Religious Reality Part 6

THE SPIRIT AND THE FLESH

Sins of the flesh include all forms of slackness and bodily self- indulgence. A Christian is called to a.s.sert the supremacy of the spirit over the flesh by controlling his bodily impulses and disciplining his desires. There is, therefore, a true Christian asceticism. But asceticism, in so far as it is genuinely Christian, is never an end in itself. It is a discipline which promotes efficiency.

It is to be compared to an athlete's training, not to the self- mutilation of a fakir. There is in Christianity no doctrine of the unlawfulness of bodily pleasures in themselves. "The Son of Man came eating and drinking." For Christianity every creature of G.o.d in itself is good, and a man's bodily impulses are G.o.d-given endowments of his nature. What is essential is that their exercise should be controlled and subordinated to the higher purposes of the spirit, that they should be directed to their proper ends, and that they should not be allowed to get out of hand. Christians are not meant to be Puritans, but they are meant to be pure. The battle against fleshliness in all its forms is a battle which has to be fought and won in every Christian's life.

Apart from the question of certain unmentionable forms of perverted s.e.xual vice, the sinfulness of what are commonly cla.s.sified as "sins of the flesh" consists in wrongful indulgence or lack of self-control in respect of that which in itself is legitimate and good. The Christian ideal is not abstinence, but temperance. A Christian will be temperate, for example, in sleep, food, alcohol, and tobacco.

Intemperance means slavery to a habit, the loss of spiritual self- mastery, whereby the whole character is enervated, and efficiency, both physical and moral, is impaired. "All things are lawful," as S.

Paul says, but a Christian is not to allow himself to be brought "under the _power_ of any." He is meant to live hard and to live clean.

The practice of fasting, that is, of deliberate temporary self- discipline in these matters, even below the standard of what would normally be a reasonable indulgence, is a valuable means of a.s.serting and retaining the self-mastery which is essential to Christian freedom. But fasting should not be allowed to become a mechanical observance, or erected into an unduly rigid law. The fish-dinner upon Fridays and other fast-days of the Church is, as a modern dignitary has remarked, innocuous; and it has the value which belongs to conformity to a rule or recommendation of the Christian brotherhood; but whether or not it is observed in practice, it is hardly adequate by itself to the purposes of Christian self-discipline.

It appears to be a fairly widespread delusion in some sections of society that a Christian must necessarily be a teetotaller. The ideal Christian policy, here as elsewhere, if we may judge from the example of our Lord, would seem to be that of a temperate use of the gifts of G.o.d. It is unfortunate that in this country most of the societies which exist for the purpose of promoting temperance have virtually committed themselves to the confusion of temperance with total abstinence, and their fanaticism is, in the judgment of many persons, a hindrance to genuine reform. But it cannot reasonably be denied that drunkenness, and the still wider prevalence of an excessive drinking which falls short of actual drunkenness, is a frightful evil in the national life; and what is commonly known as the "Liquor Interest"

plays a sinister part as an organized obstructive force standing in the way of needed reforms. The number of public-houses and drinking- bars in English towns and villages is monstrously out of proportion to any reasonable needs of the population: and it must be more than ordinarily difficult for brewers and publicans, under existing conditions, to resist the temptation to exploit for the sake of gain the weaknesses of others. A Christian need not be a teetotaller in order to have this problem upon his conscience, and to be ready to support, by his vote and influence, some considered and constructive policy of reform. A man who by experience finds that alcohol is to him personally a temptation will be wise if he becomes a teetotaller. "If thy hand or thy foot offend thee, cut it off." In certain social environments it may also be wise for a man to become a total abstainer, not in his own interests, but for the sake of others with whom he is brought into immediate contact. There can be no question but that drunkenness, which is a vice both degrading and repulsive in itself, is in many strata of English social life still far too lightly regarded.

It is, moreover, worth remarking that even a degree of indulgence in alcohol which would commonly be regarded as falling well within the limit of temperance is regarded by some authorities as having the effect--which actual drunkenness certainly has--of stimulating s.e.xuality: and when all is said, probably the most insistent of fleshly temptations, at least in the earlier years of manhood, are those which are connected with the life of s.e.x. Many make shipwreck upon these rocks through lack of knowledge or want of thought; but neither thought nor knowledge will avail to safeguard a man's purity apart from sound moral principle: nor are even moral principles effectual in the hour of strong temptation apart from the grace of G.o.d.

