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diff --git a/old/61771-0.txt b/old/61771-0.txt deleted file mode 100644 index 77a79c5..0000000 --- a/old/61771-0.txt +++ /dev/null @@ -1,2074 +0,0 @@ -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 - -*** START OF THIS PROJECT GUTENBERG EBOOK THE DOUBLE SEARCH *** - - - - -Produced by WebRover, QuakerHeron, David E. Brown, and the -Online Distributed Proofreading Team at https://www.pgdp.net -(This file was produced from images generously made -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 - -*** END OF THIS PROJECT GUTENBERG EBOOK THE DOUBLE SEARCH *** - -***** This file should be named 61771-0.txt or 61771-0.zip ***** -This and all associated files of various formats will be found in: - http://www.gutenberg.org/6/1/7/7/61771/ - -Produced by WebRover, QuakerHeron, David E. 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