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FOWLER
THE SPIRIT OF CHRIST
BIOGRAPHICAL NOTE
Charles H. Fowler, Methodist Episcopal divine, was born 1837 in Burford, Ontario, Canada, was educated at Syracuse University and the Garrett Biblical Institute, Evanston, Ill. He was ordained in 1861 and after filling pastorates in many places was made president of the Northwestern University in 1872, but vacated this post to become editor of the _Christian Advocate_; four years later he was appointed missionary secretary and in 1884 was elected bishop. He was well-known as an able preacher and administrator. He died in 1908.
FOWLER
1837--1908
THE SPIRIT OF CHRIST
_Now if any man have not the Spirit of Christ, he is none of his_.--Rom. viii., 9.
I read that with the conviction that it is one of the most searching passages that can be found in the Book of God. It takes hold of the question of our salvation as a very substantial and thorough question. It removes indefinitely, almost infinitely, from this problem of our destiny, all shadow of uncertainty or of doubt. It brings us squarely
to the facts in our character. On the force of this Scripture we are borne up on to a platform where we stand with our hearts uncovered and naked before the eye of God.
This means that the saint must be great in the arduous greatness of things achieved; that there is no chance for sainthood by any fixt, imputed plan, but that o
ere long, the poor queen had a very close view of misery's children, and she drank to the dregs the cup of life's bitterness. Reason as we may, suppress the disagreeable truths of life as we may, suffering will find us out, and pierce us to the heart. Indeed, despite our dissimulations, we know that life is not a matter of lutes, doves, and sunflowers, and at last we have little patience with those who thus seek to represent it. We will not have the philosophy which ignores suffering; witness the popularity of Schopenhauer. We resent the art which ignores sorrow. True art has no pleasure in sin and suffering, in torture, horror, and death; but on its palette must lie the sober colorings of human life, and so to-day the most popular picture of the world is the "Angelus" of Millet. We will not have the literature that ignores suffering. "Humanity will look upon nothing else but its old sufferings. It loves to see and touch its wounds, even at the risk of reopening them. We are not satisfied with poetry unless we find tears in it." We will not have the theology which ignores sin and suffering. The preacher who confines his discourses to pleasant themes has a meager following; the people swiftly and logically conclude that if life is as flowery as the discourse, the preacher is superfluous. Foolish we may often be, yet we cannot accept this Gethsemane for a garden of the gods; the most wilful lotus-eater must perforce see the streaming tears, the stain of blood, the shadow of death. Nature in the full swing of her pageantry soon forgets the wild shriek of the bird in the red talons of the hawk, and all other sad and tragic things, but humanity is compelled to note the blood and tears which flow everywhere, and to lay these things to heart.
Christ giveth us the noblest example of suffering. So far from shutting His gate on the sackcloth, once more He adopted it, and showed how it might become a robe of glory. He Himself was preeminently a Man of sorrows; He exhausted all forms of suffering; touching life at every point, at every point He bled; and in Him we learn how to sustain our burden and to triumph throughout all the tragedy. In His absolute rectitude, in His confidence in His Father, in His hours of prayer, in His self-sacrificing regard for His fellow-sufferers, in His charity, and patience, we see how the heaviest cross may be borne in the spirit of victory. We learn from Him how divine grace can mysteriously make the sufferer equal to the bitterest martyrdom; not putting to our lips some anodyne cup to paralyze life, but giving us conquest through the strength and bravery of reason in its noblest mood, through faith in its sublimest exercise, through a love that many waters cannot quench nor the floods drown. Poison is said to be extracted from the rattlesnake for medicinal purposes; but infinitely more wonderful is the fact that the suffering which comes out of sin counterworks sin, and brings to pass the transfiguration of the sufferer.
Christ teaches us how, under the redemptive government of God, suffering has become a subtle and magnificent process for the full and final perfecting of human character. Science tells us how the bird-music, which is one of nature's foremost charms, has risen out of the bird's cry of distress in the morning of time; how originally the music of field and forest was nothing more than an exclamation caused by the bird's bodily pain and fear, and how through the ages the primal note of anguish has been evolved and differentiated until it has risen into the ecstasy of the lark, melted into the silver note of the dove, swelled into the rapture of the nightingale, unfolded into the vast and varied music of the sky and the summer. So Christ shows us that out of the personal sorrow which now rends the believer's heart he shall arise in moral and infinite perfection; that out of the cry of anguish wrung from us by the present distress shall spring the supreme music of the future.
