SYNOPSIS OF CONTENTS.
Reading edition
PAGE
I. Faith.
I. Faith; its situation; its behaviour; challenged by novel experiences; alarmed at its own perplexity 3-5
Yet why alarmed? 5
Perplexity consistent with faith, when faith is stripped of its habitual corroborations from without: and summoned to submit itself to internal observation 5-8
For faith is an elemental act of personal self: and, therefore, like all such acts, e.g. of thought; will; love; is, necessarily, incapable of offering itself for scientific examination 8-11
II. What is faith? 11-12
The motion in us of our sonship in the Father; the conscious recognition, and realization, of our inherent filial adhesion to God 13-15
This intimacy of relationship is capable of indefinite growth, of 'supernatural' development 15
The history of faith is the gradual discovery of this increasing intimacy 16-18
The demand for faith is (a) universal, for all are sons; (b) urgent, as appealing to a vital fact; (c) tolerant, as reposing on existent fact 18-21
III. Faith, an act of basal personality, at the root of all outflowing activities; is present, as animating force, within all natural faculties. When summoned out, into positive or direct action on its own account = Religion, i.e. the emergence, into open manifestation, of Fatherhood and sonship, which lie hidden within all secular life 21-28
Faith, an energy of basal self, using, as instruments and material, the sum of faculties; therefore, each faculty, separately, can give but a partial vindication of an integral act of faith 28-29
This applies to Reason; compare its relation to acts of affection, imagination, chivalry; all such acts are acts of Venture, using evidence of reason in order to go beyond evidence 30-34
So faith makes use of all knowledge, but is, itself, its own motive. It uses, as its instrument, every stage of science; but is pledged to no one particular stage 34-38
IV. Faith, simple adhesion of soul to God; yet, once begun, it has a history of its own; long, complicated, recorded in Bible, stored up in Creeds 38-41
This involves difficulties, intricacies, efforts; all this, the necessary consequence of our being born in the 'last days' 41-45
Yet to the end, faith remains an act of personal and spiritual adhesion 45-46
V. Faith, not only covers a long past, but anticipates the future; it pledges itself ahead, e.g. in the case of 'ordination vows.' Such pledges justified, because the act of faith is personal; and the object of faith is final, i.e. 'Christ, the same yesterday, to-day, and for ever' 46-54
II. The Christian Doctrine of God.
I. Object of the essay and attitude assumed 57-59
II. A broad contrast between the God of Philosophy and the God of religion 59-60
Attempts to get rid of the opposition (1) by division of territory; (2) by confusion of terms 60-63
III. Religion demands that God shall be Personal, and stand in a moral relationship with man 63-65
IV. Growth and purification of the religious conception of God 65-68
V. Religion and Morals. Collision between the two in Greece, and its consequences. Synthesis of religion and morality among the Jews: and in Christianity 68-78
Subsequent collisions between religion and morals within the Christian Church. The Reformation a moral protest. Immorality of its later developments. Modern protest against these 78-82
VI. Religion and Reason. Protest of Greek Philosophy against Polytheism. Christian Theology the meeting-point of Jewish religion and Greek Philosophy 82-86
What Theology is. Objection to it from the side of (1) religion, (2) Philosophy 86-90
The Christian doctrine of the Trinity an appeal to the reason 90-91
Its answer to the speculative problems of Greek thought (1) as to what unity is; (2) as to the immanence of reason in nature 91-95
The witness of the Fathers 95
The doctrine of the Trinity the true Monotheism; the doctrine of the Logos as personal yet immanent 95-96
VII. The Christian doctrine of God why challenged in the present day 96
The deism of the last century. The new science of nature. Evolution restores the truth of the Divine immanence which deism denied. Pantheistic reaction 96-102
The Christian doctrine of God the safeguard of rational religion against deism and pantheism 102‑103
VIII. The so-called 'proofs' of the existence of God 103-104
Parallel between the belief in God and the belief in nature 104-107
Verification in experience the only 'proof.' Reason in both the interpreter of Faith 107-109
III. The Problem of Pain.
The problem of pain admits of no new treatment, but the attempt to use it as an argument against Christianity calls for a recapitulation of what may be said on the other side 113
Pain is (1) animal, (2) human.
