[48] The proper name 'Lazarus' is presumably used because of its meaning. It should be noticed that the story is not a parable proper like that of the Sower or the Prodigal Son.
[49] It may be remarked that to regard 'the flood' as a representative or typical expression of a whole class of divine judgments, helps us in interpreting S. Peter's use of it in 1 Peter iii. 19-20. There is no reason for an exceptional treatment of those who perished in one particular flood, but there is every reason why 'the Gospel should have been preached to those who died' under God's physical judgments of old times, supposing these, as we must suppose them, not to represent God's final moral judgment on individuals: see 1 Peter iv. 6.
[50] These words are Bishop Steere's: see the Memoir of him by R. M. Heanley, London, 1888, p. 404. He admirably characterizes the true function of the Bible in the Church. It is (1) a criterion, not a teacher; (2) a record of the proclamation of the revelation, not the revelation itself.
[51] See pp. 29 ff., 229 ff., 337 ff.
[52] Cp. pp. 338-341, where this is explained. The 'logical' order of belief is often no doubt not the order of experience. The Bible can draw men to itself, and through itself to Christ, before they take any heed of the Church. But to feel the power of inspiration is a different thing from having reasoned grounds for calling certain books inspired.
SYNOPSIS OF CONTENTS.
| PAGE | |||||||
| I. Faith. | |||||||
| I. | Faith; its situation; its behaviour; challenged by novel experiences; alarmed at its own perplexity | [3]-5 | |||||
| Yet why alarmed? | [5] | ||||||
| Perplexity consistent with faith, when faith is stripped of its habitual corroborations from without: and summoned to submit itself to internal observation | [5]-8 | ||||||
| For faith is an elemental act of personal self: and, therefore, like all such acts, e.g. of thought; will; love; is, necessarily, incapable of offering itself for scientific examination | [8]-11 | ||||||
| II. | What is faith? | [11]-12 | |||||
| The motion in us of our sonship in the Father; the conscious recognition, and realization, of our inherent filial adhesion to God | [13]-15 | ||||||
| This intimacy of relationship is capable of indefinite growth, of 'supernatural' development | [15] | ||||||
| The history of faith is the gradual discovery of this increasing intimacy | [16]-18 | ||||||
| The demand for faith is (a) universal, for all are sons; (b) urgent, as appealing to a vital fact; (c) tolerant, as reposing on existent fact | [18]-21 | ||||||
| III. | Faith, an act of basal personality, at the root of all outflowing activities; is present, as animating force, within all natural faculties. When summoned out, into positive or direct action on its own account = Religion, i.e. the emergence, into open manifestation, of Fatherhood and sonship, which lie hidden within all secular life | [21]-28 | |||||
| Faith, an energy of basal self, using, as instruments and material, the sum of faculties; therefore, each faculty, separately, can give but a partial vindication of an integral act of faith | [28]-29 | ||||||
| This applies to Reason; compare its relation to acts of affection, imagination, chivalry; all such acts are acts of Venture, using evidence of reason in order to go beyond evidence | [30]-34 | ||||||
| So faith makes use of all knowledge, but is, itself, its own motive. It uses, as its instrument, every stage of science; but is pledged to no one particular stage | [34]-38 | ||||||
| IV. | Faith, simple adhesion of soul to God; yet, once begun, it has a history of its own; long, complicated, recorded in Bible, stored up in Creeds | [38]-41 | |||||
| This involves difficulties, intricacies, efforts; all this, the necessary consequence of our being born in the 'last days' | [41]-45 | ||||||
| Yet to the end, faith remains an act of personal and spiritual adhesion | [45]-46 | ||||||
| V. | Faith, not only covers a long past, but anticipates the future; it pledges itself ahead, e.g. in the case of 'ordination vows.' Such pledges justified, because the act of faith is personal; and the object of faith is final, i.e. 'Christ, the same yesterday, to-day, and for ever' | [46]-54 | |||||
II. The Christian Doctrine of God. | |||||||
| I. | Object of the essay and attitude assumed | [57]-59 | |||||
| II. | A broad contrast between the God of Philosophy and the God of religion | [59]-60 | |||||
| Attempts to get rid of the opposition (1) by division of territory; (2) by confusion of terms | [60]-63 | ||||||
| III. | Religion demands that God shall be Personal, and stand in a moral relationship with man | [63]-65 | |||||
