1900
The People's Forum
Where was the first church set up? By whom, and when? — T. J. W., Glouster, O.
There seems more or less confusion on this subject. Christians in those troublous times met in small bands from house to house, and while collectively they might be called the Church of Jerusalem, or of Antioch, or the Seven Churches in Asia, it is doubtful if it is possible to give any exact information as to priority. It is clearly stated that the disciples were called Christians first at Antioch. On the other hand, if our subscriber will read St. John, the fourth chapter, he will receive some valuable information on this subject in Christ's own words to the woman of Samaria. She says: "Our fathers worshipped in this mountain; and ye say, that in Jerusalem is the place where men ought to worship." Christ replied: "The hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth; for the Father seeketh such to worship him." This would seem to answer our correspondent. It was here at Jacob's well that Christ set up a universal church, not bounded by brick and mortar, but united by those unbreakable ties of spiritual communion with the Father of all. The members of this church were called "worshippers." Its creed was, "Believe on the Lord Jesus Christ." It was founded on Christ and Christ alone. Its gospel was the gospel proclaimed by Christ. Nineteen hundred years have passed away and with all the progress which has been made the words of Christ to the woman of Samaria are hardly yet comprehended.
—The Ram's Horn, March 17, 1900, p. 8.
Showing posts with label John. Show all posts
Showing posts with label John. Show all posts
Saturday, April 12, 2008
Tuesday, April 8, 2008
Not an Educated Dog
1901
In the "Floresta Espanola" of Melchior de Santa Cruz the author has an anecdote of Cardinal Pedro Concalez. That prelate noticed that one of the priests in his retinue, a Biscayan, carried a short sword under his cloak. The cardinal reproved him and told him that it was wrong for a cleric to carry arms. The Biscayan replied that he carried the weapon to defend himself if he were attacked by a dog. The cardinal said that in case he saw a dog running at him he should begin to recite from the gospel of St. John. The priest acknowledged that this was a good way, but held to the dagger, "because there are some dogs who do not understand Latin."
In the "Floresta Espanola" of Melchior de Santa Cruz the author has an anecdote of Cardinal Pedro Concalez. That prelate noticed that one of the priests in his retinue, a Biscayan, carried a short sword under his cloak. The cardinal reproved him and told him that it was wrong for a cleric to carry arms. The Biscayan replied that he carried the weapon to defend himself if he were attacked by a dog. The cardinal said that in case he saw a dog running at him he should begin to recite from the gospel of St. John. The priest acknowledged that this was a good way, but held to the dagger, "because there are some dogs who do not understand Latin."
Wednesday, July 4, 2007
"I Am the Resurrection and the Life"
1905
April 9 — Sunday School Lesson
GOLDEN TEXT. — Jesus said unto her, I am the resurrection and the life. — John 11:25.
Introduction. So far as we can arrange the story of Christ's life from the various Gospels, the events are as follows:
The Feast of Tabernacles, October 11-18, A. D. 29, where took place the events recorded in John 7 to 10:21, ending with the parable of the good shepherd (John 10:21).
Interval of About Two Months between John 10:21 and 22, recorded in Luke 9:51-10:42. Jesus went from the Feast of Tabernacles to Galilee, and soon after left there, proceeding eastward to Perea, and thence down the Jordan on the eastern side.
The Feast of Dedication, December 20-27, A. D. 29. Jesus goes up to this feast (John 10:22,23), is a guest of Mary, Martha, and Lazarus at Bethany (Luke 10:38-42), Mary choosing the good part which shall not be taken from her. During the day Jesus discoursed in Solomon's porch of the Temple (John 10:22-39).
Returns to Perea. Beyond Jordan (John 10:40-42). December, A. D. 29. Here he spends January (A. D. 30) and part of February, speaking the Parables and Discourses recorded in Luke 14:1-17:10. Here we find him at the beginning of to-day's lesson.
I. "Twin Scenes — Lazarus Sick at Bethany. Jesus Busy at Bethabara."
We may, perhaps, make this supreme miracle of Jesus more real and vivid by picturing before our minds the contrasted but related scenes at Bethany and Bethabara.
1. At Bethany on the Mount of Olives, two miles from Jerusalem, lived a family of three members, Martha and Mary and Lazarus, who was, probably, the youngest of the three. Lazarus is the Greek form of the Hebrew name Eleazar. The village is now known as El-Azarieh, or Lazarieh, from the Lazarus of to-day's lesson.
Not more than five or six weeks before this, at the Feast of Dedication, Jesus was their guest, and Mary sat at his feet to learn, while Martha was busy with her household duties for his entertainment (Luke 10:38-42).
