Part 18

It is, however, to be distinctly remembered that we reach the mind of Christ only through the medium of other minds. So far as can now be known, no words of his writing have been transmitted to our time, or were ever in the possession of his disciples. To some extent, therefore, it would appear, the thoughts of the Teacher[20] may have been affected, colored and modified, by the peculiar medium through which they have come down to us. Under all the circumstances of the case, this inference is natural and justifiable. It is one too of some importance, inasmuch as it directly suggests that, in all probability, the actual Person whose portraiture is preserved for us by the Evangelists must have surpassed, in his characteristic excellences, the impression which the narratives in fact convey. The first generation of disciples were evidently men who were by no means exempt from the influence of the national feelings of their people, or of the peculiar modes of thought belonging to their class. In the same degree in which this is true, they would be unable rightly to understand, and worthily to appreciate the teaching and the mind of Christ. This remark applies perhaps more especially to the first three Gospels, but it is not wholly inapplicable to the Fourth. Indeed, the fact referred to comes prominently out to view at several points in the Evangelical narrative,--as in the case of Peter rebuking his Master for saying that he must suffer and die at Jerusalem; in that of the request made by the mother of Zebedee's children; and in the anticipations ascribed by the first three Evangelists to Jesus himself, of his own speedy return to the earth,--anticipations which are recorded very simply, and without any corrective observation on the part of the writer.[21]

[Footnote 20: The term _Teacher_ is constantly used of Christ in the Gospels, though usually disguised in our English version under the rendering "Master." Comp. e.g. Mark ix. 17, 38; Luke x. 25.]

[Footnote 21: Matt. xvi. 22, xx. 20, xxiv. 24-36; Mark viii. 31-33, x. 35-45, xiii. 24-30; Luke xviii. 31-34.]

But, whatever the hindrances of this kind in the way of a perfectly just estimation by the modern disciple, the portrait of Christ preserved for us by the Evangelists is, in a remarkable degree, that of a great Religious Character. The Christ of the Gospels is, before all things, a Spiritual Being, unpossessed, it may even be said, of the personal qualities which might mark him off as the product of a particular age or people. He is, in large measure, the opposite of what the disciples were themselves, free from the feelings and prejudices of his Jewish birth and religion. This he evidently is, without any express design of theirs, and by the mere force of his own individuality. He is thus, in effect, the Christ[22] not merely of his immediate adherents, or his own nation, but of all devout men for all ages. He stands before us, in short, so wise, and just, and elevated in his teaching, so upright and pure in the spirit of his life, so engaging in his own more positive example of submission to the overruling will, and touching forbearance towards sinful men, that innumerable generations of disciples, since his death, have been drawn to him and led to look up to him even as their best and highest human representative of the Invisible God Himself.

[Footnote 22: That is to say, "anointed," or _King_,--in other words, Leader, Teacher, Saviour from sin, as the Gospels also expressly term him.]

It is very probable, however, that all this was not so fully seen by those who stood nearest to Jesus during his brief and rapid career, as it has been since. At least many, even the vast majority of his day, failed to perceive it. And yet, to a Hebrew reader of the Gospels, the greatness of his character could be summed up in no more expressive terms than by claiming for him that he was the Christ; that he embodied in himself the moral and intellectual pre-eminence associated with that office. In this light he is especially represented in the first three Gospels. In John, too, we have substantially the same thing, though very differently expressed. In that Gospel, he is also the Christ, but he is so by the indwelling of the divine Word. "The Word became flesh and dwelt among us," and the glory which had been seen among men, "full of grace and truth," was the glory even "as of the only-begotten of the Father." Probably no language could have been used that would have conveyed to a reader of the time a higher idea of the moral and spiritual qualities of any human being. And this corresponds entirely with the impression given by other writers of the New Testament, to some of whom Jesus was personally known,--by Peter, for example, by James, by Paul, and by the writer to the Hebrews. They evidently looked back to their departed Master, and up to the risen Christ, as a person of commanding dignity and spiritual power, and this not merely on account of the official title of Messiah which, rightly or wrongly, they applied to him, but for the lofty moral virtues with which his name was to them synonymous.[23] He "who did no sin, neither was guile found in his mouth," was, without doubt, the most perfect example which they could cite of all that was acceptable in the sight of God. "The spirit of Christ," without which we are "none of his," could be nothing else, and nothing less, than a participation in Christ-like goodness; nor can it therefore possibly be wrong, if we too lay the main emphasis of the Christian profession precisely _here_, where it is laid by the apostles; if, in other words, we pass over, or leave out of sight, as altogether of secondary importance, or of none, those various and often conflicting dogmas and forms and "diversities of administration," about which the Christian world is so sorely, and for the present, so irreparably divided.

