Towards the Great Peace

by Ralph Adams Cram

He then gives various instances of methods actually put in practice amongst the churches and denominations which indicate the renunciation of faith and an exclusive reliance on worldy agencies and he then continues:

"The Joint Commission on Clergy Pensions, appointed by the General Convention of 1913, made as the basis for apportionment, not the services of self-denial of, but the amount of stipend received by, the clergy eligible for pension, thus penalizing the priest who, for the love of God, sacrificed a larger income to accept work in the most needed places where toil is abundant and money scarce. It must be evident, of course, that the motive of the Commission is not an endorsement of the blasphemous gospel of Success, by adding penalty to the self-denying clergy; what is painfully obvious is their apparent unbounded confidence that there are no clergy sufficiently foolish to sacrifice stipend at the call of faith's venture! And since the Armistice, the only real activity in organized religion has been a series of "drives" for vast sums of money, in most cases professionally directed.

"A consideration of a few facts such as the forgoing must readily convince even the most unimaginative person that whatever power faith might have had in the past, it counts for little today; that its secrets, its very meaning have been forgotten. Otherwise there could not be this extraordinary exaggeration of the place of money in spiritual operation, and the unblushing, tacit admission that mammon, which Christ so warned against, had been recognized as the master of spiritual situation, instead of the willing servant and useful adjunct of faith it was designed to be in the Christian vision. Indeed they all speak of that, largely unconscious, atmosphere of distrust of God which is so all-prevailing among Christian people today. If the great, positive vice of the age is covetousness, the great negative one is distrust of God; the two invariably go together as parts of a whole—one is the reverse side of the other—for, it is not that we must not, or ought not, but that we "cannot serve God and mammon." And this atmosphere is one in which faith cannot exist, it is stifled, crushed, killed, except it breathe the pure, sweet air of God, with which it can alone surround itself when human hearts will.

"It is not surprising that out of such conditions should grow false values, and that spirituality should be measured by the world's standard. Thus we have fallen into the vicious habit of adjudging qualifications for spiritual leadership among the clergy by the amount of their stipends, and measuring their potentialities for usefulness in the Kingdom of God by the amount of their yearly incomes; among the laity, the men of power are ever the men of material means, whom we permit to play the part of Providence in feeding and sustaining the Church from large purses, the filling of which will not always bear close investigation, and the really successful parish is always the one that, no matter what its spiritual condition, rejoices in abundant material means. So evident is it that the means of spiritual life have been so confused with the purely material, that it occasions no surprise when a neighbourhood having changed from the residence district of the comparatively well-to-do to the very poor, the vestry feels bound to consider the moving of the church to a more 'desirable' quarter.

"These, of course, are hard facts to face, and it is not strange that we should seek to evade them by a false optimism that thinks evil is eliminated by merely contemplating good. The point is, they must be faced, and at a time when there is some evidence of a little awakening, it must more and more force itself into the consciousness of the thoughtful that the dead spiritual conditions of today are due to the shifting of faith from God to material things as the means of achieving. The only hope lies in the apparent unconsciousness of the error. This is invariably the atmosphere that prevails when ecclesiastical history repeats itself in corruption; it had been true of more than two or three generations, though obviously unseen save by a few of those contemporary with the times, that in Jerusalem, 'the heads thereof judge for reward, and the priests teach for hire, and the prophets thereof divine for money; yet will they lean upon the Lord, and say: Is not the Lord among us? None evil can come upon us.' Corporate unconsciousness, in greater or less measure, of these conditions, may influence the degree of guilt, but never can acquit of the sin. And the cold, naked truth is that today we stand almost helpless before a world of peculiar problems.

"What is there here to reflect the power and might of Christianity, such as the early Church, especially, possessed, and subsequent generations, in times of great faith, really knew so much of—the power to heal the sick, to cast out devils, to achieve wonders out of Christ's poverty, to experience the thrilling joy of religion in the ever-abiding Divine Presence, and witness the marvels of faith in the conquering of the world? How is it we are no longer able to communicate the secrets to the suffering world which are able to transmute the people's want into God's plenty, and attract and hold the hearts of men with the joys of the Vision Splendid? Why is it that hope has given way to resignation, that the preaching of forgiveness has been dwarfed by the insistence upon penalty, that distinct evils in the physical sphere are attributed to God and, because of that, held up to religious estimation as good; the day of miracles is regarded as belonging to a far distant past, the answering of prayer looked upon as the exception instead of the rule, and the old melody of joy in religion exchanged for the wail of despair in an interpretation of 'Thy will be done' that is only associated with human calamity? The reply is as simple as, to the thoughtful person, it is obvious: we have lost knowledge of a living, vital, conquering faith that is rooted in God Himself, and have satisfied the hunger of human sense by placing trust in the things of the earth which we see and touch, and in so doing lost the power spiritually to achieve.