| IV. | Growth and purification of the religious conception of God | [65]-68 | |||||
| V. | Religion and Morals. Collision between the two in Greece, and its consequences. Synthesis of religion and morality among the Jews: and in Christianity | [68]-78 | |||||
| Subsequent collisions between religion and morals within the Christian Church. The Reformation a moral protest. Immorality of its later developments. Modern protest against these | [78]-82 | ||||||
| VI. | Religion and Reason. Protest of Greek Philosophy against Polytheism. Christian Theology the meeting-point of Jewish religion and Greek Philosophy | [82]-86 | |||||
| What Theology is. Objection to it from the side of (1) religion, (2) Philosophy | [86]-90 | ||||||
| The Christian doctrine of the Trinity an appeal to the reason | [90]-91 | ||||||
| Its answer to the speculative problems of Greek thought (1) as to what unity is; (2) as to the immanence of reason in nature | [91]-95 | ||||||
| The witness of the Fathers | [95] | ||||||
| The doctrine of the Trinity the true Monotheism; the doctrine of the Logos as personal yet immanent | [95]-96 | ||||||
| VII. | The Christian doctrine of God why challenged in the present day | [96] | |||||
| The deism of the last century. The new science of nature. Evolution restores the truth of the Divine immanence which deism denied. Pantheistic reaction | [96]-102 | ||||||
| The Christian doctrine of God the safeguard of rational religion against deism and pantheism | [102]‑103 | ||||||
| VIII. | The so-called 'proofs' of the existence of God | [103]-104 | |||||
| Parallel between the belief in God and the belief in nature | [104]-107 | ||||||
| Verification in experience the only 'proof.' Reason in both the interpreter of Faith | [107]-109 | ||||||
III. The Problem of Pain. | |||||||
| The problem of pain admits of no new treatment, but the attempt to use it as an argument against Christianity calls for a recapitulation of what may be said on the other side | [113] | ||||||
| Pain is (1) animal, (2) human. | |||||||
| (1) Animal pain is a thing of which we can only form imaginative conjectures; and these, besides being liable to exaggeration, are not of a nature to form premisses for argument | [113]-116 | ||||||
| (2) Common sense tells us that human pain contributes as (a) punitive, (b) purgatorial, (c) prophylactic, to the development of the individual and the race | [116]-119 | ||||||
| Natural religion further views it as the necessary condition of approach, by sinful beings, to the Divine; and looks for its fuller explanation to a future existence | [119]-122 | ||||||
| Christianity carries on the view of natural religion, and sees in pain and suffering:— | |||||||
| (a) The antidote to sin | [122]-124 | ||||||
| (b) The means of individual and social progress | [124]-125 | ||||||
| (c) The source of sympathy with man | [125] | ||||||
| (d) The secret of union with God | [125]-126 | ||||||
IV. Preparation in History for Christ. | |||||||
| General considerations on the study of the historical preparation, as part of the study of the Incarnation | [129]-133 | ||||||
| Special value of such study in the present age of historical and scientific method which | |||||||
| may be able to gauge finally the value of naturalist theories of the origin of Christianity | [133]-134 | ||||||
| may find its own congenial 'signs' in the beauty of manifold preparing process; in the wonder of an apparently unique convergence of lines of preparation | [134]-137 | ||||||
| I. | General preparation—in the world at large: | ||||||
| (1) In the shaping of its external order | [138]-142 | ||||||
| (2) Through its inward experiences of | |||||||
| Failure | [142]-146 | ||||||
| Progress | [146]-150 | ||||||
| II. | Special preparation—in Israel: | ||||||
| (1) The singularity of Israel's external position at the critical moment of the Christian Era | [150]-156 | ||||||
| (2) The paradox of its inward character | [156]-159 | ||||||
| (3) The peculiar influences which had made it what it was: | [159]-160 | ||||||
| a. Prophecy | [160]-167 | ||||||
| b. The Law | [167]-169 | ||||||
| c. The Course of its History | [170]-175 | ||||||
| III. | The independence of the two preparations; the paradox of their fulfilment in one Christ | [175]-178 | |||||
V. The Incarnation and Development. | |||||||
| I. | The theory of evolution has recalled our minds to the 'cosmical significance' of the Incarnation, which was a prominent thought in (1) the early (2) mediaeval church | [181]-187 | |||||
| II. | Theology and Science move in different but parallel planes: one gives the meaning, the other the method of creation | [187]-188 | |||||
