\\ Ls a SN SNS \ AS SY Le ld eee SAN XI XX RAwes RAY SS Sy tj ~~ SY \ ~~ \\\ SS SS SN AS . \ < ee Loe ee ie ~ ee Ler Ss See PES GES ae * Sk RV VA SAN \ AK . ACK \\ 4 A aS VF, re ae THE SUPREME LEADER A STUDY OF THE NATURE AND WORK OF THE HOLY SPIRER = BY a FRANCIS B. ‘DENIO, D. D. PROFESSOR IN BANGOR THEOLOGICAL SEMINARY BOSTON Pilgrim Press CHICAGO ep ep eal Uy Copyright, 190% by 4 Ai ty € + To the Memory of mp Mother WHOSE LIFE AND FAITH FIRST TAUGHT ME THE VALUE OF SUCH TRUTHS AS I HAVE TRIED TO SET FORTH IN THIS VOLUME *) | mn 2 with funding x =Ce PREFACE This volume is the outcome of studies undertaken to solve problems which arose in connection with my duties as ateacher. In attempting to learn something respect- ing the extraordinary work of the Holy Spirit in the inspiration of the Old Testament prophets, I came to see the necessity of learning first the ordinary operations of the Holy Spirit. The study of this latter subject has shown me that our common life is filled with a glory half-veiled from our unseeing eyes. We need not ascend to heaven to bring the Spirit down, nor descend into the abyss to bring him up; he is nigh in Scripture, still giv- ing it life, and yet more, he is in all human life and rela- tions, giving them all the power and value which they have. 7 A special reason for writing this volume lies in the fact that the Spirit’s leadership is often connected with only a few striking forms of evangelistic work. It is hoped that souls who have been led to regard the ‘“‘power” of an evangelist as the one desirable form of the Spirit’s leadership may come to see how many other gifts come from him, and that they may come to see that other and desirable gifts are actually in their hands waiting to be used. In these days we are hoping and longing for some great increase in the power of the Gospel. New knowl- Vi PREFACE * edge of the truth and new insight into it have encour- aged us to look for some great advance on the part of the Church of Christ. Our greatest need is that of the sanctifying power of the Holy Spirit in the daily life of Christians. When we shall give ourselves up unre- servedly to the use of the sanctifying grace which he offers, the Church cannot but make an advance. I should have been helped in the preparation of this volume, if I could have studied some books which have appeared since the manuscript went to the printers. Worthy of especial mention are Walker’s 7he Spirzt and the Incarnation, Starbuck’s Psychology of Religion, Clark’s The Paraclete, and Inge’s Christian Mysticism. Clear- ness of thought is assisted by sharp-cut statements in the last work such as “The purpose of the incarnation was to reveal the Father,’ “The purpose of the mission of the Comforter was to reveal ¢he Son.” Robertson’s Holy Spirit and Christian Service is an attractive title and the exposition is a helpful one. That this volume may help toward more efficient ser- vice of the Master is the prayer of the writer. JUNE, 1900. EPABEE OF CONTENES INTRODUCTION > LUDYAT THE BIBLICAL TEACHING RESPECTING THE SPIRIT OF GOD CHAPTER I. THE OLD TESTAMENT TEACHING Il. THe INTERMEDIATE LITERATURE III. THE TEACHING OF THE NEW TESTAMENT SEU IOVOE WHAT CHRISTIANS HAVE LEARNED FROM THOUGHT AND EXPERIENCE CHAPTER I. DEVELOPMENT OF THOUGHT UNTIL 400 A. D. Ie GHEE PERIOD 400 TO. 140004 Ds II]. THe PERIOD OF TRANSITION, 1400 TO Loo CAD: IV. THE CENTURY OF THE REFORMATION V. PERVERSIONS OF THE TRUTH . VI. PURITAN FAITH IN ENGLAND, 1600-1700 VII. THE WITNESS OF THE SPIRIT, 1700 TO 1800 VII. THE NINETEENTH CENTURY ©. PAGE xI 55 58 64 68 FL 89 93 100 106 Vill TABLE OF CONTENTS SFUDY. III THE WORK AND THE PERSON OF THE HOLY SPIRIT CHAPTER J. THE Hoy Spirit as Gop IMMANENT IN THE WORLD Il. THe Hoty SPIRIT AS THE AGENT MAK- ING EFFECTUAL THE PRIESTLY WORK OF JESUS CHRIST Ill.: THeE,- Hoty, SPIRIT “AS. THE AGENT: CAR= RYING ON THE PROPHETIC WORK OF JESUS CHRIST IV. THE Hoty Sprrit As THE AGENT CAR- RYING ON THE KINGLY WORK OF JESUS CHRIST. Vo - THe” Horry -SpPrrif | aA’ PERSON . IN)’ THE DEITY SEU Cae THE HOLY SPIRIT AND CHRISTIAN LIFE AND SERVICE CHAPTER I. NEED OF THE HOLY SPIRIT FOR EFFECT- IVE CHRISTIAN SERVICE II. THe MopEs IN WHICH THE HOLY SPIRIT MAKES CHRISTIAN SERVICE EFFECTIVE AND THE VALUE OF THESE MODES Ill. THE EVIDENCE OF THE PRESENCE OF THE Hoy SpirRIT IN HUMAN LIFE ACCORD- ING TO THE CAPACITY AND NEEDS OF A PERSON 11g 120 128 147 188 209 220 TABLE OF CONTENTS 1X CHAPTERIV. THE CONDITIONS WHICH MUST BE FUL- FILLED IN ORDER THAT THE HOLY SPIRIT MAY BECOME OPERATIVE IN A HUMAN LIFE ACCORDING TO THE NEEDS AND CAPACITY OF THE INDIVIDUAL . 226 APPENDIX . ; ; : : : _MZSO INDEX : ‘ : : : ae INTRODUCTION So far as the writer of this volume has any knowl- edge, the thoughtful reader of a book dealing with the subject of the Holy Spirit lays that volume down with a sense of disappointment. There is reason why this should be the case. It is a fact that Chris- tians commonly have a general impression that their religious life is dependent upon the Holy Spirit, but they have little knowledge which can be called pre- cise. They do not press on to learn the meaning of the teaching of Scripture by making the Spirit so thoroughly regnant in their lives that they can have the experience necessary for real knowledge. There- fore Christian experience in general is not sufficiently Christlike to enable those. who write upon the sub- ject to set forth a fully developed doctrine of the Holy Spirit. When the standard of life and thought in the dis- ciples of our Lord shall have become more like his own, when Christians shall have attained more com- plete knowledge of their experience by means of prolonged and patient reflection upon the facts of the entire sphere of man’s inner life, then a more ade- quate statement of the doctrine of the Holy Spirit Xl INTRODUCTION may be written. Until that time the discussions of the subject may help to open the eyes of Christians to the nature of their privileges and the conditions of these privileges, and also help to prepare the way for a discussion more worthy of the theme. It would be unjust to belittle the work of the past. The writings of the Greek and Latin Fathers of the fourth and fifth centuries must always remain a mine of wealth for him who would study the doctrine of the person of the Holy Spirit. The chief discussions on the subject begin with the letters of Athanasius to Serapion, and continue in the writings of: Basil the Great, Gregory Nazianzen, Didymus, Hilary of Poi- tiers, Ambrose and Augustine. Since the Reforma- tion the important writings on the Holy Spirit have concerned his works or offices more than his person, Valuable suggestions of truth are scattered through the writings of the Reformers of the sixteenth cen- tury. In the seventeenth century the treatises of the Puritans, John Owen and John Goodwin, are the chief formal discussions of the great theme. Within the _ present century, ‘notably during the past thirty years, many small volumes have been published, and valua- ble discussions are to be found in reviews and cyclo- pedias.? A little reading on the subject eOnKE the fact that one should approach it from several sides, and that he who would learn the conditions of obtaining the constant guidance of the Supreme Leader of the INTRODUCTION X11 Church of Christ and of every individual Christian, must gain his knowledge of that Leader from every source whence it may be derived. In the study of the subject we quickly find four questions of chief importance: I. What does the Bible teach about the Holy Spirit ? II. What have Christians learned from the teach- ings of the Bible and their own experience ? III. What may be regarded as the Christian view of the work and person of the Holy Spirit? IV. What is the practical significance of the truths brought to light in the answers to the preceding questions? Man has no adequate knowledge of God save through the revelation recorded in the Holy Scrip- tures; and he is unable correctly to interpret his own spiritual life except by the same aid. Thus it is evident that all knowledge of the Holy Spirit is dependent upon the revelation recorded in the Scrip- tures. It is the fact that during the history of the Christian Church Christians have discerned the mean- ing of those revelations with more or less clearness. It is also true that the facts all need to be carefully interpreted by reflection from the standpoint of a person to whom the life molded by the Spirit is a reality. These four questions are made the subjects of four - XIV INTRODUCTION | Studies, and the record of the investigation to which they have led is designedly brief. It is hoped that many questions left untouched may be suggested to the reader. No discussion of miracles is attempted. No hypothesis of inspiration is suggested, yet it is hoped that the chief elements of an adequate doctrine have been brought to light in the investigation. It is believed that the facts pointed out give room for any criticism of the Scriptures, literary or historical, in which the unfettered investigation of the Christian scholar may. engage. The question, ‘‘ What is the sin against the Holy Spirit?’ is left to others to answer. TLHESOUPK EME: LEADER ~ SE CHD AYE WHAT DO THE SCRIPTURES TEACH CONCERNING... THE? HOD Vie SPURTE? In the attempt to find the answer to this question one finds that it was only by a gradual development that the Biblical writers attained the full Scriptural conception of the Spirit of God. This development is found within the Old Testament writings, and be- comes especially manifest in those of the New Tes- tament. The material gained in the investigation readily falls under the following topics: I. The Old Testament idea of the Spirit of God. A. The idea expressed by the word spirit. B. The idea of holiness. C. The Old. Testament. conception-of the Spirit olzGod. II. The ideas found in the extra-Biblical Jewish literature. ; III. The New Testament teaching about the Holy Spirit. fA. The work of the Holy Spirit. Do Lhe personal conception.) of; the oly, Spirit: CHAPTE Rel THE OLD TESTAMENT IDEA‘OF THE SPIRIT OF GOD 2 A. The idea expressed by the word spirit The word spirit in its common Biblical use ex- presses an idea which is the last of a series of ideas connected with the word, and the successive ideas of the series mark stages of experience and thought. In this respect the word is like all words which relate to the inner life of man. As man passes from the childlike and outward apprehension of his experience to maturer knowledge he comes to believe in the existence of some realities which his physical senses cannot perceive. These newly recognized realities are suggested through his experience. In this expe- rience the newly recognized reality is associated with something already perceived by the physical senses. The name given to the object formerly perceived is now applied to the new reality. Thus it is that the words which relate to the inner life of man originally designated something belonging to his outer» life which he perceived by his physical senses. This idea of the outer physical object as the beginning of 6 THE SUPREME LEADER the development has well been called a physical or intuitive substratum of language. The words ruach, pneuma and spiritus are excel- lent illustrations of the development of the spiritual idea from its intuitive substratum. They are each — derived from a root meaning to breathe, or to blow. Thought easily passes from breath in man to the life which is present so long as he breathes and which ceases when breath ceases. In the phrase ruach chayyim, breath of life (Gen. 6:17; 7:15), the two ideas are associated. The phrase is elabor- ated yet more in n7shmath ruach chayyim, breath of the breath (spirit) of life (Gen. 7:22). Here the ruach is at least passing from the percept of breath cognizable by the senses to the concept of life, a reality present in a being wherever the breath is per- ceptible. An illustration of the use of the word with the meaning life is seen in Job 10:12; here rach denotes the principle of life in man which is pre- served by God. In Job 17:1, this same life-princi- ple is enfeebled in its action. A similar use of the word is found in Judg. 15:9; 1 Sam.30:,125 Ps, B76) In at Kethoss 5o2:Chron, 402 4, the meaning passes from the life-principle to the feeling of life. The queen of Sheba saw the splendor and state of Solomon’s court “and there was no longer spirit in her; ” her sense of self-mastery and reticence which ordinary etiquette and royal dignity demanded van- ished, and she burst forth into speeches of wonder THE OLD- TESTAMENT IDEA 7. and admiration. Here the meaning of rwach has come to the border of the physical life and touches that of the spiritual life- : Through the idea of the consciousness of life the ~ mind easily passes to the idea of consciousness ine. general, and then to that of knowledge. heresies also another channel by which the mind may pass from the physical breath to mental states and dis- positions. Some change in a person's breathing is one of the most noticeable indications of his feelings. The dilated nostril with hasty breath—even snort- ing—_=is ‘a*signof anger. On ‘the? other hand a restraining of breath is an indication of fear or anx- iety. Thus rack comes to express feeling. The processes of thought which have just been illustrated were continued until rwzach, breath, life or the principle of all human life, came to denote every form of energy of man’s higher life for which we have no better term than spiritual life. Hence ruach denotes man’s intelligence (Is. 29:24); his feelings, aeerages (uda.mon 63 Ahr. 16°32; 29:11), courage Gosh 2: 11),.desite (Iss 20. 9); his general dispo- sition, (Ps! 32:2); his-moral nature®-(Pr.\16- 18), and even his volitions (Ps. 78:8; Num. 14:24). When man conceived himself as made in the image of God and thought of his own personal nature as breathed into him by God, he inevitably applied the terms describing his own nature to God. Thus God's ruach easily came to signify a breeze, 8 THE SUPREME LEADER wind or storm; then it could mean the living energy of God manifesting itself in the physical world (Ex. 15:8; Hos. 13:15), and in man, and finally the divine intelligence, affections or will. B. The Biblical idea of holiness 4 In the New Testament the proper name of the Spirit of God is Holy Spirit. In the Old Testament the common name is Spirit of God or of Jehovah. There is, however, a slight preparation for the New Testament usage in the Old Testament. Three times 6 Ps4254 1 1; ws). 03 210; 11) the fame is Azs, or thy holy Spirtt. What is the nature of this idea which is attached to the Spirit of Jehovah in such a manner that it should have become essential to his name in the New Testament? The words which express the idea of holiness, godhesh, gadhosh, gadhash, present one of the most interesting linguistic problems of the Old Testament. It must be believed that these words, like ruach, originally meant something perceptible to the phys- ical senses. “The truth is, that these words are nowhere found save in a religious sense, and the attempt to ascertain the physical conception on which this use is based is generally abandoned by modern scholars as hopeless. There is, however, a certain probability that the primary idea is that of ‘separation’ or ‘cutting off. Although this view is not capable of demonstration, it may be adopted <3 a» «sen THE OLD TESTAMENT IDEA 9 - provisionally as one which fits in remarkably well with Old Testament usage.”2 Another suggestion which fits in with Old Testament usage is that of ‘unap- proachableness.”? This view also has strong support. Since there is so little knowledge regarding the primary idea of this root, nothing better can be done ~ than to ascertain as exactly as possible the religious sense of the word. Israel probably found the word already in use in a religious sense, and at the beginning it is likely that they used it precisely as their neighbors did. There are passagés which seem to indicate that in the earliest use of the word for a religious purpose it meant cleanliness (Ex. 19:10, 11) of body and of clothing as a condition for coming before Jehovah for worship. It is likely that a more common idea of holiness was much like what is commonly called taboo, 7.€., “a custom universal among primitive peoples, according to which man’s free use of natural objects, etc., was restrained by fear of supernatural penalties.’ At some period in the history of Israel, earlier than the writing of the Old Testament narratives, the idea of holiness had come to be that of ownership by Jehovah, 7. e., things were holy because they belonged to Jehovah and were set apart for his pleasure. This statement of the meaning of holiness gives little help when we seek an answer to the question what holi- ness meant when it was affirmed of Jehovah. The idea of the holiness of Jehovah may be IO THE SUPREME LEADER derived from either of the primary ideas suggested above, “separation ” or “ unapproachableness.” Jeho- vah abhorred impurity, 7. ¢., he shrank from it as though sensitive to the contact (Lev. 19:25, 26,45 ; Ezek. 43:7, 9). From the idea of separation would easily come the idea of physical purity, and then moral purity. From the idea of unapproachableness would easily come the idea of high moral character and perfection. Many writers on Old Testament subjects seem fettered by the etymological conceptions given above, so that they fail to rise to the wealth of thought which some of the prophets and psalmists put into their idea of God’s holiness. Usus norma loquendt. The prophets use the term to denote the ethical per- fection of Jehovah. Therefore, holiness means the richest ethical conception to which the prophets. could attain. This conception of God’s holiness is that characteristic which distinguishes the Old Testament religion from the religions of the neighbors of Israel. For Amos, Jehovah’s oath by his holiness (4: 2) is apparently equivalent to the oath by himself CORBIS 72: e., by his own being. For Amos, Jeho- vah’s essential character was righteousness, hence, for him, Jehovah’s holiness, righteousness and being are one and the same thing. Isaiah (5: 16) regarded judgments which were the expressions of Jehovah's righteousness as also manifestations of his holiness. Further, the holiness of God is closely connected with his redemptive interpositions on behalf of Israel, i. TIIE OLD TESTAMENT IDEA AiR or with his manifestations of grace to Israel (Ps. 22: eg TO e eed eo bee aan TATRA 12026) With the prophets holiness means “everything which God has disclosed of an ethical nature, wrath, ven- geance, fiery zeal of retribution, his lawgiving word, his grace, love, compassion, all are proof of one and the same fundamental energy in him, namely, the vindication of his ethical purity and perfection in the contest against everything which antagonizes him and his holiness, and its purpose is the upbuilding of the kingdom of the pure and the good.’ Holi- ness is thus manifested alike in the negative antago- nism to evil and in the positive impartation of new divine life. Where the evil is vanquished and “the full self-impartation of God can enter, there cul- minates the revelation of God in the concept of God as [a being] of love, as the Father.”? It is this mature conception presented in. the prophets which is made the attribute of the Spirit of Jehovah. Even ifit were possible to interpret the word holiness as simply equivalent to the word divine, the context forbids us to take it in that sense inlet Sis where ts deseribes”- the spirie-as tire source of moral purity in the life of the psalmist. The Old Testament idea of God’s holiness is very nearly as mature as that in the New Testament thus described by Stevens: ‘We may sum up our results thus: In the absolute sense God alone is holy, and his holiness is the ground of the requirement of holi- 2 THE SUPREME LEADER ness in his creatures (1 Pet. 1: 16). Holiness is the attribute of God, according to which he wills and does only that which is morally good, In other words, it is the perfect harmony of his will with his perfect ethical nature. But the divine holiness is not to be thought of as a mere passive, quiescent state. It is an active impulse, a forthgoing energy. In God’s holiness, that is, in the expression of his per- ‘fect ethical nature, his self-revelation is grounded. Nay, creation itself, as well as redemption, would be inconceivable apart from the divine holiness, the energizing of God’s absolutely good will. «By some theologians holiness and love are iden- tified. More commonly they are sharply distin- guished—holiness being regarded as being the self- preservative or retributive attribute of God, and love as his beneficent, self-imparting attribute. To dis- cuss this subject here would carry us too far. ‘It seems clear, at least, from our investigation, that holi- ness and love represent closely kindred conceptions, and that there is an inner harmony between them. They are the two words which best express God’s moral perfection, and the difference between them seems rather formal than real.’”4 The Bible presents no conception of God’s charac- ter so comprehensive as that of his holiness, and to this fact it is probably due that the Spirit of Jehovah is called his Holy Spirit, and this phrase became his settled name in the New Testament. THE OLD: TESTAMENT IDEA C. The Spirit of God We are now prepared to learn as exactly as we may the idea expressed in the Old Testament by the phrase Spirit of God: tlie Cosmic:Spirit The book of Genesis opens thus: “In the begin-. ning God created the heavens and earth. And the earth. was waste and empty, and darkness was upon the ocean, and the spirit of God was hovering (or brooding) over the waters.” “Spirit of God” ap- parently expresses a definite meaning well known to the writer and to those for whom he wrote. The functions of this Spirit were appropriate to his pur- pose in this particular connection. The action of the Spirit is expresséd by the parti- ciple and is, therefore, continuous. The verb itself is used nowhere else in the same conjugation except in Deut. 32: 11, where it means the hovering, protect- ing motion of the mother eagle over her young. Here the Spirit hovers over the chaos, therefore it is conceived as being external to it. The hovering or brooding denotes the impartation of something by the Spirit and this something imparted is, according to the subsequent context, energy which springs into operation with the various commands, “ Let there be ieht,.: etc: At the beginning there was an unorganized fluid, something which we call chaos; at the end it has 14 THE SUPREME LEADER become a cosmos. ‘The only operative energy is the Spirit of God in connection with the utterance of God’s will. It is not too much to say that in the mind of the Hebrew writer all the energy operating in the various stages of development is due to the Spirit of God. From that Spirit comes the energy which appears first as order shown by light and the separation of land and water, next as life in plants and animals. This conception of the Spirit of God as the origin _ of the life in the world appears also in Ps. 104: 29, 30: «¢ Thou gatherest in their spirit, they expire, And to their dust they return. Thou sendest forth thy Spirit, they are created, And thou renewest the face of the ground.” Here all living creatures and the plants are con- ceived as dependent upon God’s Spirit for their existence. It is evident that man owes not only his physical life (Job 27: 3), but also his intellectual and moral capacity to the Spirit of God, Job 32: 8: «« But it is the spirit in man, Even the breath of the Almighty Which giveth understanding.” Here the understanding of man is attributed to the breath, mshamah, of God. In Gen. 2: 7 man’s personal life is regarded as having the same origin. Like teaching is found in Job 33: 3, 4. THE OLD TES¥YAMENT TDEA ae Vet more pointedsaren xe 26) 2 Bagg 1 3e sae where not only the natural endowments of Bezaleel, but his acquired mechanical skill are attributed to God’s Spirit. These various passages show that to the Hebrew mind all forms of physical life, of men- tal power and artistic skill were alike due to this one divine energy operating in a manifold variety of forms. The Spirit of God as divine energy operating in the universe gave each class of created objects or beings its own peculiar form, whether mineral, plant, animal or personal; and in persons the same energy was manifest, distributing to them their varied capacities. Gen. 6: 3: “ And Jehovah said, my Spirit will not forever be humbled in man. In their wandering he is flesh.” .-The: Spirit of. Jehovah -here- denotes, by reason of contrast with flesh (the perishable being, man), the principle of life. It is humbled or thwarted so as to faik of its normal development in men because of their sinful life. This implies that the normal development of the energy in man which constitutes him a person is toward anolyte, Even if the -translatiom = @we/l or rule be preferable fo ‘be humbled,” it is still true that the Old Testament idea is that the energy which constitutes man a person will, in its normal -develop- ment, secure holy conduct as well as the mechanical skill of a Bezaleel. Here is no Trinity and no suggestion of a Trinity. 16 THE SUPREME LEADER The doctrine of the Trinity needs not to look to the Old Testament for any positive support. The results thus far gained have a constructive value which is not found in the Bible aside from this Old Testament idea of God’s Spirit. This Old Testament concep- tion of the Spirit of God has well been called the mightiest vehicle of the monotheistic view of the world which the Old Testament contains. In nature- religions the manifold forms of life and activity in the world are attributed to many and different agencies, partially divine. This idea of the Spirit of God as the primeval energy in all nature unifies all physical, vital and sentient development and leaves no room for polytheism. This energy was not only present at the origin of the world, but it is constantly manifested in the changes of the physical world and in human history. The Old Testament writers assume a dualism of matter and spirit and entertain no thought of antag- onism. The Spirit of God is a constant factor in the existing development of the world. This idea that the Spirit is in all forces and operations, coordinat- ing and directing them, is a real recognition of the divine immanence and leaves n@ room for deistic thinking. It does not follow that the significance of this great formative principle was recognized. It found a place in the Hebrew mind and molded thought, even though slowly. The earlier expres- sions of the thought were crude, but this crudity is : THE-OLDY TESTAMENT: IDEA Le unavoidable in the expression of the rudimentary conceptions of any great fact. The phrase Cosmic Spirit is an excellent designation of this conception of the Spirit of God. 2. The Charismatic or Redemptive Spirit The Spirit of God, or more often of Jehovah, was also the source of other powers than those already mentioned. When all the ordinary powers of-men are due to the Spirit of God, when the differences among men in their natural endowments are due to the Spirit’s distribution of power, there is abundant room for special gifts of power. 3 There are passages where the Spirit of Jehovah is said to bestow upon men energies which are more or less temporary additions to their ordinary powers. Just as the Cosmic Spirit differentiates between men in the various forms of power which are imparted, so the Spirit of Jehovah made at times a real differentia- tion between a man and his ordinary self. This was done by bestowing upon men gifts which were for the purpose of qualifying them to perform some spe- cial service on behalf of the Israelite commonwealth or religion. The impartation of this gift is expressed by vari- ous figures of speech. The Spirit came upon Oth- niel (Judg. 3:10) so that he judged Israel and led to war. In the same way Jephthah, Samson, Saul and David were said to receive special preparation for 3 18 THE. SUPREME LEADER service, Thus were Jahaziel (2 Chron. 