[Footnote 23: 1 Pet. ii. 21, seq.; iv. 1-5, 13-16; James ii. 1, seq.; Gal. vi. 22-24; Eph. iv. 13-15 and _passim_; Phil. i. 27, seq.; ii. 1-11; Rom. xiii. 14; 2 Cor. iv.]

The character of Christ stands in very intimate relations with the miraculous powers attributed to him by the Gospels. Those powers, it is needless to say, have been seriously called in question, as actual facts of history, by the critical investigations of recent times. Many persons, it may be, cannot see, and will not admit, that their value has been affected by the inquiries alluded to. To such persons the miracles will naturally retain whatever efficacy they may be conceived to possess as evidence of the divine, that is, supernatural, claims of him who is recorded to have wrought them. They are entitled to their own judgment in the case, as well as to whatever support to Christian faith they think they can derive from such a quarter. At the same time other inquirers may be permitted to think differently. If the lapse of time and the increasing grasp and penetration of critical knowledge necessarily tend to lessen the certainty of the miraculous element of the Evangelical history, may not this too be a part of the providential plan--contemplated and brought about for great and wise ends? May it not be that now the spiritual man shall be left more entirely free to discern for himself the simple excellence of the Christian teaching and example? left increasingly without that support from the witness of outward miracle which has usually been deemed so important, and which is unquestionably found to be the more commonly thus estimated, in proportion as we descend into the lower grades of intelligence and moral sensibility.[24]

[Footnote 24: In illustration of this remark, it is scarcely necessary to mention the "miracles" of the Roman Catholic Church in all ages.]

But, on the other hand, if this be true, one who may thus think need not of necessity also hold that the miracles of the Gospels did not take place, but that the history relating to them is the mere product of weak and credulous exaggeration. For, in truth, the ends which might be subserved by such manifestations are easily understood. Occurrences so unwonted and remarkable could not fail both to secure the attention of the spectator, and make him ponder well upon the words of the miracle-worker, and also to awaken in him new feelings of reverence towards the mysterious Being who had given such power to men. Thus it is readily conceivable, that a miracle might be a thing of the highest utility to those who witnessed it and to their generation. But then, on the other hand, it is not to be alleged that such occurrences are needed now to show us that God is a living Spirit in the world; or, consequently, that religious love and veneration are in any way dependent upon them, either as facts beheld by ourselves, or as incidents recorded to have been seen by others who lived many centuries ago. And, if this be so, surely we may look with indifference upon the most destructive operations of literary or scientific criticism, being anxious only, and above all things, for the simple truth, whatever it may be.

Again, however, it is not to be denied that the possession of miraculous power may have been for Christ himself, not less than for those who saw his works, of the deepest spiritual import. The formation of a character like his would seem peculiarly to require the training that would be afforded by such an endowment. We know how, with ordinary men, the command of unlimited power is, in fact, a test of rectitude, self-government, unselfishness, of the most trying and, it may be, most elevating, kind. The temptations which necessarily accompany it are proverbial. Was Christ exempt from that kind of moral discipline, that supreme proof of fidelity to God? Allowing, for a moment, what the narratives directly intimate, that he felt within himself the force of miraculous gifts, and the capacity to use them, if he had so willed, for purposes either of personal safety or of political ambition;[25] in this, we may see at once, there would be an end to be served of the greatest moment both to himself and to the future instruction of his disciples. By such an experience, the moral greatness of his example might be doubly assured. It would be made possible to him to deny and humble himself,--even, in apostolical phrase, to "empty" himself of his Messianic prerogatives, in order the better to do the Heavenly Father's will, and, preferring even the cross to a disobedient refusal of the cup which could not pass from him, to be "made perfect through suffering," thus showing himself worthy to be raised up at last to be, as he has been, the spiritual Lord of the Church.

[Footnote 25: Matt. iv. 1, seq.]

This idea was, in fact, a familiar one to Paul, as to others of the Christian writers.[26] Its literal truth is enforced by the consideration of the strange improbability that one by birth a Galilean peasant, without any special gifts or powers to recommend him to the notice of his people, should yet be acknowledged by many of them as the promised Messiah; should, in spite of an ignominious death, be accepted in that character by multitudes; and finally, in the same or a still higher character, should acquire the love and reverential homage of half the world.

