Chapter 2
Now the wonderful thing in Jesus is that He is always sure of Himself. Nothing takes Him by surprise, nothing produces the least hesitation in His judgment. Therefore He must have had an unfailing clue to which He trusted in the maze of life. Behind all consistency of judgment there must exist consistency of principle. The principle that governed all the thoughts of Jesus was _that love was the only real justice_. He came not to condemn, not to destroy men's lives, but to save them. There was no problem of human relationship that could not be solved by love; there was no other principle needed for the regulation of society; and no other could produce that general peace and good-will which He called the Kingdom of God.
Thus, on one occasion Jesus tells a story which is so lifelike in every touch that we may accept it, without doubt, as less a parable than an incident. A father has two sons, one of whom is industrious and dutiful, the other wayward and rebellious. The wayward son finally casts off all pretense of filial obedience, goes into a far country, and wastes his substance in riotous living. Here we have one of the saddest of all problems in human relationship, for presently the disgraced son comes home a beggar. The elder brother who represents the average social view, has no doubt whatever as to what should be done. He is offended that the disgraced son should come home at all; he would have thought better of him if he had hidden his shame in the country that had witnessed it. Probably his sense of pride and respectability is offended more than his love of virtue, though he characteristically gives his jealous anger the illusion of morality. This, I say, is the average social view. There are few things more cruel than affronted respectability. The elder brother is an eminently respectable person, totally unacquainted with wayward passions, and his only feeling for his brother is disdain.
Jesus tells the story, however, in such a way as to discredit the average social view. He begins by making us feel that whatever follies the prodigal had committed, he had already been punished for them in the miseries he had endured. It is not for man to punish with his whip of scorn one who has already been flaggellated with a whip of scorpions in the desert places of disgrace and shame. Jesus makes us feel also that whatever sins might be laid to the charge of the disgraced son, there is nevertheless in his heart a warmth of feeling of which the elder brother gives no sign. The boy loves his father, otherwise he would not have turned to him in his anguish of distress. The elder brother's attitude to his father is arrogant and harsh; the younger brother's is humble and tender. Lastly the father himself is revealed as the embodiment of love. He asks no questions, utters no reproaches, imposes no conditions; he simply takes his son back, in the rush of his affection cutting short the boy's pitiful confession, and calling for shoes and new robes and festal music, as though his son had returned in dignity and triumph. In the last scene of all, implied rather than described, the restored prodigal sits at the feast, leaning on his father's bosom, but the respectable son stands without in a darkness of his own creation--the darkness which a harsh spirit and an unlovely temper never fail to create in men of his unhappy temperament.
It is a very strange story, if we come to think of it; almost an immoral story, as no doubt it was considered by the Pharisees, and persons of their cold and mechanical type of virtue. But Jesus anticipates their criticism with one of the most startling statements that ever fell from inspired lips, "There is more joy in heaven among the angels of God over one sinner that repenteth than over ninety and nine righteous persons who need no repentance." Heaven approves the story, if they do not. Thus God Himself would act, for God is love. Thus love must needs act, if it be the kind of love that "suffereth long and is kind, doth not behave itself unseemly, seeketh not its own, is not provoked, taketh not account of evil, beareth all things, believeth all things, hopeth all things, endureth all things." And if we ask what becomes of justice, Jesus assures us that love is the only real justice. For the main object of justice is not punishment but reclamation. A truly enlightened justice is less concerned with the punishment of wrong than its reparation.
The gravest question in the case of this unhappy boy is not what he has made of himself by sin and folly, but what can yet be made of him by wise and tender treatment. Had the father coldly dismissed the prodigal with some bitter verdict on his past folly, he himself would have been unjust to the boy's possibilities, and thus would have sinned against his son with a sin much less capable of excuse than the son's sin against him. The worst sinner in the story is not the son who went wrong, but the son who had never done anything but right, yet had done it in such a way that it had begotten in him a vile, censorious, loveless temper. No one can be just who does not love; and so, once more removing the story into that unseen world which Christ called in to redress the balance of this visible world, we sinful men and women build our hopes upon the great saying that God's forgiveness is God's justice: if we confess our sins, He is not only faithful, but JUST in forgiving us our sins.
