Bishop3 Gore4, in a book recently published, suggested that the belief that God is Love is not axiomatic5. Many of us take it for granted, as the point at which religion naturally begins; but, as he emphasized, it is not an obvious truth; it is something of which we have to be convinced, something that has to be made good to men. Unless we bear this in mind, we shall miss a great deal of what Jesus has really done, by assuming that he was not needed to do it.
"Out of a darker world than ours came this new spring." We must look at the world as it was, when Jesus came. In a later chapter we shall have to consider more fully6 the religions of the Roman world. One or two points may be anticipated. First of all, we have to realize what a hard world it was. Men and women are harder than we sometimes think, and the natural hardness to which the human heart grows of itself, needed more correction than it had in those days.
Among the many papyrus7 documents that have been found in late years in Egypt—documents that have pictured for us the life of Egypt, and have recorded for us also the language of the New Testament8 in a most illuminative9 way—there is one that illustrates10 only too aptly the unconscious hardness of the times. It is a letter—no literary letter, no letter that any one would ordinarily have thought of keeping; it has survived by accident. It was written by an Egyptian Greek to his wife. She lived somewhere up the country, and he had gone to Alexandria. She had been expecting a baby when he left, and he wrote a rough, but not an unkind, letter to her. He writes: "Hilarion to Alis . . . greetings…. Know that we are still even now in Alexandria. Do not fidget, if, at the general return, I stay in Alexandria. I pray and beseech11 you, take care of the little child, and as soon as we have our wages, I will send you up something. If you are delivered, if it was a male, let it live; if it was a female, cast it out . . . . How can I forget you? So don't fidget."[15]
The letter is not an unkind one; it is sympathetic, masculine, direct, and friendly. And then it ends with the suggestion, inconceivable to us to-day, that if the baby is a girl, it need not be kept. It can be put out either on the land or in the river, left to kite or crocodile. The evidence of satirists is generally to be discounted, because they tend to emphasize the exceptional; and it is not the exceptional thing that gives the character of an age, or of a man. It is the kind of thing that we take for granted and assume to be normal that shows our character or gives the note of the day; and what we omit to notice may be as revealing.
In the plays of the Athenian comic poets of the third and fourth centuries B.C. we find, to wearisomeness, one recurring12 plot. The heroine turns out to be, not just a common girl, but the daughter of the best family in Athens, exposed when she was a baby. When Plato sketched13 his ideal constitution, in addition to the mating of suitable pairs to be decided14 by government, he added that, if the offspring were not good enough, it should be put away where it would not be found again. Aristotle allowed the same practice. The most cultured race on earth freely exposed its infants; and this letter of Hilarion to Alis—a dated letter by the way, of September or October in the year 1 A.D.—makes it clear that the practice of exposure of children still prevailed; and there is other evidence which need not now detain us. It is a hard world, where kind people or good people can think of such things as ordinary and natural.
Evidence of the character of an age is given by the treatment of criminals; and that age was characterized by crucifixion. They would take a human being, spread him out on a cross on the ground, drive nails through his hands and feet; and then the cross was raised—the agony of the victim during the movement is not to be imagined. It was made fast; and there the victim hung, suspended between heaven and earth, to live or die at his leisure. By and by crows would gather round him. "I have been good," said the slave. "Then you have your reward," says the Latin poet, "you will not feed the crows on the cross."[16] There is a very striking phrase in St. Matthew: "And sitting down they watched him there" (Matt. 27:36). The soldiers nailed three men to crosses, and sat down beneath them to dice16 for their clothes. Our tolerances17, like our utterances19, come out of the abundance of the heart, and stamp us for what we are.
We cannot easily realize all that slavery meant. When we read in the Fourth Gospel that "the Lamb of God taketh away the sin of the world" (John 1:29), that was written before Jesus Christ had abolished slavery; for, we remember, it was done by his people against the judgement of the business experts. Slavery meant robbing the man of every right that Nature gave him; and, as Homer said long ago, "Farseeing Zeus takes away half a man's manhood, when he brings the day of slavery upon him."[17] He became a thief, a liar20, dirty, and bad; and with the woman it was still worse. The slave woman was a little lower than the animal; she might not have offspring. It was "natural," men said; "Nature had designed certain races to be slaves; slavery was written in Nature; it was Nature's law." These were not the thoughts of vulgar people, but of some of the best of the Greeks—not of all, indeed; but society was organized on the basis of slavery. It was an accepted axiom of all social and economic life.
