The Jesus of History

by T. R. Glover

The main point was that men were uncertain about God. God was unintelligible. They did not understand his ideas, either for the nation or for the individual; God's plans miscarried with such fatality. Or if he had some deeper design, it was still all guesswork. It seemed likely, or at least right, that he should achieve somehow the final damnation of the Gentiles—the Romans, and the rest of us—but nothing was very clear. In the meantime, if God was going to damn the Gentiles in the next world, why should not the Jews do it in this? Human nature has only too ready an answer for such a question—as we can read in too many dark pages of history, in the stories of wars and religious persecutions.

The uncertainty about God in Judaism reacted on life and made it hard.

Even the virtues of men were difficult; they were apt to be nerveless and uncertain, because their aim was uncertain, and they wanted inspiration. Of course there are always kindly hearts; but a man will never put forth quite his best for an uncertainty. There was a want of centre about their virtues, a want of faith, and as a result they were too largely self-directed.[19]

A man was virtuous in order to secure himself in case God should be awkward. There was no sufficient relation between man and God. God was judge, no doubt; but his character could be known from his attitude to the Gentiles. Could a man count on God and how far? Could he rely on God supporting him, on God wishing to have him in this world and the next? No, not with any certainty. It comes to a fundamental unbelief in God, resting, as Jesus saw, on an essential misconception of God's nature; and this resulted in the spoiling of life. Men did not use God. "Where your treasure is, there will your heart be also," Jesus said (Luke 12:34); and it was not in God. Men's interest and belief were elsewhere.

Now the first thing that Jesus had to do, as a teacher, was to induce men to rethink God. Men, he saw, do not want precepts; they do not want ethics, morals or rules; what they do need is to rethink God, to rediscover him, to re-explore him, to live on the basis of relation with God. There is one striking difference between Christianity and the other religions, in that the others start with the idea that God is known. Christians do not so start. We are still exploring God on the lines of Jesus Christ—rethinking God all the time, finding him out. That is what Jesus meant us to do. If Jesus had merely put before men an ethical code, that would have been to do what the moralists had done before him—what moralists always do, with the same naive idea that they are doing a great deal for us. His object was far more fundamental.

The first thing was to bring people on to the very centre and to get there at once—to get men away from the accumulation of occasional and self-directed virtues, from the self-sustained life, from self-acquired righteousness, and to bring them to face the fact of God, to realize the seriousness of God and of life, and to see God. When he preached self-denial, he did not mean the modern virtue of self-denial with all its pettinesses, but a genuine negation of self, a total forgetfulness of self by having the mind set entirely on God and God's purposes, a readjustment of everything with God as the real centre of all. This is always difficult; it is not less difficult where the conception of God is, as it was with Jesus, entirely spiritual. The whole experience of mankind was against the idea that there could be a religion at all without priest, sacrifice, altar, temple, and the like. There is a very minimum of symbol and cult in the teaching of Jesus—so little that the ancient world thought the Christians were atheists, because they had no image, no temple, no sacrifice, no ritual, nothing that suggested religion in the ordinary sense of the word. We shall realize the difficulty of what Jesus was doing when we grasp that he meant people to see God independently of all their conventional aids. To lead them to commit themselves in act to God on such terms was a still more difficult thing. To believe in God in a general sort of way, to believe in Providence at large, is a very different thing from getting yourself crucified in the faith that God cares for you, and yet somehow wishes you to endure crucifixion. How far will men commit themselves to God? Jesus means them to commit themselves to God right up to the hilt—as Bunyan put it, "to hazard all for God at a clap." Decision for God, obedience to God, that is the prime thing—action on the basis of God and of God's care for the individual.

His purpose that this shall not be merely the religion of choice spirits or of those immediately around him, but shall be the one religion of all the world, makes the task still vaster. He means not merely to touch the Jews. Whether he says so in explicit terms or not, it is implied in all that he says and does, that the new movement should be far wider than anything the world had ever seen; it was to cover the whole of mankind. He meant that every individual in all the world should have the centre of gravity of his thinking shifted.

Again, he had to think of a re-creation of the language of men, till God should be a new word. Our constant problem is to give his word his value, his meaning. He meant that men should learn their religious vocabulary again, till the words they used should suggest his meanings to their minds. Something of this was achieved, when some of his disciples came to him and said: "Teach us to pray, as John also taught his disciples" (Luke 11:1). Further, he had to secure that men should begin the rethinking of all life—personal, social, and national—from the very foundations, on new lines—what is called a transvaluation of all values. With a new centre, everything has to be thought out anew into what St. Paul calls the fullness of Christ (Eph. 4:13). Then finally the question comes, how to secure continuity? Will the movement outlast his personal influence? These are his problems—large enough, every one of them. How does he face them?

The Gospel began with friendship, and we know from common life what that is, and how it works. Old acquaintance and intimacy are the heart of it. The mind is on the alert when we meet the stranger—quick and eager to master his outlook and his ways of thought, to see who and what he is—it is critical, self-protective, rather than receptive. But, as time goes on, we notice less, we study the man less as we see more of him. Yet, in this easier and more careless intercourse, when the mind is off guard, it is receiving a host of unnoticed impressions, which in the long run may have extraordinary influence. Pleasant and easy-going, a perpetual source of interest and rest of mind, the friendship continues, till we find to our surprise that we are changed. Stage by stage, as one comes to know one's friend, by unconscious and freely given sympathy, one lives the other man's life, sees and feels things as he does, slips into his language, and, by degrees, into his thoughts—and then wakes up to find oneself, as it were, remade by the other's personality, so close has been the identification with the man we grew to love. This is what we find in our own lives; and we find it in the Gospels.

A sentence from St. Augustine's Confessions gives us the key to the whole story. "Sed ex amante alio accenditur alius" ("Confessions", iv. 14, 911). "One loving spirit sets another on fire." Jesus brings men to the new exploration of God, to the new commitment of themselves to God, simply by the ordinary mechanism of friendship and love. This, in plain English, is after all the idea of Incarnation—friendship and identification. Jesus has a genius for friendship, a gift for understanding the feelings of men. Look, for example, at the quick word to Jairus. As soon as the message comes to him that his daughter is dead, Jesus wheels round on him at once with a word of courage (Mark 5:36). This quickness in understanding, in feeling with people, marks him throughout. An instinctive care for other people's small necessities is a great mark of friendship, and Jesus has it. We find him saying to his disciples: "Come ye yourselves apart privately into a desert place, and rest awhile" (Mark 6:31). What a beautiful suggestion! He himself, it is clear from the records, felt the need of privacy, of being by oneself, of quiet; and he took his quiet hours in the open, in the wild, where there was solitude and Nature, and there he would take his friends. There were so many coming and going, that they had no leisure to eat, and Jesus says to them in his friendly way: "Let us get out of this—away by ourselves, to a quiet place; what you want is rest." What a beautiful idea!—to go camping out on the hillside, under the trees, to rest—and with him to share the quiet of the lonely place. It is not the only time when he offers to give people rest—"Come unto Me … and I will give you rest" (Matt. 11:28). How strange, when one thinks of the restless activity of Christian people to-day, with typewriters and conventions, and every modern method of consuming energy and time! How sympathetic he is!