The Agony of the Church (1917) Part 2

The cultivated polytheists did not like the idea of a monotonous theology of one solitary G.o.d. They liked rather a divine company upon Olympus. Well, Christianity with its Trinity-teaching presented to them a limited polytheism. G.o.d was not physically one, as in Judaism, nor many, as in h.e.l.lenism. He was a Trinitarian Plurality in Unity. He was not a grim hermit, but He had the riches of an eternal life.

The intellectual Greeks and h.e.l.lenists climbed to the idea of one G.o.d and of Logos, the Mediator between G.o.d and the world, through whom G.o.d created whatever He created, and who may be incarnated for the salvation of the fallen, suffering creation. Well, Jesus Christ could include in His person this wonderful doctrine of Neoplatonism.

The mountainous Asia under Caucasus and Ararat, plunged into the mystery of Mithras, which was born out of the Zoroastrian dualistic religion of light and darkness, of Ormuzd and Ahriman. Well now, Christ, the friend of humanity, revealed Himself as the G.o.d of light struggling against Satan, the enemy of humanity.

Rome, politically ruling the world, was longing for a sacred King, for a Prince of Peace, who should come from the East and bring to the people some higher and truer happiness than that deceiving chimera of political bigness. Well, Christ should be this universal, sacred King, this Prince of Peace, and Messenger of a durable happiness. It is not true that Christ had His prophets among the people of Israel only. His prophets existed in every race and every religion and philosophy of old. That is the reason why the whole world could claim Christ, and how He can be preached to everybody and accepted by everybody. Behold, He was at home everywhere!

(b) Inclusive in Wors.h.i.+p.--Inclusive in doctrine, the primitive Church was wisely inclusive in wors.h.i.+p too. It would be nonsense to speak of Christian wors.h.i.+p as of something quite new and surprising. There was very little new and very little surprising in it indeed; almost nothing.

The first Church met for prayer in the Jewish temple. Wherever the apostles came to preach the new Gospel they went to the old places of prayer, to the temples of Jehovah. Their Christian spirit did not revolt against the old forms of wors.h.i.+p. Later on the naked Christian spirit needed to be clothed, and it was clothed. But when Israel looked to Christian wors.h.i.+p they recognised much--forms, signs, vestments and administration--to be like their own. And not only Israel, but even Egypt, India, Babylon and Persia, Greece and Rome, yea, the Pagans of North and South. If Nature could speak, it could say how much it lent of its own to Christian wors.h.i.+p.

A student of ancient history one day asked me: "How can I recognise the Christian religion as the best of all, when I know how much it borrowed from the ancient religious forms of wors.h.i.+p? How poor it looks without all that!"

I said: "Just this wonderful power of embracing and a.s.similating gives evidence of the vitality and universality of Christianity. It is too large in spirit to be clothed by one nation or one race only. It is too rich in spirit and destination to be expressed by one tongue, by one sign, or one symbol, or one form. In the same sense as Christian doctrine was prepared and prophesied by the religions and the philosophies before Christ, in the same sense Christian wors.h.i.+p was prepared and prophesied as well. Whenever the Christian spirit is strong the Church is not afraid of wors.h.i.+p being strange, and ample, and even grotesque. The weaker the Christian spirit, the greater exclusiveness in wors.h.i.+p. Some people say: It is wicked to use pagan architecture for the Church, and incense and fire, and music, or dance, or bowing, or kneeling, or signs and symbols, in Christian wors.h.i.+p, because it is pagan." Yes, all this is pagan indeed, but it is Christian too if we wish it to be. The Latin language was pagan, but now it is Christian too. The English language was a vehicle of Paganism as well, now it is a vehicle of Christianity. The human body was itself pagan too, but the Eternal Christ, G.o.d's Holy Wisdom, entered it and filled it with a new spirit, and it ceased to be pagan. We in the East sometimes use for our sacerdotal vestments Chinese silk made by pagan hands in China, or chalices and spoons and little bells and chains made by the Moslems, or precious stones gathered and scents prepared by the fire or stone-wors.h.i.+ppers of Africa, and no one of us should be afraid to use them when wors.h.i.+pping Christ, as Christ Himself was not afraid to touch the most wretched human bodies or souls with His pure hands.

