Natural Law in the Spiritual World by Henry Drummond (english novels for beginners TXT) 📖

not affirm; but that its practical working is to induce in man, and in its worst forms, the parasitic habit, is testified by results. No one who has studied the religion of the Continent upon the spot, has failed to be impressed with the appalling spectacle of tens of thousands of unregenerated men sheltering themselves, as they conceive it for Eternity, behind the Sacraments of Rome.

There is no stronger evidence of the inborn parasitic tendency in man in things religious than the absolute complacency with which even cultured men will hand over their eternal interests to the care of a Church. We can never dismiss from memory the sadness with which we once listened to the confession of a certain foreign professor: "I used to be concerned about religion," he said in substance, "but religion is a great subject. I was very busy; there was little time to settle it for myself. A protestant, my attention was called to the Roman Catholic religion. It suited my case. And instead of dabbling in religion for myself I put myself in its hands. Once a year," he concluded, "I go to mass." These were the words of one whose work will live in the history of his country, one, too, who knew all about parasitism. Yet, though he thought it not, this is parasitism in its worst and most degrading form. Nor, in spite of its intellectual, not to say moral sin, is this an extreme or exceptional case. It is a case, which is being duplicated every day in our own country, only here the confessing is expressed with a candor which is rare in company with actions betraying so signally the want of it.

The form of parasitism exhibited by a certain section of the narrower Evangelical school is altogether different from that of the Church of Rome. The parasite in this case seeks its shelter, not in a Church, but in a Doctrine or a Creed. Let it be observed again that we are not dealing with the Evangelical Religion, but only with one of its parasitic forms--a form which will at once be recognized by all who know the popular Protestantism of this country. We confine ourselves also at present to that form which finds its encouragement in a single doctrine, that doctrine being the Doctrine of the Atonement--let us say, rather, a perverted form of this central truth.

The perverted Doctrine of the Atonement, which tends to beget the parasitic habit, may be defined in a single sentence--it is very much because it can be defined in a single sentence that it is a perversion. Let us state it in a concrete form. It is put to the individual in the following syllogism: "You believe Christ died for sinners; you are a sinner; therefore Christ died for you; _and hence you are saved_." Now what is this but another species of molluscan shell? Could any trap for a benighted soul be more ingeniously planned? It is not superstition that is appealed to this time; it is reason. The agitated soul is invited to creep into the convolutions of a syllogism, and entrench itself behind a Doctrine more venerable even than the Church. But words are mere chitin. Doctrines may have no more vital contact with the soul than priest or sacrament, no further influence on life and character than stone and lime. And yet the apostles of parasitism pick a blackguard from the streets, pass him through this plausible formula, and turn him out a convert in the space of as many minutes as it takes to tell it.

The zeal of these men, assuredly, is not to be questioned: their instincts are right, and their work is often not in vain. It is possible, too, up to a certain point, to defend this Salvation by Formula. Are these not the very words of Scripture? Did not Christ Himself say, "It is finished?" And is it not written, "By grace are ye saved through faith," "Not of works, lest any man should boast," and "He that believeth on the Son hath everlasting life?" To which, however, one might also answer in the words of Scripture, "The Devils also believe," and "Except a man be born again he cannot see the Kingdom of God." But without seeming to make text refute text, let us ask rather what the supposed convert possesses at the end of the process. That Christ saves sinners, even blackguards from the streets, is a great fact; and that the simple words of the street evangelist do sometimes bring this home to man with convincing power is also a fact. But in ordinary circumstances, when the inquirer's mind is rapidly urged through the various stages of the above piece of logic, he is left to face the future and blot out the past with a formula of words.

