Chapter III: Part 3

2. If so miserable an event, one so revolting to the divine heart, as the apostasy of Israel, had yet in the determinate counsel and foreknowledge of God been overruled so as to {77} become the occasion for the calling of the Gentiles, it must needs be, St. Paul argues, that an event so dear to the heart of God as the recovery of Israel, would have a result even more blessed, nothing less than 'life from the dead.' What does this last expression mean? Does St. Paul mean that when once the chosen people was recovered into a really catholic church, there would be no further delay--the consummation would be reached, the resurrection of the dead which is to accompany the (second) coming of the Christ would take place at once? This thought would be very natural to St. Paul, and thoroughly agreeable to the old Messianic expectation; and it would give, as nothing else gives so well, the needed climax to the sentence. Moreover it cannot be said that the idea of the resurrection was not intimately associated among Christians with the return of the Christ in glory. But, on the other hand, nowhere else does St. Paul speak of 'the resurrection' so absolutely and without explanation as the goal of all things; and, if he had meant so to speak of it here, he would surely have said '_the_ resurrection,' and not used the vaguer expression 'life from the dead.' As he has used this we must interpret it in terms {78} of Ezekiel's vision[11]: the recovery of Israel will be nothing less than a case of dead men coming to life again, of dry bones revivified. The only drawback to this interpretation is--what need not trouble us much--the failure of rhetorical climax. This revival of dead Israel is hardly a greater thing than the reconciliation of an alienated world. And, though it would improve the rhetorical climax to interpret the phrase as meaning that the whole catholic church would have new life put into it by Israel's recovery, and though we should expect this idea to prove true, yet I do not think it is natural to introduce it here.

3. St. Paul's language--'beloved for the fathers' sake,' 'if the root be holy, so are the branches'--comes very close to the current Jewish language about 'the merits of the fathers,' and yet is deeply distinguished from it. The Jews as represented in the Talmud--and the belief goes back to St. Paul's time[12]--believed that no prayer was so effective as that which was offered in the name of 'the fathers.' Thus: 'How many prayers did Elijah speak on Mount Carmel that fire might fall from heaven, and he was not heard; but when he mentioned {79} the name of the dead, and called Jehovah the God of Abraham, Isaac and Jacob, then at once he was heard. So was it in the case of Moses. When the Israelites had accomplished that bad work, Moses stood up and spoke for their justification forty days and forty nights, and was not heard. But when he mentioned the dead, he was at once heard.... Therefore as the living vine supports itself on a dead stock (i.e. grows out of a stock dry and seemingly dead), so Israel lives and supports itself on the fathers since they are dead[13].' The individual Israelite, moreover, could supply his own deficiencies in righteousness out of the treasury of merits which belonged to him in virtue of his descent from the common fathers of the race, or the holy progenitors of his own family. In other words the Israelites in various ways and senses depended for salvation on having 'Abraham to their father.' And it has already appeared sufficiently how dangerous this belief was; and how utterly St. Paul, like Ezekiel[14] and John {80} the Baptist before him, repudiated this idea of genealogical and traditional merit as a ground of confidence before God.

On the other hand, this belief in the transference of merit was based on a true idea of the organic unity of the race. The Jewish race was bound up into one with its great progenitors; and it is these men who are its true representatives. They show what their race can be and is meant to be, and along what lines it is meant to move. Their election and walk with God laid a consecration on all who came after them; as St. Paul elsewhere says that the children of a Christian parent in a mixed marriage are holy, i.e. have a consecration laid upon them by their partly Christian parentage[15]. The patriarchs exhibit Israel as God means it to be. And God, so to speak, cannot forget that every Israelite is a child of Abraham and Isaac and Jacob, and that in their faith and religion lies his possibility and his glory.

Thus stated, the idea of the 'communion of saints' in the Jewish race is nothing else than a ground of hope, and a stimulus to recovery. And the idea admits at once of being transferred to the catholic Israel, as in fact its Jewish {81} parody has, at certain periods, been only too fully and fatally transferred. I say, the true idea admits of being transferred. We belong to the same body as the apostles and martyrs, the virgins and saints, the Jewish patriarchs and prophets also. Their possibilities are ours. Their God is our God for ever and ever. And God looks on us as in one body with them. We too are beloved for these our fathers' sakes. And they too, we cannot doubt, are conscious of our fellowship with them, and if we are trying to live in the same spirit with them, we must believe, all the limitations of our knowledge notwithstanding, that they are supporting and helping us, as in Christ our sympathetic advocates and allies.

4. The metaphor of the olive and the grafting is intelligible enough without explanation. We know how often the olive and the vine are taken in the Old Testament and in other Jewish writings--as in the passage just quoted from the Talmud--for a symbol of Israel; we must frankly recognize that St. Paul, apparently in forgetfulness and not by design, accommodates the physical process of grafting to its spiritual counterpart; for in physical fact, of course, the ingrafted shoot (which represents the Gentiles), {82} and not the stock upon which it is grafted (which represents the Jews), would determine the character and produce of the tree: but when this is once recognized it may be forgotten, and the metaphor is as intelligible to us as if the physical process of grafting were really as St. Paul represents it.