Christianity cannot be defiled, using for its wors.h.i.+p the works of pagan hands, but pagan people are hereby taking a share in Christian wors.h.i.+p, physically and unconsciously, waiting for the moment when they will share in it spiritually and consciously as well. Every piece of Chinese silk in our vestments is a prophecy of the great Christian China. But this belongs to the following paragraph.

THE INCLUSIVE WISDOM IN THE CHURCH'S DESTINATION

Judaism was destined for the people of Israel only. The Christian Church was destined for the people of Israel too, but not for them only. She included Greeks as well.

The Greek polytheism of Olympus was destined for the h.e.l.lenic race only.

The Christian Church was destined for the h.e.l.lenic race too, but not for it only. She included Indians as well.

Buddha's wisdom was offered to the monks and vegetarians. Monks and vegetarians the Christian Church included in her lap, but also married and social people too.

Pythagoras founded a religious society of intellectual aristocrats. The Christian Church from the beginning included intellectual aristocrats side by side with the ignorant and unlettered.

The Persian prophet, Zoroaster, recruited soldiers of the G.o.d of light among the best men to fight against the G.o.d of darkness. His religious inst.i.tution was like a military barracks. The Christian Church included both the best and the worst, the righteous and the sinners, the healthy and the sick. It was a barracks and a hospital at the same time. It was an inst.i.tution both for spiritual fighting and spiritual healing.

The Chinese sage, Confucius, preached a wonderful ethical pragmatism, and the profound thinker, Lao-Tse, preached an all-embracing spiritualism. Christian wisdom included both of them, opening Heaven for the first and showing the dramatic importance of the physical world for the second. Islam--yes, Islam had in some sense a Christian ambition: to win the whole world. The difference was: Islam wished world-conquest; the Church, the world's salvation. Islam intended to subdue all men and bring them before G.o.d as His servants: The Church intended to educate all men, to purify and elevate them, and to bring them before G.o.d as His children.

And all others: star-wors.h.i.+ppers, and fire, and wood, and water, and stone, and animal-wors.h.i.+ppers had a touching sense of the immediate divine presence in nature. The Church came not to extinguish this sense but to explain and to subordinate it; to put G.o.d in the place of demons and hope instead of fear.

The Church came not to destroy, but to purify, to aid and to a.s.similate.

The destination of the Church was neither national nor racial, but cosmic. No exclusive power was ever destined to be a world-power. The ultimate failure of Islam to become a world-power lies in its exclusiveness. It was with religion as with politics. Every exclusive policy is foredoomed to failure: the German as well as the Turkish and the Napoleonic. The policy of the Church was designed by her Divine Founder: "He that is not against us is for us." Well, there is no human race on earth wholly against Christ and wholly unprepared to receive Him. The wisdom of the Christian missionaries therefore is to see first in what ways Providence has prepared a soil for Christian seed; to see which of the Christian elements a race, or a religion, already possesses, and how to utilise these elements and weld them into Christianity. All that--in order to make Christianity grow organically, instead of pus.h.i.+ng it mechanically.

In conclusion let me repeat again: the wisdom of the Church has been inclusive. Inclusive was the wisdom of her Founder, inclusive the wisdom of her organisation and of her destination. Exclusiveness was the very sickness and weakness of the Church. That is why we in the East in the time of sickness of the Church looked neither towards Peter, nor Paul, nor John, but towards the Holy Wisdom, the all-healing and all-illuminating. For St Sophia in Constantinople, the temple dedicated to Christ the Eternal, includes in itself the sanctuaries of Peter, Paul and John; moreover, it is supported even by some pillars of Diana's temple from Ephesus and has many other things, in style or material, which belonged to the Paganism of old. Indeed, St Sophia has room and heart even for Islam. The Mohamedans have been praising it as the best of their sanctuaries!

I speak thus to you because I am sure you will not misunderstand me. And because I know you, the British, to be a race of the world-wide spirit, I dare to make this appeal to you.

Look to the Holy Wisdom! Look beyond Peter, and Paul, and John--through them and still beyond them! Every Church has her prophet, her apostle, her angel. Look now over them all to the very top of the pyramid, where all the lines meet!

Either Christianity is one, or there is no Christianity. Either the Church is universal, or there is no Church.

