Orthodoxy: Its Truths And Errors Part 19

"One impulse from the autumn wood May teach us more of man, Of moral evil and of good, Than all the sages can."

What I understand Jesus, then, to teach in this pa.s.sage, is, that we must become as little children, in order to see heavenly things; that, like new-born babes, we must receive meekly the milk of the word of G.o.d; that spiritual influences are all around us, invisible-incalculable: that not by the regular outward means of religion alone, but by a thousand other ways, G.o.d comes to us. He means that we should believe in the presence and nearness of G.o.d's Spirit always; that we should open our hearts and minds to be led by it into truth and love. He meant the very opposite of what he has been made to mean. He did not mean that all souls must pa.s.s through one and the same religions experience, but that, as the wind blows a thousand ways, so G.o.d's Spirit comes to the heart by a thousand ways. So coming, it makes the hard heart tender, the rude will gentle, the selfish soul generous, gives the reckless a new sense of responsibility. Jesus means that we should not be discouraged because we find it hard to correct our faults, or to enter into G.o.d's love. G.o.d's Spirit comes to us when we cannot go to find it. G.o.d's love comes into our hearts when we long for it, look for it, wait for it.

Look up, then, poor trembling heart; look up, and see G.o.d near. Look up, hard heart, and feel the soft showers of divine grace coming down to make everything tender. Look up, and be made new creatures, become as little children, be born anew, every day, into a fresh inspiration, faith, and hope; and so enter every day the kingdom of heaven!

-- 12. Evidences of Regeneration.

The common Orthodox method is to require and expect evidence of the Christian change. As we have already said, a Christian is expected to know and to be able to tell when, where, and under what circ.u.mstances he entered into the new life.

But, perhaps, the preliminary question is, Ought we to have, and can we have, any evidence at all of the new life? And to this question many reply in the negative, and with very good reason.

The new life is a hidden life; a "life hid with Christ in G.o.d." Its essence is love, and love is an inward sentiment, not an outward act.

Conviction demands utterance; actions speak louder than words; but love is accustomed to hide itself away in the heart, and to be known only to its object, and that indirectly. _Evidences of love!_ What should we think of asking of young people coming to be married, the evidences that they loved each other; obliging them to give an account of their experience; to say when, where, and how they began first to care for each other; and then, if the evidence was satisfactory, allowing them to be married! Why, then, ask of the soul wishing to be united with G.o.d and Christ in a Christian covenant, to tear open the folded bud of this tender affection, a.n.a.lyze it metaphysically, measure it mathematically, and cross-examine it as a witness suspected of falsehood is questioned by lawyers before a jury?

What do we know of this new life? what can we tell of it? Almost always it comes to us gradually and unconsciously. It is veiled in shadows, misty lights, and neutral tints. The second life comes like the first. The child is born, and knows not of the awful change from not being to being-the immense event of pa.s.sage from unconscious existence to conscious life. For consciousness dawns slowly, imperceptibly. The infant is long immersed in outward things. Years pa.s.s before it becomes aware of the fact that it exists, before it begins to look in and see itself in the mirror of reflection. So, probably, will it also be, when we pa.s.s from this life into the next. We shall, perhaps, awaken very gradually, in the future life, to the knowledge that we are in another state. As the little child becomes quite at home in this world before he thinks to ask how he came here, so probably in the other world we shall become quite at home with the angels, before we shall begin to say, "I am in heaven."

All the births of time partake of this quality. They do not reflect on themselves, are not surprised at themselves, but come as a matter of course. Years after, when the early heat of the new life has grown cold, the historians and biographers arrive to examine it in the crucible of their painful a.n.a.lysis, and to tell us how wonderful it is.

How can any man _prove that he is alive_? Why _should_ he prove it? Let his life show itself, but not try to prove itself. Let its light shine, and those who see its good and joy will glorify the Father in heaven who has sent it.

The mistake here, as before, is in confounding conversion and regeneration.

