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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: ISO-8859-1 - -*** 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) - - - - - - -</pre> - - - - -<div class="figcenter"><img src="images/cover.jpg" alt="" /></div> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_1" id="Page_1">[1]</a></span></p> - - - -<h1>The Double Search<br /> - -<small>Studies in Atonement and Prayer</small></h1> - -<hr class="chap" /> - - - - - -<div class="chapter"> -<span class="pagenum"><a name="Page_2" id="Page_2">[2]</a></span> -<h2 class="nobreak">Other Books by the Same Author</h2></div> - - -<div class="poetry-container"> -<div class="poetry"> -<div class="stanza"> -<div class="verse"><span class="smcap">Eli and Sybil Jones: Their Life and Work.</span></div> -<div class="versecenter">12mo, 300 pages. (1889)</div> -</div> -<div class="stanza"> -<div class="verse"><span class="smcap">Practical Christianity.</span></div> -<div class="versecenter">12mo, 206 pages. (1899)</div> -</div> -<div class="stanza"> -<div class="verse"><span class="smcap">A Dynamic Faith.</span></div> -<div class="versecenter">12mo, 105 pages. (1901)</div> -</div> -<div class="stanza"> -<div class="verse"><span class="smcap">A Boy’s Religion from Memory.</span></div> -<div class="versecenter">16mo, 145 pages. (1902)</div> -</div> -<div class="stanza"> -<div class="verse"><span class="smcap">George Fox; An Autobiography.</span></div> -<div class="versecenter">12mo, 2 vols., 584 pages. Illustrated. (1903)</div> -</div> -<div class="stanza"> -<div class="verse"><span class="smcap">Social Law in the Spiritual World.</span></div> -<div class="versecenter">Studies in Human and Divine<br /> Inter-relationship.</div> -<div class="versecenter">12mo, 272 pages. (1904)</div> -</div></div></div> - - - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_3" id="Page_3">[3]</a></span></p> - -<div class="figcenter"><img src="images/i_title.jpg" alt="" /></div> - -<hr class="tb" /> - -<div class="titlepage"> - - -<p><span class="xlarge">THE</span><br /> - -<span class="xxlarge">DOUBLE SEARCH</span><br /> - -<span class="large">STUDIES IN</span><br /> - -<span class="xlarge">ATONEMENT AND PRAYER</span></p> - -<p>BY<br /> - -<span class="large">RUFUS M. JONES, A.M., Litt.D.</span><br /> - -Professor of Philosophy in Haverford College</p> -<br /> -<p>1906.<br /> -PHILADELPHIA,<br /> -<span class="large">THE JOHN C. WINSTON COMPANY</span></p> -</div> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_4" id="Page_4">[4]</a></span></p> - - - - -<p class="center"> -<span class="smcap">Copyright</span>, 1906<br /> -<span class="smcap">By</span> THE JOHN C. WINSTON COMPANY</p> - -<hr class="chap" /> - - - - - - -<div class="chapter"> -<span class="pagenum"><a name="Page_5" id="Page_5">[5]</a></span> -<h2 class="nobreak">CONTENTS</h2></div> - - - - -<table border="0" cellpadding="2" cellspacing="2" summary="table"> - -<tr><td> </td><td class="tdr"><small>PAGE</small></td></tr> - -<tr><td><span class="smcap">Introduction</span></td><td class="tdr"><a href="#Page_9"> 9</a></td></tr> - - -<tr><td class="tdc" colspan="2">CHAPTER I</td></tr> - -<tr><td><span class="smcap">The Historical and Inward Christ</span> </td><td class="tdr"><a href="#Page_21"> 21</a></td></tr> - - -<tr><td class="tdc" colspan="2">CHAPTER II</td></tr> - -<tr><td><span class="smcap">The Atonement</span> </td><td class="tdr"><a href="#Page_57"> 57</a></td></tr> - - -<tr><td class="tdc" colspan="2">CHAPTER III</td></tr> - -<tr><td><span class="smcap">Prayer</span> </td><td class="tdr"><a href="#Page_89"> 89</a></td></tr> -</table> - -<p><span class="pagenum"><a name="Page_6" id="Page_6">[6]</a></span></p> - -<hr class="chap" /> - - - - - - -<div class="chapter"> -<span class="pagenum"><a name="Page_7" id="Page_7">[7]</a></span> -<h2 class="nobreak">Introduction</h2></div> - -<hr class="tb" /> - -<blockquote> -<p><span class="pagenum"><a name="Page_8" id="Page_8">[8]</a></span>“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, <i>the root of the -soul</i>.”</p> - -<p class="right"><i>Plotinus, Ennead VI.</i></p></blockquote> - -<hr class="chap" /> - - - - - -<div class="chapter"> -<span class="pagenum"><a name="Page_9" id="Page_9">[9]</a></span> -<h2 class="nobreak">INTRODUCTION.</h2></div> - - -<p class="drop-cap">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.</p> - -<p>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<span class="pagenum"><a name="Page_10" id="Page_10">[10]</a></span> -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.</p> - -<p>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<span class="pagenum"><a name="Page_11" id="Page_11">[11]</a></span> -of what was once a whole. We yearn -for that from which we have come.</p> - -<div class="poetry-container"> -<div class="poetry"> -<div class="indent2">“Though inland far we be</div> -<div class="verse">Our souls have sight of that immortal sea</div> -<div class="indent2">That brought us hither.”</div> -</div></div> - -<p>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.</p> - -<p>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<span class="pagenum"><a name="Page_12" id="Page_12">[12]</a></span> -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.