave-making, older than any city on the globe.
-There is no human activity which so stubbornly resists being reduced
-to a bread and butter basis. Men have tried to explain the origin of
-prayer by the straits of physical hunger, but it will no more fit into
-utilitarian systems than joy over beauty will. It is an elemental and
-unique attitude of the soul and it will not be “explained” until we
-fathom the origin of the soul itself!
-
-But is not the advance of science making prayer impossible? In
-unscientific ages the universe presented no rigid order. It was easy to
-believe that the ordinary course of material processes might be altered
-or reversed. The world was conceived as full of invisible beings who
-could affect the course of events at will, while above all, there was
-a Being who might interfere with things at any moment, in any way.
-
-Our world to-day is not so conceived. Our universe is organized and
-linked. Every event is _caused_. Caprice is banished. There is no such
-thing in the physical world as an uncaused event. If we met a person
-who told us that he had seen a train of cars drawn along with no
-couplings and held together by the mutual affection of the passengers
-in the different cars we should know that he was an escaped lunatic
-and we should go on pinning our faith to couplings as before. Even the
-weather is no more capricious than the course of a planet in space.
-Every change of wind and the course of every flying cloud is determined
-by previous conditions. Complex these combinations of circumstances
-certainly are, but if the weather man could get data enough he could
-foretell the storm, the rain, the drought exactly as well as the
-astronomer can foretell the eclipse. There is no little demon, there
-is no tall, bright angel, who holds back the shower or who pushes the
-cloud before him; no being, good or bad, who will capriciously alter
-the march of molecules because it suits our fancy to ask that the chain
-of causes be interrupted. What is true of the weather is true in every
-physical realm. Our universe has no caprice in it. Every thing is
-linked, and the forked lightning never consults our preferences, nor
-do cyclones travel exclusively where bad men live. As of old the rain
-falls on just and unjust alike, on saint and sinner. The knowledge of
-this iron situation has had a desolating effect upon many minds. The
-heavens have become as brass and the earth bars of iron. To ask for the
-interruption of the march of atoms seems to the scientific thinker the
-absurdest of delusions and all fanes of prayer appear fruitless. Others
-resort to the faith that there are “gaps” in the causal system and that
-in these unorganized regions--the domains so far unexplored--there are
-realms for miracle and divine wonder. The supernatural, on this theory
-is to be found out beyond the region of the “natural,” and forcing
-itself through the “gaps.” Those of this faith are filled with dread
-as they see the so called “gaps” closing, somewhat as the pious Greek
-dreaded to see Olympus climbed.
-
-There are still others who evade the difficulty by holding that God
-has made the universe, is the Author of its “laws,” is Omnipotent and
-therefore can change them at Will, or can admit exceptions in their
-operation. This view is well illustrated in the faith of George Müller,
-who writes: “When I lose such a thing as a key, I ask the Lord to
-direct me to it, and I look for an answer; when a person with whom I
-have made an appointment does not come, according to the fixed time,
-and I begin to be inconvenienced by it, I ask the Lord to be pleased to
-hasten him to me, and I look for an answer; when I do not understand
-a passage of the word of God, I lift up my heart to the Lord that He
-would be pleased by His Holy Spirit to instruct me, and I expect to be
-taught.”
-
-This view takes us back once more into a world of caprice. It
-introduces a world in which almost anything may happen. We can no
-longer calculate upon anything with assurance. Even our _speed_, as we
-walk, is regulated by the capricious wish of our friends. But that is
-not all, it is a low, crude view of God--a Being off above the world
-who makes “laws” like a modern legislator and again changes them to
-meet a new situation, who is after all only a bigger man in the sky
-busily moving and shifting the scenes of the time-drama as requests
-reach him.
-
-None of these positions is tenable. The first is not, for prayer is a
-necessity to full life, and the other two are not, because they do not
-fairly face the facts which are forced upon those who accept scientific
-methods of search and of thought. This physical universe is a stubborn
-affair. It is not loose and adjustable, and worked, for our private
-convenience, by wires or strings at a central station. It is a world
-of order, a realm of discipline. It is our business to discover a
-possible line of march in the world _as it is_, to find how to triumph
-over obstacles and difficulty, if we meet them--not to resort to “shun
-pikes” or cries for “exception in our particular case.”