Including in the terms "conversion" and "repentance" the whole activity of the will, the religious purpose, the aim of life, it is, no doubt, of the utmost importance to see, continually, what it is. "Know thyself" is a heaven-descended maxim, if we understand by it that we are to watch ourselves always, and see whither we are going. We need continually to know the direction of our life, whether it is _to_ G.o.d or _from_ him; whether it is upward or downward; whether we are following truth, and justice, and love, or following our own selfish desires and will. In this sense self-examination is both possible and necessary.

When the great ocean steamer is in the midst of the mighty Atlantic, it is necessary to watch continually its direction, and keep it always heading the right way. Day and night, therefore, the man stands sleepless at the helm, his eye always turning from the compa.s.s to the ship's head, with unfailing vigilance. But it is not thought necessary to inspect the interior of the boilers, or to examine the quality of the fire. If steam enough is made, and the wheels revolve, that is enough.

The new life into which we enter by the new birth has this one character-that it gives us for a motive, not fear, but hope; not law, but love; not constraint, but joy. Prayer is not a duty, but the spontaneous impulse of the child, to seek and find its father. Work is not drudgery but satisfaction, when the motive is to serve the great cause of Christ.

The only real evidence, therefore, that we are born of G.o.d, is, that we have the fruits of the Spirit, love, joy, and peace. The tree is known by its fruits, and these are the appropriate fruits of the new life. When we find them, let us gladly receive them; but if we do not find them, let us at least be glad that if not yet new-born, we are, nevertheless, converted; if not sons, at least servants. We have the one thing needful when we have the right purpose; sooner or later, we shall also have the happy life. When we do right, we sow to the Spirit, and we shall, in due season, reap life everlasting.

As regards the evidence of the new life, too much stress, we think, has been laid on outward profession, ceremonies, religious language, religious acts. Because a man professes religion, it is no evidence that he is religious. Because he partakes of the Lord's supper, or prays openly, or speaks in the habitual religious language of his sect, it is no evidence of his religious life. Many persons are quite comforted if one who has led an immoral life says on his death-bed that he "trusts in the atoning blood of Christ." But this may be a mere word.

All ceremonies and prayers are means, but none of them are evidence, of a state. The only evidences are the fruits of the Spirit. "The tree is known by its fruits." "The fruits of the Spirit are love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance."

Let us remember that though a man may be converted, and not as yet be regenerate, he cannot be regenerate unless he is converted; that is, there can be no true piety, no love, no faith, no spiritual religion, except there be a sincere and determined purpose of righteousness beneath it.

There may be true morality without piety, but there cannot be a true piety without a true morality. The law must precede the gospel.

Conscientiousness must go before love, to prepare its way. "That is not first which is spiritual, but that which is natural, and _afterwards_ that which is spiritual."

The _first_ question, therefore, to ask ourselves, is not, "Do I love G.o.d?" but, "Do I obey G.o.d?" Every man's own soul, if sincere, can answer that question. "If our heart condemn us, G.o.d is greater than our heart."

"If our heart condemn us not, then have we confidence towards G.o.d."

But if we are obeying G.o.d, then let us believe in a higher life which G.o.d has to bestow, and believing, seek for it. It is not earned, it is not a reward, it is not by works; but it is very nigh and close at hand; it is ready to be given to those who believe in it and look for it.

So, if the question be asked, "Is man active or pa.s.sive in this process?"

the answer is, that he is active in conversion, receptive in regeneration.

So in regard to faith and works. "We are justified by faith;" but justification is the sense of G.o.d's forgiving love which is received into an open heart. Justification is not salvation; it is only a step in that direction, and a preparation for it.

And now we ask, "Why is it, if this new life is a gift, do not all good men receive it?" The answer is, "There are conditions. All good men do not believe in it. Some believe that duty is every thing; that Christianity consists _wholly_ in obedience. They know nothing higher, and therefore seek for nothing higher. Regeneration they hear of, but think it something mystical, miraculous, unnatural, and, to say the truth, not very attractive. If they believed in a life of love and trust, a life free from the burden of anxiety, they would surely desire it."

Those also who believe in it do not always believe it is for themselves.