5. As we read the words, 'And so all Israel shall be saved,' we cannot help asking ourselves--Does St. Paul mean us to believe this of all Israelites without exception, or even of Israel in general with an absolute necessity? I think the answer should be a negative in both cases[16]. Just above St. Paul says, looking at the matter from the side of Israel, 'They also, _if they continue not in unbelief_, shall be grafted in.' Here he is looking at the matter from the side of God. It lies in the divine purpose that the establishment of the catholic church, and the experience of alienation on the part of the Jews, should stimulate them to regain their ancient privileges on a new basis; 'and so,' looking at the matter from the point of view of the divine intention, 'all Israel shall be saved.' Just below, from the same point of view, it is stated to be God's purpose {83} 'to have mercy upon all men.' But, in interpreting this latter passage, we are doing violence to what St. Paul says elsewhere with emphatic distinctness, if we imagine that he asserts that all individual men without exception shall ultimately attain the end of their being and the fellowship of God. In these passages, as elsewhere, St. Paul looks at things from two points of view, without attempting to present us with a harmony of them. From one point of view we have spread out before us the 'mystery,' or revealed secret of God, and discern the purpose of His love working on, and finding its opportunities even in the gravest moral disasters. From the other point of view we detect human wilfulness, able in a measure, but never completely or on the whole, to baffle and thwart the divine purpose. St. Paul, I say, is content to recognize both points of view, and not to hold them in complete combination. He uses the perception of the divine purpose--in this case, the recovery of the Jews--as a motive for hope and thankfulness and renewed energy; but he does not, apparently, ask himself the metaphysical questions whether God foreknows how particular individuals or groups of men will act, or, if we must say that God does so foreknow how each {84} man will act, how this is reconcilable with his moral freedom. He is content to adore the divine purpose, and rest upon it; and recognize, on the other hand, the thwarting power of human wilfulness.

From the point of view of God's patiently loving purpose, then, a great and fresh opportunity is being prepared for the recovery of the whole of Israel, when 'the times of the Gentiles' are fulfilled and the Church stands really catholic before their eyes. Just in the same way, in the larger field of all mankind, the purpose of God is at work through all rejections, and all judgements of hardening, to convince all men of their need of God, and so prepare their hearts 'that he might have mercy upon all.' But from the other point of view God respects human freedom. Thus over against the divine purpose stands the ambiguous human 'if'--'if they continue not in their unbelief.'

This ambiguous human element is a prominent feature in Old Testament prophecy, though there too the thwarting power of man's perverseness is limited. If not in one way then in another, if not through one set of agents then through others--on the whole the purpose of God finds its sure way to accomplishment.

{85}

* * * * *

_Retrospect over the argument_

And now that we have given all the pains we can to entering into the spirit of these chapters, may we not say that they have become no longer repellent but deeply attractive? Where could we find a more liberating outlook over the wide purpose of God in redeeming the world? Sin is a stern fact, and demands stern dealing to overcome it by moral discipline. Men of all sorts must be brought to realize their need of God, utterly to expel the false dream of independence, and humbly to welcome the unmerited bounty of the divine 'mercy,' the free gift of pardon and new life. This then is the way in which the fundamental purpose of God for man shows itself in a world of sin; it is by a discipline preparing men to welcome a divine mercy of which they have learnt to know their need. 'That he may have mercy upon all'--this is the generous end upon which all the divine dealings with men converge. The Jews by one kind of discipline while they still were standing together as the elect people of God, and by another when, having rejected the Christ and fallen out of their religious leadership, they were to be stirred to {86} jealousy by the spectacle of a divine fellowship from which they were excluded: the Gentiles by a different sort of discipline, and each separate race by its own; nay more, every individual, Jew and Greek, Englishman or Hindoo, by a distinctive personal chastening, in as many ways as man is various and God is resourceful: all men are so to be dealt with as that all men shall be brought to confess themselves to be as they are in God's sight, and surrender themselves to Him to be refashioned after the divine image. Through all national and personal vocations realized, by which human character is educated: through all national and personal humiliations, which are divine judgements by which human character is corrected and made docile: God's untiring patience and forbearance, in sternness and in love, works on to the one universal end--that He might have mercy upon all. The uttermost and most pitiable collapse, even the imminence of death itself, may be, nay certainly in God's intention is, His remedy for human wilfulness: a means by which--

'God unmakes but to remake the soul
He else made first in vain, which must not be[17].'

{87} --must not be, that is, so far as the resourcefulness of divine love, going all lengths short of destroying the fundamental moral choice of the soul, can avail to prevent it. This teaching of St. Paul suggests a wonderful way of reading human history, and inspires us with the right sort of patience and hopefulness in our attitude towards the wider problems of missionary work and our own dealings with individuals. The races to whose conversion we would fain minister seem so immovable and so indifferent. The men and women whom we would fain help seem so hardened or so weak. But 'the gifts and callings of God' within them and about them, 'are without repentance.' God's remedies for them are not yet exhausted. We therefore have a right to hope and labour on, 'never despairing[18].'

