CHAPTER VII JESUS' TEACHING UPON SIN The problem of sin John the Baptist on sin Jesus' psychology of sin more serious The outstanding types of sin which, according to Jesus, involve for a man the utmost risk: (a) Want of tenderness (b) The impure imagination (c) Indifference to truth (d) Indecision Jesus' view of sin as deduced from this teaching Implication of a serious view of redemption
CHAPTER VIII THE CHOICE OF THE CROSS What the cross meant to him HIS REFERENCES TO THE GOSPEL AND ITS RESULTS The kingdom of heaven The call for followers His announcement of purpose in his life and death What he means by redemption FACTORS IN HIS CHOICE OF THE CROSS His sense of human need His realization of God His recognition of his own relation to God His prayer life VERIFICATION FROM THE EVENT The Resurrection The new life of the disciples The taking away of the sin of the world RE-EXAMINATION OF HIS CHOICE OF THE CROSS As it bears on the problem of pain and of sin and on God How a man is to understand Jesus Christ
CHAPTER IX THE CHRISTIAN CHURCH IN THE ROMAN EMPIRE THE ROMAN EMPIRE One rule of many races General peace and free intercourse the world over Fusion of cultures, traditions, religions "The marriage of East and West" THE OLD RELIGION (1) Its strength: in its ancient tradition in its splendour of art, architecture and ceremony in its oracles, healings and theophanies in its adaptability in absorbing all cults and creeds (2) Its weakness: No deep sense of truth No association with morality Polytheism The fear of the grave (3) Its defence: Plutarch—the Stoics—Neo-Platonism—the Eclectics THE VICTORY OF THE CHRISTIAN CHURCH (1) Its characteristics (2) Persecuted because it refused to compromise (3) The Christian "out-lived" the pagan "out died" him "out-thought him"
CHAPTER X JESUS IN CHRISTIAN THOUGHT The impulse to determine who he is, and his relation to God The records of Christian experience The Study of the personality of Jesus Christ (a) The Gospels (b) Christological theory a guide to experience (c) The new experience of the Reformation period Knowledge gained by the experiment comes before explanation JESUS TO BE KNOWN BY WHAT HE DOES The forgiveness of sin, and the theories to explain it Is a Theology of Redemption possible which shall not be mainly metaphor or simile? THE PROBLEM OF THE INCARNATION The approach is to be "a posterioria" In fact, God and man are only known to us in and by Jesus Only in Christ is the love of God as taught in N.T. tenable To know Jesus in what he can do, is antecedent to theory about him
APPENDIX
Suggestions for study circle discussions
THE JESUS OF HISTORY
CHAPTER I
THE STUDY OF THE GOSPELS
If one thing more than another marks modern thought, it is a new insistence on fact. In every sphere of study there is a growing emphasis on verification. Where a generation ago a case seemed to be closed, to-day in the light of new facts it is reopened. Matters that to our grandfathers were trivialities, to be summarily dismissed, are seriously studied. Again and again we find the most fruitful avenues opened to us by questions that another age might have laughed out of a hearing; to-day they suggest investigation of facts insufficiently known, and of the difficult connexions between them. In psychology and in medicine the results of this new tendency are evident in all sorts of ways—new methods in the treatment of the sick, new inquiries as to the origin of diseases and the possibilities of their prevention, attempts to get at the relations between the soul and body, and a very new open-mindedness as to the spiritual nature and its working and experiences. In other fields of learning it is the same.
To the modern student of man and his history the old easy way of excluding religion as an absurdity, the light prediction of its speedy, or at least its eventual, disappearance from the field of human life, and other dogmatisms of the like kind, are almost unintelligible. We realize that religion in some form is a natural working of the human spirit, and, whatever place we give to religion in the conduct of our own lives, as students of history we reckon with the religious instinct as a factor of the highest import, and we give to religious systems and organizations—above all, to religious teachers and leaders—a more sympathetic and a profounder study. Carlyle's lecture on Muhammad, in his course on "Heroes and Hero Worship," may be taken as a landmark for English people in this new treatment history.