After Jesus left, Lazarus was taken sick, "it may be by one of the sudden, sharp, and frequently fatal fevers of Palestine," such as that from which Jesus delivered Peter's wife's mother, and it is implied that the assault had assumed an alarming form.
2. At Bethabara, a day's journey beyond Jordan, twenty-five to thirty miles distant, near the scene where Jesus had begun his ministry now so near its end, where he was baptized, and had gained his first disciples. Little time remained and every moment of it was precious for his work. So here he was teaching, preaching, working miracles, giving his last counsels, training his disciples.
II. "Twin Scenes — A Messenger on the Way to Jesus. Lazarus Dying at Bethany."
1. The Messenger. The first thought of the sisters, when all common means failed, was to send a message to Jesus that "He whom thou lovest is sick." No request was made. The message was itself a prayer. They knew that Jesus would do the best thing possible. When we or our loved ones are sick, we should go to Jesus with our trouble; not to the neglect of means, for whatever helps and cures is the gift of God's love, but for guidance, and help, and blessing.
2. Lazarus Dies at Bethany. Soon after the messenger had gone, Lazarus died, and, as usual, on account of the climate, was buried on the same day in the family tomb outside of the village, and a large stone was rolled against the entrance.
III. "Twin Scenes — The Mourning at Bethany. Jesus Remains Two Days Longer at Bethabara."
1. At Bethany. Jesus could have reached Bethany in two days after the messenger left. The two days' delay beyond this time must have been full of anxiety and trial of faith and love, on account of the mysterious delay.
2. At Bethabara (vs. 3-16). After the messenger had reached Jesus, he waited two days before he started for Bethany. We must remember (1) that Jesus had been driven away from Jerusalem, and it was running into the jaws of death to go back there; (2) that Jesus loved the Bethany family and greatly desired to help them. Jesus states that the reason for the sickness was "for the glory of God, that the Son of God might be glorified thereby." Therefore he abode two days longer in the place where be was.
The Mysterious Delay. (1) It may have been necessary in order to complete some work in which he was engaged; and it was to the glory of God and his Son that he should place duty before all considerations of personal feeling. The brightest stars in the crown of some of the greatest characters, stars which shine down the ages when almost all else is forgotten, are the deeds of duty and patriotism at the cost of help for one nearest and dearest. (2) "This delay was necessary to the consummation of the miracle of the resurrection of Lazarus in such form as to forever prohibit the impression that death had not really taken place." — Abbott. (3) It was needed to develop and increase the faith and love of the Bethany family and his disciples, and give them a vision of the future life and their Savior's power, such as can be seen only from the mountain-top of sorrow. (4) It would lead many to believe on Jesus, and thus glorify the Son (v. 45). (5) Jesus himself was soon to lie three days in the grave; if, therefore, he was able to raise up Lazarus after four days' burial, they would have stronger faith in the resurrection of Jesus from his three days' burial. (6) It has been to the glory of the Son of God, in that it has shown to all generations that Jesus is the resurrection and the life.
IV. "Twin Scenes (vs. 17-37) — The Meeting of Jesus with Martha. The Meeting with Mary."
1. Bethany. The Meeting with Martha. The house at Bethany was full of sympathizing friends. Word came quietly to Martha that Jesus was near the town, and she immediately went out to meet him. She greeted him with the words, "Lord, if thou hadst been here, my brother had not died." There were two sorrows, that her brother had died and that Jesus delayed his coming. Yet the words imply faith and hope, not complaint.
2. The Meeting with Mary. Martha returns to the house and secretly says to Mary, "The Master is come and calleth for thee." This loving message is sent to each one of us, in many ways. Let us open our ears and hearts to it as Mary did. She went to Jesus, (v. 32) "fell down at his feet," and spoke the same words as those with which her sister had greeted Jesus. The thought must have been continually in their minds, and often repeated to one another, "Lord, if thou hadst been here, my brother had not died."
33. "When Jesus therefore saw her weeping." Like the maidens in Tennyson's "Princess," "She must weep or she will die." "He groaned in the spirit." Groaned, not in outward expression, but in his inmost soul. "And was troubled." The word means to agitate, to disquiet, as the waters of the sea in a storm. "His whole frame shuddered. A storm of wrath seemed to sweep over him."
35. "Jesus wept." Shed tears, wept silently, an entirely different word from the "weep" and "weeping" of the mourners in vs. 31,33. It is well that this short sentence should be in a verse by itself, the shortest verse in the Bible, but one of the most blessed.
