The new interpretation is going to be comprehensive. It is going to be built, not on a single metaphor, but on everything that Jesus and the apostles said. Right there is where the old interpretations went astray. They seized upon one figure of speech and made that the determining factor in the entire interpretation. Jesus said many things, and so did His apostles, and all of them must contribute to the final interpretation.
Two things are to be hereafter made very clear: The first is that God reveals Himself in Jesus Christ. The old views were always losing sight of that great fact. There was always a dualism between God and Christ. I remember what my conception was when I was a boy. I thought that God was a strict and solemn and awful king, who was very angry because men had broken His law. He was just, and His justice had no mercy in it. Christ, His Son, was much better-natured and more compassionate, and He came forth into our world to suffer upon the cross that God's justice might relax a little, and His heart be opened to forgive our race. I supposed that that was the teaching of the New Testament, it certainly was the teaching of the hymns in the hymn-book, if not of the preachers. And when I became a young man, I supposed that that was the teaching of the Christian religion. My heart rebelled against it. I would not accept it. I became an infidel. A man can not accept an interpretation of God that does not appeal to the best that is in him. No man can accept a doctrine that darkens his moral sense, or that confuses the distinction between right and wrong. I would not accept the old interpretation because my soul rose in revolt against it. I shall never forget how, one evening in his study, a minister, who had outgrown the old traditions, explained to me the meaning of the reconciliation. He assured me that God is love, invisible, eternal. Christ, His Son, is also love. In becoming at one with the Son we become at one with the Father. This is the at-one-ment. And when that truth broke upon me my heart began to sing:
Just as I am—Thy love unknown
Hath broken every barrier down;
Now, to be Thine, yea, Thine alone,
O Lamb of God, I come!
I wonder in telling this if I have not spoken the experience of many of you this morning. It is impossible to love God if we feel that He is stern and despotic, and must be appeased by the sufferings of an innocent man. The New Testament nowhere lends any support to that idea. Everywhere the New Testament assures us that God is the lover of men, that He initiates the movement for man's redemption. "God so loved the world that he gave his only begotten Son…." "Herein is love: not that we loved God, but that he loved us." "God commendeth his love toward us, in that, while we were yet sinners, Christ died for us." "The Father spared not his own Son, but delivered him up for us all." "He that hath seen me hath seen the Father." "I and my Father are one." These are only a few of the passages in which we are told that God is our Savior. When an old Scotchman once heard the text announced, "God so loved the world that he gave his only begotten Son," he exclaimed, "Oh, that was love indeed! I could have given myself, but I never could have given my boy." This, then, is the very highest love of which it is possible for the human mind to think: the love of a father that surrenders his son to sufferings and death.
And this brings us to the second great truth which is outgrowing increasingly clear in the consciousness of the Church. The death of Jesus is the revelation of an experience in the heart of God. God is the sin-bearer of the world. He bears our sins on His mind and heart. There are three conceptions of God: the savage, the pagan, and the Christian. God, according to the savage conception, is vengeful, and capricious, and vindictive. He is a great savage hidden in the sky. We have all outgrown that. According to the pagan idea, He is indifferent to the wants and woes of men. He does not care for men. He is not interested in them. He does not sympathize with them. He does not suffer over their griefs. He does not feel pain or sorrow. I am afraid that many of us have never gotten beyond the pagan conception of the Almighty. But according to the Christian conception, God suffers. He feels, and because He feels, He sympathizes, and because He sympathizes, He suffers. He feels both pain and grief. He carries a wound in His heart. We men and women sometimes feel burdened because of the sin we see around us; shall not the heavenly Father be as sensitive and responsive as we men? But somebody says that God can not be happy then. Of course he can not be happy. Happiness is not an adjective to apply to God. Happy is a word that belongs to children. Children are happy, grown people never are. One can be happy when the birds are singing and the dew is on the grass, and there is no cloud in all the sky, and the crape has not yet hung at the door. But after we have passed over the days of childhood, there is happiness no longer. Some of us have lived too long and borne too much ever to be happy any more. But it is possible for us to be blest. We may pass into the very blessedness of God. The highest form of blessedness is suffering for those we love, and shall not the Father of all men have in His own eternal heart that experience which we confess to be the highest form of blessedness? This is the truth which is dawning like a new revelation on the Church: the humanity of God. It is revealed in the New Testament, but as yet we have only begun to take it in. God is like us men. We are like Him. We are made in His image. We are His children, and He is our Father. If we are His children, then we are His heirs, and joint heirs with Christ. Not only our joys, but our sorrows also, are intimations and suggestions of experiences in the infinite heart of the Eternal.
MORGAN
THE PERFECT IDEAL OF LIFE
BIOGRAPHICAL NOTE
George Campbell Morgan, Congregational divine and preacher, was born in Tetbury, Gloucestershire, England, in 1863, and was educated at the Douglas School, Cheltenham. He worked as a lay-mission preacher for the two years ending 1888, and was ordained to the ministry in the following year, when he took charge of the Congregational Church at Stones, Staffordshire. After occupying the pulpit in several pastorates, in 1904 he became pastor of the Westminster Congregational Chapel, Buckingham Gate, London, a position which he still occupies. Besides being highly successful as a pulpit orator, Dr. Morgan has published many works of a religious character, among which may be enumerated: "Discipleship"; "The Hidden Years of Nazareth"; "Life's Problems"; "The Ten Commandments." His last work, "The Christ of To-day," has passed through several editions.