The Ascent of the Soul Part 6

One result of the soul's re-awakening is the realization that it has relations to G.o.d and that they are at once the nearest, the most vital, and the most enduring of all its relations. Before, it had felt the call of duty and had recognized that it had affinities with truth and right; but now it has come into the consciousness of sons.h.i.+p. G.o.d is not distant and unrelated, but near and personally helpful. In a very real sense He is Father. He is interested in the welfare of His children; and His will has now become the law of their lives. The first awakening is to the consciousness of a moral order and of freedom; the second awakening is to the consciousness of G.o.d and of a near and vital relation with Him. The path of progress is still full of obstacles; there are still attractions for the senses in animalism and solicitations from something malign outside; but never again will the soul be without the realization that it is in the hands of a compa.s.sionate, as well as a just, G.o.d. I am inclined to think that the elder Calvinists were right in their contention that when the soul has once come to this saving knowledge of G.o.d it can never again "fall from grace," or from the consciousness of its relation to the One mighty to save. This does not mean that there may not be repeated and awful moral lapses. The soul's realization of G.o.d does not imply that it has become perfected. It has taken a long step in its ascent; it is now conscious of its destiny, and of the power which is working in its behalf; but far away stretch the spiritual heights and, before they can be reached, many a cliff must be scaled and many a glacier pa.s.sed; and few reach those alt.i.tudes without many a savage fall, and without frequent hours of weariness, doubt, and despair. The sufferings and the chastis.e.m.e.nts of those who have come to this alt.i.tude often increase as the vision becomes clearer.

The difference between the former condition and the present is this: in the former there was growth toward G.o.d without the conscious choice of G.o.d; but in the latter the soul sees and chooses for itself that toward which it has, heretofore, been impelled by the "cosmic process."

That is a solemn and glad moment when, in the midst of the confusion, the soul hears faint and far the call of its destiny; but the one in which it realizes that it is related to G.o.d, and chooses His will for its law, is far more glad and solemn. That consciousness may be obscured, but never again will it utterly fail. The soul that knows that it came from G.o.d, and is moving toward G.o.d, never can lose that knowledge, nor long cease to feel the power of that divine attraction.

A practical question at this stage of our inquiry concerns the relation of one soul to another. May those who have realized this experience help others to attain to it so that the process may be hastened and made easier? Must those who have been enlightened wait for those who are dear to them to be awfully humiliated by sin, or terribly crushed by sorrow, before the light can fall upon their pathway? Is there no way by which a soul may be brought to the knowledge of G.o.d except by bitter trials?

One individual may help another to acquire other knowledge,--must it make an exception of things spiritual? That cannot be. What one has learned, in part at least, it may communicate to another, and the constant and growing pa.s.sion with those who know G.o.d is to tell others of Him. All plans of education should include the communication of the highest knowledge. He who seeks the physical or mental development of his boy and cares not to crown his work by helping him to a realization that he is a child of G.o.d, and a subject of His love, has sadly misconceived the privilege of education. All curricula should move toward this consciousness as their consummation and culmination.

Geology, biology, physiology, the languages, philosophy, the science of society should be so studied as to lead directly to Him in whom all live and move and have their being. The home, the school, the church should be organized so as to obviate, in great measure, the necessity of learning the deepest truths in the school of suffering.

No holier privilege is given to one human soul than that of whispering its secret into the ears of another who has not yet attained the wisdom which comes only by living.

G.o.d be merciful to the parent who is anxious about the mental culture of his child and never tells him of the deeper possibilities of his life, or never repeats to him the messages which he has heard in silent and lonely hours. The growth of a soul in the knowledge of G.o.d may be measured by the intensity of its desire to help other souls to the same knowledge.

What will the re-awakened soul do? It will be as individual and distinctive in its action as before. The divine life in the souls of men manifests itself in ways as various and numerous as solar energy is manifested in nature. Variety in unity is the law of the spirit. Every person will be led to do those things, to hold those beliefs, and to minister in the ways for which he has been prepared.

The experience of one can never be made the model for another, and the message which the Spirit speaks in the ears of one may never be spoken in the ears of another. Uniformity is neither to be expected nor to be desired. The soul which realizes that it belongs to G.o.d will choose to live for Him, and in its own way will forever move toward Him.

Henceforward His will will be its law. This is all we know and all we need to know.

THE PLACE OF JESUS CHRIST

I say, the acknowledgment of G.o.d in Christ Accepted by thy reason, solves for thee All questions in the earth and out of it, And has so far advanced thee to be wise.

--_A Death in the Desert._ Browning.