Christianity teaches that to every man there is entrusted, in virtue of his manhood, the seed of life as a divine treasure. It is meant not to be turned into a means of self-indulgence, or suffered to run riot in a blaze of pa.s.sion, but to be restrained and safeguarded in purity against the day--if the day arrives--upon which a man is called to use it for the purpose for which it was given him, namely, that of bringing new lives into the world through union with a woman in pure marriage.

Most men are sorely tempted to lack of self-control, and to the misuse of their s.e.xual endowment in a variety of ways: and the maintenance of chast.i.ty--never an easy ideal--is made doubly difficult by the fact that in the existing social system marriage, except among the poorer cla.s.ses, is commonly deferred until an age much later than that at which a man becomes physically mature, and also by the widespread prevalence, in masculine society, of a corrupt public opinion which regards s.e.xual indulgence as morally tolerable, or even as essential to physical health. This latter doctrine, even were it as true as it is in fact false, would not in any case justify a man in taking advantage of a woman's ruin: but experience shows that there is no form of sin or indulgence which so effectually degrades a man's moral outlook, blunts his finer perceptions, and destroys the instinct of chivalry within him, as does the sin of fornication. The majority of those who practise promiscuous s.e.xual intercourse are found to greet with frank and obviously genuine incredulity the a.s.sertion that there exists a not inconsiderable proportion of men whose lives are clean; while at the other end of the scale men of pure lives and clean ideals often find it difficult to believe that more than a small minority of peculiarly degraded individuals are clients of the women of the streets.

The publication of the Report of the Royal Commission on Venereal Diseases, taken in conjunction with what is known or suspected with regard to the state of morals in the Army, has had the effect of drawing public attention to certain aspects of these problems. The Victorian convention of prudery has to a great extent been discarded.

The subject is freely discussed, and it is generally acknowledged that something must be done. There is danger, however, lest public opinion, rightly concerned to promote measures for the eradication of disease, should ignore the essentially moral aspect of the matter. A Christian man is here concerned, not simply with the personal struggle against the temptations of s.e.x in his own life, but with a further conflict on behalf of Christian ideals against the public opinion of the world.

For if ecclesiastical opinion in the past has been both prudish and Pharisaic, the public opinion of the world is frankly cynical. Roughly speaking, the world expects the majority of women to be pure, acquiesces in the prost.i.tution of the remainder, and treats masculine immorality as a venial offence. Numbers of would-be reformers--of the male s.e.x--are not ashamed to advocate, in private if not in public, the establishment of licensed brothels on the continental model. It ought not to be necessary to say that no Christian man can possibly tolerate a proposal to give deliberate public sanction to the prost.i.tution of a certain proportion of the nation's womanhood to the l.u.s.ts of men, or acquiesce in the complacent s.e.x-selfishness which is concerned only for the physical health of sinners of the male s.e.x.

The point of view of the Christian Church is determined by that of our Lord, who on the one hand numbered a reclaimed prost.i.tute among His intimate friends, and on the other taught that whoso looketh on a woman to l.u.s.t after her hath committed adultery already in his heart.

The Church, therefore, differs from the world, first in holding that what is wrong for women is equally wrong for men, that there is one and the same standard in these matters for both s.e.xes, namely, absolute s.e.xual purity; and secondly, in extending equally to the fallen of both s.e.xes the promise of Divine forgiveness upon identical terms, namely, genuine repentance, unreserved confession, desire and purpose of amendment, and faith in G.o.d. The world, which condones the iniquity of the man who falls, is apt to be uncommonly hard upon the fallen woman, forgetting that she also is a sister for whom Christ died, and that the woman who to-day plays the part of a temptress of men was originally, in the majority of cases, more sinned against than sinning. Very few of those who ply the trade of shame will be found to have adopted such a mode of life, in the first instance, of their own unfettered choice. We are members one of another, and society as a whole, which both creates the demand and provides the supply, must share the guilt of their downfall.