LOVE IS JUSTICE
_THE WAY OF WOUNDS_
_He touched the leper tenderly, So in His hands there came to be Wide wounds that were not wrought with nails. Alas, my hands are smooth and fair, No wound is on them anywhere, Nor any scarlet scar of nails._
_His lips lay on the mouth of death, God's healing dwelt within their breath, Wherefore his lips grew pale with pain, And no man shall that pain divine; Alas, my lips are red with wine, And they have scorned His draught of pain._
_His feet were torn of stone and thorn, Full slow He moved on roads forlorn, But joyous hearts accompanied Him; Alas, my feet are softly shod, And on the road that leads to God, They have not sought to move with Him._
_And so all wounded by the way, He came home at the close of day, And angels met Him at the Gate. Alas, His way I have not known-- The road forlorn, the wounding stone-- And no one waits me at the Gate._
IV
LOVE IS JUSTICE
Love is the only real justice--never was there a more revolutionary ethic! If Christianity is to be judged by its institutions, it must be reluctantly confessed that twenty centuries of Christian teaching have almost wholly failed to make this strange ethic acceptable to mankind. The elder brother still makes broad his phylacteries in the home, in the Church, and on the seat of justice. The elder brother's sense of offended respectability still masquerades as virtue. Who forgives as this father forgave, with such completeness that he who has wrought the wrong is encouraged to forget that the wrong was ever wrought? Where is the loving and tolerant spirit of the father less visible than in the Church, which crucifies men for a word, and makes a difference of opinion the ground for deadly enmity? Of what administration of law can we say that its chief object is not the punishment of the wrong-doer, but his reclamation? No existing society is organized on these principles, and the only defense the apologists of a bastard Christianity make is that it is totally impossible to apply the principles of Jesus to the administration of society. That is, at all events, an intelligible defense, but is it a legitimate one? Was Jesus merely a romantic dreamer, with entirely romantic views of love and justice? Was He a moral anarchist, whose teachings, if interpreted in laws, would destroy the basis of society? A strange thing indeed in human history if One who has been loved as no other was ever loved by multitudes of men and women through the ages, should prove after all to be an impracticable dreamer or a moral anarchist!
But if Jesus was a dreamer, He dreamed true, and the very reason why He is loved with such wide and deep devotion is that men do dimly, but instinctively, perceive that His life presents the only perfect pattern of life as it should be. Life, as it exists, is clearly not ordered on a social system which any wise or good man can approve. Hence the wise and good man is perpetually urged to the enquiry whether Jesus may not after all have been right?
Jesus certainly acts as one who is right. He acts always with the assured air of one for whom all debate is closed and henceforth impossible. He knows His way, and the great moral dilemmas of life yield instantly to His touch. He penetrates to their roots and makes us feel that He has touched the essential element in them. The dreamer vindicates himself by making it manifest that he sees deeper into the problem than the moralist, and that his is after all the better morality because it is of higher social value, and makes more directly for social reconciliation.
Let us take, for example, the judgment of Jesus upon the woman who was a sinner in the house of Simon the Pharisee. The social dilemma of the fallen woman is much more difficult of solution than that of the prodigal son. We expect a certain power of moral convalescence in youth which has been betrayed through folly. Sooner or later the manly nature kindles with resentment at its own weakness. Moreover, social law allows a certain opportunity of recuperation to man which it denies to woman. The sin of the woman seems less pardonable, not because it is worse in itself, but because it outrages a higher convention. Hence the strict moralist who might make some allowance for the hot blood of youth, makes none for woman when she is betrayed through the affections.
But this is the very point on which Jesus fixes as essential. "_The woman loved much, therefore let her many sins be forgiven_," He says. And a true reading of the story would seem to show that in uttering this sublime verdict Jesus is not thinking of the woman's sudden and pure love for Him; He is rather reviewing the entire nature of her life. She had loved much--that is her history in a sentence. Cruelty and unkindness, malice and bitterness, had no part in her misdoing. She had been undone through the very sweetness of her nature, as multitudes of women are. That which was her noblest attribute--her power of affection--had been the minister of her ruin through lack of wisdom and restraint. By love she had fallen, by love also she shall be redeemed. Her sins were indeed many, but behind all her sins there was an essential though perverted magnanimity of nature, and for the sake of an essential good in her, which lay like a shining pearl at the root of her debasement, she shall be forgiven.
Again a strange verdict, and one that must have seemed to the Pharisees entirely immoral. "What becomes of justice?" is their whispered comment. Jesus asserts His sense of justice by an exposition of the character of Simon. Simon is destitute of love, of magnanimity, even of courtesy. In his hard and formal nature there has been no room for emotion; passion of any kind and he are strangers. Which nature is radically the better, his or "this woman's"? Which presents the more hopeful field to the moralist? The soil of Simon's heart is thin and meagre; but in "this woman's" heart is a soil overgrown with weeds indeed, but delicately tempered, rich and deep, in which the roots of the fair tree of life may find abundant room and nourishment. Therefore she shall be forgiven for her possibilities, and such forgiveness is justice. To ignore these possibilities, to allow what she has been utterly to overshadow the lovely vision of what she may be, when once the soil is clear of weeds, and the real magnanimity of her temperament is directed into noble uses, would be the most odious form of injustice.