(1) Animal pain is a thing of which we can only form imaginative conjectures; and these, besides being liable to exaggeration, are not of a nature to form premisses for argument 113-116
(2) Common sense tells us that human pain contributes as (a) punitive, (b) purgatorial, (c) prophylactic, to the development of the individual and the race 116-119
Natural religion further views it as the necessary condition of approach, by sinful beings, to the Divine; and looks for its fuller explanation to a future existence 119-122
Christianity carries on the view of natural religion, and sees in pain and suffering:—
(a) The antidote to sin 122-124
(b) The means of individual and social progress 124-125
(c) The source of sympathy with man 125
(d) The secret of union with God 125-126
IV. Preparation in History for Christ.
General considerations on the study of the historical preparation, as part of the study of the Incarnation 129-133
Special value of such study in the present age of historical and scientific method which
may be able to gauge finally the value of naturalist theories of the origin of Christianity 133-134
may find its own congenial 'signs' in the beauty of manifold preparing process; in the wonder of an apparently unique convergence of lines of preparation 134-137
I. General preparation—in the world at large:
(1) In the shaping of its external order 138-142
(2) Through its inward experiences of
Failure 142-146
Progress 146-150
II. Special preparation—in Israel:
(1) The singularity of Israel's external position at the critical moment of the Christian Era 150-156
(2) The paradox of its inward character 156-159
(3) The peculiar influences which had made it what it was: 159-160
a. Prophecy 160-167
b. The Law 167-169
c. The Course of its History 170-175
III. The independence of the two preparations; the paradox of their fulfilment in one Christ 175-178
V. The Incarnation and Development.
I. The theory of evolution has recalled our minds to the 'cosmical significance' of the Incarnation, which was a prominent thought in (1) the early (2) mediaeval church 181-187
II. Theology and Science move in different but parallel planes: one gives the meaning, the other the method of creation 187-188
Thus the doctrine of 'the Eternal Word' is compatible with all the verified results of scientific teaching on
(1) energy 188
(2) teleology 188-193
(3) origin and antiquity of man 193-195
(4) mental and moral evolution 195-199
(5) the relation of philosophy to Theology 199-202
(6) the comparative study of religions 202-205
While in the Christian view, it both illuminates and is illuminated by those results 205-206
III. But when the planes intersect, and we say 'the Word was made flesh,' we are said to traverse experience 207
(1) This charge is only a critical presumption 207-208
(2) All novelties traverse past experience 208
(3) Moral experience is as real as physical 208-209
(4) The Incarnation harmonizes with our moral experience 209-210
(5) By reorganizing morality it reorientates character 211
(6) It has therefore a true relation to all phases of human life 211-214
VI. The Incarnation as the Basis of Dogma.
I. The principle of Dogma is not to be attacked or defended on à priori grounds. The real question is whether the Incarnation, as asserted, is true or false. And this is a question for evidence 217-220
Even scientific 'dogmata' differ less from religious dogmas than is sometimes supposed, in that (a) both are received on evidence, (b) both require an experimental verification, or (in so far as either are still held along with error) correction 220-224
The acceptance of dogmatic truth is essentially reasonable. Its claims to (a) authority, (b) finality, are not the ground for accepting it, but a necessary outcome of the facts accepted in it 224-229
II. The evidence for the Incarnation is as many-sided as human life 229-233
But primarily historical. The crucial fact is the Resurrection 233-236
Everything is involved in the answer to 'What think ye of Christ?' 236-238
It is an error to think of the belief of the Church as an edifice built up in the age of the Councils 238-239
The decisions of the Councils represent only a growth in intellectual precision through experience of error 239-245
The creed in its whole substance is the direct outcome of the fact of the Incarnation 245-250
III. The dogmatic creed is to be distinguished from the body of theological literature which comments upon it 250
Theological comment is variable: it may err, it may develop. Herein lie most of the disputes of technical, and the advances of popular, theology 250-255
Even the creeds are human on the side of their language 255-258
IV. The 'damnatory clauses,' though easily misunderstood, really mean what is both true, and necessary 258-260
Christian dogmatism is after all devotion to truth, for truth's sake 260-261
V. The modern reading of the Scriptures without miracle and the Christ without Godhead depends for its justification upon the truth of an hypothesis 262-266
But this hypothesis explains away, instead of explaining, the evidence; while it is itself incapable of proof 266-270
Historical reality is essential to the truth of the Incarnation. Mere spiritualism ends in unreality 270-272