</p> - -<p>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<span class="pagenum"><a name="Page_13" id="Page_13">[13]</a></span> -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.</p> - -<p>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 <i>conjunct life</i> which<span class="pagenum"><a name="Page_14" id="Page_14">[14]</a></span> -I have expounded at length in a former -book.<a name="FNanchor_1_1" id="FNanchor_1_1"></a><a href="#Footnote_1_1" class="fnanchor">[1]</a> 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.</p> - -<p>I believe, however, that no psychological -discovery has ever thrown so<span class="pagenum"><a name="Page_15" id="Page_15">[15]</a></span> -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.</p> - -<p>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<span class="pagenum"><a name="Page_16" id="Page_16">[16]</a></span> -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.</p> - -<p>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<span class="pagenum"><a name="Page_17" id="Page_17">[17]</a></span> -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 <i>see</i> 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.</p> - -<p>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.</p> - -<p> -<i>Haverford, Pennsylvania,<br /> - New Year</i> 1906.</p> - -<p><span class="pagenum"><a name="Page_18" id="Page_18">[18]</a></span></p> -<hr class="chap" /> - - - - - - - -<div class="chapter"> -<span class="pagenum"><a name="Page_19" id="Page_19">[19]</a></span> -<h2 class="nobreak">The Historical and the -Inward Christ</h2></div> - -<hr class="tb" /> - - -<blockquote> - -<p><span class="pagenum"><a name="Page_20" id="Page_20">[20]</a></span>“All who since Jesus have come into union -with God have come into union with God <i>through -Him</i>. 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.”</p> - -<p class="right"><i>Fichte’s “Way Toward the Blessed Life,” p. 391.</i></p> - -<p>“Christ is the Eternal Humanity in the life -of the Infinite.”</p> - -<p class="right"><i>George A. Gordon’s “The Christ of Today,” p. 136.</i></p> - -<p>“The word of God is continually born anew in -the hearts of holy men.”</p> - -<p class="right"><i>Epistle to Diognetus, A. D. 125.</i></p></blockquote> - -<hr class="chap" /> - - - - - - -<div class="chapter"> -<span class="pagenum"><a name="Page_21" id="Page_21">[21]</a></span> -<h2 class="nobreak">THE HISTORICAL AND THE -INWARD CHRIST.</h2></div> - - -<p class="drop-cap">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<span class="pagenum"><a name="Page_22" id="Page_22">[22]</a></span> -as the central fact of history than ever -before.</p> - -<div class="poetry-container"> -<div class="poetry"> -<div class="verse">“That one Face, far from vanish, rather grows</div> -<div class="verse">Or decomposes but to recompose</div> -<div class="verse">Becomes my universe which loves and knows.”</div> -</div></div> - -<p>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.</p> - -<p>I shall not use the language or the -methods of theology. I shall feel my -way along the great arteries of human<span class="pagenum"><a name="Page_23" id="Page_23">[23]</a></span> -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.</p> - -<p>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<span class="pagenum"><a name="Page_24" id="Page_24">[24]</a></span> -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 <i>conjunct</i> 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<span class="pagenum"><a name="Page_25" id="Page_25">[25]</a></span> -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<span class="pagenum"><a name="Page_26" id="Page_26">[26]</a></span> -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.</p> - -<p>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<span class="pagenum"><a name="Page_27" id="Page_27">[27]</a></span> -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.</p> - -<p>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<span class="pagenum"><a name="Page_28" id="Page_28">[28]</a></span> -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 <i>a tergo</i>.<a name="FNanchor_2_2" id="FNanchor_2_2"></a><a href="#Footnote_2_2" class="fnanchor">[2]</a> -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.<a name="FNanchor_3_3" id="FNanchor_3_3"></a><a href="#Footnote_3_3" class="fnanchor">[3]</a></p> - -<p>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<span class="pagenum"><a name="Page_29" id="Page_29">[29]</a></span> -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<span class="pagenum"><a name="Page_30" id="Page_30">[30]</a></span> -this side “the divide,” only as the ideal -became clearer and its sway more coercive.</p> - -<p>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 <i>a fronte</i> -compulsion.<a name="FNanchor_4_4" id="FNanchor_4_4"></a><a href="#Footnote_4_4" class="fnanchor">[4]</a> This is one of God’s ways -of revealing Himself. It is a man’s -chief glory—the glory of the imperfect.</p> - -<div class="poetry-container"> -<div class="poetry"> -<div class="verse">“Growth came when, looking your last on them all</div><span class="pagenum"><a name="Page_31" id="Page_31">[31]</a></span> -<div class="verse">You turned your eyes inwardly one fine day</div> -<div class="verse">And cried with a start—what if we so small</div> -<div class="verse">Be greater and grander the while than they?