And where is a nobler presentation to be found than here of the idea of divine election? That in the great household of the world there are magnificent and (comparatively, at least) ignominious vocations among races and individuals; {88} that some men are born for the top, and other men for the bottom of society; that there are 'honourable' and 'dishonourable' limbs in the body of humanity, the latter fulfilling their necessary function no less than the former, is an indisputable fact. It is no use challenging it, any more than any other fundamental law of the universe. And, if we can see why certain races and certain individuals are fitted for certain tasks, yet on the whole we can advance but a very little way in seeing the reason of human inequalities as in fact they exist. All that lies in the inscrutable and free counsels of God, and the responsibility is--in spite of the modifying effects of human sin--ultimately His[19]. But in St. Paul's treatment of it, the recognition of the fact that God works universal ends through selected races and individuals, is robbed of all that ministers to pride and narrowness in the elect, or to hopelessness and a sense of injustice in the rest.

The New Testament writers in general would teach us that with God is no respect of persons; {89} so that the lowest vocation may result in the highest glory, where it is faithfully fulfilled, and the highest vocation, misused, in the deepest degradation; but St. Paul in particular makes us feel the humbling responsibility which attaches necessarily to any state of election. The Jews failed because they lacked the faith and docility which would have enabled them to correspond to God's larger leading. The time came when God who had, 'through the Jews, prepared the Christ for the world,' had also, 'through the Gentiles, prepared the world for Christ'; but the Jews were ready neither to welcome the Christ, nor to 'receive' the world. Thus the richest ministry ever vouchsafed to a race was waiting for the Jews, and they proved false to it, because they had turned their privileges into an occasion for pride and selfishness, and would not learn the new truth or rise to the new opportunity.

Here is a serious warning to the 'elect' of every age. How often has the church at large, or a national church, refused the call to expansion, and lost some rich part of its heritage because it was self-satisfied, and therefore blind? How often does a 'good catholic' fail to recognize that he is utterly misusing the gifts of grace, {90} if his Catholicism does not mean a generous and self-sacrificing desire to win the lost and save the world? How often has the profession of being 'saved' put an end to spiritual growth and the struggle with sin? How many religious orders and societies have lived on the reputation of the past, and appeared to fancy that the achievements of their founders--'the merits of the fathers'--would justify the apathy and carelessness of those who had inherited an honourable name? Indeed, to whatever we are elect--whether national, or ecclesiastical, or personal privileges--the temptation dogs us to rest on our inherited merits and have no open ear to the guiding voice of God, as it calls us to fresh ventures and renewed sacrifices, like those which laid the basis of the position of which we now make our empty or insolent boast. But thus to evade the uncomfortable requirements of the present by an appeal to the achievements of the past--whether it be the past of catholic tradition or 'the Reformation settlement'--is to expose ourselves inevitably to divine condemnation.

Those who keep the open ear are the 'remnant' in every age and church and nation. They are the men who refuse to 'make the word of God {91} of none effect,' because of the blinding, deadening force of social tradition. They are alive and awake to 'buy up the opportunity,' as it presents itself. And for such St. Paul's teaching, inherited from the prophets, of the function of the remnant is full of encouragement. The Bible is a book contemptuous of majorities. The mass of men, conventional, easily satisfied, self-centred, accomplish nothing, redeem and regenerate nothing. But those who have ears to hear have every motive, though they be few in number, to live at the highest level possible, and believe to the full that the purpose of God can be realized. God's purpose can work, and has in history worked, through small minorities, through single individuals. They are the true representatives of their church, their nation, their class. And when the inner history of any epoch comes to be known, while the inert mass of people, 'important' or 'unimportant,' is lost in the dim background, they will be seen distinctive in the foreground: the real movement of God in history, the real witness of the truth, the real spiritual succession of the kingdom of God, will be seen to have been carried on through them for the enriching of the whole world.

I would add two reflections on subordinate, {92} but still important points. It is the function of the catholic church to let its light so shine before men that it shall 'provoke to jealousy,' by the manifest presence of God in the midst of it, the ancient and now alienated people, the Jews. At the moment, with the anti-semite cry strong throughout Europe, and on the morrow of the 'affaire Dreyfus,' these words ring with a bitter irony. And in our own East London how utterly unlikely it is that the spectacle of our Christianity should make the Jews feel that Christian society cannot but be divine! Indeed, the unfulfilled debt Christendom owes to the Jews is appalling. That ancient and indomitable race retains, with all its faults, its close-knitting sense of brotherhood, its faith, its frugality, its industry, its patience, its heroism. We are meant to show it the greater glories of the New Covenant, the splendour of the purity, the unworldliness, the expansiveness, the love of the brotherhood of Christ. And we do show it--what? Is there that in our common Christianity, as they see it, which should obviously make Judaism ashamed of itself? Could St. Paul, looking at our Christendom, have expected 'all Israel to be saved' by the spectacle of a catholic church? These are considerations {93} which indeed should drive us to bitter penitence and earnest prayer.