-
-The real difficulty is that our generation has been conceiving of
-prayer on too low a plane. Faith is not endangered by the advance of
-science. It is endangered by the stagnation of religious conceptions.
-If religion halts at some primitive level and science marches on to
-new conquests of course there will be difficulty. But let us not
-fetter science, let us rather _promote_ religion. We need to rise to a
-truer view of God and to a loftier idea of prayer. It is another case
-of “leveling up.” On the higher religious plane no collision between
-prayer and science will be found. There will be no sealing of the lips
-in the presence of the discovery that all is law.
-
-The prayer which science _has_ affected is the spurious kind of prayer,
-which can be reduced to a utilitarian, “bread and butter,” basis. Most
-enlightened persons now are shocked to hear “patriotic” ministers
-asking God to direct the bullets of their country’s army so as to kill
-their enemies in battle, and we all hesitate to use prayer for the
-attainment of low, selfish ends, but we need to cleanse our sight
-still farther and rise above the conception of prayer as an easy means
-to a desired end.
-
-It is a fact that there are _valid prayer effects_ and there is plenty
-of experimental evidence to prove the _energy of prayer_. It is
-literally true that “more things are wrought by prayer than this world
-dreams of.” There are no assignable bounds to the effects upon mind and
-body of the prayer of living faith. Some of those particular cases of
-George Müller’s are quite within the range of experience. The prayer
-for the lost key may well produce a heightened energy of consciousness
-which pushes open a door into a deeper stratum of memory, and the man
-rises from his knees and goes to the spot where the key was put. So
-too with the passage of Scripture. No doubt many a man has come back
-from his closet where the turmoil of life was hushed and where all
-the inward currents set toward God, many of us I say, come back with
-a new energy and with cleared vision and we can grasp what before
-eluded us, we can see farther into the spiritual meaning of any of
-God’s revelations. There is perhaps never a sweep of the soul out into
-the wider regions of the spiritual world which does not heighten the
-powers of the person who experiences it. Profound changes in physical
-condition, almost as profound as the stigmata of St. Francis, have in
-our own times followed the prayer of faith and many of us in our daily
-problems and perplexities have seen the light break through, as we
-prayed, and shine out, like a search light, on some plain path of duty
-or of service. There is unmistakable evidence of incoming energy from
-beyond the margin of what we usually call “ourselves.”
-
-We have not to do with a God who is “off there” above the sky, who
-can deal with us only through “the violation of physical law.” We
-have instead a God “in whom we live and move and are,” whose Being
-opens into ours, and ours into His, who is the very Life of our lives,
-the matrix of our personality; and there is no separation between us
-unless we make it ourselves. No man, scientist or layman, knows where
-the curve is to be drawn about the personal “self.” No man can say
-with authority that the circulation of Divine currents into the soul’s
-inward life is impossible. On the contrary, Energy does come in. In
-our highest moments we find ourselves in contact with wider spiritual
-Life than belongs to our normal _me_.
-
-But true prayer is something higher. It is immediate spiritual
-fellowship. Even if science could demonstrate that prayer could never
-effect any kind of utilitarian results, still prayer on its loftier
-side would remain untouched, and persons of spiritual reach would go
-on praying as before. If we could say nothing more we could at least
-affirm that prayer, like faith, is itself the victory. The seeking is
-the finding. The wrestling is the blessing. It is no more a means to
-something else than love is. It is an end in itself. It is its own
-excuse for being. It is a kind of first fruit of the mystical nature of
-personality. The edge of the self is always touching a circle of life
-beyond itself to which it responds. The human heart is sensitive to God
-as the retina is to light waves. The soul possesses a native yearning
-for intercourse and companionship which takes it to God as naturally
-as the home instinct of the pigeon takes it to the place of its birth.
-There is in every normal soul a spontaneous outreach, a free play of
-spirit which gives it onward yearning of unstilled desire.