As to the spiritual background, for the present let us postpone21 the heathen world and consider the Jews, who represented in some ways the world's highest at this period. Modern scholarship is shedding fresh light on the literature and ideas that were prevalent between the end of the Old Testament and the beginning of the New. But what uncertainty22 about God! Why some people should think that it was easier to believe in God in those days than now, I do not see. Far less was known of God; the record of his doings was not so long as it is for us, and it was not so well known. No one could understand what God meant, if he was quite clear himself. Look at what he did with the nation. He chose Israel, he established the kingdom of David. They did not get on very well, and at last were carried away into Captivity23 in Babylon. So much he did for his people; and when he brought them back again to the Promised Land, it was to a very trying and difficult situation; and worse still followed after Nehemiah's day. Alexander the Great's conquest of the East left a Macedonian dynasty ruling those regions, and one of their great kings, Antiochus Epiphanes, tried to stamp out the religion of Jehovah altogether. The Book of Daniel is a record of that persecution24 about 166 B.C. The Maccabeean brothers delivered Israel, and rescued the religion of Jehovah; and a kingdom of a sort was established with them; but the grandsons of the liberators became tyrants25. What did God mean? Out of all the promises to Israel, to the House of David, this is what comes. Herod follows—a foreign king and an Edomite; and the Romans are over all, suzerains and rulers.
In despair of the present men began to forecast the future. A time will surely come, they said, when God will give an anointed one, the Messiah; he will set all Israel free, will make Israel rule the world instead of the Romans; he will gather together the scattered26 of Israel from the four winds, reunite and assemble God's people in triumph in Palestine. And then, when the prophet paused, a plain man spoke27: "I don't care if he does. My father all his life looked forward to that. What does it matter now, if God redeems28 his people, or if he does not? My father is dead." The answer was, why should your father not come with the redeemed29 Israel? But what evidence is there for that? Does God care for people beyond the grave? Is there personal immortality30?—that became the anxious question.[18]
But is this kingdom of the Messiah to be an earthly or a heavenly kingdom? Will it be in Jerusalem or in heaven? Are you quite sure that there is any distinction in the other world between good and bad, between Jew and Gentile? Some people thought the kingdom would be in Jerusalem; others said it would be in heaven, and added that the Jews will look down and see the Gentiles in hell—something worth seeing at last. But, after all, it was still guesswork— "perhaps" was the last word.
When the question is asked, "Was Jesus the Messiah?" the obvious reply is, "Which Messiah?" For there seems to have been no standard idea of the Messiah. The Messiah was, on the whole, as vague a term as, in modern politics, Socialism or Tariff31 Reform. Neither of them has come; perhaps they never will come, and nobody knows what they will be till they do come. Jesus is not what they expected. A Jewish girl, at an American Student Conference a year or two ago, said about Jesus: "I do not think he is the Messiah, but I do love him." Of course he was not in her Jewish sense. The term was a vague one.
The main point was that men were uncertain about God. God was unintelligible32. They did not understand his ideas, either for the nation or for the individual; God's plans miscarried with such fatality33. Or if he had some deeper design, it was still all guesswork. It seemed likely, or at least right, that he should achieve somehow the final damnation of the Gentiles—the Romans, and the rest of us—but nothing was very clear. In the meantime, if God was going to damn the Gentiles in the next world, why should not the Jews do it in this? Human nature has only too ready an answer for such a question—as we can read in too many dark pages of history, in the stories of wars and religious persecutions.
The uncertainty about God in Judaism reacted on life and made it hard.
Even the virtues35 of men were difficult; they were apt to be nerveless and uncertain, because their aim was uncertain, and they wanted inspiration. Of course there are always kindly36 hearts; but a man will never put forth37 quite his best for an uncertainty. There was a want of centre about their virtues, a want of faith, and as a result they were too largely self-directed.[19]
A man was virtuous38 in order to secure himself in case God should be awkward. There was no sufficient relation between man and God. God was judge, no doubt; but his character could be known from his attitude to the Gentiles. Could a man count on God and how far? Could he rely on God supporting him, on God wishing to have him in this world and the next? No, not with any certainty. It comes to a fundamental unbelief in God, resting, as Jesus saw, on an essential misconception of God's nature; and this resulted in the spoiling of life. Men did not use God. "Where your treasure is, there will your heart be also," Jesus said (Luke 12:34); and it was not in God. Men's interest and belief were elsewhere.
Now the first thing that Jesus had to do, as a teacher, was to induce men to rethink God. Men, he saw, do not want precepts39; they do not want ethics40, morals or rules; what they do need is to rethink God, to rediscover him, to re-explore him, to live on the basis of relation with God. There is one striking difference between Christianity and the other religions, in that the others start with the idea that God is known. Christians42 do not so start. We are still exploring God on the lines of Jesus Christ—rethinking God all the time, finding him out. That is what Jesus meant us to do. If Jesus had merely put before men an ethical43 code, that would have been to do what the moralists had done before him—what moralists always do, with the same naive44 idea that they are doing a great deal for us. His object was far more fundamental.