</div> -<div class="verse">Are they perfect of lineament, perfect of stature?</div> -<div class="verse">In both, of such lower types are we</div> -<div class="verse">Precisely because of our wider nature;</div> -<div class="verse">For time, theirs—ours, for eternity.</div> -<div class="verse">Today’s brief passion limits their range;</div> -<div class="verse">It seethes with the morrow for us and more.</div> -<div class="verse">They are perfect—how else? They shall never change.</div> -<div class="verse">We are faulty—why not? We have time in store.”<a name="FNanchor_5_5" id="FNanchor_5_5"></a><a href="#Footnote_5_5" class="fnanchor">[5]</a></div> -</div></div> - - - -<p><span class="pagenum"><a name="Page_32" id="Page_32">[32]</a></span>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.</p> - -<p>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<span class="pagenum"><a name="Page_33" id="Page_33">[33]</a></span> -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.”</p> - -<p>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<span class="pagenum"><a name="Page_34" id="Page_34">[34]</a></span> -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!</p> - -<p>“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>I</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 <i>we all</i> -come in the unity of the faith, and of the<span class="pagenum"><a name="Page_35" id="Page_35">[35]</a></span> -knowledge of the Son of God, unto a -perfect man, unto the measure of the -stature of the fullness of Christ.” Eph. -<small>IV</small>, 13. “Whom he did foreknow, he -did predestinate to be conformed to the -image of his Son that <i>He</i> might be the -first born among many brethren.” Rom. -<small>VIII</small>, 29. “The expectation of the -whole creation is waiting for the manifestation -of sons of God.” Rom. <small>VIII</small>, -19.</p> - -<p>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 <i>a fronte</i> force which -has drawn the individual and the race -steadily up to their higher destiny. On -the spiritual side of “the great divide”<span class="pagenum"><a name="Page_36" id="Page_36">[36]</a></span> -the goal is in sight and the goal is an -efficient factor in the process of the evolution -of the man within man.</p> - -<p>But this pattern-aspect of the Christ -life is only one aspect, and we must not -raise it out of due balance and perspective. -<i>Christ is God humanly revealed.</i> -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<span class="pagenum"><a name="Page_37" id="Page_37">[37]</a></span> -are not <i>conjunct</i>, then it is hard to see -how any revelation of Him could be -made which would mean anything to us. -But if we are <i>conjunct</i>, 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.</p> - -<p>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.</p> - - - -<p><span class="pagenum"><a name="Page_38" id="Page_38">[38]</a></span>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 -<i>how</i>. 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 <i>method</i> 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 <i>how</i> -wrapped in mystery. That He came out<span class="pagenum"><a name="Page_39" id="Page_39">[39]</a></span> -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.</p> - -<p>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<span class="pagenum"><a name="Page_40" id="Page_40">[40]</a></span> -quiet simplicity He said, “If you see -me you see the Father.”</p> - -<p>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<span class="pagenum"><a name="Page_41" id="Page_41">[41]</a></span> -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.</p> - -<p>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<span class="pagenum"><a name="Page_42" id="Page_42">[42]</a></span> -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<span class="pagenum"><a name="Page_43" id="Page_43">[43]</a></span> -which they felt within themselves. If -they found God, it was because they had -found Christ.</p> - -<p>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 -<i>type</i> 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 <i>a new humanity</i>—a -humanity penetrated with the life<span class="pagenum"><a name="Page_44" id="Page_44">[44]</a></span> -and power of God and this continued -personal manifestation of God through -men is Christ inwardly and spiritually -revealed.</p> - -<p>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 <i>a tergo</i>. Not -so with God. He can be received only -through appreciation and conscious appropriation. -He comes only through -doors that are <i>purposely</i> 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<span class="pagenum"><a name="Page_45" id="Page_45">[45]</a></span> -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,<span class="pagenum"><a name="Page_46" id="Page_46">[46]</a></span> -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.</p> - -<p>With perfect fitness, then, we speak of<span class="pagenum"><a name="Page_47" id="Page_47">[47]</a></span> -the inward Presence as the spiritual -Christ. It is the continuation of the -same revelation which was made under -the “Syrian blue.”