The Persian monarch forbidding sackcloth had forgotten that consolation is a royal prerogative; but the King of kings has not forgotten this, and very sweet and availing is His sovereign sympathy. Scherer recommends "amusement as a comfortable deceit by which we avoid a permanent _tete-a-tete_ with realities that are too heavy for us." Is there not a more excellent way than this? Let us carry our sorrows to Christ, and we shall find that in Him they have lost their sting. It is a clumsy mistake to call Christianity a religion of sorrow--it is a religion _for_ sorrow. Christ finds us stricken and afflicted, and His words go down to the depths of our sorrowful heart, healing, strengthening, rejoicing with joy unspeakable. He finds us in sackcloth; He clothes us with singing-robes, and crowns us with everlasting joy.
III. We consider the recognition by revelation of death. We have, again, adroit ways of shutting the gate upon that sackcloth which is the sign of death. A recent writer allows that Shakespeare, Raleigh, Bacon, and all the Elizabethans shuddered at the horror and mystery of death; the sunniest spirits of the English Renaissance quailed to think of it. He then goes on to observe that there was something in this fear of the child's vast and unreasoned dread of darkness and mystery, and such a way of viewing death has become obsolete through the scientific and philosophic developments of the later centuries. Walt Whitman also tells us "that nothing can happen more beautiful than death," and he has exprest the humanist view of mortality in a hymn which his admirers regard as the high-water mark of modern poetry. But will this rhapsody bear thinking about? Is death "delicate, lovely and soothing," "delicious," coming to us with "serenades"? Does death "lave us in a flood of bliss"? Does "the body gratefully nestle close to death"? Do we go forth to meet death "with dances and chants of fullest welcome"? It is vain to attempt to hide the direst fact of all under plausible metaphors and rhetorical artifice. It is in defiance of all history that man so write. It is in contradiction of the universal instinct. It is mockery to the dying. It is an outrage upon the mourners. The Elizabethan masters were far truer to the fact; so is the modern skeptic who shrinks at "the black and horrible grave." Men never speak of delicious blindness, of delicious dumbness, of delicious deafness, of delicious paralysis; and death is all these disasters in one, all these disasters without hope. No, no, the morgue is the last place that lends itself to decoration. Death is the crowning evil, the absolute bankruptcy, the final defeat, the endless exile. Let us not shut our eyes to this. The skeptic often tells us that he will have no "make-believe." Let us have no "make-believe" about death. Let us candidly apprehend death for all that it is of mystery and bitterness, and reconcile ourselves to it, if reconciliation be possible. If we are foolish enough to shut the gate on the thought of death, by no stratagem can we shut the gate upon death itself.
Without evasion or euphony Christ recognizes the somber mystery. The fact, the power, the terror of death are displayed by Him without reserve or softening. And He goes to the root of the dire and dismal matter. He shows us that death as we know it is an unnatural thing, that it is the fruit of disobedience, and by giving us purity and peace He gives us eternal life. The words of Luther, so full of power, were called "half-battles"; but the words of Christ in their depth and majesty are complete battles, in which sin, suffering, and death are finally routed. He attempts no logical proof of immortality; He supplies no chemical formula for the resurrection; He demonstrates immortality by raising us from the death of sin to the life of righteousness, by filling our soul with infinite aspirations and delights. Here is the proof supreme of immortality. "Verily, verily, I say unto you, he that believeth on me, the works that I do shall he do also; and greater works than these shall he do; because I go unto my Father." The moral works are the greater works. Wonderful is the stilling of the sea, the healing of the blind, the raising of the dead, but the moral miracles of our Lord express a still diviner power and carry with them a more absolute demonstration. If, therefore, we have known the power of Christ delivering our soul from the blindness, the paralysis, the death of sin, lifting it above the dust and causing it to exult in the liberties and delights of the heavenlies, why should we think it a thing incredible that God should raise the dead? If He has wrought the greater, He will not fail with the less. Christianity opens our eyes to splendid visions, makes us heirs of mighty hopes, and for all its prospects and promises it demands our confidence on the ground of its present magnificent and undeniable moral achievements. Its predictions are credible in the light of its spiritual efficacy. "And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness. But if the Spirit of Him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you," Being one with Christ in the power of purity, we are one with Him in the power of an endless life. Death has its temporary conquest, but grace reigning through righteousness shall finally purge the last taint of mortality. Not through the scientific and philosophic developments of later centuries has the somber way of viewing death become obsolete; Christ bringing life and immortality to life has brought about the great change in the point of view from which we regard death, the point of view which is full of consolation and hope. In Christ alone the crowning evil becomes a coronation of glory; the absolute bankruptcy, the condition of an incorruptible inheritance; the final defeat, an everlasting victory; the endless exile, home, home at last. Once more, by boldly adopting the sackcloth Christ has changed it into a robe of light. "That through death he might destroy him that had the power of death, that is, the devil"