36. "Then (therefore) said (imperfect, kept saying) * * * Behold how he loved him!" The word for "love" is the more passionate word used in v. 3 by the sisters, not the higher word used of Jesus in v. 5 by the Evangelist, laying emphasis on friendship.
37. "Could not this man, which opened the eyes of the blind." This was the last, most widely known, and most marvelous miracle which had been wrought in Jerusalem only two or three months before. The inference was natural and just.
V. Lazarus Restored to Life. — Vs. 38-45.
38. "Cometh to the grave. R.V., 'tomb.' It was a cave. And a stone lay upon it." 39. "He hath been dead four days," and, therefore, Martha inferred naturally that decay had begun. It is not stated as a fact.
40. "Said I not unto thee." He had, doubtless, repeated to Martha what he had said to his disciples (v. 4). "If thou wouldest believe." Trust in the goodness, and power, and promises of Jesus, not in any definite work to be accomplished. Such must be our faith. But her faith was necessary to the blessing. "See the glory of God." They would see a work of God which would manifest his power and love to men, which would exalt his Son as the Messiah, and bring divine blessings to the family, to his disciples, and to the world.
41. "Jesus lifted up his eyes." A natural, simple, but expressive act of worship. "And said, Father, I thank thee." Is not the address recorded in these verses simply a thanksgiving spoken in respect of a previously offered private prayer?
42. "And I knew that thou hearest me always." He was never denied, for he always prayed in the right spirit, with the right motives, and in perfect sympathy with the will of his Father. "Because of the people which stand by I said it." So that they would know that his power was from God, and recognize his relation to God.
43. "He cried with a loud voice, Lazarus, come forth." As one would speak loud to awaken a sleeper. It was loud in order that all the people who had come to the tomb might realize whence the power came.
44. "And he that was dead came forth, bound hand and foot with grave-clothes." "It was the Jewish custom to wrap the dead comparatively loosely in a winding sheet or shroud, which would have impeded, through not prevented, arising and walking." — Abbott. "Loose him, and let him go."
The Consequences. 45. "Many * * * believed on him." (1) Lazarus henceforth was a perpetual sermon on the loving power of Christ. (2) The rulers from that day forth planned to put him to death. (3) Jesus left Jerusalem for a time and was concealed in the wilderness with his disciples.
April 9 — Sunday School Lesson
GOLDEN TEXT. — Jesus said unto her, I am the resurrection and the life. — John 11:25.
Introduction. So far as we can arrange the story of Christ's life from the various Gospels, the events are as follows:
The Feast of Tabernacles, October 11-18, A. D. 29, where took place the events recorded in John 7 to 10:21, ending with the parable of the good shepherd (John 10:21).
Interval of About Two Months between John 10:21 and 22, recorded in Luke 9:51-10:42. Jesus went from the Feast of Tabernacles to Galilee, and soon after left there, proceeding eastward to Perea, and thence down the Jordan on the eastern side.
The Feast of Dedication, December 20-27, A. D. 29. Jesus goes up to this feast (John 10:22,23), is a guest of Mary, Martha, and Lazarus at Bethany (Luke 10:38-42), Mary choosing the good part which shall not be taken from her. During the day Jesus discoursed in Solomon's porch of the Temple (John 10:22-39).
Returns to Perea. Beyond Jordan (John 10:40-42). December, A. D. 29. Here he spends January (A. D. 30) and part of February, speaking the Parables and Discourses recorded in Luke 14:1-17:10. Here we find him at the beginning of to-day's lesson.
I. "Twin Scenes — Lazarus Sick at Bethany. Jesus Busy at Bethabara."
We may, perhaps, make this supreme miracle of Jesus more real and vivid by picturing before our minds the contrasted but related scenes at Bethany and Bethabara.
1. At Bethany on the Mount of Olives, two miles from Jerusalem, lived a family of three members, Martha and Mary and Lazarus, who was, probably, the youngest of the three. Lazarus is the Greek form of the Hebrew name Eleazar. The village is now known as El-Azarieh, or Lazarieh, from the Lazarus of to-day's lesson.
Not more than five or six weeks before this, at the Feast of Dedication, Jesus was their guest, and Mary sat at his feet to learn, while Martha was busy with her household duties for his entertainment (Luke 10:38-42).
After Jesus left, Lazarus was taken sick, "it may be by one of the sudden, sharp, and frequently fatal fevers of Palestine," such as that from which Jesus delivered Peter's wife's mother, and it is implied that the assault had assumed an alarming form.
2. At Bethabara, a day's journey beyond Jordan, twenty-five to thirty miles distant, near the scene where Jesus had begun his ministry now so near its end, where he was baptized, and had gained his first disciples. Little time remained and every moment of it was precious for his work. So here he was teaching, preaching, working miracles, giving his last counsels, training his disciples.