The first thing was to bring people on to the very centre and to get there at once—to get men away from the accumulation of occasional and self-directed virtues, from the self-sustained life, from self-acquired righteousness, and to bring them to face the fact of God, to realize the seriousness of God and of life, and to see God. When he preached self-denial, he did not mean the modern virtue34 of self-denial with all its pettinesses, but a genuine negation45 of self, a total forgetfulness of self by having the mind set entirely46 on God and God's purposes, a readjustment of everything with God as the real centre of all. This is always difficult; it is not less difficult where the conception of God is, as it was with Jesus, entirely spiritual. The whole experience of mankind was against the idea that there could be a religion at all without priest, sacrifice, altar, temple, and the like. There is a very minimum of symbol and cult15 in the teaching of Jesus—so little that the ancient world thought the Christians were atheists, because they had no image, no temple, no sacrifice, no ritual, nothing that suggested religion in the ordinary sense of the word. We shall realize the difficulty of what Jesus was doing when we grasp that he meant people to see God independently of all their conventional aids. To lead them to commit themselves in act to God on such terms was a still more difficult thing. To believe in God in a general sort of way, to believe in Providence47 at large, is a very different thing from getting yourself crucified in the faith that God cares for you, and yet somehow wishes you to endure crucifixion. How far will men commit themselves to God? Jesus means them to commit themselves to God right up to the hilt—as Bunyan put it, "to hazard all for God at a clap." Decision for God, obedience48 to God, that is the prime thing—action on the basis of God and of God's care for the individual.
His purpose that this shall not be merely the religion of choice spirits or of those immediately around him, but shall be the one religion of all the world, makes the task still vaster. He means not merely to touch the Jews. Whether he says so in explicit49 terms or not, it is implied in all that he says and does, that the new movement should be far wider than anything the world had ever seen; it was to cover the whole of mankind. He meant that every individual in all the world should have the centre of gravity of his thinking shifted.
Again, he had to think of a re-creation of the language of men, till God should be a new word. Our constant problem is to give his word his value, his meaning. He meant that men should learn their religious vocabulary again, till the words they used should suggest his meanings to their minds. Something of this was achieved, when some of his disciples came to him and said: "Teach us to pray, as John also taught his disciples" (Luke 11:1). Further, he had to secure that men should begin the rethinking of all life—personal, social, and national—from the very foundations, on new lines—what is called a transvaluation of all values. With a new centre, everything has to be thought out anew into what St. Paul calls the fullness of Christ (Eph. 4:13). Then finally the question comes, how to secure continuity? Will the movement outlast50 his personal influence? These are his problems—large enough, every one of them. How does he face them?
The Gospel began with friendship, and we know from common life what that is, and how it works. Old acquaintance and intimacy51 are the heart of it. The mind is on the alert when we meet the stranger—quick and eager to master his outlook and his ways of thought, to see who and what he is—it is critical, self-protective, rather than receptive. But, as time goes on, we notice less, we study the man less as we see more of him. Yet, in this easier and more careless intercourse52, when the mind is off guard, it is receiving a host of unnoticed impressions, which in the long run may have extraordinary influence. Pleasant and easy-going, a perpetual source of interest and rest of mind, the friendship continues, till we find to our surprise that we are changed. Stage by stage, as one comes to know one's friend, by unconscious and freely given sympathy, one lives the other man's life, sees and feels things as he does, slips into his language, and, by degrees, into his thoughts—and then wakes up to find oneself, as it were, remade by the other's personality, so close has been the identification with the man we grew to love. This is what we find in our own lives; and we find it in the Gospels.
A sentence from St. Augustine's Confessions53 gives us the key to the whole story. "Sed ex amante alio accenditur alius" ("Confessions", iv. 14, 911). "One loving spirit sets another on fire." Jesus brings men to the new exploration of God, to the new commitment of themselves to God, simply by the ordinary mechanism54 of friendship and love. This, in plain English, is after all the idea of Incarnation—friendship and identification. Jesus has a genius for friendship, a gift for understanding the feelings of men. Look, for example, at the quick word to Jairus. As soon as the message comes to him that his daughter is dead, Jesus wheels round on him at once with a word of courage (Mark 5:36). This quickness in understanding, in feeling with people, marks him throughout. An instinctive55 care for other people's small necessities is a great mark of friendship, and Jesus has it. We find him saying to his disciples: "Come ye yourselves apart privately56 into a desert place, and rest awhile" (Mark 6:31). What a beautiful suggestion! He himself, it is clear from the records, felt the need of privacy, of being by oneself, of quiet; and he took his quiet hours in the open, in the wild, where there was solitude57 and Nature, and there he would take his friends. There were so many coming and going, that they had no leisure to eat, and Jesus says to them in his friendly way: "Let us get out of this—away by ourselves, to a quiet place; what you want is rest." What a beautiful idea!—to go camping out on the hillside, under the trees, to rest—and with him to share the quiet of the lonely place. It is not the only time when he offers to give people rest—"Come unto Me … and I will give you rest" (Matt. 11:28). How strange, when one thinks of the restless activity of Christian41 people to-day, with typewriters and conventions, and every modern method of consuming energy and time! How sympathetic he is!