We cannot escape the evils of life; they are inevitable and inexorable. We may hide from our eyes the signs and sights of mourning; but in royal splendor our hearts will still bleed; wearing wreaths of roses, our heads will still ache. A preacher who complains that Christianity is "the religion of sorrow" goes on to predict that the woes of the world are fast coming to an end, and then the sorrowful religion of Jesus Christ will give place to some purer faith. "Through the chinks we can see the light. The condition of man becomes more comfortable, more easy; the hope of man is more visible; the endeavor of man is more often crowned with success; the attempt to solve the darkest life-problems is not desperate as it was. The reformer meets with fewer rebuffs; the philanthropist does not despair as he did. The light is dawning. The great teachers of knowledge multiply, bear their burdens more and more steadily; the traditions of truth and knowledge are becoming established in the intellectual world. It is so; and those of us who have caught a vision of the better times coming through reason, through knowledge, through manly and womanly endeavor, have caught a sight of a Christendom passing away, of a religion of sorrow declining, of a gospel preached for the poor no longer useful to a world that is mastering its own problems of poverty and lifting itself out of disabling misery into wealth without angelic assistance. This is our consolation; and while we admit, clearly and frankly, the real power of the popular faith, we also see the pillars on which a new faith rests, which shall be a faith, not of sorrow, but of joy." Now, the deepest sorrow of the race is not physical, neither is it bound up with material and social conditions. As the Scotch say, "The king sighs as often as the peasant"; and this proverb anticipates the fact that those who participate in the richest civilization that will ever flower will sigh as men sigh now. When the problem of poverty is mastered, when disease is extirpated, when a period is put to all disorganization of industry and misgovernment, social and political, it will be found by the emancipated and enriched community what is now found by opulent individuals and privileged classes, that the secret of our discontent is internal and mysterious, that it springs from the ungodliness, the egotism, the sensuality, which theology calls sin. But whatever the future may reveal, all the sorrows of life are upon us here and now; we cannot deny them, we have constantly to struggle with them, we are often overwhelmed by irreparable misfortune. Esther "sent raiment to clothe Mordecai, and to take his sackcloth from him; but he received it not." In vain do men offer us robes of beauty, chiding us for wearing the color of the night; we cannot be deceived by flattering words; we must give place to all the sad thoughts of our mortality until haply we find a salvation that goes to the root of our suffering, that dries up the fount of our tears.
In a very different spirit and for very different ends do men contemplate the dark side of human life. The cynic expatiates on painful things--the blot on life's beauty, the shadow on its glory, the pitiful ending of its brave shows--only to gibe and mock. The realist lingers in the dissecting chamber for very delight in revolting themes. The pessimist enlarges on the power of melancholy that lie may justify despair. The poet touches the pathetic string that he may flutter the heart. Fiction dramatizes the tragic sentiment for the sake of literary effect. Cultured wickedness drinks wine out of a skull, that by sharp contrast it may heighten its sensuous delight; whilst estheticism dallies with the sad experiences of life to the end of intellectual pleasure, as in ornamental gardening, dead leaves are left on ferns and palms in the service of the picturesque. But Christianity gives such large recognition to the pathetic element of life, not that it may mock with the cynic, or trifle with the artist; not because with the realist it has a ghoulish delight in horror, or because with the refined sensualist it cunningly aims to give poignancy to pleasure by the memory of pain; but because it divines the secret of our mighty misfortune, and brings with it the sovereign antidote. The critics declare that Rubens had an absolute delight in representing pain, and they refer us to that artist's picture of the "Brazen Serpent" in the National Gallery. The canvas is full of the pain, the fever, the contortions of the wounded and dying; the writhing, gasping crowd is everything, and the supreme instrument of cure, the brazen serpent itself, is small and obscure, no conspicuous feature whatever of the picture. The manner of the great artist is so far out of keeping with the spirit of the gospel. Revelation brings out broadly and impressively the darkness of the world, the malady of life, the terror of death, only that it may evermore make conspicuous the uplifted Cross, which, once seen, is death to ever vice, a consolation in every sorrow, a victory over every fear.