</p> - -<p>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 <i>operating -upon human spirits and consciously -witnessed and appreciated in them</i>. -“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.</p> - -<p>Unfortunately the doctrine of the -Christ within—“the real presence”—has -generally been held vaguely, and it<span class="pagenum"><a name="Page_48" id="Page_48">[48]</a></span> -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<a name="FNanchor_6_6" id="FNanchor_6_6"></a><a href="#Footnote_6_6" class="fnanchor">[6]</a>: “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<span class="pagenum"><a name="Page_49" id="Page_49">[49]</a></span> -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 <i>whose life it -becomes</i>. 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 <a href=" " title="pneumatikoi" style="background-color:#FFFFFF;color:#000000;text-decoration:none">πνευματικόι</a>, properly speaking,<span class="pagenum"><a name="Page_50" id="Page_50">[50]</a></span> -‘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<span class="pagenum"><a name="Page_51" id="Page_51">[51]</a></span> -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<span class="pagenum"><a name="Page_52" id="Page_52">[52]</a></span> -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.”</p> - - - -<div class="poetry-container"> -<div class="poetry"> -<div class="verse">“See if, for every finger of thy hands,</div> -<div class="verse">There be not found, that day the world shall end</div> -<div class="verse">Hundreds of souls, each holding by Christ’s word,</div> -<div class="verse">That He will grow incorporate with all,</div><span class="pagenum"><a name="Page_53" id="Page_53">[53]</a></span> -<div class="verse">With me as Pamphylax, with him as John,</div> -<div class="verse">Groom for each bride! Can a mere man do this?</div> -<div class="verse">Yet Christ saith, this He lived and died to do.</div> -<div class="verse">Call Christ, then, the illimitable God.”</div> -<div class="verse">I <small>DO</small>.</div> -</div></div> - -<p><span class="pagenum"><a name="Page_54" id="Page_54">[54]</a></span></p> - -<hr class="chap" /> - - -<div class="chapter"> -<span class="pagenum"><a name="Page_55" id="Page_55">[55]</a></span> -<h2 class="nobreak">The Atonement</h2></div> - -<hr class="tb" /> - -<blockquote> -<p><span class="pagenum"><a name="Page_56" id="Page_56">[56]</a></span>“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.”</p> - -<p class="right"><i>Auguste Sabatier</i>, “<i>The Atonement</i>,” <i>p. 134.</i></p> -</blockquote> - -<hr class="chap" /> - - - - - -<div class="chapter"> -<span class="pagenum"><a name="Page_57" id="Page_57">[57]</a></span> -<h2 class="nobreak">THE ATONEMENT.</h2></div> - - -<p class="drop-cap">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<span class="pagenum"><a name="Page_58" id="Page_58">[58]</a></span> -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.</p> - -<p>No one can carefully study the theories -of the atonement which have prevailed -at the various epochs of Christian history<span class="pagenum"><a name="Page_59" id="Page_59">[59]</a></span> -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<span class="pagenum"><a name="Page_60" id="Page_60">[60]</a></span> -conception of the atonement is to get -out of the realm of legal phrases into -the region of personality.</p> - -<p>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<span class="pagenum"><a name="Page_61" id="Page_61">[61]</a></span> -with the powerful narrative out of -the actual life of the Apostle Paul, found -in Romans <small>VII</small>: 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.”</p> - -<p>The most solemn fact of sin is its accumulation -of consequences in the life of -the person. Each sin tends to produce -a <i>set</i> of the nature. It weaves a mesh -of habit. It makes toward a dominion, -or as Paul calls it, a <i>law of sin</i> 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<span class="pagenum"><a name="Page_62" id="Page_62">[62]</a></span> -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 <i>penalty</i> will not stead. Forgiveness -is not enough. Relief from <i>penalty</i>, -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<span class="pagenum"><a name="Page_63" id="Page_63">[63]</a></span> -from the life of sin into a life of -holy will.</p> - -<p>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<span class="pagenum"><a name="Page_64" id="Page_64">[64]</a></span> -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.</p> - -<p>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<span class="pagenum"><a name="Page_65" id="Page_65">[65]</a></span> -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.</p> - -<p>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.<a name="FNanchor_7_7" id="FNanchor_7_7"></a><a href="#Footnote_7_7" class="fnanchor">[7]</a><span class="pagenum"><a name="Page_66" id="Page_66">[66]</a></span> - -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,<span class="pagenum"><a name="Page_67" id="Page_67">[67]</a></span> -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.<a name="FNanchor_8_8" id="FNanchor_8_8"></a><a href="#Footnote_8_8" class="fnanchor">[8]</a><span class="pagenum"><a name="Page_68" id="Page_68">[68]</a></span> -The historic theories of the atonement, -inherited from the Roman church, were -all formulated under the sway of this -idea.