THE GREATEST THING IN THE WORLD, A Life for a Life and other addresses, A Changed Life, THE PROGRAMME OF CHRISTIANITY, THE CITY WITHOUT A CHURCH, PAX VOBISCUM, and STONES ROLLED AWAY and other addresses by Henry Drummond (superbooks4u TXT) 📕

my goodness helping others? Is it a private luxury, or is it telling upon the City? Is it bringing any single human soul nearer happiness or righteousness?
If you ask what particular scheme you shall take up, I cannot answer. Christianity has no set schemes. It makes no choice between conflicting philanthropies, decides nothing between competing churches, favours no particular public policy, organizes no one line of private charity. It is not essential even for all of us to take any public or formal line. Christianity is not all carried on by Committees, and the Kingdom of God has other ways of coming than through municipal reforms. Most of the stones for the building of the City of God, and all the best of them, are made by mothers. But whether or no you shall work through public channels, or only serve Christ along the quieter paths of home, no man can determine but yourself.
There is an almost awful freedom about Christ's religion. "I do not call you servants." He said, "for the servant knoweth not what his lord doeth. I have called you friends." As Christ's friends, His followers are supposed to know what He wants done, and for the same reason they will try to do it--this is the whole working basis of Christianity. Surely next to its love for the chief of sinners the most touching thing about the religion of Christ is its amazing trust in the least of saints. Here is the mightiest enterprise ever launched upon this earth, mightier even than its creation, for it is its re-creation, and the carrying of it out is left, so to speak, to haphazard--to individual loyalty, to free enthusiasms, to uncoerced activities, to an uncompelled response to the pressures of God's Spirit. Christ sets His followers no tasks. He appoints no hours. He allots no sphere. He Himself simply went about and did good. He did not stop life to do some special thing which should be called religious. His life was His religion. Each day as it came brought round in the ordinary course its natural ministry. Each village along the highway had someone waiting to be helped. His pulpit was the hillside, His congregation a woman at a well. The poor, wherever He met them, were His clients; the sick, as often as He found them, His opportunity. His work was everywhere; His workshop was the world. One's associations of Christ are all of the wayside. We never think of Him in connection with a Church We cannot picture Him in the garb of a priest or belonging to any of the classes who specialize religion. His service was of a universal human order. He was the Son of Man, the Citizen.
This, remember, was the highest life ever lived, this informal citizen-life. So simple a thing it was, so natural, so human, that those who saw it first did not know it was religion, and Christ did not pass among them as a very religious man. Nay, it is certain, and it is an infinitely significant thought, that the religious people of His time not only refused to accept this type of religion as any kind of religion at all, but repudiated and denounced Him as its bitter enemy.
Inability to discern what true religion is, is not confined to the Pharisees. Multitudes still who profess to belong to the religion of Christ, scarcely know it when they see it. The truth is, men will hold to almost anything in the name of Christianity, believe anything, do anything--except its common and obvious tasks. Great is the mystery of what has passed in this world for religion.


