Part 21 (1/2)
G.o.d's love is austere as well as bountiful; he is, as Emerson said, the ”terrific benefactor.”
Indeed, faith in a G.o.d of coddling love may be one of the most pernicious influences in human life. Our trust, so misinterpreted, becomes a cus.h.i.+on on which to lie, a sedative by which to sleep. When ills afflict the world that men could cure, such misbelievers merely trust in G.o.d; when tasks await man's strength, they quietly retreat upon their faith that G.o.d is good and will solve all, until religion becomes a by-word and a hissing on the lips of earnest men. Such misbelievers have not dimly seen the Scripture's meaning, where faith is not a pillow but a s.h.i.+eld, from behind which plays a sword (Eph.
6:16) and where men do not sleep by faith, but ”fight the good fight of faith” instead (I Tim. 6:12). Or if such misbelievers do rouse themselves to lay hold on their Divinity, it is to demand G.o.d's love for them and not to offer their lives to G.o.d. As Sydney Smith exclaimed about some people's patriotism, ”G.o.d save the King! in these times too often means, G.o.d save my pension and my place, G.o.d give my sisters an allowance out of the Privy Purse, let me live upon the fruits of other men's industry and fatten upon the plunder of the public.”
Faith in G.o.d never is elevated and enn.o.bling until we overpa.s.s ”_G.o.d for our lives!_” to cry ”_Our lives for G.o.d!_” Then at the luminous center of our faith s.h.i.+nes the divine purpose, costly but wonderful, that binds the ages together in spiritual unity. To that we dedicate our lives; in that we exceedingly rejoice. No longer do we test G.o.d's goodness by our happiness or our ill-fortune; we are _his_ through fair weather and through foul. No longer do we merely hold beliefs, we are held by them, captured now and not simply consoled by faith. Only so are we learning disciples.h.i.+p to Christ and are beginning really to believe in the Christian G.o.d.
VII
From all these common fallacies of thought and sentiment one turns to the New Testament to find the G.o.d of the Gospel. The very crux of the Good Tidings is that G.o.d is so much in earnest that he is the eternal Sufferer. The ancient Greeks had a G.o.d of perfect bliss; he floated on from age to age in undisturbed tranquillity; no cry of man ever reached his empyrean calm; his life was an endless stream of liquid happiness. How different this Greek deity is from ours may be perceived if one tries to say of him those things which the Scripture habitually says of G.o.d. ”In all their affliction he was afflicted”
(Isa. 63:9); ”Can a woman forget her sucking child, that she should not have compa.s.sion on the son of her womb? yea, these may forget, yet will not I forget thee” (Isa. 49:15); ”G.o.d, being rich in mercy, for his great love wherewith he loved us even when we were dead through our trespa.s.ses” (Eph 2:4, 5); ”G.o.d so loved the world that he gave his only begotten Son” (John 3:16). None of these things that Christians say about their G.o.d can be said of a deity who dwells in tranquil bliss.
Indeed let one stand over against a war-torn, unhappy world and try to think that G.o.d does not suffer in man's agony, and he will see how useless and incredible such a G.o.d would be. G.o.d looks on Belgium and he does not care; he looks on Armenia desolate and Poland devastated, and he does not care; he sits in heaven and sees his children wounded and alone in No-man's land, watches the deaths, the heart-breaks, the poverty of war, its ruined childhood and its shattered families, and he does not care--how impossible it is to believe in such a G.o.d! A G.o.d who does not care does not count.
Christians, therefore, have the G.o.d who really meets the needs of men.
He cares indeed, and, with all the modesty that words of human emotion must put on when they are applied to him, he suffers in the suffering of men and is crucified in his children's agonies. G.o.d limited himself in making such a world as this; in it he cannot lightly do what he will; he has a struggle on his heart; he makes his way upward against obstacles that man's imagination cannot measure.
There is a cross forever at the heart of G.o.d. He climbs his everlasting Calvary toward the triumph that must come, and he is tremendously in earnest.
One important consequence follows such faith as this. Confidence in such an earnest, sacrificial G.o.d makes inevitable the Christian faith in immortality. Our solar system is no permanent theater for G.o.d's eternal purposes; it is doomed to dissolution as certainly as any human body is doomed to die. In the Lick observatory one reads this notice under a picture of the sun: ”The blue stars are considered to be in early life, the yellow stars in middle life, the red stars in old age.... From the quality of its spectrum the sun is cla.s.sified as a star in middle age.” Those, therefore, who, denying their own immortality, comfort themselves with prophesying endless progress for the race upon the earth, have no basis for their hopes. ”We must therefore renounce those brilliant fancies,” says Faye the scientist, ”by which we try to deceive ourselves in order to endow man with unlimited posterity, and to regard the universe as the immense theater on which is to be developed a spontaneous progress without end. On the contrary, life must disappear, and the grandest material works of the human race will have to be effaced by degrees under the action of a few physical forces which will survive man for a time. Nothing will remain--'Even the ruins will perish.'”