</p> - -<p>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<span class="pagenum"><a name="Page_69" id="Page_69">[69]</a></span> -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 <i>is</i> Love, or we must conclude that -Christ has not revealed Him as He is.</p> - -<p>But the great difficulty is that so many -fail to see what Divine Love and human<span class="pagenum"><a name="Page_70" id="Page_70">[70]</a></span> -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.</p> - -<p>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<span class="pagenum"><a name="Page_71" id="Page_71">[71]</a></span> -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.</p> - -<p>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<span class="pagenum"><a name="Page_72" id="Page_72">[72]</a></span> -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.</p> - -<p>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<span class="pagenum"><a name="Page_73" id="Page_73">[73]</a></span> -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. <i>That costs something.</i></p> - -<p>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 <i>cost</i> 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<span class="pagenum"><a name="Page_74" id="Page_74">[74]</a></span> -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.</p> - -<p>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<span class="pagenum"><a name="Page_75" id="Page_75">[75]</a></span> -final expression in God Himself. God’s -life and our lives are bound together, as -a vine with branches, as a body with -members. <i>So corporate</i> 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.</p> - - - -<p><span class="pagenum"><a name="Page_76" id="Page_76">[76]</a></span>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.</p> - -<p>Browning puts it all in a line:</p> - -<p class="center">“Thou needs must love me who have died for thee.”</p> - -<p>This is the key to Paul’s great message<span class="pagenum"><a name="Page_77" id="Page_77">[77]</a></span> -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 <i>love of God</i>, 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 <i>that</i> untouched -can stand anything.</p> - - - -<p><span class="pagenum"><a name="Page_78" id="Page_78">[78]</a></span>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.</p> - -<p>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 <i>energy -of Grace</i>. 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,<span class="pagenum"><a name="Page_79" id="Page_79">[79]</a></span> -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 <i>transaction</i> 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 <i>a tergo</i> 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<span class="pagenum"><a name="Page_80" id="Page_80">[80]</a></span> -has ever been expressed, -uses the word “faith” to name the human -part of the process.</p> - -<p>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.</p> - -<p>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<span class="pagenum"><a name="Page_81" id="Page_81">[81]</a></span> -suffer in our stead—He suffers in our -behalf, [<a href=" " title="hyper" style="background-color:#FFFFFF;color:#000000;text-decoration:none">ὑπέρ</a> not <a href=" " title="anti" style="background-color:#FFFFFF;color:#000000;text-decoration:none">άντι</a>]. 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 <i>on -your behalf</i>; and fill up that which is -lacking of the afflictions of Christ <i>in my -flesh</i>, 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.</p> - - - -<p><span class="pagenum"><a name="Page_82" id="Page_82">[82]</a></span>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.</p> - -<p>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.<span class="pagenum"><a name="Page_83" id="Page_83">[83]</a></span> -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<span class="pagenum"><a name="Page_84" id="Page_84">[84]</a></span> -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.</p> - -<p>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<span class="pagenum"><a name="Page_85" id="Page_85">[85]</a></span> -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.”</p> - - -<p><span class="pagenum"><a name="Page_86" id="Page_86">[86]</a></span></p> - - -<hr class="chap" /> - - -<div class="chapter"> -<span class="pagenum"><a name="Page_87" id="Page_87">[87]</a></span> -<h2 class="nobreak">Prayer</h2></div> - -<p><span class="pagenum"><a name="Page_88" id="Page_88">[88]</a></span></p> - -<hr class="tb" /> - -<blockquote> - -<p>By prayer, I do not mean any bodily exercise -of the outward man; but <i>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</i>.</p> - -<p class="right"><i>Isaac Penington.</i></p> - -<div class="poetry-container"> -<div class="poetry"> -<div class="verse">“I, that still pray at morning and at eve,</div> -<div class="verse">Loving those roots that feed us from the past,</div> -<div class="verse">And prizing more than Plato things I learned</div> -<div class="verse">At that best Academe, a mother’s knee,</div> -<div class="verse">Thrice in my life perhaps have truly prayed,</div> -<div class="verse">Thrice, stirred below my conscious self, have felt</div> -<div class="verse">That perfect disenthralment which is God.”