Such is the justice of Jesus, but, alas, after two thousand years we still stand astonished at it, more than half doubtful of its validity, and, if truth be told, secretly dismayed at its boldness. It is romantic justice, we say, but is it practicable justice? We might at least remember that what we call practicable justice has never yet attained the gracious results of Christ's romantic justice. Simon the Pharisee knows no more how to deal with "this woman" than the elder brother knew how to deal with the prodigal. Such sense of justice as they possessed would have infallibly driven the penitent boy back to the comradeship of harlots, and have refused the penitent harlot the barest chance of reformation. Is not this enough to make the least discerning of us all suspect that Pharisees and elder brothers, for all their immaculate respectability of life, are by no means qualified to pass judgment on these tragedies of life with which they have no acquaintance, and cannot have an understanding sympathy? Does not the entire failure of legal justice with all its apparatus of punishment and repression, to give the sinner a vital impulse to withdraw from his sin, drive us to the conclusion, or at least to the hope, that there must be some better method of dealing with sinners than is sanctioned by conventional justice? There is another method--it is Christ's method. And the thing to be observed is that whereas conventional justice must certainly have failed in either of these crucial instances, the romantic justice of Jesus--if we must so call it--completely succeeded. The woman who was a sinner sinned no more, and the penitent son henceforth lived a new life of purity and obedience. In each case love is justified, and proves itself the highest justice.
LOVE AND FORGIVENESS
_LOVE'S PROFIT_
_What profits all the hate that we have known The bitter words, not all unmerited? Have hearts e'er thriven beneath our angry frown? Have roses grown from thistles we have sown? Or lucid dawns flowered out of sunsets red? Lo, all in vain The violence that added pain to pain, And drove the sinner back to sin again._
_We had been wiser had we walked Love's way We had been happier had we tenderer been, We had found sunlight in the cloudiest day Had we but loved the souls that went astray, And sought from shame their many faults to screen Lo, they and we Had thus escaped Life's worst Gethsemane, And found the Garden where the angels be._
_For One there was who, angry, drew no sword, Derided, wept for those who wrought Him wrong, And at the last attained this great reward, That those who injured Him acclaimed Him Lord, And wove His story into holiest song. So sinners wrought For Him the Kingdom He had vainly sought, And to His feet the world's frankincense brought._
V
LOVE AND FORGIVENESS
In these instances it is the singular completeness of Christ's forgiveness which is the most startling feature. It would be a libel on human nature to say that men do not forgive each other, but human forgiveness usually has reservations, reticences, conditions. Jesus taught unlimited forgiveness, and what He taught He practiced.
"_Then came Peter, and said to Him, 'Lord, how oft shall my brother sin against me and I forgive him? Until seven times?' Jesus said unto him, 'I say not unto thee, until seven times; but until seventy times seven.'_"
It is a vehement reply, in which a quiet note of scorn vibrates; not scorn of Peter, but scorn of any kind of love that is less than limitless. But whose love is limitless? Do we not commonly speak of love as being outworn by offense or neglect? In the compacts which we make with one another in the name of love, do we not specifically name certain offenses as unpardonable? Thus one man will say, "I can forgive anything but meanness," and another says, "no friendship can survive perfidy"; and in the relations between men and women unfaithfulness is held to cancel all bonds, however indissoluble they may seem. Now and again, it is true, some strange voice reaches us, keyed to a different music. Shakespeare, for example, in his famous one hundred and sixteenth sonnet, boldly states that
Love is not love Which alters when it alteration finds, Or bends with the remover to remove.
But who listens, who believes? Yet, if it should happen to us to be placed in the position of the offender, we need no one to convince us that a true love should be, in its very nature, unalterable. How astonished and dismayed are we, when eyes that have so many times met ours in tenderness harden at our presence, and lips which have uttered so many pledges of affection, speak harshly! We do not deny our fault, indeed; but we think we can discern reasons why it should be regarded mercifully, why the very memory and sacredness of old affection should make harsh judgment impossible; nay, more, why a deeply generous love should even rejoice in the opportunity to forgive, and so should sanctify our very shame with the healing touch of pity, and pour our tears into the sacramental cup which ratifies a new fidelity.