'Tis the weakness in strength that I cry for! my flesh that I seek In the G.o.d-head! I seek and I find it. O Saul, it shall be A Face like my face that receives thee; a Man like to me, Thou shalt love and be loved by, for ever: a Hand like this hand Shall throw open the gates of new life to thee! See the Christ stand!

--_Saul._ Browning.

VII

_THE PLACE OF JESUS CHRIST_

In the ascent of the soul do light and power come to its a.s.sistance from outside and from above? Is evolution alone a sufficient guarantee that it will some time reach its goal? These are not so much questions of theory as of fact, and as such will be treated in this chapter.

Light and power have come to the race in its struggles upward from one source as from no other. In history one figure appears colossal and unique. Whether we cla.s.sify Jesus Christ with men, or regard Him as a special divine manifestation is of little consequence in our inquiry. If He is the consummate flower of the evolutionary process, then, because of some unexplained influence, that process reached a degree of perfection in Him that it has reached in no other. If it pleased G.o.d in a single instance to hasten the process, the result is not less inspiring and illuminating than it would have been if the divine purpose had been directly and instantly accomplished. The teachers and leaders have ever been helpers of their fellow-men. In evolution, as in the race of life, some always move more swiftly than others; and those who are far in advance may, if they choose, become the servants of those who move more slowly. One Being has appeared in the midst of the ages who is so far superior to all others that He may be regarded as the revelation of the soul's true goal, but who is, at the same time, so unlike others as to convince many, at least, that He is also the revelation in humanity of a higher power which is cooperating with the soul in its ascent.

In this chapter no attempt will be made to meet the various questions that the formal theologians have raised. I cannot feel that such subjects as "satisfaction," "expiation," "plan of salvation" are of any practical importance, and I leave them to those who care for them. In the meantime let us ask, What aid does the soul need in its pa.s.sage through its life on the earth? It needs light and power. We do not meditate long on the soul's advance without realizing that it has been constantly reinforced from outside itself. This phase of our subject will be considered in the chapter on "The Inseparable Companion."

It may, I think, be said that what the soul needs more than anything else is light, and that all necessary light has been furnished. Jesus said, "I am the Light of the World." That statement is literally true.

There may be room for perplexity as to the credibility of parts of the New Testament, and as to what is called the miraculous element in history. There is also room for difference of opinion as to the nature of the person of Jesus, and as to His supernatural mission; but few would deny that, if they could feel sure that He was actually from above, they would accept His message because it contains all the ethical and spiritual knowledge that men need in their earthly lives.

A single a.s.sumption is made at the beginning of our study. It is as follows: What satisfies our minds and hearts, in their hours of deepest need and brightest illumination, should always be accepted as true until it is proven to be false.

The profoundest subjects of thought and life are illuminated by the ministry and the teaching of Jesus Christ. The last word concerning these subjects has not yet been spoken. Even our Bible is but a collection of scattered rays of the true light. What vaster revelations may come to men in future ages no one can predict. As growth goes on, the soul will be fitted to receive messages which it could not now understand; but all that men need to know in their present stage of development is clearly revealed in the teaching, and the example, of the Man of Nazareth and Calvary. He is the brightest light on the deepest and darkest problems.

Let us try to understand and define the place of Jesus Christ in the ascent of the soul.

Jesus Christ has given the world a rational and satisfying doctrine of G.o.d. Other teachers have tried to answer the inquiry, Does G.o.d exist?

Jesus treated that question as an astronomer treats the sun. No sane scientist would fill his pages with speculations as to the reality of the sun. It moves and s.h.i.+nes in the heavens; beginning with that fact, the astronomer asks concerning the function which the sun performs in the solar system and in the universe.

Jesus discarded speculation and found the key to the doctrine of G.o.d in the family, the simplest and most elemental of human inst.i.tutions. There may be wide differences concerning the nature of government, the sanctions of law, etc., but there is no room for debate concerning the meaning of the parental relation. It interprets itself. Tell a child that a man is his father, and he can be told no more. The name interprets the relation. In earlier times the vastness of the creation was but dimly appreciated, and then the idea of G.o.d was equally contracted. Jesus taught that the Deity, whether the conception of Him was small or large, was to be interpreted in terms of fatherhood. What an ideal father is to his family G.o.d is to the race and to the universe.

That meant one thing when the father was little more than the protector of a tribe; it means something greater, but not essentially different now. The conception of the universe is one of the most revolutionary that ever entered the human mind. The conception of a tribe is larger than that of a family; of a nation larger than that of a tribe; of the race larger than that of the nation; but the conception of the universe, with its myriads of worlds and possible multiplicity of races, is the amazing contribution which science has made to the thought of to-day.

