THE SPIRITUAL KINGDOM. 91 In this respect he surely did not set an example which all are to follow. And it is a perversion of Christian truth to regard him as, in this respect, the model for those who want to attain the highest degree of Christian excellence. Jesus emphatically, in his teachings, sanctions the marriage relation, and nowhere does he even so much as hint that a state of celibacy is preferable. All these things taken together show that the person of Christ, his mission, and his relations to men must determine how far his life is a model for the believer. Nevertheless, with this explanation, we must still regard him as the great exemplar of the believer in his sociality. The aim of Christ in his social intercourse embraces both individuals and organization. We have already seen that he first of all attracts individuals, and by uniting them to himself he also unites them to one another, he himself being the centre and the bond of union. During his stay on earth his relation is to individuals rather than to organized bodies. Though he unites his followers to himself and to one another, it is rather a preparatory work, laying the basis of a more perfect spiritual union to be brought about by his death, resurrection, ascension, and the gift of the Spirit. But that his ultimate aim is the establishment of a compact lasting spiritual organism, is evident from his many teachings respecting the kingdom of God, as well as from the numerous other passages which speak of the union of his followers. Even in his relation to individuals his aim is to bring all he influences into the most intimate relation with one another, and thus to form them into a spiritual unity. He begins his ministry by preaching the God is Gospel of the kingdom of God and declaring that this kingdom is at hand.* The kingdom which he came to establish is a perfect union of believers. the founder of this kingdom, and it is a real theocracy ; Jesus is the king, his followers are the subjects; God's will is the law of the realm; love is the controlling spirit of the citizens; life and death are the reward and punishment in this divine state. Christ teaches that his kingdom is not of this world, differing from earthly kingdoms in principles, in character, in aim, and in the methods of promoting its ends. In distinction from them, it is spiritual. It is the kingdom of God because he is its author, and the life that emanates from him is its life. It is the kingdom of heaven because it is modelled after heaven, being a reflection of heaven. As a spiritual divine heavenly kingdom, it is sufficiently characterized as distinguished from other kingdoms. Jesus clearly indicates the aim of this kingdom when he teaches his disciples to pray: "Thy kingdom come. Thy will be done in earth, as it is in heaven." God's will is thus to prevail in this kingdom as fully as in heaven. Differing as this kingdom does from earthly dominions in character, so also are the means for promoting it different from theirs. These means are internal and spiritual. Outward forms are not rejected; but they are valuable only so far as they are the manifestation of spiritual power. Divine truth is the principal element for the establishment and promotion of this kingdom. It is significant that Christ, whose aim was so practical, made the very * Mark 1: 14-15: Matt. 4: 17. + John 18: 36. THE KINGDOM OF TRUTH. 93 thing which all philosophers have sought the basis of his kingdom. With his claim to royalty he connects the declaration that he came into the world to bear witness unto the truth, and that every one who is of the truth hears his voice; that is, he who is moulded by truth into the likeness of truth will recognize in Christ, as by intuition, a teacher of the truth, and will be drawn unto him. That he should attempt to establish a kingdom by means of the truth seemed chimerical to those who knew only of force as the means of establishing and promoting kingdoms; and Pilate incredulously, if not sarcastically, asks, "What is truth ?"* To a worldly-minded politician the attempt must have seemed to be the height of folly. The stress which Jesus lays on the power of the truth is an important factor in his sociality. The truth is the basis of his social relations and conduct as truly as of his kingdom. In giving a summary view of what Christ was, the beloved disciple says that he was "full of grace and truth," and that "the grace and the truth came by Jesus Christ." By the use of these terms John evidently designs to show what was most striking and most characteristic in his Master. His Gospel makes it evident that John was right in forming this estimate of Christ. Jesus ascribes marvellous power to the truth. The absence of truth is the essence of all evil, and it is characteristic of the devil that he "abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father * John 18: 37, 38. † John 1: 14-17. The original has the article, which makes grace and truth more emphatic than our version. of it." But Jesus is the very opposite, the one who tells the truth.* The fact that he speaks the truth is the reason why the Jews should believe him; but this very truth is the ground of their opposition.† As the lie is the essence of the devil's character, so the truth is so characteristic of Christ that he calls himself "the truth." The blessedness of continuing in Christ's word is summed up in these words: "And ye shall know the truth, and the truth shall make you free." § This shows the estimate put by Christ on a knowledge of the truth. This knowledge or experience of the truth is put by Jesus as the essence of the blessedness of abiding in communion with him. He also ascribes to truth a liberating power, giving these who have it the liberty of the children of God. When he leaves his disciples, he promises to send them the Spirit. It is characteristic of his estimate of truth that he repeatedly speaks of this Spirit as "the spirit of truth," and that the office of this Spirit shall be to guide the disciples into all truth.T The truth is also the power which is to sanctify the disciples.** There is something sublime in Christ's confidence in the power of the truth. It frees men, it sanctifies them, it establishes a kingdom that is eternal, and it is the means of overcoming all powers hostile to him. Nor does he want this truth to be received blindly. He lays down a test which every one can apply, and a test, as the philosopher Fichte says, the validity of which the philosopher must admit. * John 8: 44-46. § John 8: 32. ¶ John 16: 13. + John 8: 40, 45, 46. "If any man John 14:6. 16: 13. CHRIST'S ATTRACTION FOR PHILOSOPHERS. 95 will do his [God's] will, he shall know of the doctrine whether it be of God, or whether I speak of myself.' * Indeed, there is much in the Gospels, especially in that of John, which presents Jesus in the light of a divine philosopher. In this light he was viewed by some of those who, in the early ages of our era, earnestly devoted themselves to the search for truth in the various prevalent systems of philosophy, and at last found it in Christ. There were many things about Jesus which were calculated to attract the masses; but scholars were attracted largely by that aspect of Christ which has just been given. Justin Martyr sought the truth in various systems, going from teacher to teacher and from school to school; but he was not satisfied until he found in the Lord the greatest teacher of truth and the sublimest philosophy. Though a Christian, he continued to wear the philosopher's cloak. He became the apologist and then the martyr of the Christian system, even being eager to die for Jesus, whom he called "The Master of Truth." Athenagoras, a teacher of philosophy at Athens, was preparing to write against the Christians, and for this purpose read their books. Like many other, he was overcome by the power of the truth of the very system he was preparing to attack. He became a Christian, but, like Justin, he continued to wear the philosopher's cloak. Clement of Alexandria, Cyprian of Carthage, Augustine, and others, were first trained in heathen schools of philosophy, and then found in Christ what these could not give, but which was essential to their peace of mind, and for which their hearts yearned. These philosophical * John 7: 17. |