-
-It is no mere subjective instinct--no blind outreach. If it met no
-response, no answer, it would soon be weeded out of the race. It would
-shrivel like the functionless organ. We could not long continue to pray
-in faith if we lost the assurance that there is a Person who cares,
-and who actually corresponds with us. Prayer has stood the test of
-experience. In fact the very desire to pray is in itself prophetic of
-a heavenly Friend. A subjective need always carries an implication of
-an objective stimulus which has provoked the need. There is no hunger,
-as Fiske has well shown, for anything not tasted, there is no search
-for anything which is not in the environment, for the environment has
-always produced the appetite. So this native need of the soul rose out
-of the divine origin of the soul, and it has steadily verified itself
-as a safe guide to reality.
-
-What is at first a vague life-activity and spontaneous outreach of
-inward energy--a feeling after companionship--remains in many persons
-vague to the end. But in others it frequently rises to a definite
-consciousness of a personal Presence and there comes back into
-the soul a compelling evidence of a real Other Self who meets all
-the Soul’s need. For such persons prayer is the way to fullness of
-life. It is as natural as breathing. It is as normal an operation as
-appreciation of beauty, or the pursuit of truth. The soul is made
-that way, and as long as men are made with mystical deeps within,
-unsatisfied with the finite and incomplete, they will pray and be
-refreshed.
-
-Vague and formless, in some degree, communion would always be, I think,
-apart from the personal manifestation of God in Jesus Christ. As soon
-as God is known as Father, as soon as we turn to Him as identical in
-being with our own humanity, as suffering with us and loving us even
-in our imperfection, this communion grows defined and becomes _actual
-social fellowship_ which is prayer at its best. Paul’s great prayers of
-fellowship rise to the God and Father of our Lord Jesus Christ, the God
-whom we know, because He has been humanly revealed in a way that fits
-our life. We turn to Him as the completeness and reality of all we want
-to be, the other Self whom we have always sought. The vague impulse to
-reach beyond our isolated and solitary self gives place to an actual
-experience of relationship with a personal Friend and Companion and
-this experience may become, and often does become, the loftiest and
-most joyous activity of life. The soul is never at its best until it
-enjoys God, and prays out of sheer love. Nobody who has learned to
-pray in this deeper way and whose prayer is a prayer of communion and
-fellowship, wants logical argument for the existence of God. Such a
-want implies a fall from a higher to a lower level. It is like a demand
-for a proof of the beauty one feels, or an evidence of love other than
-the evidence of its experience.
-
-Prayer will always rise or fall with the quality of one’s faith, like
-the mercury in the tube which feels at once the change of pressure in
-the atmosphere. It is only out of _live faith_ that a living prayer
-springs. When a man’s praying sinks into words, words, words, it means
-that he is trying to get along with a dead conception of God. The
-circuit no longer closes. He cannot heighten his prayer by raising his
-voice. What he needs is a new revelation of the reality of God. He
-needs to have the fresh sap of living faith in God push off the dead
-leaves of an outgrown belief, so that once more prayer shall break
-forth as naturally as buds in spring.
-
-The conception of God as a lonely Sovereign, complete in Himself and
-infinitely separated from us “poor worms of the dust,” grasshoppers
-chirping our brief hour in the sun, is in the main a dead notion.
-Prayer to such a God would not be easy with our modern ideas of the
-universe. It would be as difficult to believe in its efficiency as it
-would be to believe in the miracle of transubstantiation in bread and
-wine. But that whole conception is being supplanted by a _live faith_
-in an Infinite Person who is corporate with our lives, from whom we
-have sprung, in whom we live, as far as we spiritually do live, who
-needs us as we need him, and who is sharing with us the travail and
-the tragedy as well as the glory and the joy of bringing forth sons of
-God.
-
-In such a kingdom--an organic fellowship of interrelated
-persons--prayer is as normal an activity as gravitation is in a world
-of matter. Personal spirits experience spiritual gravitation, soul
-reaches after soul, hearts draw toward each other. We are no longer
-in the net of blind fate, in the realm of impersonal force, we are in
-a love-system where the aspiration of one member heightens the entire
-group, and the need of one--even the least--draws upon the resources of
-the whole--even the Infinite. We are in actual Divine-human fellowship.
