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NOTE I.
THE IDEA OF RELIGION.
God that made the world and all things therein...made
of one every nation of men for to
dwell on all the face of the
earth...that they should seek God,
if haply they might feel
after Him and find Him, though He is
not far from each one
of us; for in Him we live, and move,
and have our being.
ACTS xvii. 24-27.
THE greatest ideas are those on which we com-
monly reflect least, and which from their very
comprehensiveness it is most difficult to define. Till
recent times those who endeavoured to determine the
conception of religion drew their conclusions from an
examination of some one positive system of religion
with which they were familiar. A larger view of the
many religions of the world has now led men to seek
in the human constitution the general explanation of
that principle or instinct which is variously embodied
in various races and in various stages of the develop-
ment of the same race.
An analysis of man's constitution shews that he
is capable of knowing, feeling, acting; and that the
energies of knowledge, emotion, will, are grouped
round three final self-revealed existences which we
speak of generally as self, the world, God. The
powers exist frequently in a most undisciplined form:
the existences are frequently apprehended only in a
most rudimentary and partial shape. But experience
establishes beyond question that man is so made as to
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NOTE I.
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158
Man born religious.
NOTE I.
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gain in the normal course of life fuller consciousness
of his powers and greater command over them, and
also to obtain a more distinct view of the existences to
which his personal existence is related.
And more than this: in some form or other man
strives to bring into harmony the facts which repre-
sent for him self, the world, God, and that with regard
to his whole nature. He seeks peace in himself, peace
with the visible powers about him which his senses
directly make known, peace with the invisible
powers whose existence he is made to infer from what
he observes by the laws of his own nature.
In other words, man is born religious; and
religion is the endeavour which he makes to bring
into harmony the parts of his own being and the
various forms of being without him as far as he has
realised them in his individual life1.
1 In this connexion the
derivation of religion (relligio ) is of
interest. From very early times scholars have been divided as
to its root. Some have held that it is to be found in leg -, to
take up, gather, count, observe, and others in lig -, to bind.
Both derivations are possible, and perfectly justified by corre-
sponding forms. Cicero adopted the former derivation; and
Servius the latter. The earlier usage of relligio certainly
points to the idea of fearful pondering and awe; but none
the less with a true instinct as to the fundamental idea of
religion, Augustine decided in favour of the derivation from
re-lig- . His words are striking : Est enim religio vera qua se
uni Deo anima, unde se peccato velut abruperat, reconcilia-
tione religat (De quant. an. 80; comp. De vera rel. 113;
Retract. I. 13, 9; yet see on the other side De civ . x. 4).
Compare also Lactantius Inst. iv. 28.
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Religious ideas slowly called out. 159
We can trace both in the general history of man
and
in the experience of our own life how the ideas of self
and the finite world have been defined little by little.
And so it is also with regard to the unseen, to the
idea of God. Our personal retrospect shews how our
own conceptions have been modified; and in the
world at large we see the thoughts which have been
present with ourselves shewn on a grander scale; and
we meet with other thoughts baser and more startling.
But all witness to the same primal truth.
Man's ideas of unseen powers may be cruel and
low, the influence of his belief upon his life may be
degrading; yet the fact that he does universally look
beyond the seen shews that he is constituted to do
so: that this element belongs to his nature.
The full conception of religion involves an
effort
after a complete harmony of being such as has been
already indicated ; but the simplest and most cha-
racteristic element in religion is, no doubt, the en-
deavour which man makes, to establish a fellow-
ship with some unseen being which has influence over
his life.
Even the rudest demon-worship contains the germ
of this feeling by which the worshipper seeks to be at
one with some power which is adverse to him. It is
a witness to something in man by which he is essen-
tially constituted to feel after a fellowship with the
unseen no less than with the seen. Fear or love
may call out the special manifestations of the feeling,
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NOTE I.
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160
Religious ideas often partial.
NOTE I.
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but they do not account for its existence. And there
is no clear evidence that any tribes are destitute of
religion in this widest sense.
So far all history, all national and personal
experience, confirms the words of Augustine : Thou
...O Lord... hast made us for Thee; and our heart is
in unrest till it find rest in Thee.
Tu...Domine...fecisti nos ad Te, et inquietum est
cor nostrum donec requiescat in Te (Conf. I. 1).