Finally, before we leave these chapters, we shall do well to look steadily at St. Paul's habit of mind in dealing with antithetic or complementary truths. No one could believe with a more glorious conviction than St. Paul in the dominance of the purpose of God in the world: in the certainty of the accomplishment of what God has predestined. If the very rejection of the Christ by the Jews was turned into an opportunity for the conversion of the Gentiles, what crime can be too great for the divine wisdom to overrule it for good? No one, on the other hand, could realize more deeply the responsibility which lies upon men: their strange power to correspond with God, or partly thwart His purpose for them and through them. My point is only this: he is true to both sides of an antithesis, even though the exact relationship and interworking of the twin truths is necessarily and finally obscure. He refuses to be one-sided at the requirement of an incomplete human logic. It has been often pointed out, and in many directions, how prone we all are to take up with one side of truth--with predestination or free-will, with the divinity or the manhood {94} of Christ, with the unity or the trinity of the Godhead, with sacraments or conversion, with authority or personal judgement; and if we are intellectually disposed, we call our one-sidedness 'being logical.' But we had better let St. Paul teach us once for all that impartiality is a greater thing than this cheap logic; even as Church history teaches us that a sharp-witted but one-sided zeal for truth is one main cause of bitterness, narrowness, and schism.

[1] I follow, by preference, the paragraphs of the R.V., unless there is very strong reason to the contrary.

[2] Cf. 2 Cor. v. 19, 'God was in Christ reconciling the world unto Himself.'

[3] Num. xv. 20, 21.

[4] 'The Lord called thy name A green olive tree.' Jer. xi. 16; Hos. xiv. 6.

[5] On 'mystery,' see _Ephesians_, p. 73. It means a divine secret disclosed to the elect.

[6] Isa. lix. 20, according to the Greek, and xxvii. 9. Cf. Ezek. xxxvi. 25, 26.

[7] Isa. xl. 13. Cf. Job xxxviii. 4; xli. 11; Wisd. ix. 13.

[8] Jer. xxxviii. 4.

[9] Ezek. xvi. 61.

[10] See above, vol. i. 3.

[11] Ezek. xxxvii.

[12] See my _Ephesians_, pp. 258 ff.

[13] Quoted, with much other illustrative matter, by Weber, _l.c._, pp. 293 ff. The fancy is based on 1 Kings xix. 36; Exod. xxxii. 13. Cf. on Cant. i. 5, 'I am black but comely'--'The congregation of Israel speaks: I am black through mine own works, but lovely through the works of my fathers.'

[14] Ezek. xiv. 14.

[15] 1 Cor. vii. 14.

[16] 'All Israel,' in 1 Kings xii. 1, 2 Chron. xii. 1, Dan. ix. 11, means 'Israel in general.'

[17] These words (which in their full sense seem to go beyond what we have a right to say) occur in Browning's _Ring and the Book_. It is the Pope's final reflection, when he condemns Guido to death, that his execution may be the one chance for his spiritual recovery--

'In the main criminal I see no chance
Except in such a suddenness of fate.'

[18] Luke vi. 35, or 'despairing of no man,' marg. R.V.

[19] We hold, therefore, with regard to the lots of men in this world, exactly the opposite of what Plato suggested under the impulse of the doctrine of transmigration, 'It is the man's own choice, God is blameless.'

{95}

DIVISION V. CHAPTERS XII-XV. 13.

_Practical Exhortation._

We must almost all of us, in climbing some high hill, have experienced the necessity for two distinct efforts, the second more or less unanticipated. We started to climb to the apparent summit, only to find, when we got there, that it was no real summit at all, but a prominent spur, and that a second climb was required of us before we were really at the top. An intellectual experience not unlike this is the lot of the student of the Epistle to the Romans. The apparent climax of the epistle is the end of chapter viii, and the student at starting expects his brain to be chiefly taxed in following the closely knit argument which is to lead him thither. But he reaches it only to find another like effort of mind required of him in grasping the meaning of the section (chapters ix-xi) in which St. Paul is occupied in justifying God's dealings with the chosen people. But now, intellectually speaking, his work is almost over. {96} As the climber, seated on the summit of the hill when at last it is gained, lets his eye range over a rich and wide prospect, and takes in its vastness and variety, or traces below him the delightful descent: so it is with the reader of this epistle who has entered sincerely into the spirit of St. Paul. His intellectual scruples as to the divine dealings have been just laid to rest; before that his mind had been convinced, and his heart and will attracted and won, by the unfolding of the divine righteousness, that is to say of the free grace and love of God. And now, proportionate to the greatness of the effort by which this satisfaction of intellect and heart and will has been won, is the joy of expansion which remains--the joy of the surrendered mind in appreciating all that is practically possible for it in the light of the love of God. 'I will run the way of thy commandments, because thou dost enlarge my heart,' that is, expand it with a sense of liberty and joy[1]. 'All things are ours,' if but once in completeness of self-surrendering faith 'we are Christ's' as assuredly 'Christ is God's[2].' 'I can do all things in Christ that strengtheneth me[3].'

[1] Ps. cxix. 32. See Driver's _Parallel Psalter_, Oxford (1898).

[2] 1 Cor. iii. 21-3.

[3] Phil. iv. 13.

{97}

DIVISION V. Sec. i. CHAPTER XII. 1-2.

