§ 44. The Power of Christianity.

Practical Christianity is the manifestation of a new life; a spiritual (as distinct from intellectual and moral) life; a supernatural (as distinct from natural) life; it is a life of holiness and peace; a life of union and communion with God the Father, the Son, and the Spirit; it is eternal life, beginning with regeneration and culminating in the resurrection. It lays hold of the inmost centre of man’s personality, emancipates him from the dominion of sin, and brings him into vital union with God in Christ; from this centre it acts as a purifying, ennobling, and regulating force upon all the faculties of man—the emotions, the will, and the intellect—and transforms even the body into a temple of the Holy Spirit.

Christianity rises far above all other religions in the theory and practice of virtue and piety. It sets forth the highest standard of love to God and to man; and this not merely as an abstract doctrine, or an object of effort and hope, but as a living fact in the person of Jesus Christ, whose life and example have more power and influence than all the maxims and precepts of sages and legislators. Deeds speak louder than words. Praecepta docent, exempla trahunt. The finest systems of moral philosophy have not been able to regenerate and conquer the world. The gospel of Christ has done it and is doing it constantly. The wisest men of Greece and Rome sanctioned slavery, polygamy, concubinage, oppression, revenge, infanticide; or they belied their purer maxims by their conduct. The ethical standard of the Jews was much higher; yet none of their patriarchs, kings, or prophets claimed perfection, and the Bible honestly reports the infirmities and sins, as well as the virtues, of Abraham, Jacob, Moses, David, and Solomon.

But the character of Christ from the manger to the cross is without spot or blemish; he is above reproach or suspicion, and acknowledged by friend and foe to be the purest as well as the wisest being that ever appeared on earth. He is the nearest approach which God can make to man, and which man can make to God; he represents the fullest imaginable and attain able harmony of the ideal and real, of the divine and human. The Christian church may degenerate in the hands of sinful men, but the doctrine and life of her founder are a never-failing fountain of purification.

The perfect life of harmony with God and devotion to the welfare of the human race, is to pass from Christ to his followers. Christian life is an imitation of the life of Christ. From his word and spirit, living and ruling in the church, an unbroken stream of redeeming, sanctifying, and glorifying power has been flowing forth upon individuals, families, and nations for these eighteen centuries, and will continue to flow till the world is transformed into the kingdom of heaven, and God becomes all in all.

One of the strongest proofs of the supernatural origin of Christianity, is its elevation above the natural culture and moral standard of its first professors. The most perfect doctrine and life described by unschooled fishermen of Galilee, who never before had been outside of Palestine, and were scarcely able to read and to write! And the profoundest mysteries of the kingdom of heaven, the incarnation, redemption, regeneration, resurrection, taught by the apostles to congregations of poor and illiterate peasants, slaves and freedmen! For "not many wise after the flesh, not many mighty, not many noble" were called, "but God chose the foolish things of the world, that he might put to shame them that are wise; and God chose the weak things of the world, that he might put to shame the things that are strong; and the base things of the world, and the things that are despised, did God choose, yea, and the things that are not, that he might bring to naught the things that are: that no flesh should glory before God. But of him are ye in Christ Jesus, who was made unto us wisdom from God, and righteousness and sanctification and redemption: that, according as it is written, he that glorieth, let him glory in the Lord."

If we compare the moral atmosphere of the apostolic churches with the actual condition of surrounding Judaism and heathenism, the contrast is as startling as that between a green oasis with living fountains and lofty palm trees, and a barren desert of sand and stone. Judaism in its highest judicatory committed the crime of crimes, the crucifixion of the Saviour of the world, and hastened to its doom. Heathenism was fitly represented by such imperial monsters as Tiberius, Caligula, Nero, and Domitian, and exhibited a picture of hopeless corruption and decay, as described in the darkest colors not only by St. Paul, but by his heathen contemporary, the wisest Stoic moralist, the teacher and victim of Nero.


The rationalistic author of Supernatural Religion (vol. II. 487) makes the following remarkable concession: "The teaching of Jesus carried morality to the sublimest point attained, or even attainable, by humanity. The influence of his spiritual religion has been rendered doubly great by the unparalleled purity and elevation of his character. Surpassing in his sublime simplicity and earnestness the moral grandeur of Sâkya Muni, and putting to the blush the sometimes sullied, though generally admirable, teaching of Socrates and Plato, and the whole round of Greek philosophers, he presented the rare spectacle of a life, so far as we can estimate it, uniformly noble and consistent with his own lofty principles, so that the ’imitation of Christ’ has become almost the final word in the preaching of his religion, and must continue to be one of the most powerful elements of its permanence."