It follows from what has been said that every
religion will in some degree aim at supplying know-
ledge, satisfying feeling, disciplining will: it will, in
the judgment of those who hold it, tend to bring
harmony to the believer in himself and with his
environment and with his destiny. A perfect religion
will meet these conditions absolutely under all circum-
stances.
This is not the place to shew in detail how the
historic facts which the Christian Creed embodies and
interprets, the Incarnation and Resurrection of the
Lord, give all that we require in each region of life,
dealing completely with the three fundamental anti-
theses of our being, that of the seen and unseen
(cosmical), that of the finite and infinite (meta-
physical), that of man and God (personal).
It may happen that now one element and now
another becomes dominant. Christianity appears as a
system of dogmatism, or of mysticism, or of moralism,
according as the influence of thought or feeling or will
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View of Religion in the New Testament.
161
unduly prevails. But no one element can be
admitted to have a supreme power in that which
answers completely to the fulness of life.
These general thoughts admit of being placed in
another light. Religion, and Christianity as the
absolute religion, deals with 'the true,' 'the good' and
'the beautiful,' the subjects of Philosophy and Ethics
and Art, and brings to each subject, which in itself is
relative and finite, an element of infinitude, in 'the
holy,' a consecration to God.
How far then, we may ask, does the New Testa-
ment throw light upon this general idea of religion t
What elements does it recognise in it? What does it
set forward as its aim? On what does it shew that it
rests?
1. Man, St Paul says, was made to know God :
The God that made the world and all things there-
in, he, being Lord of heaven and earth, dwelleth not in
temples made with hands; neither is he served by men's
hands, as though he needed any thing, seeing he him-
self giveth to all life, and breath, and all things; and
he made of one every nation of men for to dwell on all
the face of the earth, having determined their appointed
seasons, and the bounds of their habitation; that they
should seek God, if haply they might feel after him, and
find him, though he is not far from each one of us: for
in him we live, and move, and have our being; as
certain even of your own poets have said. For we are
also his offspring.
W. H.
F.
11
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NOTE I.
Acts xvii.
24-28.
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162
The end, the power, the failure of man.
NOTE I.
1 John i. 1.
Compare
Acts xiv.
17
Rom. i.
18-25.
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Here the object of man's existence, conditioned
in each case by local and temporal circumstances,
ordained of God, is set forth as the continuous search
for God (ζητεῖν
τὸν θεόν), which answers to the
description of eternal life as the progressive knowledge
of God. And the use of the word feel after,
(ψηλαφήσειαν), seems to
point to that direct knowledge
answering to the fulness of our present life which the
Incarnation supplied.
Elsewhere St Paul indicates both the power and
the failure of man :
For the wrath of God is revealed from heaven
against all ungodliness and unrighteousness of men,
who hold down the truth in unrighteousness; because
that which may be known of God is manifest in them ;
for God manifested it unto them. For the invisible
things of him since the creation of the world are clearly
seen, being perceived through the things that are made,
even his everlasting power and divinity; that they
may be without excuse: because that, knowing God,
they glorified him not as God, neither gave thanks ;
hut became vain in their reasonings, and their senseless
heart was darkened. Professing themselves to be wise,
they became fools, and changed the glory of the incor-
ruptible God for the likeness of an image of corrup-
tible man, and of birds, and fourfooted beasts, and
creeping things.
Wherefore God gave them up in the lusts of their
hearts unto uncleanness, that their bodies should be
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The elements of Religion.
163
dishonoured among themselves : for that they exchanged
the truth of God for a lie, and worshipped and served
the creature rather than the Creator, who is blessed for
ever. Amen.
For when Gentiles which have no law do by nature
the things of the law, these, having no law, are a law
unto themselves; in that they shew the work of the law
written in their hearts, their conscience bearing witness
therewith, and their thoughts one with another accusing
or else excusing them; in the day when God shall
judge the secrets of men, according to my gospel, by
Jesus Christ.
In these passages it is important to consider
carefully the extent of man's possible knowledge in
the way of nature, God's everlasting power and divinity,
the work of the law (ἥ τε
ἀΐδιος αὐτοῦ δύναμις καὶ θειότης, τὸ ἔργον τοῦ νόμου): the seat of his corruption
and obedience, the heart (ἐσκοτίσθη ἡ ἀσύνετος καρδία,
γραπτὸν ἐν ταῖς καρδίασ) :
the practical consequences
of false belief.
