THE CHURCH OF THE LIVING GOD
We have all been asking, “What is the matter with the Church? Why is it so weak and ineffective? Why does it exercise such a feeble influence in the world to-day? Why do men care so little for its message and its mission?” There are no doubt many answers to these questions, but one answer concerns us here. It is this: We who compose the Church do not sufficiently1 realize that God is a living God and that the Church is intended to be the living body through which he works in the world and through which he reveals himself. We think of him as far away in space and remote in time, a God who created once and who worked wonders in ancient times long past, but we do not, as we should, vividly2 think of him as a living reality, as near to us as the air is to the flying bird or the water to the swimming fish.[80] We suppose that the Church is made up of just people, and is a human convenience for getting things done in the world. We do not see as we should that it is meant to be both divine and human and that it never is properly a Church unless God lives in it, reveals himself by means of it and works his spiritual work in the world through it.
This truth of the real Presence breaks through many of Christ’s great sayings and was one of the most evident features of the experience of the early Church. “Wherever in all the world two or three shall gather in my name there am I in the midst of them.” “Lo, I am with you always, even unto the end of the world.” “Wherever there is one alone,” according to the newly found “saying” of Jesus, “I am with him. Raise the stone and there thou shalt find me; cleave3 the wood and there am I.”
Not once alone was the early Church invaded by a life and power from beyond itself as at Pentecost. The consciousness which characterized this “upper room” experience was repeated in some degree wherever a Church of the living God came into existence, as “a tiny island in a sea of surrounding paganism.” To belong to the Church meant to St. Paul to be “joined to the Lord in one spirit,” while the Church itself in his[81] great phrase is the body of Christ and each individual a member in particular of that body.
What a difference it would make if we could rise to the height of St. Paul’s expectation and be actually “builded together for an habitation of God through the Spirit!” We try plenty of other expedients4. We popularize our message; we take up fads5; we adjust as far as we can to the tendencies of the time; but only one thing really works after all and that is having the Church become the organ of the living God, and having it “charged” with what Paul so often calls the power of God—“the power that worketh in us.”
I saw a car wheel recently that had been running many miles with the brake clamped tight against it. It was white hot and it glowed with heat and light until it seemed almost transparent6 in its extraordinary luminosity. Those Christians7 in the upper room at Pentecost were baptized with fire so that the whole personality of each of them was glowing with heat and light, for the fire had gone all through them. They suddenly became conscious that their divine Leader who was no longer visible with them had become an invisible presence and a living power working through them. It is no wonder that all Jerusalem[82] and its multitudinous sojourners were at once awakened9 to the fact that something novel had happened.
Our controversies11 which have divided us have been controversies about things out at the periphery12, not about realities at the heart and center. We disagree about baptism, and we are at variance13 over problems of organization, ministry14, and ordination15, but the thing that really matters is the depth of conviction, consciousness of God, certainty of communion and fellowship with the Spirit. These experiences unite and never divide.
There is after all, in spite of all our gaps and chasms16, only one Church. It is the Church of the living God. We are named with many names. We bear the sign of a particular denomination17, but if we belong truly to the Church, then we belong to the great Church of the living God. It is built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief cornerstone, in whom the building, fitly framed together, grows into an holy temple in the Lord. This is “the blessed community,” the living, expanding fellowship of vital faith, and it has the promise of the future, whether conferences on “faith and order” succeed or not, because it is the Church of the living God.
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II
THE NURSERY OF SPIRITUAL LIFE
We are coming more and more to realize that religion attaches to the simple, elemental aspects of our human life. We shall not look for it in a few rare, exalted19, and so-called “sacred” aspects of life, separated off from the rest of life and raised to a place apart. Religion to be real and vital must be rooted in life itself and it must express itself through the whole life. It should begin, where all effective education must begin, in the home, which should be the nursery of spiritual life.
The Christian8 home is the highest product of civilization; in fact there is nothing that can be called civilization where the home is absent. The savage20 is on his way out of savagery21 as soon as he can create a home and make family life at all sacred. The real horror of the “slums” in our great cities is that there are no homes there, but human beings crowded indiscriminately into one room. It is the real trouble with the “poor whites” whether in the South or in the North that they have failed to preserve the home as a sacred center of life.
[84]
One of the first services of the foreign missionary22 is to help to establish homes among the people whom he hopes to Christianize. In short, the home is the true unit of society. It determines what the individual shall be; it shapes the social life; it makes the Church possible; it is the basis of the state and nation. A society of mere23 individual units is inconceivable. Men and women, each for self, and with no holy center for family life, could never compose either a Church or a State.