II. "Twin Scenes — A Messenger on the Way to Jesus. Lazarus Dying at Bethany."
1. The Messenger. The first thought of the sisters, when all common means failed, was to send a message to Jesus that "He whom thou lovest is sick." No request was made. The message was itself a prayer. They knew that Jesus would do the best thing possible. When we or our loved ones are sick, we should go to Jesus with our trouble; not to the neglect of means, for whatever helps and cures is the gift of God's love, but for guidance, and help, and blessing.
2. Lazarus Dies at Bethany. Soon after the messenger had gone, Lazarus died, and, as usual, on account of the climate, was buried on the same day in the family tomb outside of the village, and a large stone was rolled against the entrance.
III. "Twin Scenes — The Mourning at Bethany. Jesus Remains Two Days Longer at Bethabara."
1. At Bethany. Jesus could have reached Bethany in two days after the messenger left. The two days' delay beyond this time must have been full of anxiety and trial of faith and love, on account of the mysterious delay.
2. At Bethabara (vs. 3-16). After the messenger had reached Jesus, he waited two days before he started for Bethany. We must remember (1) that Jesus had been driven away from Jerusalem, and it was running into the jaws of death to go back there; (2) that Jesus loved the Bethany family and greatly desired to help them. Jesus states that the reason for the sickness was "for the glory of God, that the Son of God might be glorified thereby." Therefore he abode two days longer in the place where be was.
The Mysterious Delay. (1) It may have been necessary in order to complete some work in which he was engaged; and it was to the glory of God and his Son that he should place duty before all considerations of personal feeling. The brightest stars in the crown of some of the greatest characters, stars which shine down the ages when almost all else is forgotten, are the deeds of duty and patriotism at the cost of help for one nearest and dearest. (2) "This delay was necessary to the consummation of the miracle of the resurrection of Lazarus in such form as to forever prohibit the impression that death had not really taken place." — Abbott. (3) It was needed to develop and increase the faith and love of the Bethany family and his disciples, and give them a vision of the future life and their Savior's power, such as can be seen only from the mountain-top of sorrow. (4) It would lead many to believe on Jesus, and thus glorify the Son (v. 45). (5) Jesus himself was soon to lie three days in the grave; if, therefore, he was able to raise up Lazarus after four days' burial, they would have stronger faith in the resurrection of Jesus from his three days' burial. (6) It has been to the glory of the Son of God, in that it has shown to all generations that Jesus is the resurrection and the life.
IV. "Twin Scenes (vs. 17-37) — The Meeting of Jesus with Martha. The Meeting with Mary."
1. Bethany. The Meeting with Martha. The house at Bethany was full of sympathizing friends. Word came quietly to Martha that Jesus was near the town, and she immediately went out to meet him. She greeted him with the words, "Lord, if thou hadst been here, my brother had not died." There were two sorrows, that her brother had died and that Jesus delayed his coming. Yet the words imply faith and hope, not complaint.
2. The Meeting with Mary. Martha returns to the house and secretly says to Mary, "The Master is come and calleth for thee." This loving message is sent to each one of us, in many ways. Let us open our ears and hearts to it as Mary did. She went to Jesus, (v. 32) "fell down at his feet," and spoke the same words as those with which her sister had greeted Jesus. The thought must have been continually in their minds, and often repeated to one another, "Lord, if thou hadst been here, my brother had not died."
33. "When Jesus therefore saw her weeping." Like the maidens in Tennyson's "Princess," "She must weep or she will die." "He groaned in the spirit." Groaned, not in outward expression, but in his inmost soul. "And was troubled." The word means to agitate, to disquiet, as the waters of the sea in a storm. "His whole frame shuddered. A storm of wrath seemed to sweep over him."
35. "Jesus wept." Shed tears, wept silently, an entirely different word from the "weep" and "weeping" of the mourners in vs. 31,33. It is well that this short sentence should be in a verse by itself, the shortest verse in the Bible, but one of the most blessed.
36. "Then (therefore) said (imperfect, kept saying) * * * Behold how he loved him!" The word for "love" is the more passionate word used in v. 3 by the sisters, not the higher word used of Jesus in v. 5 by the Evangelist, laying emphasis on friendship.
37. "Could not this man, which opened the eyes of the blind." This was the last, most widely known, and most marvelous miracle which had been wrought in Jerusalem only two or three months before. The inference was natural and just.
V. Lazarus Restored to Life. — Vs. 38-45.
38. "Cometh to the grave. R.V., 'tomb.' It was a cave. And a stone lay upon it." 39. "He hath been dead four days," and, therefore, Martha inferred naturally that decay had begun. It is not stated as a fact.
