Unspoken Sermons by George MacDonald (uplifting book club books .txt) 📕

neither enter the kingdom of heaven themselves, nor suffer them to enter it that would? The old race of the Pharisees is by no means extinct; they were St Paul's great trouble, and are yet to be found in every religious community under the sun.

The one only thing truly to reconcile all differences is, to walk in the light. So St Paul teaches us in his epistle to the Philippians, the third chapter and sixteenth verse. After setting forth the loftiest idea of human endeavour in declaring the summit of his own aspiration, he saysnot, 'This must be your endeavour also, or you cannot be saved;' but, 'If in anything ye be otherwise minded, God shall reveal even this unto you. Nevertheless whereto we have already attained, let us walk by that same.' Observe what widest conceivable scope is given by the apostle to honest opinion, even in things of grandest import!the one only essential point with him is, that whereto we have attained, what we have seen to be true, we walk by that . In such walking, and in such walking only, love will grow, truth will grow; the soul, then first in its genuine element and true relation towards God, will see into reality that was before but a blank to it; and he who has promised to teach, will teach abundantly. Faster and faster will the glory of the Lord dawn upon the hearts and minds of his people so walkingthen his people indeed; fast and far will the knowledge of him spread, for truth of action, both preceding and following truth of word, will prepare the way before him. The man walking in that whereto he has attained, will be able to think aright; the man who does not think right, is unable because he has not been walking right; only when he begins to do the thing he knows, does he begin to be able to think aright; then God comes to him in a new and higher way, and works along with the spirit he has created. The soul, without its heaven above its head, without its life-breath around it, without its love-treasure in its heart, without its origin one with it and bound up in it, without its true self and originating life, cannot think to any real purpose nor ever would to all eternity. When man joins with God, then is all impotence and discord cast out. Until then, there can be but jar; God is in contest with the gates of hell that open in the man, and can but hold his own; when the man joins him, then is Satan foiled. For then first nature receives her necessity: no such necessity has she as this law of all lawsthat God and man are one. Until they begin to be one in the reality as in the divine idea, in the flower as in the root, in the finishing as in the issuing creation, nothing can go right with the man, and God can have no rest from his labour in him. As the greatest orbs in heaven are drawn by the least, God himself must be held in divine disquiet until every one of his family be brought home to his heart, to be one with him in a unity too absolute, profound, far- reaching, fine, and intense, to be understood by any but the God from whom it comes, yet to be guessed at by the soul from the unspeakableness of its delight when at length it is with the only that can be its own, the one that it can possess, the one that can possess it. For God is the heritage of the soul in the ownness of origin; man is the offspring of his making will, of his life; God himself is his birth-place; God is the self that makes the soul able to say I too, I myself . This absolute unspeakable bliss of the creature is that for which the Son died, for which the Father suffered with him. Then only is life itself; then only is it right, is it one; then only is it as designed and necessitated by the eternal life-outgiving Life.

Whereto then we have attained let us walk by that same!


END OF THE SECOND SERIES.


UNSPOKEN SERMONS SERIES THREE


TO MY WIFE


Sun and wind and rain, the Lord
Is to seed his Father buried
For he is the living Word,
And the quickening Spirit.


BORDIGHERA:
May 3, 1889.


THE CREATION IN CHRIST.


All things were made by him, and without him was not anything
made that was made. In him was life, and the life was the
light of men .John i. 3, 4.

It seems to me that any lover of the gospel given to thinking, and especially one accustomed to the effort of uttering thought, can hardly have failed to feel dissatisfaction, more or less definite, with the close of the third verse, as here presented to English readers. It seems to me in its feebleness, unlike, and rhetorically unworthy of the rest. That it is no worse than pleonastic, that is, redundant, therefore only unnecessary, can be no satisfaction to the man who would find perfection, if he may, in the words of him who was nearer the Lord than any other. The phrase 'that was made' seems, from its uselessness, weak even to foolishness after what precedes: 'All things were made by him, and without him was not anything made that was made .'

My hope was therefore great when I saw, in reading the Greek, that the shifting of a period would rid me of the pleonasm. If thereupon any precious result of meaning should follow, the change would not merely be justifiableseeing that points are of no authority with anyone accustomed to the vagaries of scribes, editors, and printersbut one for which to give thanks to God. And I found the change did unfold such a truth as showed the rhetoric itself in accordance with the highest thought of the apostle. So glad was I, that it added little to my satisfaction to find the change supported by the best manuscripts and versions. It could add none to learn that the passage had been, in respect of the two readings, a cause of much disputation: the ground of argument on the side of the common reading, seemed to me worse than worthless.

Let us then look at the passage as I think it ought to be translated, and after that, seek the meaning for the sake of which it was written. It is a meaning indeed by no means dependent for its revelation on this passage, belonging as it does to the very truth as it is in Jesus; but it is therein magnificently expressed by the apostle, and differently from anywhere elsethat is, if I am right in the interpretation which suggested itself the moment I saw the probable rhetorical relation of the words.

'All things were made through him, and without him was made not one thing. That which was made in him was life, and the life was the light of men.'

Note the antithesis of the through and the in .

In this grand assertion seems to me to lie, more than shadowed, the germ of creation and redemptionof all the divine in its relation to all the human.

In attempting to set forth what I find in it, I write with no desire to provoke controversy, which I loathe, but with some hope of presenting to the minds of such as have become capable of seeing it, the glory of the truth of the Father and the Son, as uttered by this first of seers, after the grandest fashion of his insight. I am as indifferent to a reputation for orthodoxy as I despise the championship of novelty. To the untrue, the truth itself must seem unsound, for the light that is in them is darkness.

I believe, then, that Jesus Christ is the eternal son of the eternal father; that from the first of firstness Jesus is the son, because God is the fathera statement imperfect and unfit because an attempt of human thought to represent that which it cannot grasp, yet which it so believes that it must try to utter it even in speech that cannot be right. I believe therefore that the Father is the greater, that if the Father had not been, the Son could not have been. I will not apply logic to the thesis, nor would I state it now but for the sake of what is to follow. The true heart will remember the inadequacy of our speech, and our thought also, to the things that lie near the unknown roots of our existence. In saying what I do, I only say what Paul implies when he speaks of the Lord giving up the kingdom to his father, that God may be all in all. I worship the Son as the human God, the divine, the only Man, deriving his being and power from the Father, equal with him as a son is the equal at once and the subject of his fatherbut making himself the equal of his father in what is most precious in Godhead, namely, Love which is, indeed, the essence of that statement of the evangelist with which I have now to doa higher thing than the making of the worlds and the things in them, which he did by the power of the Father, not by a self-existent power in himself, whence the apostle, to whom the Lord must have said things he did not say to the rest, or who was better able to receive what he said to all, says, 'All things were made' not by , but ' through him.'

We must not wonder things away into nonentity, but try to present them to ourselves after what fashion we are ableour shadows of the heavenly. For our very beings and understandings and consciousnesses, though but shadows in regard to any perfection either of outline or operation, are yet shadows of his being, his understanding, his consciousness, and he