20: 14) and Azariah (15:1) qualified to utter divine messages. This Spirit might depart from a man, as from Saul (1 Sam. 16:14), leaving him disqualified for the duties which he had once performed. The Spirit “put.on” Gideon (Judg. 6:34), or clothed itself with him as a garment, arousing him to a great work. The same expression is used in 1 Chron. 12:18, where Amasa was moved to express choice of David as king; and in 2 Chron. 24:20, where Zachariah was qualified to utter a message from God. In all these cases the presence of the Spirit is conceived as imparting extraordinary power, making the man capable of extraordinary performances. It was the same power which enabled Ezekiel to utter his. prophecies«( P-2geki2 i293 5245 77125): An examination of this class of passages thus far mentioned shows that sometimes the operation of the Spirit was thought to be an. external impulse coming or falling upon a man, and sometimes to be an internal power, as when it clothed itself with a man or entered.into him. This gift was a qualifica- tion of the prophets for declaring the mind of God ( Mic.’ 3 83%. 1S ?48 716.5 Zech -7 4-124 en ag 30s or in general for any service (Is. 30:1; Hag. 2:5; Lech?ss:65 Nehno. 20;). Important characteristics of this gift were: First, it was a gift by measure; it did not pre- suppose a perfect character, é. ¢., Gideon, Samson, THE OLD: TESTAMENT IDEA 19 David. It did not secure against human weaknesses such as cowardice, as in the case of Elijah. It did not qualify a man at every moment to speak the mind of God, e. g:, Nathan. It did not enable a man to,7 .understand all things belonging to his mission or message, especially as to future times (Dan. 12:4, 5-0; 107'13.). acs Secondly, the Old Testament conception is that God by some means convinced the receiver of this eift that the mind of God had really been imparted to him, that he was really doing the will of God, and was in some degree in intelligent cooperation with God. Especially important in this connection is Is. 11: 2 ff., which makes the following declaration in regard to the future ruler of Israel: ‘Out of the stock of the almost ruined Davidic family I see a fair and fruitful branch sprouting, an ideal king. By Jehovah him- self he shall be endowed with the perfect qualities of a ruler—wisdom and insight, prudence and heroism, acquaintance with God’s will, and a willingness to do it. Taking delight in every manifestation of true character, and endowed with keen discernment, he shall not judge from. appearances, nor from testi- mony, nor will he tolerate any abuse of justice.” ® The gift of the Spirit is promised also to the community at large in the Messianic times (Joel 2:28 {.), giving all its members insight into the will of Jehovah. Similar teaching is found in Is. 32:15 ; 20 THE, SUPREME LEADER 44:33 42:1 (see also 54: 13 and Jer. 31: 31-34). - This idea of the Spirit of Jehovah may be desig- nated as the Office Spirit, or, borrowing a term from the New Testament, Charismatic Spirit. The energy imparted by the Cosmic Spirit has for its culminating work the production of holy charac- ter; this is likewise true of ‘the Charismatic Spirit. Ps05.1 2 10-12% ‘‘A pure heart create for me, O God, And a steadfast spirit renew within me, Cast me not away from thy presence, And thy Holy Spirit take not from me. Give me again the delight of thy salvation, And support me with a willing spirit.” Verse 10 is a prayer for an inner change, while verse II is a petition for the continuance of the divine grace. God’s Holy Spirit is a gift of which the man might be deprived without the cessation of personal life, hence we must regard the conception here as the Charismatic Spirit, and not the Cosmic. It is a gift imparted over and above any natural endowment. Itis a gift from a person to a person. It is an Office Spirit, having as its function the eth- ical or spiritual perfecting of the man. It is holy because holiness is the aim of its activity, because it is designed to secure holiness in the man. This teaching is similar to that in Ezek. 18:31; 11:19; 86/260, 27. This latter function of the Charismatic Spirit, THECOED TESTAMEND, IDEA 21 which is its chief function in the New Testament, makes it well to call this divine energy the Redemp- tive Spirit. _ In fact all the works of the Charismatic Spirit have a redemptive purpose. 3. The Personal Spirit. There are passages in the Old Testament where the phrase Spirit of Jehovah expresses an idea differ- ent from either that of the Cosmic Spirit or that of the Redemptive Spirit. These ideas are of a divine energy going forth’ from God and giving a constitu- tion to objects and persons external to God. While this energy is a divine immanence, it is clearly nota pantheistic immanence, for it constitutes men as macpititss (Num. 16.22.5527, 10) s mvioreomer tlic whole Old Testament recognizes a personal relation between God and man which may take the form of antagonism. . Is, 63:9, 10: ‘+ Tn all their distress was he distressed, And the Angel of his Presence saved them, In his love and clemency redeemed them, And he lifted them, And bare them all the days of ancient time. Yet they rebelled and grieved his Holy Spirit So that he was changed into an enemy to them, He himself fought against them.” The verb grzeved sets Jehovah’s Holy Spirit over against man in a personal relation, and makes God’s Spirit capable of emotion, a most personal experi- ence (comp. Eph. 4: 30). The passage may be 22 THE SUPREME LEADER compared with the semi-hypostatic description of the revealed Word of God in Heb. 4: 12, 13. It is cer- tainly the fact that there is in Second Isaiah a tendency to hypostatize the Spirit of Jehovah. The phrase here is certainly not equivalent to the Holy Spirit of the New Testament. Rather the thought ‘ wells up and flows along with a living prophetic intuition of the nature and activity of God; moreover as the knowl- edge of the divine nature culminates in the holiness of God himself _(Lev..19: 2; 20: -3;-22:2) soruach godhsho represents the summit of the knowledge of Spirit in God.’’® Just as the word Spirit may denote the intelligence of man (Ts. 29: 24), so it may denote the intelli- gence of God, Is..40:°13: ‘« Who has searched the Spirit of Jehovah? And as his counselor has taught him?” PS0180: 77% ‘¢ Whither shall I go from thy Spirit? Whither flee from thy presence?” The action of the Spirit of Jehovah may also be conceived as personal action of God, as 2 Sam. EAE Ne He : ‘* The Spirit of Jehovah spake by me, And his word was on my tongue.” PS base aT Os ‘¢ Teach me to do thy good pleasure, for thou art my God; Thy Spirit, since it is good, let it lead me on the level earth.” — THE OLD: TESTAMENT IDEA 24 In all this class of passages the idea of the Spirit of God is that of something which is essential in him, which cannot be dissociated from him. It is energy | within him and designates a personal nature insepa- rable from him, indivisible in itself, and the princi- ple of intelligence, feeling and action. It can neither be imparted nor divided as can be done in the first two uses of the phrase. In short, it seems to be the immanent reason and moral character of God, imma- nent in him, while in the first use it denotes the en- ergy of God immanent in creation, and in the sec- ond use it is an impartation from God as a person to man as a person. Reverting to the conception of holiness, we must say that it lies at the basis of the Old Testament con- ception of God, and of all God’s relations with men. It contains the idea of separation from all physical ‘defilement and moral imperfection; this is a nega- tive idea of the divine holiness. Holiness includes also the positive conception of every moral excel- lence. As has been shown also, according to the Old Testament, the positively holy God manifests his character in judgment and redemption. This quality is more than positive, it is active and is not restricted to himself or within himself. In this active phase of the divine holiness is grounded the self-manifesta- tion of the divine character, and also God’s self-im- partation. Its normal outcome is the establishment -of a community of beings who by their own choice - 24 THE :SUPREME LEADER develop characters positively and actively holy. Thus the significance of God’s holiness is that it im- pels toward the establishment of a society of beings who have characters similar to his own and who are in fellowship with him. Since God is holy he is not satisfied until this society is established. This active phase of the divine holiness might well be called dynamic. Viewed in all its relations it must be regarded as the first cause in the divine character of the creation of the world and as the final cause of the historical development of the human race. The New Testament declaration that God is love is, so far ? as man is concerned, but another mode of expressing the self-imparting nature of his dynamic holiness. This conception of dynamic holiness is the bond of union between the three conceptions connoted by the phrase Spirit of God in the Old Testament. The Cosmic Spirit is operative in preparing a home for a society of holy persons, and in so constituting men that they may normally develop into such a so- ciety. The Redemptive Spirit has for its sole mis- sion the actual development of human beings into such a society. This society is neither more nor less than the Biblical “ Kingdom of God.” The Personal Spirit is well called holy, for holiness is the essential element of the divine personality. | There is a small group of passages which may not go unnoticed (Judg. 9:23; 1 Sam. 16:14, 15, 16, 23; 1831051949 )4, Ke 222 toni). add ere-thespravail= THE - OLD TESTAMENT IDEA 25 ing thought is that a spirit from (or of) God was the means of injury to men, The most probable inter- pretation of these passages is the same as that of. Rom. 1: 24, 28. Probably the Old Testament narra- tors could not express their rudimentary conception J of ‘judicial blindness” in any better manner than is done in these passages. Apparently this was their way of conceiving the fact that the man to whom the evil spirit came had persisted in sin so stubbornly that his natural insight had deteriorated and he had become involved more and more. inextricably in sin- ful courses. CHAPTER II THE CONCEPTION OF THE SPIRIT OF GOD FOUND IN OTHER JEWISH LITERATURE PREVIOUS TO THE MINISTRV OF JESUS CHRIST The Old Testament conception of the Spirit of God could not have remained unmodified by the thought of the centuries between Malachi and John the Bap- tist. What this modification was is largely a matter of inference. We may infer that there was a ten- dency to neglect the conception of the Cosmic Spirit, and to think more of the personified Spirit of God. The evidence is slight but it is real. The one ante-Christian utterance in the New Tes- tament respecting the Spirit, that of John the Baptist (Matt. 3:11; Mark 1:8; Luke3: 16), is quite in the manner of the Old Testament. Such also is the case with several passages in the Jewish literature which belongs to the period between the Old and New Tes- taments. The Charismatic Spirit is mentioned in Ecol... 48: 12; 245: Bnoch ft2'5) 113 400 eon suiiha’ iASs, WiSd,,botg, Mp siya ano ae ee The Cosmic Spirit is mentioned in Judith 16: 14. There is one peculiar and noteworthy passage in OTHER -JEWISH LITERATURE 27 Wisd. 7: 22-27, where the Spirit of God is personi- fied under the name of Wisdom, so that the idea of the Charismatic Spirit is almost blended with that of. the Personal Spirit as seen in Second Isaiah. The passage runs thus: “‘ For Wisdom, who is the artificer of all things, taught me: forin her is a spirit intellec- tual, holy, only begotten, manifold, immaterial, active, piercing, undefiled, unerring, unharmed, lov- ing goodness, acute, unhindered, beneficent, kind to man, steadfast, secure, free from care, all-powerful, all-surveying, permeating all spirits; for Wisdom is more quick to move than any motion; moreover she pervadeth and goeth through all things by reason of her pureness; for she is a vapor of the power of God, the unalloyed effluence of the glory of the Almighty; therefore can no defiled thing steal into her unnoticed; for she is the effulgence of eternal light, the unspotted mirror of God’s effectual opera- tion and image of his goodness. Although being but one she can do all things, and although unchang- ing she reneweth all things, and through genera- tions by passing from one holy soul to another she maketh them friends of God and prophets.” This language is colored by Greek philosophy, and the personification is doubtless suggested from Proverbs viii. The thought is a legitimate develop- ment of Old Testament elements. Its influence can not but be seen in the Christian writers of the early centuries, CHAPTER. ET THE NEW TESTAMENT TEACHING The New Testament contains a many-sided devel- opment of the idea of God’s Spirit. The facts ex- plicitly narrated, the teachings, both implicit and explicit, lay a broad foundation for doctrine. The degree of advance from the Old Testament is indi- cated in the statement that “in the Jewish concep- tion personality is ascribed to the Holy Spirit only figuratively. In the Christian use, on the other hand, the impersonal use is the figurative one, @. ., where it speaks of the pouring out of the Spirit.” While in only three passages in the Old Testament he is called the Spirit of holiness, in the New Tes- tament the title of Holy Spirit is fixed. In the New Testament there are four groups of writings which deserve separate, individual study which should be followed by the study of their teachings as a whole. These groups are: The Synoptic Gospels, the book of Acts, the Pauline Epistles, and the Gospel of John. The value of the first of these is chiefly in the utterances of Jesus; that of the second, in the record of the early impres- THE NEW TESTAMENT TEACHING 29 sions respecting the historical functions of the Holy Spirit; that of the third, in the progressive concep- tions of Paul, the worker and thinker, and lastly, the .. matured recognition of the meaning of Christ’s promises, as illustrated by decades of Christian labor. Further, there are two other themes of investigation which deserve careful study in this connection: The Kingdom of God, and the use of the Greek word Ovvats, power, and its derivatives. ~The results of such sixfold investigation are given here, rather than the processes: 7 A. The work of the Spirit. 1. The Cosmic Spit When the sphere of the activity of the Cosmic Spirit is considered, it might be thought that it is mentioned in those passages which refer to the con- ception of Jesus CMatte ters; 20°" bakes n: 35), of ‘Isaac (Gal. 4:29), and to the consummation of the resurrection of believers (Rom. 8: bus Careful thought, however, must lead us to consider these as references to the operations of the Charis- matic Spirit in the sphere of the physical life, and akin to the operations of the Spirit of holiness of Ps. 51:11, in the spiritual life, creative in energy. In Rom. 8:11, the reference to the resurrection of Jesus Christ might be regarded as simply an illustration of the operations of the Cosmic Spirit. This would mean that the normal relation of the Spirit to the 30 THE SUPREME LEADER physical life and to matter was such that in the main- tenance of this relation by the Spirit, Jesus Christ rose fromthe dead in as natural a manner as he per- - formed any physical act. The speculation is tempt- ing; but we are rather to attribute this event to the Charismatic Spirit which qualified Jesus Christ for his entire work, so that rising from the dead was the final act of the redemptive work which Jesus Christ performed on behalf of the race. In this passage we have presented to us the conception that the entire man, body as well as spirit, is to be redeemed, thus showing the real purport of the temporal blessing to be the removal of all evil, physical as well as spir- itual, from the life of God’s people. The references to Sarah (Gal. 4:29) and to Mary (Matt. 1:18, 20; Luke 1:35) relate to events in the physical world which exceeded any natural powers of Sarah or Mary and which were for the service of the redemptive kingdom. Was it by reason of the supernatural conception of Jesus that the Christ had a divine personality which could be described as an “ eternal spirit”? (Heb. 9:14) which was the means whereby he obtained an “eternal redemption ”’ (Heb.9 12)? 2. The Work of the Charismatic Spirit. This work occupies by far the largest share of the attention of the New Testament writers. The more striking phenomena should be noted first, partly for THE NEW TESTAMENT TEACHING 3:5 logical reasons, and partly because the external, the physical, precedes the inward and spiritual in attract- ing attention, a. The charisms sof .service. These were the ° operations of the Spirit, producing visible results or giving men special qualifications for the service of the redemptive kingdom. (1) As the Author of revelation or of Scripture, the authoritative utterances of the Old Testament are. attributed to his influence or agency (Matt. 22:43; Mark:.12°336. *Acts 1° 1G) 28.250. Hebs..gu Bp FOSS Of especial interest is I Pet. 1 Hh gh Bees where Peter ascribes the authoritative utterances of the New Testament» preachers to the Holy Spirit, as he did those of the Old Testament. Of like import is I Cor. 7:40, where Paul claims that in his judgment he has received a revelation. This was not a revela- tion intuitively perceived to be such ; rather, the judg- ment of Paul was that the certainty of his conviction on the subject under discussion was the work of the Holy Spirit. In this, his experience was doubtless similar to that of those Christians of the present time who have tried, through prayer and obedience to the known requirements of God, to keep their souls open to divine influences, with the result. that, after years of Christian service, they sometimes infer in a particular instance that they are led by the Holy Spirit, and their inference amounts to a mighty con- viction. The implication of. these words, taken in 32 THE SUPREME LEADER connection with Gal: 12.11) 52,- 18 that thereswere revelations intuitively known to be such; of this nature, perhaps, are the revelations mentioned in Ace 007233 20s4, Pie iedam 4. To the Spirit is attributed the authorship of the messages to the seven churches (Rev. 2:47, 11,17; 295,35 OUR sa2 a): The general meaning of Rev. 14: 13; 19:10, is the same. In Luke 2: 26 the Holy Spirit is named as the author of specific revelations. (2) As the agent for the establishment of the kingdom, the Holy Spirit is the author of what are technically termed charisms, namely, those gifts which were superadded to all natural powers, and were especially adapted to the well-being of the Church and the development of its spiritual life. In general, see Luke 1:15, 17 9:25 John 7: 393 TA 7 BO He TO ial by 20g 225 223% Acts “125738 (cf. Luke 24:49); Acts 2:17, 18.33 ;8 308 COs Is 2 Tim. 1:14; Rev. 22:17. This presence of the Holy Spirit with believers was so universal. that without it a person was declared not to be qualified for Christian work (Jude 19), for workers were set apart to service through his anointing. By the presence of this Spirit workers were moved to perform specific acts or labors (Luke 1:67; 2:27; ARS STA At R iar eee lg Oy The importance and significance of these cKarisms is brought to notice in the narratives respecting the Samaritans (Acts i815, .173 18), the Cornelian household THE NEW TESTAMENT TEACHING 33 CNGUS 1 ©: AVN RE AG Meas Ete bbs 15:8), and the disciples at Ephesus (Acts 19:2, 6). These were not so much the gifts for special work as gifts which — belonged to them because they were believers. The classic passage on the subject is in 1 Cor. xii. Apparently some of the charisms had a degree of likeness to the frenzies of the heathen priests or soothsayers. It is certain that the ecstatic condition under. the old Covenant sometimes bore such a resemblance. The person who had come under the influence of Christianity, and had been truly con- verted, often lacked that sobriety of mind, or matur- ity of judgment, needed to distinguish the new Christianity from the old heathenism, in this respect. The following points of discrimination have been made between the operations of the Holy Spirit and whatever resembled them in heathenism: Cie ihe objects to which they severally led differed, as idols differ from Jesus Christ. (2) The heathen were led away captive at the will of evil spirits, whereas Christians are led rationally and morally by the Spirit of God. (3) They also differed as to the tes- timony respecting Jesus Christ; nothing derogatory to him, to his nature or position can come from the Holy Spirit.® Here, as in the Old Testament, is a recognition of the fact that the charism for work and that for char- acter were not commensurate. In short, the gifts and graces of the Spirit were not equally present. 4 34 THE SUPREME LEADER There is an implication, however, that they need to coexist. In 1 Cor. 12: 7-13, the charisms are referred to the Holy Spirit as their author, and in Rom: 12\' G;Sft\ts intimated that he bestows them upon those whom he has qualified through his sanctifying agency. The charism here mentioned is that of prophecy, which consisted in the intelligent and persuasive expression of what the Holy Spirit had communicated to the speaker for the instruction and sanctification of Christians. This charism of prophecy was one which might be despised (1 Thess. 5:19, 20), either in its form, of uttexance; or, more probably, in its contents. In Gal. 3: 5, the charism of miraculous powers mani- fested in the apostolic Church was attributed to the Holy Spirit. Is the charism of wisdom illustrated by.2 Cor, 10: §/andiActs 6-3, 108 As has been said, it was the object of the activities of the Holy Spirit to exalt Jesus Christ as Lord, he directed everything to this end by his natural ener- gies, and when these failed, by those which were supernatural. That the mission of the Holy Spirit was to render operative the truths of the gospel is to be seen from the facts that his mission concerned not himself, but Jesus Christ; that he was sent in the name of Jesus Christ (John 14:26); that he was to witness of Jesus (John 15:26); that he was to bring to remembrance the things that Jesus had said (John > 14:26); that he was sent as a representative of THE NEW TESTAMENT TEACHING 35 Jesus Christ (John 16: 7, 14; 15) ; that in his convinc- ing the world of sin, the sin is unbelief in Jesus Christ (John 16:9); that it was his office to clorify- Jesus Christ by taking the things concerning Christ and declaring them to the disciples (John 16:14), and finally that “the Spirit was not yet” ¢€John 7:39), until Jesus Christ should haveé completed the supreme revelation of God, and should thereby have given the Holy Spirit a basis of historical facts which could be used in impressing souls otherwise unre- sponsive to the truth. Now, convincing the world of sin, of righteousness, and of the judgment to come is closely connected with the charism of effective utterance promised and given to the early Christian teachers. In iacte tie charismatic impartation of effectiveness to those teachers was accompanied by the Spirit's work on the minds of the hearers, witnessing to the truth of the message, 7. €., convincing the hearers of their sin, and of righteousness and judgment. lei Uhesst 55 Rom: 15:19, the power with which the gospel was preached by Paul could be accounted for only by the presence of the Holy Spirit qualify- ing the apostle for his work. This power, as a gen- eral equipment, is clearly taught in 1 Cor, 2 [Ay E2eT A. Paul also claims (2 Cor. 6:4-6) that his ministry and that of his fellow workers was proved to be in the Holy Spirit, by a presence and power manifested which could be none other than that of the Holy 36 . THE SUPREME LEADER Spirit. This evidence is analogous to that of the proof of the presence of the Holy Spirit in a human life drawn from his manifested sanctifying operations. In Paul’s individual convictions he looked to the Holy Spirit to save him from the peril of self-deception (Rom. 9:1). The boldness with which Paul could minister effectively, even while imprisoned, was supplied by the Spirit of Christ (Phil. 1:19), and the effectiveness of his utterance of truth was due to the same Spirit (Eph. 6:17). (3) The work of the Church in general had for its inspiring and unifying agent the Holy Spirit. This work is twofold; on the one hand the Holy Spirit exercises his regenerating and sanctifying agency upon individuals, on the other he brings those indi- viduals into a unity with each other, and guides them in their corporate activities. In prophecy, John the Baptist, atiibieed the ee tism with the Spirit to the Messiah (Matt. 3:1 Mark 1:8; Luke 3:16), and Jesus himself see it (Luke 11:13). The development of the Christian character of the Corinthian believers was through the ministry of the Holy Spirit (2 Cor. 3-11), and it was accomplished by his dwelling in them as _ his temple (1 Cor. 3:16). As the author of unity he upholds and develops the specific life of the Church CEpho 4:3)). . z. He teaches the needs of the kingdom and the conduct appropriate to those needs. The disciples, THE NEW TESTAMENT TEACHING 37 when compelled to defend themselves before the tribunals of persecutors, were to be taught what to say (Matt.210310, 2055 Luke 127.125) cf: Marks ioeti Lukes 21.15 yy Olt simlasimpert-is the’ statement (Acts 5:3, 4,9) that the attempt on the part of Ananias and Sapphira to deceive the apostles was also an attempt to deceive the Holy Spirit; and - Peter’s knowledge of the deception could have been only an immediate perception gained through the agency of the Holy Spirit. Acts 5:32 also testifies to the presence of the Holy Spirit with those who were witnessing for Christ. By the Holy Spirit Barn- abas also was qualified to take the right point of view respecting the progress of the gospel among the Greeks (Acts 11:24); zz. The Holy Spirit also rules in the activities of the kingdom, and impels men to engage in them (Matt- 10719; 20%> Mark 19 a7 > Acts: 35:36,30 - 10:19, 20). From him came specific directions as to work undertaken in behalf of the kingdom (Acts 42-4 5515.:28);, and he’ appomted the ’persons for such work, : zaz. Not only did he impel and direct work, but he hindered his servants from taking a course which he did not choose (Acts 16:6, 7). (4) Not only the servants of Jesus, but Jesus him- self received from the Holy Spirit his qualifications for his work, according to the promise in Is. 11:2 Rem Joni s 34. Acts 4-26)" 38 THE SUPREME LEADER _ There was at the baptism a visible symbolic mani- festation of the bestowal of this gift (Matt. 3:16; Mark 1:10; Luke 3:22; John 1:32, 33). Lite Galilean ministry of Jesus began in the power of the Spirit (Luke *4:.14).. He himself claimed the fulfilment in his own person of the Old Tes- tament prophecies of the Holy Spirit (Is. OI: 1 and Luke 4:18; cf. Is. 42: 1-4 and Matt. 12: 18). Through Jesus was manifested the power of the Spirit in healing (Luke 5:17; see also Peter's state- ment, Acts 10: 38). It was through the Holy Spirit that Jesus chose his apostles (Acts 1 : 2 >this passage may mean that Jesus gave commands to the apostles by the Holy Spirit). The inner experiences of Jesus were in the Holy Spirit (Luke 10:21). John the Baptist attributed to Jesus the possession of the Spirit, a divine gift, in his case not by measure, as it was in the case of others (John 3:34). His work of redemption was crowned by the resurrection, with which the Spirit had some connection (Rom. Big isles This general conception of the Spirit, as a charism for service, is more prominent ‘in the records which came from the hand of Luke than in the writings of others. Apparently Luke was impressed with pecu- liar force by these gifts of the Holy Spirit, the phe- nomena which transcended the operations in physical nature, with which he, as a physician, was especially conversant, or which he had especially observed in the life of men. THE NEW TESTAMENT TEACHING 39 b. The charism of character or of redemption. The Holy Spirit as a gift secures the regeneration and sanctification of men. The New Testament: brings this fact to our notice very much more than : | is done in, the Old Testament. . It is made more” important than the charism for service. It is” suggested that the gifts of the Holy Spirit ‘had been thought of at first by Paul as outward, so that they attracted attention disproportionate to their value, and became an object of desire in the case of the Corinthian Christians, as well as in that of Simon Magus; also that the irregularities occasioned in connection with these outward manifestations of the Spirit, and the exaggerated importance attached to them turned the thought of Paul to those manifesta- tions of the Holy Spirit in life, which would preserve the Church from these misjudgments and these errors in conduct. (1) The Holy Spirit as a gift secures regeneration or the renewal of spiritual life. This was included in the prophecy of John the Baptist (Matt. 3: 11; Mark 1: 8; Luke 3: 16), and it is explicitly declared to be an absolute essential to citizenship in the kingdom (JGluim, 2): 239 Ses 8). The idea is not foreign to the Synoptics, although stated in differing phraseology (Matt. 18: 3,4; Mark 10: 14,15; Luke 18: 16,17), and the thought evi- dently made a deep and permanent impression on Peter (1 Pet. 1:23). It is in the words recorded by 40 THE SUPREME LEADER John that the declaration of Jesus concerning the agency of the change is preserved. The presence of the Holy Spirit in the initiation of the Christian life is recognized in Gal. 3: 2, 3; 4: 29; 1 Cor. Ok DaeOD pa OROM: Os ese) dee 5s The mode of operation is suggested in Acts 9: 31. (2) The gift of the Holy Spirit secures sanctifica- tion. This is the purpose of his regenerating energy (Titus 3: 5,6). He enters the soul for no transient stay, and it is through his presence that God abides in the individual believer (1 John 3: 24). In general, the Holy Spirit dwells in the souls of individual be- lievers, and rules over them and thus sanctifies them according to the promise of Jesus (Luke Tides ya He is a gift to the members of-the Messianic king- dom (Gal. 3: 14), and is the divine and ruling prin- a and the law of the Christian life (Gal. 5: 16- 25). He is present in all believers (Rom: 8: 4, a and by his normal influence produces holy aeckee More specifically : ?. The Holy Spirit gives Christians knowledge of the truth, for he gives an anointing which abides in them for this purpose (1 John 2: 20, 27). The pas- sages which are of especial value on this point are those in John’s oe ae the words of Jesus (Johni42 16,175, 15 20; 10-2137 15). -The knowl- edge which Christian he have of the fact of Christ’s lordship is due to the Holy Spirit and to him THE NEW TESTAMENT TEACHING 4I alone (1 Cor. 12: 3; cf. Matt. 16:17). The knowl- edge which believers have of the wealth of the gospel truth comes to them by reason of the manifestation to them of the Spirit of wisdom and of revelation | Chasheg ens et ib 7- orci. Om. baa er Cored oie 5 2 inst 7). . The application and interpretation of the Messi- anic work of Jesus to the heart of believers is the work of the Spirit (1 John 5: 6-8). So also was the revelation of Christian truth to the early believers. zz. Christian love, hope and joy are due to the presence and. operations:\of the Holy Spirit.: He filled the hearts of the newly converted disciples in Iconium with joy (Acts 13: 52), and in 1 Thess. 