[Footnote 26: 2 Cor. viii. 9; Eph. i. 20-23; Phil. ii. 5-11; Heb. ii. 9, 10, 18; 1 Pet. ii. 21.]

And yet it may remain true that, as time passes, this consideration shall lose much of its weight, in the judgment of increasing numbers of earnest inquirers. They, accordingly, will cease to place reliance on the outward material sign. Jesus, nevertheless, may still be to them as an honored Master and Friend, whose name they would gladly cherish, for what he is in himself. To those who thus think his character and words will appeal by their own intrinsic worth. He will be Teacher, Saviour, Spiritual Lord, simply by the inherent grace and truth spoken of by the Evangelist of old.

If this be the destined end, we may gladly acknowledge the providential guiding even in this; and we shall certainly guard ourselves against judging harsh or uncharitable judgment in reference to those who on this subject may not see as we see, or feel as we feel;--who, nevertheless, in thought and deed and aspiration, may not be less faithful to Truth and Right, or less loyally obedient to all that is seen to be highest and best in Christ himself.

III.

Christ, then, I repeat, thus standing before us in the Evangelical records of his ministry, is the impersonation of his religion. What we see in Him is Christianity. Or, if it be not so, where else shall we look with the hope to find it? Who else has ever had a true _authority_ to place before us a more perfect idea, or to tell us more exactly what the Gospel is? The _Church_, indeed, some will interpose, has such authority! But examine this statement, and its untenable character speedily appears. The Church at any given moment is, and has been, simply a body of fallible mortals, like ourselves. If the Christian men of this present day cannot suppose themselves to be preserved from intellectual error in matters of religion, neither can we think the Christian men of the past to have been more highly privileged. In fact, it must be added, as we ascend into the darker periods of Church history, we come upon the most undeniable traces of ignorance, misunderstanding, worldliness and folly, on the part of the ecclesiastics of the early and the middle ages, such as deprive their judgments on the subject before us of all right or claim to unquestioned acceptance. Let any one read, for example, the accounts given by trustworthy historians[27] of that great assembly of the Church which produced the Nicene Creed. Will any one allege that in the passion and prejudice, the smallness of knowledge, the subtlety of speculation, and narrowness of heart, pervading the majority of that assembly, the Divine Spirit was peculiarly present to dictate or guide the decision arrived at, and make it worthy of the blind adhesion of future Christian generations? And, if we cannot thus admit the peculiar idea of Christianity _there_ approved, it will surely be in vain to look to any similar quarter, either of the past or of the present, for what shall supersede the living "grace and truth," seen in Christ himself.

[Footnote 27: E.g., in Dean Stanley's _History of the Eastern Church_.]

This conclusion is greatly strengthened by the briefest reference to the negative results of unbelief and irreligion, so prevalent in those countries which have been the longest under the influence of the old ritualistic idea of the Church and the priesthood. Positively speaking, this idea, it is needless to add, has largely failed in almost every thing except the encouragement among the people of the grossest superstitions[28]--superstitions of which there is no trace whatever in immediate connection with the Christian Master. Not, however, to dwell in detail on this unpromising theme, let us rather turn to the considerations by which our leading position may be confirmed; from which too we may learn that a better future is yet in store for us.

[Footnote 28: A good authority has recently observed, "Catholicism, substituted for Christ, has turned the thought of Southern Europe to simple Infidelity, if not to Atheism; let us take heed that Protestantism does not bring about the same thing in another way in the North."--Bishop Ewing, in a _Letter_ to the Spectator newspaper, April 8, 1870. The remark here quoted is of much wider application than the Bishop himself would probably admit!]

