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it gave birth. Either they do not believe that Christ said what He meant to say, or that what is found in the Sermon on the Mount and elsewhere He said either from His enthusiasm or lack of wisdom and simplicity of character.[9]

      Matt. vi. 25–34.—25. Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment?

      26. Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they?

      27. Which of you by taking thought can add one cubit unto his stature?

      28. And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin:

      29. And yet I say unto you, That even Solomon in all his glory was not arrayed like one of these.

      30. Wherefore, if God so clothe the grass of the field, which to-day is, and to-morrow is cast into the oven, shall he not much more clothe you, O ye of little faith?

      31. Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed?

      32. (For after all these things do the Gentiles seek:) for your heavenly Father knoweth that ye have need of all these things.

      33. But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.

      34. Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof.

      Luke xii. 33–34.—33. Sell that ye have, and give alms; provide yourselves bags which wax not old, a treasure in the heavens that faileth not, where no thief approacheth, neither moth corrupteth.

      34. For where your treasure is, there will your heart be also.

      Matt. xix. 21.—"Go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come and follow me."

      Mark viii. 34.—"Whosoever will come after me, let him deny himself, and take up his cross, and follow me."

      John iv. 34.—"My meat is to do the will of him that sent me, and to finish his work."

      Luke xxii. 42.—"Not my will, but thine, be done."

       Not what I wish, but what Thou wishest, and not as I wish, but as Thou wishest. Life consists in doing not your own will, but the will of God.

      All these doctrines are regarded by men who adhere to the lower life-conception as expressions of enthusiastic exaltation, with no special reference to daily life. And yet these doctrines are no less the natural outcome of the Christian life-conception than is the idea of giving one's labor for the common good, or of sacrificing one's life to defend one's country, the outcome of the social life-conception.

      As the believer in the social life-conception says to the savage: "Rouse yourself! Consider what you are doing! The life that man lives for himself alone cannot be the true one, for life is fleeting and full of woe. It is the life of the community at large, the race, the family, the State, that endures: therefore a man must sacrifice his personality for the life of the family and the State;" Christianity in like manner says unto him who believes in a social life-conception of the community: "Repent, μετανοετα, that is, arouse yourself, consider your ways, else shall you perish. Know you that this bodily, animal life is born to-day and dies to-morrow; nothing can assure its permanence, no outward expedients, no system whatsoever can give it stability. Consider your ways and learn that the life you live is not the real life, that neither family, social, nor State life will save you from perdition. An honest rational life is possible for man provided that he be, not a participant of the life of the family or life of the State, but a partaker of the source of all life—that of the Father Himself; then his life is united to the life of the Father." Such is beyond a doubt the meaning of the Christian conception of life, clearly set forth in every maxim of the New Testament.

      One may not share such a conception of life, one may deny it, or prove it to be inaccurate and fallacious; but no man can possibly judge a doctrine without having first made himself familiar with the life-conception which forms its basis; and still more impossible is it to judge a lofty subject from a low standpoint, to pronounce upon the belfry from a knowledge of the foundation. Yet this is precisely what is done by contemporary scientists. And this is because they are laboring under an error similar to that of the clergy, in believing that they possess such infallible methods of studying their subject that, if they but bring their so-called scientific methods to bear upon the subject under consideration, there can be no doubt as to the accuracy of their conclusion.

      The possession of a guide to knowledge, which they believe to be infallible, is really the chief obstacle to the comprehension of the Christian doctrine among unbelievers and so-called scientists, by whose opinions the great majority of unbelievers, the so-called educated classes, are guided. All the errors of the scientists concerning Christianity, and especially two strange misapprehensions that avail more than anything else to blind men to its real signification, arise therefrom.

      One of these misapprehensions is that the doctrine of a Christian life not being practical, it remains optional with the individual whether he take it for his guide or no; and if he chooses to do so, it may then be modified to suit the exigencies of our social life. The second misapprehension is that the Christian doctrine of love of God, and therefore of the service due to Him, is a mystical requirement, neither clearly expressed nor offering any well-defined object of love: consequently the more definite and intelligible doctrine of love of man and of the service of humanity may be substituted for it.

      The first misapprehension which relates to the impracticability of the Christian doctrine arises from the fact that men who believe in the social life-conception, not comprehending the rule obeyed by men who hold the Christian doctrine, and mistaking the Christian standard of perfection for the guiding principle of life, believe and declare that it is impossible to follow the teaching of Christ, because implicit obedience to this doctrine would end by destroying life. "If man were to fulfil the precepts of Christ, he would destroy his life; and if all the world were to fulfil them, the human race would soon become extinct. If you were to take no thought for the morrow, neither of what ye shall eat or drink, nor what ye shall put on; if one may not resist evil by violence or defend one's life, nor even give up one's life for his friend; if one is to preserve absolute chastity, mankind could not long exist;" so they believe and affirm.

      And they are right, if one takes the incentives to perfection offered by the teaching of Christ as laws which each man must obey, just as, for instance, in the social order every man must pay his taxes, and some must serve in the courts of law, and so on.

      The misapprehension consists in overlooking the fact that the doctrine of Christ, and the doctrine formulated by a lower life-conception, guide men in very different ways. The doctrines of the social life-conception guide men in fulfilling the requirements of the law. The doctrine of Christ guides men by manifesting the infinite perfection of the Heavenly Father, to which it is natural for every man to aspire, whatever may be his shortcomings.

      The misconception of those who judge the Christian doctrine by the standard of the state or civil doctrine is this—that they imagine that the perfection of which Christ speaks may be attained in this life, and ask themselves just as they would ask concerning some law of the State, what will happen when all this shall be fulfilled? This hypothesis is fallacious, because the perfection indicated by Christianity is infinite and can never be attained; and Christ promulgates his doctrine, knowing that although absolute perfection will never be attained, yet the aspiration toward it will ever contribute to the welfare of mankind, that this welfare may by this means be everlastingly increased.

      Christ is not teaching angels, but men who live and move in an animal life, and whose impulses are of an animal nature. And to this animal impulse Christ, so

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