1: 6, he is taught tobe the agent originating Christian joy. Similar testimony is found in Eph. 5: 18. The development of the Christian life in its full richness of love, joy, peace, long-suffering, benignity, good- ness, faithfulness, meekness and _ self-mastery is sim- ply the fruitage of the presence of the Spirit in the life*of the Christian’ (Gal. 5: '22)223)s Sa4also) (2 Cor. 4: 13), faith is represented as a characteristic of the indwelling of the same Spirit. Life and peace, life in its full and rich sense, the accomplishment of the normal destiny of the being, are the result of the thoughts, cares and aims controlled by the Spirit Gm Ore Oo Tas OL F701 5°21 3h) Christian love has the Holy Spirit for its source An), 1-28 gig ric aroL ste Cor oeye-Vhil, 1! 9; 42 THE SUPREME LEADER Cole: 7). The. Christian g@racesare irom him (Phil. 2: 1). Unity among Christians in the bond of peace comes from the same Spirit, since he secures Christian love among them (Eph. 4: 3). All these works of the Holy Spirit are tokens of the presence of his sanctifying agency. All that he does for the believer, apart from regeneration, is to be reckoned as his work of sanctification. There are other such operations worthy of separate enumera- tion. zzz. Sanctification is his specific work. Doubtless this fact is closely connected with the further fact that he is not called the Spirit of Love, but the Holy Spirit., He is ‘the efficient -cause of “a--Christian’s sanctification or growth toward holiness (1 Pet. 1: 23 2 Thess. 2; 13% Rom: 1529163 a Cons tiie tic as given by God for this purpose (1 Thess. 4:8), namely, to transform the person by producing a Christlike character. These results have already been enumerated in part (Gal. 5: 22, 23). By enabling us to subdue the fleshly, selfish nature he secures us true life (Rom. 8: 13). He gives strength in the Christian life, that strength which belongs to the inner man (Eph. 3: 16). In especial, he gives strength for the endurance of afflic- tions and persecutions (1 Pet. 4: 14; 1 Thess. 1: 6). He gives fervor, in* prayer (ty Lhess- Srei7y 10), pleading within, raising us to holier and higher de- sires. ¢ Romy. 8 620,275; Eph. 6:18), The Christian , THE NEW TESTAMENT. TEACHING 43 may so pray that the Holy Spirit is his guiding and moving power (Jude 20) ; indeed it is possible for the believer to be impelled and directed in all service by the Spirits¢ Phils. 3::°3)). He produces within us the sense of God’s love to us (Rom. 5:5), and causes us to know that we are the sons of God. It is true that the new birth makes us sons (John 7.:12; 13), but the, Holy’ Spirit. By witnessing with our spirits enables us to cry “Abba, Father’ (Gal. 4:6; Rom. 8:4-16). The access to God as our Father is mediated through the Son, and this access becomes actual within the sphere of the Spirit’s influence, and by his operation on our Beatie. (Fpl. 20.58) He is the witness of the divine favor Cipe Crees 14). He is the chief spring of Christian hope, the earnest or pledge of eternal life (Gal. 5:5; 2 Cor. Inne 25 Deieas He gives us the first fruits of. our adoption, a pledge of the attainment hereafter unto all that the sonship of God means (Rom. 8:23: 5: 5; 15:13). His present dwelling in the believer is the pledge of eternal life (Eph. 4:30). Thus the Holy Spirit is ‘the indubitable guarantee of the future Messianic salvation received into one’s own con- sciousness” (Eph. r: 11-14; cf. Rom. 8: 16). | (3) The Holy Spirit consummates his work by the redemption of the body. . It is by the believer's sharing in the life of the Holy Spirit, who is the life-principle of.the world to 44 - ‘THE SUPREME LEADER come, that the deliverance from the power of sin and death is to be completed (Rom. 8:11, 23). As a conclusion of this part of the exposition, we may say that the Holy Spirit seems to secure what has been called a duplication of the spiritual nature » of man, inasmuch as by a superadded intensity of power he secures the attainment of results which sin has made it impossible for the original endowment to achieve. It is wholly in accord with this fact that some recent writers have called attention to the close and frequent association of wvedya in the New Testa- ment with the idea of power, with évepyetv or dvvamis (1 Coro127 105. 2:43 Rom. 1:4; PS: 13, 19; Gal. p23 te Hp 105-1. (ness E ings Tita, a7 ee Rom..-8 21a? Corpo wi4ait 2a Cor 13K 74 God's power seems synonymous with his Spirit (cf. 1 Cor. 5:4). A kindred thought is found in the close.cone nection with the idea of life (as Rom. 8: 2, Onli LiCor aeyas 3.2 Gor ej 7e aa ean 5, 628)5 for death, in Scripture, is a failure to accomplish the normal destiny of the creature. B. The Holy Spirit as Personal. It is here,even more than in the teachings respect- ing the regeneration and sanctifying of human life, that the New Testament development challenges attention. Already a personal agency of the Spirit must have attracted attention in the consideration of the charisms. At this point the fact that he is a THE NEW TESTAMENT TEACHING 45 person, and stands in personal relations with other persons, may be permitted to appear in its proper significance. 1. Personal activity of the Spirit in relation to men. He is a person who represents Jesus Christ to his. ~ disciples. In the absence of Jesus Christ, his pres- ence is more than equivalent to the personal presence of the latter (John 16: 7-15), and in the Christian economy he, the Holy Spirit, is as the personal God (2 Cor. 3:3-11). As Christ is one mapaxdnTos (1 John 2:1), so the Holy Spirit is another (John 14:16). That he is thought of as a personal repre- sentative, is evidenced by the masculine pronouns referring to him in several passages. In John 14: 26; 15:26, éxeivos is used referring to him, and is the more noticeable, because in both passages the neuter relative 6, referring to mwvedma, intervenes between it and éxetvos. Also in John 16:13, 14, immediately before and after 7d wvedua we find éxetvos. Again, in John 16:7, 8, we find the masculine TAPAKANTOS with avtés and éxetvos. The significance of these masculine pronouns lies in the fact that in the Greek | the word for Spirit, the proper equivalent of the fem- inine noun in the Hebrew meaning Spirit, has the grammatical neuter gender. It might be claimed that the use of these pronouns is nothing more than personification ; but the fact that all forms of personal 46 THE SUPREME LEADER relation and action are attributed to the Holy Spirit forbids us to accept this explanation. He is the object of personal action, is treated as a person, and has personal feelings corresponding to that treatment. He is capable of grief (Eph, 4.03095 which is an unmistakable mark of personality. In the sin of blasphemy against the Holy Spirit (Matt. Vo" 33,532-- Mark 34.290; > Luke 2410), theriaon, Spirit cannot be thought of as being other than a person. Similar to this is Heb. 10:28, 29, where the Holy Spirit is represented as possibly being the object of contumely and outrage, which may be “wrought by scorn and mockery of the wondrous unfolding of that Spirit’s power in the life of Chris- tians.”’ . There are many and varied personal activities attributed to him. He and men unite in an act of judgment (Acts 15: 28). He witnessed beforehand concerning the sufferings of Christ, and is the author of the contents of Scripture under the new covenant (1 Pet.1: 11,12). He dwells in the believer (1 Cor. 2: 16% 6719; Rom..879%-2 Tim 13 14).” He qustines and sanctifies the believer (1 Cor. 6: 11), thus being a personal agent in sanctification (as I Pet. 1:2; Rom. 8:2). He rules Christians (Rom. 8: 4, 14), leading them, in the activities of the inner and outer life, to subdue the fleshly nature, so that they become in spirit children of God, and he testifies to their son- ship (Rom, 8: 14-16). He seals believers (Eph. ST? ee ee a THE NEW’ TESTAMENT . TEACHING A7 I: 13), guaranteeing to them their heirship in the Messianic kingdom. He dwells in the Church and vivifies it (Eph. 4:4), giving Christian unity (4:3), baptizing believers into one body (1 Cor. 12: 13). He prays for believers (Rom. 8:26, 27) and speaks focvinem sor through While the Scriptures are the primary source of — all information respecting the -Holy~ Spirit, the experience of Christians is necessary for the attain- ment of actual knowledge, and reflection upon Bibli- cal teaching and experience is necessary in order to attain scientific knowledge. The beliefs recorded in Christian writings, so far as they have practical value, must be the transcript of experience; and so far as they have scientific value, they must be due to insight into religious experience interpreted in the light of the Scriptures. It is also true that all one- sided, imperfect conceptions of Biblical teaching, all immaturity of Christian experience, all narrowness of range in the observation of the development of the Christian Church, must appear in beliefs which, like those concerning the person and operations of the Holy Spirit, are peculiarly based upon revela- tion, and are the outcome of mature religious life. In tracing down through the history of the Church the development in faith and knowledge, the following stages are manifest: the first three hundred years of 56 THE SUPREME LEADER reflection culminate in the affirmation of the deity ‘of the Holy Spirit; the thousand years immediately following show little advance in knowledge on the subject, but are marked by a quarrel concerning the relation of the Holy Spirit in the Deity. The Refor- mation in the sixteenth century brought definite advance by the recognition of the Holy Spirit as the authority for Christian believers. In the follow- ing century, attention was more specifically directed to his relation with the Christian life and its devel- opment. The eighteenth century brought into especial prominence the witness of the Spirit to individual believers. During the nineteenth century all the Reformation themes have been the object of attention, and, in addition, thought has been more fully turned toward the Spirit’s function of qualifying believers for Christian service, and of leading be- lievers into mature experience and into living which is Christlike. Accordingly the development of the Second Study gives the following topics: I. Development of thought until 4oo A. D. II. Development from 400 until 1400 A. D. III. Thought in the century preceding the Reformation. IV. The advance ‘during the century of the Reformation. V. Perversions of the truth during the period 1500 to.1700 A.D. WHAT HAVE CHRISTIANS LEARNED 57 VI. The Puritan faith in England in the seven- teenth century. VII. The Witness of the Spirit as recognized in the eighteenth century. ; VIII. The fruitage of thought in the nineteenth.‘ century. GAAS al DEVELOPMENT OF THOUGHT UNTIL 400 A. D. During the first two Christian centuries the teachers in the Church were concerned about the needs of the religious life. When they spoke or wrote of the Holy Spirit they did so not with a scientific interest, but with an immediately practical aim. An Ignatius would refer to the Holy Spirit for purposes of edifi- _ cation, or a Justin Martyr would incidentally write of the Holy Spirit as he explained those details of the Christian faith which differed most markedly from heathenism. The leading features of the utter- ances before 200 A. D. are as follows: | First. The writers used such language as indicates a recognition of the personality of the Holy Spirit and of his coordination with the Father and the Son, both by the use of the baptismal formula, and by references to his work in securing the salvation of believers. He was regarded as an object of worship and at the same time subordinated to the Father and the Son, and sometimes he was apparently identified with the Son. The belief in one God was cardinal, and equally cardinal was belief in the divine Re- deemer, who was the divine Word and God, and in DEVELOPMENT OF THOUGHT 59 the Holy Spirit, who was associated with the other two as an object of worship and as the Helper in the redeemed life. The meaning of this threefold belief was yet to become clear. Second. The authorship of the Scriptures was attributed to the Holy Spirit. From him also came the qualification of believers to perform Christian service, also their desire to perform it and their suc- cess in it, and he was the source of Christian knowl- edge. Third. To the Holy Spirit was attributed the incep- tion and the development of Christian life, and the attainment of a holy character. Fourth. The generation of the physical life of Jesus Christ was attributed to him; also the future resurrection of soul and body. The mode in which these beliefs were expressed was very largely Scriptural; furthermore, these beliefs were held in a simpfe, unreflective way by men who, in peril of life and under the pressure of many duties, were intent simply upon the promotion of Christian life. .- Phe age -of réflection had not come. .Those early writers show less definiteness of thought than is found in Scripture, and they had far less uniformity and maturity of thought. Their thought concerned the Redeemer rather than his Representative now carrying on the work of redemption. As soon as men began to reflect upon the agencies and methods of the redemptive work they could not help advanc- 60 THE SUPREME LEADER ing to more developed or systematized statements respecting the Holy Spirit! This development in thought first finds symbolic form in the Apostles’ Creed. This was doubtless a baptismal confession based upon Matt. 28: 19, which was used by all branches, or divisions, of the Chris- tian Church. A further stage of development came in the train of the Christological controversies of the fourth cen- tury. The first great question about the facts of redemption concerned the person of the Redeemer. Upon the nature of his personality depended the value of the work done by him. This question filled the thought of the Church, from the time of the origin of the discussion until a quarter of a century after the first council of Nica. In the creed of that council the reference to the Holy Spirit was merely that of the Apostles’ Creed. It seems that the nature of the Holy Spirit became a subject of discussion about 350 A. D2. The controversy soon called forth the celebrated letters of Athanasius to Serapion, in which he stated the reasons for believing that the Holy Spirit was uncreated and divine. He saw that the deity of the Son was involved when that of the Spirit was brought into question, and he replied to the questions of Serapion without the slightest ambiguity. The conviction of Athanasius was that it was impos- sible to hold that the Son is uncreated, if they held that the Spirit is created, For Athanasius this was DEVELOPMENT OF THOUGHT 6I sufficient proof that the Spirit is uncreated. At the same time he confirmed his position by many argu- ments, chiefly drawn from Scripture. Among the works of the Spirit he names some (1 Cor. 2: 11; Eph. 4: 30; 1 John 2: 20) which could be due to no created being. The presence of the Spirit in man Cr CortO..10 83276 7 Tyohnrg) Savimacrardivine ii dwelling. The Son and the Holy Spirit have joint creative and divine relation to created being, and es- pecialla toner Cr Cor 122 Uy Col mer7 2 baal hove CO Po TAS ucts 20 f 23 PSUTOAE™ 20) SO, BBO Weaecns bo O, 5 XX as Tas ot, Cor tes 4-16 Luke 1: 35). Moreover the Spirit is so coordinated with Father and Son in the Trias (John 14: 23; Matt. 2310) 2 Conv 3.7145 Eph. 474-6) that hecannot be less than Deity; ‘“‘ For what deficiency is there in God that a being of some foreign nature should be joined with him to be glorified together with him? Crodpiorotd ei-lt is not: thus,’ > bhey deity: ofthe Trias is one, it is eternal. There was no change or progress in the Deity from Duad to Triad. Such were the salient points in the argument out- lined by Athanasius. Basil and the two Gregorys ex- panded it. They added metaphysical subtleties and minutize of linguistics to the argument, but the portion of their reasoning adapted to produce conviction is substantially within the outline sketched by Athana- sius.. The results of three decades of discussion ap- _ peared in the acts of the Council of Constantinople, 62 THE SUPREME LEADER in 381 A.D. There; the Athanasian doctrine of the Holy Spirit was affirmed in a detailed statement which has not been preserved. Instead of the utter- ance of the council, there gradually came into cur- rency a modified form of the creed of 325 A. D., which, for centuries, was attributed.to this council of 381, and which is commonly known as the Nicene Creed. On the subject in question it runs: ‘I believe in the Holy Spirit, the Lord, the Giver of life, pro- ceeding from the Father, who with the Father and Son is worshiped and glorified, who spake through the prophets.” These five statements are given cautiously. “The Lord” (2. Cor. 3:17) :was intended. to exclude Arianism and also the teaching of the Macedonians, and to deny all those statements which attribute to the Holy Spirit the nature of a servant. “Giver of Life” (John 6:63) defines his position in the Economy. It excludes the opinion that the life of the Spirit was derived, and is opposed to the teaching that he was a work or creation of God. “Who proceedeth from the Father” (John 15: 26) affirms for him a distinction in personality. It proves ~ that he was not a creation of the Son, and teaches that, deriving his being by procession, he was coes- sential with the Father, and hence he is God. “Who together with the Father and Son is both worshiped and glorified.” This is based upon the baptismal formula (Matt. 28:19) and the immemo- DEVELOPMENT OF THOUGHT 63 rial doxologies, and is an affirmation of personality, and of equality. ‘‘Who spake by the prophets” answers those who would maintain the inferiority of the Old Testament, as if it were from a God different from the one re- vealed in the New Testament. The nature and personality of the Holy Spirit had not been so long a subject of discussion, or object of thought, as that of the Son. For this reason, there could not be so complete a statement in the creed as there was concerning the Son. He is not declared to be coessential with the Father, nor to be before all worlds, nor Light of Light, nor very God of very God. Implicitly, the creed contains as significant statements concerning the Holy Spirit as concerning the Son; explicitly, the statements seem to express much less. The tone of Basil’s writings on the Holy Spirit? shows that the theologians of that time, when discussing the subject, felt obliged for the most part to content themselves with Scriptural language and with the facts of history. | CHAPTER II THE PERIOD 400 A. D. UNTIL 1400 A. D.* A position secured by mature reflection is never the termination of thought on that subject. It is simply a basis for further investigation and a stimulus to engage in it. The question next in order con- cerned the relation between the Holy Spirit and the other members of the Trias. The question was no new one. It was not enough to agree that in nature the Holy Spirit was essentially one with the Father even as the Son was. Ithad been agreed that there was a certain derivation of the Son from the Father. The name applied to this form of derivation was “generation,” and it was derived from the Scriptural phrase “only begotten” PJohiite 18 53h ros iss 1 John, 4:9). It was regarded not simply as mode of derivation, but also the essential and eternal rela- tion. But the phrase was accepted also as indicating that the Son alone was generate, hence the relation of the Holy Spirit to the Father could not be desig- nated by the word generation. The phrase in the creed, ‘‘proceedeth from the Father” (John 15:26), was accepted as indicating the nature of the relation of the Spirit to the Father, hence the term “ proces- - THE PERIOD 400 A.D. UNTIL 1400 A.D. 65 sion’’ was adopted to designate the eternal relation between the Father and the Spirit. Thus far had Christian teachers attained in 381. The question yet remained: What is the Stebel and essential relation between the Son and the Spirit? In John 15:26 are the words: “‘Whom I shall send you from the Father.” Are these words significant as to the eternal relation between the Son and the Holy Spirit? They were so regarded. The majority of the writers before 381 A. D., so far as they ap- proached any definite statement, seemed to regard the Father as the origin of the procession and the Son as an agent in it. “Proceeding from the Father by the Son,” is the conception which seemed to con- tent many writers. Two other passages were brought into the discussion, as affording evidence which was~ desired. ‘He shall glorify me: for he shall receive of mine” (John 16:14), and “And when he had said this, he breathed on them, and said unto them, Receive ye the Holy Spirit” (John 20:22). These both were taken as indicating or suggesting the eter- nal and essential relation of the Son and Spirit. Then came the question, Is it the same to receive from the Son and to proceed from the Father? This was carefully debated, regardless of the fact that the word rendered \“‘receive” is equally capable of another meaning, ‘take,’ which appears in the Revised Version of the English Bible. The Spirit, who is sometimes called by theologians the breath 6 66 THE SUPREME LEADER of God, proceeds from the Father by spiration, z. ¢., breathing, which word is sometimes used to desig- nate the procession. | In this period the theologians in Europe and Africa persevered in their inquiries into the nature of the Deity and into the essential relations in the Deity. The first formal result seems to have been in the statement of belief, put forth by the Synod of Toledo about 447 A.D... It is supposed that the desire to emphasize the deity of the Son, together with the ‘nfluence of the teachings of Augustine, was mdni- fested in the statement of the synod. This statement includes the words paraclelus a Patre filiogue procedens, ‘the Paraclete proceeding from the bathers. and: Son =) Prom’ tits beeing other Western countils added the /v/vogue in their state- ments of belief, and even to their current Nicene creed. When this became known in the East, ‘it created dissatisfaction, because it was there felt thata creed universally accepted should be modified only by a council as universal as the acceptance of the creed. s The real difference in belief between the East and the West, respecting the relation of the Son to the procession of the Spirit, was probably less than might have seemed. If the F7/ogue had not been added to the Western creeds, and if there had been delay and reflection, it is possible that the whole Church would have added per Fil/um, “by the Son,” holding that THE PERIOD 400 A.D. UNTIL 1400 A.D. 67 the Father is the common source of both Son and Spirit. The result is a sad commentary on the policy of forcing the progress of the expression of thought. ~ If there had been delay and reflection, it seems as ~ though the Eastern portion of the Church could not have refused to make the same declaration, for this view already had a strong foothold and was taughtin the East, so late as the days of John of Damascus (who died about 756).5 The /zlogue apparently coordinates Father and Son as alike and equally the source of the procession of the Spirit, but the phrase has been authoritatively interpreted to mean that the Spirit “proceeds from the Father and Son, as from one Principle and by one spiration.” Instead of argument over this question, remon- strance and recrimination between the two great divisions of the Church followed and created preju- dice. The difference became a doctrinal makeweight in the quarrels between the patriarch