Part II
God approves of the method of scientific analysis as the means by which sound Christians are produced. This is indicated by the following statements: "Prove all things; hold fast that which is good." 1 Thess. 5:21. "Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it." Mal. 3:10. "Be loved, believe not every spirit, but try the spirits whether they are of God: because many .false prophets are gone out into the world." 1 John 4:1.
A Few Examples
During the past few years I have become reasonably well acquainted with a doctor of medicine. In many respects he is quite outstanding, and certainly is a good citizen and a man of acceptable moral and professional quality. Nevertheless, he does not identify himself as a Christian, and for a long time I was of the opinion that he knew little about the Christian philosophy. More recently I have learned differently. I have discovered that he is quite conversant with the ideals of Christianity and that he has a certain respect for them. Also he respects those who identify themselves as Christians, provided they live up to their beliefs. His knowledge of Christian principles is sufficiently adequate to give him a fairly accurate opinion as to whether a professed Christian is conscientious in his profession. He has no use for those who make such a profession, but fail to incorporate the teachings as a code to live by. He distrusts such individuals more than those who outwardly sin, but make no profession. His opinion is that at least the sinner is honest.
As one analyzes such a viewpoint, it is not difficult to agree in principle with the logic of this doctor. Also I have become interested in the reasons why he knows so much about religious things but makes no profession. As a child he was reared in a semirural community composed of people whom we would recognize as good solid Americans. His parents were Protestant in persuasion and were members of the local church. They were about as religious as the average. They attended religious meetings and took this young son with them; in fact, this was a requirement. During those early years he learned many things about the beliefs of his church as well as about the doctrinal differences of other local churches. He was an intelligent young fellow, and even though he was quite impressed with the fundamental philosophies of what he considered to be Christianity, he became increasingly confused and, later on, resentful of what he saw.
The sermon on the mount and its explanation of the Christian relationship of one person to another made a particular impression upon him. Nevertheless, his observation of those who pro fessed to be religious emphasized so strongly the inconsistencies between what they said they believed and what they did, that he became more and more cynical, and consequently has little if any use for organized religion today. He questions whether the complete Christian philosophy is worthwhile for the majority of people. It is obvious to me that the present thinking of this man whom I honestly respect is due to two things: First, the evidence he saw in the environment in which he lived in no way contributed to making him a believer. Second, he has never made any real effort to seek spiritual truths for himself, and he does not take much stock in what others have to say about them.
On the other hand, I am acquainted with another doctor who is an outstanding scientist. Not long ago it was my privilege to have time to talk with him at some length regarding religion in general and Christianity in particular. I discovered what I consider to be a very interesting thing; namely, that this man has made a very thorough investigation of Christian doctrines and beliefs and that he has arrived at his conclusions without outside influence and without emotion. He believes in a personal God, in salvation, and in the real, practical value of putting into operation Christian principles as a way of life. He is convinced that Christianity purely as a philosophy is relatively worthless, and that unless one believes in it sufficiently to actually incorporate it as a code to live by, he is not a very sound Christian. Personally, I have no trouble in agreeing with him in these respects. I asked his opinion as to why so many intelligent people find no interest in religion. His answer is well in keeping with the viewpoints I have tried to develop here. He was of the opinion that the reason why so many apparently intelligent adults have no use for religion is that their concept of it has not developed beyond the thinking of a child. I think there is much truth in that statement. If, when one reaches adult life and has been reasonably well educated otherwise, his religious concepts have not advanced beyond the kindergarten state, he has not made necessary progress. I am reminded of Paul's statements touching upon this particular subject when he said:
"When I was a child, I spake as a child . . . : but when I became a man, I put away childish things." 1 Cor. 13:11. And,
"For when for the time you ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat. For every one that useth milk is unskilful in the word of righteousness: for he is a babe. But strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil." Heb. 5:12-14.
I am convinced that as a way of life the Christian way is good for me; and through me, if my influence is right, it may be good for Christianity. Through me or through you it might help someone else.
The Philosophy of the Jew
I have been interested in some of the beliefs of the Jewish people. During all of their experience they had a philosophy. In The Book of Books, Solomon Goldman, a noted Jewish writer, states:
"Early in their civilization, they discovered in the holiness of God,
their sanctity, their common origin, and their destiny. They discovered in
His eternity the principle of the consistency of history.
They discovered in His goodness, the coherence of humanity or the
brotherhood of man. They desired nothing more out of life than that men
should live by these insights.