To be sure these words may already convey a germ of truth, they may yet be filled in with a wealth of meaning and become a life-long power. But we would state the case against Salvation by Formula with ignorant and unwarranted clemency did we for a moment convey the idea that this is always the actual result. The doctrine plays too well into the hands of the parasitic tendency to make it possible that in more than a minority of cases the result is anything but disastrous. And it is disastrous not in that, sooner or later, after losing half their lives, those who rely on the naked syllogism come to see their mistake, but in that thousands never come to see it all. Are there not men who can prove to you and to the world, by the irresistible logic of texts, that they are saved, whom you know to be not only unworthy of the Kingdom of God--which we all are--but absolutely incapable of entering it? The condition of membership in the Kingdom of God is well known; who fulfill this condition and who do not, is not well known. And yet the moral test, in spite of the difficulty of its applications, will always, and rightly, be preferred by the world to the theological. Nevertheless, in spite of the world's verdict, the parasite is content. He is "safe." Years ago his mind worked through a certain chain of phrases in which the words "believe" and "saved" were the conspicuous terms. And from that moment, by all Scriptures, by all logic, and by all theology, his future was guaranteed. He took out, in short, an insurance policy, by which he was infallibly secured eternal life at death. This is not a matter to make light of. We wish we were caricaturing instead of representing things as they are. But we carry with us all who intimately know the spiritual condition of the Narrow Church in asserting that in some cases at least its members have nothing more to show for their religion than a formula, a syllogism, a cant phrase or an experience of some kind which happened long ago, and which men told them at the time was called Salvation. Need we proceed to formulate objections to the parasitism of Evangelicism? Between it and the Religion of the Church of Rome there is an affinity as real as it is unsuspected. For one thing these religions are spiritually disastrous as well as theologically erroneous in propagating a false conception of Christianity. The fundamental idea alike of the extreme Roman Catholic and extreme Evangelical Religions is Escape. Man's chief end is to "get off." And all factors in religion, the highest and most sacred, are degraded to this level. God, for example, is a Great Lawyer. Or He is the Almighty Enemy; it is from Him we have to "get off." Jesus Christ is the One who gets us off--a theological figure who contrives so to adjust matters federally that the way is clear. The Church in the one instance is a kind of conveyancing office where the transaction is duly concluded, each party accepting the others' terms; in the other case, a species of sheep-pen where the flock awaits impatiently and indolently the final consummation. Generally, the means are mistaken for the end, and the opening-up of the possibility of spiritual growth becomes the signal to stop growing.

Second, these being cheap religions, are inevitably accompanied by a cheap life. Safety being guaranteed from the first, there remains nothing else to be done. The mechanical way in which the transaction is effected, leaves the soul without stimulus, and the character remains untouched by the moral aspects of the sacrifice of Christ. He who is unjust is unjust still; he who is unholy is unholy still. Thus the whole scheme ministers to the Degeneration of Organs. For here, again, by just as much as the organism borrows mechanically from an external source, by so much exactly does it lose in its own organization. Whatever rest is provided by Christianity for the children of God, it is certainly never contemplated that it should supersede personal effort. And any rest which ministers to indifference is immoral and unreal--it makes parasites and not men. Just because God worketh in him, as the evidence and triumph of it, the true child of God works out his own salvation--works it out having really received it--not as a light thing, a superfluous labor, but with fear and trembling as a reasonable and indispensable service.

If it be asked, then, shall the parasite be saved or shall he not, the answer is that the idea of salvation conveyed by the question makes a reply all but hopeless. But if by salvation is meant, a trusting in Christ _in order to likeness to Christ_, in order to that _holiness_ without which no man shall see the Lord, the reply is that the parasite's hope is absolutely vain. So far from ministering to growth, parasitism ministers to decay. So far from ministering to holiness, that is to _wholeness_, parasitism ministers to exactly the opposite. One by one the spiritual faculties droop and die, one by one from lack of exercise the muscles of the soul grow weak and flaccid, one by one the moral activities cease. So from him that hath not, is taken away that which he hath, and after a few years of parasitism there is nothing left to save.

If our meaning up to this point has been sufficiently obscure to make the objection now possible that this protest against Parasitism is opposed to the doctrines of Free Grace, we cannot hope in a closing sentence to free the argument from a suspicion so ill-judged. The adjustment between Faith and Works does not fall within our province now. Salvation truly is the free gift of God, but he who really knows how much this means knows--and just because it means so much--how much of consequent action it involves. With the central doctrines of grace the whole scientific argument is in too wonderful harmony to be found wanting here. The natural life, not less than the eternal, is the gift of God. But life in either case is the beginning of growth and not the end of grace. To pause where we should begin, to retrograde where we should advance, to seek a mechanical security that we may cover inertia and find a wholesale salvation in which there is no personal sanctification--this is Parasitism.


PARASITISM.


"And so I live, you see,
Go through the world, try, prove, reject,
Prefer, still struggling to effect
My warfare; happy that I can
Be