The Empire of Love | Page 5

harsh tempers and infinite disputes; the egoism that wounds the humble, the strength that disregards the weak, the vanity that hurts the simple, in any company of men and women who dare to wear the name of such a Founder? It was as a Bridegroom Christ came, anointed with all the perfumes of a dedicated love, and until the last bitter hour of His rejection, He moved with such lyric joyousness across the earth, that life became festive in His presence. It is as a Bride the church exists on earth, and if no festive smiles are awakened by its presence, and no gracious unsealing of the founts of love in human hearts, then is it not Christ's Church, for He has passed elsewhere with another company to the marriage-feast, and His Church stands without, before a barred and darkened door.

THE JUSTICE OF JESUS

HOW HE CAME
When the golden evening gathered on the shore of Galilee, When the fishing boats lay quiet by the sea, Long ago the people wondered, tho' no sign was in the sky, For the glory of the Lord was passing by.
Not in robes of purple splendour, not in silken softness shod, But in raiment worn with travel came their God, And the people knew His presence by the heart that ceased to sigh When the glory of the Lord was passing by.
For He healed their sick at even, and He cured the leper's sore, And sinful men and women sinned no more, And the world grew mirthful hearted, and forgot its misery When the glory of the Lord was passing by.
Not in robes of purple splendour, but in lives that do His will, In patient acts of kindness He comes still; And the people cry with wonder, tho' no sign is in the sky, That the glory of the Lord is passing by.

III
THE JUSTICE OF JESUS
One strong peculiarity of the teaching of Jesus--we might even call it its outstanding feature--is that it is frequently disclosed in a series of incidents. Unlike most teachers He philosophizes little about life. A single chapter of the Gospels, or at most two, would contain all the maxims about life which He thought necessary for wise and lofty conduct. His method is rather to put Himself in relation to the crucial occurrences of life, and to reveal the true way of regarding them by His own attitude towards them. When He would teach the beauty of humility it is by putting a little child in the midst of His arrogant and vainglorious disciples, that the child may become the living and memorable parable of His sentiments. When He would teach humanity, He does so by His own conduct to lepers. When He would discredit and expose the barbarism of the Mosaic Sabbatarian laws as interpreted by scribes and Pharisees, He does so by healing the sick and blind upon the Sabbath day. He is all for the concrete, teaching not by theory, but by example. The method is novel, and its advantages are obvious. The best conceived discourses on humility, mercy, or sympathy, might be forgotten, but no one can forget the child among the disciples, nor the raptured gaze of the blind man when his purged eyes open to behold the face of his miraculous Physician, nor the picture of Jesus touching without fear or disgust the leper whose unclean contagion made him an object of aversion even to the pitiful.
It is a wonderful method of instruction; it makes every other method seem trite and wearisome. Its effect is to make the Gospels a series of tableaux, which dwell in the memory as things actually seen. The groups upon the stage perpetually shift and rearrange themselves; each represents some phase of life, some problem, some combination of circumstance more or less common in the experience of men, something that is typical, for Jesus chooses only the typical and essential things of life for these occasions. The lesser things of life He passes over; it is the great and crucial matters which attract Him.
But what are the great things of life?
They all fall into one category, they all present problems in human relationship. No problems are so difficult. They are not speculative, but practical. A man who may be wise as the world counts wisdom, and able to pierce with acute analysis to the depth of the abstrusest philosophic problem, may nevertheless find himself hopelessly baffled by some quite common fact of life, such as how to treat a wayward son, or a sinful woman. I am not likely to lose a night's rest because I am unable to define the Trinity but with what sore travail of heart do I toss through midnight hours when I have to settle some course of action towards the friend who has betrayed me,