40. "Said I not unto thee." He had, doubtless, repeated to Martha what he had said to his disciples (v. 4). "If thou wouldest believe." Trust in the goodness, and power, and promises of Jesus, not in any definite work to be accomplished. Such must be our faith. But her faith was necessary to the blessing. "See the glory of God." They would see a work of God which would manifest his power and love to men, which would exalt his Son as the Messiah, and bring divine blessings to the family, to his disciples, and to the world.
41. "Jesus lifted up his eyes." A natural, simple, but expressive act of worship. "And said, Father, I thank thee." Is not the address recorded in these verses simply a thanksgiving spoken in respect of a previously offered private prayer?
42. "And I knew that thou hearest me always." He was never denied, for he always prayed in the right spirit, with the right motives, and in perfect sympathy with the will of his Father. "Because of the people which stand by I said it." So that they would know that his power was from God, and recognize his relation to God.
43. "He cried with a loud voice, Lazarus, come forth." As one would speak loud to awaken a sleeper. It was loud in order that all the people who had come to the tomb might realize whence the power came.
44. "And he that was dead came forth, bound hand and foot with grave-clothes." "It was the Jewish custom to wrap the dead comparatively loosely in a winding sheet or shroud, which would have impeded, through not prevented, arising and walking." — Abbott. "Loose him, and let him go."
The Consequences. 45. "Many * * * believed on him." (1) Lazarus henceforth was a perpetual sermon on the loving power of Christ. (2) The rulers from that day forth planned to put him to death. (3) Jesus left Jerusalem for a time and was concealed in the wilderness with his disciples.
Wednesday, May 23, 2007
The Glory of the Nazarene
1910
By Rev. Wm. E. Tilroe, D.D.
And we beheld his glory. — John 1:14.
That a citizen of the earth, some nineteen centuries ago, a certain Syrian Jew, one Jesus of Nazareth, lived a life that was a life of glory, is the thing that is here said. Other things are said, but our matter of talk is this. It is not a theological vision, but a plain record. "The word was made flesh, and dwelt among us, and we beheld his glory."
Not that to the son of Zebedee theological vision was wanting. To him the historic Jesus of his generation was an eternal, ineffable something known as the Word of God. "In the beginning was the word and the word was with God, and the word was God," and "The word was made flesh and dwelt among us." As speech is a revealing, a message, from the soul invisible, so the Christ was a word from God. Further, this Christ was with John the potent universal Creator. "All things were made by him and without him was not any thing made that was made." This same Creator and word has also life and light. "In him was life, and the life was the light of men." There may be existence without light, but existence without life there is not, and that new thrilling thing, the key of being, the light of the world, and the secret of destiny, is in the Christ.
Surely the invisible and ever-abiding Jesus shone zenith high in the eyes of John, and there was theological vision in plenty. But it was this vision become flesh and dwelling among us that was the immediate concern. One too poor for where to lay his head; barren of social prestige, without culture of the schools, writing no books, showing scant regard for organism or institutions, setting the sword into its sheath, beggaring himself deliberately of every arm of power in honor with the ages, and so mighty as to bend and rock the earth with his tread, making men suspect him nothing less than God, was a spectacle unspeakable for a Galilean fisherman. Fifty years and more he remembers what his eyes have seen, and only the greatest words under the sun and stars are able to tell his tale. "And we beheld his glory."
The glory of the Christ life may be seen earliest, possibly, in that it is the only one of its kind. It was a unique life. Jesus Christ was one, "only begotten." In all the ages he has no fellow. When Napoleon said: "Not one is like him," he had this vision. It is of the genius of greatness to carve a niche for itself, to fly in its own orbit, to evermore walk lonely. Moses, Aristotle, Caesar, Shakespeare, are memories of the forgotten, and live among the dead. So there was never another like the Son of Mary. Reverence is born of respect, and worship of the Christ may well begin by finding him among the solitary few. History can neither be written nor read without mention of His name. Jesus of Nazareth is even now Jesus of the planet.
But the glory of Christ is unique, especially, in being such a glory to the mind of God. Jesus Is the only begotten "of the Father." A compliment of benediction gathers its music and fragrance from its source. The great of earth must read their glory, always, in a revised version. The noonday light of one generation fades in another to a smoking taper. "Call no man happy until he is dead," is an ancient epitaph. Only the judgments of the immortals stand. That the life of the Christ is a glory with the Eternal, is at once a patent of worth and a call to prayer. That worship of the historic Jesus is not rank idolatry finds its one reason here; he is in time a veritable manifestation of the eternal God. Forevermore the Almighty Father exists in some fashion as a revealer, and in this fashion never repeats himself. "In the beginning was the word and the word was with God." Like the shock of earthquake or the rising of the sun this divine word breaks into human history as Jesus of Nazareth and passes on, and very rightly men tarry in reverence at his feet. That human soul which sees in Christ a unique, solitary, unshareable revealing of God alone may worship him.