_Self-surrender in response to God._

And first of all the general attitude of mind is defined, which it befits us to adopt towards God as He has now revealed Himself to us. It is the response of entire self-surrender--the response of sacrifice to sacrifice. St. Paul 'beseeches,' or rather 'encourages,' or 'summons' the Roman Christians, using for his motive power[1] all the rich store of divine compassions which he has just been occupied in disclosing or explaining to them, to make the only response really possible to such an exhibition of divine love; and that is to present themselves in sacrifice to God. What God asks is not dead victims but living men, in body as well as spirit consecrated to His service and rendered acceptable in His sight: and this sort of self-oblation, {98} on the pattern of Christ, is the only reasonable sort of divine service for man to offer. The transitory world, to which such an ideal is quite alien, is indeed all around them, but they are not to suffer themselves to be assimilated to its fleeting fashion. Their whole point of view is changed and become new; and this must result in so thorough a transformation of their old worldly ways of thinking that a new inward light will shine in their hearts, and they will be able to discriminate and see what God's will is, and so to follow the way of perfection.

I beseech you therefore, brethren, by the mercies of God, to present your bodies a living sacrifice, holy, acceptable to God, _which_ is your reasonable service. And be not fashioned according to this world: but be ye transformed by the renewing of your mind, that ye may prove what is the good and acceptable and perfect will of God.

This short paragraph is full of meaning, and is profoundly characteristic of St. Paul in thought and language.

The 'therefore' is one of the great transitional 'therefores[2]' by which St. Paul shows his constant sense of the inter-connexion of doctrine and life: the doctrine passing by a clear logic into the practical life, and the life drawing all its {99} practical motives from the realities disclosed in the doctrine. It is truly nothing whatever but shallowness and 'shortness of thought' which can suffer us to imagine that the Christian character--I do not say all morality, but the Christian character--could long survive the Christian creed.

And the character of this summary exhortation shows us that any idea of a faith which stops short of moral identification with its object is utterly alien to St. Paul's mind. Faith is no true Christian faith, if it is content to receive from the Father, or from Christ, a gift which leaves it still outside the life of God. The faith which Christ inspires asks for and receives nothing less than real fellowship in His divine and human life, and that life is, in its joys as well as its sorrows, a life of self-surrender, of sacrifice. Thus the Christian only welcomes the gift of pardon through Christ's sacrifice in order to be admitted into the freedom of the dedicated life in Christ, which is the life of sacrifice. It is the sort of sacrifice (as St. Paul's language indicates) which is as different as possible from any such asceticism as is prompted by contempt of the flesh or the body, or refusal of joy, or love of death. It is sacrifice which seeks to cultivate {100} into full vitality every faculty of body as well as of mind (and that in an active society or brotherhood), in order to consecrate all we are or can be to the service of God, and so realize in conscious correspondence with the divine will the rational worship for humanity.

St. Paul's words here about a 'living' as opposed to a bloody, and a 'rational' as opposed to an animal sacrifice, may be the basis on which the eucharist, the Christian worship 'in spirit and in truth,' was often called in early times the 'reasonable' and 'bloodless sacrifice[3].' And whether this be the case or no, at any rate we must relearn the lesson that St. Augustine is for ever insisting upon, that the eucharistic sacrifice essentially involves and implies the offering of the Church as the body of Christ, {101} that is, the offering of ourselves as members of the body; and we may feel profoundly thankful that, in our service of Holy Communion, this truth has been restored to its proper prominence, after having been, in the pre-Reformation service, almost ignored. 'And here we offer and present unto thee, O Lord, ourselves, our souls and bodies, to be a reasonable, holy, and lively sacrifice unto thee.' In this prayer is really the climax of our sacrificial worship[4].

The true service of God is intelligent correspondence with the divine will--this is perfection; and to correspond with the divine will we must be able to know it: and this is what we can do if we are true to the principle of our new birth, and suffer it _radically and permanently to transform_ us and our point of view (for nothing less than this is carried by St. Paul's expression rendered 'transform'). Negatively, this means that we must maintain our separateness from the worldly world, to which we died at our baptism--the world of human society as it devotes itself to its business and its pleasures, {102} leaving God out of account[5]. For if the worldly world is suffered to _fashion us in accordance with its shallow and transitory show_ (this is the idea conveyed by the word rendered 'fashion'), we shall be blinded to what our regeneration ought to have made plain to us.

[1] For the use of 'by,' cf. xv. 30; 1 Cor. i. 10 ('through' is the same word); 2 Cor. x. 1.

[2] See further, _Ephes._ pp. 172 ff.

[3] It is more likely, however, that the phrases 'rational worship' and 'bloodless sacrifice' had an earlier Jewish origin. They occur in _The Testament of the XII Patriarchs_, which is apparently a Jewish document christianized. There the _angels_ are said (_Levi._ 3) to 'offer to the Lord a rational odour of sweet savour and a bloodless offering.' Philo also, as Mr. Conybeare points out to me, in several passages describes the true sacrifices as 'bloodless': and by bloodless sacrifices he means either the meal offerings as opposed to the animal sacrifices (_De Anim. Sacrif._ ed. Mangey ii. 250), or truly spiritual acts as opposed to merely outward (_De Ebreitate_, i. p. 370, cf. ii. 254). These two ideas run easily into one another, and the earliest uses of the expression 'bloodless sacrifice' for the eucharist have a similar ambiguity.