</div> -</div></div> - -<p class="right"><i>Lowell’s “Cathedral.”</i></p> - - - -<p>“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.”</p> - -<p class="right"><i>Clement of Alexandria.</i></p></blockquote> - -<hr class="chap" /> - - - - - - -<div class="chapter"> -<span class="pagenum"><a name="Page_89" id="Page_89">[89]</a></span> -<h2 class="nobreak">PRAYER.</h2></div> - - -<p class="drop-cap">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.</p> - -<p>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<span class="pagenum"><a name="Page_90" id="Page_90">[90]</a></span> -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!</p> - -<p>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<span class="pagenum"><a name="Page_91" id="Page_91">[91]</a></span> -events at will, while above all, there was -a Being who might interfere with things -at any moment, in any way.</p> - -<p>Our world to-day is not so conceived. -Our universe is organized and linked. -Every event is <i>caused</i>. 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<span class="pagenum"><a name="Page_92" id="Page_92">[92]</a></span> -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<span class="pagenum"><a name="Page_93" id="Page_93">[93]</a></span> -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.</p> - -<p>There are still others who evade the<span class="pagenum"><a name="Page_94" id="Page_94">[94]</a></span> -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.”</p> - -<p>This view takes us back once more<span class="pagenum"><a name="Page_95" id="Page_95">[95]</a></span> -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 <i>speed</i>, 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.</p> - -<p>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<span class="pagenum"><a name="Page_96" id="Page_96">[96]</a></span> -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 <i>as it is</i>, 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.”</p> - -<p>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<span class="pagenum"><a name="Page_97" id="Page_97">[97]</a></span> -be difficulty. But let us not fetter science, -let us rather <i>promote</i> 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.</p> - -<p>The prayer which science <i>has</i> 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<span class="pagenum"><a name="Page_98" id="Page_98">[98]</a></span> -cleanse our sight still farther and rise -above the conception of prayer as an easy -means to a desired end.</p> - -<p>It is a fact that there are <i>valid prayer -effects</i> and there is plenty of experimental -evidence to prove the <i>energy of prayer</i>. -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<span class="pagenum"><a name="Page_99" id="Page_99">[99]</a></span> -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<span class="pagenum"><a name="Page_100" id="Page_100">[100]</a></span> -path of duty or of service. There is unmistakable -evidence of incoming energy -from beyond the margin of what we usually -call “ourselves.”</p> - -<p>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<span class="pagenum"><a name="Page_101" id="Page_101">[101]</a></span> -our highest moments we find ourselves in -contact with wider spiritual Life than -belongs to our normal <i>me</i>.</p> - -<p>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<span class="pagenum"><a name="Page_102" id="Page_102">[102]</a></span> -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.</p> - -<p>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.<span class="pagenum"><a name="Page_103" id="Page_103">[103]</a></span> -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.</p> - -<p>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<span class="pagenum"><a name="Page_104" id="Page_104">[104]</a></span> -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.</p> - -<p>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<span class="pagenum"><a name="Page_105" id="Page_105">[105]</a></span> -<i>actual social fellowship</i> 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,<span class="pagenum"><a name="Page_106" id="Page_106">[106]</a></span> -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.</p> - -<p>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 <i>live faith</i> 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<span class="pagenum"><a name="Page_107" id="Page_107">[107]</a></span> -dead leaves of an outgrown belief, so -that once more prayer shall break forth -as naturally as buds in spring.</p> - -<p>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 <i>live faith</i> 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<span class="pagenum"><a name="Page_108" id="Page_108">[108]</a></span> -us the travail and the tragedy as well as -the glory and the joy of bringing forth -sons of God.</p> - -<p>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.</p> - -<p>The only obstacle to effectual praying, -in this world of spiritual fellowship, -would be individual selfishness. To<span class="pagenum"><a name="Page_109" id="Page_109">[109]</a></span> -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.