This leads me naturally to say that the glory of the Christ life is seen also in its transcendence. It is a biography evermore parting from men and carried out of their vision. "The darkness comprehended it not." "The world knew him not." "His own received him not." Men face the Christ not only with mortal opposition, but with mental collapse. They reject him as surely that they are little as they are wicked. Their logic falls in a heap. They walk by faith or stagger to the dust. Unless they believe on his name, receive him, are given right and power to be sons of God, are veritably born again, they never catch the glory of the Christ. A simply human Christ, a Christ who is not transcendent, turns every Christian church into a heathen temple, baptism to an empty, wicked farce, the bread and wine to symbols of a gigantic lie, and Christian people everywhere into the most miserable of men.
By Rev. Wm. E. Tilroe, D.D.
And we beheld his glory. — John 1:14.
That a citizen of the earth, some nineteen centuries ago, a certain Syrian Jew, one Jesus of Nazareth, lived a life that was a life of glory, is the thing that is here said. Other things are said, but our matter of talk is this. It is not a theological vision, but a plain record. "The word was made flesh, and dwelt among us, and we beheld his glory."
Not that to the son of Zebedee theological vision was wanting. To him the historic Jesus of his generation was an eternal, ineffable something known as the Word of God. "In the beginning was the word and the word was with God, and the word was God," and "The word was made flesh and dwelt among us." As speech is a revealing, a message, from the soul invisible, so the Christ was a word from God. Further, this Christ was with John the potent universal Creator. "All things were made by him and without him was not any thing made that was made." This same Creator and word has also life and light. "In him was life, and the life was the light of men." There may be existence without light, but existence without life there is not, and that new thrilling thing, the key of being, the light of the world, and the secret of destiny, is in the Christ.
Surely the invisible and ever-abiding Jesus shone zenith high in the eyes of John, and there was theological vision in plenty. But it was this vision become flesh and dwelling among us that was the immediate concern. One too poor for where to lay his head; barren of social prestige, without culture of the schools, writing no books, showing scant regard for organism or institutions, setting the sword into its sheath, beggaring himself deliberately of every arm of power in honor with the ages, and so mighty as to bend and rock the earth with his tread, making men suspect him nothing less than God, was a spectacle unspeakable for a Galilean fisherman. Fifty years and more he remembers what his eyes have seen, and only the greatest words under the sun and stars are able to tell his tale. "And we beheld his glory."
The glory of the Christ life may be seen earliest, possibly, in that it is the only one of its kind. It was a unique life. Jesus Christ was one, "only begotten." In all the ages he has no fellow. When Napoleon said: "Not one is like him," he had this vision. It is of the genius of greatness to carve a niche for itself, to fly in its own orbit, to evermore walk lonely. Moses, Aristotle, Caesar, Shakespeare, are memories of the forgotten, and live among the dead. So there was never another like the Son of Mary. Reverence is born of respect, and worship of the Christ may well begin by finding him among the solitary few. History can neither be written nor read without mention of His name. Jesus of Nazareth is even now Jesus of the planet.
But the glory of Christ is unique, especially, in being such a glory to the mind of God. Jesus Is the only begotten "of the Father." A compliment of benediction gathers its music and fragrance from its source. The great of earth must read their glory, always, in a revised version. The noonday light of one generation fades in another to a smoking taper. "Call no man happy until he is dead," is an ancient epitaph. Only the judgments of the immortals stand. That the life of the Christ is a glory with the Eternal, is at once a patent of worth and a call to prayer. That worship of the historic Jesus is not rank idolatry finds its one reason here; he is in time a veritable manifestation of the eternal God. Forevermore the Almighty Father exists in some fashion as a revealer, and in this fashion never repeats himself. "In the beginning was the word and the word was with God." Like the shock of earthquake or the rising of the sun this divine word breaks into human history as Jesus of Nazareth and passes on, and very rightly men tarry in reverence at his feet. That human soul which sees in Christ a unique, solitary, unshareable revealing of God alone may worship him.