[4] See further, p. 179. I may be allowed to express the earnest desire that we might have liberty in our Church to read _both_ of the Post-Communion Prayers, which seem supplementary rather than alternative to one another.

[5] See _Ephes._ p. 92.

{103}

DIVISION V. Sec. 2. CHAPTER XII. 3-21.

_The community spirit._

And when St. Paul, justifying himself here, as before and later on, by the special divine favour which has made him the apostle of the Gentiles[1], proceeds to develop his exhortation, it appears that with him, as with St. James[2], the form in which 'divine service' shows itself must be love of the brethren. To be called into the body of Christ--the society which is bound into one by His life and spirit--is to be called to social service, that is, to live a community life, and to cultivate the virtues which make true community life possible and healthy. Of these the first is humility, which in this connexion means the viewing oneself in all things as one truly is, as a part of a whole. Of the faith by which the whole body lives, a share, but only {104} a share, belongs to each member--a certain measure of faith--and he must not strain beyond it. But he is diligently to make the best of his faculty, and do the work for which his special gift qualifies him, in due subordination to the welfare of the whole, whether it be inspired preaching, or ordinary teaching, or the distribution of alms, or presidency, or some other form of helping others which is his special function. Besides humility there are other virtues which make the life of a community healthy and happy, and St. Paul enumerates them, as they occur to his mind, in no defined order or completeness. There must be sincerity in love, that is in considering and seeking the real interest of others; there must be the righteous severity which keeps the moral atmosphere free from taint; there must be tenderness of feeling, which makes the community a real family of brothers; and an absence of all self-assertion, or desire for personal prominence; and thorough industry; and spiritual zeal; and devotion to God's service; and the cheerfulness which Christian hope inspires; and the ready endurance of affliction; and close application to prayer; and a love for giving whenever fellow Christians need; and an eagerness to entertain them when they are {105} travelling--for 'the community' embraces, not one church only, but 'all the churches.'

Nay in a wider sense the community extends itself to all mankind, even those who persecute[3] them. According to his Lord's precepts, the Christian is only to bless his persecutors. Generally he is to be, in the deep, original sense, sympathetic with his fellow men everywhere in their joys and sorrows, and (to return to the Christian community) he is to seek to let it be pervaded by an impartial kindness; and, not thinking himself a superior person suited only for superior affairs, he is to let the current of ordinary human needs bear him along. He is not to set undue store on his own opinions[4]; he is utterly to banish the spirit of retaliation; he is deliberately to plan so to live as that his life shall prove, not a stumblingblock, but a moral attraction to men in general[5]; he is never to quarrel with any one if he can possibly help it; he is completely to suppress his resentment {106} when he is wronged, and simply to leave the matter to the wrath of God, as indeed the law would have him do[6]; so that, by his very meekness and returning good for evil, he may, according to the wise man's saying, heap burning shame upon his enemy, like coals of fire[7]. Evil is all around the Christian, and it is a strong man armed; but the Christian has with him the forces of good which are yet stronger, and by no passive withdrawal, but by the active exercise of good, he is to win the victory over evil.

For I say, through the grace that was given me, to every man that is among you, not to think of himself more highly than he ought to think; but so to think as to think soberly, according as God hath dealt to each man a measure of faith. For even as we have many members in one body, and all the members have not the same office: so we, who are many, are one body in Christ, and severally members one of another. And having gifts differing according to the grace that was given to us, whether prophecy, _let us prophesy_ according to the proportion of our faith; or ministry, _let us give ourselves_ to our ministry; or he that teacheth, to his teaching; or he that exhorteth, to his exhorting: he that giveth, _let him do it_ with liberality; he that ruleth, with diligence; he that sheweth mercy, with cheerfulness. Let love be without hypocrisy. Abhor that which is evil; cleave to that which is good. In love of the brethren be tenderly affectioned one to another; in honour preferring one another; in diligence not slothful; {107} fervent in spirit; serving the Lord; rejoicing in hope; patient in tribulation; continuing stedfastly in prayer; communicating to the necessities of the saints; given to hospitality. Bless them that persecute you; bless, and curse not. Rejoice with them that rejoice; weep with them that weep. Be of the same mind one toward another. Set not your mind on high things, but condescend to things that are lowly. Be not wise in your own conceits. Render to no man evil for evil. Take thought for things honourable in the sight of all men. If it be possible, as much as in you lieth, be at peace with all men. Avenge not yourselves, beloved, but give place unto wrath: for it is written, Vengeance belongeth unto me; I will recompense, saith the Lord. But if thine enemy hunger, feed him; if he thirst, give him to drink: for in so doing thou shall heap coals of fire upon his head. Be not overcome of evil, but overcome evil with good.

(1) It is the idea of corporate life which dominates all this exhortation. No writing in the New Testament has done more than the Epistle to the Romans to strengthen the sense of spiritual individuality, and to rouse the individual spirit to protest, as it protested in Luther, against spiritual tyranny. But it is a complete mistake to suppose that the epistle is individualistic in tendency. The life into which the individual's faith in Jesus admits him is the life of a community, and its virtues are the virtues of community life. The strengthened individuality is to go to enrich an organized society.

