Christ and Him crucified, that is the historic fact. But what do I mean when I say Christ and Him crucified? Does it mean that a certain personality lived who was recognized in history as Jesus Christ, and that He came by His end by crucifixion? That in itself is worthless for religious purposes. It is useful enough if you are writing history; but for religion historical fact must have interpretation, and the whole of Christianity depends upon the interpretation that is put upon such facts. You will find people sometimes who say, “Let us have the simple historic facts, the Cross and Christ.” That is not Christianity. Christianity is a certain interpretation of those facts. How and why did the New Testament come into being? Was it simply to convince posterity that those facts had taken place? Was it simply to convince the world that Christ had risen from the dead? If that were the grand object of the New Testament we should have a very different Bible in our hands, one addressed to the world and not to the Church, to critical science and not to faith; and there would not be so much argument amongst scholars as there is. The Bible did not come into being in order to provide future historians with a valuable document. It came for the purposes of interpretation. Here is a sentence I came across once: “The fact without the word is dumb; the word without the fact is empty.” It is useful to turn it over and over in your mind.

Paul was almost the creator and the great representative of that interpretation. It was continued on his lines by Augustine, Anselm, Luther, and many another. But what is it that we hear about so much today? We hear a great deal about an undogmatic Christianity. And there is a certain plausibility in it. If you have no theological training, no training in the understanding of the Scripture in a serious way, that is, if you do not know your business as ministers of the Word, it seems natural that undogmatic Christianity should be just the thing you want. Leave the dogma of it, you will say, to those who devote their lives to dogma – just as though theologians were irrepressible people who take up theology as a hobby and become the bores of the Church! It was not a hobby to the apostles. Why, there are actually people of a similar stamp who look upon missions as a hobby of the Church, instead of their belonging to the very being and fidelity of the Church. So some people think theology is a hobby, and that theologians are persons with an uncomfortable preponderance of intellect, who are trying to destroy the privileges secured by our national lack of education and to sacrifice Christianity to mind. People say we do not want so much intellect in preaching; we want sympathy and unction. Now, I am always looking afield, and looking forward, and thinking about the prospects of the Church in the great world. And unction dissociated from Christian truth and Christian intelligence has at last the sentence of the Church’s death within itself. You may cherish an undogmatic Christianity with a sort of magnetic casing, a purely human, mystical, subjective kind of Christ for yourself or an audience, but you could not continue to preach that in a Church for the ages. The Church could not live on that and do its preaching in such a world. You could not spread a gospel like that. Subjective religion is valuable in its place, but its place is limited. The only Cross you can preach to the whole world is a theological one. It is not the fact of the Cross, it is the interpretation of the Cross, the prime theology of the Cross, what God meant by the Cross, that is everything. That is what the New Testament came to give. That is the only kind of Cross that can make or keep a Church.

You will say, perhaps, “Cannot I go out and preach my impressions of the Cross?” By all means. You will only discover the sooner that you cannot preach a Cross to any purpose if you preach it only as an experience. If you only preach it so you would not be an apostle; and you could not do the work of an apostle for the Church The apostles were particular about this, and one expressed it quite pointedly: “We preach not ourselves [not our experiences] but Christ crucified.” “We do not preach religion,” said Paul, “but God’s revelation. We do not preach the impression the Cross made upon us, but the message that God by His Spirit sent through a Christ we experience.” And so with ourselves. We do not preach our impressions, or even our experience. These make but the vehicle, as it were. What we preach is something much more solid, more objective, with more stay in it; something that can suffice when our experience has ebbed until it seems to be as low as Christ’s was in the great desertion and victory on the Cross. We want something that will stand by us when we cannot feel any more; we want a Cross we can cling to, not simply a subjective Cross. That is, to put the thing in another way, what we want today is an insight into the Cross. You see I am making a distinction between impression and insight. It is a useful part of the Church’s work, for instance, that it should act by means of revival services, where perhaps the dominant element may be temporary impression. But unless that is taken up and turned to account by something more, we all know how evanescent a thing it is apt to be. We need, not simply to be impressed by Christ, but to see into Christ and into His Cross. We need to deepen the impression until it become new life by seeing into Christ. There are certain circumstances in which we may be entitled to declare that we do not want so many people who glibly say they love Jesus; we want more people who can really see into Christ. We do, of course, want more people who love Jesus; but we want a multitude of more people who are not satisfied with that, but whose love fills them with holy curiosity and compels them habitually to cultivate in the Spirit the power of seeing into Christ and into His Cross. More than impression, do we need a spirit of divination. Insight is what we want for power – less of mere interest and more of real insight. There are some people who talk as though, when we speak of the Cross and the meaning of the Cross, we were spinning something out of the Cross. Paul was not spinning anything out of the Cross. He was gazing into the Cross, seeing what was really there with eyes that had been unsealed and purged by the Holy Ghost.