While the conception of the Deity has been enlarged the principle of interpretation remains unchanged. Are we thinking of Jehovah the G.o.d of Israel? He is the Father of the tribe. Has our idea expanded so as to include all the nations? G.o.d is the Father not of a limited number but of all that dwell upon the earth. Has the horizon been lifted to take in heavenly heights? Are we now thinking of immensities, eternities, and the cosmic process? The teaching of Jesus is not transcended; we still continue to interpret in terms of fatherhood, and say all time, all s.p.a.ce, all men, all purposes and processes in the infinities and eternities are in the hands of the Father. But when we have ascended to such a height what does the word Father mean? Exactly the same in essence that it meant in the humblest of Judean households among which Jesus moved. The father there was the one who made the home, sustained it, defended it, watched over it by day and by night; in exactly the same way the followers of Jesus think of the Spirit who pervades all things. He creates, He cares for, He defends, He provides, He loves, He causes all processes to work for blessing to the intelligent beings who are His children.

Jesus in a peculiar way identified himself with the Deity. That does not mean that all the divine omnipotence and glory were in that Man of Nazareth, but it does mean that all of the Deity that could be expressed in terms of humanity were visible in Him, so that those who saw Jesus saw G.o.d as far as He could be manifested in the flesh. Beyond that veil were abysses and heights of being which could not be expressed in human terms; but in all the s.p.a.ces we may dare to believe that there is nothing essentially different from what was revealed in that unique Man.

A bay makes a curve in the Atlantic seaboard; its shallow waters are all from the deeps of the sea. Tides that move along all the seas, and forces which reach to the stars, fill that basin among the hills. The bay is the ocean, but not all of it; for if we were to sail around the earth we should find the same body of water reaching out to vaster s.p.a.ces.

Even so the person of Jesus included all of G.o.d that humanity can contain, but Bethlehem and Jerusalem, Gethsemane and Calvary were to the Deity as some land-locked harbor to the immensities of the universe. In Him love reached to enemies, to the outcast, to those who had been called refuse and rubbish, to men of all cla.s.ses in all the ages, to lepers, beggars, criminals, lunatics, harlots, thieves, little children; those who appreciated and those who hated alike were all included in the infinite purpose of blessing.

Those who have seen the love of Jesus, and its ministries, have seen the Father; but beyond the love of Galilee and Calvary reach depths of love which even the cross is powerless to express. Divine sympathy and divine affection bind all men in a universal family; this we know, and this is all we know.

That teaching is so simple that a child can understand it; so profound that no philosopher has ever transcended it; and so satisfying that neither child nor philosopher would have it changed either as to its simplicity or its fullness.

Jesus furnishes the light which the soul needs on the nature of man.

Wonderfully has Holman Hunt elaborated this truth in his picture "The Light of the World." The ideal humanity never had more beautiful expression than in that great sermon in color. The poise of the figure of Jesus indicates strength and self-control; the thorns on the brow tell their story of sorrow and pain; the hand at the door shows that one man at least is mindful of the welfare of His brother; the radiance on the face and the inspiration in the eyes are the outs.h.i.+ning of the goodness which dwells within; while the light from the whole person, which reaches far into the gloom, shows that the more nearly perfect the being the more beneficent and beautiful his influence must be. Is Jesus Christ the brightness of the Father's glory? He reveals also the beauty and helpfulness, the love and the service of the ideal man. He is the pattern of our common humanity. Are we in the midst of a process of evolution? And is the man that is to be still far in the distance? When he shall walk this earth he will be the spiritual reproduction of Jesus, changed only to meet the requirements of other times and new conditions.

The revelation of the ideal humanity was hardly less revolutionary than that of the enlarged universe. Formerly men were regarded as things, commodities to be bought and sold, creatures without souls, objects to be used. But Jesus taught that all men are children of G.o.d; therefore that they have the very life of G.o.d; therefore that they are created for His eternity, and will forever approach His perfection. This vision of the perfected race has been at work changing national boundaries, destroying h.o.a.ry inst.i.tutions, undermining thrones, and making a new world. A glance shows the revolutionary quality of His teaching. Slavery was the curse of every land. With force on the one side and weakness on the other oppression was inevitable. Jesus taught that even weakness may be divine, and lo! from every civilized land slavery has already gone, and from the world it is fast disappearing.

According to the orthodox economic doctrine, supply and demand was the law that should govern the relation between employer and employee. The largest profit and the smallest wages was the watchword. As the teaching of Jesus has penetrated further into the dealings of man with man employers are beginning to realize that labor has to do with human beings; that manhood is enduring and that conditions are ephemeral; and that whosoever oppresses his brother, even in the name of economic law, at last will have to reckon with the Almighty. Thus a new and more beneficent social order is slowly but surely emerging.