{108}

This is expressed in the familiar metaphor of the body which had been employed in non-Christian thought before St. Paul identified it with himself and Christianity by the vigorous and profound use which he made of it[8]. The Christian community is a body bound together in a common life by a common inspiring presence and spirit. The divine grace and good favour of Christ shows itself in special 'gifts' (in the Greek this word 'charisma' expresses a particular embodiment of the general grace, 'charis,' of God); and no individual member is without his special endowment. It is not a few officers of the community who are gifted, but all; and all are to co-operate in the common life and work. Of gifts there are various sorts which we hear of in the New Testament. There are the official gifts, the result of what we call ordination, as the gift which was 'in' Timothy 'by the laying on of hands.' And those among the Christians at Rome, who 'presided' and 'ministered,' would have been, we should suppose, official presbyters or 'bishops,' and deacons. But the Roman Christians hardly constituted yet an organized church, and we cannot tell whence such officers of {109} the community received their appointment. There is no ground for a positive assertion of any kind[9]. Again we hear of special gifts, such as powers of healing, speaking with tongues and prophesying, which sometimes accompanied the bestowal of the Spirit, through the laying on of hands which was given to all. And the gift of prophesying among the Roman Christians may have been a gift of this kind. But St. Paul is perhaps writing with the circumstances of the Corinthian church, rather than those of the Roman Christians, in his mind; and we can gather but little about the exact condition of things at the capital. Once more, St. Paul uses the word 'gifts' for more personal and moral endowments, as for the bent of mind which leads men, under divine guidance, towards celibacy or marriage[10]. But in this place he is not distinguishing. He is hardly speaking in view of any special circumstances at Rome. He is but emphasizing the fact which is the basis of all the life of Christians everywhere--the fact that each individual member of the body has a special gift, and a special function for the good of the whole body, by which the gift is to express itself. What every individual Christian has to do, {110} then, is to realize his own gift and correspond to it. The gift involves a certain 'measure of faith.' The faith of each individual Christian is the same in its basis. It holds him in spiritual allegiance to the same Lord, and in confession of the same elemental creed. But, besides this, it involves a special insight, which is the peculiar endowment of the individual. There is something which each man can realize and impart, as no one else is qualified to do. The Church is the poorer if he holds back or fails to stir up this gift of his own, and on the other hand he incurs the peril of presumption if he ventures beyond it. Even the inspired man, the prophet, must prophesy within the limits of what his own special proportion of faith enables him to perceive and grasp[11], even though another prophet with a larger faith might rightly say what he may not venture upon. 'Let each man be fully {111} persuaded in his own mind.' For any assertion which goes beyond what the faith of the individual enables him to be convinced of, is for him 'sin.' We greatly need this exhortation to-day. The convictions of many are vague and uncertain, and their teaching without heart or force, because, like parrots, they catch up and repeat what others may have insight enough to warrant their asserting, but they have not. To correspond with one's own personal gift of faith is to realize one's vocation; and, by the development of the individual points of view, inside the common 'tradition,' the fullness and richness of the corporate faith is secured.

The cohesion of the body lies in each one's realizing his own gift, and also reverencing that of others. Here is humility. Humility is not self-contempt, or cringing to others. To realize one's own gift, one's own relation to God, gives to each man a dignity, a power to stand upright and face the world. The sovereign Master and Giver has given me my own life and my own gifts. He is responsible for the existence which He gave me, and I am not to shame Him by shrinking from making the best of it. But also humility is, in all relations, truth about ourselves. It is truth about ourselves as regards God, who {112} is simply the giver of whatever we have and are; and it is truth about ourselves as regards our fellow men--our own gifts being justly appraised only when they are regarded as means of serving the body as a whole, without any self-aggrandizement, with a due respect to the gifts of others, and even a positive will to let them have higher place than ourselves.

Indeed we shall do well to meditate deeply on this. What good work is there which is not in more or less continual danger of suffering, or even being abandoned, because fellow Christians, zealous fellow Christians, will plainly, and it must be wilfully, yield to the ambition to be first: will not be content to be second or third: will not do the unobtrusive work: will think 'How can I shine,' rather than 'How can I serve'? In fact, how very unwilling we are to recognize, in our ideals of education, and in our theory of grown life, that ambition, in the strict sense of the word--the desire to obtain distinction for ourselves, as distinct from the desire to serve--is not a motive which Christianity can sanction, or from which it can hope for a blessing.

We linger lovingly, wistfully, on the picture of the corporate life of a Christian community. Has it vanished from the earth, this real fraternal {113} living, 'high and low, rich and poor, one with another,' each supplementing the deficiencies of the other, and receiving of their fullness? May we not do something more than we are doing to realize it in our congregations or parishes? Is nearly enough emphasis laid on the _social_ relationship of each congregation of fellow worshippers or each local church?

Dimly through the mist of ages in old churchwardens' accounts, in the rare instances where they have been preserved from days before the Reformation, we discern what a really fraternal, self-governing and mutually co-operative community the mediaeval English parish was. Let me extract a few sentences from the excellent preface[12] which Bishop Hobhouse prefixed to an edition of the surviving _Churchwardens' Accounts_ of a number of Somersetshire parishes.

