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the Lord, nothing will ease our hearts of their love but the commending of all men, all our brothers, all our sisters, to the one Father. Nor shall we ever know that repose in the Father's hands, that rest of the Holy Sepulchre, which the Lord knew when the agony of death was over, when the storm of the world died away behind his retiring spirit, and he entered the regions where there is only life, and therefore all that is not music is silence, (for all noise comes of the conflict of Life and Death)—we shall never be able, I say, to rest in the bosom of the Father, till the fatherhood is fully revealed to us in the love of the brothers. For he cannot be our father save as he is their father; and if we do not see him and feel him as their father, we cannot know him as ours. Never shall we know him aright until we rejoice and exult for our race that he is the Father. He that loveth not his brother whom he hath seen, how can he love God whom he hath not seen? To rest, I say, at last, even in those hands into which the Lord commended his spirit, we must have learned already to love our neighbour as ourselves.

      LOVE THY NEIGHBOUR

      Thou shalt love thy neighbor as thyself.—ST MATTHEW xxii. 39.

      The original here quoted by our Lord is to be found in the words of God to Moses, (Leviticus xix. 18:) "Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the Lord" Our Lord never thought of being original. The older the saying the better, if it utters the truth he wants to utter. In him it becomes fact: The Word was made flesh. And so, in the wondrous meeting of extremes, the words he spoke were no more words, but spirit and life.

      The same words are twice quoted by St Paul, and once by St James, always in a similar mode: Love they represent as the fulfilling of the law.

      Is the converse true then? Is the fulfilling of the law love? The apostle Paul says: "Love worketh no ill to his neighbour, therefore love is the fulfilling of the law." Does it follow that working no ill is love? Love will fulfil the law: will the law fulfil love? No, verily. If a man keeps the law, I know he is a lover of his neighbour. But he is not a lover because he keeps the law: he keeps the law because he is a lover. No heart will be content with the law for love. The law cannot fulfil love.

      "But, at least, the law will be able to fulfil itself, though it reaches not to love."

      I do not believe it. I am certain that it is impossible to keep the law towards one's neighbour except one loves him. The law itself is infinite, reaching to such delicacies of action, that the man who tries most will be the man most aware of defeat. We are not made for law, but for love. Love is law, because it is infinitely more than law. It is of an altogether higher region than law—is, in fact, the creator of law. Had it not been for love, not one of the shall-nots of the law would have been uttered. True, once uttered, they shew themselves in the form of justice, yea, even in the inferior and worldly forms of prudence and self-preservation; but it was love that spoke them first. Were there no love in us, what sense of justice could we have? Would not each be filled with the sense of his own wants, and be for ever tearing to himself? I do not say it is conscious love that breeds justice, but I do say that without love in our nature justice would never be born. For I do not call that justice which consists only in a sense of our own rights. True, there are poor and withered forms of love which are immeasurably below justice now; but even now they are of speechless worth, for they will grow into that which will supersede, because it will necessitate, justice.

      Of what use then is the law? To lead us to Christ, the Truth,—to waken in our minds a sense of what our deepest nature, the presence, namely, of God in us, requires of us,—to let us know, in part by failure, that the purest effort of will of which we are capable cannot lift us up even to the abstaining from wrong to our neighbour. What man, for instance, who loves not his neighbour and yet wishes to keep the law, will dare be confident that never by word, look, tone, gesture, silence, will he bear false witness against that neighbour? What man can judge his neighbour aright save him whose love makes him refuse to judge him? Therefore are we told to love, and not judge. It is the sole justice of which we are capable, and that perfected will comprise all justice. Nay more, to refuse our neighbour love, is to do him the greatest wrong. But of this afterwards. In order to fulfil the commonest law, I repeat, we must rise into a loftier region altogether, a region that is above law, because it is spirit and life and makes the law: in order to keep the law towards our neighbour, we must love our neighbour. We are not made for law, but for grace—or for faith, to use another word so much misused. We are made on too large a scale altogether to have any pure relation to mere justice, if indeed we can say there is such a thing. It is but an abstract idea which, in reality, will not be abstracted. The law comes to make us long for the needful grace,—that is, for the divine condition, in which love is all, for God is Love.

      Though the fulfilling of the law is the practical form love will take, and the neglect of it is the conviction of lovelessness; though it is the mode in which a man's will must begin at once to be love to his neighbour, yet, that our Lord meant by the love of our neighbour; not the fulfilling of the law towards him, but that condition of being which results in the fulfilling of the law and more, is sufficiently clear from his story of the good Samaritan. "Who is my neighbour?" said the lawyer. And the Lord taught him that every one to whom he could be or for whom he could do anything was his neighbour, therefore, that each of the race, as he comes within the touch of one tentacle of our nature, is our neighbour. Which of the inhibitions of the law is illustrated in the tale? Not one. The love that is more than law, and renders its breach impossible, lives in the endless story, coming out in active kindness, that is, the recognition of kin, of kind, of nighness, of neighbourhood; yea, in tenderness and loving-kindness— the Samaritan-heart akin to the Jew-heart, the Samaritan hands neighbours to the Jewish wounds.

      Thou shalt love thy neighbour as thyself.

      So direct and complete is this parable of our Lord, that one becomes almost ashamed of further talk about it. Suppose a man of the company had put the same question to our Lord that we have been considering, had said, "But I may keep the law and yet not love my neighbour," would he not have returned: "Keep thou the law thus, not in the letter, but in the spirit, that is, in the truth of action, and thou wilt soon find, O Jew, that thou lovest thy Samaritan"? And yet, when thoughts and questions arise in our minds, he desires that we should follow them. He will not check us with a word of heavenly wisdom scornfully uttered. He knows that not even his words will apply to every question of the willing soul; and we know that his spirit will reply. When we want to know more, that more will be there for us. Not every man, for instance, finds his neighbour in need of help, and he would gladly hasten the slow results of opportunity by true thinking. Thus would we be ready for further teaching from that Spirit who is the Lord.

      "But how," says a man, who is willing to recognize the universal neighbourhead, but finds himself unable to fulfil the bare law towards the woman even whom he loves best,—"How am I then to rise into that higher region, that empyrean of love?" And, beginning straightway to try to love his neighbour, he finds that the empyrean of which he spoke is no more to be reached in itself than the law was to be reached in itself. As he cannot keep the law without first rising into the love of his neighbour, so he cannot love his neighbour without first rising higher still. The whole system of the universe works upon this law—the driving of things upward towards the centre. The man who will love his neighbour can do so by no immediately operative exercise of the will. It is the man fulfilled of God from whom he came and by whom he is, who alone can as himself love his neighbour who came from God too and is by God too. The mystery of individuality and consequent relation is deep as the beginnings of humanity, and the questions thence arising can be solved only by him who has, practically, at least, solved the holy necessities resulting from his origin. In God alone can man meet man. In him alone the converging lines of existence touch and cross not. When the mind of Christ, the life of the Head, courses through that atom which the man is of the slowly revivifying body, when he is alive too, then the love of the brothers is there as conscious life. From Christ through the neighbours comes the life that makes him a part of the body.

      It is possible to love our neighbour as ourselves. Our Lord never spoke hyperbolically, although, indeed, that is the supposition on which many unconsciously interpret his words, in order to be able to persuade themselves

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