The doctrine of the survival of the fittest is, even now, applied to men where the teaching of Jesus that Providence has made a way for the survival of the unfit is unknown or ignored. In all lands the revelation in Jesus of the ideal manhood, and of the destiny toward which all men are moving is changing and glorifying human society. He is the one whom "the low-browed beggar," and the criminal with a vicious heredity, are some time to approach. Is it difficult to select the one phrase of all human utterances which has exerted the largest influence in ameliorating the human condition? Would it not be,--"Inasmuch as ye did it unto one of the least of these, ye did it unto Me." The identification of humanity with Deity, the revelation of the divine in the human, the solemn truth that no one can injure or neglect his brother without, at the same time, violating all that is sacred and holy in the universe is the culminating point in the revelation of man to himself. In the light which Jesus sheds on humanity all men appear in their enduring rather than their transitory relations.

The life and teaching of Jesus make the awful and insoluble mystery of suffering endurable. He satisfies no curiosity on this subject. Why suffering is permitted He does not tell us. He never allowed himself to be diverted from His one purpose, which was not to solve problems but to improve conditions. If any one approaches the New Testament expecting to find an answer to his speculative questions he will be disappointed; but if he asks, How may I so use the conditions in which I am placed that they will minister to my spiritual purification and power? he will receive a definite and satisfying reply. Why need sorrow, suffering, sin, and death invade the fair realm into which man has been born? Other teachers seek to answer this question but Jesus is silent. How may sorrow, suffering, and even moral evil be made ministers of an upward movement? On this subject Jesus speaks with a tone of authority. Among the world's teachers He was the first to declare that while austere experiences are not good in themselves they may, uniformly, become means of moral and spiritual progress. The sweet may always be found in the bitter. Sorrow may always be made a blessing. Tears never need be wasted. Struggle always adds to strength; and sympathy is multiplied when one bears the grief and carries the burden of another.

Do not brood over what you are called to endure, but seek for the secret of spiritual help which is hidden within, and you will find that on every grief and every pain you may rise, as on stepping-stones, to higher things.

Jesus was the supreme optimist. Those who study life and history in the light which s.h.i.+nes from Him see that no human being walks with aimless feet. They do not think of men as unrelated units, but as bound by love to one another, and as living under the eye and in the strength of G.o.d.

In that light sorrow and pain may be justified, even though in themselves they are hateful. The poison which destroys life, if rightly used, will save life.

Apart from G.o.d and His purpose of love, nothing is more to be dreaded than pain; but in His hands pain becomes the servant and not the master of men.

I can think of nothing more dreary than the study of human life and history apart from the interpretations put upon them by Jesus. Then one generation seems to follow another, and the long procession, even though the character of those composing it steadily improves, always ends at the same goal,--the grave. Millions live and die like the beasts that perish. They aspire, struggle, and are determined to rise, but just when they are fitted to endure, and to enter upon ampler spheres of service, the curtain falls on the tragedy, the stage scenery is changed, a new company of players takes their places, and the farce, for it is a farce as well as a tragedy, goes on from century to century, and there is no meaning in anything. If that were the true interpretation of life, on earth's loftiest mountain there might well be raised a temple in honor of death; and around it all the races of men be invited to join in the chorus, "Happy is the next one who dies!"

But a better interpretation of human life's mystery has been given.

Jesus looked over its apparent desolation and confusion and poured upon it divine light. He taught that it is not the Father's will that even one should perish. Men are not being ground in an infinite mill, but they are being refined and purified by the only processes which will develop in them both strength and beauty. Out of confusion harmony will come, and out of the battle of the elements peace will dawn at last.

To those who know that pain and sorrow are ministers of strength and sympathy, that by them narrow horizons are widened and deserts made to blossom, human life does not seem so confused and terrible as it has sometimes been pictured. Jesus makes evident the upward movement of the race, and shows, let me repeat, that it is "under the eye and in the strength of G.o.d." He was made perfect through suffering. The thorns on His brow tell their own pathetic story. The pa.s.sion vine above His head, and beneath His feet, indicate that even His sufferings are not without a purpose of blessing, and therefore are fully justified.

And now we approach the saddest of all the dark experiences through which the soul pa.s.ses,--the mystery of sin. Of its enormity I have already spoken; but what about its origin, its uses, and its continuance? The question of its origin Jesus does not even mention. It is not recognized as having any uses. It may be made an occasion of good, but it is never ordained in order that good may come. Hardly any other subject occupies so large a place in the teachings of Jesus. It was said of Him, "His name shall be called Jesus, for He shall save His people from their sins;" and of Him Paul wrote, "G.o.d commendeth His love toward us in that when we were yet sinners Christ died for us."