2. Each element in Religion—Knowledge, Feel-
ing, Will—finds complete and instructive recognition:
(a ) Knowledge .
The knowledge of divine things is described
commonly by two words
γνῶσις
and
ἐπίγνωσις, which
both express an active, living, perception of truth,
while the latter implies a perception which pierces to
the very heart of things.
11—2
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NOTE I.
Rom. ii.
14-16.
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164
The
elements of Religion.
NOTE I.
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For the force of
ἐπίγνωσις
the student will do well
to consider the following passages : Rom. i. 28, 32 ;
iii. 20 ; x. 2; Phil. i. 9; Eph. i. 17 f.; iv. 13; Col. i.
10; ii. 2; iii. 10; 1 Tim. ii. 4; 2 Tim. ii. 25; Tit. i. 1.
'Knowledge' and 'wisdom' are combined : 1 Cor.
xii. 8 ; Rom. xi. 33; Col. ii. 3.
Christian knowledge, which is the essence of
life,
is necessarily progressive: John xvii. 3 (ἵνα
γινώ-
σκωσιν); 1 John v. 20 (and
notes). Under this
aspect Christianity is 'the Truth,' even as Christ is
the Truth. Compare Introd. to Gospel of St John ,
pp. xliv ff.
(b) Feeling.
In the Gospel 'knowledge' is placed in close con-
nexion with 'love.' In divine things—may we not say,
with necessary modifications, in all things ?—love is
the condition of knowledge. Compare 1 Cor. viii. 2 f.;
Gal. iv. 9; Phil. i. 9; 1 John iv. 7 f.; John x. 27; 14 f.
Such love includes devout reverence (εὐσέβεια),
which, answering to pietas in the widest sense, sees
'God in all things and all things in God ' (comp.
1 Tim. iii. 16; Acts iii. 12); and especially a
reverence for God Himself (θεοσέβεια,
1 Tim. ii. 10 ;
John ix. 31), which takes the form of godly fear
(εὐλάβεια, Hebr. v. 7; xii.
28).
(c) Will.
The exercise of will finds a twofold sphere.
Inwardly it is shewn in Faith: outwardly it is shewn
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The expression of Religion.
165
in Confession. Compare Rom. x. 8 ff.; 2 Cor. ix. 13;
Hebr. iii. 1; iv. 14; x. 23; 1 John ii. 23; iv. 2 f.
3. Religion, which thus calls into play the
fulness of man's powers, finds an outward expression ;
and this in three ways.
(a) In special acts, observances (θρησκεία):
James
i. 27; Col. ii. 18; Acts xxvi. 5. Comp. Wisd. xi.
16; xiv. 16, 18, 27.
(b) In personal divine service (λατρεία,
'servitus
relligionis quam
λατρεύειν
Graeci vocant,' Aug. de Civ.
v. 15), which expresses specially willing surrender,
self-sacrifice. Compare Rom. xii. 1; Apoc. xxii. 3;
John xvi. 2.
In the LXX. the word is always used of service of
God (or gods).
(c) In public official representative
service (λει-
τουργία): Acts xiii. 2.
Comp. Rom. xv. 16; Phil. ii. 17.
The word is commonly used in the LXX. of the
Jewish priestly service (Hebr. x. 11; Luke i. 23;
comp. Hebr. viii. 6); but not exclusively of sacred
service (as
λατρεύειν). Compare Rom.
xiii. 6 ; xv. 27;
2 Cor. x. 12; Phil. ii. 25, 30.
In connexion with the outward practical aspect of
religion, Christ is spoken of as 'the Way:' Acts ix.
2; xix. 9, 23; xxiv. 22. True belief is inseparable
from right action : 1 John iv. 8, 20, 21.
4. The end of the Revelation of Christ and of
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NOTE I.
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166
The final harmony
NOTE I.
John xvii.
20 f.
1 John i.
3, 4.
Gal. iii..
27 f.
1 Thess.
v. 23.
Eph. ii.
14-18.
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the Religion which rests upon it is the realisation of
that perfect harmony in finite being which answers to
the counsel of Creation. This harmony is regarded
both in respect of man and of the world:
(a) Man.
