The Chief End of Man

by George Spring Merriam

"There is one body and one spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all who is above all and through all and in you all." "Endeavoring to keep the unity of the spirit in the bond of peace."

Each has his appointed place, some as apostles, some as prophets, some for humbler service,—for "the building up of the body of Christ," "till we all come into the unity of the faith and of the knowledge of the Son of God unto a perfect man, unto the measure of the stature of the fullness of Christ."

"Putting away lying, speak every man truth with his neighbor, for we are members one of another." "Let him that stole steal no more, but rather let him labor, working with his hands the thing which is good, that he may have to give to him that needeth."

The note of purity is far higher than in Stoic or Platonist. Uncleanness is spurned with the horror which pure love and holiness inspire.

"Fornication, and all uncleanness or covetousness, let it not be once named among you, as becometh saints. Neither filthiness, nor foolish talking, nor jesting, which are not becoming, but rather giving of thanks. For this ye know, that no whoremonger nor unclean person nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God. Let no man deceive you with vain words, for because of these things cometh the wrath of God upon the children of disobedience." "Be not drunk with wine, wherein is excess, but be filled with the spirit."

There is a tender exhortation to husband and wife, based on the likeness of their union to Christ and his church. There is a special word to children, servants, masters. The sweetness is matched by the strength. "Finally, my brethren, be strong in the Lord, and in the power of his might."

The epistle is full of the spirit of a present heaven. There is scarcely any thought of the future, no reference to the second coming, no dwelling on the hereafter. It is all-sufficient, all-uniting love,—Christ, a spiritual presence, as the head—God the Father of all. The love of Christ is a pure spiritual passion. There is no theorizing about him, not even much personal distinctness,—only the consciousness as of some celestial personality. The seen and unseen worlds seem to blend in a common atmosphere.

Even as an ideal, this transcends the philosophy of Epictetus, and outshines the vision of Plato. As one of the charter documents of a society which had come into an actual existence,—as the aim toward which thousands of men and women were struggling, however imperfectly,—it marks the coming of a new life into the world.

The Pauline idea of Christ is shown as it worked itself out in the brain and heart of Paul himself. In the Fourth Gospel we have, not the experience of an individual, but an idealized portrait of the Master.

The germ may have lain in some genuine tradition of his words, as they were caught and treasured by some disciple more susceptible than the rest to the mystical and contemplative element in Jesus. These words, handed down through congenial spirits, and deeply brooded; these ideas caught by minds schooled in the blending of Hebraic with Platonic thought,—minds accustomed to rely on the contemplative imagination as the discloser of absolute truth; the waning of the hope of Messiah's return in the clouds; the growth in its place of a personal and interior communion with the divine beauty and glory as imaged in Jesus; a temper almost indifferent to outward event, too full of present emotion to strain anxiously toward a future, yet confident of a transcendent future in due season; an assumption that in this belief lay the sole good and hope of humanity, and that the rejection of this was an impulse of the evil principle warring against God; the crystallization of these memories, hopes, and beliefs into a dramatic portraiture of acts and words appropriate to Christ as so conceived; a temper in which a portraiture so inspired was identified with actual and absolute truth—some such genesis we may suppose for the Gospel which bears the name of John.