Christianity has created the home as we know it, and that is its highest service to the world, for the kingdom of heaven would be realized if the Christian home were universal. The mother’s knee is still the holiest place in the world; and the home life determines more than all influences combined what the destiny of the boy or girl shall be. The formation of disposition24 and early habits of thought and manner as well as the fundamental emotions and sentiments do more to shape and fix the permanent character than do any other forces in the world.
We may well rejoice in the power of the Sunday school, the Christian ministry, the secular25 school, the college, the university; but all together they do not measure up to the power of the homes[85] which are silently, gradually determining the future lives of those who will compose the Sunday school, the Church, the school, and the college.
The woman who is successful in making a true home, where peace and love dwell, in which the children whom God gives her feel the sacredness and holy meaning of life, where her husband renews his strength for the struggles and activities of his life, and in which all unite to promote the happiness and highest welfare of each other—that woman has won the best crown there is in this life, and she has served the world in a very high degree. The union of man and woman for the creation of a home breathing an atmosphere of love is Christ’s best parable26 of the highest possible spiritual union where the soul is the bride and he is the Eternal Bridegroom, and they are one.
It seems strange that these vital matters are so little emphasized or regarded. Few things in fact are more ominous27 than the signs of the disintegration28 of the home as a nursery of spiritual life. We can, perhaps, weather catastrophes29 which may break down many of our ancient customs and even obliterate30 some of the institutions which now seem essential to civilization; but the home is a fundamental necessity for true spiritual nurture[86] and culture, and if it does not perform its function the world will drift on toward unspeakable moral disasters.
III
THE DEMOCRACY WE AIM AT
Democracy was in an earlier period only a political aim; it has now become a deep religious issue. It must be discussed not only in caucuses31 and conventions, but in churches as well. For a century and a quarter “democracy” has been a great human battle word, and battle words never have very exact definitions. It has all the time been charged with explosive forces, and it has produced a kind of magic spell on men’s minds during this long transitional period. But the word democracy has, throughout this time, remained fluid and ill-defined—sometimes expressing the loftiest aspirations32 and sometimes serving the coarse demagogue in his pursuit of selfish ends.
The goal or aim of the early struggle after democracy was the overthrow33 of human inequalities. Men were thought of in terms of individual units, and the units were declared to be intrinsically[87] equal. The contention34 was made that they all had, or ought to have, the same rights and privileges. This equality-note has, too, dominated the social and economic struggles of the last seventy-five years. The focus has been centered upon rights and privileges. Men have been thought of, all along, as individual units, and the goal has been conceived in political and economic terms. Democracy is still supposed, in many quarters, to be an organization of society in which the units have equal political rights. Much of the talk concerning democracy is still in terms of privileges. It is a striving to secure opportunities and chances. The aim is the attainment35 of a social order in which guarantee is given to every individual that he shall have his full economic and political rights.
I would not, in the least, belittle36 the importance of these claims, or underestimate the human gains which have been made thus far in the direction of greater equality and larger freedom. But these achievements, however valuable, are not enough. They can only form the base from which to start the drive for a more genuine and adequate type of democracy. At its best this scheme of “equality” is abstract and superficial. Nobody will ever be satisfied with an achievement of flat[88] equality. Persons can never be reduced to homogeneous units. There are individual differences woven into the very fiber37 of human life, and no type of democracy can ever satisfy men like us until it gets beyond this artificial scheme and learns to deal with the problem in more adequate fashion.
A genuinely Christian democracy such as the religious soul is after can not be conceived in economic terms, nor can it be content with social units of equality or sameness. We want a democracy that is vitally and spiritually conceived, which recognizes and safeguards the irreducible uniqueness of every member of the social whole. This means that we can not deal with personal life in terms of external behavior. We can not think of society as an aggregation38 of units possessing individual rights and privileges. We shall no longer be satisfied to regard persons as beings possessing utilitarian39 value or made for economic uses. We shall forever transcend40 the instrumental idea. We shall begin rather with the inalienable fact of spiritual worth as the central feature of the personal life. This would mean that every person, however humble41 or limited in scope or range, has divine possibilities to be realized; is not a “thing” to be used and exploited,[89] but a spiritual creation to be expanded until its true nature is revealed. The democracy I want will treat every human person as a unique, sacred, and indispensable member of a spiritual whole, a whole which remains42 imperfect if even one of its “little ones” is missing; and its fundamental axiom will be the liberation and realization43 of the inner life which is potential in every member of the human race.
