Creeds likewise have their practical usefulness, especially in times of theological ferment and transition, serving the purposes of party platforms in a political campaign. But it is the grossest perversion of their function to make assent to them obligatory on all who wish to enjoy the most intimate Christian fellowship, or to test Christian character by their formulas. One might as well refuse citizenship to every person who could not assent to every word in some party platform or other. The creed is an intellectual formulation of the results of Christian experience, interpreting the Christian revelation; and it will vary from age to age with ripening experience, and maturer views of the content of the revelation. No creed was altogether false at the time of its formulation. No creed in Christendom is such as every intelligent Christian can honestly assent to. The attempt to make creed subscription a test of church membership, or even a condition of ministerial standing, is sure to confuse intellectual and spiritual things to the serious disadvantage of both. The most sensitively honest men will more and more decline to enter the service of the church, until subscription to antiquated formulas, long since become incredible to the majority of well-trained scholars, ceases to be required either literally or "for substance of doctrine." It is sufficient that each candidate for the ministry be asked to make his own statement, either in his own words or in the words of any creed he finds acceptable, leaving it for his brethren to decide whether or not such intellectual statement is consistent with that spiritual service which is to be his chief concern. Unless Christianity, in the persons of its leaders as well as of its laity, can breathe as free an intellectual atmosphere as that of Stoic or Epicurean, Plato or Aristotle, it will at this point prove itself their inferior. Infinitely superior as it is in every other respect, it is a burning shame that its timid and conservative modern adherents should endeavour, at this point of absolute intellectual openness and integrity, to place it at a disadvantage with the least noble of its ancient competitors. The pure Spirit of Love will win the devotion of all honest hearts and candid minds. But the insistence on these antiquated formulas is sure to repel an increasing number of the most thoughtful and enlightened from organised Christian fellowship. The only serious reason for preferring the independent to the hierarchical forms of church organisation at the present time is the tendency of the latter to keep up these forms of intellectual imposition and imposture. Until the church as a whole shall rise to the standards of intellectual honesty now universally prevalent in the world of secular science, the mission of the independent protest will remain but partially fulfilled. "Ye are the salt of the earth; but if the salt have lost its savour, wherewith shall it be salted? It is thenceforth good for nothing, but to be cast out and trodden under foot of men."
Any thought of the reputation or respectability or honour a right act will bring, just because it puts something else in place of Love, destroys the rightness of the act and the righteousness of the doer. Righteousness will always remain a dry, dreary, forbidding, impossible thing until we welcome right as the service of those whom we love, and the promotion of interests we share with them; and shrink from wrong as what harms them and defeats our common ends. Without Love, righteousness either dries up into a cold, hard asceticism, or evaporates into a hollow, formal respectability; and in one way or the other misses the spontaneity and expansion of soul which is Love's crown and joy. "Take heed that ye do not your righteousness before men, to be seen of them: else ye have no reward of your Father which is in heaven."
Love is too intent on its objects to be aware of itself or call attention to its own operations. The air of doing a favour takes all the Love out of an act; for Love gives so simply and quietly that it seems to ask rather than bestow the favour. In this way both giver and receiver together share Love's distinctive reward of two lives bound together as one in the common Love of the Father.
"When therefore thou doest alms, sound not a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, They have received their reward. But when thou doest alms, let not thy left hand know what thy right hand doeth, that thine alms may be in secret; and thy Father which seeth in secret shall recompense thee."
Professed Love, if unfruitful or pernicious, is false. If we make no one happier; help no one over hard places; bind no wounds; comfort no sorrows; serve no just cause; do no good work; still worse, if we make any one's lot harder; add to his burden or sorrow; corrupt public officials; break down beneficent institutions; plunder the poor, even if within technical legal forms; drive the weak to the wall; and connive in the perversion of justice,—then the absence of good fruits, or the presence of bad ones, is proof positive that we have never seen or known Love, that our profession of Love is a lie, our proper place is with Love's foes, and our destiny with the doers of evil.
"Beware of false prophets, which come to you in sheep's clothing, but inwardly are ravening wolves. By their fruits ye shall know them. Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit; but the corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Therefore by their fruits ye shall know them. Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, did we not prophesy by thy name, and by thy name cast out devils, and by thy name do many mighty works? And then will I profess unto them, I never knew you; depart from me, ye that work iniquity."
Neither eloquent speech nor elegant writing, neither ornate ceremonial nor orthodox symbol, nor anything short of actual toil to serve human need and help human joy can translate Love into life. Though the most beautiful idea in the world, the mere idea of Love is of no more value than any other mere idea. If it fails of expression in hard, costly deeds, its ritualistic or verbal profession is a sham. In Love's service, so far as things done are concerned, there is no high or low, first or last. To preach sermons and conduct religious services, to teach science in the university, or make laws in Congress, is no better and no worse than to make shoes in the shoeshop or cook food in the kitchen. All work done in Love counts, stands, endures. All work done in vanity and self-seeking, all work shirked with pretence of religion, or excuse of wealth, or pride of social station, leaves the soul hard, hollow, unreal, and fails to stand Love's searching test.
"Every one therefore which heareth these words of mine, and doeth them, shall be likened unto a wise man, which built his house upon a rock; and the rain descended, and the floods came, and the winds blew, and beat upon that house, and it fell not, for it was founded upon the rock. And every one that heareth these words of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand; and the rain descended, and the floods came, and the winds blew, and smote upon that house, and it fell; and great was the fall thereof."
IV
THE WHOLE-HEARTEDNESS OF LOVE
Love asks for the whole heart or nothing; and all the heart has, be it little or much, must go with it. The pursuit or possession of wealth, as an end in itself, or a means to mere selfish ends, will drive Love out of the soul.