Misconceptions sometimes obtain over the relationship of standards to spirituality. In some instances these have arisen because advocates of the spiritual fail to safeguard, through balanced emphasis, against unfortunate conclusions as to a conflict between them. Possibly in other cases misunderstanding arises because the legalistic mind finds it hard to recognize as proper and essential anything not tangible and external, or that is not codified or crystallized into the letter of the law. But the highest spiritual attainments never lower standards of outward conduct. They simply put them into right relationship, and this relationship is precisely that of the sermon on the mount to the law. Conduct thus becomes the natural and inevitable fruitage of the new life. The life practices are the product of holiness, and not its essence nor its cause. For example:
True spirituality does not lead to carelessness in Sabbath keeping. Instead, it lifts it above the crude materialism of mere "letter" obedience. It produces carefulness and prayerfulness of thought, as well as of word and act, that harmonize with the moving spirit of God's great memorial.
True spirituality does not minimize the sovereign claims of stewardship. On the contrary, under the impetus of spirituality, we are led to give because we love to, not merely because we ought to. And we give more, because our treasure is placed where our heart interest lies.
True spirituality does not lower the clear standards of Christian propriety, nor of well-defined modesty in dress and conduct. Rather, it lifts them out of the mechanical realm of the "can" or "cannot" to the nobler platform of honoring God and of safeguarding the influence upon others, that consistently avoids the border line and the questionable.
True spirituality does not lead to carelessness in recreation or amusement. Instead, everything in this realm is judged by the criterion of doing "all to the glory of God," thus clearly exalting our recreational standards.
True spirituality does not lead to carelessness or indulgence in the field of balanced health reform, but instead cherishes the claims of moral and physical law from the high motive of an obedient will and an ennobled concept of the human temple.
True spirituality does not countenance minimizing the uniqueness of this special gospel movement with its special doctrinal and prophetic emphasis imperative for this hour; but it does assert that the heart relationship has priority over the intellect, and that one may be doctrinally orthodox, yet his life motive be far away from God. Consequently his orthodoxy is practically valueless.
True spirituality does not minimize nor lessen missionary activity. Rather, it stimulates it and significantly shifts it from the old-covenant basis to a new-covenant relationship of high privilege and possibility.
True spirituality does not admit of judging our brother's integrity by the standard of our own arbitrary concepts and practices. It rules out the snooping inquisitor, spying upon his fellows, because the life is thereafter motivated by nobler principles. It is so fully occupied for God that no time nor inclination remains for such earthy and unchristian pursuits.
It is this higher yet deeper inner life for which Christ pleaded, and which His grace provides. His warnings and woes were directed against motion without life, external conformity without heart regeneration. His upbraidings of the Jewish church were over this issue. And it is this same peril against which Paul admonished,--the form without the spirit, the husk without the kernel, the semblance without the reality. Any arbitrary cleavage, therefore, between spirituality and standards, is wholly unjustifiable and inconsistent.
L. E. F.
Eternal, Spiritual Realities
The limitations of man's spiritual comprehension, dulled by sin and accentuated by separation from God, make it difficult for us, while still in this mortal frame, to perceive spiritual realities even in large degree, much less in their fullness. Through force of these circumstances, God is compelled to adapt illimitable truth to the capacity of our understanding, and to use precept, symbol, and parable in order to convey His message to our minds.
Thus in studying the sanctuary service, for example, we need constantly to bear in mind that it is eternal, spiritual realities that are disclosed through means of the material, physical symbols of the earthly structure. There is identity of design in the purposes, processes, and achievements of this supreme work of God for man; otherwise the earthly service would be misleading and untrue to fact. But we must not conceive of the heavenly realities as merely physical, material, and objective. They correspond harmoniously to the nature of the Godhead and the eternal world, which, of course, is more real than the things of this mundane sphere. It would be well ever to remember this in our presentations of the blessed sanctuary truth, lest we inadvertently make them too wooden.
L. E. F.
The Social Gospel Issue
One's fundamental viewpoint will inevitably determine his attitude on this question. If a man believes that human history will continue on indefinitely in substantially its present form, and that the kingdom of God is to be established gradually through human betterment of earthly conditions, then the claims of the social gospel will have the major place in the life. Such is the only position consistent with the postmillennial view. But if one believes, as do we, that the kingdom of God will be established by divine interference, and that right soon, this tremendous fact will inevitably result in a different relationship toward every problem on earth. As premillennialists, we must operate on an emergency basis.
For example: If a building is on fire, sensible rescuers will not daily over matters of ordinary concern, but will exert every ounce of energy to rescue the people within, and to lead them to safety outside. They will not fret over defects in the plumbing, heating, lighting, decorations, and other material things of usual interest.
They will content that life is more than meat and will act accordingly. But if, on the other hand, the structure is safe and permanent, and all is well, then better sanitation, lighting, heating, ventilation, and other conveniences would naturally have serious thought and attention.
Likewise if a ship is trustworthy and steaming steadily toward a far-off port, concern for the comfort, convenience, and recreation of the passengers would be desirable and expected. The painting of the decks, the improvement of the cuisine and cabin service, and the adjustment of any difficulties and injustices aboard, would be expected and laudable. But if the ship has sprung a leak, if it is listing badly, and in fact is slowly sinking, rescue would be the manifest order of the day, and the saving of lives the all-absorbing interest and activity. Matters of mere comfort, convenience, and adjustment would have little place. These illustrations admit of no counter conclusions.
Just so with this old world. It is headed precipitously toward the final scenes of the last days. With probation's close at hand, with the judgment's final decisions for eternity crowding hard upon mankind, and with Christ's second coming so near, we maintain that we are following the only sane, sensible, and Scriptural course in leaving out of serious prominence those secondaries that seem of primary importance to those who think the world will continue on indefinitely in its present state, improved by human betterment, and changed by a growing public consciousness through ages to come.
We have both common sense and Scripture back of the course we pursue. This is the emergency hour of the world, and we must operate under emergency conditions.
L. E. F.