There lived once upon a time twelve men as different as any twelve men could be. And the Holy Wisdom united all of them into one spiritual body. Such was the first Church of the twelve, and such ought to be the last Church of the milliards: different in all her parts, but cemented by the Holy Wisdom into one glorious building. Christ, G.o.d's Holy Wisdom, includes all of us, why should we exclude each other? He was sent for the salvation of China and j.a.pan and India as well as for that of the Jews and Greeks. Well, let us quarrel no more about the "circ.u.mcision" while a milliard of human beings are still waiting to hear for the first time the name of Jesus Christ--yea, for the first time after two thousand years! Let the present time be the new Pentecost for us all. I speak to you, the British: don't look around you and wait; it is yours to start. All the peoples of earth are looking towards you and listening to you. Don't be too shy to start.

To start what? To start a revival of the primitive wisdom of the Church, i.e. to confess and declare:

That Christianity in its integrity is one and indivisible;

That Christianity is not a precious stone preserved in a box called the Church of England, or the Church of the East, or Rome, but that it is the common good of mankind, destined for all continents and all races;

That there is no const.i.tuent of the present European civilisation, but the Christian religion, which could stop the brutal struggle among men, in one form or another, and guarantee a G.o.dlike peace profitable for the whole of mankind.

All of us, small or great nations, are now looking to you with respect, not only for the victory over a revived anachronical Paganism in Central Europe, but also for a formulation of the new ideal, of saving power for all men.

Great is our expectation indeed, but it is justified by your gifts, given to you by Providence. Therefore let your hearts be larger than your Empire and your national Church, and the respect of mankind towards you will be warmed by love. Surely there can not be built a greater Empire than yours, humanly speaking. The only greater Empire than yours will be Christ's Empire. And if you are longing for something greater than your present possession, you are indeed longing for this universal, pan-human Empire of Christ. Otherwise you would be sticking either at a stagnancy or at something impossible. Both would be unwise: nature tolerates no stagnancy and punishes experiments with the impossible.

But who am I to teach you? "A reed (from the wilderness) shaken with the wind"? Not I but the present despair of the world teaches you. I am only a loud amongst many suffocated cries from West and East, from North and South, directed to you: lift up your hearts and listen! G.o.d is now doing a great thing through you, and the whole world is expecting a great thing from you. What is this great thing? How to reach it? Pray and listen! One thing only is sure, that this great thing will come neither from any Foreign Office nor from any War Office, but from the living Christian Church. Yes, she is still living, although she looks dead. She is only sleeping. But Christ is standing beside her now, calling: "Rise, ye daughter! Talitha c.u.mi!"

CHAPTER II

THE DRAMA OF THE CHURCH

The Church is a drama. She represents the greatest drama in the world's history, yea, she personates the whole of the world's history. She originated in an astounding personal drama. Humanly speaking, in the life of Jesus Christ during the three years of His public work there was more that was dramatic, from an outside and inside point of view, than in the lives of all other founders of religion taken together. And speaking from a soteriological and theological point of view, His life-drama had a cosmic greatness, involving heaven and earth and both ends of the world's history. Wonderful was the life of Buddha, but his teaching was still more wonderful than his life. Very striking was the life of Mohammed, the life of a pious and romantic statesman, but his work quickly overgrew his personality. Five years after Mohammed's death, Islam numbered more followers than Christianity five hundred years after Golgotha. But the life-drama of Jesus was and still is reckoned as the most marvellous aspect of Christianity: not His teaching or His work, but His life.

Well, was not His life-drama typical and prophetic for His Church? His Church had to live through all those agonies, external and internal, that He Himself lived through. She had to go through suns.h.i.+ne and darkness, through angelic concerts and devilish temptations, through death and resurrection. In one word, she had to live His life, again and again, treading sometimes quickly, sometimes reluctantly, her path, always asking for light and comfort from her visions of Him. I say the visions of Him, because those visions were omnipotent, including in themselves words and works.

There is an impressive picture now circulating in London of an English soldier lying wounded in agony on the battlefield. Well, what would a Buddhistic painter put as a simile of consolation for the man in agony?

What else if not a Buddha's sentence or word? And what would a Mohammedan painter put on the picture to console the expiring soldier if not also a sentence or word from the Koran or an imaginative view of the Paradise which is waiting for him? And you know what a Christian painter depicted--the vision of the Crucified! the soldier lying beneath this vision grasping with his hand Jesus' bleeding feet; this vision of the Crucified is greater than any sentence, any word, yea, it includes all the words of sympathy and of consolation. On another occasion the Christian painter would paint another appropriate vision, and a painter of another religion or philosophy would write another appropriate word.