VII. The Atonement.
I. Sin and sacrifice in relation to the Atonement 275-276
1. Twofold character of sin:—
(a) A state of alienation from God 276-277
(b) A state of guilt 277-279
2. Twofold character of sacrifice:—
(a) The expression of man's original relation to God 279-280
(b) The expiation of sin, and propitiation of wrath 280-281
Both aspects shewn in the ceremonies of the Mosaic Law 281-282
3. Inadequacy of man's offerings to satisfy sense of personal guilt 282-285
II. The death of Christ answers to the demands of the sense of sin and of the desire for forgiveness 285
1. Christ's death a sacrifice of propitiation:—
(a) Of the wrath of God, which is—
(1) The hostility of Divine Nature to sin 285-287
(2) The expression of the eternal law of righteousness 288
(b) By virtue—
(1) Of the obedience manifested by Him 289-290
(2) Of His recognition of the Divine justice 290
(3) Of His death as the necessary form of both 290-292
The propitiatory character of His death shewn—
(i.) By the general relation between physical and spiritual death 292-293
(ii.) Because of the nature of Him who endured it 293-294
(iii.) Because of the results flowing from it 294
(c) On behalf of men, for He is our Representative—
(1) As Victim, by His perfect humanity our sinbearer 294-297
(2) As Priest, able to offer what man could not 297-298
The true vicariousness of His Priesthood 298
2. Christ's death the source of life 298-299
(a) As delivering us from sin 299
(b) As bestowing new life 299
(c) As uniting us to God 299
But only as connected with and issuing in the Resurrection and Ascension 300-301
3. Christ's death in relation to man's responsibility 301
(a) The Atonement, being forgiveness, must remit some of the consequences of sin 301-302
(b) But our mystical union with Christ ensures our share in the sacrifice 302-303
(1) Not in its propitiation, which we can only plead 303-304
(2) But by faith which accepts it and recognises its justice 304-305
(3) And by following Him in obedience through suffering 305-307
III. Consideration of certain erroneous statements of the doctrine 307
1. The implied divergence of Will in the Godhead 307-308
2. The view of Redemption as wrought for us, not in us 308
3. The view that Christ redeemed us by taking our punishment instead of us 309
(1) The essential punishment of alienation He could not bear 309
(2) The penal sufferings which He bore are not remitted to us 309
(3) But He bore them that we, like Him, may bear them sacrificially, not as punishment 309-310