'The (parish) community was completely organized with a constitution which recognized the rights of the whole and of every adult member to a voice in self-government, but kept the self-governing community under a system of inspection and (if need should be) restraint from central authority.' 'The whole adult population were accounted parishioners, and had an equal voice {114} when assembled for consultation under the rector. Seeing that both sexes served the office of warden, there can be no doubt that both had a vote.'

The strongly existing spirit of good will and pride in the parish church found all the necessary funds for the maintaining of the church and the services, and for the provision of often a sumptuous and rich treasury of ornaments. The needs of the Church were met generally by the local industry of 'such as were wise-hearted'--builders, carpenters, workers in gold and silver, bell-founders, embroiderers, writers, illuminators, book-binders, and others.

Hard by the church the church-house was the centre of the popular recreations of the holy day or holiday.

The parish elected and paid its own officers, except the rector, and the affairs and ornaments of the church, even in part the arrangement of the services, were under the government, not of the rector, but of the parish meeting, of which he was president, under the restraining hand of the rural dean and archdeacon.

The support of the poor or disabled was a wholly voluntary matter. 'The brotherhood tie was so strongly realized by the community, that {115} the weaker ones were succoured by the stronger as out of a family store.'

'All the tendency of the feudal system, working through the machinery of the manorial court, was to _keep the people down_. All the tendency of the parochial system, working through the parish council, holding its assemblies in the churches, where the people met on equal terms as children and servants of the living God, and members of one body in Christ Jesus, was to _lift the people up_.' In these assemblies there was no distinction between lord and vassal, high and low, rich and poor; in them the people learnt the worth of being free. Here were the schools in which, in the slow course of centuries, they were disciplined to self-help, self-reliance and self-respect[13].

No doubt these descriptions of mediaeval parish life represent an ideal very imperfectly realized. But is it not an ideal we need to recover? Is there not a call for Church reform, both moral and formal, to restore to us the community life of our parishes, and fill St. Paul's language again with its primary and natural meaning?

[1] See i. 5, 11-15; xv. 15-17.

[2] Jas. i. 17.

[3] The word is the same as St. Paul has just used to describe the eager 'pursuit' of opportunities of hospitality by the Christian. He 'pursues' opportunities of doing good, while he is himself 'pursued' by enemies to do him evil.

[4] Cf. xi. 25, and Prov. iii. 7.

[5] Prov. iii. 4 LXX. 'Provide things honourable in the sight of the Lord and of man.'

[6] Deut. xxxii. 35.

[7] Prov. xxv. 21.

[8] The truth, however, which underlies the metaphor of the body is, we may say, equally present in all the New Testament writers.

[9] See, however, p. 196.

[10] 1 Cor. vii. 7.

[11] Dr. Liddon, with many others, interprets 'according to the proportion of _the_ faith,' i.e. according to 'the majestic proportion of the (objective) faith.' This is the characteristically Latin, as against the Greek, interpretation, and the Greek is certainly to be preferred, because 'according to the proportion of our faith' follows naturally upon 'according as ... the measure of faith' just above; indeed 'faith' in this context can hardly have assigned to it without violence the objective meaning which, however, in the context of the Pastoral Epistles it no doubt frequently bears. Cf. app. note A, p. 205.

[12] _Somersetshire Records_, vol. iv, 1890.

[13] Dr. Jessop, 'Parish Life in England before the Great Pillage,' _Nineteenth Century_, Jan. 1898, p. 55; cf. also Dom Gasquet on 'The Layman in the Mediaeval Period,' _Tablet_, Sept. 2, 1899.

{116}

DIVISION V. Sec. 3. CHAPTER XIII. 1-7.

_The Christians and the imperial power._

It is possible that the thought of the innocent victim of injustice and wrong waiting upon the divine wrath, brings to St. Paul's mind the idea of the State which exists to represent divine justice in the world, and minister divine wrath on behalf of the innocent. But, whether this particular connexion of thought was really in St. Paul's mind or no, at any rate the previous section has made it plain that the 'love of the brethren' must extend itself to become a right relation to all men, whether Christians or not[1]. In particular, therefore, the relation of the Christians to the imperial authority could not fail to be a matter which required attention and apostolic counsel. The Jews, whose theocratic {117} principles made submission to government by 'the uncircumcised' at least a real abandonment of a religious ideal[2], had always an instinctive tendency to rebellion; and the Christian church built upon Judaism might easily have inherited this instinct. The catholic church of the new covenant, might have claimed to be a theocracy like that of the old. Especially at Rome, where the Jews were a vast and formidable body who had recently given trouble and been expelled[3], the attitude of the Christians, who were identified with them, might easily be misunderstood. Or on the other hand the Jews themselves, at Rome as at Thessalonica[4], might represent the Christians as disloyal to Caesar. Moreover, apart from all unjustified slanders, the spirit of the 'fifth monarchy men' has seldom been altogether absent from periods of Christian enthusiasm; and the restless and undisciplined {118} tendencies at Thessalonica[5], which the mistaken expectation of the immediate second coming of Christ had encouraged, were a sign that Christians might easily find it difficult to settle down as good citizens in the great empire of the world.