</p> - -<p>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 <i>inner kingdom of spirit</i>, -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,<span class="pagenum"><a name="Page_110" id="Page_110">[110]</a></span> -but we can do it only by wanting what -everybody can share and by seeking -blessings which have a universal implication.</p> - -<p>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 <b>law</b>” 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 -<i>breaking any law</i>, so God comes to -meet and to heighten the life of anyone<span class="pagenum"><a name="Page_111" id="Page_111">[111]</a></span> -who stretches up toward Him in appreciation, -and there is joy above as well as -below.</p> - -<p>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>I</i> or <i>me</i> or <i>mine</i> in the whole -prayer. The person who prays spiritually -is enmeshed in a <i>living group</i> and -the reality of his vital union with persons -like himself clarifies his vision of<span class="pagenum"><a name="Page_112" id="Page_112">[112]</a></span> -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.</p> - -<p>“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<span class="pagenum"><a name="Page_113" id="Page_113">[113]</a></span> -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.”</p> - -<p>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<span class="pagenum"><a name="Page_114" id="Page_114">[114]</a></span> -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 <i>has</i> 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.<span class="pagenum"><a name="Page_115" id="Page_115">[115]</a></span> -It is no “far off Divine event.” -It is always coming.</p> - -<div class="poetry-container"> -<div class="poetry"> -<div class="verse">“For an ye heard a music, like enow</div> -<div class="verse">They are building still, seeing the city is built</div> -<div class="verse">To music, therefore never built at all</div> -<div class="verse">And therefore built forever.”</div> -</div></div> - -<p>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.</p> - -<p><span class="pagenum"><a name="Page_116" id="Page_116">[116]</a></span></p> - -<div class="poetry-container"> -<div class="poetry"> -<div class="verse">“Man as yet is being made, and e’er the crowning age of ages,</div> -<div class="verse">Shall not aeon after aeon pass and touch him into shape?</div> -<div class="verse">All about him shadow still, but, while the races flower and fade,</div> -<div class="verse">Prophet eyes may catch a glory, slowly gaining on the shade,</div> -<div class="verse">Till the people all are one and all their voices blend in a choric</div> -<div class="verse">Hallelujah to the Maker, ‘It is finished; man is made.’”</div> -</div></div> - -<p>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.</p> - -<p>There is a beautiful mingling of the -great and the little, the cosmic and the<span class="pagenum"><a name="Page_117" id="Page_117">[117]</a></span> -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.</p> - -<p>Next we come to the profound word<span class="pagenum"><a name="Page_118" id="Page_118">[118]</a></span> -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<span class="pagenum"><a name="Page_119" id="Page_119">[119]</a></span> -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.</p> - -<p>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.</p> - -<p><span class="pagenum"><a name="Page_120" id="Page_120">[120]</a></span></p> - -<div class="poetry-container"> -<div class="poetry"> -<div class="verse">“Never on custom’s oilėd grooves</div> -<div class="verse">The world to a higher level moves,</div> -<div class="verse">But grates and grinds with friction hard</div> -<div class="verse">On granite boulder and flinty shard.</div> -<div class="verse">The heart must bleed before it feels,</div> -<div class="verse">The pool be troubled before it heals.”</div> -</div></div> - -<p>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<span class="pagenum"><a name="Page_121" id="Page_121">[121]</a></span> -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.”</p> - -<p>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.</p> - -<p><span class="pagenum"><a name="Page_122" id="Page_122">[122]</a></span></p> - -<div class="poetry-container"> -<div class="poetry"> -<div class="verse">“When the fight begins within himself,</div> -<div class="indent">A man’s worth something. God stoops o’er his head,</div> -<div class="verse">Satan looks up between his feet—both tug—</div> -<div class="verse">He’s left, himself, i’ the middle: The soul wakes</div> -<div class="indent">And grows.”</div> -</div></div> - -<p>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<span class="pagenum"><a name="Page_123" id="Page_123">[123]</a></span> -there together. God finds a human organ -and man draws on the inexhaustible -resources of God.</p> - -<p>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<span class="pagenum"><a name="Page_124" id="Page_124">[124]</a></span> -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.”</p> - -<hr class="chap" /> - - -<p class="ph1"><span class="xlarge"><i>The United States a Christian Nation.</i></span></p> - -<p class="center">BY<br /> - -<span class="large">HON. DAVID J. BREWER,</span><br /> - -<i>Associate Justice of the Supreme Court United States</i>.</p> - -<p class="center"><i>Haverford College Library Lectures, 1905.