Читать книгу Orthodoxy: Its Truths And Errors - James Freeman Clarke - Страница 44

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Having thus spoken of inspiration in general, we proceed to speak of Christian inspiration in particular.

Christian inspiration is the work of the Holy Spirit on the heart. It is that influence which came to the apostles, and to all Christians after Jesus had left the earth, to unite them inwardly with Christ, and to show them the true Christ. It is that of which Paul speaks, when he says, It pleased God to reveal his Son in me. All Christians were baptized with the Holy Ghost; had the spirit of Christ dwelling in them; were led by the spirit of God; received the spirit of adoption, which bore witness that they were the sons of God; which helped their infirmities; helped them to pray; enabled them to mortify the deeds of the body, and produced many gifts and graces. It is quite certain that all Christians [pg 102] were expected to partake of this Christian inspiration. This enabled them inwardly to see and know Christ—the true Christ. And only thus could they become truly his.

Now, the Christian inspiration, so necessary at first, is equally necessary now, for its object is, as it was then, to turn nominal Christians into living Christians; to turn historical Christianity into vital Christianity; to enable those who already know Christ after the flesh, also to know him after the spirit. What is it which we need for comfort, improvement, usefulness? We need a living, practical faith in God's truth and love. We need to see it as we now see the outward world. We believe in the inevitable retribution of God's laws. We need to see this; to see that selfishness is death, and generosity life; to see that humility is exaltation, and that pride is abasement. Having seen law, we need also to see grace, the reality of forgiveness, the reality of a Father's love. We need to see immortality and eternity, while we are yet surrounded with the world of sense and time; to see that the two worlds are not two, but one, all temporal things having their roots in spiritual things. This is what we need for comfort, for no hardship would seem hard while we were thus looking at the things which are eternal, and knowing that every light affliction works out an eternal weight of glory. This is what we need for improvement. For no efforts at improvement can accomplish that which this inward inspiration can do. It is a tide which bears us on. It takes from us the weight of years. It is the sap which rises into every branch, penetrates every twig, swells the buds, expands the leaves, opens the blossoms, ripens the fruit, and causes universal growth. And it is what we need for usefulness. For how mechanical and lifeless are efforts at usefulness which proceed merely from the sense of duty! How blessed are those which proceed from a heart filled with love and peace!

Christian inspiration, then, reveals inwardly the spirit of [pg 103] Christ, and so gives us a new heart, and makes of us new creatures. It is the most essential and vital part of Christianity, yet it is that part of Christianity which is the least known and prized. How many dogmatists there are fighting for doctrines; how many ceremonialists earnest about forms; how many conscientious Christians trying hard to do their duties;—to one spiritual Christian, whose Christianity consists in living in the spirit, that he may walk in the spirit!

One reason for this seems to be the prevalence of false views concerning the nature of Christian inspiration. It has been regarded as wholly different in its laws from other inspiration, as an arbitrary influence without laws or conditions. Now, in fact, the inspiration of the Christian, while it differs in its subject from that of the poet, rests on the same mental faculty, and has analogous conditions. The condition of the poet's inspiration is, that loving the outward beauty of the natural world, and faithfully studying its truth, he should then hold himself ready, in strong desire, to see, inwardly, ideal truth and ideal beauty. And so the Christian, believing in the outward Christ, and loving him, holds himself expectant of an inward revelation of that same Jesus in his glorified and higher influence. All inspiration has its conditions and laws. The poet's eye, in its fine frenzy, must look from heaven to earth, and from earth to heaven. His inward inspiration is in strict accordance with his outward occupation and his outward fidelity. Every man is inwardly inspired, according to the nature of his outward work. Shakespeare cannot discover America, nor Columbus write Hamlet. And it is only he who believes in Christ, and so endeavors to obey and serve him, who receives an inward sight of his essential spirit. Christian inspiration is not arbitrary, is not unnatural, is not limited. It is the life of Christ, flowing steadily and constantly into all hearts which [pg 104] are prepared for it, which long for it, and which hold themselves ready to receive it.