| Thus the doctrine of 'the Eternal Word' is compatible with all the verified results of scientific teaching on | |||||||
| (1) energy | [188] | ||||||
| (2) teleology | [188]-193 | ||||||
| (3) origin and antiquity of man | [193]-195 | ||||||
| (4) mental and moral evolution | [195]-199 | ||||||
| (5) the relation of philosophy to Theology | [199]-202 | ||||||
| (6) the comparative study of religions | [202]-205 | ||||||
| While in the Christian view, it both illuminates and is illuminated by those results | [205]-206 | ||||||
| III. | But when the planes intersect, and we say 'the Word was made flesh,' we are said to traverse experience | [207] | |||||
| (1) This charge is only a critical presumption | [207]-208 | ||||||
| (2) All novelties traverse past experience | [208] | ||||||
| (3) Moral experience is as real as physical | [208]-209 | ||||||
| (4) The Incarnation harmonizes with our moral experience | [209]-210 | ||||||
| (5) By reorganizing morality it reorientates character | [211] | ||||||
| (6) It has therefore a true relation to all phases of human life | [211]-214 | ||||||
VI. The Incarnation as the Basis of Dogma. | |||||||
| I. | The principle of Dogma is not to be attacked or defended on à priori grounds. The real question is whether the Incarnation, as asserted, is true or false. And this is a question for evidence | [217]-220 | |||||
| Even scientific 'dogmata' differ less from religious dogmas than is sometimes supposed, in that (a) both are received on evidence, (b) both require an experimental verification, or (in so far as either are still held along with error) correction | [220]-224 | ||||||
| The acceptance of dogmatic truth is essentially reasonable. Its claims to (a) authority, (b) finality, are not the ground for accepting it, but a necessary outcome of the facts accepted in it | [224]-229 | ||||||
| II. | The evidence for the Incarnation is as many-sided as human life | [229]-233 | |||||
| But primarily historical. The crucial fact is the Resurrection | [233]-236 | ||||||
| Everything is involved in the answer to 'What think ye of Christ?' | [236]-238 | ||||||
| It is an error to think of the belief of the Church as an edifice built up in the age of the Councils | [238]-239 | ||||||
| The decisions of the Councils represent only a growth in intellectual precision through experience of error | [239]-245 | ||||||
| The creed in its whole substance is the direct outcome of the fact of the Incarnation | [245]-250 | ||||||
| III. | The dogmatic creed is to be distinguished from the body of theological literature which comments upon it | [250] | |||||
| Theological comment is variable: it may err, it may develop. Herein lie most of the disputes of technical, and the advances of popular, theology | [250]-255 | ||||||
| Even the creeds are human on the side of their language | [255]-258 | ||||||
| IV. | The 'damnatory clauses,' though easily misunderstood, really mean what is both true, and necessary | [258]-260 | |||||
| Christian dogmatism is after all devotion to truth, for truth's sake | [260]-261 | ||||||
| V. | The modern reading of the Scriptures without miracle and the Christ without Godhead depends for its justification upon the truth of an hypothesis | [262]-266 | |||||
| But this hypothesis explains away, instead of explaining, the evidence; while it is itself incapable of proof | [266]-270 | ||||||
| Historical reality is essential to the truth of the Incarnation. Mere spiritualism ends in unreality | [270]-272 | ||||||
VII. The Atonement. | |||||||
| I. | Sin and sacrifice in relation to the Atonement | [275]-276 | |||||
| 1. Twofold character of sin:— | |||||||
| (a) A state of alienation from God | [276]-277 | ||||||
| (b) A state of guilt | [277]-279 | ||||||
| 2. Twofold character of sacrifice:— | |||||||
| (a) The expression of man's original relation to God | [279]-280 | ||||||
| (b) The expiation of sin, and propitiation of wrath | [280]-281 | ||||||
| Both aspects shewn in the ceremonies of the Mosaic Law | [281]-282 | ||||||
| 3. Inadequacy of man's offerings to satisfy sense of personal guilt | [282]-285 | ||||||
| II. | The death of Christ answers to the demands of the sense of sin and of the desire for forgiveness | [285] | |||||
| 1. Christ's death a sacrifice of propitiation:— | |||||||
| (a) Of the wrath of God, which is— | |||||||
| (1) The hostility of Divine Nature to sin | [285]-287 | ||||||
| (2) The expression of the eternal law of righteousness | [288] | ||||||
| (b) By virtue— | |||||||
| (1) Of the obedience manifested by Him | [289]-290 | ||||||