This book is written primarily for men: and there are therefore other aspects of the life of s.e.x upon which it is necessary to touch, though they are difficult matters to handle. It is well known that large numbers of men in boyhood, either through untutored ignorance of the physiology of their own bodies, or as a result of the corrupt example and teaching of others, become addicted to habits of solitary vice, in which the seed of life within them is deliberately excited, stirred up and wasted, to the sapping of their physical well-being and the defilement of their minds. Habits of self-abuse, when once they are established, are apt to be extremely difficult to break. The minds of their victims are liable to be morbidly obsessed by the physical facts of s.e.x, and their thoughts continually directed into turbid channels.

But it is possible by the grace of G.o.d to conquer, though there may be relapses before the final victory is won. It is important neither on the one hand to belittle the gravity of the evil, nor on the other to grow hopeless and despondent, but to have faith in G.o.d. It is also a counsel of common sense to distract the mind, so far as possible, in other directions, and to avoid deliberately whatever is likely to prove an occasion or stimulus to this particular form of sin. The battle of purity can only be successfully fought in the region of outward act if the victory is at the same time won in the region of thought and desire. Books and pictures, or trains of thought and imagination, which are either unclean in themselves, or are discovered by experience to be s.e.xually exciting to particular individuals, ought obviously to be avoided by those concerned, and the mind directed towards the contemplation of whatsoever things are true and honest and just and pure and lovely and of good report. In the hour of strong temptation it is often best, instead of trying to meet the a.s.sault directly, to change the immediate environment, or in some other way to concentrate the mind: for example, to sit down and read a clean novel until the stress of the obsession is past. Physical cleanliness, plenty of healthy exercise in the open air (it is unfortunate that the circ.u.mstances of many men's lives do not give adequate opportunity for this), temperance in food, and especially--in the light of what has been said above--temperance in drink, are all incidentally of value as aids to the maintenance of purity. So also is the avoidance of the habit of lying in bed in a semi-somnolent condition after true sleep has finally departed. A Christian's body is meant to be a temple of the Holy Ghost, and no other spirit, whether of impurity or of sloth, should be allowed to have domination over him.

Other sins there are which should not be so much as named among Christian men-those, namely, in which men with men work that which is unseemly, and burn with l.u.s.t one towards another. It is necessary to refer to these, because their prevalence is said to be increasing. A considerable proportion of men are temperamentally liable to be s.e.xually attracted by members of their own s.e.x; and pa.s.sionate friendships, in which there is an element which is in the last a.n.a.lysis s.e.xual, are not uncommon both between boys and youths at the age of early manhood, and between men of mature age and adolescents.

The true character of these relationships is not always in their initial stages obvious, even to those concerned. As a guiding principle it may be laid down that a friendship between members of the same s.e.x begins to enter upon dangerous ground whenever an element of jealousy betrays itself, when there is a desire habitually to monopolize the other's company to the exclusion of third persons, or when the life and interests of the one appear to be disproportionately wrapped up in the concerns and doings of the other. Friendships of this character are always selfish and may all too easily become impure. It is the business of a Christian man to be on his guard and to love his male friends not as a woman is loved and not in a spirit of selfish monopoly, but with the pure and clean and essentially unselfish affection of Christian manhood.

A word may be said, lastly, with regard to prurient and polluted talk and unclean stories. Against these a Christian man will do well firmly and resolutely to set his face. Such things defile the mind. They are injurious both to him that hears and to him that speaks, in that they tend to engender a mental atmosphere in which the suggestions of actual vice are likely to meet with an enfeebled power of resistance.

Of course it is possible to be too tragical on the subject of "language," and to exaggerate the harm done by "smoking-room" stories.

But whatever is definitely unclean is definitely evil, and should be both avoided and discouraged. To a.s.sume, however, a pious demeanour and to appear to be shocked is a fatal method of protest. Christians have no business to be shocked, nor are they meant to be prigs. There are other forms of social pressure which are more effective. It is, moreover, sometimes possible to combine moral reprobation with a sense of humour.