It is so the sinner argues, his vision of what love ought to be growing clearer by his offense against love. It is he alone, the sinner, who can really sympathize with Christ's conception of love, for he alone feels that this is the kind of love he needs. The elder brother does not understand, Simon the Pharisee does not understand, because neither has sinned in such a way as to be flung helpless at the feet of love. Peter did not understand when he put his question to Christ. He spoke just as the average man would speak, who has never sounded the tragic depths in life, has never known the misery of weakness, and therefore has no fellow feeling for the weak. Love as such men know it is less a passion than a compact. It is a bond of mutual advantage, guarded from abuse by swift penalty and forfeit. It is the reward of qualities, it gives no more than it gets, it exists by an equal equipoise of service. If this equipoise is disturbed its obligations are dissolved. It is easily affronted, and under affront becomes resentful, bitter, even vindictive. How oft shall I forgive my brother? Only as oft as a sense of duty shall demand, only up to the point which is sanctioned by social custom, so that I may save my reputation for magnanimity, always excepting certain sins for which no pardon can be legitimately asked. But the hour was not far off when Peter himself was to commit the very sins for which customary love has no pardon. He was to be guilty of those offenses which just and good men say they cannot forgive--meanness, cowardice, perfidy, denial. That bitter hour revealed the true nature of love to Peter. He knew that in spite of his sin against Jesus, he still loved Him, and since love was unalterable in him, he expected an unalterable love in Christ. It was the seventy times seven forgiveness that he needed then; and how sweet to recollect in that hour that Jesus had taught a love that knew no limit. "_Lovest thou Me_?" was the one word his Master uttered when they met in the quiet morning light beside the sea. "_Thou knowest all things, Thou knowest that I love Thee_," was the swift reply. Storms disturb the sea but the central tides run on. Peter found with equal astonishment and gratitude that not even perfidy was able to separate him from the love of Christ, for that love was unalterable as the morning star which hung above the lake, and cleansing as the soft waves that lapped its shore.
The self-righteous man will never understand these things. Men and women of meagre natures, with whom love is a compact, not a passion, will vehemently disapprove them. People of smooth lives, ignorant of strong temptations, will refuse even to discuss them. Jesus was well aware of their implacable indifference or cold hostility, and boldly said that for such people He had no gospel. His mission was not to the whole, but to the sick. The Gospel of Jesus is in truth not designed for people of comfortable lives. He has little to say to the children of compromise, whose emasculated lives attain the semblance of virtue by the cautious exercise of niggard passions. They can take care of one another, these righteous ones, whose very righteousness is a negation.
But Christ's Gospel is for a tragic world. It is for the disinherited, the weak, and the strong who have become weak; for those who have been wrecked by folly and passion, and too much love of living; for those whose capacities for good and evil, being both rooted in passion, are equally a peril and a potency--it is to these Christ chiefly speaks. To them the Gospel of unlimited forgiveness and unalterable love is the only vital, because the only efficacious Gospel. The man whose very virility of nature makes him the easy prey of murderous joy; the man shut up in prison, who hears from the lips that once spake love to him, the sentence of inexpiable disgrace; the outcast from honour, gnawing the bitter husks of hated sin in far lands, and tortured in his dreams by the sweetness of recollected happiness; these, and all like these, will understand Jesus, for it is to them He speaks. Their very sin interprets Him. To their forlorn ears the love He teaches will sound not strange, for it is the only kind of love that can redeem them; nor foolish, for it is the only love that dare stoop low enough to lift them up. These will not fail to understand what conventional righteousness finds so difficult; these, and also all good women who have had acquaintance with either deep love or real grief, because it is a loving woman's sweet prerogative and divine disposition to forgive, and to draw from her grace of forgiveness a more tender and maternal power of loving.
THE PRACTICE OF LOVE
_FELLOW SUFFERERS_
_When men of malice wrought the crown for Thee Didst Thou complain? Nay; in each thorn God's finger Thou didst see, His love thro' pain._
_His finger did but press the ripened Vine, Thy fruit to prove, That henceforth all the world might drink the wine Of Thy great love._
_So when the darkness rose about Thy feet Thy lips met His, Amid the upper light, in Death's long sweet, Releasing kiss._
_And shall I cry aloud in anger when Men make for me A Cross less harsh? Nay, I'll remember then Thy constancy._
_And if the darkness hide me from Thy sight At God's command, I'll talk with Thee all thro' the prayerful night, And touch Thy hand;_
_Greatly content, if I whose life has been So long unwise, May, wounded, on Thy wounded bosom lean In Paradise._
VI
THE PRACTICE OF LOVE