This leads me naturally to say that the glory of the Christ life is seen also in its transcendence. It is a biography evermore parting from men and carried out of their vision. "The darkness comprehended it not." "The world knew him not." "His own received him not." Men face the Christ not only with mortal opposition, but with mental collapse. They reject him as surely that they are little as they are wicked. Their logic falls in a heap. They walk by faith or stagger to the dust. Unless they believe on his name, receive him, are given right and power to be sons of God, are veritably born again, they never catch the glory of the Christ. A simply human Christ, a Christ who is not transcendent, turns every Christian church into a heathen temple, baptism to an empty, wicked farce, the bread and wine to symbols of a gigantic lie, and Christian people everywhere into the most miserable of men.
Friday, May 18, 2007
Enthusiasm in Religion — "Be Fervent in Spirit"
California, 1915
Dr. J. Harvey Deere, pastor of the First Baptist church, spoke to a capacity house yesterday morning on "Enthusiasm in Religion." He chose as his text Romans 12:11, "Be fervent in Spirit, serving the Lord." Several applications for membership followed the message. He announced that he would speak next Sunday on the subject, "How may I know I am saved?"
In part the pastor said: There is a vast difference between a teakettle full of hot water, and a teakettle filled with cold water. The first may run over, the latter never will. And when Paul says, "Be fervent in spirit" he is arguing for the boiling over Christian life. I am not reading this into his words. It is there, as the Greek makes plain, so don't be afraid of being enthusiastic in your faith. Unreservedly are you devoted to your home and your business and your city, and your pleasures and your politics. It ought to be so. But are not your church and your Christ and your hope worth more than all else?
Don't be afraid of boiling over in your religion. Hot-handed, fiery-spirited, blazing-faced devotees the church needs. Sorry I am that a friendly critic came so near the truth when he said: "There are few inherently important things that create less sensation of any sort than the average church." The revival fires we must strive to keep burning.
Don't be afraid of getting too warm in your religion. "I had never thought of Christ being enthusiastic," said a friend recently. But He was. Once He got so enthusiastic that His friends said, "He is beside himself." His enemies said, "He has a devil. He is mad." The truth is, nothing seems so crazy as enthusiasm to a man incapable of feeling it.
Don't feel that you must apologize for putting yourself into your religion. The apostles were fiery men. Peter was aflame at Pentecost. John and James were called "Sons of Thunder." If there was a lethargic temperament in the apostolic company it was that of Thomas; but even Thomas was so passionately devoted to Jesus that in a crisis in the Master's life he said to his comrades, "Come, let us go and die with him."
The church will have money enough to pay its bills and keep its self-respect. The church will have no empty pews and it will sweep through the community with the power of the Niagara. And the church will become magnetic in its influence, overmastering in its spirit, unimpeachable in its life when her members dare, like the apostles of old, become a set of enthusiasts for the Christ.
—The Fresno Morning Republican, Fresno, CA, Oct. 18, 1915, p. 2.
Dr. J. Harvey Deere, pastor of the First Baptist church, spoke to a capacity house yesterday morning on "Enthusiasm in Religion." He chose as his text Romans 12:11, "Be fervent in Spirit, serving the Lord." Several applications for membership followed the message. He announced that he would speak next Sunday on the subject, "How may I know I am saved?"
In part the pastor said: There is a vast difference between a teakettle full of hot water, and a teakettle filled with cold water. The first may run over, the latter never will. And when Paul says, "Be fervent in spirit" he is arguing for the boiling over Christian life. I am not reading this into his words. It is there, as the Greek makes plain, so don't be afraid of being enthusiastic in your faith. Unreservedly are you devoted to your home and your business and your city, and your pleasures and your politics. It ought to be so. But are not your church and your Christ and your hope worth more than all else?
Don't be afraid of boiling over in your religion. Hot-handed, fiery-spirited, blazing-faced devotees the church needs. Sorry I am that a friendly critic came so near the truth when he said: "There are few inherently important things that create less sensation of any sort than the average church." The revival fires we must strive to keep burning.
Don't be afraid of getting too warm in your religion. "I had never thought of Christ being enthusiastic," said a friend recently. But He was. Once He got so enthusiastic that His friends said, "He is beside himself." His enemies said, "He has a devil. He is mad." The truth is, nothing seems so crazy as enthusiasm to a man incapable of feeling it.
Don't feel that you must apologize for putting yourself into your religion. The apostles were fiery men. Peter was aflame at Pentecost. John and James were called "Sons of Thunder." If there was a lethargic temperament in the apostolic company it was that of Thomas; but even Thomas was so passionately devoted to Jesus that in a crisis in the Master's life he said to his comrades, "Come, let us go and die with him."