We may notice again his respect for the reserve of other people. On the whole, how slowly Jesus comes to work with men! He never "rushes" the human spirit; he respects men's personalities58. Men and women are never pawns59 with him. He does not think of them in masses. The masses appeal to him, but that is because he sees the individual all the time. To one of his disciples he says, "I have prayed for thee" (Luke 22:32). What a contrast to the conventional "friend of man" in the abstract! With all that hangs upon him, he has leisure to pray intensely, for a single man. It gives us an idea of his gifts in friendship. His faith in his people is quite remarkable60, when we think of it. He believes in his followers61; he shares with them some of the deepest things in his life; he counts them fit to share his thought of God. He makes it quite clear to them how he trusts them. He puts before them the tremendous work that he has to do—work more appalling62 in its vastness the more one studies it; and then he tells them that he is trusting the whole thing with them. What a faith it implies in their moral capacity! What acceptance of the dim beginnings of the character that was to be Christian! Someone has spoken of his "apparently63 unjustified faith in Peter." What names he can give to his friends as a result of this faith in them! "Ye are the light of the world," he says (Matt. 5:14), "the salt of the earth." When we remind ourselves of his clear vision, his genius for seeing fact, how much must such praises have meant to these men!
Think how he gives himself to them in earnest; how he is at their disposal. He is theirs; they can cross-question him at leisure; they tell him that the Pharisees did not like what he said (Matt. 15:12), they doubt with Peter the wisdom of his open speech (Mark 8:32); they criticize him (Matt. 13:10). If they do not understand his parable64, they ask what he means (Matt. 15:15) and keep on asking till he makes it plain. He is in no hurry. He is the Master and their Teacher, and he is at the service of the slowest of them.
But there is another side to friendship; for one great part of it is taking what our friends do for us, as well as doing things for them. How he will take what they have to give! He lets them manage the boat, while he sleeps (Mark 4:38), and go and prepare for him (Luke 9:52), and see to the Passover meal (Mark 14:13). The women, we read, ministered to him of their substance (Luke 8:3). There is a very significant phrase in St. Luke (22:28), where he says to them at the end: "Ye are they that have continued with me in my temptations." He tells them there that they have helped him. How? Apparently by being with him. Is not that friendship? In the same chapter (Luke 22:15) we find an utterance18 that reveals the depth of his feeling for his friends: "With desire I have desired (a Greek rendering65 of a Semitic intensive) to eat this Passover with you before I suffer." They are to help him again by being with him, and he has longed for it, he says. The Gospel of John sums up the whole story in a beautiful sentence: "Jesus, having loved his own which were in the world, loved them unto the end" (John 13:1). Augustine is right. "One loving spirit sets another on fire."
Note again the word which he uses in speaking to them ("Tekna": Mark 2:5, 10:24). It is a diminutive66, a little disguised as "children" in our English version. It reappears in the Fourth Gospel in even more diminutive forms ("Teknia", 13:33; Paidia, 21:5) with a peculiarly tender suggestion. The word of Mark answers more closely than anything I know to "Boys," as we used it in the Canadian Universities. "Men," or "Undergraduates," is the word in the English Universities; "Students," in Scotland and in India; in Canada we said "Boys"; and I think we get nearer, and like one another better, with that easy name. And it was this friendly, pleasant word, or one very like it, that he used with them. Nor is it the only one of the kind. "Fear not, little flock!" he said (Luke 12:32). Do not the diminutives67 mean something? Do they not take us into the midst of a group where friendship is real? And in the centre is the friendliest figure of all.
Look for a moment at the men who followed him; at the type he calls. They are simple people in the main—warm hearts and impulsive68 natures. The politics of Simon the Zealot might at one time have been summed up as "the knife and plenty of it," a simple and direct enough type of political thought, in all conscience, however hopeless and ineffectual, as history showed; but he gave up his politics for the friendship of Jesus. Peter, again, is the champion example of the impulsive nature. Why Jesus called James and John "the sons of thunder" (Mark 3:17) I am not sure. Dr. Rendel Harris thinks because they were twins; other people find something of the thunderstorm in their ideas and outlook. The publican in the group is of much the same type; he is ready to leave his business and his custom-house at a word—once more the impulsive nature and the simple. It is possible that Jesus looked also to another type of which he gained very little in his lifetime; for he speaks of "the scribe who has turned disciple2 again, and brings out of his treasure things new and old" (Matt. 13:52)—the more complicated type of the trained scholar, full of old learning, but open to new views. In the meantime he draws to him people with the warm heart—yes, he says, but cultivate the cool head (cf. Matt. 10:16). Again and again he will have men "count the cost" (Luke 14:28)—know what they are doing, be rid of delusions69 before they follow him (Mark 8:34). What did they expect? They had all sorts of dreams of the future. When we first find them, there is friction70 among them, which is not unnatural71 in a group of men with ambitions (Mark 9:33. 10:37). Even at the Last Supper their minds run on thrones (Luke 22:24). They are haunted by taboos72. Peter long after boasts that nothing common or unclean has entered his lips (Acts 10:14). They fail to understand him. "Are ye also without understanding?" he asks, not without surprise (Mark 8:17, 21). At the very end they run away.