of Constanti-_ nople and the pope of Rome until 1054. Each party then excommunicated the other, and the breach between the different parts of the Church became irreparable. The Greek Church held and still holds that the Spirit proceeds from the Father only. There were other differences which still remain, but the Filiogue has been called the chief doctrinal differ- ence between the Eastern and Western churches. CHAPTER III PERIOD OF TRANSITION, 1400 TO 1500 A. D. Thus far, thought concerning the Holy Spirit had been directed to his nature and his relations in Deity. What further thought had been given to the subject largely concerned the past operations of the Holy Spirit. His present functions in the divine Economy and in the world had been almost entirely neglected. In fact, some writers apparently failed to see any need of the Holy Spirit, beyond filling the proper place in the creed. Dorner® points out the fact that in the Greek Church Christianity had come to be considered as intellectualism ; and in the Latin Church it was, owing to a greater moral earnestness, a matter of will, which degenerated into external discipline. While the reli- gious life in the Greek Church ceased to develop, that in Western and Central Europe deepened in the minds of believers, partly, if not wholly, through a longing for conscious reconciliation with God. With- out doubt, a desire for the holy character which belongs to the state of reconciliation had influence. The Latin Church firmly maintained that holiness essentially belongs to the idea of the Christian Church, PERIOD OF TRANSITION, 1400 TQ 1500 4. D. 69 This “idea of the holiness of the Church became more and more dissociated from the moral holiness of the individual person, by reason of the opinion. that the Church possesses inalienable holiness by means of the sacraments,—in the last instance, through the sacrament of sacraments, ordination.” ‘ The ordained and ordaining clergy became the point of Christendom with which the Holy Spirit is insepa- rably connected, and from which he can never with- draw. Here was repeated an ancient heathen idea of the relation which acts of worship duly performed bear to God’s presence and favor. The old pagan idea of correct ritual in augury seemed necessarily bound to the soil of Rome and pervaded the new religion, as it had the old. According to this theory, the only class of men possessed of the Holy Spirit consists at all times of the clergy, who also administer the powers of consecration and the gifts of grace. “That ordination renders the ordained good men is not, indeed, asserted; but nevertheless the office is made to enjoy inalienably the possession of the Holy Spirit, and mankind as connected with the clergy by obedience is connected with the Holy Spirit, and is therefore holy Christendom. But here we have again (so to speak) a material instead of an ethical divine holiness.’8 Thus the Roman priest- ~ hood had claimed the place of the Holy Spirit, so that to other Christians was denied the right to come into communion with the Holy Spirit, but, instead, 70 THE SUPREME LEADER they must have recourse to the priesthood, who claimed to control the treasures of grace, as though being full owners of them. | During this century there were movements of thought among Christians which revealed the stir- rings of a truer apprehension of the relation of the Holy Spirit to individual Christians. Such senti- ments had been present in the mystical theology of the “Middle Ages. Mysticism is liable to degenerate into subjective feelings, which often are not easily distin- guished from those emotions which spring from the influence of the Holy Spirit. As mysticism and the Roman Church alike claimed the Holy Spirit they were alike driven to the Scriptures. Occasionally a thinker, like John Wessel? (*1419, $1489), gave the Holy Spirit his true relation to the Scriptures, and recognized him as the agent in securing a pure tra- dition of saving truth, and in the transformation of the individual life. CHAP LE Realy THE CENTURY OF THE: REFORMATION That upheaval of religious life known as the Refor- mation introduced a great change in the conscious attitude of believers toward the Holy Spirit. It was a Day of Jehovah when there came into open activity operations which God had been carrying on in the hearts of men during the ages. If any feature is to be claimed as especially characteristic of that age, it was the determination to attain peace of mind through conscious reconciliation with God. This peace could not be found by accepting the priest- hood as the substitute for the Holy Spirit. The idea that the gifts and presence of the Holy Spirit be- - longed to the Church, and were mediated through the Church to the individual, might possibly once have had a good pedagogic. purpose. If such had. ever been the case, that time, to say the least, was pass- ing. At best, the idea was similar to the conception of Israel’s sonship, which appears in the Old Testa- ment, a conception which prepared the way for that of individual and direct sonship. The peace of mind sought by the Reformers was found only by coming into direct relations with God. = ee 72 THE SUPREME LEADER By so doing, they came to a sense of certainty through the inner testimony of the Holy Spirit, as- suring them alike of the truth of Scripture and the forgiveness of sins. The inner needs and experi- ences of the Reformers led them to thrust aside the claim of the Roman Catholic clergy to be the sole mediators between God and man and to control the blessings of salvation. It was because the Roman Catholic clergy pressed this claim that the Reformers threw aside the churchly authority which the clergy attempted to enforce. In the words of Luther, the truth was learned that “the Holy Spirit is the vicar of Christ, there is no other.” . The utterances of Luther and Calvin and the crystallization of Protes- tant thought, as recorded in certain creeds, deserves to be carefully noted. 1.oLuther™ taught thatthe Holy..Spiritcis, the author of Scripture, that by interpreting Scripture and attesting it, he leads men; he applies the law, awakens faith, secures the Christian life and perfects it, working. in the heart by means of the Word and sacraments. _ It will be seen that Luther held that the Holy Spirit was efficient in preparing men for the regener- ate life in its inception and in its progress. He taught that the regenerate life was a life of faith. For Luther, faith was a living and active element in the life, for it overcomes doubt and temptation, it transforms the life into Christlikeness and impels to THE CENTURY OF THE REFORMATION 73 good works. Faith is thus living and active, because of the power of the Spirit, dwelling in the heart of the believer. The Holy Spirit prepares for conversion. After ¢ conversion he exercises his characteristic office of drawing men close to God and giving them a bliss- ful sense of fellowship with God. Of course, the Holy Spirit cannot-be present in this manner before conversion. At that stage he uses the law, showing men their sin, their danger and need of salvation. The word of Christ, 2. e., the offer of salvation, ts external. The work of the Holy Spirit, impressing this word upon the heart, is internal, and it secures the faith of the Christian which is the principle of his life. These operations are carried on by the Holy Spirit through the external agency of the Word, the sacraments and the Church. The Spirit secures the receptivity of the heart to the revelation through Scripture. Luther knew no other divine revela- tion. The Spirit and the Word do their work to- ecther,’ not separately. “. The /Spitit.-has. no mother instrument of revelation, the Word has no power apart from the Spirit. He uses also the sacraments as means of grace, and has instituted the Church, by which Luther means the whole body of Christian believers, in order to preach the Word and admin- ister the sacraments. The Holy Spirit-also~ gives efficacy.to the means employed by the Church. The Holy Spirit works in the heart of the believer 74 THE SUPREME LEADER the conviction that the Word which is accepted is the Word of God. In like manner the Church, which can originate no new offers of salvation, has, by the iNumination of the Spirit, an inner apprehension in the judgment of doctrine, which it cannot demon- strate, but which is accompanied by a sense of certainty. The life of faith is based upon forgiveness and a full trust in the mercy of God, and upon the bestowal of the Holy Spirit in order to work against the sins of the flesh. As God works by his omnipotence in the creation, so he works by the Spirit of grace in his justified ones. 21 Coordinated with the teachings of Luther in the development of Protestant thought were the teachings of Calvin. There are three points in his teaching respecting the Holy Spirit which deserve notice: the Trinity, the work of the Spirit in renewal and sanctification, including his testimony to the sonship of believers, and the /esdemoneum Spiritus Sanctt tnternum, or the internal testimony of the Holy Spirit to the truth of the Scriptures and so to their divine authority. a. It is said that Calvin’s exposition of the Trinity “is undoubtedly the best and most careful which can be found in the-writings of the Reformers.” ? It is certainly a sober and reverent exposition of the orthodox doctrine.” 6. As to the work of the Holy Spirit in the pata a“ THE CENTURY OF THE REFORMATION 75 tion of men, Calvin taught that the work of God in Christ is freely offered to us in the Gospel, but it can be of no use to us unless we are brought into union with Christ. This union takes place by “ the secret energy of the Holy Spirit, by whom we are introduced to the enjoyment of Christ and all his benefits.” The secret energy of the Holy Spirit is a cleansing of the polluted soul and an invigora- tion toward pure and righteous living. By it believers are joined to Christ and made one with him so as to enjoy him. The Spirit accomplishes his work by producing faith in the heart of a believer. This is his principal work and “the only medium by which he leads us into the light of the gospel,” and it is produced by him alone. This ‘faith consists in a knowledge of God and of Christ”; 15 it may be incomplete, and will be so “till we are divested of the flesh.” ‘ Now-we shall have a complete definition of faith, if we say that it is a steady and certain knowledge of the divine benevolence toward us, which being founded in a gratuitous promise in Christ, is both revealed to our minds and confirmed to our hearts by the Holy Spirit.’ 16 At the foundation of this faith is ‘“‘a per- suasion of the divine veracity.” The immediate basis of this faith is the revealed Word of God, in connection with God’s calling of the soul, which con- sists in the presentation of the gospel truth accompa- nied by the illumination of the Holy Spirit. 76 THE SUPREME LEADER “The knowledge of faith consists more in cer- tainty than in comprehension.” In producing this certainty “the Spirit acts as a seal to seal on our hearts those very promises, the certainty of which he has impressed on our minds, and serves as an earnest to confirm and establish them.’ It is in such activity that the inner witness of the Spirit to our divine sonship comes to the knowledge of the believer. It is by the presence of the fruits of the Spirit in the believer’s life that the outer witness is made to the world. 7 Calvin does not answer the question as to the psychological processes in which the Holy Spirit was active, when illuminating a man’s mind while calling upon him to accept the gospel, or when bringing certainty to the heart of him who has accepted it. When one reads the presentation of Calvin, it is difficult not to regard his psychology as mechanical rather than personal. The chief reasons are that a doctrine of genuine freedom of the will is denied by him; that the persuasion or minor illu- mination granted to many who are unsaved seems illusory and unreal, in spite of Calvin’s attempt to save the sincerity of the Holy Spirit; that there is apparently no conception of the presence and activ- ity of the Spirit apart from connection with the Scriptures, and that the conception of faith is pre- dominantly intellectual. This onesidedness of the conception of faith is not balanced by the addition THE CENTURY OF THE REFORMATION 77 of the element of certainty, and must be regarded as less correct than Luther’s idea of faith. c. The relation of the Holy Spirit to the Word of God was treated by Calvin in a most excellent man- ners He denies that the Scripture depends upon any human medium for its authority. “But there has~ very generally prevailed a’ most pernicious error, that the Scriptures have only so much weight as is conceded to them by the suffrages of the Church; as though the eternal and inviolate truth of God depended upon the arbitrary will of man; for thus with great contempt of the Holy Spirit they inquire, who can assure us that God is the Author of them?” Therefore Calvin denies that the Church has power to fix or define the Canon. Rather he teaches that the Church was founded from the beginning on the writings of the prophets and the teachings of the apostles, and when the Church receives Scripture ‘and seals it with her suffrage, she does not authen- ticate a thing otherwise dubious or controvertible ; but knowing it to be the truth of God, performs an act of piety, treating it with immediate veneration.” He shows that the testimony which the Church properly gave to Scripture is introductory, not final. Augustine had said: ‘In fact, I would not believe the gospel unless the authority of the Catholic Church induced me to do so.” [go vero evan- gelio non crederem, nisi me catholice eccleste com- 78 THE SUPREME LEADER moveret auctoritas.| The Roman Catholics used this declaration of Augustine as indisputable proof that the Church’s testimony was conclusive and final. Calvin showed that the testimony of the Church was persuasive for unbelievers, while Augustine himself held that later he acquired an understanding of what he believed: ‘Our mind being now internally strengthened and illuminated, not by man but by God himself.” Calvin adds that it is evident that Augustine held that “the authority of the Church is an introduction to prepare us for the gospel.” Calvin holds that the certain conviction of the divine origin of the Holy Scriptures is due to the testimony of the Spirit alone. _ In the case of the prophets and apostles there was a certainty that they had a message from God. This certainty came from ‘“a higher source than human reasons or judgments or conjectures, even from the secret testimony of the Spirit” [ab arcano testimonio Spiritus |. While Calvin held that the rational proofs of the divinity of Scripture are valuable, these alone are insufficient to “fix in-their hearts that assurance which is essen- tial to true piety. Religion appearing to profane men to consist wholly in opinion, in order that they may not believe anything on foolish or slight srounds, they wish and expect it to be proved by rational arguments that Moses and the prophets spoke by divine inspiration. But I reply, that the testimony of the Spirit is superior to all reason. THE CENTURY OF THE REFORMATION 79 For as God alone isa sufficient witness of himself in his own Word, so also the Word will never gain credit in the hearts of men, till it be confirmed by the internal testimony of the Spirit [¢zderrore Spirt- tus test?monto|. It is necessary, therefore, that the same Spirit who spake by the mouth of the proph- ets should penetrate into our hearts, to convince us that they faithfully delivered the oracles which were divinely~28;20. “In-the:Sinaitic Covenant (x. -1o.: 6) lay “the “pessibility that. all members of the race of. Israel shouldbe ‘on an equality in their relations with Jehovah. This possi- bility had never been realized, yet the promise was renewed in not a few passages where the prophets describe their Messianic ideals, and it is an essential feature of the blessings which belong to the End of Days. Jesus appropriates it for the disciples who believe upon himself... Peter (1 Pet. 225, 9) reiter- ates the elements of the Messianic covenant and . 172 THE SUPREME LEADER applies them to Christian believers. Neither the Sinaitic covenant nor the reiteration of it by Peter refers to any special illumination, but both passages put all of God’s people on a common plane of com- munication with him. The Messianic enlargement of the covenant and Christ’s appropriation of the prophecy develop the idea of direct communications from God as one of the common privileges of be- lievers. In 1-Cor. 12: 7-11, some charism. of: the Spirit is recognized as belonging to all. The passage as a whole would lead us to believe that the recognition and acceptance of a truth taught by another is really a fulfilment of the promise of Jesus. The promise does not declare that the Spirit should lead each believer by the same route, rather that they should all be led to the same goal and by the same Leader. All promises are limited, of course, by human recep- tivity. 1 Cor. 12:3 shows that the common truths which lie at the basis of the Christian life cannot be affirmed in a proper manner unless the Holy Spirit has wrought the conviction ina person’s heart. Matt. 16:17 gives an illustration of the fact. The Holy Spirit had formed in the mind of Peter the convic- tion which he expressed respecting the personality of Jesus. Peter might have refused to accept the con- clusion as others did refuse. He might have turned his mind so persistently toward the earthly imagery of the Messianic prophecies that he would have been blind to the revelation which God was making to THE AGEING YS OF VLHE- HOLY “SPIRIT en ee fe him. The fact was that Peter had yielded to the in- fluence of the Spirit as manifested through Jesus Christ. he Spirit had so influenced Peter’s reflec- tions that there had gradually arisen within his mind the mastering persuasion that Jesus was indeed the pon.o! the living: God.-- Also in 1 John2: 20727, we learn that individual believers have the gift from ,the Holy Spirit of verifying religious truth, and_ this power of verification must be regarded as fulfilling | the promise of divine teaching. Not only does Scripture lead us to expect such guidance of the Holy Spirit but the history of the Christian Church confirms the belief. It must be said that the fulfilment has been realized only imperfectly, owing to the limitation imposed by lack of human receptivity. The acquisition or reception of truth is not merely mechanical. There must be a “will to believe” the truth. There is a certain order in which truths need to be learned. Some truths cannot be learned until after others have come to be known. ‘Many truths must go into life upon an extensive scale before the body of believers can fully accept them and thereby be fitted for the reception of other truths. Of this fact the writer of Heb. 6: 1 was well aware. It is possible that the early Christians did not have so clear a conception of the truths respecting the personality of God as the teaching of the New Testa- ment implies. In the fourth century, the significance of the facts and teachings of the Scriptures was 174 THE SUPREME. LEADER brought quite fully to the consciousness of Christian believers and, after much controversy, certain most important facts found substantially correct statement. The “Nicene doctrine’ is substantially an explicit statement of that which had been held, in part im- plicitly, in part explicitly, by Christians ever since the time of the apostles. The Holy Spirit by means - of reflection brought to clear light the real meaning of their common beliefs. An examination of the processes by which the conclusion was reached shows the method in which religious truth may come to be recognized, when the attention of believers is directed to any specific truth under the guidance of the Spirit. A settled result is reached by general consent; it is based upon intent thought which is concerned with wide and varied information and most intimately and organically con- nected with the redeemed life. ° An examination of the historical facts will also lead us to see that there is a normal method of advance in Christian knowledge. As already said, the work of the Holy Spirit in illumination is that of bringing to the full consciousness of believers the significance of the teachings of Scripture, and the varied rela- tions and importance of the elements of Christian truth. The illumination of the Spirit also includes the realm of duty, as well as that of knowledge. His method as regards duty will illustrate that concerning truth. THE AGENCY (OF THE HOLY: SPIRIT 175 The Spirit enlightens the mind regarding duty by quickening the conscience and holding the mind to earnest and sober thought on the subject. Human experience is in favor of the view that when there is danger of precipitate action on the part of a person, unless he is heedlessly precipitate, he is pretty sure to have some sense of the incompleteness of his knowledge respecting the right course. There is a sense of the lack of that harmony which belongs to a person who is in accord with the Spirit of- truth. A person ought to look for such harmony, and he will commonly secure it by divesting himself of all wilfulness, by refraining from all wilful conduct, by holding the mind open to enlightenment from any . quarter; then he may hope that conscience, Scrip- ture and the judgment of the wise and good will help secure an answer to prayer for a clear vision of duty. The study of this analogy leads one to say that the normal method of the Holy Spirit in leading men into the truth would be: . z. Calling attention to the present inadequacy of knowledge. zz. Leading to reflection. vz. Quickening the intellect to vigorous action. ev. Guarding from the acceptance of conclusions before a real sense of harmony is attained. v. Finally giving this sense of harmony or certi- tude (see page 120 f). In all these processes there would be. an invigora- 176 THE SUPREME LEADER tion of conscience so that one might feel the neces- sity of gathering all available facts, also the necessity of candor; and an invigoration of the will which will enable the thinker to abide faithfully by these neces- sary conditions for the attainment of the truth. So far as the believer may need to give expression to the results of his reflection, the Holy Spirit may be ex- pected to enable him to form a correct judgment re- specting the proper or wise mode of giving this ex- pression, on conditions similar to those on which he arrived at his convictions of truth. An examination of the facts reveals such a process as that which has been sketched as the normal one by which one may be led into the truth by the Spirit of truth. This would be anormal method of ad- vance in Christian knowledge, and it is often exem- plified in individuals. This normal method is rarely seen on a large scale. It is true that, owing to the limitations of many individuals in mental power, or to their subjection to prejudice, or to their indolence, or to the dominance of some other unchristian senti- ment, they are at best open only to a partial guid- ance of the Holy Spirit, and thus are able to attain only imperfect or distorted views of truth. Truth is many-sided, and not a few persons have a natural or acquired incapacity of seeing more than one side of a subject. Not a few who are capable of seeing two sides are unwilling to do so, Others again are unwilling to believe that the truth can be THE AGENCY. OF THE HOLY SPIRIT 177 anything else than the precise form of statement which they are holding at that precise time, and they refuse to let any advance of knowledge enter into their conception of the truth. It comes to pass, therefore, that inherited opinions, opinions which are due to chance impressions, one-sided views of truth, _ distorted views, are each and all a heritage of men. In addition to all this, mental indolence is a part of “ original sin,” From the various causes enumerated it comes to pass that a common mode of arriving at the truth is as follows: 7. A rude attack by some one upon an opinion cherished by others who have entertained no ques- tion as to matter or statement of their belief. zz. Identification, by those who hold the beliefs at- tacked, of both the matter and form of their belief with the ultimate and unchangeable truth. zzz. Bitter controversy in which uncharitable sus- picions are indulged respecting the sincerity or Chris- tian character of those who hold opposed views. zv. The establishment of prejudices on both sides, and the development of personal animosities which prevent a clear vision of the truth. v. A gradual subsidence of the controversial and personal spirit, and an opening for a pure love of the truth to enter so that the normal method of coming to the truth is possible. The controversial spirit is absolutely fatal to gen- ¥3 178 THE SUPREME LEADER uine progress in the attainment of Christian truth. It simply forces the attention of a party to one side of the truth and to the ignoring of the other side or sides of the truth. After the controversial genera- tion has died, some other generation may come which is more intent upon finding the truth than upon being governed by party names, and then the truth may be learned. Not even yet are we in a po- sition to grasp the whole of the truth under discus- sion at the Synod of Dort. Controversy engenders passions which destroy that temper of mind which is essential for receiving the guidance of the Spirit. It is like rivalry in athletic sports, which is beneficial only so long as men keep in good humor. Those who are accustomed to seek the guidance of the Holy Spirit in learning duty might formulate the maxim that we must free ourselves from wilful- ness respecting our future conduct and prepare our- selves to do that which we least like to do. Desires cannot be put away at the bidding of one’s will. Wilful determination to have one’s own way can be set aside. So in seeking truth one can put aside the determination to prove that what has previously seemed to be the truth is all that there is to know of the truth. One must put aside the belief that he has arrived at the exact truth, or that he has reached the best or proper mode of stating the truths which are most firmly established or most fully proven. There- fore v should be restated thus: THE AGENCY OF THE: HOLY SPIRIT BA v. The development of the conviction that neither side has been wholly right, and the beginning of an honest attempt to see what truth each party held and any elements which both may have overlooked, and then a conformity to the normal mode of attaining the truth. | The conclusion at this point is that the proper mode of securing the guidance of the Holy Spirit into the truth is first and always to guard oneself against falling into a controversial spirit, for this so limits one’s receptivity of truth as to make him una- ble to receive the promise. Then he should hold himself as closely to the normal method as possible. 