The Social Principles of Jesus Part 28

What would be the modern equivalent of "grace and truth" to express the distinctive contribution of Christ to human history?

Sixth Day: The Master of the Greatest Game

Therefore let us also, seeing we are compa.s.sed about with so great a cloud of witnesses, lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us, looking unto Jesus the author and perfecter of our faith, who for the joy that was set before him endured the cross, despising shame, and hath sat down at the right hand of the throne of G.o.d. For consider him that hath endured such gainsaying of sinners against himself, that ye wax not weary, fainting in your souls.-Heb. 12:1-3.

The man who wrote the little treatise from which this is quoted saw the history of humanity summed up in the live spirits who had the power of projection into the future. Faith is the quality of mind which sees things before they are visible, which acts on ideals before they are realities, and which feels the distant city of G.o.d to be more dear, substantial, and attractive than the edible and profitable present. Read Hebrews 11. So he calls on Christians to take up the same manner of life, and compares them with men running a race in an amphitheatre packed with all the generations of the past who are watching them make their record. But he bids them keep their eye on Jesus who starts them at the line and will meet them at the goal, and who has set the pace for good and fleet men for all time.

What is the social and evolutionary value of the men of "faith" in the sense of Hebrews 11?

_Have we left Jesus behind us by this time?_

Seventh Day: The Beginning of the Greatest Movement in History

Now after John was delivered up, Jesus came into Galilee, preaching the gospel of G.o.d, and saying, The time is fulfilled, and the kingdom of G.o.d is at hand: repent ye, and believe in the gospel.

And pa.s.sing along by the sea of Galilee, he saw Simon and Andrew the brother of Simon casting a net in the sea; for they were fishers. And Jesus said unto them, Come ye after me, and I will make you to become fishers of men. And straightway they left the nets, and followed him. And going on a little further, he saw James the son of Zebedee, and John his brother, who also were in the boat mending the nets. And straightway he called them: and they left their father Zebedee in the boat with the hired servants, and went after him.-Mark 1:14-20.

Here we have the beginning of organized Christianity. This is the germinal cell of that vast social movement of which foreign missions, the establishment of the American Republic, and the modern labor movement are products. It began with repentance, faith, and self-sacrificing action, and it will always have to advance by the same means. To those four men Jesus was an incarnate challenge. He dared them to come, and promised to put their lives on a higher level. He stands over against us with the same challenge. He points to the blackened fields of battle, to the economic injustice and exploitation of industry, to the paganism and s.e.xualism of our life. Is this old order of things to go on forever? Will our children, and their children, still be ground through the hopper? Or have we faith to adventure our life in a new order, the Kingdom of G.o.d?

Study for the Week

Has our study of the "Social Principles of Jesus" revealed a clear and consistent scheme of life, worthy of our respect?

I

We have seen that three convictions were axiomatic within Jesus, so that all his reasoning and his moral imperatives were based on them, just as all thought and work in physics is based on gravitation. These convictions were the sacredness of life and personality, the solidarity of the human family, and the obligation of the strong to stand up for all whose life is impaired or whose place within humanity is denied.

It can not be questioned that these convictions were a tremendous and spontaneous force in the spirit of Jesus. That alone suffices to align him with all idealistic minds, to whom man is more than matter, more than labor force, a mysterious partic.i.p.ant of the spiritual powers of the universe. It aligns him with all men of solidaristic conviction, who are working for genuine community life in village and city, for a nation with fraternal inst.i.tutions and fraternal national consciousness, and for a coming family of nations and races. It aligns him with all exponents of the democratic social spirit of our day, who feel the wrongs of the common people and are trying to make the world juster and more fraternal.

The best forces of modern life are converging along these lines. There is no contradiction between them and the spirit of Jesus. On the contrary, they are largely the product of his spirit, diffused and organized in the Western world. He was the initiator; we are the interpreters and agents.

Nor has he been outstripped like an early inventor and discoverer whose crude work is honored only because others were able to improve on it.

Quite the contrary; the more vividly these spiritual convictions glow in the heart of any man, the more will he feel that Jesus is still ahead, still the inspiring force. As soon as we get beyond theory to life and action, we know that we are dependent for the spiritual powers in modern life on the continued influence of Jesus Christ over the lives of others.

II

We saw in the second place that Jesus had a social ideal, the Reign of G.o.d on earth, in which G.o.d's will would be done. This ideal with him was not a Utopian and academic fancy, but the great prize and task of life toward which he launched all his energies. He called men to turn away from the evil ways of the old order, and to get a mind fit for the new. He set the able individuals to work, and put the spirit of intense labor and devotion into them. He proposed to effect the transition from the old order to the new by expanding the area of moral obligation and raising the standards of moral relations.h.i.+ps.

By having such a social ideal at all, he draws away from all who are stationary and anch.o.r.ed in the world as it is; from all who locate the possibility of growth and progress in the individual only; and from all whose desire for perfection runs away from this world to a world beyond the grave.

By moving toward the new social order of the Kingdom of G.o.d with such wholeness of determination, he is the constant rebuke for all of us who are trying to live with a "divided allegiance," straddling between the iniquities of force, profit, and inhumanity, and the fraternal righteousness of the Gospel we profess to believe. Jesus at least was no time-server, no Mr. Facing-both-ways, no hypocrite; and whenever we touch his elbow by inadvertence, a s.h.i.+ver of reality and self-contempt runs through us.

III

We saw in the third place that Jesus dealt with serious intelligence with the great human instincts that go wrong.