We are thus prepared to state more distinctly the difference between inspiration in general and Christian inspiration in particular.

(a.) These two inspirations resemble each other in resulting from the exercise of the same mental faculties, since the state of mind in both cases is not that of reflection, but perception; and the perception is inward perception. Newton fixes his mind steadily upon the confused mathematical thought within till it becomes clear. Milton fixes his mind upon the inward image of ideal truth and beauty till it grows so distinct that he can put it into corresponding words. Columbus meditates upon the thought of a Western Continent till it seems so plain to him that he is ready to set sail for it. And so Paul and John look steadily at the Christ formed within them till they see clearly what is Christ's thought concerning every question, every subject.

(b.) The two inspirations also are alike in this, that the truth seen is in both cases, as to its substance, given to us by God. For the truths seen by Newton, Milton, Descartes, and Columbus were not inventions of theirs, but divine realities shown to them by God.

(c.) In both cases the form of the truth seen comes from the exercise of the human faculties of each individual upon the substance thus given. For Paul and John, no less than Newton and Milton, worked up in their own minds the truth seen. This is evident from the fact, that, while their writings agree in contents and substance with each other, they differ from each other in form and style. Each writer of the New Testament has his own distinctly marked style, not only of expression, but also of thought.

(d.) They are alike also in combining truth of substance with fallibility of statement. The substance of every inspired man's thought is truth, because it is the reality shown to [pg 105] him by God. The form in which he expresses it varies more or less from this truth, because that comes from the exercise of his own finite faculties. Newton and Milton looked at God's truths, and uttered them as well as they were able. So did Paul and John. That these last were liable to err in matters of statement appears from the fact that they did err in some matters, as, for example, in regard to the speedy coming of Christ.

These being the resemblances between natural and supernatural inspiration, what are differences?

(a.) The first difference is in the kind of truths seen. The truths seen by Newton and Milton belong to the natural world, those seen by Paul and John to the supernatural world. The substance of the inspiration in the one case is nature, in the other case it is Christ. Intercourse with nature had fed the minds of Newton and Milton with the truth, forming the material upon which their inspiration could work. Intercourse with Christ, in the flesh and in the spirit, had filled the minds of Paul and John with the material on which their inspiration could be exercised. Christ had come to them outwardly and inwardly, and this was the substance of their inspiration.

(b.) The inspiration of Newton and Milton implies genius; that is, a special faculty in each individual. This possession of genius, or special faculty, is a condition sine qua non, of natural inspiration. It is solitary, it is individual. But the inspiration of the writers of the New Testament does not imply genius. Of the eight writers of the New Testament, only one, viz., Paul, appears to have been a man of natural genius. He was great by endowment, the others were made great by their inspiration. In the one case the uncommon man finds wonderful things in the common world; in the other case the uncommon world shows wonderful things to the common man.

(c.) Natural and supernatural inspiration differ also in [pg 106] their occasion. A miraculous event, namely, the coming of Christ inwardly to their souls on the day of Pentecost, was the occasion of the apostolic inspiration. This coming of the Holy Ghost was the second of the two supernatural events of Christianity, of which the other was the birth of Christ. The miraculous events in the life of Jesus may have been the natural results of the coming of such a being into the world. The miracles of Christ's life, including his resurrection, may have been natural to a supernatural being. They are the evidence of a break in the series of causation in the outward world. In like manner the inward coming of Christ to the hearts of his disciples in what is called the influence of the Holy Spirit, is another supernatural event, the natural result of which is the founding of the Church, the writing of the New Testament, and the newly created life in individual souls.

These two inspirations, therefore, differ in their substance, source, and method. The substance of one consists of truths of the natural order, the other of the supernatural order. The source of one is the world of nature, the source of the other is the inward Christ. And the method of the one is that of individual genius, which is solitary, while the method of the other is that of love or communion.