6. Another point of absorbing interest is the_rela- tion of the Holy Spirit to the Bible and of both to Christian knowledge. a. In a true sense, the Holy Spirit is the author of the Bible. The Bible is a body or selection of litera- ture which originated in the midst of a religious life molded by the special redemptive agency of the Holy Spirit. The portion of literature which has come to us as the Bible was selected under the influence of the Holy Spirit as being specially adapted to the religious needs of men. The influence of the Holy Spirit in guiding this selection was undoubtedly of the same character as that which appears in the for- mation of the Christian consciousness. It was inter- nal evidence of the Spirit authenticating the writings selected as those which were necessary to express his 180 THE SUPREME LEADER mind and which would be useful for the development of the redeemed life. b. The Scriptures hold the important position of being the sole external authority respecting the way of salvation, which has been given to men. We may believe, if we will, that the Holy Spirit has led the Church into some interpretations of the Scripture which are of an authoritative nature, but we cannot feel justified in placing these interpretations on the same level with Scripture, because we base these in- terpretations upon the Scriptures themselves, and we derive the authority of the interpretation from the authority which the Scripture itself possesses. It is but a truism to say that that which is derived may never have the same authority as that from which it is derived. . There is no evidence that the Holy Spirit gives any other external standard of religious truth than that which he has already developed under his own guid- ance, z. €., these very Scriptures. We find no evi- dence for believing that any religious teachings are authoritative which are neither taught nor implied in the Bible. If the Scriptures were the outgrowth of a religious life which was formed under the influence of the Redemptive Spirit, then the revelations recorded in the Bible and the results of the present Christian experience are different phases of the same divine manifestations and are in harmony with each other. There is no intimation in Scripture that the revela- EEE AGENCY AOE PHRA HOLVe SPIRIT. 181 tion thus far given stands in any such relation to a future revelation in the present world’s history as the relation between the Old Testament and the New. The solemn passage (Gal. 1:8) in which Paul warns against any other gospel, points to this gospel as a finality—so far as gospels are concerned. When this. world’s history and the present opportunity for re- ceiving the grace of Christ shall have come to an end, then some other ministration of the Spirit, or some new revelation may be ushered in, but there is no reason to think that that would reverse the purpose and principles revealed in this revelation of re- demptive grace. Whatever illumination the Holy Spirit now gives is in line with revelation already given and is a continuation or interpretation of that fevelation:, While, therefore,’ the) Holy’ ~Spirit: is pledged to all believers as their guide, he gives this guidance by interpreting the Scriptures in the heart of the believer and thus vindicating their authority for the life of believers and the faith of the Church. c. The one authoritative interpreter of Scripture is the Holy Spirit. He “has no deputy in the Church.” There is a necessity of an interpreter. A written word, no matter how precise, can be misconstrued. The laws of a nation are the amplest proof of this statement which could be needed. No small part of the function of the judiciary consists in the interpre- tation of principles contained in the laws and the ap- plication of those principles. The written word of 182 THE SUPREME LEADER sacred Scripture needs an interpreter, and the proof is found not alone from analogy, but from the diverse and contradictory teachings claimed to be derived from Scripture. Of course, the Roman Catholic po- sition of a delegated power in the Church, 7¢. é., in the clergy, z. €.,in the Pope of Rome, is superficially the most simple solution of any difficulties, but the ver- dict of history is against it. The Protestant position is that in religious knowledge we come to truth “first by the external word, then by the working of God’s Spirit inwardly.” Sometimes we speak of “ the self-evidencing power of the Bible.’ This phrase is somewhat ambiguous. Sometimes we appeal to the human reason with the confident expectation that the Biblical statements respecting religious truth, respecting human duties and respecting sin and the need of a Saviour, will command the ready assent of the human reason. The result is often a disappointment. Scripture and geometry are not alike in the character of the evi- dence upon. which they are based. If it were not for the blinding effects of sin, it is probable that men would generally assent to the truths of the Bible. The normal action of the human mind is unquestion- ably an action responsive to all the truth which it is capable of apprehending. But when can normal action of the human mind be found, until the regen- erating and sanctifying work of the Holy Spirit has been fully accomplished? ‘The self-evidencing THE AGENCY ORV THE HOLY, SPIRIT 183 power of the Bible” properly means that when a man gives free course to the Spirit immanent within him, he cannot but-assent to the testimony of the Spirit in the written Word. Thus it is to be seen that the work of the Spirit, as interpreter, includes that of convincing men of the truths in Scripture, and this work is needed by both Christians and un-= repentant sinners in order to overcome the pervert- ing effects of sin. | The nature of Scripture itself demands an inter- preter, as well as the limitations in human nature consequent upon sin. It is impossible for one written word to present truth with equal -plain- ness to every generation. The Bible comes nearer to doing this than any other literature that the world has. It has those characteristics described.as pure art.4? There is much in the Bible, especially in the words of Jesus and the utterances of the Psalmists, which speaks alike to every generation. This is not the case with all the Scriptures. In a very impor- tant sense they are incomplete.. They record the revelation of God’s truth to the apprehension of cer- tain particular generations which were receiving a redemptive education. The people were changing under the influence of their education, their capacity to apprehend religious truth was subject to increase from the merest rudiments, and the changes are apparent in the language and thoughts. The lan- euage was changing, and yet it was the garb, rather 184 THE SUPREME LEADER the incarnation, of eternal truth. Not infrequently the Scripture gives the solution of some temporary prob- lem by the application of a permanent truth, which truth needs to be disentangled from its temporary connection so as to be applicable to diverse condi- tions. Language used by finite minds must change as the minds change. A finite mind grows away from one group of conceptions to another, grows away from the language embodying those conceptions, and it compels the language to grow with the changing thought. Every stage of experience through which the finite mind passes is reflected in its language, and language of the outgrown experience becomes a “dead language.” There is need of the guidance of the Spirit as interpreter whenever the human mind of any subsequent century deals with the language and literature of the first Christian century, or of the preparatory stages of revelation, and strives to enter anew into the thought and experience of those for- meiages.) | It must always be remembered that a most mar- velous feature of the Bible is not simply that it concerns the exalted subjects which it does, nor even, in addition, that it has such literary qualities that the centuries have not made it an obsolete litera- ture, but rather that the centuries only reveal its inexhaustible freshness and its ever-increasing power of inspiration. Before the production of this litera- RAP OAGINGY “ORs LAE HOLY SPIREL 185 ture, it might have been reasonable to assume that a revelation could not be given to men and recorded in one century and in such a form that it would be equally valuable for men twenty centuries later. This incredible thing was done. The revelation was given to finite men. It was recorded in the language of the men of the time of the revelation, and was intel- ligible to those for whom it was originally recorded, yet it was left in a form which should be not less true when the human mind should have made greater advances in understanding itself. There has been growth in the application of the principles of Christianity. This is illustrated by the growth during Biblical times, and the principle of the divine economy is illustrated in the answer of Jesus fespecting divorce (Matt. 19:8). (If the truth, as we know it, had been stated to the Jews by Jesus, probably all of his disciples would have left him instead of the many (John 6: 66). It was left for the Spirit of truth to lead forward the body of be- lievers as rapidly as they could advance into a fuller apprehension of the principles of the Gospel and of their application. It must be said that under the providence of God the Scriptures came into a form adapted to the needs of the time of production, but the form was a drapety which reveals while it covers the truth. ° Truths, prin- ciples were so embodied that they are free to be applied to immense territories of life and thought of 186 - THE SUPREME LEADER . which those who first heard them knew nothing, and of which they were incapable of forming any conception. Scripture itself (2 Pet. 1:20, 21) teaches that in the interpretation of Scripture the Holy Spirit is the sole leader, the only competent guide. He is also the sole leader in the progress of understanding the Scriptures, as the human race advances into new experiences and thought and as it becomes conscious of new needs. This is largely done through the con- stant development of the Christian consciousness, in equal pace with the increase in experience and broad- ening of thought. Progress in the knowledge of Christian truth means increasing ability to apprehend the meaning of the recorded facts and teachings which center in the incarnation, life, sufferings, death and resurrection of the Lord Jesus Christ. This is a progress which was to be expected. Only stagnation or death could prevent it. Real progress is always from the par- tially known to the more perfectly known. It is in virtue of this essential nature of progress that a creed has temporary usefulness; it is a opos, boundary. No creed, no statement of the content of Christian consciousness can rightly be presented to the world as a final boundary and description of the included area of Christian thought or truth. It is a mark of imperfect faith in the Holy Spirit as the present guide of Christ’s disciples, if one dare not order a resurvey of this territory. THE AGENCY OF THE HOLY SPIRIT 187 If the Word of God was living and operative because it was energized by the Holy Spirit, the same presence in it is as effective as ever. It is just this presence in it which makes a progress in the apprehension of. it possible. While it was impossible to state the truth in a form which should be appli- cable to succeeding centuries in precisely the same way, the permanent truth actually was so exemplified _ or embodied that it could be freshly applied to each generation. More than this, a profounder meaning is revealed from generation to generation. It is one and the self-same Spirit who taught at the first and who continues to teach. Thus, except in the sense in which the complete is opposed to the partial, there is no reason to fear that the truth of the fortieth cen- tury will oppose that of the first or that of the minetcenth. [he-factis that the*Bible cis a living book, it always has been, and since the Spirit of God is its life, its identity must remain forever. CHART TR IV. THE AGENCY OF THE HOLY SPIRIT IN THE EXECU- TION OF THE KINGLY OFFICE OF JESUS CHRIST The Holy Spirit has made known the mind and also the will of Jesus Christ, leading to the evangel- ization of the world. Since the ascension of Jesus Christ his activity has been most manifest in the redemptive service of the Christian Church. Aside from the regenerating work we must think of the work of the Holy Spirit as largely immanent in rul- ing as well as in teaching the Church. It is by such operations that the life of the Church has been carried on; civic life has grown more and more humane from century to century, education and culture have become more and more free from unholy taint, and have been made to express and to promote what is pure and spiritual rather than what is fleshly. Commerce and industries have been brought more and more to min- ister to the higher ranges of man’s Pres rather than to serve the lower. | The kingly work of Jesus Christ, which is performed by the Holy Spirit as his representative, includes the establishment of the kingdom of God on earth. For the accomplishment of this result the Spirit uses THE AGENCY OF THE HOLY SPIRIT 189 every instrumentality which human life affords. The family, school, state, commerce and every form of industry are subservient to this end. One institution has been organized for the sole purpose of making men citizens of the kingdom of God and of training them up for it. This is the Church. 1. The Holy Spirit is the life of the Church, the organizing energy within the Church. He unites the different members with each other into a body which | becomes the visible body of the glorified Redeemer. Just as in the primeval chaos he was the principle of order and organization, so he is likewise the principle of order in this world of individual believers, who have been regenerated and have come into normal relations with God. Sometimes persons speak of the life in a being as the being itself; thus there are found writers who will call the. Holy Spirit the Church. While not identical with the Church, the Holy Spirit by his presence gives it an organic ex- istence. Where he is present in a body of believers, there is achurch. Without his presence no organ- ization of human beings can be a church. Thus it appears that a church is more than a collection of individuals who constitute its membership, even though they, each and every one, are in the process of sanctification. A church is more than a volun- tary union of individuals into an organization. The organization is due to the Spirit as the prime mover who exerts a unifying influence upon the believers. 190 THE SUPREME LEADER The book of Acts exemplifies the organizing proc- ess. ‘These all with one accord continued stedfast- ly in prayer” (1:14). There was growth as there is in a physical organism. ‘‘ They then that received his word were baptized” (2:41). The organizing of this addition is thus described, “And they contin- ued stedfastly in the apostles’ teaching and fellow- ship, in the breaking of bread and the prayers” (2:42); “And the multitude of them that believed were ‘of one heart and soul” (4:32). “‘So the church throughout all Judaa and Galilee and Sama- ria had peace, being edified; and walking in the fear of the Lord and in the comfort of the Holy Spirit, was multiplied” (9:31). Itis the unifying of heart, the union of purpose, the harmonizing of intention and desire which manifest the organizing energy of the Holy Spirit when he constitutes a church. This work of the Spirit is given more in detail in Eph. 4: 11-16: “And he gave some to be apostles ; and some, prophets; and some, evangelists ; and some, pastors and teachers; for the perfecting of the saints, unto the work of ministering, unto the build- ing up of the body of Christ: till we all attain unto the unity of the faith, and of the knowledge of the Son of God, unto a fullgrown man, unto the measure of the stature of the fulness of Christ: that we may be no longer children, tossed to and fro and carried about with every wind of doctrine, by the sleight of men, in craftiness, after the wiles of error; but speak- PIREIAGENCY: OF ‘THE HOLY-SPIRIT IQI ing truth in love, may grow up in all things into him, who is the head, even Christ; from whom all the body fitly framed and knit together through that which every joint supplieth, according to the working in due measure of each several part, maketh the increase of the body unto the building up of itself in love.” The Holy Spirit is the agent in the process thus described by Paul. Where these processes are present there is a church; an organization which does not show any part of this process shows no evidence of being a church. | An organism is a unit. Is there unity in the Church of Christ on earth ? Yes, says one branch of the visible Church, and all claimants beside are schismatics. No, says one who realizes that it is the Spirit who makes the Church by his constant pres- ence, giving life and power. When men of selfish character, or with a narrow vision of the Christian life, attain ecclesiastical preeminence, they are apt to | attempt to put fetters upon church life; then the life of the Spirit must burst those restraints or cease to exist. » Hence it is that many of the divisions of the visible Church of Christ have come into existence. They are like the fragments of truth in Milton’s alle- gory. In spite of all the errors of the past the unity of the Spirit is asserting itself mightily at the present time. Other divisions have arisen through the influence of men who also have narrow visions of truth, or im- 192 THE SUPREME LEADER perfect perspective of the Christian life, and who do not have positions of ecclesiastical preeminence, or cannot retain these positions. These men, failing to force their opinions upon others, seek a following and lead off into divisions. They speak a vision, in part at least, out from their own heart. Sometimes the extreme of individualism is exemplified in them. 2. The Holy Spirit is the soul of the Church. He forms a church consciousness. The fully developed Christian consciousness includes a church conscious- ness. In common use the Christian consciousness has little reference to a church; it is concerned simply with the inner life, the personal relation with God; it is the religious, the Godward consciousness of the man who knows himself to be redeemed through the works and merits of Jesus Christ. Jesus Christ redeems men not merely from sin, but into a brotherhood. He, through the Spirit of promise, develops a new consciousness, the corporate con- sciousness of believers, the sense of brotherhood in Christ. This consciousness was a characteristic of Christian believers from the very beginning, as exem- plified in the book of Acts and recognized in the early heathen testimony, ‘‘ See, how these Christians love one another.’ Love to the brethren was con- sidered by the apostle (1 John 3:14) essential to any evidence that a man was a Christian. Love necessi- tates harmony and is an essential element in the church consciousness. This consciousness is more THE “AGENCY. OFS THE HOLY “SPIRIT 193 than Christian love; it includes the sense of being in brotherly relation with all fellow disciples, and a feel- ing of especial obligation toward all those who are of the household of faith. Since it is a portion of the complete Christian consciousness, it is capable of de- velopment or deterioration. Its presence necessitates external organization; the organization in turn is essential to the complete development of a mature Christian consciousness. This cannot properly ma- ture in-a church life where ecclesiasticism is domi- nant, for that smothers it. It cannot grow in the presence of the spirit of individualism, for that dwarfs it. The fruitage of church consciousness as indicated in the New Testament is harmony, unity of pur- pose, a common worship, fellowship in love and life. In this consciousness there is the sense. of belonging to a body the head of which is Christ, a body with the function of serving him, the goal of whose service is the establishment of a kingdom of redemption, the perfected kingdom of God. 3. The Holy Spirit is the heart of the Church, for from him are the issues of the life of the Church. He uses the body as the instrument for carrying out the will of Christ, the head. He enables the Church to know the mind of Christ and to express this mind by the perpetuation of his life of self-abnegation, of unselfish service. As Jesus Christ came into this world with the master passion of seeking and saving that which was lost, so the Church goes forth with the 14 194 THE SUPREME LEADER same passion, longing to fill up that which is behind of the afflictions of Christ. The Holy Spirit, therefore, executes the kingly office of Christ and rules in his body, the Church, The mind of Christ, the head, is always to be sought through the Spirit, and accepted from the Spirit and from no other source. This utterly excludes any merely human origin of church government and it has no harmony with the formalism of ecclesiasticism. It is certain that the Spirit has adapted the forms of church life to the varying needs of different times and circumstances. No one polity is adapted to meet all conflicts in history, all emergencies in perse- cution, all phases of life and national customs, all degrees of Christian experience. He who would force any one form of church life upon all church lite has a mechanical, a materialistic view of life. No one polity can possibly be the expression of all the life which the Spirit of God is organizing in the Church’ of Christ. The moment its organization ceases to be shaped by the life within, that moment ecclesiasticism begins to take precedence of life, to cramp the church consciousness, and to intervene between the Church and its Head, usurping the place of the Spirit. The extreme reaction from the peril of ecclesiasti- cism is seen in individualism in which a believer is tempted to ignore the church consciousness. Life is always a subtle harmony of spirit and form, form for the sake of giving the spirit proper expression and THE AGENCY OF THE HOLY SPIRIT 195 development. Here is the riddle of the Christian life, and it is solved only by the soul who is completely responsive to every influence of the Spirit of God; the Spirit would, on the one side, hold him in direct — communion with the Father of light and the Lord of the kingdom, and, on the other, keep him in close union with his fellow Christians. 4. The Holy Spirit is the Advocate of the Church before the world. It is his peculiar office to vindi- cate the testimony which the Church bears to the world. He is present with the Church, convincing the world of sin, righteousness and the judement. He compels the assent of the world to the need of a Saviour, to the truth of the Gospel, to the duty of repentance and to the necessity of conversion, The Spirit organizes the Church after the norma! type of its function in the world, 7. ¢., the development of a holy society, in which he makes the very relations of the members instruments in transforming their life into conformity with that of Christ. Also by means of their sense of corporate unity he develops the sense of a united mission in the world to do the will of Jesus Christ and to express his mind in order to estab- lish the kingdom of redemption. Further, he leads the Church in the actual work for which it was organ- ized, and without the accomplishment of which no church can exist, namely the evangelization of the world. Having done so much within the Church the Spirit completes his work by giving effectiveness to the labors of the Church, GHAPTER VY THE HOLY SPIRIT IN THE DEITY, OR THE HOLY SPIRIT _ AS A PERSON Human craving for knowledge cannot be content with the knowledge -of what the Holy Spirit is for man. This desire reaches out after the knowledge of what he is in himself and in his relations within the Deity. There is rightly a feeling that what the Deity who is active in the providential government of the world is for man depends upon what he is in himself. In addition there is the intellectual neces- sity to master every realm of knowledge which lies before the human mind. Although Scripture has no direct utterance on this subject, as on some others not of immediate redemptive importance, the follow- ing data are suggestive: In God’s redemptive revelation he makes himsel: known as threefold, Father, Son or Redeemer, anc Holy Spirit or Sanctifier ; and in each element of this revelation he is God? God-holds the world in abso: lute dependence upon himself for its existence, while he is nowise dependent upon it; God is eternal anc unchangeable in his being; God is love. There is society in the Deity (John 1:1, 17: 5, 24) and there is a passage (I Cor, 2: 11) which ha ~ LHe. HOLY SPIRIT. IN THE DEITY 197 been claimed by theologians to indicate that there is a certain mode of self-searching in the Deity of which the Spirit of God is the special agent of the Deity, even as the Son is the special organ of self-manifes- fauion.of God -to, man (Heb, 1.2; 3,).