| (2) Of His recognition of the Divine justice | [290] | ||||||
| (3) Of His death as the necessary form of both | [290]-292 | ||||||
| The propitiatory character of His death shewn— | |||||||
| (i.) By the general relation between physical and spiritual death | [292]-293 | ||||||
| (ii.) Because of the nature of Him who endured it | [293]-294 | ||||||
| (iii.) Because of the results flowing from it | [294] | ||||||
| (c) On behalf of men, for He is our Representative— | |||||||
| (1) As Victim, by His perfect humanity our sinbearer | [294]-297 | ||||||
| (2) As Priest, able to offer what man could not | [297]-298 | ||||||
| The true vicariousness of His Priesthood | [298] | ||||||
| 2. Christ's death the source of life | [298]-299 | ||||||
| (a) As delivering us from sin | [299] | ||||||
| (b) As bestowing new life | [299] | ||||||
| (c) As uniting us to God | [299] | ||||||
| But only as connected with and issuing in the Resurrection and Ascension | [300]-301 | ||||||
| 3. Christ's death in relation to man's responsibility | [301] | ||||||
| (a) The Atonement, being forgiveness, must remit some of the consequences of sin | [301]-302 | ||||||
| (b) But our mystical union with Christ ensures our share in the sacrifice | [302]-303 | ||||||
| (1) Not in its propitiation, which we can only plead | [303]-304 | ||||||
| (2) But by faith which accepts it and recognises its justice | [304]-305 | ||||||
| (3) And by following Him in obedience through suffering | [305]-307 | ||||||
| III. | Consideration of certain erroneous statements of the doctrine | [307] | |||||
| 1. The implied divergence of Will in the Godhead | [307]-308 | ||||||
| 2. The view of Redemption as wrought for us, not in us | [308] | ||||||
| 3. The view that Christ redeemed us by taking our punishment instead of us | [309] | ||||||
| (1) The essential punishment of alienation He could not bear | [309] | ||||||
| (2) The penal sufferings which He bore are not remitted to us | [309] | ||||||
| (3) But He bore them that we, like Him, may bear them sacrificially, not as punishment | [309]-310 | ||||||
| IV. | Short summary | ||||||
| [310]-312 | ||||||
VIII. The Holy Spirit and Inspiration. | |||||||
| Christianity is an experienced or manifested life: because its essence is the possession of the Spirit, and the Spirit is Life | [315]-317 | ||||||
| I. | The Holy Spirit the life-giver:— | ||||||
| In nature | [317]-318 | ||||||
| In man | [318]-319 | ||||||
| In the gradual recovery of man from sin | [319]-320 | ||||||
| In Christ | [320]-321 | ||||||
| In the Church | [321]-322 | ||||||
| His work in the Church:— | |||||||
| 1. Social or ecclesiastical | [322]-323 | ||||||
| 2. Nourishing individuality: both of character through the Sacraments, and of judgment through authority | [323]-327 | ||||||
| 3. Consecrating the whole of nature, material as well as spiritual | [327]-328 | ||||||
| 4. By a gradual method | [328] | ||||||
| Imperfection of the Old Testament | [328]-331 | ||||||
| Imperfection of the Church | [331]-332 | ||||||
| The Holy Spirit personally present and continually operative in the Church | [332]-333 | ||||||
| II. | The Theology of the Holy Spirit. Real but limited knowledge through revelation | [333]-334 | |||||
| He is (a) distinct in Person but very God, (b) proceeding from the Father and the Son, (c) One in essence with the Father and the Son | [334]-335 | ||||||
| The Doctrine of the Trinity not Tritheistic | [335]-336 | ||||||
| III. | The Inspiration of Holy Scripture. Fatal results of not keeping this in context with the rest of the Holy Spirit's work in the Church | [337]-340 | |||||
| 1. It is an article of the Faith, not among its bases | [340]-341 | ||||||
| 2. It is a necessary article | [341] | ||||||
| 3. Its certain and primary meaning, as seen by examination of the books of the Old and New Testaments | [341]-348 | ||||||
| 4. Its practical meaning and obligation | [349]-351 | ||||||
| Questions raised as to its meaning by Old Testament criticism:— | |||||||
| (a) While the Old Testament is, like the New Testament, certainly and really historical, can it admit of elements of idealism in the narrative? | [351]-354 | ||||||
| (b) Can it admit of dramatic composition? | [354]-356 | ||||||
| (c) Can it admit the presence of primitive myths? | [356]-357 | ||||||
| The Church not prevented from admitting these to be open questions either:— | |||||||
| (1) By any dogmatic definitions of inspiration | [357]-358 | ||||||
| (2) By our Lord's language as to the Old Testament | [358]-360 | ||||||