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I SAW NO TEMPLE THERE

"I SAW no Church there," said John. Nor is there any note of surprise as he marks the omission of what one half of Christendom would have considered the first essential. For beside the type of religion he had learned from Christ, the Church type --the merely Church type--is an elaborate evasion. What have the pomp and circumstance, the fashion and the form, the vestures and the postures, to do with Jesus of Nazareth? At a stage in personal development. and for a certain type of mind, such things may have a place. But when mistaken for Christianity, no matter how they aid it, or in what measure they conserve it, they defraud the souls of men, and rob humanity of its dues. It is because to large masses of people Christianity has become synonymous with a Temple service that other large masses of people decline to touch it. It is a mistake to suppose that the working classes of this country are opposed to Christianity. No man can ever be opposed to Christianity who knows what it really is. The working men would still follow Christ if He came among them. As a matter of fact they do follow anyone, preacher or layman, in pulpit or on platform, who is the least like Him. But what they cannot follow, and must evermore live outside of, is a worship which ends with the worshipper, a religion expressed only in ceremony, and a faith unrelated to life.
Perhaps the most dismal fact of history is the failure of the great organized bodies of ecclesiasticism to understand the simple genius of Christ's religion. Whatever the best in the Churches of all time may have thought of the life and religion of Christ, taken as a whole they have succeeded in leaving upon the mind of a large portion of the world an impression of Christianity which is the direct opposite of the reality. Down to the present hour almost whole nations in Europe live, worship, and die under the belief that Christ is an ecclesiastical Christ, religion the sum of all the Churches' observances, and faith an adhesion to the Churches' creeds. I do not apportion blame; I simply record the fact. Everything that the spiritual and temporal authority of man could do has been done-- done in ignorance of the true nature of Christianity--to dislodge the religion of Christ from its natural home in the heart of Humanity. In many lands the Churches have literally stolen Christ from the people; they have made the Son of Man the Priest of an Order; they have taken Christianity from the City and imprisoned it behind altar rails; they have withdrawn it from the national life and doled it out to the few who pay to keep the unconscious deception up.
Do not do the Church, the true Church at least, the injustice to think that she does not know all this. Nowhere, not even in the fiercest secular press, is there more exposure of this danger, more indignation at its continuance, than in many of the Churches of to-day. The protest against the confusion of Christianity with the Church is the most threadbare of pulpit themes. Before the University of Oxford, from the pulpit of St. Mary's, these words were lately spoken: "If it is strange that the Church of the darker ages should have needed so bitter a lesson (the actual demolition of their churches), is it not ten times stranger still that the Church of the days of greater enlightenment should be found again making the chief part of its business the organizing of the modes of worship; that the largest efforts which are owned as the efforts of the Church are made for the establishment and maintenance of worship; that our chief controversies relate to the teaching and the ministry of a system designed primarily, if not exclusively, for worship; that even the fancies and the refinements of such a system divide us; that the breach between things secular and things religious grows wider instead of their being made to blend into one; and that the vast and fruitful spaces of the actual life of mankind lie still so largely without the gates? The old Jerusalem was all temple. The mediaeval Church was all temple. But the ideal of the new Jerusalem was--no temple, but a God-inhabited society. Are we not reversing this ideal in an age when the church still means in so many mouths the clergy, instead of meaning the Christian society, and when nine men are striving to get men to go to church for one who is striving to make men realize that they themselves are the Church?"
Yet even with words so strong as these echoing daily from Protestant pulpits the superstition reigns in all but unbroken power. And everywhere still men are found confounding the spectacular services of a Church, the vicarious religion of a priest, and the traditional belief in a creed, with the living religion of the Son of Man.
"I saw no Temple there"--the future City will be a City without a Church. Ponder that fact, realize the temporariness of the Church, then--go and build one. Do not imagine, because all this has been said, that I mean to depreciate the Church. On the contrary, if it were mine to build a City, a City where all life should be religious, and all men destined to become members of the Body of Christ, the first stone I should lay there would be the foundation-stone of a Church Why? Because, among other reasons, the product which the Church on the whole best helps to develop, and in the largest quantity, is that which is most needed by the City.
For the present, and for a long time to come, the manufactory of good men, the nursery of the forces which are to redeem the City, will in the main be found to be some more or less formal, more or less imperfect, Christian Church. Here and there an unchurched soul may stir the multitudes to lofty deeds; isolated men; strong enough to preserve their souls apart from the Church, but shortsighted enough perhaps to fail to see that others cannot, may set high examples and stimulate to national reforms. But for the rank and file of us, made of such stuff as we are made of, the steady pressures of fixed institutions, the regular diets of a common worship, and the education of public Christian teaching are too obvious safeguards of spiritual culture to be set aside. Even Renan declares his conviction that "Beyond the family and outside the State, man has need of the Church . . . Civil society, whether it calls itself a commune, a canton, or a province, a state, or fatherland, has many duties towards the improvement of the individual; but what it does is necessarily limited. The family ought to do much more, but often it is insufficient; sometimes it is wanting altogether. The association created in the name of moral principle can alone give to every man coming into this world a bond which unites him with the past, duties as to the future, examples to follow, a heritage to receive and to transmit, and a tradition of devotion to continue." Apart altogether from the quality of its contribution to society, in the mere quantity of the work it turns out it stands alone. Even for social purposes the Church is by far the greatest Employment Bureau in the world. And the man who, seeing where it falls short, withholds on that account his witness to its usefulness, is a traitor to history and to fact.
"The Church," as the preacher whom I have already quoted, most truly adds, "is a society which tends to embrace the whole life of mankind, to bind all their relations together by a Divine sanction. As such, it blends naturally