-
-The only obstacle to effectual praying, in this world of spiritual
-fellowship, would be individual selfishness. To want to get just for
-one’s own self, to ask for something which brings loss and injury to
-others, would be to sever one’s self from the source of blessings, and
-to lose not only the thing sought but to lose, as well, one’s very self.
-
-This principle is true anywhere, even in ordinary human friendship.
-It is true too, in art and in music. The artist may not force some
-personal caprice into his creation. He must make himself the organ of a
-universal reality which is beautiful not simply for this man or that,
-but for man as man. If there is, as I believe, an _inner kingdom of
-spirit_, a kingdom of love and fellowship, then it is a fact that a
-tiny being like one of us can impress and influence the Divine Heart,
-and we can make our personal contribution to the Will of the universe,
-but we can do it only by wanting what everybody can share and by
-seeking blessings which have a universal implication.
-
-So far as prayer is real fellowship, it gives as well as receives.
-The person who wants to receive God must first bring himself. If He
-misses us, we miss Him. He is Spirit, and consequently He is found only
-through true and genuine spiritual activity. In this correspondence of
-fellowship there is no more “violation of natural =law=” than there
-is in love wherever it appears. Love is itself the principle of the
-spiritual universe, as gravitation is of the physical; and as in the
-gravitate system the earth rises to meet the ball of the child, without
-_breaking any law_, so God comes to meet and to heighten the life of
-anyone who stretches up toward Him in appreciation, and there is joy
-above as well as below.
-
-All that I have said, and much more, gets vivid illustration in the
-“Lord’s prayer,” which Christians have taken as a model form, though
-they have not always penetrated its spirit. It is in every line a
-prayer of fellowship and co-operation. It is a perfect illustration
-of the social nature of prayer. The co-operation and fellowship are
-not here confined, and they never are except in the lower stages, to
-the inward communion of an individual and his God. There is no _I_ or
-_me_ or _mine_ in the whole prayer. The person who prays spiritually
-is enmeshed in a _living group_ and the reality of his vital union
-with persons like himself clarifies his vision of that deeper Reality
-to whom he prays. Divine Fatherhood and human brotherhood are born
-together. To say Father to God involves saying “brother” to one’s
-fellows, and the ground swell of either relationship naturally carries
-the other with it, for no one can largely realize the significance of
-brotherly love without going to Him in whom love is completed.
-
-“Hallowed be thy name” is often taken in a very feeble sense to
-mean “keep us from using thy name in vain,” or it is thought of as
-synonymous with the easy and meaningless platitude, “Let thy name
-be holy.” It is in reality a heart-cry for a full appreciation of
-the meaning of the Divine name, i. e., the Divine character. It is
-an uprising of the soul to an apprehension of the holiness of God
-and the fullness of His life that the soul may return to its tasks
-with a sense of infinite resources and under the sway of a vision of
-the true ideal. This Lord’s prayer begins with a word of intimate
-relationship and social union--“Our Father.” It then goes out beyond
-the familiar boundaries of experience to feel the infinite sweep of
-God’s completeness and perfectness and to become penetrated with solemn
-awe and reverence which fit such companionship,--“Our Father of the
-holy name.”
-
-This is the prelude. The true melody of prayer, if I may say so, begins
-with the positive facing of the task of life:--“Thy kingdom come, Thy
-will be done on earth as it is in heaven.” Here again we have the
-loftiest Fellowship. The person who prays this way is linked with God
-in one mighty spiritual whole. The last vestige of atomic selfishness
-is washed out. There are those who say these words of prayer with
-folded hands and closed eyes, and then expect the desired kingdom
-to come by miracle; they suppose that if the request is made often
-enough a millennium age will drop out of the skies. Ah, no! If God is
-Spirit and man is meant to be spiritual, such a millennium is a sheer
-impossibility. This prayer involves the most strenuous life that ever
-was lived. To pray seriously for the coming of the kingdom of heaven
-means to contribute to its coming. It _has_ come in any life which is
-completely under the sway of the holy Will and which is consecrated to
-the task of making that holy Will prevail in society. It is no “far
-off Divine event.” It is always coming.