CHAPTER IV

THE WORKS OF THE DEVIL

The devil is from one point of view a figure of Jewish and Christian mythology. The Jews, like other early peoples, believed in the existence of evil spirits or demons, to whose malignant agency they ascribed various diseases, both functional and organic, and in particular those unhappy cases of obsession, fixed idea, and multiple personality, which we should now cla.s.s under the general head of insanity, and treat in asylums for the mentally deranged. The New Testament writings are full of this point of view, which is of course largely foreign to our minds to-day. The ordinary Englishman is not a great believer in devils or spirits of evil: though he does in some instances believe in ghosts, and is inclined to the practice of what in former ages was called necromancy--the attempt to establish an illicit connexion with the spirits of the departed--under the modern name of psychical research. There are, no doubt, some forms of psychical research which are genuinely scientific and legitimate. It is probable enough that there exists a considerable area of what may be called borderland phenomena to which scientific methods of inquiry may be found applicable, and which it is theoretically the business of science to investigate. But it is a region in which the way lies readily open to all kinds of superst.i.tion and self-deceit. The pursuit of truth for its own sake is essentially a religious thing: but the motives of many amateur dabblers in psychical research are far from being truly religious or spiritual. Much popular spiritualism, whether it a.s.sumes the form of table-turnings, of spirit-rappings, or of mediumistic seances, is thoroughly morbid and undesirable, and the Christian Church has rightly discouraged it.

It is not, however, necessary to believe literally in the devil, or in devils--concerning whose existence many persons will prefer to remain agnostic--in order to find in the figure of the devil, as he appears in Biblical and other literature, a convenient personification of certain forms of evil. There is an atmosphere of evil about us, a Kingdom of Evil, over against the Kingdom of Good: and there are suggestions and impulses of evil which from time to time arise in our minds, which--whatever may be the literal truth about them--not infrequently present the appearance of having been prompted by some mysterious external Tempter. Certainly deeds have been done in the present war which can only be described as devilish. The war has revealed on a large scale and in unmistakable terms the evil of which the heart of man is capable, and how thin in many cases is the veneer which separates the outwardly civilized European from the primitive savage. "For this purpose was the Son of G.o.d manifested, that He might destroy the works of the devil." And by the works of the devil we may understand especially cruelty, malice, envy, hatred and all uncharitableness, the spirit of selfishness which wars against love, and the spirit of pride which ignores G.o.d. We see these things exhibited upon the large scale in the conspicuous criminals among mankind, whom we are sometimes tempted to regard as devils incarnate.

We need to be on our guard against the beginnings of them, and indeed in many cases their actual presence in an undetected but fairly developed form, in ourselves.

Christian men are to be kindly affectioned one towards another in brotherly love: in honour preferring one another--which is easier to say than to do. They are to refrain from rendering evil for evil, and to learn under provocation to be self-controlled. They are to be in charity with all men, and so far as it lies within their own power (for it takes two to make peace, as it takes two to make a quarrel) they are to live peaceably with all men. Wrath and clamour, lying and evil-speaking, back-biting and slandering, are all of the devil, devilish. Contrary to the works of the devil, which may be summed up under the three headings of lying, hatred, and pride, are the Christian ideals of truthfulness, love, and humility, with regard to each of which a few words may usefully be said.

(i) The devil is described in the New Testament as "a liar and the father thereof." A Christian is to be true and just in all his dealings, abhorring crookedness: for the essence of lying is not inexact.i.tude in speech, but deceitfulness of intention. Christian veracity means honesty, straightforwardness, and sincerity in deed as well as in word. A writer of fiction is not a liar: to improve in the telling an anecdote or a story is not necessarily to deceive others in any culpable sense; and moralists have from time to time discussed the question whether there may not be circ.u.mstances in which to tell a verbal lie is even a moral duty--_e.g._ in order to prevent a murderer or a madman from discovering the whereabouts of his intended victim.

But casuistical problems of this kind do not very frequently arise, and in all ordinary circ.u.mstances strict literal veracity is the right course to pursue. [Footnote: Of course such social conventions as "Not at home," "No trouble at all," or "Glad to see you," "No, you are not interrupting me," etc., are hardly to be cla.s.sed as "lies," since they do not as a rule seriously mislead others, but are merely an expression of the will to be civil.]

Christian truthfulness, however, is in any case a much wider thing than merely verbal truth-telling: it implies inward spiritual reality, a genuine desire to see things as they are, a thirst of the soul for truth, and a hatred of shams. The worst form of lying is that in which a man is not merely a deceiver of others but is self-deceived, and suffers from "the lie in the soul." The religion of Christ is always remorselessly opposed to every form or kind of humbug or of sham.