+. It) seemisy. of doubtful value, for the context hardly commends this use of the passage. The natural conclusion from these passages is that God has revealed himself as triune because he is triune, and that the triune God of redemption is the triune God of reality. There is no recondite meta- physics in this conclusion. The interpretation of the Biblical data seems to warrant the following posi- tions: The fact that God is absolute and independ- ent of the world makes it necessary to believe that his existence or mode of being is unmodified by that of the world or by its history. The eternal God did not, therefore, enter into a new mode of being when he entered upon the work of redeeming man. He is eternally the God of redemption (Eph. 1:4). Is it possible that this absolute and eternal God developed from a Monad to a Duad when the “fulness of time”’ (Gal. 4: 4) came, and into a Triad after the ascen- sion of Jesus Christ? If this is the case, God’s exist- ence is bound up with the world’s development in _ such a way that he is dependent upon it and there is really no God. He is not a Creator, nor is he mas- ter of the world; rather is he mastered by it, and | therefore he is incapable of free action, and can have 198 THE SUPREME LEADER no moral character. These are conclusions which cannot be avoided by any consistent thinker who de- nies that God has revealed himself as triune for the reason that he is really and eternally triune. Is love accidental and temporary in God’s exist- ence, or is it essential and permanent? If love is accidental or temporary it has no significance, for it tells us nothing of God’s nature or character. In that case the revelation of God’s fatherhood gives no idea of what he really is. It is merely a manifes- tation to man of some passing phase of contact of the divine and the human which gives no hint of any reality. If, however, love is essential or permanent, must God depend upon an object external to himself for the exercise of his love? Are the beings he cre- ates the only objects of the divine love? Or have there been other persons than God who have existed eternally as the objects of the divine love? In any of these contingencies God is not absolute, and, in fact, there is no real deity. He is’ dependent upon something outside himself for that which is an essen- tial element in his nature. Neither are these consid; erations recondite metaphysics, they are merely those considerations of common sense which men of cood judgment apply to the ordinary affairs of every-day life. There is one path of escape from the perplexity. It is indicated by those Scripture passages which speak of society within the Deity, for they show the possibility of the eternal exercise of love by the THE HOLY -SPIRIT. IN. THE, DELTY 199 Deity within the Deity. A God absolute and triune is a being who could love and be loved whether or not there was a being external to himself. Thus it appears that the facts of the economical Trinity and of revelation fully justify the doctrine of the Trinity in reality or the immanent Trinity. The: position may be recapitulated as follows: ‘Khe doctrine of the Fatherhood of God, -and’ of holy love as his essential nature, is the fullest concep- tion of God which the human mind has yet been able to apprehend. Furthermore it must be regarded as fairly evident to the thoughtful mind that if love be essential to the divine nature, the Scriptural designa- tion of God as Father, Son and Holy Spirit answers the question, How can God be essentially love, and how can he be eternally a Father? “It is evident that God cannot be essentially what he is not eternally. Hither finite beings have existed eternally and have eternally been the objects of divine love, and God has thereby been dependent upon their existence for the exercise of his essential nature as Father and for the manifestation of his essential character of love, or there has been Fatherhood and Sonship and the exercise of reciprocal love within the Deity itself. Thus is God absolute in his freedom from depend- ence upon anything outside of himself. The eternal Fatherhood and Sonship, each condi- tioning and necessitating the other within Deity and both necessary to the being of a God who is essen- 200 THE SUPREME LEADER tially love, are not ‘beyond the apprehension and acceptance of the intellect when they are revealed. It is true, also, that the perfection of social love is not found where there are only two persons loving each other, where there are Thou and I being mutually subject and object in loving. It is necessary that there be a third subject and object in order that love may be freed from an egoistic element. The analo- gies of the human family are suggestive. The Scriptural teaching that love is a permanent element in the nature of God, and the doctrine of the Fatherhood and Sonship in the Deity as the basis of the transcendent and transeunt Deity in relation to the finite creation, gives a real unity and absolute- ness to God. This does not furnish the full founda- tion for the economical conception of God as taught in the Bible, for that shows a third member in the Deity when it teaches the immanence of God in cre- ation as coming to pass through the Spirit. The relations of the Spirit in Deity are beyond our grasp. If 4 Cor. 2:11 had all the significance which some thinkers suppose, we might conceive the Spirit as the power of intellection, and subordinate to both the Father and Son, yet no more separate from them than the Son is from the. Father upon whom they both are dependent for the completeness of their being in the one absolute God, and who in turn com- plete the being of the Father. Is the Spirit imma- nent within them as he is in the created world? Is THE. HOBY “SPIRID AN: THE DEITY 201 he the life of God within God? If one wishes to speak of the Trinity as being life, light and love, it may be remembered that so far as this world is con-~ cerned the Father is represented in Scripture as the fountain of love and the Spirit as the one who gives life. If one attempts to apply such conceptions to the infinite and uncreated God, he passes beyond the capacity of thought. Man has no language with which to express these supersensible realities, and he has no experience in this realm of being which would enable him to form true conceptions, if he had a suit- able language. Enough is revealed for us to accept the Spirit as the Lord and Giver of life whose right it is to be worshiped and glorified. The human mind rebels against the acceptance of these limitations to our knowledge of the Holy Spirit. Hence some thinkers go far afield in their specula- tions. They would prove not only that the Trinity can be justified to the reason, but that its necessity can be derived from the reason without having re- course to Scripture. They would prove that an ab- solute person must be triune. This may be true. In fact, since the absolute God is triune, it is presuma- bly true that he could not have been different from what he is, and thaf he is triune by the very necessity of absolute personality. We can accept all this as the truth after we learn the facts, but human reason transcends itself when it attempts to prove what is 202 . THE SUPREME LEADER the necessary form of the infinite and absolute per- sonality. It may be that in a future state of existence our finite minds may enter into experiences which will make it possible to gain a more profound and satis- factory knowledge of this great mystery than is pos- sible to attain during this life. For this unveiling we can patiently wait, if this life is filled with a growing sense of the divine fellowship. Also, during this time of waiting any speculation concerning the mystery of the Trinity, which does not interfere with Christian service, is justifiable to the thinker who does not transeress the Scripture, and who will remember that his speculation is a speculation. An illustration of such a speculation, at once ingenious and interesting, and very suggestive, may be found on pages 131-139 of “Popular Lectures on Theological Themes,” by Dr. Archibald A. Hodge. The doctrine has philosophical value and practical value which ought never to be overlooked. Its philosophical value is that it presents God as an absolute being, transcending the universe and imma- nent in it, and as a personal Spirit who takes man into fellowship with himself. It answers the question how God can be an absolute unit and with manifold powers produce and sustain the ‘universe ; how he may be eternally active although the physical uni- verse might not be in existence. Its practical value is in making it conceivable to THE NEED OF THE HOLY Spirit 203 man that he can enter into the closest personal fel- lowship with the absolute God. God as an absolute unity crushes the human spirit or so awes it that fel-- lowship and love are impossible. The light and ~~ warmth of the divine love have come into human life through the person of the Son, and the Holy Spirit is ever kindling a response so that no child of man need have any tormenting fear to hinder a perfect fellowship of love between God and himself, STUDY IV THE HOLY SPIRIT AND CHRISTIAN LIFE AND SER- VICE In the light of the previous discussion it is not too much to say that an intelligent grasp of the relations of the Holy Spirit with man is essential to maturity and symmetry of the Christian life and to effectiveness of Christian service. The most important practical questions concern— I. The necessity of the Holy Spirit for effective Christian service. II. The modes in which the Holy Spirit makes Christian service efficient, and the value of these modes. Hike The -evidence that the Spirit is present in a human life according to the capacity and needs of the. individual. IV. The conditions which must be fulfilled in order that the Holy Spirit may become operative in a human life according to the needs and capacity of the individual. CEA Dat THE. NEED OF THE’ HOLY. SPIRIT FOR- EFFECTIVE CHRISTIAN SERVICE The Christian believer needs to have as a constant element of his religious consciousness, the back- ground of conviction, more or less definite, that the — Holy Spirit is a Cosmic Spirit present in all human life, that he is a Redemptive Spirit, active in restoring human life to its normal type and in enabling men to work effectively for this restoration; yet more, he should have the conviction that unless the Spirit's redemptive activity accompanie$ the Christian work- ers efforts all his labors are in vain. These convic- tions are necessary conditions for both maturity of Christian character and markedly effective spiritual activity. [he successful worker is perfectly aware of his entire dependence upon the Holy Spirit. Whoever would win men into the Christian life, or into the fulness of Christian privilege, must gain the ‘will to believe.’ Preaching, whether brilliant, elo- quent, or instructive, social qualities ever so winning, learning—in short, everything that a minister may desire and ought to seek, will fail to be an equiva- lent for the help of the Spirit in gaining the will to believe. If he is present he will make all these 206 THE SUPREME LEADER equipments accomplish the results for which they are adapted. The minister, the Sunday-school teacher, the Christian worker of whatever kind, should accept the fact that the work of convincing men of sin, righteousness and judgment is only another phrase for securing the will to believe, and that this work is that of the Holy Spirit, not that of man. The will not to believe is so constant a factor in the heart of man that in order to overcome it there is needed more power than a human being can put forth. There. is somewhere needed the touch of conviction that a speaker's words are words of sin- cerity and of genuine knowledge. In the stress of a political campaign, the overbearing will of one man carries with it the wills of other men so that they will to vote even though they may not will to believe, yet the latter result is not rare. Thus it may occur with a preacher, but the result is hardly of the best type. What is needed is that the Spirit produce in the mind of the hearer, through the agency employed, a clear perception of the reality and importance of the result toward which the speaker’s words tend, and that this perception be followed by so keen a sense of the necessity of acting in accordance with the truth that the hearer will actually put to the test the reality of the truth which his intellect has accepted. The mere words alone of a preacher may be felt to be true, but this does not secure their full acceptance. They are brought home to the conscience of hearers THE NEED OF THE HOLY SPIRIT 207 by the exemplification of the truth in the lives of other persons. This appeal to the conscience is the office of the Holy Spirit. It is thus that he com- monly secures that will to believe which has been so’ persistently withholden. This convincing operation of the Holy Spirit may be so undervalued by the Christian worker and so neglected that it will not accompany him. He may be so filled with overestimation of the value of the _ instruments which the Spirit customarily uses that he will become insensible to the need of this power which is essential to his success. Failure is sure to follow. On the other hand, the securing of conversions is not the only thing for which Christians should labor. When their words and life help each other to secure a higher type of spiritual life, the Spirit is present in them with convincing power. Immediateness of re- sults is not to bethe measure of his presence with Christian workers. The faith of missionaries and ministers through even decades of apparently fruit- less labor has sometimes been used by the Spirit as most effective means in producing the will to be- lieve. There is no Christian service worthy the name without the Spirit. Theology, knowledge, teaching, organization, ceremonial worship, words, profession, all these by themselves are inefficient—they are dry bones. The Holy Spirit alone can give them life. 208 THE SUPREME LEADER Without his presence man has no qualification for work. ‘ Christ himself did not enter upon his ministry until the gift had come at his baptism. The disci- ples were not to begin work until he should have come. Then there was a sealing of the Spirit—a setting apart for God’s own possession; then came the fulness of the Spirit, excluding weakness and giving power; then was there an anointing of the Spirit, opening the eyes of the understanding, and giving discernment. By all these, the disciples came ‘nto “acontact with the inner movements of divine power.” om te Clip ERA Uh THE MODES IN WHICH THE HOLY SPIRIT MAKES CHRISTIAN SERVICE EFFICIENT AND THE VALUE OF THESE MODES There are three modes in which the Spirit may be present with a Christian, making his service efficient in winning others to a Christlike character. I. In one phase, the Spirit’s presence bestows upon the Christian conscious power for service. This he does by giving him added energy in the performance of special duties, incisive or persuasive utterance, unwonted insight or wisdom for the per- formance of duty, and, best of all, the gift of prevail- ing prayer. The reader of the life of President Finney will find illustrations, This is the gift to which men give the name “ power,” or ‘‘enduement erate Spirit.” 2. A second phase of the Spirit’s presence with a Christian in his service is that of the unconscious power of a fully consecrated life. The thing which Mie y trae ‘Christian seeks in his service. is effective- ness. He does not weary himself with striving for “effect,” but he labors to secure Christlike character in the lives of others. Whether he has consciousness of power, a mastering personality, or receives credit 15 210 THE SUPREME LEADER for great results, his one desire is to yield Jesus Christ that service which is due to the Master. He hopes that this service may be a blessing to other souls. He knows full well that the Spirit may cause his service to be effective, even though he never has ¥ any sense of uncommon power, and does not even know of the fruits of his labor. God rarely or never puts his faithful servants to this test. Nevertheless, in this phase of the Spirit's presence, the Christian has no consciousness of special power, and never knows more than a small fraction of the good which he does. The power follows his labor, and thus ful- fils the promise of John 16: 7-13. This power comes by indirection, as the result of a man’s seeking the sanctifying presence of the Holy Spirit in his soul. In proportion as the sanctifying grace of the Spirit is vigorous in a man’s life, in that proportion is the man fitted to be used and to have his service accompanied by this: power of which he knows nothing. Further, this fulness of the sanctifying grace is a most important condition for the reception of the enduement of the Spirit. More and more evident is it that in the providence of God the fruits of the Spirit are an essential condition for gaining the spe- cial gifts of the Spirit. 3. A third phase is the efficiency given to the faithful development and use of a man’s natural ca- pacities. These are given and maintained by -the * elise es EFFICIENT CHRISTIAN SERVICE 211 Holy Spirit, the Cosmic Spirit, and he may be ex- pected to honor their right use. A vague impression seems to be common that the » gifts and the power of the Spirit are antagonistic to the natural powers ofa man. This impression is due a - partly to ignorance, and partly to the failure to-die- criminate between the use of one’s natural powers relying on self alone, and the equally industrious use of the natural powers in full reliance upon the Holy Spirit for the proper results. In this error it is as- sumed that.a man can be used most easily by the Holy Spirit if he places no dependence upon natural capacities and looks to God to bestow upon him the needed wisdom for action or utterance, at:the mo- ment of need. The “ power” becomes cant. It is thought to consist in fluent expression of rambling utterance, or in volubility of fluent utterance of reli- gious language. This is called extempore, and the fact that itis uttered with ease is regarded as proof that the Spirit gave the man especial aid in its utterance. The person insults the Spirit of God when he attributes to him any share in the author- ship of such utterances. This vague belief in the ‘readiness of the Spirit to seize a man whenever the man will let him, is an excuse for indolent or fitful cultivation of one’s natural capacities, and sometimes for their entire neglect. This delusion is fatal as regards the complete suc- cess of a man in his work. It is no honor to the 212 THE SUPREME LEADER Spirit of God to seek his special gift of power while neglecting his permanent gift of capacity. Even heathen knew that such a course was unreasonable.' A man dishonors the Holy Spirit when he neglects or belittles the cultivation of his mental faculties. The proper cultivation of these is a most reverent mode of seeking the superadded gift of power. The sword is’most effective when it has a keen edge, the arrow has furthest flight and most penetrating power when it is polished. It was the servant of Jehovah who had these characteristics (Isa. 49:2). It is true that Christ told his disciples not to worry beforehand as to what they should say when their persecutors should drag them before heathen tribu- nals, and he told them also that it would not be they who spoke in those emergencies, but the Holy Spirit. Let no one forget that this was a promise for great emergencies, intended to enable them to accomplish their ordinary duties with the most untroubled exer- cise of their natural faculties. It is irrational to make a promise for great emergencies the principle of all conduct in life. The promise for an emergency has all the more value if, in the days when there is no emergency, the man_ shall have used his natural capacities to the. fullest extent. The more rich his resources of power, the larger variety of effective utterance is offered for the use of the Spirit at the time of emergency. The man who neglects the full development of natural capacity, the ordinary cift of ey, Sis aed EFFICIENT CHRISTIAN SERVICE 213 God’s Spirit, and then offers himself as a candidate for special gifts, insults the Holy Spirit in the very act. There is no greater peril for the untrained. Christian worker. In its outcome, it is no more rev- erent than the attitude of him who denies all special power. In fact this idea that the Spirit stands ready to use any man as an instrument, providing only that he is willing to be used, is destructive of reverence. . These natural powers are the fundamental manifes- tation of the Holy Spirit in man, and are a basis of all redemptive operations and of the special gifts. There is no antagonism between one phase of the Spirit's presence in man and another. When a man’s natural powers are in an abnormal condition by rea- son of sin, the rectification into a normal condition is in harmony with natural powers, and so each of the various phases of the Spirit’s presence with the Chris- tian is harmonious with the ethers, and is also auxil- lary to the others. There is an antagonism between the presence of the Holy Spirit and the self-sufficiency of the defectively sanctified Christian, puffed up with intellectual attainments, social gifts or energetic activ- ity. Likewise, the special presence of the Holy Spirit is antagonistic to the belittling of the ordinary pres- ence of the Spirit as-utilized and honored by a full development of man’s natural powers. 4. The right attitude toward these various forms of the Spirit’s presence. There is great need of a clear conception of the 24 THE SUPREME: LEADER attitude which the Christian should maintain toward the different modes in which the Spirit may render his service efficient. Lack of discernment has plunged immature and unthinking believers into grievous errors in every age’of the Church, from the days of Paul and the Corinthians to the present time. Good intentions and zeal for God have been no safeguard against the grossest mischiefs. Probably no errors have been more harmful to the lives of believers than the misconceptions respecting the Holy Spirit. These errors have caused spiritual pride and conceit, indo- lence, fanaticism, and fearful self-deceptions in which the common teachings of morality were set at nought. ‘These errors also caused reaction, so that the truth respecting the Spirit was ignored or denied. The modes in which the Spirit is present with Christians have been estimated thoughtlessly in pro- portion to glitter rather than in proportion to their intrinsic excellence. That which should be sought first of all and which is attended by least peril of pride is the sanctifying power of the Holy Spirit, for here the Spirit uses the man when he is most uncon- scious of being an instrument. The fruitfulness of lives thus sanctified is beyond all estimate. The man _ is keptin a wise ignorance; he can grow in faith; by loyal obedience to the Spirit’s presence with him he can accomplish a work of great magnitude and with- out observation. Indeed, it is by the great multitude of such lives that the kingdom is chiefly advanced. = ery oy EFFICIENT CHRISTIAN SERVICE 215 That which is to be sought next is the consecrated development of one’s ordinary gifts of natural capac- ity.. The fullest cultivation of these is the most rev- .. erent mode of seeking extraordinary power. The richest results of this phase of the presence of the Spirit come only in connection with the sanctifying grace of the Spirit. The two fully conjoined give more of the presence of the Spirit in a human life than is commonly known among Christians. They are due to the ordinary laws of grace and nature, and - any believer can take advantage of these laws and gain the power which comes from character and abil- ity. This second phase of the Spirit’s presence is liable to more temptations than the first. An unre- - generate man can cultivate his natural capacities to a high degree as well as the Christian, and do it for selfish ends. The Christian is liable to the tempta- _ tion to do the same thing, and to use his gifts self- ishly. This, of course, means deterioration in spirit- ual power, culminating in its utter loss, When the Christian has faithfully sought the other phases of the presence of the Spirit of God in his life of service, he has a right to ask the Spirit of God to make his labor as effective as possible. The gift of power, or of effectiveness, is no substitute for the other gifts. It is simply for the purpose of intensify- ing their efficiency. Great perils attend this gift. They are in .propor- tion to the show and glitter of the gift. The first 216 THE SUPREME LEADER peril is that of seeking the gift for the sake of its notoriety. There is danger of thinking that nobody has the presence of the Spirit except those who are in the public gaze. This great gift derives a large portion of its efficiency from the support of the great number of Christians who faithfully serve God with- out the gift of power, and use the other gifts in all fidelity and humility. A man might well shrink from the gift of power which would take him into publicity with its manifold temptations, but there is one form of the gift of power, and the highest form of all, which every be- liever may well seek for himself. It is the gift of power in prayer. This is a gift which can be exer- cised in obscurity, and is least open to the tempta- tion of spiritual pride. The grace of humility is very sure to accompany this gift. It seems as though this gift were commonly bestowed upon humble and obscure women whom the providence of God had excluded from the active duties of Christian life. Publicity in the exercise of the gift of power opens the way for spiritual pride. He who has learned that this gift of power has been bestowed upon him needs great grace not to fall into the sin of censorious thought and speech. It also has the perils of self- consciousness, of attitudinizing in the Christian ser- vice, and of subjectivity. There is danger of forming the habit of looking to one’s feelings and impulses for all indications of divine guidance, to the utter neg- EFFICIENT CHRISTIAN SERVICE 217 lect of external providence. There is danger of defying all indications of duty, save one’s feelings. It is sometimes appalling to hear the confident claims ~ of divine guidance on the part of the immature or narrow-minded Christian whose whole reason is feel- ing, who grounds his assertion wholly on fecling, and who defies every dictate of the Spirit of God speak- ing through the sanctified common sense of persons whose lives are full of the fruits of the Spirit. There is a peril of indolence, the danger of neg- lecting the preparation for duty and of leaving oneself to the chance of the moment of emergency. The danger of fanaticism in its various forms and consequences is the great danger which attends the fact that the Holy Spirit does accompany the work of Christians with special impartations of power. This danger comes from ignorance or from one-sided views, and is due to the assumption that the Spirit may give gifts which are wholly independent of his other gifts, whether in the past or in the present. It is presump- tuous self-sufficiency to assume that all one’s elders have wholly ignored the guidance and teachings of the Spirit, and that now a person is entering into important truths which other Christians have not the grace to recognize. If this belief enters a man’s heart and is not accompanied by great searchings of mind lest he be in error, there is abundant reason for all other persons to believe that the spirit of the man is from below and not from above. God sometimes 218 THE SUPREME LEADER sends a man forth with a message which is as a fire within his bones, and that man is in the succession of the prophets. It is one and the self-same Spirit who commissions all the prophets, and no man in the succession attempts to abrogate the work of his predecessors. He strives to fulfil the work begun in the past. The real gift of the Spirit ministers not to fanati- cism but to sanity. The ordinary operations of the Spirit develop sound judgment; extraordinary gifts heighten sound judgment, they develop mental poise. The one sane mind in the world’s history was that mind which had the Spirit without measure. He was in the succession of the prophets and built on their work. Ifa person who is in the prophetic suc- cession yields to the temptation to defy the past work of the Spirit, he limits his prophetic usefulness. Spiritual maturity comes by life, and by life which takes advantage of what previous generations have_ achieved. How much could a man hope to achieve, how far could he hope to advance in the arts of civil- ization who on a desert island has nothing with which to work but his two hands? Let no man hope to attain spiritual power without building on the labors of the men of the Spirit from the days of Moses to the present. The Spirit is not the author of chaos. It is wilful blindness to assume that the Spirit has not already placed in the hands of believers the keys to a great.magazine of spiritual energy. It is nothing ae. sh, aa EFFICIENT CHRISTIAN SERVICE 219 but downright laziness to refuse to learn the use of these keys. God demands that men shall conform to the laws of spiritual growth and await their own maturity. There is needed a development ofa real and symmetrical Christian consciousness even to its mature form of the church consciousness. No indi- vidual in whose spiritual life this development comes is open to danger of fanaticism, nor will he under- value any gift of the Spirit. CHAPTER. ITT THE EVIDENCE. OF THE. PRESENCE) OF THE SPIRIT IN A HUMAN LIFE ACCORDING TO THE CAPACITY AND. NEEDS OF THE INDIVIDUAL When a person recognizes any defect in the world, when he is uneasy by reason of any maladjustment of social or civic relations, or because of any abuses in business life, or on account of any wrong-doing anywhere, these are evidences of the presence of the Spirit stirring in his heart. They are not necessarily an evidence of his guidance. The stirrings of the Holy Spirit are far different from what may be called his real presence in the human soul, as Guide and Ruler. The one evidence of the ruling presence of the Spirit in the disciple is Christlikeness. It is the func- tion of the Spirit to bring each person into direct companionship with Jesus Christ, the true and nor- mal man. The result of this companionship is a progressive transformation into his likeness (2 Cor. 3: 18). 