On the economic and equality level we never reach the true conception of personal life. Men are thought of as units having desires, needs, and wants to be satisfied. We are, on this basis, aiming to achieve a condition in which the desires, wants, and needs are well met, in which each individual contributes his share of supplies to the common stock of economic values, and receives in turn his equitable44 amount. I am dealing45, on the other hand, with a way of life which begins and ends, not with a material value-concept at all, but rather with a central faith in the intrinsic worth and infinite spiritual possibilities of every person in the social organism—a democracy of spiritual agents.
It is true, no doubt, as Shylock said, that we all have “eyes, hands, organs, dimensions, senses, affections, passions,” are “subject to diseases,”[90] and “warmed and cooled by summer and winter.” “If you prick46 us we bleed, if you tickle47 us we laugh, if you poison us we die,” and so on. We do surely have wants and needs. We must consider values. We must have food and clothes and houses. We must have some fair share of the earth and its privileges. But that is only the basement and foundation of real living, and we want a democracy that is supremely48 concerned with the development of personality and with the spiritual organization of society. We shall not make our estimates of persons on a basis of their uses, or on the ground of their behavior as animal beings; we shall live and work, if we are Christ’s disciples50, in the faith that man is essentially51 a spiritual being, in a world which is essentially spiritual, and that we are committed to the task of awakening52 a like faith in others and of helping53 realize an organic solidarity54 of persons who practice this faith. Our rule of life would be something like the following: to act everywhere and always as though we knew that we are members of a spiritual community, each one possessed55 of infinite worth, of irreducible uniqueness, and indispensable to the spiritual unity18 of the whole—a community that is being continually enlarged by the faith and action of those who now compose[91] it, and so in some measure being formed by our human effort to achieve a divine ideal.
The most important service we can render our fellow men is to awaken10 in them a real faith in their own spiritual nature and in their own potential energies, and to set them to the task of building the ideal democracy in which personality is treated as sacred and held safe from violation56, infringement57, or exploitation, and, more than that, in which we altogether respect the worth and the divine hopes inherent in our being as men.
IV
THE ESSENTIAL TRUTH OF CHRISTIANITY
There are few questions more difficult to answer than the question, What is Christianity? Every attempt to answer it reveals the peculiar58 focus of interest in the mind of the writer, but it leaves the main question still asking for a new answer.
“Always it asketh, asketh,” and each answer, to say the least, is inadequate59. Harnack, Loisy, and Tolstoy have given three characteristic answers to the great question. Their books are touched with genius and will long continue to be[92] read, but, like the other books, they, too, reveal the writers rather than solve the central problem.
One of the greatest difficulties about the whole matter is the difficulty of deciding where to look for the essential traits of Christianity. Are they to be found in the teaching of Jesus? Are they revealed in the message of St. Paul? Are they embodied60 in the Messianic hope? Are they exhibited in the primitive61 apostolic Church? Are they set forth62 in the great creeds64 of orthodoxy? Are they expressed in the imperial authoritative65 Church? Are they to be discovered in the Protestantism of the modern world? This catalogue of preliminary questions shows how complicated the subject really is. To start in on any one of these lines would be of necessity to arrive at a partial and one-sided answer.
Nowhere can we find pure and unalloyed Christianity; always we have it mixed and combined with something else, more or less foreign to it. The creeds contain a larger element of Greek philosophy than of the pure original gospel. The Messianic hope is far more Jewish than it is “Christian.” The imperial authoritative Church is Christianity interpreted through the Roman genius for organization and merged66 and fused with the age-long faiths and customs of pagan[93] peoples. Protestantism is an amazingly complex blend of ideas and ideals and everywhere interwoven with the long processes of history. Even this did not drop from the sky ready-made! Nor did St. Paul’s message flash in upon him with the Damascus vision, as a pure heaven-presented truth. It proves to be a very difficult task to find one’s way back to the pure, unalloyed teaching of Jesus, and, strangely enough, the moment one endeavors to constitute this by itself “Christianity,” and undertakes to turn it into a set of commands and to make it a “new law,” he ends with a dry legalism and not a vital, universal Christianity.