Jesus Christ is the supreme spiritual realist of history. In His view the "publican" or acknowledged sinner is preferable to the Pharisee or hypocrite for the precise reason that the former is a more genuine kind of person than the latter. And to tell the truth in this deeper sense, that is, genuinely to face realities and to refuse to be put off with shams, to see through the plausibilities and to detect the hollowness of moral and social pretences and conventionalities, to have, in short, the spiritual and moral instinct for reality, is a much harder thing than to be verbally veracious. The true veracity can come only from Him who is the Truth: it is a gift of the Spirit, and proceeds from G.o.d who knows the counsels of men's hearts, and discerns the motives and imaginations of their minds.

It follows that just as every lie is of the devil, so all truth, of whatever kind, is of G.o.d. The Lord is a G.o.d of Knowledge, and every form of intellectual timidity and obscurantism is contrary to G.o.dliness. There can never be any opposition between scientific and religious truth, since both equally proceed from G.o.d. The Christian Church is ideally a society of free-thinkers, that is, of men who freely think, and the genuine Christian tradition has always been to promote learning and freedom of inquiry. It is worth remembering that the oldest and most justly venerable of the Universities of Europe are without exception in their origin ecclesiastical foundations. If the love of truth and the spirit of freedom which inspired their inception has at particular epochs in their history been temporarily obscured, if there is much in the ecclesiasticism both of the past and of the present which is reactionary in tendency and spirit, at least there have never been lacking protesting voices, and the authentic spirit of the Gospel tells always upon the other side. "Ye shall know the truth," says a New Testament writer, "and the truth shall make you free." [Footnote: The manifestations of the persecuting spirit and temper are not confined to the sphere of religion; the intolerance of the platform or of the press can be as bigoted as that of the pulpit: and secular governments also can persecute--not only in France or in Prussia. That it is part of the mission of Christianity to cast out the evil spirit of persecution, to destroy intolerance as it has destroyed slavery, is none the less true, in spite of the fact that both slavery and persecution have in the past found Christian defenders.]

(ii) In the second place, hatred is of the devil, and love is of Christ: the Christian is to love even his enemies. In a time of war, that is to say, whenever actual enemies exist, the natural man discovers in such an ideal only an immoral sentimentalism, and the doctrinaire pacificist occasionally uses language which gives colour to the charge. But Christianity has nothing in common with sentimentalism, and Christian is no merely sentimental affection which ignores the reality of evil or explains away the wrongfulness of wrong. In order to love his enemies it is not necessary for a Christian to pretend that they are not really hostile, to make excuses for things that are inexcusable, or to be blind to the moral issues which may be at stake. It has rightly been pointed out that "Love your enemies" means "Want them to be your friends: want them to alter, so that friendship between you and them may become possible." More generally what is meant is that the Christian man is by the grace of G.o.d, to conquer the instinct of hatred and the spirit of revenge within his own heart, to be willing to serve others (his enemies included) at cost to himself in accordance with the will of G.o.d, to desire on behalf of all men (his enemies included) the realization of their true good. For wrongdoers chastis.e.m.e.nt may be the truest kindness. To allow a man, or a nation, to pursue an evil purpose unchecked would be no real act of love even towards the nation or the individual concerned. To offer opposition, if necessary by force, may in certain circ.u.mstances be a plain duty. That which we are to love, in those whose immediate aspect and character is both unlovely and unlovable, is not what they are, but what they are capable of becoming. We are to love that element in them which is capable of redemption, the true spiritual image of G.o.d in man, which can never be totally effaced. We are to remember that for them also the Son of G.o.d was crucified, that we also have need of forgiveness, and that "G.o.d commendeth His own love towards us, in that, while we were yet sinners, in due time Christ died for the unG.o.dly."