There, then, is the group. What is to be the method? There is not much method. As Harnack says about the spread of the early Church, "A living faith needs no special methods"—a sentence worth remembering. "Infinite love in ordinary intercourse" is another phrase of Harnack in describing the life of the early Church. It began with Jesus. He chose twelve, says Mark (3:14), "that they may be with him." That is all. And they are with him under all sorts of circumstances. "The Son of Man hath not where to lay his head" (Luke 9:58). They saw him in privation, fatigued73, exhausted74. With every chance to see weaknesses in his character, they did not find much amiss with him. That is surely significant. They lived with him all the time, in a genuine human friendship, a real and progressive intimacy. They were with him in popularity and in unpopularity; they were with him in danger, when Herod tried to kill him and he went out of Herod's territory. But friendship depends not only on great moments; it means companionship in the trivial, too, it means idle hours together, partnership75 in commonplace things—meals and garden—chairs as well as books and crises. Ordinary life, ordinary talk, gossip, chat, every kind of conversation about Herods and Roman governors, and the Zealots—custom-house memories, tales of the fishermen's life on the lake, stories of neighbours and home—rumours about the Galileans who were murdered by Pilate (Luke 13:1-4)—all the babbling76 talk of the bazaar77 is round Jesus and his group, and some of it breaks in on them; and his attitude to it all is to these men a constant revelation of character. They are with him in the play of feelings, with him in the fluxes78 and refluxes of his thought—learning his ways of mind without realizing it. They slip into his mind and mood, by a series of surprises, when they are imagining no such thing. Anything, everything serves to reveal him. They tramp all day, and ask some village people to shelter them for the night. The villagers tell them to go away. The men are hungry and fatigued. "What a splendid thing it would be, if we could do like Elijah and burn them up with a word!" So the hot thought rose. He turned and said, "You know not what manner of spirit you are of."—What a gentle rebuke79! "The Son of Man is not come to destroy men's lives, but to save them" (Luke 9:51-56). Then follows one of the wonderful sentences of the Gospel, "they went unto another village"—very obvious, but very significant. A missionary80 from China told me how, thirty years ago or more, he was driven out of the town where he lived; how the gentlefolk egged on the mob, and they wrecked81 his house, and hounded him out of the place. He told me how it felt—the misery82 and the indignity83 of it. Jesus took it undisturbed. He taught a lesson in it which the Church has never forgotten.
Their life was full of experiences shared with him. He has his reserve—his secret; yet, in another sense, he gives himself to them without reserve; there is prodigality84 of self-impartation in his dealings with them. He lets them have everything they can take. He becomes theirs in a great intimacy, he gives himself to them. Why? Because he believes, as he put it, in seed. Socrates saw that the teacher's real work, his only work, is to implant85 the idea, like a seed; an idea, like a seed, will look after itself. A king builds a temple or a palace. The seed of a banyan86 drifts into a crack, and grows without asking anyone's leave; there is life in it. In the end the building comes down, but for what the banyan holds up. The leaven87 in the meal is the most powerful thing there. There is very little of it, but that does not matter; it is alive (Matt. 13:33). Life is a very little thing but it is the only thing that counts. That is why the farmer can sow his fields and sleep at nights without thinking of them; and the crop grows in spite of his sleeping, and he knows it (Mark 4:26). That is why Jesus believes so thoroughly88 in his men, and in his message; God has made the one for the other, and there is no fear of mischance.
Look at his method of teaching. People "marvelled89 at his words of charm" (Luke 4:22)—"hung about him to hear him" (Luke 19:48). He said that the word is the overflow90 of the heart. "Out of the abundance of the heart the mouth speaketh" (Matt. 12:34; Luke 6:45). What a heart, then, his words reveal! How easy and straightforward91 his language is! To-day we all use abstract nouns to convey our meaning; we cannot do without words ending in -ality and -anon. But there is no recorded saying of Jesus where he uses even "personality." He does not use abstract nouns. He sticks to plain words. When he speaks about God he does not say "the Great First Cause," or "Providence," or any other vague abstract. Still less does he use an adverb from the abstract, like "providentially." He says, "your heavenly Father." He does not talk of "humanity"; he says, "your brethren." He has no jargon92, no technical terms, no scholastic93 vocabulary. He urges men not to over-study language; their speech must be simple, the natural, spontaneous overflow of the heart.[20] Jesus told his disciples not to think out beforehand what they would say when on trial (Mark 13:11)—it would be "given" to them. He was perfectly94 right; and when Christians obeyed him, they always spoke much better than when they thought out speeches beforehand. They said much less for one thing, and they said it much better. Take the case of the martyr—an early and historical one—whose two speeches were during her trial "Christiana sum" and, on her condemnation95, "Deo gratias".
With this, remark his own gift of arresting phrase; the freshness of his language, how free it is from quotation96, how natural and how extraordinarily97 simple. Everything worthwhile can be put in simple language; and, if the speech is complicated, it is a call to think again. "As a woman, over-curiously trimmed, is to be mistrusted, so is a speech," said John Robinson of Leyden, the minister of the Pilgrim Fathers. The language of Jesus is simple and direct, the inevitable98 expression of a rich nature and a habit of truth. You feel he does not strain after effect—epigram, antithesis99, or alliteration100. Of course he uses such things—like all real speakers—but he does not go out of his way for them. No, and so much the more significant are such characteristic antitheses101 as: "Ye cannot serve God and mammon" (Luke 16:13), and "Whosoever will save his life shall lose it" (Matt. 16:25), coming with a spontaneous flash, and answering in their sharpness to the sharp edges of fact. His words caught the attention, and lived in the memory; they revealed such a nature; they were so living and unforgettable.