Therefore, it is difficult to learn the Christian religion without pictures, or to teach it without visions.

THE DRAMATIC FORMATION OF THE CHURCH

It was a quarrel, as usual, among men about G.o.d and bread, when Jesus interrupted them. Peter never thought to fish anything else all his life but fishes, nor Pilate to sentence to death anyone but criminals, nor the Jewish patriots that they were losing their greatest opportunity, nor the heathen of Britannia that they were contemporaries with the very G.o.d in flesh of their posterity. How many times did it happen that Jesus during the first thirty years of His life was present in the temple when a Rabbi read the prophetic pa.s.sages on the Messiah! Reading the Scriptures the poor Rabbi measured the distance between himself and the Messiah by thousands of years, and 10--the Messiah in person was listening to his reading!

All the controversies in the synagogues and in the streets of Jerusalem were merely repeated plat.i.tudes, when a man appeared in Galilee, who claimed the highest authority and showed the greatest humility at the same time. The Law was the highest authority for the Jews, and the Emperor of Rome the highest authority for Pilate. But Jesus declared himself to be the bearer of an authority which was incomparably higher than any authority existing on earth. He did not beg either Andrew or Peter or John and James, to follow Him; He commanded them: "Follow Me!"

Speaking with authority He gained the confidence of His first followers, and showing humility He also gamed their love. Authority and humility--two qualities which not often were united in the character of the church-leaders, a good reason why many of them were feared and many others pitied, instead of being respected and loved as Jesus was respected and loved by the first Church. For fear and pity are the degenerate forms of respect and love.

What we call the first Church represented in reality the smallest Church in number as well as in time and s.p.a.ce, but the richest in its dramatic changes and conflicts.

Some few fishermen were called by Christ, and this call meant real baptism for them. He let Himself be baptised but He did not baptise His disciples otherwise than by His personal calling to them to follow Him; Pentecost was their "confirmation." The history of the first Church comprised a time not of some hundred years but of some hundred days.

When Andrew and Peter followed Jesus the formation of the Church started. There were already two gathered in His name and conducted by Him in person. As a matter of fact, they followed Jesus at first merely with their eyes and feet, but with their hearts they still followed Moses and the Law. The Twelve Disciples were at first nothing more than twelve insignificant grains of sand placed upon a big rocky foundation of a palace, which had to be built. Only after their confirmation by the Holy Spirit did they become the real pillars of the palace. They were uncertain about their Master and everything He said, and they quarrelled about many things. I think they represented through their differences not one church but twelve churches, but by their common respect and love for their Master they represented one Church only. What a prophetic image of the Church of Christ, say, after nineteen hundred years!

Now as long as the living Jesus was with the first Church she was all right. His life was the source of her life; His authority and power meant her existence and unity. But when the Shepherd was smitten the sheep were scattered. When the followers of Christ saw Him powerless and dead they denied Him and fell back to their natural instinct of self-defence, and the first Church died with the death of Christ. It was like the green corn in the field smitten by a flail to the very root.

The owner of the corn walks in the field and looks with despair on his perished corn. But it happens often that after a few days the field begins under the suns.h.i.+ne to flourish anew, and the corn grows beautifully and brings forth plenty of fruit.

Mary of Magdala and the other Mary brought this first suns.h.i.+ne over the smitten corn. "He is alive!" This was the tidings of the women on the second morning after His death. This tidings about the living Lord Jesus con-verted Peter and the other disciples again to Christianity. "He is alive"--that was the greatest word ever uttered by any human tongue since the Church was founded. Yea, through this very word the drooping Church was brought again to life. Whatever utterances Peter made during Christ's life were as dead as stone compared with Mary Magdalene's tidings of the living Lord after the catastrophe of His death. The beautiful and true words: "Thou art the Christ, the Son of the living G.o.d," had no meaning whatever for the future of Christianity in comparison with the certainty that the dead Christ had risen, i.e. that He was Lord even over death. Therefore if I could be convinced that a grain of good as small as the mustardseed should result from the strange quarrels about the primacy of this or that Church--or this or that bishop--I would be very sorry that there did not exist a Church founded upon the memory of Mary Magdalene. For Mary Magdalene, and not St Peter, expressed the first the absolutely decisive revelation, churchmaking and world-changing. "He is alive" was this decisive revelation.