[Footnote 204: "Probably no more significant change awaits the theology of the future than the recognition of this province of the unknown, and the cessation of controversy as to matters that come within it, and therefore admit of no dogmatic settlement."—Tulloch's Religious Thought in Britain, p. 24.]
LECTURE X.
THE DIVINE SUPREMACY OF THE CHRISTIAN FAITH.
We have in previous lectures instituted brief and partial comparisons between Christianity and particular faiths of the East, but I now propose a general comparative survey.
Never before has the Christian Faith been so boldly challenged to show cause for its supreme and exclusive claims as in our time. The early Christians encountered something of the same kind: it seemed very preposterous to the proud Roman that an obscure sect, coming out of despised Nazareth, should refuse to place a statue of its deified Founder within the Pantheon, in the goodly company of renowned gods from every part of the Roman Empire; but it did so refuse and gave its reasons, and it ultimately carried its point. It gained the Pantheon and Rome itself for Christ alone. He was proclaimed as the One Redeemer of the world, and this claim has been maintained from that day to this. "There can be no diversity," said His followers, "for there is no other name given under heaven among men whereby we must be saved. The very genius of Christianity means supremacy and monopoly, for the reason that it is divine and God cannot be divided against Himself." But in our time the whole world is brought very closely together. The religions of men, like their social customs and political institutions, are placed in contact and comparison. The enemies of the Christian faith here, in Western lands, naturally make the most of any possible alliances with other systems supposed to antagonize Christianity; while a multitude of others, having no particular interest in any religion, and rather priding themselves upon a broad charity which is but a courteous name for indifference, are demanding with a superior air that fair play shall be shown to all religions alike. The Church is therefore called upon to defend her unique position and the promulgation of her message to mankind. Why does she refuse to admit the validity of other religions, and why send her missionaries over the earth to turn the non-Christian races from those faiths which are their heritage by birth, and in which they honestly put their trust? Why not respect everywhere that noblest of all man's instincts which prompts him to inquire after God, who hath made of one blood all nations that dwell upon the earth? If the old Hindu pantheism of the Bhagavad Gita taught that the worshippers of other gods were only worshipping the One Supreme Vishnu unawares; if Buddhism forbids its followers to assert that theirs is the only religion, or even that it is the best religion;[205] is it not time that Christians should emulate this noble charity?
This plausible plea is urged with such force and volume, it is so backed by the current literature and the secular newspaper press that it cannot be ignored. The time has come when the Church must not only be able to give a reason for the faith she professes, but must assign reasons why her faith should supplant every other. I am aware that many are insisting that her true course is to be found in an intensive zeal in the promulgation of her own doctrines without regard to any other. "Preach the Gospel," it is said, "whether men will hear or whether they forbear." But it must be borne in mind that Paul's more intelligent method was to strive as one who would win, and not as they who beat the air. The Salvation Army will reach a certain class with their mere unlettered zeal. The men who purposely read only One Book, but read that on their knees, doubtless have an important work to do, but the Church as a whole cannot go back to the time when devout zealots sneered at the idea of an educated ministry. The conflict of truth and error must be waged intelligently. There are sufficient reasons for claiming a divine supremacy for the Gospel over all heathen faiths, and the sooner we thoroughly understand the difference, the more wisely and successfully shall we accomplish our work.
Wherein, then, consists the unique supremacy of the Christian faith?
1. It alone offers a real salvation. We are not speaking of ethics, or conceptions of God, or methods of race culture, but of that one element which heals the wounds of acknowledged sin and reconciles men to God. And this is found in Christianity alone. There is no divine help in any other. Systems of speculation, theories of the universe, and of our relation to the Infinite are found in all sacred books of the East. There are lofty ethical teachings gathered from the lips of many masters, and records of patient research, cheerful endurance of ascetic rigors, and the voluntary encounter of martyrs' deaths. And one cannot but be impressed by this spectacle of earnest struggles in men of every land and every age to find some way of peace. But in none of the ethnic religions has there been revealed a divine and heaven-wrought salvation. They have all begun and ended with human merit and human effort. Broken cisterns have everywhere taken the place of the One Fountain of Eternal Life. Though all these systems recognize the sin and misery of the world, and carry their estimate of them to the length of downright pessimism, they have discovered no eye that could pity and no arm that could bring salvation. In the silence and gloom of the world's history only one voice has said, "Lo, I come! in the volume of the Book it is written of me." And although men have in all ages striven to rid themselves of sin by self-mortification, and even mutilation, yet the ever-recurring question, "Who shall deliver me from the body of this death?" was never answered till Paul answered it in his rapturous acknowledgment of victory through the righteousness of Christ. Mohammed never claimed to be a saviour or even an intercessor. He was the sword of God against idolators, and the ambassador of God to believers; but beyond the promise of a sensuous heaven, he offered no salvation. He had no remedy for sin—except that in his own case he claimed a special revelation of clemency and indulgence. Many a wholesome truth derived from the Old Testament scriptures was promulgated to the faithful, but self-righteousness, and especially valor in Mohammedan conquest, was offered as the key to paradise.[206]
Doubtless we should view the false systems with discrimination. Like the sublime philosophy of Plato, Mohammedanism does teach an exalted idea of God, and there is, accordingly, a dignity and reverence in its forms of worship. I once witnessed a very imposing spectacle in the great mosque at Delhi, on the Moslem Sabbath. Several hundred Indian Mohammedans were repeating their prayers in concert. They were in their best attire, and fresh from their ablutions, and their concerted genuflections, the subdued murmur of their many voices, and the general solemnity of their demeanor, rendered the whole service most impressive. It contrasted strongly with the spectacle which I witnessed a little later in the temple of Siva, in Benares. The unspeakable worship of the linga, the scattering of rice and flowers and the pouring of libations before this symbol; the hanging of garlands on the horns of sacred bulls, and that by women; the rushing to and fro, tracking the filth of the sacred stables into the trodden ooze of rice and flowers which covered the temple pavements; the drawing and sipping of water from the adjacent cesspool, known as the sacred well; the shouting and striking of bells, and the general frenzy of the people—all this could be considered as nothing short of wild and depraved orgies. If we must choose, give us Islam, whether in contrast with the Siva worship of India or with the tyranny of the witch doctors of interior Africa.
Yet, I repeat, Islam has no salvation, no scheme of grace, no great Physician. In visiting any Mohammedan country one is impressed with this one defect, the want of a Mediator. I once stood in the central hall of an imposing mansion in Damascus, around the frieze of which were described, in Arabic letters of gold, "The Hundred Names of Allah." They were interpreted to me by a friend as setting forth the lofty attributes of God—for example, "The Infinite," "The Eternal," "The Creator," "The All-Seeing," "The Merciful," "The Just." No one could help being impressed by these inspiring names. They were the common heritage of Judaism and Christianity before Islam adopted them, and they are well calculated to fill the soul with reverence and awe. But there is another class of names which were predicted by Judaism and rejoiced in by Christianity, but which Islam rejects; for example, "Messiah," "Immanuel," or God with us, "The Son of God," "The Son of Man," "The Redeemer," "The Elder Brother." In a word, Islam has nothing to fill the breach between a holy and just God and the conscience-smitten souls of men. These honored names of Allah are as sublime as the snow-peaks of the Himalayas and as inaccessible. How can we attain unto them? Without a Daysman how shall we bridge the abyss that lies between? Even Israel plead for Moses to speak to them in place of the Infinite, and they voiced a felt want of all human hearts.