Remark once again his preference for the actual and the ordinary. There are religions in which holiness involves unusual conditions and special diet. Some forms of mysticism seem to be incompatible102 with married life. But the type of holiness which Jesus teaches can be achieved with an ordinary diet, and a wife and five children. He had lived himself in a family of eight or nine. It is perhaps harder, but it is a richer sanctity, if the real mark of a Saint is, as we have been told, that he makes it easier for others to believe in God. In any case the ordinary is always good enough with Jesus. Only he would have men go deeper, always deeper. Why can you not think for yourselves? he asks. Signs were what men demanded. He pictures Dives' mind running on signs even in hell (Luke 16:27). "What could you do with signs? Look at what you have already. You read the weather for to-morrow by looking at the sky to-day. The south wind means heat; the red sky fair weather. Study, look, think" (Luke 12:55). His animals, as we saw, are all real animals; it is real observation; real analogy. When he speaks of the lost sheep, it is not a fictitious103 joy that he describes or an imaginary one; it is real. The more we examine his sayings with any touch of his spirit, the more we wonder. Of course it is possible to handle them in the wrong way, to miss the real thought and make folly104 of everything. Thus, when he says he is the door, the interpreter may stray into silly detail and make faith the key, and—I don't know what the panels and hinges could be. That is not the style of Jesus. The soul of the thing, the great central meaning, the real analogy is his concern. Seriousness in observation, seriousness in reflection, is what he teaches. Men and women break down for want of thinking things out. Many things become possible to those who think seriously, as he did—and, so to speak, without watertight compartments105.
Jesus is always urging seriousness in reflection. Seriousness in action, too, is one of his lessons—an emphasis on doing, but on doing with a clear sense of what one is about, and why. A part of action is clear thought; always exactness, accuracy; you must think the thing out, he says, and then act or let it alone. The artistic106 temperament107, we all know, is very much in evidence to-day. In "The Comments of Bagshot" we are told that the drawback is that there is so much temperament and so little art. Why? Because the artistic temperament means so little by itself. It is one of the secrets of Jesus, that it is action that illuminates108. What is it that makes the poem? The poet sees beggar children running races, or little Edward and the weather-cock, or something greater if you like—the light on a woman's hair, or a flower; and you say, he has his poem. He has not. He must work at the thing. When we study the great poets, we realize how these things are worked out to the point of nerve-strain and exhaustion109. The poet devotes himself heart and soul to the work; he alters this and that, once and again; he sees a fresh aspect of the thing, and he alters all again; he writes and rewrites, getting deeper and deeper into the essential values of the thing all the time. Where in all this is the artistic temperament? It gave him the impulse, but something else achieves the work of art. I have a feeling that the great works of art are achieved by the shopkeeper virtues in addition to the artistic temperament that sees and feels them at the beginning. It is action that gives the value of a thought. Jesus sees that. He says that frankly110 to his disciples. If you want to understand in the long run, it is carrying the cross that will teach you the real values.
I have been treating him almost as if he were an authority on pedagogy. Fortunately, he never discussed pedagogy, never used the terms I have been using. But he dealt with men, he taught and he influenced them, and it is worth our study to understand how he did it—to master his methods. "One loving spirit sets another on fire." As for the effects of his words at once, as Seeley put it, they were "seething111 effervescence . . . broodings, resolutions, travail112 of heart." Men were brought face to face with a new issue; it was a time of choice; things would not be as they were men must be "with him or against him"—must accept or reject the new teaching, the new teacher, the new life. As he said, "I came to send fire on the earth" (Luke 12:49), to divide families, to divide the individual soul against itself, till the great choice was made; and so it has always been, where men have really seen him. We have to notice further the transformation113 of the disciples, who definitely accepted him. "Very wonderful to me," wrote Phillips Brooks114, "to see how the disciples caught his method." The promise was made to them that they should become fishers of men (Mark 1:17), and it was fulfilled. Jesus made them strong enough to defy the world and to capture the world. There is something attractive about them; they have his secret, something of his charm; they are magnetic with his power. A new impulse to win men marks them, a new power to do it, a new faith which grows in significance as you study it—the faith of William Carey, a hundred years ago, was the same thing—a perfectly incredible faith, that they actually will win men for God and Christ. And they did—and along his lines and by his methods of love—even for Gentiles. "Woe115 is me, if I preach not the Gospel," says St. Paul (1 Cor. 9:16), who to preach the Gospel shipwrecked his life and suffered the loss of all things (Phil. 3:8). But these men are sure that it is worthwhile. They have a new passion for men and women—an interest not merely in the saving of their souls but in every real human need. The early Church made a point of teaching men trades when they had none. They learnt all this from him. The greatest miracle in history seems to me the transformation that Jesus effected in those men. Everything else in Christian or secular116 history, compared to it, seems easy and explicable; and it was achieved by the love of Jesus.