The experience of past ages, the existing sectarian divisions of Christendom, the errors and superstitions involved in the grosser assumptions of Church authority, all unite to compel us to the conclusion of the essentially erroneous character of the old ritualistic and dogmatic conceptions of the nature of the Gospel. They show us not only that dogmas and rites about which the most earnest men are so utterly at variance cannot possibly be of the essence of Christianity, but further that the latter is nowhere to be found except in Him whom in spite of diversities all alike agree to hold in honor. And, in truth, his life, brief and fleeting as it was, may well be said to constitute the Christian revelation. That it does so, and was intended to do so, may, as already observed, be seen better in our day, than it was by the earliest disciples. Their thoughts were preoccupied, their vision obscured, by various influences which prevented them from clearly discerning the one thing needful. The temporal kingdom of their Master for which they were, many of them, so eagerly looking; his speedy return to judge the world,--an expectation of which there are so many traces in Gospels and Epistles alike; the great and urgent question of the Law and its claims, with that of the admission of the Gentiles to the faith of Christ without the previous adoption of Judaism;--such thoughts and such cares as these largely engaged and filled the minds of the disciples, within the limits of the period to which the origin of the principal New Testament books must be assigned. After the close of that period, fresh subjects of controversial interest continually arose, until these were gradually overshadowed by the rising authority of the Church and the later growth of sacerdotal power, followed in due course of time by the grosser corruptions of the primitive Gospel which marked the Christianity of the darker ages, and which have by no means as yet spent their power. Thus has it pleased the Great Disposer that men should be led forward to truth and light through error and darkness. Even as the Hebrews of old were gradually brought by many centuries of experience, and in the midst of imperfections and backslidings innumerable, to their final recognition of the One Jehovah, so have the Christian generations been slowly learning and unlearning according as their own condition and capacities allowed. Thus the great development has been running its destined course, and will doubtless conduct us eventually to yet better and truer ideas of what the Almighty purposes had, in Christ, really designed to give to the world.

To vary the form of expression, the life of Christ itself constitutes the revelation of His will which the Almighty Father has given to man by His Son. And that life does constitute a revelation, in the most full and various import of this term. It shows us, in a clear and engaging light, the One God and Father of all, the Just and Holy One, who will render to every man according to his deeds. It shows us the high powers and capacities of man himself; for, while and because it tells him to be perfect even as the Father in Heaven is perfect, it not only recognizes in him the capability to be so, but also abundantly affords the spiritual nutriment by which the higher faculties of his nature may be nurtured and strengthened within him. It shows us how to live a life of religious trust and obedience to the commands of duty, and, amidst many sorrows and trials, still to preserve a soul unstained by guilt. It shows us that this high devotion to the sacred law of Truth and Right is that which is well pleasing to God; and that His will is that man should thus, by the discipline of his spirit, join the moral strength and sensibility in this world which shall fit him, if he will, to enter upon the higher life of the world to come. All this we see plainly expressed and announced in Christ, constituting him the _Revealer_ in the best sense of this term. All this we do see, even though it may be very hard to find any doctrinal creed laid down in definite words, or any system of rites and ceremonies of worship, of Church government, or of priestly functions and dignities, placed before us as constituting an indispensable part of our common Christianity.

And it is here an obvious remark that, while Christian men have so often questioned and disputed with one another about the essentials of their religion; while they have sometimes, again, been forgetful of its spirit, in their controversies as to its verbal and written forms,--all this time they have been substantially agreed as to the matters which are the greatest and weightiest of all. About the Gospel as embodying and expressing man's faith in God and in heaven, and as setting forth the highest moral law with its exemplification in an actual human life; about the Gospel in these, which are surely its most serious and interesting aspects, there has been no dispute. The great spiritual principles taught by Christ, and the power of his practical exhibition of human duty, have been constantly admitted and--may it not be added?--constantly felt in the world, among all the sects and parties of Christendom, in spite of the differences of forms and creeds which have separated men from each other.

This fact suggests a further consideration of obvious interest. Regarded as a dogmatic or an ecclesiastical system, the Gospel is one of the greatest failures which the world has seen, no two sects or churches, scarcely any two congregations, being agreed as to some one or other of what are deemed its most essential elements. Regarded as a moral and spiritual energy and instructor among men, it is and always has been a quickening power,--tending directly, in its genuine influences, to support and to guide aright, and, even amidst the worst distractions or perversions of human passion and error, whispering thoughts of hope, comfort, and peace, to many troubled hearts. This should not be forgotten in our estimates of the part played by Christianity in past times, or in the judgments sometimes so lightly uttered by a certain class of its critics, who show themselves so ready to confound the religion with its corruptions, and to include it and them in one indiscriminate condemnation. It should help to call us back to juster views of the nature and the function of Christ's religion, and lead us the better to see that these consist, not in its capacity or its success as an imposer of dogmas or of ceremonial acts to be received and carefully performed by either priests or people, but in its power to strengthen with moral strength, to guide in the path of duty, to save us from our sins, to breathe into us the spirit of Christ, and so to bring us nearer to God. Such is the true function and the real power of the Gospel, even though it may constantly have had to act in the midst of gross ignorance, or of false and exaggerated dogmatic conception; nor is it too much to say that this its highest character has not been altogether wanting to it, even in the darkest periods of man's intellectual experience, during the last eighteen centuries.