As a matter of fact, the people in general readily agreed to do so. They said many times that obedience to these propositions was their intention. However, as a people, what did they usually do?
"They frequently resolved never again to be like other nations but they could not abandon their way. They accepted the Eternal as God, but upon every hill and under every green tree they erected altars of wood and stone. They urged that man was God's image but they would not abolish slavery. They apprehended the vanity of life but were always tempted by the gold of Ophir. They longed for justice. They made Jerusalem its lodging place but they were fond of bribes and would neither judge the destitute orphan nor plead the cause of the indigent widow. They looked forward to peace but periodically became enmeshed in wars with their neighbors."
And they did not accept the Prince of Peace when He dwelt among them. In brief, they dreamed and prophesied of the ideal society. They legislated for it, but never got down to build it or to live it.
It seems clear to me that the ideals and philosophies of the Jews represented the ideals and purposes of God for man. Orthodox Jews of our time would not agree that these are Christian ideals, because they do not accept Christ as the Messiah and the Prince of Peace. Nevertheless, they will readily agree that these principles form a philosophy of divine origin and that this philosophy should become a way of life. Also, they will quite readily admit that as a people they have never lived it. When Jesus came He brought with Him the same principles, the same ideals, the same fundamental philosophy, which the Jews had had for many generations. We label these Christian doctrines, which indeed they are.
The Jewish people have always argued that after all they were only human, that the circumstances of life were difficult and oppressive, and that these ideals sounded good but were not practical. Many of them made believe that such was their code of life, but most of the time they did not live by it. It is no wonder that Jesus could not refrain from calling some of them hypocrites. However, Jesus came to demonstrate that, not only did the fundamental principles represent an acceptable philosophy, but also that they could become a way of life and that this way of life was practical.
Some Practical Questions
There are many people who know the Bible well and are acquainted with the doctrines of Christian living that it teaches. Nevertheless, they are unwilling to accept them and to live by them. It is easy for us to pick out the faults of others, whether they have a religious affiliation or not. Very possibly one might find such faults among us. Nevertheless, I believe that the thing of major importance to me is, Where do I stand? Is my understanding of spiritual things still at the kindergarten level, or am I making progress? Is my understanding of religion entirely on the level of knowing certain information, or do I believe it? Do I agree that the ideals that we call the principles of Christianity are good, and am I satisfied with having made such a decision? Is my knowledge of Christianity limited to what I have read or to what someone else has said, or have I had enough experience to have reached some conclusions of my own?
For some time I have been studying some of the things Christ tried to teach when He was on earth. Such a study is inexhaustible. I shall point out a few things I think are of practical value. One of these is that the teachings of Jesus were for practical application. The Jews as a people had plenty of theory but no actual practice. He found no fault with the fundamental doctrines of the Jews. He was the author of those doctrines. Nevertheless, He did find serious fault with their way of life and with their interpretations of those doctrines. He tried to show them the right way.
If I learn this lesson, and if I change the doc trines of Christianity from the status of dreams into fundamental beliefs and a way of life, I shall be wise. I can do it if I thoroughly believe it to be practical and worthwhile and if I am willing to try. I can do it if I am willing to follow Jesus as the "way, the truth, and the life." If I do, I believe that I shall not be impressed with the relative virtues of a fast to afflict my soul. I shall find myself trying to "loose the bands of wickedness," trying to "undo heavy burdens," trying to free the "oppressed," trying to help those who really need it. I shall exhibit in my life the fruits of the Spirit "love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance." I shall not be so impressed with the formalities of religion as with the knowledge that the "end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned." I shall be sober, diligent, honest, and courageous. I shall be willing to abandon the ways of the world, to erect only one altar and that before the living God and to recognize that all men are created by God and in His image. I shall recognize the vanities of life and shall not be tempted by the gold of Ophir. I shall deal justly with the indigent and the destitute, recognizing that "pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep [myself] . . . unspotted from the world." I shall obtain through Christ the "peace which passeth all understanding." If I investigate Christianity as I would investigate a scientific research project, I will learn something worthwhile, and I shall not be disappointed with the results.
Assuming that I am a scientist, if also I am a Christian, I shall be in good company among many men who have much better capabilities and understanding than I. Surely I can be happy and need not be ashamed. In the words of the psalmist, "My meditation of him shall be sweet; I will be glad in the Lord."
[End of Series]