The Church spread over the world without social machinery117. The Gospel was preached instinctively118, naturally. The earliest Christians were persecuted119 in Jerusalem, and were driven out. I picture one of them in flight; on his journey he falls in with a stranger. Before he knows what he is doing, he is telling his fellow traveller about Jesus. It follows from his explanation of why he is on the road; he warms up as he speaks. He never really thought about the danger of doing so. And the stranger wants to know more; he is captured by the message, and he too becomes a Christian. And then this involuntary preacher of the Gospel is embarrassed to learn that the man is a Gentile; he had not thought of that. I think that is how it began—so naturally and spontaneously. These people are so full of love of Jesus that they are bound to speak (Acts 8:4). "One loving heart sets another on fire."
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disciples
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| n.信徒( disciple的名词复数 )；门徒；耶稣的信徒；（尤指）耶稣十二门徒之一 | |
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disciple
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| n.信徒，门徒，追随者 | |
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bishop
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| n.主教，（国际象棋）象 | |
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gore
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| n.凝血，血污；v.（动物）用角撞伤，用牙刺破；缝以补裆；顶 | |
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axiomatic
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| adj.不需证明的，不言自明的 | |
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fully
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| adv.完全地，全部地，彻底地；充分地 | |
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papyrus
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| n.古以纸草制成之纸 | |
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testament
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| n.遗嘱；证明 | |
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illuminative
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| adj.照明的，照亮的，启蒙的 | |
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illustrates
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| 给…加插图( illustrate的第三人称单数 )； 说明； 表明； （用示例、图画等）说明 | |
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beseech
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| v.祈求，恳求 | |
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recurring
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| adj.往复的，再次发生的 | |
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sketched
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| v.草拟（sketch的过去式与过去分词形式） | |
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decided
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| adj.决定了的，坚决的；明显的，明确的 | |
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cult
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| n.异教，邪教；时尚，狂热的崇拜 | |
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dice
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| n.骰子；vt.把（食物）切成小方块，冒险 | |
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tolerances
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| n.宽容( tolerance的名词复数 )；容忍；忍耐力；偏差 | |
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utterance
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| n.用言语表达，话语，言语 | |
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utterances
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| n.发声( utterance的名词复数 )；说话方式；语调；言论 | |
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liar
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| n.说谎的人 | |
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postpone
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| v.延期，推迟 | |
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uncertainty
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| n.易变，靠不住，不确知，不确定的事物 | |
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captivity
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| n.囚禁；被俘；束缚 | |
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persecution
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| n. 迫害,烦扰 | |
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tyrants
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| 专制统治者( tyrant的名词复数 )； 暴君似的人； （古希腊的）僭主； 严酷的事物 | |
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scattered
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| adj.分散的，稀疏的；散步的；疏疏落落的 | |
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spoke
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| n.（车轮的）辐条；轮辐；破坏某人的计划；阻挠某人的行动 v.讲，谈（speak的过去式）；说；演说；从某种观点来说 | |
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redeems
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| 补偿( redeem的第三人称单数 )； 实践； 解救； 使…免受责难 | |
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redeemed
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| adj. 可赎回的，可救赎的 动词redeem的过去式和过去分词形式 | |
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immortality
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| n.不死，不朽 | |
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tariff
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| n.关税，税率；(旅馆、饭店等)价目表，收费表 | |
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unintelligible
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| adj.无法了解的，难解的，莫明其妙的 | |
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fatality
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| n.不幸，灾祸，天命 | |
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virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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virtues
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| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
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kindly
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| adj.和蔼的，温和的，爽快的；adv.温和地，亲切地 | |
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forth
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| adv.向前；向外，往外 | |
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virtuous
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| adj.有品德的，善良的，贞洁的，有效力的 | |
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precepts
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| n.规诫，戒律，箴言( precept的名词复数 ) | |
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ethics
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| n.伦理学；伦理观，道德标准 | |
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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Christians
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| n.基督教徒( Christian的名词复数 ) | |
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ethical
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| adj.伦理的，道德的，合乎道德的 | |
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naive
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| adj.幼稚的，轻信的；天真的 | |
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negation
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| n.否定；否认 | |
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entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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providence
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| n.深谋远虑，天道，天意；远见；节约；上帝 | |
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obedience
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| n.服从，顺从 | |
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explicit
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| adj.详述的，明确的；坦率的；显然的 | |
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outlast
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| v.较…耐久 | |
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51
intimacy
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| n.熟悉，亲密，密切关系，亲昵的言行 | |
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intercourse
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| n.性交；交流，交往，交际 | |
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confessions
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| n.承认( confession的名词复数 )；自首；声明；（向神父的）忏悔 | |
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mechanism
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| n.机械装置；机构，结构 | |
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instinctive
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| adj.(出于)本能的；直觉的；(出于)天性的 | |
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privately
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| adv.以私人的身份，悄悄地，私下地 | |
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solitude
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| n. 孤独; 独居,荒僻之地,幽静的地方 | |
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personalities