| We may expect the criticism of the Old Testament, like that of the New, to deepen and enlarge, not impair, our reverence for the 'Word of God' | [360]-362 | ||||||
IX. The Church. | |||||||
| The Church the final satisfaction of certain social instincts, viz. the need of co-operation for life, for knowledge, and for worship | [365] | ||||||
| These instincts are:— | |||||||
| (1) Universal | [365]-368 | ||||||
| (2) Embodied in Judaism, and combined with the principle of God's election of one people to be a source of blessing to others | [368]-370 | ||||||
| (3) Fulfilled in the Incarnation | [370]-372 | ||||||
| I. | The Church as the centre of spiritual life: offers its blessings, without limitation, to all who are willing to submit to spiritual discipline, and combines them in a brotherhood of common service | [372]-375 | |||||
| Hence it is, of necessity:— | |||||||
| (1) A visible body | [375]-377 | ||||||
| (2) One, both in its spiritual life and in external organization. This unity implied in the New Testament, and explained in the second century, as centering in the Episcopate. The Apostolical Succession is thus the pledge of historic continuity, and has always been the mark of the English Church. Loyalty to the Church is no narrowing of true sympathy | [377]-384 | ||||||
| II. | The Church as the Teacher of Truth: primarily by bearing witness to truths revealed to it; secondarily by interpreting the relation of these truths to each other | [384]-387 | |||||
| Hence:— | |||||||
| (1) It witnesses to the reality of central spiritual truths and teaches them authoritatively to its members | [387] | ||||||
| (2) It trains its members to a rational apprehension of these truths | [387]-388 | ||||||
| (3) It leaves great freedom on points not central | [388]-389 | ||||||
| (4) It protects the truths themselves from decay | [389]-390 | ||||||
| III. | The Church the home of worship: worship the Godward expression of its life: its highest expression in the Eucharist: its priestly work earned out from the first by a special class of ministers | [390]-393 | |||||
| Each aspect of the Church's work completed by the co-operation of the Blessed Dead | [394] | ||||||
| Causes of the apparent failure of the Church | [394]-400 | ||||||
| Need of its witness and work in modern times | [400]-402 | ||||||
X. Sacraments. | |||||||
| Comprehensiveness a characteristic distinction of fruitful and enduring work: which will here be traced in the sacramental work of the Church; with incidental reference to the evidential import of the inner coherence of Christianity, and its perfect aptness for humanity | [405]-408 | ||||||
| I. | Christianity claims to be a way of life for men: whose nature and life involve two elements; which are usually distinguished as bodily and spiritual | [408]-409 | |||||
| The distinction of these two elements real; their union essential | [409]-411 | ||||||
| It is to be inquired whether this complexity of man's nature is recognised and provided for in the Church of Christ | [411] | ||||||
| II. | Grounds for anticipating that it would be so:— | ||||||
| (1) In the very fact of the Incarnation; and more particularly | [411]-413 | ||||||
| (2) In the character of the preparatory system whose forecasts it met | [413]-414 | ||||||
| (3) And in certain conspicuous features of Christ's ministry | [414]-415 | ||||||
| The work of Sacraments to be linked with this anticipation | [415] | ||||||
| III. | The prominence of the Sacramental principle in Christ's teaching: to be estimated with reference to the previous convictions of those whom He taught | [415]-416 | |||||
| There is thus found:— | |||||||
| (1) Abundant evidence that the general principle of Sacraments is accepted, to be a characteristic of Christianity | [416]-417 | ||||||
| (2) The authoritative appointment of particular expressions for this general principle:— | |||||||
| Expressions foreshown in preparatory history: anticipated in preliminary discourses: appointed with great solemnity and emphasis | [417]-418 | ||||||
| [These expressions such as may be seen to be intrinsically appropriate, ethically helpful and instructive, and safeguards against individualism.] | [418]-420 | ||||||
| (3) An immediate recognition in the Apostolic Church of the force of this teaching, and of the necessary prominence of Sacraments | [420]-421 | ||||||
| IV. | The correspondence between the ministry of Sacraments and the complex nature of man appears in three ways: since:— | ||||||
| (1) The dignity and the spiritual capacity of the material order is thus vindicated and maintained: so that unreal and negative spirituality is precluded, and provision is made for the hallowing of stage after stage in a human life | [422]-426 | ||||||