The church will have money enough to pay its bills and keep its self-respect. The church will have no empty pews and it will sweep through the community with the power of the Niagara. And the church will become magnetic in its influence, overmastering in its spirit, unimpeachable in its life when her members dare, like the apostles of old, become a set of enthusiasts for the Christ.
—The Fresno Morning Republican, Fresno, CA, Oct. 18, 1915, p. 2.
Sunday, April 15, 2007
Dr. Harrison Speaks on "Jesus, the Bread of Life"
Sheboygan, Wisconsin, 1950
Speaking on "Jesus, the Bread of Life", Dr. Paul W. Harrison continued the series of Autumn Religious Festival programs on Tuesday night at North High auditorium. The crowd again was large because this great medical missionary has a message each night that is impressively delivered.
Dr. Harrison, who ably pictures Biblical scenes for his listeners, chose the one of Jesus feeding the crowd of 5,000, who were on their way to the Passover in Jerusalem. Jesus, their host, looking at them realized that their need was to be brought close to God. People were tremendously impressed by this great miracle and they reacted naturally. They decided to take Jesus by force and make Him king. After He had sent His disciples to Capernaum by boat, he went into the mountains alone to pray, to fight back Satan and his glittering temptation.
Another miracle performed then was Jesus walking on that rough sea to overtake His disciples. That miracle was performed to reinforce the badly shaken loyalty of His disciples.
Jesus taught the people about God's salvation, and the lesson was aimed at those who do the honest work in this world. These people were willing to reach out and take charity from God's hand even though they didn't deserve it. They were so obsessed with their desire for a free meal, so preoccupied with their empty stomachs that they could not think a spiritual thought, even if they tried. It was then that Jesus told them, "I am the bread of life," and that sentence is one of the most profound and wonderful things that He said.
Dr. Harrison said to his audience, "We get the earthly kind of bread by buying it. The heavenly bread is far closer than that. There are three steps necessary to get the bread of life. First, one must admire it and want it. Next, we must take those words and the story of that life, think about it, meditate on it, until we understand it. Then, when the matter is in your heart, you accept it."
The speaker suggested that when the bread of life is eaten and becomes a part of the soul we will organize our lives. "Mission fields," he said, "are full of people who have taken Christ in that manner. Let us not forget it is the bread of life that gets us entrance into the kingdom of heaven."
"Let us take the life of Jesus as an example to study, to imitate. What we want to do is to take this human life of Jesus and join with the common people that take of this bread — they shall live forever," he said in concluding his third message.
—Sheboygan Press-Telegram, Sheboygan, Wisconsin, October 18, 1950, page 18.
Speaking on "Jesus, the Bread of Life", Dr. Paul W. Harrison continued the series of Autumn Religious Festival programs on Tuesday night at North High auditorium. The crowd again was large because this great medical missionary has a message each night that is impressively delivered.
Dr. Harrison, who ably pictures Biblical scenes for his listeners, chose the one of Jesus feeding the crowd of 5,000, who were on their way to the Passover in Jerusalem. Jesus, their host, looking at them realized that their need was to be brought close to God. People were tremendously impressed by this great miracle and they reacted naturally. They decided to take Jesus by force and make Him king. After He had sent His disciples to Capernaum by boat, he went into the mountains alone to pray, to fight back Satan and his glittering temptation.
Another miracle performed then was Jesus walking on that rough sea to overtake His disciples. That miracle was performed to reinforce the badly shaken loyalty of His disciples.
Jesus taught the people about God's salvation, and the lesson was aimed at those who do the honest work in this world. These people were willing to reach out and take charity from God's hand even though they didn't deserve it. They were so obsessed with their desire for a free meal, so preoccupied with their empty stomachs that they could not think a spiritual thought, even if they tried. It was then that Jesus told them, "I am the bread of life," and that sentence is one of the most profound and wonderful things that He said.
Dr. Harrison said to his audience, "We get the earthly kind of bread by buying it. The heavenly bread is far closer than that. There are three steps necessary to get the bread of life. First, one must admire it and want it. Next, we must take those words and the story of that life, think about it, meditate on it, until we understand it. Then, when the matter is in your heart, you accept it."
The speaker suggested that when the bread of life is eaten and becomes a part of the soul we will organize our lives. "Mission fields," he said, "are full of people who have taken Christ in that manner. Let us not forget it is the bread of life that gets us entrance into the kingdom of heaven."
"Let us take the life of Jesus as an example to study, to imitate. What we want to do is to take this human life of Jesus and join with the common people that take of this bread — they shall live forever," he said in concluding his third message.
—Sheboygan Press-Telegram, Sheboygan, Wisconsin, October 18, 1950, page 18.
Subscribe to:
Posts (Atom)