1. Some operations of the Cosmic Spirit in human life are worthy of attention at this point. There isa normal action of our so-called natural faculties which we perhaps never attain, an ideal toward which we constantly strive. — EVIDENCE OF THE SPIRIT 220 If we go to an oculist we are told that no perfect eye is ever found. The refraction of light and con- centration of light are rarely performed in a perfect manner by the cornea and crystalline lens. Perhaps this is never done perfectly. There are great differ- ences in the susceptibility of the retina to the various. shades and tints of color. The ancients seem com- monly to have noted but few distinctions of color. The phenomenon of color-blindness may then have been more common than it now is. Itis possible that in the future greater sensitiveness to color may be developed. Probably there is no person who has perfect clearness of vision together with distinct per- ception of outlines and, at the same time, sure recog- nition of color in fine shades. These deficiencies do not hinder us from holding to a practical standard of perfect or normal vision. The excellence of one’s vision is measured by its conformity to this standard which exists in the minds of numberless people who have never even thought that they had a standard. The working of the Cosmic Spirit may be seen both in the physical sense and in the judgment which is passed upon that sense. The sense of hearing, both as to acuteness and in the delicacy of perception of musical harmony, likewise illustrates the reality of a recognized ideal standard to which nobody attains and to which per- sons may only hope to approximate. The same facts are evident in those regions of 222 THE SUPREME LEADER capacity which are regarded as more distinctly intel- lectual—reasoning—and also in conscience and ener- sy of will. In reasoning there are more sources of error than there are in the sense of sight. Precipitancy, imperfect bases of conclusions, prejudices arising from chance associations in life, misconceptions arising from the language used in giving form to a thought, illusions because of imperfect knowledge of the real- ity in any instance, disabilities which arise from one’s limitations of knowledge or capacity, these all oper- ate to prevent one from attaining exact teath, Ln. spite of all these difficulties, some form of the proc- ess is recognized as normal, and the mental processes of men are judged by that normal process. There is a Christian conscience which is recognized as normal. Itis never perfectly realized, yet that ideal which is never realized is a constant standard. A person may show at times a firmness of grasp of principle which is recognized as a normal expres- sion of personal will. He may choose a plan for a course of action, short or long as the need requires. The plan itself, the means devised for carrying it out and the grip of will with which it is carried out, all these show personal qualities to be excellent, or the reverse. The plan may be one desirable to ac- complish for the sake of others or for the person himself; the means may be adapted to the end to be accomplished, or only partially adapted ; the person may bend all his forces directly to the accomplishment EVIDENCE OF THE SPIRIT 223 of the result, he may waste much force in needless efforts, or he may pursue his course with fitful energy. We believe that in Jesus Christ was exemplified per- fect wisdom, or a perfect command of self, and we esti- mate the person according to the nearness with which he approaches the ideal of a perfectly wise course adopted, of perfectly suitable means for carrying out his purpose, and of steady, undeviating, unwasted activity in accomplishing results. All these qualities are due to the presence of the Cosmic Spirit. We expect to find them in perfect degree in no person beside Jesus Christ, and we esti- mate the degree in which a person has these tokens of the presence of the Spirit by his likeness to Christ. 2. The human soul is debarred from the normal development due to the Cosmic Spirit directly by the effect which sin produces within the soul and indi- rectly by the results of sin, as it has affected the body. The Redemptive Spirit brings restorative action which has for its goal complete likeness to Christ. So far as a person gives evidence of this likeness, so far does he prove that the Spirit is pres- ent, accomplishing his redemptive work. Christ- likeness and the presence of the Spirit are insep- arable. Specific tokens of this Christlikeness are: z. Faith toward God the Father, Redeemer and Sanctifier. : | 224 THE SUPREME LEADER _ An evident desire to live without sin, and a Pee for its mastery, sy penitence when over- taken by it. _ The fruits of the Spirit (Gal. 5: 22, 23), with 2 a is conjoined an evident desire to make one’s life useful to others. iv. An unselfish character, freedom from self-seek- ing and self-will. v. A passion for truth and an dawilkneness. to sac- rifice principle for self. vt. A passion for righteousness and sympathy with Christ in his work for lost men. vit. The habitual estimate of life, duty and oppor- tunity from the standpoint of Christ, especially in connection with the community-life of the Church in its work and aims. viwt. Candor. iw. Sincerity and simplicity of manner, while unc- tuousness and artificiality of manner cause the pres- ence of the Spirit to be doubted. x. Growth, else there is no perceptible life. vt. A richness of comfort whatever the circum- stances of life. There is a sense that God pervades one’s whole life, making all things, small and great, to minister to one’s real needs, sanctifying every kind of joy and unselfish pleasure, whether in life, art, litera- ture, or recreation, and all physical susceptibilities, redeeming them all and transforming them into their proper ministry. While there is no asceticism, ey EVIDENCE OF THE SPIRIT 225 there is no exemption from the principles which are normal to true and holy living. There is the most complete freedom of the higher, the spiritual life, to which the lower, the material life, is subordinated. 3. The presence of the Charismatic Spirit, giving power for service, is to be tested by the same standard. of Christlikeness. The fact that a person shows Christlike power to make men see and feel the nature of sin and of righteousness, and to attract men toward righteousness, is unmistakable proof of the presence of this Spirit. Among the marks of this presence are: Clearness of perception respecting all moral questions or spiritual issucs; hence an escape from ignorance and its evils. | Insight into the truths which concern human redemption, which may begin from love to Christ, for love is a great illuminator. . The unmistakable presence of the Holy Spirit in a sanctifying power. zv. Freedom and hopefulness in Gheewan SErvICe ; freedom from the sense of constraint to Service, eet dom from fear of men or of consequences to self from the service, freedom from anxiety and nervous wear in this service. v. Skill and wisdom in Christian service, the adop- _ tion of the wisest means to secure proper results, and the a of unwise and of inopportune means. eee ts of effort. Devotion in service which cannot but be felt. CHAPTER LY. WHAT CONDITIONS ARE TO BE FULFILLED IN ORDER THAT THE HOLY SPIRIT MAY BECOME OPERATIVE IN A HUMAN LIFE ACCORDING TO. THE MEASURE OF THE CAPACITY AND: THE ‘NEEDS OF STHAT INDIVIDUAL? Obedient receptivity, 7. ¢., receiving and following the methods of the Holy Spirit as the law of human activity. 1. A person must obey the laws of the Cosmic Spirit. No man expects to see external objects with his eyes closed, or to see clearly without light, or if he has defective eyes, to have satisfactory vision with- out artificial aids. These are among the laws of the Cosmic Spirit. No man may hope to gain any knowledge save by the appropriate processes. Fle must apply the prin- ciples of deductive logic to the learning of geometry, and those of induction to physical science. Should he reverse the methods he cannot but fail in both modes of seeking knowledge. He must accept the principles of logic as the Spirit’s laws for the gaining of knowledge. When a man studies psychology in order to learn the ways of the Spirit, he is following a truly scientific method, and is on the way to the CONDITIONS TO BE PURTIEUED os 227 solution of many a philosophical question. He who accepts this principle is developing his natural Capac- ities in the normal way, and will be likely to develop them to the full range of his powers. 2. He must obey the laws of the Redemptive Spirit. Regeneration comes when one accepts his renewing power. The refusal to accept the renewing agency of the Spirit is -the sole prevention of this work of the Spirit. The slightest readiness to permit his operation in the heart is sure to be followed by his action. He will always enter the heart that does not reject him, and never fails to fill as large a place as he is allowed to do. The principle holds good of his sanctifying agency, Just as a person must seek to learn the methods of the Cosmic Spirit in order to develop his natural capacities, so he must learn the methods of the Sanc- tifying Spirit. There are several conditions. (1), Prayer. The Holy Spirit in sanctification maintains a fellowship between Christ and the be- liever, so that the soul can know Christ well enough to become Christlike. It is one law of the Spirit that _ Prayer is essential to the maintenance and develop- ment of this fellowship. The power to receive illum- ination from God requires such a fellowship with God as will enable us to understand his heart. Commu- nication between two persons is absolutely essential for fellowship between them. Without prayer there is no fellowship between God and man. 228 ‘ THE SUPREME LEADER bejrsihe establishment of the habit of harboring no sin recognized to. be sin. The Holy Spirit will not abide with the disobedient heart. He is grieved and by his own law he cannot be present except when he has the leadership of the heart. If a man would progress in sanctification, he must live in no known sin, must cling to nothing believed, or even feared, to be contrary to God’s will. In fact, where there is any doubt, the doubtful thing cannot be held without detriment to one’s progress in the divine life. (3) The establishment of the habit of prompt per- formance of every duty seen to be duty, and this in its own proper time. (4) The establishment of the habit of viewing one’s life and all its concerns from the standpoint of God’s redemptive kingdom. This includes the habit of estimating all conduct by the mind of Christ. It therefore necessitates the constant secking of the mind of Christ by the illumination of the Spirit. This illumination is to be gained by: + Cultivation of the belief that the Spirit is ready to give guidance if he is permitted to do so ; therefore, he is to be sought, not as if he were remote, rather he is to be regarded as waiting to give what is needed. if. Cultivation of the conviction that the soul is so constituted that it will rest in the truth and live by the truth, and can find rest and life in no other way. iii. Prayer. No man need hope to learn the mind of the Spirit who does not constantly pray in order to me tee ae ae ea CONDITIONS TO-.BE FULFILLED 229 learn, pray that his own spiritual perceptions may become sensitive to the indications of the mind of God, pray that in particular emergencies his mind | may become clear-sighted. zv. Positive study of the mind of Christ or of the Spirit. The assistance of the Spirit is never intended — to supersede one’s own efforts. Just as it is necessary to study the operations of the Cosmic Spirit, so it is necessary to study the ways of the Redemptive Spirit. Prayer is no substitute for study, but it prepares for study by bringing persons into a closer relationship with God. The sources of study are conscience, the written word of God, the dealings of God with his people, the thought of his truest followers. It may be that the experience and knowledge of others, even public Opinion, one’s own moods, talents, instincts or tastes may be means used by the Spirit for instruction. The Spirit cannot contradict himself; no illumination coming from the Spirit will contradict what he teaches through reason in its full breadth, through radical moral convictions, or the clear teaching of the Bible. v. In order to receive the illumination of the Spirit one must hold every avenue of his nature open for the entrance of the divine grace. Candor must be cultivated. Lack of candor, un- willingness to believe, or to accept something differ- ent from what was anticipated or preferred, these vio- late the methods of the Spirit, and close the eyes of 230 THE SUPREME LEADER the man’s understanding. We are to be ready to accept as truth, or as a duty, what we have not de- sired, or have preferred not to accept. In short, we are to be divested of every form of self-will, for this prevents clear sight. ; One must watch soas not to mistake the presence of the Spirit, so as to recognize it and mistake noth- ing else for it. -It must be remembered that he is present in every effort to repel the allurement of sin- ful delight, to overcome anger or any other passion. vz. All things that may grieve the Spirit must be repelled. These are all contrary to the laws of grace, they are hostile to the life of redemption. Things that grieve the Spirit include: Precipitancy of temper, which prevents us from waiting for the clear indication of the mind of the no YER toa, Clinging to what ought to be forsaken. Dwelling upon the details of sin with pleasure, thinking how pleasant such and such actions would be if they were not wrong; this blunts the delicacy of spiritual perception. Purity of heart is necessary in order to see God. Insincerity and artificiality. Bitterness toward others, an unforgiving spirit. Pride which prevents us from accepting guidance through some particular agency. ‘Since all alike are promised gifts of the Spirit, we must all be willing to learn from one another.” CONDITIONS “LO BE FULFILLED PRA | Distrust of God’s wisdom or goodness; in short, anything whatsoever which mars the closeness of the fellowship between God and man. (5) Why do men seek guidance and not receive it? They may lack sincerity. They may not comply with the conditions of re- ceiving guidance. They may refuse to heed the indications which are given. They may not hold themselves in patience until it comes. The man who seeks guidance and sees no indica- tion that he has it may well supplicate for sanctifying grace that his soul may be brought into harmony with God sufficiently for him to have the beginnings of spiritual discernment.” 3. The laws of the Charismatic Spirit must be learned and obeyed. The gift of the Holy Spirit, as it is often termed, means any especial efficiency granted to a Christian worker. It is God’s gift added to the grace of for- giveness, reconciliation and the sanctifying work of the Holy Spirit; it enables a man to do more wisely and effectively the Christian work which lies before _ him, and also to live his life more fully in accord with _ God’s will, and to develop in Christlike character more rapidly. Like the previous gifts this is obtained by obedi- 232 THE SUPREME LEADER ence, by conformity to the mind of the Spirit so far as known, so far as a man is able to ascertain his mind. The chief conditions of the attainment of this eift are: : (1) The diligent seeking for a life conformed to the mind of Christ. This conformity is the charism of a holy life. No better gift of the Spirit exists. Proba- bly none is more convincing. Therefore the condi- tions of the growth of Christian life are the condi- tions of the attainment of this gift, the gift of being Christlike, the gift of showing others what it is to be Christlike. The lack of attraction toward this gift lies in the fact that its results are rarely immediate or conspicuous. (2) Single-hearted seeking of the welfare of the redemptive kingdom of God. There is a great deal of seeking for “ power” from the Spirit which does not differ morally from the seeking by Simon Magus, or the seeking of political power by the selfish politi- cian. It is sought in order that the seeker may min- ister to his own pride, self-sufficiency, or conspicuous position among Christian workers. Men are apt to be attracted more by the preeminence which is ac- corded to the possessor of the showy gift of persua- sive speech than they are by the real value of the cift. There is unquestionably a great deal of cant respecting ‘power,’ and every young Christian worker should carefully guard himself from it, by keeping within the bounds of absolute sincerity. He bea " j Bait ee Be ! Le ee ee ee CONDITIONS TO BE FULFILLED 233 must not allow himself to repeat the sayings of others as the expression of his own thoughts and feelings, unless they are really his own. He should not say ~ things merely because he thinks he ought to say them, or because it is the fashion to say them. (3) Enthusiasm for the work of Christ. This. is something which cannot be forced, and ought never to be simulated. All direct attempts to attain an en- thusiastic temper develop artificiality and cant. The enthusiasm which is a condition of especial power comes only as a natural growth. The one thing which will develop Christian enthusiasm is a single- hearted devotion to the will of Christ. This is a matter of choice. Enthusiasm cannot but spring up in a life wholly devoted to the mind of Jesus Christ. Its expression will be governed by the temperament of the individual. Some are restrained in its expres- sion, others are demonstrative. Every man must be natural in the expression of the enthusiasm which he _has, neither forcing the expression nor repressing it. When natural, enthusiasm is a mighty vehicle of power. It imparts a vivid sense of the reality of a man’s faith, and of its substantial basis. It is conditioned in part by an unquestioning faith in the adequacy of the Holy Spirit for all needs. Defective faith—doubt—is the reason why many fail of this gift. The believer should look for the presence of the Holy Spirit in his whole life, treating nothing in it as outside the quickening power of the Spirit; 234 THE SUPREME LEADER then with single-hearted enthusiasm he can carry on his life-work with the sense of its supreme impor- tance. | (4) Loyalty to the Triune God, and to his revealed Word. In the work of the redemptive kingdom it is a condition of the highest power that the Christian always treat Jesus Christ as the Son of God, the Re- deemer of the world and the Sovereign of the redemptive kingdom. He must always treat the Holy Spirit as the representative of the King, Jesus Christ, and rely upon him for all effectiveness in service.2 He must treat the Holy Spirit as one with- out whose presence he can have no hope of success. The Bible, as the record of God’s redemptive revela- tion, must have due honor, for it contains the com- mission of the Christian, it is the source of his best knowledge of his own heart, it is the standard to which his teaching must conform, it contains the prin- ciples by which he must govern his own life. No man who fails in reverence toward God, or toward the Word of God, has any right to hope for ane cift of power, or even to ask for it. 4.°Why do men who may reasonably be: thought to be used by the Holy Spirit in Christian work dis- agree with each other, and even quarrel? The answer is that these disagreements arise from the imperfections of men, 7. é., from their lack of Christlikeness. It is a common error for men to as- sume that because God has blessed a man by giving oo ts Fh AR ae BE tS ay oat . hee CONDITIONS TO BE FULFILLED 235 him conspicuous’ effectiveness in Christian service, the man is thereby made incapable of mistake, fault, or sin in anydirection. The Spirit was given to Jesus not by measure, but never has he been given in such fulness to any believer in Jesus. The conditions which one must seek to fulfil, in order to be fit to” receive the gift of the Spirit, seem to insure perfec- tion. It is an erroneous assumption that when God does impart his gift he thereby testifies that the Chris- tian has fulfilled all conditions. The gift of power is a free grace as much as salvation. The conditions on which the Holy Spirit imparts his gifts are a means of grace in order to guard the Christian against the misuse of the gift. Nothing is more certain than that God treats men wholly according to his free grace, not according to their exact character (Ps. 66: 18-20). Thus he must use men who are imperfect instruments, at best, for the accomplishment of his holy purposes. This is certain, that the more closely a man approaches to the fulfilment of the conditions which are the laws of the Spirit, the greater power is bestowed upon him. Another reason why good men disagree is that being finite no man can see the whole truth. Each person must view the truth from the point which he occupies, hence all cannot see it alike. A man may have the grace to believe that what another sees may really be the truth and that what he him- self sees is truth, although how the two agree is more 230 THE SUPREME LEADER than he can understand. Not all men are willing to have this grace. The imperfect sanctification of men. often prevents them from yielding to others the same liberty which they claim for themselves. It is as much an obligation to allow others unfettered action in seeking and following the Spirit, as it is for one to seek the Spirit for himself. Provided a man shows in his life that he is genuinely in earnest in seeking truth, and that he is really attempting to fulfil the conditions on which the Spirit gives guidance, it is the duty of all others to treat him with all Christian charity and sympathy. 5. Why do men seek for power and fail to receive it? (1) God puts himself under no obligation to bestow specific gifts of power at the desire of the Christian. The Spirit is governed by his own will in the allot- ment of his gifts.. If the man asks for the gift of persuasive speech, while the Spirit is offering him the cift of prevailing prayer, the man may think that his ‘ desire is denied him; but the trouble is that he is lacking in spiritual discernment and very possibly he is self-willed and wanting in the grace of humility. (2) Men fail of power because self-seeking is too much mingled with their prayer (James 4: 3). Their longing is that they themselves have and handle power, rather than that they be used according to the wisdom of the Spirit for a redemptive purpose. (3) Men may close their natures against the recep- tion of the gift they desire by unwillingness to ee a ae ies ts al ic RGR Nal Oa i ac At ta! La baie PS, et - = CONDITIONS TO .BE>. FULFILLED 237 accept all its responsibilities. They may indulge a secret unwillingness to conform to some one or more of the conditions on which the Spirit may be sought, -and_consequently they are not really willing instru- ments. They may even be refusing to perform some plainly known duty. | (4) The failure to receive power may be merely temporary. Ifthe Spirit has moved a man to long with | all energy to perform some service-in the kingdom, it is doubtless the fact that the Spirit is preparing the man for some service. It may be that the realization is delayed in order to give the man’s longing desire time to perform its preparatory mission. It often is the case | that the long-deferred fulfilment of desire is the one thing needed to fit a person to periorm service. There may be immaturity of character, there may be lack of spiritual tact for work, or lack of patience, or spir- itual discernment may be too slight, conscience may be too insufficiently susceptible, or faith too wavering. The person who would be greatly useful needs much training, but if he holds himself loyal to his highest desire, he will surely be used in some way. It may seem to him that the door is closed; it may be that the door is small and humbling, it may seem to enter only into a narrow and tortuous passage, but if he will only enter and press forward in loyal faith, he will find it opening at last into a field of usefulness wonderful enough to content any faith- ful soul. 3 APPENDIX NOTE 1,°pace xu. The following is a list of the larger number of the books or discus- sions on the subject of the Holy Spirit published during the last hun- dred years which have come within the reach of the writer. If any reader who knows of others would send title, name of author, date and place of publication, he would confer a favor on the writer. Biblical, historical and doctrinal: Smeaton, Doctrine of the Holy Spint, Edinburgh, 1882. Quite helpful. Biblical and historical: Kahnis, Die Lehre vom heiligen Geiste, 1847. Redford, Vox Dei, Cincinnati, 1880. Biblical and doctrinal: Lechler, Die biblische Lehre vom heiligen Geiste, Giitersloh, 1899. Very suggestive. Biblical: Swete’s article Holy Spirit in Hastings’ Dictionary of the Bible. Cremer, article Ge7s¢ in Protestantische Real Encyclopidie, Ausg. 3, also article mveby.a. In the Biblico-Theological Lexicon. of the New Testament. Old Testament: Kleinert, zur alttestamentlichen Lehre vom Geiste Gottes, Jahrbiicher fiir deutsche Theologie, vol. xii, pp. ff. I know of no other discussion of this particular subject of so great value. Lotz, Geschichte und Offenbarung im alten Testament, pp. I 59-220. Giesebrecht, Berufsbegabung der A. T. Prophetie, 123-159, 1897. Konig, Der Offenbarungsbegriff des A. Testaments, vol. i, §§ 11-13, Leipzig, 1882. Nordell in Old Testament Student, vol. iv, 433 ff. Warfield in Pres. and Ref. Rev., 1895, 665 ff. A.B. Davidson in Ex- pository Times, vol. xi, 21 ff. See also the Old Testament Theolo- gies of Oehler, Schultz, Dillmann and Riehm. New Testament: Gloel, Der heilige Geist in der Heilsverkiindigung des Paulus, Halle, 1888. Gunkel, Die Wirkungen des heiligen Geistes, G6ttingen, 1888, criticises the previously mentioned treatise of Gloel. A new edition is announced. Adamson, The Spirit of Power, republished, Edinburgh, 1897, from two articles in vol. vii of Expository Times, pp. 440 ff, 487 ff. See also the New Testament Theologies of Weiss, Beyschlag, Schmid, Stevens, Nosgen (Geschichte der Neutestamentlichen Offenbarung). Stevens, Johannine Theology, pp. 189 ff. Bruce, St. Paul’s Conception of Christianity, pp. 242 ff. Edinburgh, 1894. ffistorical: N6ésgen, Geschichte der Lehre vom heiligen Geiste, Giitersloh, 1899. Good so far as it goes. It would have been greatly improved if it had taken account of the great current of 240 APPENDIX thought on this subject among English speaking peoples since the year 1600. Burton, Testimony of the Ante-Nicene Fathers to the Doc- trine of the Trinity and of the Divinity of the Holy Spirit, Oxford, 1831. Swete, History of the Doctrine of the Procession of the Holy Spirit, Cambridge, England, 1876. Baur, Lehre von der Dreieinig- keit, 3 vols., Tiibingen, 1841-43. Klaiber, Die Lehre der altprotes- tantischen Dogmatiker von dem Testimonium Spiritus Sancti, und ihre dogmatische Bedeutung, Jahrbiicher fur deutsche Theologie, vol. ii, I-54. Simon, Doctrine of Testimonium Spiritus Sancti Internum of the Reformers, Bibliotheca Sacra, 1891, pp. 27 ff, 369 ff. See also the histories of the Christian Church, and of Christian Doctrine or Dogma. Doctrinal: Buchanan, On the Holy Spirit, Edinburgh, republished in New York, 1847. Candiish, The Work of the Holy Spirit, Edin- burgh. Faber, The Ordinary Operations of the Holy Spirit, New York, 1814. Jenkyn, The Union of the Holy Spirit and the Church, London, republished in Boston, 1846. Kolling, Pneumatologie, Giitersloh, 1894. Manning, Temporal Mission of the Holy Ghost, New York, 1866. Stackpole, The Evidence of Salvation, New York, 1894. Stowell, The Work of the Spirit, London, 1849. Walker, The Doctrine of the Holy Spirit, Chicago, 1874. Schaff, Die Siinde wider den heiligen Geist, Halle, 1841. Moberly, The Administration of the Holy Spirit, the Bampton Lectures for 1868.. See the Bamp- ton Lectures for 1815, 1818, 1837, 1846, and 1847. Julius Miller, Das Verhialtniss zwischen der Wirksamkeit des heiligen Geistes und dem Gnadenmittel des géttlichen Wortes in his Dogmatischen Abhandlungen, 1870, and in Studien und Kritiken, 1856. See also the discussions of the person of the Holy Spirit and of his work in the systems of theology. Practical: Arthur, The Tongue of Fire, New York, 1856, often reprinted. Brown, The Divine Indwelling, N. Y., Chicago, and To- | ronto. Cumming, Through the Eternal Spirit, Stirling and London. Clark, The Offices of the Holy Spirit, London. Dixon (and others), The Person and Ministry of the Holy Spirit, also The Holy Spirit in Life and Service. Evans, Spirit of Holiness, New York. Gordon, The Ministry of the Spirit, Philadelphia, 1895. Hare, Mission of the Comforter, 1846, often republished. Moule, Veni Creator, London, 1890. Moody, Secret Power, Chicago, 1881. Parker, The: Paractete, London, 1874. Robson, The Holy Spirit the Paraclete, Edinburgh and London, 1894. Smith, The Baptism in Fire, Boston, 1883. Selby, The Holy Spirit and Christian Privilege, London, 1894. Tophel, The Work of the Holy Spirit in Man, *Edinburgh, 1882. Wilberforce, University Sermons, third series, 1871. Webb, Pres ence and Office of the Holy Spirit, London, 1893. ao APPENDIX 241 NOTES ¥ # : . ‘ @ pe : ee ee eee eee ee RRR ee er ee oN ee Teas mh APPENDIX 243 ory Nazianzen, Orationes theologicae quinque and Oratio in Penta- costen; Cyril of Jerusalem, Homiliae xvi et xvii. See also Epipha- nius, Ancorattis 121-125, or cxvii-cxx. NOTE 3, page 63. Basil, de Spiritu Sancto, chap. 29; often in allusions to the baptis- mal formula. ‘NOTE 4, page 64. Moller, Church History (Transl.) ii, 129; Harnack, iv, 129: ff; Swete, History of the Doctrine of the Procession of the Holy Spirit, Cambridge, 1876; Nosgen, Buch I, Kapp. 3 and 4. NOTE 5, page 67. Swete, zbzd., 201, Note. NoTE 6, page 68. History of Protestant Theology (Transl.) i, TQ. NOTE 7, page 60. Lbid, 1, 25.” Nore 8, page 6o. Wiig. 1, 25. NOTE 9, page 7o. Lbid., i, 62; Ullmann, Reformers before the Reformation, vol. ii. NOTE 10, page 72. Dorner, History of Protestant Theology, i, 122-281; Kostlin, The Theology of Luther. Luther on Galatians, esp. chaps. 