(iii) The third great manifestation of the spirit and temper which is of the devil, devilish, is pride, which by Christian writers upon these subjects is commonly regarded as the deadliest of the so-called "deadly sins," on the ground that it logically involves the a.s.sertion of a false claim to be independent of G.o.d, and is therefore fatal in principle to the religious life. Pagan systems of morality distinguish between false pride, the foolish conceit of the man who claims for himself virtues and capacities which he does not in fact possess, and proper pride, the entirely just appreciation by a man of his own merits and accomplishments at neither more nor less than their true value. The Christian ideal of humility is apt from this point of view to appear either slavish or insincere. The issue between Christian and pagan morals here depends upon the truth or falsehood of the Christian doctrine of G.o.d and of His relation to man. Once let a man take seriously the avowal that "It is He that hath made us, and not we ourselves," once let him grant the position that his life belongs to G.o.d and not to himself, and concur in the judgment of spiritual experience that whatever is good in him is the result not of his own efforts in independence of his Maker, but of the Divine Spirit operative within him, and it becomes obvious that "boasting"--as S.

Paul expresses it--"is excluded."

At the same time Christian humility is not self-depreciation. It has nothing in common either with the spirit of Uriah Heep, or with the false diffidence which refuses on the ground of personal insufficiency a task or vocation to which a man is genuinely called. These are both equally forms of self-consciousness. Humility is forgetfulness of self. The true pattern and exemplar of humility is the Christ, who claimed for Himself the greatest role in the whole history of the world, simply on the ground that it was the work which His Father had given Him to do. "I seek not Mine own glory: there is One that seeketh and judgeth." The secret of humility is devotion to the will of G.o.d.

CHAPTER V

THE KINGDOM OF G.o.d

Christianity in the last three chapters has been considered on its negative side as involving a conflict against temptation. But the Christian ideal is positive rather than negative. We have only to think for a moment of the character and life of Christ in order to realize how ludicrously impoverished a conception of the Gospel righteousness is that which regards it as exhausted by the meticulous avoidance of sin. "Christian purity," it has been said, "is not a snowy abstinence but a white-hot pa.s.sion of life towards G.o.d." The same might be said of other Christian virtues. Positively regarded, the Christian ideal of life means sonship towards G.o.d and citizenship in His Kingdom.

The precise signification of the phrase, "Kingdom of G.o.d," or "Kingdom of Heaven," in the language of the New Testament has been the theme of controversy and discussion among scholars. It is impossible to enter here into the technicalities of the dispute. Broadly speaking, it may be laid down without much fear of contradiction that the Kingdom of G.o.d means the effectual realization, in every department of human life and upon a universal scale, of the sovereignty of G.o.d as Christ reveals Him. It is the vision of the goal of human history. It is meant to be a leading motive and inspiration of Christian life.

"I will not cease from mental strife, Nor shall my sword sleep in my hand, Till we have built Jerusalem In England's green and pleasant land."

It is quite true that, according to the thought of the New Testament writers, the mystic Jerusalem is not a city built by mortal men upon this earth, but something which is wholly the gift of G.o.d, a city not made with hands, descending from G.o.d out of heaven. The Kingdom of G.o.d in its fulness is no product of human striving. It is the achievement of a Divine purpose, the manifestation in the end of the days of the completed mystery of the Divine Will.

Nevertheless it is the mission of the Church to prepare the way of the Kingdom, and it is for Christian men to live as sons of the Divine Kingdom even now, that is, as men in whose hearts and lives G.o.d and none other is enthroned as King and Lord. This means that everything that is good in human life is to be redeemed by being offered to G.o.d, and that everything that is vile and evil is to be eliminated and cast out. "The Son of Man shall send forth His messengers, and they shall gather out of His Kingdom all things that offend." "There shall in no wise enter into it anything that defileth, neither whatsoever worketh abomination, or maketh a lie." "The Kingdom of G.o.d is righteousness and peace and joy in the Holy Ghost."

The ideal of the Christian life, therefore, is something infinitely richer and more positive than the merely negative morality of the Ten Commandments. It is the ideal of the Divine Kingdom. It is a positive devotion to the will of G.o.d. It means co-operation with the Divine will and purpose, a will and a purpose which, by the patient operation of the Divine Spirit, is in the course of world-history slowly but surely being worked out, amid all the immediate chaos and welter of events, to its goal in the revelation of the Jerusalem which is from above. That is why the Christian is bidden to pray continually, "Thy Kingdom come, Thy will be done, in earth as it is in heaven."