Lecky, likewise a rationalistic writer and historian of great ability and fairness, makes this weighty remark in his History of European Morals (vol. II. 9):, "It was reserved for Christianity to present to the world an ideal character, which through all the changes of eighteen centuries has inspired the hearts of men with an impassioned love; has shown itself capable of acting on all ages, nations, temperaments, and conditions; has been not only the highest pattern of virtue, but the strongest incentive to its practice, and has exercised so deep an influence that it may be truly said that the simple record of three short years of active life has done more to regenerate and to soften mankind than all the disquisitions of philosophers and all the exhortations of moralists. This has, indeed, been the wellspring of whatever is best and purest in Christian life. Amid all the sins and failings, amid all the priestcraft and persecution and fanaticism that have defaced the Church, it has preserved, in the character and example of its Founder, an enduring principle of regeneration."

To this we may add the testimony of the atheistic philosopher, John Stuart Mill from his essay on Theism, written shortly before his death (1873), and published, 1874, in Three Essays on Religion. (Am. ed., p. 253): "Above all, the most valuable part of the effect on the character which Christianity has produced, by holding up in a divine person a standard of excellence and a model for imitation, is available even to the absolute unbeliever, and can never more be lost to humanity. For it is Christ rather than God whom Christianity has held up to believers as the pattern of perfection for humanity. It is the God incarnate more than the God of the Jews, or of nature, who, being idealized, has taken so great and salutary a hold on the modem mind. And whatever else may be taken away from us by rational criticism, Christ is still left; a unique figure, not more unlike all his precursors than all his followers, even those who had the direct benefit of his personal teaching. It is of no use to say that Christ, as exhibited in the Gospels, is not historical, and that we know not how much of what is admirable has been super-added by the tradition of his followers. The tradition of followers suffices to insert any number of marvels, and may have inserted all the miracles which he is reputed to have wrought. But who among his disciples, or among their proselytes, was capable of inventing the sayings ascribed to Jesus, or of imagining the life and character revealed in the Gospels? Certainly not the fishermen of Galilee; as certainly not St. Paul, whose character and idiosyncrasies were of a totally different sort; still less the early Christian writers, in whom nothing is more evident than that the good which was in them was all derived, as they always professed that it was derived, from the higher source."

§ 45. The Spiritual Gifts.

Comp. the Commentaries on Rom 12:3–9, and 1 Cor 12–14.

The apostolic church was endowed from the day of Pentecost with all the needful spiritual gifts for the moral regeneration of the world. They formed, as it were, her bridal garment and her panoply against Jewish and Gentile opposition. They are called charisms

or gifts of grace, as distinguished from, though not opposed to, natural endowments. They are certain special energies and manifestations of the Holy Spirit in believers for the common good. They are supernatural, therefore, in their origin; but they correspond to natural virtues, and in operation they follow all the mental and moral faculties of Dian, raising them to higher activity, and consecrating them to the service of Christ. They all rest on faith, that "gift of gifts."

The spiritual gifts may be divided into three classes: first, intellectual gifts of knowledge, mainly theoretical in their character, and concerned primarily with doctrine and theology; secondly, emotional gifts of feeling, appearing chiefly in divine worship and for immediate edification; and thirdly, practical gifts of will, devoted to the organization, government, and discipline of the church. They are not, however, abstractly separate, but work together harmoniously for the common purpose of edifying the body of Christ. In the New Testament ten charisms are specially mentioned; the first four have to do chiefly, though not exclusively, with doctrine, the next two with worship, and the remaining four with government and practical affairs.

1. The gift of Wisdom and Knowledge,

or of deep insight into the nature and system of the divine word and the doctrines of the Christian salvation.

2. The gift of Teaching.

or of practically applying the gift of knowledge; the power of clearly expounding the Scriptures for the instruction and edification of the people.

3. The gift of Prophecy,

akin to the two preceding, but addressed rather to pious feeling than to speculative reflection, and employing commonly the language of higher inspiration, rather than that of logical exposition and demonstration. It is by no means confined to the prediction of future events, but consists in disclosing the hidden counsel of God, the deeper sense of the Scriptures, the secret state of the heart, the abyss of sin, and the glory of redeeming grace. It appears particularly in creative periods, times of mighty revival; while the gift of reaching suits better a quiet state of natural growth in the church. Both act not only in the sphere of doctrine and theology, but also in worship, and might in this view be reckoned also among the gifts of feeling.