What, then, is Christianity? In answering this question we can not confine ourselves to the teaching and the work of Jesus. Important as it is to go “back to Jesus” that is not enough. We can not fully67 comprehend the meaning of Christianity until we take into account the fact that the invisible, resurrected Christ is the continuation through the ages of the same revelation begun in the life and teaching of Jesus. Galilee and Judea mark only one stage of the gospel, which is, in its fullness, an eternal gospel. The Christian revelation which came to light first in one Life—its master interpretation68 and incarnation—has since been going forward in a continuous and unbroken[94] manifestation69 of Christ through many lives and through many groups and through the spiritual achievements of all those who have lived by him. Christianity is, thus, the revelation of God through personal life—God humanly revealed. St. Paul and the writer of the Fourth Gospel were the first to reach this profound insight into its fuller meaning, though it is plainly suggested in some of the sayings of Jesus and in the pentecostal experiences of the first Christians. It is the very heart of the Pauline and the Johannine Christianity. Important as is the backward look to Jesus in both these writers, the central emphasis is unmistakably upon the inward experience of the invisible, spiritual Christ. This is the expectation in the Fourth Gospel: Greater things than these shall ye do when the Spirit comes upon you. This is the mystery, the secret of the gospel, St. Paul says, Christ in you.
If this is the right clew, Christianity is not a new law, nor an institution, nor a creed63, nor a body of doctrine70, nor a millennial71 hope. It is a type of life, it is a way of living. The most essential thing about it is the fact of the incursion of God into human life, the revelation of the eternal in the midst of time, the new discovery which it brought of God’s nature and character.[95] We nowhere else come so close to the essential truth of Christianity as we do in the life and experience of Jesus. The life at every point floods over and transcends72 the teaching. He is the most complete and adequate exhibition of what I have called the incursion of God into human life, but even so he is the beginning, not the end, of the revelation of God through humanity—the Christ-revelation of God—and this Christ-revelation of God is God, so far as he is at all adequately known.
Some persons talk as though God were a kind of composite Being, got by adding up the God of the natural order, the God of the Old Testament73, and the God as Father about whom Jesus taught. He is, according to this scheme, in some way a compound aggregate74 of infinite power, irresistible75 justice, and eternal love. Sometimes one “attribute” is predominant, and sometimes another, while in some mysterious way all the dissonant76 attributes get “reconciled.” This is surely boggy77 ground to build upon.
Christianity is essentially, I should say, a unique revelation of God. Here for the first time the race discovers that God identifies himself with humanity, is in the stream of it, is suffering with us, is in moral conflict with sin and[96] evil, is conquering through the travail78 and tragedy of finite persons, and is eternally, in mind and heart and will, a God of triumphing Love. No texts adequately “prove” this mighty79 truth. We cannot tie it down to “sayings,” though there are “sayings” which declare it. The life of Jesus, the supreme49 decisions through which he expresses his purpose, the spirit which dominates him and guides his decisive actions, make the truth plain that God meant that to him and that his way of life revealed that kind of God.
Through all the fusions80 and confusions of history and through all the vagaries81 of man’s tortuous82 course since the Church began to be built, Christ as eternal Spirit has gone on revealing this truth about God and demonstrating the victorious83 power of this way of life. The making of a kingdom of God in the world, the spread of the brother-spirit, the expansion of the love-method, the increase of co?peration, sympathy, and service, the continued incursion of the divine into the life of the human, these are the things now and always which indicate the vitality84 and progress of Christianity, and the uninterrupted revelation of God.
Always, in every period of history, the essential truth of Christianity must be revealed and[97] expressed in and through a medium not altogether adapted to it. It is always living and working in a world more or less alien to it. It has at any stage only partially85 realized its ideal, and only achieved in a fragmentary way the goal toward which it is moving. It means endless conquest and ever fresh winning of unwon victories. It must be for us all a vision and a venture, it must be a thing of faith and forecast. At the same time it is, in a very real sense, experience and achievement. God has entered into humanity. Love has revealed its redeeming86 power. Grace is as much a reality as mountains are. The kingdom of God though not all in sight yet is, I believe, as sure as gravitation. The invisible, eternal Christ, living in the soul of man, revealing his will in moral and spiritual victories in personal lives, is, I am convinced, as genuine a fact as electricity is. But we shall see all that Christianity means only when the living totality of the revelation of God through humanity is complete.