IV. Short summary
1. The death of Christ as propitiatory}tested by 2. His death as transforming pain and deathexperience 310-312
VIII. The Holy Spirit and Inspiration.
Christianity is an experienced or manifested life: because its essence is the possession of the Spirit, and the Spirit is Life 315-317
I. The Holy Spirit the life-giver:—
In nature 317-318
In man 318-319
In the gradual recovery of man from sin 319-320
In Christ 320-321
In the Church 321-322
His work in the Church:—
1. Social or ecclesiastical 322-323
2. Nourishing individuality: both of character through the Sacraments, and of judgment through authority 323-327
3. Consecrating the whole of nature, material as well as spiritual 327-328
4. By a gradual method 328
Imperfection of the Old Testament 328-331
Imperfection of the Church 331-332
The Holy Spirit personally present and continually operative in the Church 332-333
II. The Theology of the Holy Spirit. Real but limited knowledge through revelation 333-334
He is (a) distinct in Person but very God, (b) proceeding from the Father and the Son, (c) One in essence with the Father and the Son 334-335
The Doctrine of the Trinity not Tritheistic 335-336
III. The Inspiration of Holy Scripture. Fatal results of not keeping this in context with the rest of the Holy Spirit's work in the Church 337-340
1. It is an article of the Faith, not among its bases 340-341
2. It is a necessary article 341
3. Its certain and primary meaning, as seen by examination of the books of the Old and New Testaments 341-348
4. Its practical meaning and obligation 349-351
Questions raised as to its meaning by Old Testament criticism:—
(a) While the Old Testament is, like the New Testament, certainly and really historical, can it admit of elements of idealism in the narrative? 351-354
(b) Can it admit of dramatic composition? 354-356
(c) Can it admit the presence of primitive myths? 356-357
The Church not prevented from admitting these to be open questions either:—
(1) By any dogmatic definitions of inspiration 357-358
(2) By our Lord's language as to the Old Testament 358-360
We may expect the criticism of the Old Testament, like that of the New, to deepen and enlarge, not impair, our reverence for the 'Word of God' 360-362
IX. The Church.
The Church the final satisfaction of certain social instincts, viz. the need of co-operation for life, for knowledge, and for worship 365
These instincts are:—
(1) Universal 365-368
(2) Embodied in Judaism, and combined with the principle of God's election of one people to be a source of blessing to others 368-370
(3) Fulfilled in the Incarnation 370-372
I. The Church as the centre of spiritual life: offers its blessings, without limitation, to all who are willing to submit to spiritual discipline, and combines them in a brotherhood of common service 372-375
Hence it is, of necessity:—
(1) A visible body 375-377
(2) One, both in its spiritual life and in external organization. This unity implied in the New Testament, and explained in the second century, as centering in the Episcopate. The Apostolical Succession is thus the pledge of historic continuity, and has always been the mark of the English Church. Loyalty to the Church is no narrowing of true sympathy 377-384
II. The Church as the Teacher of Truth: primarily by bearing witness to truths revealed to it; secondarily by interpreting the relation of these truths to each other 384-387
Hence:—
(1) It witnesses to the reality of central spiritual truths and teaches them authoritatively to its members 387
(2) It trains its members to a rational apprehension of these truths 387-388
(3) It leaves great freedom on points not central 388-389
(4) It protects the truths themselves from decay 389-390
III. The Church the home of worship: worship the Godward expression of its life: its highest expression in the Eucharist: its priestly work earned out from the first by a special class of ministers 390-393
Each aspect of the Church's work completed by the co-operation of the Blessed Dead 394
Causes of the apparent failure of the Church 394-400
Need of its witness and work in modern times 400-402
X. Sacraments.
Comprehensiveness a characteristic distinction of fruitful and enduring work: which will here be traced in the sacramental work of the Church; with incidental reference to the evidential import of the inner coherence of Christianity, and its perfect aptness for humanity 405-408
I. Christianity claims to be a way of life for men: whose nature and life involve two elements; which are usually distinguished as bodily and spiritual 408-409
The distinction of these two elements real; their union essential 409-411
It is to be inquired whether this complexity of man's nature is recognised and provided for in the Church of Christ 411
II. Grounds for anticipating that it would be so:—
(1) In the very fact of the Incarnation; and more particularly 411-413
(2) In the character of the preparatory system whose forecasts it met 413-414
(3) And in certain conspicuous features of Christ's ministry 414-415
The work of Sacraments to be linked with this anticipation 415
III. The prominence of the Sacramental principle in Christ's teaching: to be estimated with reference to the previous convictions of those whom He taught 415-416
There is thus found:—
(1) Abundant evidence that the general principle of Sacraments is accepted, to be a characteristic of Christianity 416-417
(2) The authoritative appointment of particular expressions for this general principle:—
Expressions foreshown in preparatory history: anticipated in preliminary discourses: appointed with great solemnity and emphasis 417-418
[These expressions such as may be seen to be intrinsically appropriate, ethically helpful and instructive, and safeguards against individualism.] 418-420
(3) An immediate recognition in the Apostolic Church of the force of this teaching, and of the necessary prominence of Sacraments 420-421
IV. The correspondence between the ministry of Sacraments and the complex nature of man appears in three ways: since:—
(1) The dignity and the spiritual capacity of the material order is thus vindicated and maintained: so that unreal and negative spirituality is precluded, and provision is made for the hallowing of stage after stage in a human life 422-426
(2) The claim of Christianity to penetrate the bodily life is kept in its due prominence by the very nature of Sacraments: the redemption of the body is foreshown; and perhaps begun 426-429
(3) The evidences of mystery in human nature, its moments of unearthliness, its immortal longings, its impatience of finite satisfaction, being recognised and accounted for by the doctrine of Grace are met by Sacraments: and led in an ordered progress towards a perfect end 429-433