4. The gift of Discerning Spirits,

serves mainly as a guide to the third gift, by discriminating between true prophets and false, between divine inspiration and a merely human or satanic enthusiasm. In a wider sense it is a deep discernment in separating truth and error, and in judging of moral and religious character; a holy criticism still ever necessary to the purity of Christian doctrine and the administration of the discipline of the church.

5. The gift of Tongues,

or of an utterance proceeding from a state of unconscious ecstasy in the speaker, and unintelligible to the hearer unless interpreted—thus differing from prophecy, which requires a self-conscious though highly elevated state of feeling, serves directly to profit the congregation, and is therefore preferred by Paul. The speaking with tongues is an involuntary psalm-like prayer or song, uttered from a spiritual trance, and in a peculiar language inspired by the Holy Spirit. The soul is almost entirely passive, an instrument on which the Spirit plays his heavenly melodies. This gift has, therefore, properly, nothing to do with the spread of the church among foreign peoples and in foreign languages, but is purely an act of worship, for the edification primarily of the speaker himself, and indirectly, through interpretation, for the hearers. It appeared, first, indeed, on the day of Pentecost, but before Peter’s address to the people, which was the proper mission-sermon; and we meet with it afterwards in the house of Cornelius and in the Corinthian congregation, as a means of edification for believers, and not, at least not directly, for unbelieving hearers, although it served to them as a significant sign, arresting their attention to the supernatural power in the church.

6. The gift of Interpretation

is the supplement of the glossolalia, and makes that gift profitable to the congregation by translating the prayers and songs from the language of the spirit and of ecstasy into that of the understanding and of sober self-consciousness. The preponderance of reflection here puts this gift as properly in the first class as in the second.

7. The gift of Ministry and Help,

that is, of special qualification primarily for the office of deacon and deaconess, or for the regular ecclesiastical care of the poor and the sick, and, in the wide sense, for all labors of Christian charity and philanthropy.

8. The gift of church Government and the Care of souls,

indispensable to all pastors and rulers of the church, above all to the apostles and apostolic men, in proportion to the extent of their respective fields of labor. Peter warns his co-presbyters against the temptation to hierarchical arrogance and tyranny over conscience, of which so many priests, bishops, patriarchs, and popes have since been guilty; and points them to the sublime example of the great Shepherd and Archbishop, who, in infinite love, laid down his life for the sheep.

9. The gift of Miracles

is the power possessed by the apostles and apostolic men, like Stephen, to heal all sorts of physical maladies, to cast out demons, to raise the dead, and perform other similar works, in virtue of an extraordinary energy or faith, by word, prayer, and the laying on of hands in the name of Jesus, and for his glory. These miracles were outward credentials and seals of the divine mission of the apostles in a time and among a people which required such sensible helps to faith. But as Christianity became established in the world, it could point to its continued moral effects as the best evidence of its truth, and the necessity for outward physical miracles ceased.

10. Finally, the gift of Love, the greatest, most precious, most useful, most needful, and most enduring of all, described and extolled by St. Paul in the thirteenth chapter of 1 Corinthians with the pen of an angel in the vision and enjoyment of the God of infinite love himself.

Love is natural kindness and affection sanctified and raised to the spiritual sphere, or rather a new heavenly affection created in the soul by the experience of the saving love of God in Christ. As faith lies at the bottom of all charisms, so love is not properly a separate gift, but the soul of all the gifts, guarding them from abuse for selfish and ambitious purposes, making them available for the common good, ruling, uniting, and completing them. It alone gives them their true value, and without love even the speaking with tongues of angels, and a faith which removes mountains, are nothing before God. It holds heaven and earth in its embrace. It "believeth all things," and when faith fails, it "hopeth all things," and when hope fails, it "endureth all things," but it "never fails." As love is the most needful of all the gifts on earth, so it will also outlast all the others and be the ornament and joy of the saints in heaven. For love is the inmost essence, the heart, as it were, of God, the ground of all his attributes, and the motive of all his works. It is the beginning and the end of creation, redemption, and sanctification—the link which unites us with the triune God, the cardinal virtue of Christianity, the fulfilling of the law, the bond of perfectness, and the fountain of bliss.—History of the Christian Church, The