-
-  “For an ye heard a music, like enow
-  They are building still, seeing the city is built
-  To music, therefore never built at all
-  And therefore built forever.”
-
-In a plain word, it is the total task of humanity through the ages. It
-is the embodiment in a temporal order of the eternal purpose. It is the
-weaving in concrete figure and color of the Divine pattern. It is the
-slow and somewhat painful work of making an actual Divine society out
-of this rather stubborn and unpromising potential material. But it is
-our main business, and this prayer is the girding of the loins for the
-sublime task of helping God make His world.
-
-  “Man as yet is being made, and e’er the crowning age of ages,
-  Shall not aeon after aeon pass and touch him into shape?
-  All about him shadow still, but, while the races flower and fade,
-  Prophet eyes may catch a glory, slowly gaining on the shade,
-  Till the people all are one and all their voices blend in a choric
-  Hallelujah to the Maker, ‘It is finished; man is made.’”
-
-Fellow laborers with God in truth we are. Prayer ends in labor and
-labor ends in prayer. But it is not a cry for miracle. It is an inward
-effort at co-operation.
-
-There is a beautiful mingling of the great and the little, the cosmic
-and the personal. The universal sweep of Divine ends does not
-swallow up, or miss, the needs of the concrete individual. While the
-spiritual universe is building, men must have daily bread and they must
-constantly face the actual present with its routine and monotony. Here
-again prayer is no miraculous method of turning stones into bread.
-It is no easy substitute for toil. It is the joyous insight that in
-the avenues of daily toil, God and man are co-operating and that in
-very truth the bread for the day is as much God given as it is won
-by the sweat of brow. The recently discovered “saying of Jesus” best
-interprets this prayer. “Wherever any man raises a stone or splits
-wood, there am I.” He consecrates honest toil.
-
-Next we come to the profound word which shows how completely our lives
-are bound together in organic union, above and below: “Forgive us as
-we forgive.” What a solemn thing to say. Dare we pray it! And yet few
-words have ever so truly revealed the nature of prayer. It is, one
-sees, no easy, lazy way to blessings. Once more, it is co-operation.
-Forgiveness is not a gift which can fall upon us from the skies, in
-return for a capricious request. The blessing depends on us as much as
-it does on God. A cold, hard, unforgiving heart can no more be forgiven
-than a lazy, slipshod student can have knowledge given to him. Like all
-spiritual things, forgiveness can come only when there is a person who
-appreciates its worth and meaning. The deep cry for forgiveness must
-rise out of a forgiving spirit. It is always more than a transaction,
-an event. It is an inward condition of the personal life, and the soul
-that feels what it means to love and forgive is so bound into the whole
-divine order that love and forgiveness come in as naturally as light
-goes through the open casement, or the tide into an inlet.
-
-The next word is surely to be thought of as a human cry: “Take us not
-into testing.” It is the natural shrinking of the tender, sensitive
-soul, and it is the right attitude. Most of us know by hard experience
-that trial, proving, testing, yes, even actual temptation, have a
-marvelous ministry. No saint is made in the level plain, where the
-waters are still and the pastures green.
-
-  “Never on custom’s oilëd grooves
-  The world to a higher level moves,
-  But grates and grinds with friction hard
-  On granite boulder and flinty shard.
-  The heart must bleed before it feels,
-  The pool be troubled before it heals.”
-
-All this we know. We know that the stem battle makes the veteran. But
-this prayer is the childlike cry, the shrinking fear, which are always
-safer than the bold dash, the impetuous plunge. It is the utterance of
-an instinctive wish to keep where safety lies, and, humanly speaking,
-it is right, though, in a world whose highest fruit is character,
-we may expect that bitter cups and hard baptisms will be a part of
-our experience. Like all that has gone before, it is an effort at
-co-operation. It is a sincere aspiration for green pastures and still
-waters joined with a readiness to be fed at the table in presence of
-the enemy, if need be, readiness for the perilous edge of conflict, for
-“high strife and glorious hazard.”