Neither for these only do I pray, but for them
also
that believe on me through their word; that they may
all be one; even as thou, Father, art in me, and I in
thee, that they also may be in us : that the world may
believe that thou didst send me.
That which we have seen and heard declare we unto
you also, that ye also may have fellowship with us :
yea, and our fellowship is with the Father, and with
his Son Jesus Christ: and these things we write, that
our joy may be fulfilled.
For as many of you as were baptized into Christ
did put on Christ. There can be neither Jew nor
Greek, there can be neither bond nor free, there can be
no male and female: for ye all are one man in Christ
Jesus.
And the God of peace himself sanctify you wholly
;
and may your spirit and soul and body be preserved
entire, without blame at the coming of our Lord Jesus
Christ.
For he is our peace, who made both one, and brake
down the middle wall of partition, having abolished in
his flesh the, enmity, even the law of commandments
contained in ordinances; that he might create in him-
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of being.
167
self of the twain one new man, so making peace;
might reconcile them both in one body unto God through
the cross, having slain the enmity thereby: and he
came and preached peace to you that were far off, and
peace to them that were nigh: for through him we both
have our access in one Spirit unto the Father.
(b ) Finite being generally.
The earnest expectation of the creation waiteth
for
the revealing of the sons of God. For the creation was
subjected to vanity, not of its own will, but by reason
of him who subjected it, in hope that the creation itself
also shall be delivered from the bondage of corruption
into the liberty of the glory of the children of God.
For we know that the whole creation groaneth and
travaileth in pain together until now. And not only
so, but ourselves also, which have the firstfruits of the
Spirit, even we ourselves groan within ourselves, wait-
ing for our adoption, to wit, the redemption of our
body.
The last enemy that shall be abolished is death.
For, He, put all things in subjection under his feet.
But when he saith. All things are put in subjection, it
is evident that he is excepted who did subject all things
unto him. And when all things have been subjected
unto him, then shall the Son also himself be subjected to
him that did subject all things unto him, that God may
be all in all.
[In the Beloved] we have our redemption
through
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NOTE I.
Rom. viii.
19-23.
1 Cor. xv.
26-28.
Eph. i.
7-10.
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168
The foundation of Religion
NOTE I.
Col. i. 19,
20
Heb. viii.
7-13.
(Jer. xxxi.
31-34.)
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his blood, the forgiveness of our trespasses, according
to the riches of his grace, which he made to abound
toward us in all wisdom and prudence, having made
known unto us the mystery of his will, according to his
good pleasure which he purposed in him unto a dispen-
sation of the fulness of the times, to sum up all things
in Christ, the things in the heavens, and the things
upon the earth.
For it was the good pleasure of the Father that
in
him should all the fulness dwell; and through him
to reconcile all things unto himself, having made peace
through the blood of his cross; through him, I say,
whether things upon the earth, or things in the heavens.
5. The whole revelation in its source and in its
power comes from the grace of Him Who is Love. It
rests upon an Ordering, a Disposition, of God (διαθήκη),
and not upon a Covenant (συνθήκη),
where man can
discuss the terms which he accepts though usage has
made Covenant the Biblical representative of the
former term.
For if that first covenant had been faultless,
then
would no place have been sought for a second. For
finding fault with them, he saith,
Behold, the days come, saith the
Lord,
That I will make a new covenant with
the house
of Israel and with
the house of Judah;
Not according to the covenant that I
made with
their fathers
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in the grace of God.
169
In the day that I took them by the
hand to lead
them forth out of
the land of Egypt;
For they continued not in my
covenant,
And I regarded them not, saith the
Lord.
For this is the covenant that I will
make with the
house of Israel
After those days, saith the Lord;
I will put my laws into their mind,
And on their heart also will I write
them:
And I will be to them a God,
And they shall be to me a people:
And they shall not teach every man
his fellow-
citizen,
And every man his brother, saying,
Know the
Lord:
For all shall know me,
From the least to the greatest of
them.
For I will be merciful to their
iniquities,
And their sins will I remember no
more.
In that he saith, A new covenant, he hath made the
first old. But that which is becoming old and waxeth
aged is nigh unto vanishing away.
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NOTE I.
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