[24] Cf. Barbour, _A Philos. Study of Chr. Ethics_, p. 184.

[25] 'Jesu predigt in ihrem Gegensatz zum Judenthum.'

[26] Cairns, _Christianity in the Mod. World_, p. 173. See Schweitzer, _The Quest of the Historical Jesus_, for advocates and opponents of this view, pp. 222 ff. Cf. also Troeltsch, _op. cit._, vol. i. p. 35.

[27] Cf. Moffatt, _op. cit._

[28] Luke iv. 21, xvii. 21; Matt. xii. 28, xi. 2-8, xi. 20; Luke xvi.

16. Cf. also Matt. xiii. 16-17.

[29] Our Lord never uses the word 'final' or 'last' of anything concerning the kingdom. Only in the fourth Gospel do we find the phrase 'the last day.' See art., _Contemporary Review_, Sept. 1912.

[30] The view of Weiss.

[31] Luke xii. 19; Matt xxiv. 13; Mark xiii. 13; 2 Tim. ii. 12.

[32] King, _The Ethics of Jesus_, p. 143.

[33] Mark xiii. 7-31 has been called the 'little Apocalypse' and the hypothesis has been thrown out that a number of verses (fifteen in all) form a doc.u.ment by themselves, 'a fly leaf put into circulation before the fall of Jerusalem, and really incorporated by the Evangelist himself.

See Sanday, art., _Hibbert Journal_, Oct. 1911, and _Life of Christ in Recent Research_.

[34] Matt. xxiv. 42.

[35] Matt. xxiv. 23.

[36] Matt. xxiv. 27.

[37] Matt. xxiv. 30.

[38] Matt. xxiv. 31.

[39] Matt. xxv.

[40] E. F. Scott, _The Kingdom and the Messiah_, p. 256.

[41] Matt. v. 48.

[42] Lev. iv. 11, xix. 2.

[43] Mark x. 18.

[44] Cf. Orr, _Sin as a Problem of To-day_, chap. iii.

[45] Cf. Jacoby, _Neu-testamentliche Ethik_, p. 1.

[46] Matt. v. 3 f.

[47] Matt. v. 17.

[48] Matt. v. 18.

[49] Matt. vi. 1-6.

[50] Matt. vi. 16-18.

[51] Matt. vii. 1-5.

[52] Matt. v. 20.

[53] Matt. v. 41.

[54] 1 John iv. 8, 16.

[55] John xvii. 11; Heb. x. 31; Rev. xv. 4.

[56] Cf. E. Digges La Touche, _The Person of Christ in Modern Thought_, pp. 150 ff.

[57] 1 John iv. 21.

[58] Matt. xxii. 37.

{146}

CHAPTER IX

THE STANDARD AND MOTIVE OF THE NEW LIFE

In every system of Ethics the three ideas of End, Norm, and Motive are inseparable. Christian Ethics is unique in this respect that it presents not merely a code of morals, but an ideal of good embodied in a person who is at once the pattern and inspiration of the new life. In this chapter we propose to consider these two elements of the good.

_Christ as Example_.--The value of 'concrete examples' has been frequently recognised in non-Christian systems. In the 'philosopher king' of Plato, the 'expert' of Aristotle, and the 'wise man' of the Stoics we have the imaginary embodiment of the ideal. A similar tendency is apparent in modern theories. Comte invests the abstract idea of 'Humanity' with certain personal perfections for which he claims homage.

But what other systems have conceived in an imaginative form only, Christianity has realised in an actual person.

The example of Christ is not a separate source of authority independent of His teaching, but rather its witness and ill.u.s.tration. Word and deed in Jesus are in full agreement. He was what He taught, and every truth He uttered flowed directly from His inner nature. He is the prototype and expression of the 'good' as it exists in the mind of G.o.d, as well as the perfect representative and standard of it in human life. In Him is manifested for all time what is meant by the good.

{147}

1. If Christ is the normative standard of life it is extremely important to obtain a true perception of Him as He dwelt among men. But too often have theology and art presented a Christ embellished with fantastic colours or obscured by abstract speculations. Recently, however, there has been a revival of interest in the actual life of Jesus. Men are turning wistfully to the life of the Master for guidance in practical matters, and it is beginning to dawn upon the world that the highest ideals of manhood were present in the Carpenter of Nazareth. We must therefore go back to the Gospels if we would know what manner of man Jesus was. The difficulty of presenting the Man Christ Jesus as the eternal example to the world must have been almost insurmountable; and we are at once struck with two remarkable features of the synoptics'

portrayal of Him. (1) The writers make no attempt to produce a work of art. They never dream that they are drawing a model for all men to copy.

There is no effort to touch up or tone down the portrait. They simply reflect what they see without admixture of colours of their own. Hence the paradox of His personality--the intense humanness and yet the mystery of G.o.dliness ever and anon shining through the commonest incidents of His life. (2) Even more remarkable than the absence of subjectivity on the part of the evangelists is the unconsciousness of Jesus that He is being portrayed as an example. We do not receive the impression that the Son of Man was consciously living for the edification of the world. His mental att.i.tude is not that of an actor playing a part, but of a true and genuine man living his own life and fulfilling his own purpose. There is no seeming or display. Goodness to be effectual as an example must be unconscious goodness. We are impressed everywhere with the perfect naturalness and spontaneity of all that Christ did and uttered.[1]

The character of Jesus has been variously interpreted, and it is one of the evidences of His moral greatness that each age has emphasised some new aspect of His {148} personality. In a nature so rich and complex it is difficult to fix upon a single category from which may be deduced the manifold attributes of His character. Two conceptions of Jesus have generally prevailed down the centuries. One view interprets His character in terms of asceticism; the other in terms of aestheticism.[2]

Some regard Him as the representative of Hebrew sorrow and sacrifice; others see in Him the type of h.e.l.lenic joy and geniality. There are pa.s.sages in Scripture confirmatory of both impressions. On the one hand, there is a whole series of virtues of the pa.s.sive order which are utterly alien to the Greek ideal; and, on the other hand, there is equally prominent a tone of tranquil gladness, of broad sympathy with, and keen appreciation of, the beautiful in nature and life which contrasts with the spirit of Hebrew abnegation. But, after all, neither of these traits reveals the secret of Jesus. Joy and sorrow are but incidents in life.

They have only moral value as the vehicles of a profounder spiritual purpose. To help every man to realise the fullness and perfection of his being as a child of G.o.d is the aim of His life and ministry, and everything that furthers this end is gratefully recognised by Him as a good. He neither courts nor shuns pain. Neither joy nor sorrow is for Him an end in itself. Both are but incidents upon the way of holiness and love which He had chosen to travel.

2. Everywhere there was manifest in the life and teaching of Jesus a note of _self-mastery and authority_ which impressed His contemporaries and goes far to explain and unify the various features of His personality and influence. It is remarkable to notice how often the word 'power' is applied to Jesus in the New Testament.[3] Whether we regard His att.i.tude to G.o.d, or His relation to others, it is this note of quiet strength, of vital moral force which arrests our attention. It will be sufficient to mention in pa.s.sing three directions in which this quality of power is manifest.