They think it not meant for common people in the midst of common life, but for some special saintship. They do not believe in this divine life flowing into every heart and soul, high and low, wise and ignorant, be it only sincere, honest, and believing.

Yet it is like the life of nature, which in the abounding spring-time comes down from the skies, and flows not only into the majestic tree, swelling at once its myriad buds, but also into every seed, and root, and weed, awakening them all.

This is what we need for peace, for real progress, for present comfort, for future joy.

It is communion with G.o.d, it is receiving his love, it is accepting his forgiveness, and living day by day as his beloved children.

CHAPTER VIII. THE ORTHODOX IDEA OF THE SON OF G.o.d.

-- 1. Orthodox Doctrine stated.

Having considered the Orthodox idea of man in his natural state, and of man in his supernatural state, we next pa.s.s to consider the Orthodox idea of Christ's person and of Christ's work. In this chapter we shall consider the Orthodox view of the person of Christ, and ask what is its substantial truth, and what its formal error.

The Orthodox opinion concerning Christ is thus stated in the a.s.sembly's Confession of Faith: "The Son of G.o.d, the second person in the Trinity, being very and eternal G.o.d, of one substance and equal with the Father, did, when the fulness of time was come, take upon him man's nature, with all the essential properties and common infirmities thereof, yet without sin; so that two whole, perfect, and distinct natures-the G.o.dhead and the Manhood-were inseparably joined together in one person, which person is very G.o.d and very Man."

Christ, therefore, was perfectly G.o.d and perfectly man. The formula is, "_two natures, but one person_." The Orthodox doctrine is not of G.o.d dwelling in a human body as its soul (which seems to be the view of Swedenborg), but it is of G.o.d united with a human soul and body as one person or one consciousness.

-- 2. This Doctrine gradually developed.

This idea of Christ, as we know, was gradually formed in the Christian Church, and did not become Orthodox until after many struggles. First came the question whether the Deity of Christ was equal or subordinate to that of the Father. Hardly had the Orthodox doctrine triumphed over that of subordination, against those who denied the equal Deity, than it was obliged to turn round and contend against those on the other side, who denied the humanity of Christ altogether. The Ebionites considered Jesus as a mere man. Theodotus, in the year 200, taught the same, with Artemon and Praxeas. In the next century the Arians and Sabellians opposed Orthodoxy from opposite sides,-the one confounding the persons of the G.o.dhead, and the other dividing the substance. So for several centuries the pendulum of opinion swung from one side to the other before it rested in the golden mean of Orthodoxy.

The Nestorians separated the two natures of Christ, and maintained that his Divinity consisted only in the indwelling of G.o.d. But scarcely had Nestorius been banished for separating the two natures than Eutyches plunged into heresy on the other side, by confounding them together. This was the Monophysite heresy; and no sooner was this overthrown, and it was decided to be wrong to say that Christ had only one nature, than others began to contend that he had only one will. These were the Monothelites.

But through all these controversies, the main doctrine of Orthodoxy continues to shine out luminous and distinct, a.s.serting that Christ combines the fulness of Deity and the fulness of Humanity.

-- 3. Unitarian Objections.

As this view of the Deity of Christ has been stated, it seems, in its doctrinal form, contradictory to Scripture as well as to reason. That the infinite G.o.d, who fills the universe, and sustains it; present in the smallest insect; present in the most distant nebula, whose light just arriving at our eye has been a million of years on its journey,-that this infinite Being should have been born in Palestine, seems to confute itself by its very statement. Who took care of the universe when G.o.d was an infant in the arms of the Virgin Mary? Jesus was born, and died; but G.o.d cannot be born, and cannot die. Jesus suffered from hunger, fatigue, and pain; but G.o.d cannot suffer. Jesus was seen by human eyes, and touched by human hands; but no man hath seen G.o.d at any time. Jesus had a finite body; but G.o.d is Spirit. Jesus was tempted; but G.o.d cannot be tempted with evil. Jesus prayed; but G.o.d cannot pray. Jesus said, "My Father is greater than I;" but G.o.d has no one greater than himself. Jesus said, "I can of mine own self do nothing;" but G.o.d can of his own self do everything.