</i></p> - -<blockquote> - -<p>In this book the Distinguished Christian Jurist has -discussed three important topics:</p> - -<blockquote> - -<p><i>First.</i> “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.</p> - -<p><i>Second.</i> “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.</p> - -<p><i>Third.</i> “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.</p></blockquote></blockquote> - -<p class="center"><i>Issued October 1, 1905.</i></p> - -<p class="center">12mo. 100 pp. Price, postpaid, $1.00.</p> - - -<p class="center"><span class="large">THE JOHN C. WINSTON CO.</span><br /> - -PHILADELPHIA, PA.</p> - -<hr class="chap" /> - - -<p class="ph1"><span class="large"><span class="u">SOCIAL LAW IN THE</span></span><br /> -<span class="xlarge"><span class="u">SPIRITUAL WORLD</span></span></p> - -<p class="ph1">Studies In Human and Divine Inter-Relationship</p> - -<p class="center">BY<br /> - - -<span class="large"><span class="smcap">Rufus M. Jones, A.M., Litt. D.</span></span><br /> - -<i>Professor of Philosophy in Haverford College, Pa.</i></p> - -<blockquote> -<p>This is a fresh interpretation of the deepest -problems of life. It discusses the most -interesting phases of recent psychological investigation -into spiritual subjects.</p> - -<p>“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.”—<i>The Outlook.</i></p> - -<p>“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.”—<i>Christian Work and the Evangelist.</i></p> - -<p>“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.”—<i>British Friend.</i></p></blockquote> - -<p class="center"><i>12mo. 272 pages. Extra Vellum Cloth,<br /> -Gilt Top, Uncut Edges. Price $1.25<br /> -Net (Postage 10 Cents).</i></p> - -<p class="center"><span class="large">THE JOHN C. WINSTON COMPANY</span><br /> - -PHILADELPHIA, PA.</p> - -<hr class="chap" /> - - -<p class="ph1"><span class="xlarge"><i>A History</i></span><br /> - -<small>OF</small><br /> - -<span class="xlarge"><i>The Society of Friends<br /> -in America</i></span></p> - -<p class="center">BY<br /> - -<span class="large">ALLEN C. THOMAS, A.M.</span><br /> - -HAVERFORD COLLEGE<br /> - -AND<br /> - -<span class="large">RICHARD H. THOMAS, M.D.</span><br /> - -BALTIMORE, MD.</p> - - -<p class="center">NEW AND REVISED EDITION, 1905</p> - -<blockquote> -<p>Brought down to date and including valuable -statistics and information in regard to -the Society of Friends in America.</p> - - - -<p>“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.”—<i>The London Friend.</i></p> - -<p>“We have read it with interest. It gives -evidence of much research and of a disposition -to observe the impartiality of faithful -historians.”—<i>The Friend</i>, Philadelphia.</p></blockquote> - - -<p class="center">12mo. Cloth. Price, $1.00 Net<br /> - -(Postage, 15 Cents)</p> - - -<p class="center"><span class="large">THE JOHN C. WINSTON CO.</span><br /> - -PHILADELPHIA, PA.</p> - - - -<hr class="chap" /> - -<div class="chapter"> - -<h2 class="nobreak"> -FOOTNOTES:</h2></div> - -<div class="footnote"> - -<p><a name="Footnote_1_1" id="Footnote_1_1"></a><a href="#FNanchor_1_1"><span class="label">[1]</span></a> “Social Law in the Spiritual World,” Philadelphia, -1904.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_2_2" id="Footnote_2_2"></a><a href="#FNanchor_2_2"><span class="label">[2]</span></a> The term <i>a tergo</i> causation means that what -happens is produced entirely by the push or the -pull of forces. There is an exact equation—the -antecedent <i>determines</i> the consequent.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_3_3" id="Footnote_3_3"></a><a href="#FNanchor_3_3"><span class="label">[3]</span></a> 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 <i>any power to develop by the forecast and -vision of the goal</i>.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_4_4" id="Footnote_4_4"></a><a href="#FNanchor_4_4"><span class="label">[4]</span></a> The term <i>a fronte</i> compulsion means the compelling -power of an ideal which influences by an -attraction from in front.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_5_5" id="Footnote_5_5"></a><a href="#FNanchor_5_5"><span class="label">[5]</span></a> Browning’s “Old Pictures in Florence.”</p></div> - -<div class="footnote"> - -<p><a name="Footnote_6_6" id="Footnote_6_6"></a><a href="#FNanchor_6_6"><span class="label">[6]</span></a> Sabatier, “Religions of Authority,” p. 307.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_7_7" id="Footnote_7_7"></a><a href="#FNanchor_7_7"><span class="label">[7]</span></a> 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 <i>expresses</i> 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.</p></div> - -<div class="footnote"> - -<p><a name="Footnote_8_8" id="Footnote_8_8"></a><a href="#FNanchor_8_8"><span class="label">[8]</span></a> 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.</p></div> - - -<hr class="chap" /> -<div class="transnote"> - -<p class="ph1">TRANSCRIBER’S NOTES:</p> - - -<p>Obvious typographical errors have been corrected.</p> - -<p>Hover over the Greek text to see its transliteration.</p> - -</div> - - - - - - - - -<pre> - - - - - -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-h.htm or 61771-h.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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