In the combination of these ideas—God the Father, Providence, the position of men as God’s children, the infinite value of the human soul—the whole Gospel is expressed. But we must recognise what a paradox it all is; nay, that the paradox of religion here for the first time finds its full expression. Measured by the experience of the senses and by exact knowledge, not only are the different religions a paradox, but so are all religious phenomena. They introduce an element, and pronounce it to be the most important of all, which is not cognisable by the senses and flies in the face of things as they are actually constituted. But all religions other than Christianity are in some way or other so bound up with the things of the world that they involve an element of earthly advantage, or, as the case may be, are akin in their substance to the intellectual and spiritual condition of a definite epoch. But what can be less obvious than the statement: the hairs of your head are all numbered; you have a supernatural value; you can put yourselves into the hands of a power which no one has seen? Either that is nonsense, or else it is the utmost development of which, religion is capable; no longer a mere phenomenon accompanying the life of the senses, a coefficient, a transfiguration of certain parts of that life, but something which sets up a paramount title to be the first and the only fact that reveals the fundamental basis and meaning of life. Religion subordinates to itself the whole motley world of phenomena, and defies that world if it claims to be the only real one. Religion gives us only a single experience, but one which presents the world in a new light: the Eternal appears; time becomes means to an end; man is seen to be on the side of the Eternal. This was certainly Jesus’ meaning, and to take anything from it is to destroy it. In applying the idea of Providence to the whole of humanity and the world without any exception; in showing that humanity is rooted in the Eternal; in proclaiming the fact that we are God’s children as at once a gift and a task, he took a firm grip of all fumbling and stammering attempts at religion and brought them to their issue. Once more let it be said: we may assume what position we will in regard to him and his message, certain it is that thence onward the value of our race is enhanced; human lives, nay, we ourselves, have become dearer to one another. A man may know it or not, but a real reverence for humanity follows from the practical recognition of God as the Father of us all.
III. The higher righteousness and the commandment of love. This is the third head, and the whole of the Gospel is embraced under it. To represent the Gospel as an ethical message is no depreciation of its value. The ethical system which Jesus found prevailing in his nation was both ample and profound. To judge the moral ideas of the Pharisees solely by their childish and casuistical aspects is not fair. By being bound up with religious worship and petrified in ritual observance, the morality of holiness had, indeed, been transformed into something that was the clean opposite of it. But all was not yet hard and dead; there was some life still left in the deeper parts of the system. To those who questioned him Jesus could still answer: “You have the law, keep it; you know best yourselves what you have to do; the sum of the law is, as you yourselves say, to love God and your neighbour.” Nevertheless, there is a sphere of ethical thought which is peculiarly expressive of Jesus’ Gospel. Let us make this clear by citing four points.
Page 1234567891011121314151617181920212223242526272829303132333435363738394041424344454647484950515253545556575859606162636465666768697071727374757677787980818283848586878889909192