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sufficiently
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| adv.足够地，充分地 | |
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vividly
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| adv.清楚地，鲜明地，生动地 | |
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cleave
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| v．(clave；cleaved)粘着，粘住；坚持；依恋 | |
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expedients
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| n.应急有效的，权宜之计的( expedient的名词复数 ) | |
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fads
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| n.一时的流行，一时的风尚( fad的名词复数 ) | |
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transparent
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| adj.明显的，无疑的；透明的 | |
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Christians
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| n.基督教徒( Christian的名词复数 ) | |
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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awakened
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| v.（使）醒( awaken的过去式和过去分词 )；（使）觉醒；弄醒；（使）意识到 | |
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awaken
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| vi.醒，觉醒；vt.唤醒，使觉醒，唤起，激起 | |
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controversies
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| 争论 | |
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periphery
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| n.(圆体的)外面；周围 | |
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variance
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| n.矛盾，不同 | |
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ministry
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| n.(政府的)部；牧师 | |
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ordination
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| n.授任圣职 | |
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chasms
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| 裂缝( chasm的名词复数 )； 裂口； 分歧； 差别 | |
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denomination
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| n.命名，取名，(度量衡、货币等的)单位 | |
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unity
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| n.团结，联合，统一；和睦，协调 | |
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exalted
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| adj.(地位等)高的，崇高的；尊贵的，高尚的 | |
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savage
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savagery
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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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mere
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| adj.纯粹的；仅仅，只不过 | |
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disposition
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secular
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parable
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ominous
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| adj.不祥的，不吉的，预兆的，预示的 | |
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disintegration
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catastrophes
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| n.灾祸( catastrophe的名词复数 )；灾难；不幸事件；困难 | |
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obliterate
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caucuses
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| n.（政党决定政策或推举竞选人的）核心成员( caucus的名词复数 )；决策干部；决策委员会；秘密会议 | |
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aspirations
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| 强烈的愿望( aspiration的名词复数 )； 志向； 发送气音； 发 h 音 | |
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overthrow
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contention
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attainment
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belittle
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fiber
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| n.纤维，纤维质 | |
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aggregation
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| n.聚合，组合；凝聚 | |
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utilitarian
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| adj.实用的，功利的 | |
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transcend
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| vt.超出，超越(理性等)的范围 | |
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humble
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remains
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| n.剩余物，残留物；遗体，遗迹 | |
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realization
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| n.实现；认识到，深刻了解 | |
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equitable
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| adj.公平的；公正的 | |
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dealing
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| n.经商方法，待人态度 | |
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prick
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| v.刺伤，刺痛，刺孔；n.刺伤，刺痛 | |
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tickle
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| v.搔痒，胳肢；使高兴；发痒；n.搔痒，发痒 | |
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supremely
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| adv.无上地，崇高地 | |
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supreme
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| adj.极度的，最重要的；至高的，最高的 | |
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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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essentially
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| adv.本质上，实质上，基本上 | |
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awakening
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| n.觉醒，醒悟 adj.觉醒中的；唤醒的 | |
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helping
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| n.食物的一份&adj.帮助人的，辅助的 | |
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solidarity
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| n.团结；休戚相关 | |
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possessed
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| adj.疯狂的；拥有的，占有的 | |
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violation
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| n.违反(行为)，违背(行为)，侵犯 | |
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infringement
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| n.违反；侵权 | |
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peculiar
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| adj.古怪的，异常的；特殊的，特有的 | |
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inadequate
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| adj.(for,to)不充足的，不适当的 | |
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embodied
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| v.表现( embody的过去式和过去分词 )；象征；包括；包含 | |
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primitive
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| adj.原始的；简单的；n.原(始)人，原始事物 | |
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forth
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| adv.向前；向外，往外 | |
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creed
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| n.信条；信念，纲领 | |
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creeds
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| （尤指宗教）信条，教条( creed的名词复数 ) | |
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authoritative
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| adj.有权威的，可相信的；命令式的；官方的 | |
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merged
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| （使）混合( merge的过去式和过去分词 )； 相融； 融入； 渐渐消失在某物中 | |
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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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interpretation
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| n.解释，说明，描述；艺术处理 | |
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manifestation
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| n.表现形式；表明；现象 | |
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doctrine
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| n.教义；主义；学说 | |
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millennial
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| 一千年的，千福年的 | |
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transcends
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| 超出或超越（经验、信念、描写能力等）的范围( transcend的第三人称单数 )； 优于或胜过… | |
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testament
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| n.遗嘱；证明 | |
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aggregate
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| adj.总计的，集合的；n.总数；v.合计；集合 | |
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irresistible
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| adj.非常诱人的，无法拒绝的，无法抗拒的 | |
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dissonant
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| adj.不和谐的；不悦耳的 | |
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boggy
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| adj.沼泽多的 | |
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travail
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| n.阵痛；努力 | |
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mighty
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| adj.强有力的；巨大的 | |
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fusions
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| 熔合( fusion的名词复数 )； 核聚变； 联合； 合并 | |
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vagaries
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| n.奇想( vagary的名词复数 )；异想天开；异常行为；难以预测的情况 | |
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tortuous
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| adj.弯弯曲曲的，蜿蜒的 | |
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victorious
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| adj.胜利的，得胜的 | |
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vitality
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| n.活力，生命力，效力 | |
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partially
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| adv.部分地，从某些方面讲 | |
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redeeming
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| 补偿的，弥补的 | |
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