The capacity for leaders.h.i.+p and the desire for it have fastened the d.a.m.ning inst.i.tutions of tyranny and oppression on humanity and tied us up so completely that the rare historical chances of freedom and progress have been like a tumultuous and brief escape. Yet Jesus saw that ambition was not to be suppressed, but to be yoked to the service of society. In the past, society was allowed to advance and prosper only if this advanced the prosperity and security of its ruling cla.s.ses. Jesus proposed that this be reversed, so that the leaders would have to earn power and honor by advancing the welfare of society by distinguished service at cost to themselves.

The desire for private property has been the chief outlet for selfish impulses antagonistic to public welfare. To gain private wealth men have slaughtered the forests, contaminated the rivers, drained the fertility of the soil, monopolized the mineral wealth of the country, enslaved childhood, double-yoked motherhood, exhausted manhood, hog-tied community undertakings, and generally acted as the dog in the manger toward humanity. Jesus opposed acc.u.mulation without moral purpose, the inhumanity of property differences, and the fatal absorption of money-making. Yet he was not ascetic. It is probably safe to say that he would not be against private property in so far as it serves the common good, and not against public property at all.

Like ambition and the property instinct, the religious impulse may go wrong, and subject society to its distortions or tyranny. Jesus always stood for an ethical and social outcome of religion. He sought to harness the great power of religion to righteousness and love. With a mind so purely religious we might expect that he would make all earthly and social interests subservient to personal religion. The fact that he reversed it, seems clear proof that he was socially minded and that the Kingdom of G.o.d as a right social organism was the really vital thing to him.

IV

We have seen, finally, that Jesus had a deep sense of the sin and evil in the world. Human nature is frail; men of evil will are powerful; organized evil is in practical control. Consequently social regeneration involves not only growth but conflict. The way to the Kingdom of G.o.d always has been and always will be a _via dolorosa_. The cross is not accidental, but is a law of social progress.

These conceptions together seem to shape up into a consistent conception of social life. It is not the modern scientific scheme, but a religious view of life. But it blends incomparably better with modern science than the scholastic philosophy or theology of an age far nearer to us than Jesus. It is strange how little modern knowledge has to discount in the teachings of Jesus. As Romanes once pointed out,(8) Plato followed Socrates and lived amidst a blaze of genius never since equalled; he is the greatest representative of human reason in the direction of spirituality unaided by revelation; "but the errors in the dialogues reach to absurdity in reason and to sayings shocking to the moral sense."

The writer of this little book has come back to an intensive study of Jesus at intervals of years, and every time it was like a fresh revelation, leaving a sense of mental exhilaration and a new sense of joy in truth. Never was there a feeling that Jesus was exhausted and had nothing more to say.

For a true valuation of his intellectual contribution to mankind we must remember that we have not a page of his own writing. We are dependent on the verbal memory of his disciples; so far as we know, nothing was written down for years. The fragments which survived probably had to stand the ordeal of translation from the Aramaic to the Greek. Simply from the point of view of literature, it is an amazing thing that anything characteristic in Jesus survived at all. But it did. His sayings have the sparkle of genius and personality; the ill.u.s.trations and epigrams which he threw off in fertile profusion are still clinchers; even his humor plays around them. Critics undertake to fix on the genuine sayings by internal evidence. Only a mind of transcendent originality could win its way to posterity through such obstructions.

But we ought not to forget the brevity of our material when we try to build up a coherent conception of his outlook on society. There is little use in stickling on details. The main thing is the personality of Jesus, his religious and ethical insight into the nature and needs of the social life of mankind, the vital power of religious conviction which he was able to put behind righteousness, and the historical force which he set going through history.

From the indirect influences which Jesus Christ set in motion, no man or woman or child in America can escape. We live on him. Even those who attack the Christian Church, or who repudiate what they suppose Christ to stand for, do so with spiritual weapons which they have borrowed from him.

But it does make a great difference whether the young men and women of our day give their conscious and intelligent allegiance to Christianity or hold aloof in misunderstanding. Without them the Christian movement will mark time on old issues. With them it will dig new irrigation channels and string the wires for new power transmission.

In return, Christianity can do more for students than they themselves are likely to realize in youth. Men grow tired. Their moral enthusiasm flags.

Scientific sociology may remain academic, cold, and ineffective. We need inspiration, impulse, will power, and nothing can furnish such steady accessions of moral energy as living religion. Science and the Christian faith combined are strong. Those who succeed in effecting a combination of these two without insincerity or cowardice are the coming leaders.

If a student's mind has given inward consent to the teachings of Jesus in this course of study, that const.i.tutes an appeal for personal disciples.h.i.+p. Can we go with Christ in living out these principles, and meanwhile draw on his spiritual wealth to build up our growing life? If there is a student who can not at present affirm all that the Christian Church holds concerning the nature of Christ, why should he not approach him as the earliest disciples did, by personal love and obedience, following him and cooperating with him in the business of the Kingdom of G.o.d, and arriving in time at full faith in his Messiahs.h.i.+p? A great and firm faith is the product and prize of a lifetime of prayer and loving action. "Light is sown to the righteous." As we gather the wisdom of life, and find that while we move from knowledge to knowledge, we are also advancing from mystery to mystery, many of us will be ready and glad to join in the highest affirmation of faith about Jesus Christ, in whom we have learned to see G.o.d.

"If Jesus Christ is a man, And only a man, I say That of all mankind I cleave to him, And to him I cleave alway.

"If Jesus Christ is a G.o.d, And the only G.o.d, I swear I will follow him through heaven and h.e.l.l, The earth, the sea, and the air."

-RICHARD WATSON GILDER.