XI. Christianity and Politics.
Introductory.—The twofold problem of Christianity in its relation to human society—
(1) To consecrate; (2) to purify 437-440
I. The Church is neutral as to natural differences, e.g. the form of government, autocratic or democratic leaning 440-442
II. The Church supplements the moral influence of the State, in respect of—
(1) The appeal to higher motives 443-445
e.g. as to the duties of—
(a) Governors and governed 446-451
(b) Owners of property 451-452
(2) The support of the weak against the strong 452-455
(3) The maintenance of religion 455-461
III. The Church purifies the whole social life of mankind—
(1) By spreading Christian ideas 461-462
(2) By maintaining the Christian type of character 462-463
Conclusion.—The Church appeals to deeper needs than the State and is therefore fundamentally Catholic, and only incidentally national 463-464
XII. Christian Ethics.
General characteristics of the Christian ethical system 467-468
Dogmatic postulates:—
(1) Doctrine of God: God a Personal and Ethical Being 469-470
(2) Doctrine of Man: his ideal nature; his destiny as related to the good through conscience and freedom; his present condition 470-476
(3) Doctrine of Christ: Catholic view of His Person 476
I. Christ's revelation of the Highest Good 476-480
The Kingdom of God: twofold meaning of the term 477-479
Christian view of the world 479-480
II. The Moral Law; its authority, sanctions, and content 480-489
The basis of obligation found in the idea of personal relationship between God and Man 480-482
The sanctions, and motives of Christian Morality 482-484
The Law of Duty embraced in the decalogue 484-489
III. Christ the pattern of character 489-504
Conditions required in the perfect example 490-491
Christ the pattern of filial dependence, obedience, and love 491-494
Virtuous action seen to imply a harmony of the different elements in personality, postulating a threefold virtuous principle supernaturally imparted 494-496
Christian character: the Christian personality in its relation:—
(1) To God—Christian Wisdom 497-498
(2) To Man—Christian Justice 498-501
(3) To Self—Christian Temperance 501-502
(4) To the hindrances of environment—Christian Fortitude 502-503
IV. Christ the source of the recreation of character 504-512
Claim of Christianity to recreate character 504-505
Dogmatic truths implied in the recreative process 505-506
Holiness dependent on a permanent relation to Christ 506
The Church a school of character, and sphere of individual discipline 506-508
Christian ascetics—their ground in reason, and effect on character 509-512
V. The consummation of God's kingdom 512-518
The intermediate stage 513
The final stage of glory:
(i) The kingdom to be finally manifested 513-514
(ii) and purified through judgment 514
Extent and limits of the final triumph of good 514-516
Perfection of human personality: the perfect state one of
harmony 516-517
glory 517
blessedness 517
and fellowship in a moral community 517
VI. Conclusion: relation of Christian Ethics to the products of civilization, to individual character, to social life 518-520
Appendix I. On some aspects of Christian Duty 521-525
Appendix II. On the Christian Doctrine of Sin 526-538