-
-Last of all there rises the cry for deliverance from the power of
-evil. Once more we realize that this is not an occasion for magical
-interference, no call for a fiery dart out of the sky to pierce a black
-demon who is pushing us into sin. The drama is an inward one and the
-enemy, called of many names, is a part of our own self. Each soul has
-its own struggle with the immemorial tug of brute inheritance--the sag
-of lower nature.
-
-  “When the fight begins within himself,
-    A man’s worth something. God stoops o’er his head,
-  Satan looks up between his feet--both tug--
-  He’s left, himself, i’ the middle: The soul wakes
-    And grows.”
-
-But here supremely appears our principle of co-operation. Prayer for
-deliverance from evil cannot end on the lips. There is no conquest of
-the flesh, no killing out of ape and tiger, until we ourselves catch at
-God’s skirts and rise to live for the Spirit and by the Spirit. There
-is no deliverance till the soul says, “I will be free” and God and man
-tug on the same side. Wherever any citadel of evil is battered God and
-man are there together. God finds a human organ and man draws on the
-inexhaustible resources of God.
-
-Prayer, whether it be the lisp of a little child, or the wrestling
-of some great soul in desperate contest with the coils of habit or
-the evil customs of his generation is a testimony to a divine-human
-fellowship. In hours of crisis the soul feels for its Companion, by
-a natural gravitation, as the brook feels for the ocean. In times of
-joy and strength, it reaches out to its source of Life, as the plant
-does to the sun. And when it has learned the language of spiritual
-communion and knows its Father, praying refreshes it as the greeting
-of a friend refreshes one in a foreign land. We ought not to expect
-that prayer, of the true and lofty sort, could be attained by easy
-steps. It involves appreciation of God and co-operation with Him. One
-comes not to it in a day. Even human friendship is a great attainment.
-It calls for sacrifice of private wishes and for adjustment to the
-purposes of another life. One cannot be an artist or a musician without
-patient labor to make oneself an organ of the reality which he fain
-would express. He must bring himself by slow stages to a height of
-appreciation. Prayer is the highest human function. It is the utterance
-of an infinite friendship, the expression of our appreciation of that
-complete and perfect Person whom our soul has found. “Lord, teach us
-how to pray.”
-
-
-
-
-_The United States a Christian Nation._
-
-BY
-
-HON. DAVID J. BREWER,
-
-_Associate Justice of the Supreme Court United States_.
-
-_Haverford College Library Lectures, 1905._
-
-
-In this book the Distinguished Christian Jurist has discussed three
-important topics:
-
-  _First._ “THE UNITED STATES A CHRISTIAN NATION,” in which he shows
-  why our Republic should be so classified, basing his argument upon
-  the Decisions of the Supreme Court, Colonial Charters, Constitution
-  of the United States, and National and State Legislation.
-
-  _Second._ “OUR DUTY AS CITIZENS.” A strong plea for Business Honesty
-  and Integrity, for Liberty and the Rights of Man, for Education, for
-  Peace and Temperance.
-
-  _Third._ “THE PROMISE AND POSSIBILITIES OF THE FUTURE.” An earnest
-  and eloquent exhortation to the young men of America to temper their
-  devotion to country with fidelity to the teachings of the Gospel.
-
-_Issued October 1, 1905._
-
-12mo. 100 pp. Price, postpaid, $1.00.
-
-
-THE JOHN C. WINSTON CO.
-
-PHILADELPHIA, PA.
-
-
-
-
-SOCIAL LAW IN THE SPIRITUAL WORLD
-
-Studies In Human and Divine Inter-Relationship
-
-BY
-
-RUFUS M. JONES, A.M., LITT. D.
-
-_Professor of Philosophy in Haverford College, Pa._
-
-This is a fresh interpretation of the deepest problems of life.
-It discusses the most interesting phases of recent psychological
-investigation into spiritual subjects.