If one believes, therefore, in the G.o.d who is in earnest, he cannot content himself with such a universe--lacking any permanent element, any abiding reality in which the moral gains of man's long struggle are conserved. G.o.d's purpose cannot be so narrow in horizon that it is satisfied with a few million years of painful experiment, costly beyond imagination, yet with no issue to crown its sacrifice. In such a universe as Faye pictures, lacking immortality, generation after generation of men suffer, aspire, labor, and die, and this shall be the history of all creation, until at last Shakespeare's prophecy shall be fulfilled,
”The cloud-capp'd towers, the gorgeous palaces, The solemn temples, the great globe itself, Yea, all which it inherit, shall dissolve And, like this insubstantial pageant faded, Leave not a rack behind.”
If such is to be the story of creation, there is no purpose in it and the Christian faith in an earnest G.o.d is vain.
Only one truth is adequate to crown our confidence in a purposeful universe and to make it reasonable: _personality must persist_.
We believe in immortality, not because we meanly want rewards ahead, but because in no other way can life, viewed as a whole, find sense and reason. If personality persists, this transient theater of action and discipline may serve its purpose in G.o.d's time, and disappear. He is in earnest, but not for rocks and suns and stars, he is in earnest about persons--the sheep of his pasture are men. They are not mortal; they carry over into the eternal world the spiritual gains of earth; and all life's struggle--its vicarious sacrifice, its fearful punishments, its labor for better circ.u.mstance and worthier life--is justified in its everlasting influence on personality. When we say that G.o.d cares, we mean no vague, diffusive att.i.tude toward a system that lasts for limited millenniums and then comes to an uneventful end in a cold sun and a ruined earth. We mean that he cares for personality which is his child, that he suffers in the travail of his children's character, and that this divine solicitude has everlasting issues when the heavens ”wax old like a garment.” Still Paul's statement stands, one of the most worthy summaries of G.o.d's earnestness that ever has been written: ”The creation waits with eager longing for the sons of G.o.d to be revealed” (Rom. 8:19).[6]
[5] George Adam Smith's Translation.
[6] Moffatt's Translation.
CHAPTER X
Faith in Christ the Savior: Forgiveness
DAILY READINGS
During the next two weeks we are to consider some of the distinctive meanings which faith in Christ has had for his disciples. They have found in that faith unspeakable blessing and have uttered their grat.i.tude in radiant language. But, just because of this, many folk find themselves in difficulty. Their expectations concerning the Christian life have been lifted very high, and in their experience of it they have been disappointed. Their problem is not theoretical doubt, but practical disillusionment. Their difficulty lies in their experience that the Christian life, while it may be theoretically true, is not practically what it is advertised to be. At this common problem let us look in the daily readings.
Tenth Week, First Day
Many expect in the Christian experience an emotional life of joy and quietude which they have not found. They are led to expect this by many pa.s.sages of Scripture about ”peace in believing,” by many hymns of exultation where a mood of unqualified spiritual triumph finds voice, and by testimonies of men who speak of living years without any depressed hours or flagging spirits. Such a wonderful life of elevated emotion many crave for themselves; they came into the Christian fellows.h.i.+p expecting it; and they neither have it, nor are likely to achieve it. Now the beauty of a clear, high emotional life no one can doubt, _but we must not demand it as a condition of our keeping faith_. We ought not to seek G.o.d simply for the sake of sensational experiences, no matter how desirable they may be. In all the ages before Christ, the outstanding example of deep personal religion, expressing itself in over forty years of splendidly courageous prophetic ministry, is Jeremiah, and his temperament was never marked by quietude and joy. His emotional life was profoundly affected by his faith: _courage was subst.i.tuted for fear_. But if he had demanded the mood of the 103rd psalm as a price for continued faith, he would have lost his faith. He was not temperamentally constructed like the psalmist--and he was a far greater personality. We must not be too much concerned about our spiritual sensations. Consider the Master's parable about the two sons: one had amiable feelings, but his will was wrong, the other lacked satisfactory emotions, but he did the work.
=But what think ye? A man had two sons; and he came to the first, and said, Son, go work to-day in the vineyard. And he answered and said, I will not: but afterward he repented himself, and went. And he came to the second, and said likewise. And he answered and said, I go, sir: and went not. Which of the two did the will of his father? They say, The first.--Matt. 21:28-31.=
_Ah, Lord, unto whom all hearts are open; Thou canst govern the vessel of our souls far better than we can. Arise, O Lord, and command the stormy wind and the troubled sea of our hearts to be still, and at peace in Thee, that we may look up to Thee undisturbed, and abide in union with Thee, our Lord. Let us not be carried hither and thither by wandering thoughts, but, forgetting all else, let us see and hear Thee. Renew our spirits; kindle in us Thy light, that it may s.h.i.+ne within us, and our hearts may burn in love and adoration towards Thee. Let Thy Holy Spirit dwell in us continually, and make us Thy temples and sanctuary, and fill us with Divine love and light and life, with devout and heavenly thoughts, with comfort and strength, with joy and peace. Amen._--Johann Arndt, 1555.