"Now we can only approach, in the hope of a day of better things, the great practical and intellectual problems of our times from the standpoint of faith's recovery, for it is only in their relationship to faith they can be viewed intelligently by the Christian. And it will be found that at the root of all our difficulties and all our negligences—so many of them unconscious—and as the cause of our vain expediencies and attempts to justify the corporate spiritual situation, is the absence of vital faith and a whole obedience to which God alone has conditioned results. We need sorely to reconsider what faith really is, and when we have recovered in some measure that knowledge of it in experience, which declared its unspeakable worth in the early Church and in later periods of ecclesiastical history which stand out before all others, we shall look back upon our past distrust of God and His promises with shame and wonderment, and proceed to revise our cataloguing of spiritual values and degrees of sin. For the really destructive thing, before all others, is a weakened faith that compromises in a half obedience to Christ and a search for earthly props. The work of Satan has even been the prompting of distrust of God in the human family, just as the work of redemption means so largely the re-establishing of it in the Person of Jesus Christ. From the first temptation of man to the present moment, all the forces of evil have concentrated upon breaking man's trust in God and His promises; every sin has had that as its ultimate end, and every disaster, ill and trial, in the world and individual life, is subtly presented by the enemy of God and man (knowing our haziness of vision), so as to place the appearances against the Creator in a blind disregard for the created; just as in the life of the Incarnate Son all the great power of the forces of darkness were brought to bear unsuccessfully upon the snapping of His faith in His Father—from the time He was tempted to believe Himself forgotten, when hungering and physically reduced in the wilderness after His long fast, until the dreadful cry of dereliction from the Cross at the very end.

"The call for reformation today, then, is to the doing of things left undone, the search for and recovery of almost lost spiritual powers that alone lastingly can achieve for God and hasten man's salvation. And this requires the venture and daring that breaks from the world, withdraws from compromise, and that, rightly estimating the character and attitude of God, refuses longer to believe Him the author of evils we resignedly accept today by calling them good; and instead, claims the powers of the Divine promises for the utter destruction of the world's ills by a strict dependence upon spiritual forces and weapons for the accomplishment of results. Above all, this means a change and reform in corporate conduct as the end of repentance, for the present almost total disregard of the laws and principles of Christian living as given in the Sermon on the Mount."

These are hard sayings and strong doctrine, but will any one say they are not true? The weakening of religion, with the consequent decline of civilization, is ultimately to be traced back to organized religion, not to religion itself, and still less to any inherent defects in Christianity. Where organized religion has failed it deserved to fail, because it countenanced disunion, forsook the saving sacraments, and finally compromised with worldliness and materialism. With each one of these false ventures faith began to weaken amongst the mass of people until at last this, which can always save, and alone can save, ceased to have either the power or the will to force the organism to conform to the spirit. If we have indeed accomplished the depth of our fall, then the time is at hand when we may hope and pray for a new outpouring of divine grace that will bring recovery.

There are wide evidences that men earnestly desire this. I have already spoken of the great corporate movements towards unity, and these mean much even though they may at present take on something of the quality of mechanism instead of depending on the individual and the grace of God working in him. The "World Conference on Faith and Order," the just effected federation of the Presbyterians, Methodists and Congregationalists in Canada, above all the eirenic manifesto of the Bishops at the last Lambeth Conference, all indicate a new spirit working potently in the souls of men. Concrete results are not as yet conspicuous, but the spirit is there and a beginning has been made. Even more significant is the wide testimony to the need for definite, concrete and pervasive religion that is daily given by men whose names have hitherto been quite dissociated from matters of this kind; scientists, educators, men of business and men of public life. It may be testimony in favour of some new invention, some synthetic product of curious and abnormal ingredients; as a matter of fact it frequently is, and we confront such remarkable products as Mr. Wells has given us, for example. The significant thing, however, is the fact of the desire and the avowal; if we have this I think we may leave it to God to see that the desire is satisfied in the end by heavenly food and not by the nostrums of ingenuity. For the same reason we may look without dismay on certain novel phenomena of the moment. In their divergence from "the Faith once delivered to the Saints" and left in the keeping of the Church Christ founded as a living and eternal organism through which His Spirit would work forever, they are wrong and therefore they cannot endure, but each testifies to the passionate desire in man for religion as a reality, and no one of them comes into existence except as the result of desperate action by men to recover something that had been taken from them and that their souls needed, and would have at any cost. Each one of these strange manifestations is a reaction from some old error that had become established belief or custom. No one who holds to historic Christianity is interested in them, but those who have found religion intellectualized beyond endurance and transformed either by materialism or rationalism, seek for the mysticism they know to be a reality (to employ a paradox) in the ultra mysticism of Oriental cults; those who revolt against the exaggeration of evil and its exaltation to eminence that rivals that of God Himself, which is the legacy of one powerful movement in the Reformation, rush to the other extreme and deny the existence of evil and even the reality of matter, while spiritism, the most insidious, perilous and fatal of all the spiritual temptations that beset the world at this time, gains as its adherents those who have been deprived of the Catholic belief in the Communion of Saints and have been forbidden to pray for the dead or to ask for their prayers and intercessions.