-
-“Professor Jones offers here a series of studies on the nature and
-meaning of Personality. He is at home in modern psychology and tells
-it effectively for his purpose in freedom from technicalities.”--_The
-Outlook._
-
-“The author has written the twelve chapters of this book dealing
-with such subjects as The Meaning of Personality, The Realization of
-Persons, The Sub-Conscious Life, The Inner Light, etc., etc., with an
-aim to show through Psychology, as Drummond showed through Biology,
-that life can be unified from top to bottom.”--_Christian Work and the
-Evangelist._
-
-“The author bears a unique equipment for the task, having studied
-Philosophy at Harvard under Royce and Palmer, and acquired the art of
-presenting it to untrained thinkers in his capacity of Professor of
-Philosophy at Haverford College.”--_British Friend._
-
-_12mo. 272 pages. Extra Vellum Cloth, Gilt Top, Uncut Edges. Price
-$1.25 Net (Postage 10 Cents)._
-
-THE JOHN C. WINSTON COMPANY
-
-PHILADELPHIA, PA.
-
-
-
-
-_A History_
-
-OF
-
-_The Society of Friends in America_
-
-BY
-
-ALLEN C. THOMAS, A.M.
-
-HAVERFORD COLLEGE
-
-AND
-
-RICHARD H. THOMAS, M.D.
-
-BALTIMORE, MD.
-
-
-NEW AND REVISED EDITION, 1905
-
-Brought down to date and including valuable statistics and information
-in regard to the Society of Friends in America.
-
-  “A work on ‘The History of the Society of Friends in America,’
-  which is likely for many days to be a standard text-book on the
-  subject.”--_The London Friend._
-
-  “We have read it with interest. It gives evidence of much research
-  and of a disposition to observe the impartiality of faithful
-  historians.”--_The Friend_, Philadelphia.
-
-
-12mo. Cloth. Price, $1.00 Net
-
-(Postage, 15 Cents)
-
-
-THE JOHN C. WINSTON CO.
-
-PHILADELPHIA, PA.
-
-
-
-
-FOOTNOTES:
-
-
-[1] “Social Law in the Spiritual World,” Philadelphia, 1904.
-
-[2] The term _a tergo_ causation means that what happens is produced
-entirely by the push or the pull of forces. There is an exact
-equation--the antecedent _determines_ the consequent.
-
-[3] It is not true, of course, that there is an absolute “break” in the
-upward processes of life. Even in the lower forms of life there are
-hints of higher possibilities. There is an elemental struggle for the
-life of others which has in it the potentiality of love and sacrifice.
-But there is no “sign” on the lower levels--before self-consciousness
-dawned--of any capacity for an ideal, or of _any power to develop by
-the forecast and vision of the goal_.
-
-[4] The term _a fronte_ compulsion means the compelling power of an
-ideal which influences by an attraction from in front.
-
-[5] Browning’s “Old Pictures in Florence.”
-
-[6] Sabatier, “Religions of Authority,” p. 307.
-
-[7] I am aware that this feature of child life will seem to some of my
-readers to be overdrawn. Some Mothers say that no such tendency was
-observed in their own children. That is quite likely. All children do
-not express their subtle and complex emotions in the same way. I do not
-mean to imply that every child _expresses_ a need of sacrifice when he
-does wrong. But careful observers of children have frequently noted the
-facts which I have emphasized in the text, and I have often met them in
-my own experience with children.
-
-[8] It has been shown by Robertson Smith and others that the Hebrews
-thought of sacrifice not as a gift to appease Jehovah but as a sharing
-of a common meal with him. Such a lofty view of sacrifice is surely
-not primitive. When sacrifice had come to be thought of, as of a
-common meal, it had already been purified and transformed by centuries
-of development and the heightening presupposes a series of unnamed
-prophets before the list of great revealers whose names we know.
-In the earliest stages religion is only very slightly ethical. The
-moralization of religion is one of the most tremendous facts of human
-history.
-
-
-
-
-TRANSCRIBER’S NOTES:
-
-
-  Italicized text is surrounded by underscores: _italics_.
-
-  Emboldened text is surrounded by equals signs: =bold=.
-
-  Obvious typographical errors have been corrected.
-
-
-
-
-
-End of the Project Gutenberg EBook of The Double Search, by Rufus Jones
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