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| n. 诽谤，（对某人容貌、性格等所进行的）人身攻击； 人身攻击；人格, 个性, 名人( personality的名词复数 ) | |
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pawns
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| n.（国际象棋中的）兵( pawn的名词复数 )；卒；被人利用的人；小卒v.典当，抵押( pawn的第三人称单数 )；以（某事物）担保 | |
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remarkable
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| adj.显著的，异常的，非凡的，值得注意的 | |
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followers
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| 追随者( follower的名词复数 )； 用户； 契据的附面； 从动件 | |
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appalling
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| adj.骇人听闻的，令人震惊的，可怕的 | |
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apparently
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| adv.显然地；表面上，似乎 | |
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parable
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| n.寓言，比喻 | |
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rendering
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| n.表现，描写 | |
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diminutive
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| adj.小巧可爱的，小的 | |
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diminutives
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| n.微小( diminutive的名词复数 )；昵称，爱称 | |
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impulsive
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| adj.冲动的，刺激的；有推动力的 | |
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delusions
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| n.欺骗( delusion的名词复数 )；谬见；错觉；妄想 | |
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friction
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| n.摩擦，摩擦力 | |
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unnatural
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| adj.不自然的；反常的 | |
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taboos
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| 禁忌( taboo的名词复数 )； 忌讳； 戒律； 禁忌的事物（或行为） | |
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fatigued
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| adj. 疲乏的 | |
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exhausted
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| adj.极其疲惫的，精疲力尽的 | |
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partnership
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| n.合作关系，伙伴关系 | |
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babbling
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| n.胡说，婴儿发出的咿哑声adj.胡说的v.喋喋不休( babble的现在分词 )；作潺潺声（如流水）；含糊不清地说话；泄漏秘密 | |
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bazaar
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| n.集市，商店集中区 | |
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fluxes
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| 连续的改变( flux的名词复数 )； 不稳定的状态； 不停的变化； 通量 | |
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rebuke
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| v.指责，非难，斥责 [反]praise | |
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missionary
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| adj.教会的，传教(士)的；n.传教士 | |
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wrecked
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| adj.失事的，遇难的 | |
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misery
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| n.痛苦，苦恼，苦难；悲惨的境遇，贫苦 | |
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indignity
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| n.侮辱，伤害尊严，轻蔑 | |
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prodigality
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| n.浪费，挥霍 | |
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implant
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| vt.注入，植入，灌输 | |
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banyan
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| n.菩提树，榕树 | |
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leaven
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| v.使发酵；n.酵母；影响 | |
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thoroughly
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| adv.完全地，彻底地，十足地 | |
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marvelled
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| v.惊奇，对…感到惊奇( marvel的过去式和过去分词 ) | |
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overflow
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| v.(使)外溢，(使)溢出；溢出，流出，漫出 | |
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straightforward
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| adj.正直的，坦率的；易懂的，简单的 | |
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jargon
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| n.术语，行话 | |
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scholastic
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| adj.学校的，学院的，学术上的 | |
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perfectly
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| adv.完美地，无可非议地，彻底地 | |
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condemnation
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| n.谴责; 定罪 | |
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quotation
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| n.引文，引语，语录；报价，牌价，行情 | |
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extraordinarily
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| adv.格外地；极端地 | |
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inevitable
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| adj.不可避免的，必然发生的 | |
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antithesis
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| n.对立；相对 | |
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alliteration
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| n.（诗歌的）头韵 | |
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101
antitheses
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| n.对照，对立的，对比法；对立( antithesis的名词复数 )；对立面；对照；对偶 | |
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102
incompatible
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| adj.不相容的，不协调的，不相配的 | |
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103
fictitious
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| adj.虚构的，假设的；空头的 | |
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104
folly
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| n.愚笨，愚蠢，蠢事，蠢行，傻话 | |
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105
compartments
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| n.间隔( compartment的名词复数 )；（列车车厢的）隔间；（家具或设备等的）分隔间；隔层 | |
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106
artistic
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| adj.艺术(家)的，美术(家)的；善于艺术创作的 | |
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107
temperament
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| n.气质，性格，性情 | |
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108
illuminates
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| v.使明亮( illuminate的第三人称单数 )；照亮；装饰；说明 | |
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109
exhaustion
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| n.耗尽枯竭，疲惫，筋疲力尽，竭尽，详尽无遗的论述 | |
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110
frankly
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| adv.坦白地，直率地；坦率地说 | |
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111
seething
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| 沸腾的，火热的 | |
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112
travail
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| n.阵痛；努力 | |
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113
transformation
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| n.变化；改造；转变 | |
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114
brooks
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| n.小溪( brook的名词复数 ) | |
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115
woe
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| n.悲哀，苦痛，不幸，困难；int.用来表达悲伤或惊慌 | |
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116
secular
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| n.牧师，凡人；adj.世俗的，现世的，不朽的 | |
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117
machinery
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| n.(总称)机械，机器；机构 | |
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118
instinctively
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| adv.本能地 | |
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119
persecuted
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| （尤指宗教或政治信仰的）迫害(~sb. for sth.)( persecute的过去式和过去分词 )； 烦扰，困扰或骚扰某人 | |
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