| (2) The claim of Christianity to penetrate the bodily life is kept in its due prominence by the very nature of Sacraments: the redemption of the body is foreshown; and perhaps begun | [426]-429 | ||||||
| (3) The evidences of mystery in human nature, its moments of unearthliness, its immortal longings, its impatience of finite satisfaction, being recognised and accounted for by the doctrine of Grace are met by Sacraments: and led in an ordered progress towards a perfect end | [429]-433 | ||||||
XI. Christianity and Politics. | |||||||
| Introductory.—The twofold problem of Christianity in its relation to human society— | |||||||
| (1) To consecrate; (2) to purify | [437]-440 | ||||||
| I. | The Church is neutral as to natural differences, e.g. the form of government, autocratic or democratic leaning | [440]-442 | |||||
| II. | The Church supplements the moral influence of the State, in respect of— | ||||||
| (1) The appeal to higher motives | [443]-445 | ||||||
| e.g. as to the duties of— | |||||||
| (a) Governors and governed | [446]-451 | ||||||
| (b) Owners of property | [451]-452 | ||||||
| (2) The support of the weak against the strong | [452]-455 | ||||||
| (3) The maintenance of religion | [455]-461 | ||||||
| III. | The Church purifies the whole social life of mankind— | ||||||
| (1) By spreading Christian ideas | [461]-462 | ||||||
| (2) By maintaining the Christian type of character | [462]-463 | ||||||
| Conclusion.—The Church appeals to deeper needs than the State and is therefore fundamentally Catholic, and only incidentally national | [463]-464 | ||||||
XII. Christian Ethics. | |||||||
| General characteristics of the Christian ethical system | [467]-468 | ||||||
| Dogmatic postulates:— | |||||||
| (1) Doctrine of God: God a Personal and Ethical Being | [469]-470 | ||||||
| (2) Doctrine of Man: his ideal nature; his destiny as related to the good through conscience and freedom; his present condition | [470]-476 | ||||||
| (3) Doctrine of Christ: Catholic view of His Person | [476] | ||||||
| I. | Christ's revelation of the Highest Good | [476]-480 | |||||
| The Kingdom of God: twofold meaning of the term | [477]-479 | ||||||
| Christian view of the world | [479]-480 | ||||||
| II. | The Moral Law; its authority, sanctions, and content | [480]-489 | |||||
| The basis of obligation found in the idea of personal relationship between God and Man | [480]-482 | ||||||
| The sanctions, and motives of Christian Morality | [482]-484 | ||||||
| The Law of Duty embraced in the decalogue | [484]-489 | ||||||
| III. | Christ the pattern of character | [489]-504 | |||||
| Conditions required in the perfect example | [490]-491 | ||||||
| Christ the pattern of filial dependence, obedience, and love | [491]-494 | ||||||
| Virtuous action seen to imply a harmony of the different elements in personality, postulating a threefold virtuous principle supernaturally imparted | [494]-496 | ||||||
| Christian character: the Christian personality in its relation:— | |||||||
| (1) To God—Christian Wisdom | [497]-498 | ||||||
| (2) To Man—Christian Justice | [498]-501 | ||||||
| (3) To Self—Christian Temperance | [501]-502 | ||||||
| (4) To the hindrances of environment—Christian Fortitude | [502]-503 | ||||||
| IV. | Christ the source of the recreation of character | [504]-512 | |||||
| Claim of Christianity to recreate character | [504]-505 | ||||||
| Dogmatic truths implied in the recreative process | [505]-506 | ||||||
| Holiness dependent on a permanent relation to Christ | [506] | ||||||
| The Church a school of character, and sphere of individual discipline | [506]-508 | ||||||
| Christian ascetics—their ground in reason, and effect on character | [509]-512 | ||||||
| V. | The consummation of God's kingdom | [512]-518 | |||||
| The intermediate stage | [513] | ||||||
| The final stage of glory: | |||||||
| (i) The kingdom to be finally manifested | [513]-514 | ||||||
| (ii) and purified through judgment | [514] | ||||||
| Extent and limits of the final triumph of good | [514]-516 | ||||||
| Perfection of human personality: the perfect state one of | |||||||
| harmony | [516]-517 | ||||||
| glory | [517] | ||||||
| blessedness | [517] | ||||||
| and fellowship in a moral community | [517] | ||||||
| VI. | Conclusion: relation of Christian Ethics to the products of civilization, to individual character, to social life | [518]-520 | |||||
| Appendix I. On some aspects of Christian Duty | [521]-525 | ||||||
| Appendix II. On the Christian Doctrine of Sin | [526]-538 | ||||||
I.
FAITH.
HENRY SCOTT HOLLAND.