If a man does not want the Divine Kingdom, or does not believe in it, he ought not to pray for it. If he does want it and pray for it, he ought also to work for it. And though no man may fully understand it, yet if a man is to pray for it and work for it at all, he needs to have at least some partial understanding of what it means. It is worth while, therefore, instead of dismissing the idea as a vague dream or an empty phrase, to try and fill it with some measure of positive meaning for us men here and now. What is the will of G.o.d for humanity?

And what is meant by preparing the way of the Lord? Some things at least we may say are certainly included in the will of G.o.d, and some things are as certainly excluded.

"It is not the will of your Father which is in heaven that one of these little ones should perish." A Christian Church which took seriously its vocation to go before the Lord and to prepare His ways would be effectively and vigorously concerned with problems so prosaic as the rate of infantile mortality and the allied questions of housing and sanitation, with the insistence that the conditions of life among the poorer cla.s.ses of the community shall be such as make decent living possible, and with the provision of a minimum of leisure and of genuine opportunities of liberal education for all who have the will and the capacity to profit by them. The combined ignorance and apathy of the people of England with regard to questions of education, which has made possible the shelving of Mr. Fisher's Education Bill in deference to the opposition of vested interests, is little to the credit of the Christian Church in these islands, and grievously disappointing to those who had hoped at last for a real instalment of constructive reform. [Footnote: It is now stated that the Bill is to be reintroduced and pa.s.sed, with certain modifications. It is to be hoped that the modifications will not be such as to destroy its effectiveness as an instrument of real reform. It remains true that the Bill was imperilled by the apathy and ignorance of the rank and file of Churchmen and Christians generally, though it is fair to say that the Bishops demonstrated unanimously in its favour.]

A system of education, moreover, which was truly Christian, would provide not merely for the training of mind and body, and for instruction--on the basis of some inter-denominational modus vivendi yet to be achieved--in morality and religion. It would secure equally for the children of all cla.s.ses opportunities for the training of the aesthetic faculties, for the cultivation of art and imagination, for the filling of life with colour and variety and movement. The intolerable ugliness of the domestic architecture of our cities and towns is a totally unnecessary offence to G.o.d and man; and the drabness and monotony of the life of huge ma.s.ses of the population, who find in the rival attractions of the gin-palace and the cinema the only means of distraction at present open to them--this also is something which cannot possibly be regarded as being in accordance with the will of G.o.d. The redemption of society from all that at present makes human life sordid or hideous is a real part of what the ideal of the Kingdom means. It is a part of the task laid upon the Christian Church in preparing the way of the Lord and making straight His paths.

Included also in the will of G.o.d for humanity is the evangelization of the world, the perfecting of the Church, the bringing of all nations and races into a spiritual unity in Christ Jesus. Christianity claims by its very nature to be the absolute religion: the climax and fulfilment of the whole process of man's religious quest: the synthetic and unifying truth, in which whatever is true and positive and permanently valuable in the religious systems of the non-Christian world is gathered up and made complete. Of Christ it has been written that "How many soever be the promises of G.o.d, in Him is the yea." In Christ is the fulfilment of the unconscious prophecies of the religions of the heathen world, nor is there any true solution of the problems of comparative religion except this. The Christian Church is in principle and of necessity missionary, and apart from the vitalizing breath of the missionary spirit the life of the Church languishes and dies.

But the true spirit and method of Christian missions is not a narrow proselytism. There are indeed things in many of the lower religions of the world which are dark and evil. There are regions of the earth which are full of base and cruel and degrading superst.i.tions, immoral rites and practices against which the Church of Christ can only set its face, and with which it can make no terms. These are works of the devil which the Son of G.o.d was manifested to destroy. But there is much in the higher religious thought of paganism which Christ comes not to destroy but to fulfil, and Christianity can fulfil and interpret to the higher religions of paganism just that which is truest and most positive in their own spiritual message. Conversely, it is probable that there are in Christianity itself elements which will only be fully interpreted and understood when the spiritual genius of nations at present pagan has made its proper contribution to Christian thought. For our own sake as well as for theirs it is important that the nations should be evangelized and brought to a knowledge of the truth. When we say the Lord's Prayer we are praying, among other things, for the success of Christian Missions.