3 and 4. Otto, Die Anschauung vom heiligen Geiste bei Luther, Gottingen, 1898. A discussion of the teaching of Luther concerning the rela- tion of the Spirit and the Word to the new life. Luther's psychol- ogy was deficient, but Otto does him much less than justice. NOTE II, page 74. Institutes of the Christian Religion. First edition published in 1536, the last edition issued by Calvin was dated 1559. ‘This work possibly was reckoned with by the Council of Trent. NOTE 12, page 74. Quoted by Hagenbach, History of Doctrine, section 262. NOTE 13, page 74. Institutes, Book i, chap. 13, sect. 17; Gregory Nazianzen, Oration on Holy Baptism, sect. xli. NOTE 14, page 75, Institutes, Book iii, chap. I, sect. 1. 244 APPENDIX NOTE I5, page 75. Institutes, Book iii, chap. 2, sect. 3. NoTE 16, page 75. Institutes, Book iii, chap. 2, sect. 7. NOTE 17, page 76. Institutes, Book iii, chap. 2, sect. 36. NoTeE 18, page 77. Institutes, Book i, chaps. 7 and 8. NOTE 19, page 80. Schaff, Creeds of Christendom, vol. ili. NOTE 20, page 82. Tbid., pp. 93 ff. NOTE 21, page 84. Jahrbiicher fir Deutsche Theologie, ii, 1-54. Bibliotheca Sacra, 1891, pp. 27 ff and 3609 ff. NOTE 22, page 85. Born 1648, died 1713. Examen theologicum acroamaticum uni- versam theologiam theticopolemicam complectens, 1680. Third edi- tion 1722, here quoted. Prolegomenon iii, de Sacra Scriptura, ques- tiones 31, 32. The passage here given is partially cited in the two reviews named in note 21, and in one place they concur in incorrect citation. NOTE 23, page QI. Dorner, History of Protestant Theology, i; E3Y, NOTE 24, page QI. Kurtz, Church History, section 124-4. Moller, History of the Christian Church, ili, 36 f, 61-70. NOTE 25, page 93: IDjpwpa 70 Mvevpatixdv, or a Being Filled with the Holy Spirit, 1670. Republished by James Nichol, Edinburgh, 1867. Nore 26, page 96. Concerning the Holy Spirit. This is the most comprehensive work on the subject ever published. His great folio volume enti- tled, “A Discourse concerning the Holy Spirit,” was published in 1674. It was but a portion of the work projected by the author. It ae APPENDIX Z2A5 was continued by additions published in 1677, 1678, 1682, and, after his death, in 1693. All these parts combined together did not com- plete the original design. Dr. Owen’s purpose was evidently to cor- rect errors on the part of Socinians, Quakers, and Roman Catholics. The correction of these three classes of errors would perforce com- pel asymmetrical development of positive doctrine. NOTE 27, page 97. Born 1615, died 1691. His voluminous Practical Works are pub- lished in an edition of twenty-three volumes. NOTE 28, page 08. Born 1630, died 1705. Living Temple, Part ii, chap. 9. NOTE 29, page 99, John Hunt, History of Religious Thought in England, iii, 397. NOTE 30, page Ioo. Practical Works, xx, 49 f. See also pp. 136f, 146f, and xxi, 219- 239 1X; 53-59. NOTE 31, page Iol. IDyjpwpa 0 Iyevpatexoy P- 449. NOTE 32, page 102. Fifth head of doctrine, articles ix, x. ix. “ Of this preservation of the elect to salvation, and of their per- severance in the faith, true believers for themselves may and do ob- tain assurance according to the measure of their faith, whereby they arrive at the certain persuasion that they ever will continue true and living members of the Church, and that they experience forgiveness of sins, and will at last inherit eternal life. x. “This assurance, however, is not produced by any peculiar rev- elation contrary to, or independent of, the Word of God, but springs from faith in God’s promises, which he has most abundantly revealed in his Word for our comfort; from the testimony of the Holy Spirit witnessing with our spirit, that we are children and heirs of God (Rom. 8:16); and, lastly, from the serious and holy desire to pre- serve a good conscience, and to perform good works. And if the elect of God were deprived of this solid comfort, that they. shall finally obtain the victory, and of this infallible pledge or earnest of eternal glory, they would be of all men most miserable.” Schaff, Creeds of Christendom, iii, 594. NOTE 33, page Ioz. Chapter xviii. “I. Although hypocrites and other unregenerate men may vainly deceive themselves with false- hopes and carnal pre- 246 APPENDIX sumptions of being in the favor of God and estate of salvation, which hope of theirs shall perish; yet such as truly believe in the Lord Jesus, and love him in sincerity, endeavoring to walk in all good con- science before him, may in this life be certainly assured that they are in a state of grace, and may rejoice in the hope of the glory of God, which hope shall never make them ashamed. “II. This certainty is not a bare conjectural and probable persua- sion, grounded upon a fallible hope; but an infallible assurance of faith, founded upon the divine truth of the promises of salvation, the inward evidence of those graces unto which these promises are made, the testimony of the Spirit of adoption witnessing with our -spirits that we are the children of God, which Spirit is the earnest of our inheritance, whereby we are sealed to the day of redemption. “III. This infallible assurance doth not so belong to the essence of faith, but that a true believer may wait long and conflict with many difficulties before he be partaker of it: yet, being enabled by the Spirit to know the things which are freely given him of God, he may without extraordinary revelation, in the right use of ordinary means attain thereunto. And-therefore it is the duty of every one to give all diligence to make his calling and election sure; that thereby his heart may be enlarged in peace and joy in the Holy Ghost, in love and thankfulness to God, and in strength and cheerfulness in the duties of obedience, the préper fruits of this assurance, so far is it from inclining men to looseness. “TV. True believers may have the assurance of their salvation divers way shaken, diminished and intermitted, as, by negligence in preserving of it; by falling into some special sin which woundeth the conscience, and grieveth the Spirit; by some sudden and vehement temptation, by God’s withdrawing the light of his countenance, and suffering even such as fear him to walk in darkness and to have no light ; yet are they never utterly destitute of that seed of God, and life of faith, that love of Christ and the brethren, that sincerity of heart and conscience of duty, out of which, by the operation of the Spirit, this assurance may in due time be revived, and by the which in the meantime, they are supported from utter despair.” Schaff, Creeds of Christendom, iii, 637 ff. NOTE 34, page I02. “Such as truly believe in Christ, and endeavor to walk in all good conscience before him, may, without extraordinary revelation, by faith grounded upon the truth of God’s promises, and by the Spirit enabling them to discern in themselves those graces to which the promises of life are made, and bearing witness with their spirits that they are the children of God, be infallibly assured that they are in a state of grace, and shall persevere therein unto salvation.” NOTE 35, page 103. Wesley’s Works, v. 166, in a sermon entitled Circumcision of the Spirit. Wellr aye, ely ot ei cS Lae ae ae Pe eee APPENDIX 247 NOTE 36, page 103. Life of Wesley, i, 180. NOTE 37, page I04. Wesley’s Works, v, 92 ff, sermon on Rom. 8: 16. After referring tort John. 23,5, 29; 3: 14, 18, 24; 4: 13,.as naming the marks of the children of God he says. .(p. 94 ff). “V. But how does it appear that we have these marks? This isa question which still remains. How does it appear, that we do love God and our neighbor? And that wekeep the commandments? Ob- serve, that the meaning of the question is, How does it appear to ourselves (not to others)? I would ask him then that proposes this question, How does it appear to you, that you are alive? And that you are now in ease, and not in pain? Are you not immediately conscious of it? By the same immediate consciousness you will know, if your soul is alive to God; if you are saved from the pain of proud wrath, and have the ease of a meek and quiet spirit. By the same means you Cannot but perceive, if you love, rejoice and delight in God. Bythe same, you must be directly assured, if you love your neighbor as yourself; if you are kindly affectioned to all mankind, and full of gentleness and long suffering. And withregard to the outward mark of the children of God, which is, according to St. John, the keep- ing hiscommandments, you undoubtedly know in your own breast, if, by the grace of God, it belongs to you. Your conscienceinforms you, from day to day, if you do not take the name of God within your lips, unless with seriousness and devotion, with reverence and godly fear; if you remember the Sabbath day to keep it holy; if you honor your father and mother ; if you do to all as you would they should do unto you; if you possess your body in sanctification and honor; and if whether you eat or drink, you are temperate therein, and do all to the glory of God. “VI. Now this is properly the ‘testimony of our own spirit ;’ even the testimony of our own conscience, that God hath given us to be holy of heart, and holy in outward conversation. It is a conscious- ness of “6ur having received, in and by the Spirit of Adoption, the tempers mentioned in the word of God, as belonging to his adopted children ; even, a loving heart toward God, and toward all mankind, hanging, with childlike confidence, on God our Father, desiring nothing but him, casting all our care upon him, and embracing every child of man, with earnest, tender affection; so as to be ready to lay down our life for our brother, as Christ laid down his life for us; a consciousness, that we are inwardly conformed, by the Spirit of God, to the image of his Son, and that we walk before him in justice, mercy, and truth, doing the things which are pleasing in his sight. “VII. But what is that testimony of God’s Spirit, which is superadded to and conjoined with this? How does he ‘bear witness with our spirit that we are the children of God’? It is hard to find words in the language of men to explain ‘the deep things of God.’ Indeed, 248 APPENDIX there are none that will adequately express, what the children of God experience. But perhaps one might say (desiring any who are taught of God, to correct, to soften, or strengthen the expression), the tes- timony of the Spirit is an inward impression on the soul, whereby the Spirit of God directly ‘witnesses to my spirit, that I am a child of God’; that Jesus Christ hath loved me, and given himself for me ; pag at all my sins are blotted out, and I, even I, am reconciled to God. “VIII. That this ‘testimony of the Spirit of God’ must needs, in the very nature of things, be antecedent to the ‘testimony of our own spirit,’ may appear from this single consideration. We must be holy of heart, and holy in life, before we can be conscious that we are so; before we can have ‘the testimony of our spirit’ that we are inwardly and outwardly holy. But we must love God before we can be holy at all; this being the root of all holiness. Now we cannot love God, till we know that he loves us. ‘We love him, because he first loved us.’ And we cannot know his pardoning love to us, till his Spirit witnesses it to our spirit. Since, therefore, this ‘testimony of his Spirit’ must precede the love of God and all holiness, of consequence it must precede our inward consciousness thereof, or, the ‘testimony of our spirit’ concerning them. “TX. Then, and not till then, when the Spirit of God beareth that witness to our spirit, ‘God hath loved thee, and given his own Son to be the propitiation for thy sins; the Son of God hath loved thee, and hath washed thee from thy sins in his blood’; ‘we love God because he first loved us,’ and for his sake we love our brother also. And of this we cannot but be conscious to ourselves; we ‘know the things that are freely given to us of God.’ We know that we love God and keep his commandments. And ‘hereby also we know that we are of God.’ This is that testimony of our own spirit; which, so long as we continue to love God and keep his commandments, continues joined with the testimony of God’s Spirit, ‘that we are the children of Os RE re a “XII. The manner how the divine testimony is manifested to the heart, I do not take upon me to explain. Such knowledge is too won- derful and excellent for me; I cannot attain unto it. The wind bloweth: and I hear the sound thereof. But I cannot tell ‘how it cometh, or whither it goeth.”. As no one knoweth the things of a man, save the spirit of a man that is in him; so the manner of the things of God knoweth no one, save the Spirit of God.” NOTE 38, page 104. Lbid., page 110. ; NOTE 39, page 104. Treatise on the Religious Affections. 1746. Edward’s Works, four volume edition, vol. iii, 87 ff; ten volume edition, vol. v, 122 ff. ie APPENDIX 249 NOTE 40, page 108. Christian scholarship at the present time accords with Wesley ‘*Two voices.are distinctly heard; one we know to be that of the Holy Spirit; the other is the voice of our own consciousness.” San- day, Romans, p. 201 f. Yo the same effect Weiss, New Testament Theology (Transl.), i, 477. So apparently Beyschlag, New Testa- ment Theology, ii, 201 ff. Dorner, System of Christian Theology, iv, 197, 231. On page 71 Dorner criticises Ritschl for saying that “the testimony of the Holy Spirit is a piece of medizval piety,” by calling attention to the fact that “the very characteristic of medizval piety is a denial of the divine assurance of salvation in the heart. of the Christian.’’ NOTE 41, page IIo. Christliche Glaube (Ed. 1), sect. 190 as given in American Biblical Repository, 1835, April and July. Translation and discussion by Moses Stuart of an essay published in Theologische Zeitschrift, 1822. See, also, Schleiermacher, Christliche Glaube, sects. 170-172. NOTE 42, page IIo. Dorner, System of Christian Doctrine, i, 4o1. Julius Miiller, “The Athanasian doctrine is essentially right and scriptural.” American Presbyterian and Theological Review, 1865, p. 350. NOTE 43, page III. “Der Geist Gottes ist die Erkenntniss, welche Gott von sich selbst, als von seinem Selbstzweck hat. Heiliger Geist bezeichnet im Neuen Testament den Geist Gottes, sofern er der Grund der Gotteserkennt- niss und des specifischen religids-sittlichen Lebens in der christlichen Gemeinde ist (S. 260). Da dieselbe ihre bewusste Bestimmung in der Verwirklichung des Reiches Gottes als des gottlichen Selbst- zweckes hat, so ist es folgerecht, dass die practische Erkenntniss Gottes in der von Gott abhangigen Gemeinde identisch ist mit der Erkenntniss, welche Gott von sich selbst hat, ebenso wie die Liebe Gottes darin vollendet ist, dass in der Gemeinde die Liebe gegen die Briider geiibt wird.” Ritschl, Christliche Lehre von der Rechtfert- igung und Verséhnung, iii, 444. Ed. 4, 1895. See, also, Garvie, The Ritschlian Theology, p. 337 ff, where he trans- lates a series of citations from Ritschl’s work cited above, pp. 506, 567, 570, 571, 572, 573, “into the following propositions: (1) The Spirit of God is God’s knowledge of Himself. (2) As God is fully revealed in Christ, the Christian community shares God’s knowledge of Himself, even His Spirit. (3) This Spirit is in the Christian com- munity not only as kzowledge, but also as the motive of action directed to the realization of the kingdom of God; or, putting it in another form, the w7// as well as the md of God is in the community. (4) The individual Christian participates in this £owledge, and experi- ences this motive, that is, possesses the Spirit who belongs to the 250 APPENDIX community. (5) But this possession is his only in the community, and cannot be claimed by him apart from it. (6) The process by which the individual becomes a member of the community, and so claims for himself its knowledge and its motive, is hidden from us. ‘The last proposition is of special importance as it is a distinct recognition .of the fact that there is more in the individual religious experience than has been stated in the preceding propositions.” The most important passage for our information which is cited from Ritschl by Garvie, p. 338 f, is as follows: “ The Spirit of God, or the Holy Spirit, who in reference to God Himself is the knowledge which God has of Himself, is at the same time an attribute of the Christian community, because the same in accordance with the completed revelation of God through Christ has that knowledge of Godand_ His counsel toward men in the world which corresponds with God’s self-knowledge. As the power of the com- mon exhaustive knowledge of God belonging to believers in Christ, the Holy Spirit is at the same time the motive of the life of all Christians, which as such is necessarily directed to the common aim of the kingdom of God (1 Cor. 2: 10-12; Rom. 8: 2-4; Gal. 5: 22-26). When accordingly, in accordance with this representation of Paul the state of regeneration or of the new life is in the doctrine of the Reformation put in the closest relation with the Holy Spirit, then that is not to be so understood as that each individual is changed by the specific power of God in the form of a power of nature, but that he is moved to penitence and humility as to moral activity in the service of the kingdom of God by the confidence, common to all Christians, in God as the Father of our Lord Jesus Christ. For this reason it is forbidden that any one should assert his relation to the Holy Spirit by an observation of himself in which he should iso- late himself from all others.” See, also, Nosgen, Geschichte, p. 349 ff. Ecke, Die theologische Schule Albrecht Ritschls, 292-302. Kiigelgen, Die Dogmatik Al- brecht Ritschls, p. 103 ff. NOTE 44, page III. Kaftan teaches an economical Trinity and holds that the Son and Spirit have been eternally Son and Spirit; this teaching is very far removed from the positions of Schleiermacher and Ritschl. Das Wesen der christliche Religion, 386-392. Dogmatik, sect. 21-4, 5, pp. 220-225. Comp. sect. 19-4, 5, pp- 195, 197, and sect. 20, pp. 197-200. See, also, Garvie, as note 43, pp. 388 and 345-349. Page 345, Garvie quotes Herrmann: “A Holy Spirit that should be nothing else than the spiritual life of the community would certainly not be the Holy Spirit of the New Testament. This Holy Spirit the believer has not before his eyes when he presents himself only an earthly magnitude. The Christian, who becomes conscious of the Holy Spirit, is under the impression of a power which is fully raised above earthly capacity.” RNa aetinse- gid einsins's, A geo teal Pei ai ee ene -¥ ade APPENDIX , 25 NOTE 45, page IIt. One may well hesitate to make an unqualified statement on a sub- ject respecting which controversy has been so strenuous. The fact that Hegel made his idea of the Absolute centre in intellection rather than in volition hindered a clear idea of personality of the Absolute, even if he held any view of personality ; and the Philosophy of Re- ligion does not encourage one to believe that he did. See Philoso- phie der Religion, Dritter Theil, Die Absolute Religion; Transla- tion, London, 1895, vol. ii, 327-358; iii, 1-151. This translation is from the second edition of the Philosophie, published in 1840; also, a translation of Dritter Theil is to be found in the Journal of Spec- ulative Philosophy, vol. xv, 9 ff, 132 ff, 395 ff, xvi, 52 ff, 171 ff, 258 ff, 343 ff. Some expressions respecting the relation of the Absolute to creation which are quoted by writers (as in Seth, Hegelianism and Personality) are not in the second edition. NOTE 46, page I12. As in the case of Dorner, System of Christian Doctrine, i, pp- 412-465. NOTE 47, page 112. Liebner, Christliche Dogmatik, Christologie, 1849, pp. 233 ff, where are to be found citations from Richard of St. Victor. Richard of St. Victor, Migne edition, pp. 923 ff. Sartorius, Doctrine of Divine Love, pp. 3-22. NOTE 48, page 113. “We are spirits, persons and causes; therefore, we know God to be a personal Spirit and first cause. But we are no less essentially personal beings, and to us all life and character, intellectual, moral _ or practical, is conceivable only under social conditions. A unitarian, -one-personed God might possibly have existed, and if revealed as such it would have been our duty to have acknowledged his lordship. But, nevertheless, he would have always remained utterly inconceivable to us — one lone, fellowless, conscious being; subject without object ; “conscious person without environment; righteous being without fel- lowship or moral relation or sphere of right action. Where would __there be to him a sphere of love, truth, trust; of sympathetic feeling? Before creation, eternal darkness; after creation, only an endless game of solitaire, with worlds for pawns. But the Scriptures declare that love is not only a possibility to God or an occasional mood, but his very essence. If love be of the essence of God, he must always love; and, being eternal, he must have possessed an eternal object of love; and being infinite, he must have eternally possessed an infinite ob- jectof love. This, of course, the eternal Persons find mutually in each other. Nothing but this gives us a God and a Father whose nature we can comprehend and with whom we can sympathize. A God es- as2 APPENDIX sentially active —and active in the forms of infinite intelligence and righteousness and love —can be found nowhere except in the mutual society of the Father and of the Son and of the Holy Ghost. “The least rational and moral of all theistic systems is that of a bare, bald unitarianism. ‘The least intelligent and spiritual of all heretical perversions of catholic truth is the pale fallacy which sub- stitutes the phenomenal and superficial distinctions of a modal trinity in the place of the three self-conscious, loving, counseling Persons, Father, Son, and Holy Ghost, eternally one, yet eternally several and threefold. ‘The most rational, illuminated, genial, and spiritually fruitful conception of God known among men is that conveyed by his self-revelation in the actual history of redemption as three Persons eternally loving and thinking and acting in the unity of the one eternal Godhead.” A. A: Hodge, Popular Lectures on Theological Themes, pp. 127 f. Lechler, Die biblische Lehre vom heiligen Geiste, 301 ff. Lechler finds a logical difficulty in the Trinity, in the subordination of the Son to the Father, and of the Holy Spirit to both Father and Son. This difficulty he would solve by removing the idea of subordination from the earthly conception of rank and gradation of being to that of voluntary self-surrender to each other. An essential element of per- fect love is complete self-surrender, and love without self-surrender is notlove. Lechlerfindsin Scripture evidence of such self-surrender of the Father tothe Son. He holds that the pre-temporal and inner movements of the living Deity make each of the three first by turns. “The idea of love of God to his Spirit is not according to the mode of Biblical speech. The Spirit is rather that one in whom the recip- rocal love of the Father and the Son, and the love of God to himself finally rests. For what should God love [before time] if he loves not himself? But yet more surely is the Spirit the bearer of those attri- butes of God from which his self-surrender flows. And since he is the apostle and representative of the Son he also has a share in that which refers to the Son and to his work. ‘‘We shall be able, now that we bring our discussion to a close, unhesitatingly to lay down the proposition: Self-surrender, or—let it be in what sénse it will—self-subordination to one another is intrinsi- cally essential to the divine persons in their trinitarian unity. For self-surrender is love, and the triune God is love as such [self-surren- der]. But it is, accordingly, clearly laid down that the concept of subordination as of a free act of love constitutes the heart not only of the self-revelation of God in the redemptive economy, but also of the pre-temporal, inner, eternal deity in itself. Since this element of eternity pertains to the idea of God toevery member of the most holy Trinity, always in its proportion, but not simply figuratively and as a trans- ference of human categories to the eternal God, but essentially ; and since further it is clear that this subordination with the Spirit as with the Son also, eternally vanishes again in their perfect unity of being and equality with the Father; so is the shadow lighted which other- wise would have remained just as indelibly on the image of the Holy Spirit as on that of the only begotten Son.” >. gis APPENDIX 253 In this connection it would be useful to read Observations concern- ing the Scripture Giconomy of the Trinity and the Covenant of Redemption, by Jonathan Edwards, New York, 1880. NoTE 49, Page 114. Julius Miiller, Lehre von Siinde, ii, 154-180. Christian Doctrine of Sin, ii, 113-133. NOTE 50, page I14. Swete, History of the Doctrine of the Procession of the Holy Spirit, 201 f. NOTE 51, page 116. Minutes of the General Assembly, 1891, 28 ff; 1892, 132 ff. NOTES» ON STUDY. . III NOTE I, page 124. The Master Idea, Bridgman, Boston, 1899. The first half of this volume is devoted to a full and clear exposition of the agency of God in the so-called laws of nature. NOTE 2, page 133. Stearns, Present Day Theology, 111. NOTH 3, page 153. Stearns, Evidence of Christian Experience. My indebtedness to this volume and still more to its author, my lamented colleague, is greater than can be adequately expressed. NOTE 4, page 158. Fleming’s Vocabulary of Philosophy, article Consciousness. NOTE 5, page 159. Century Dictionary, article Consciousness, 4. NOTE 6, pages 162, 174. Ladd, Doctrine of Sacred Scripture, ii, 4 ff. NOTE 7, page 163. Century Dictionary, article Sentiment. 254 APPENDIX NoTE 8, page 166. Rooke, Inspiration and other Lectures, pp. 144 f. See, also, Wilde- boer, Origin of the Old Testament Canon, pp. 154 ff. NOTE 9, page 167. This principle applies to the study of the Scripture. There is doubtless reason for regarding it as applying to the origin much of the historical portion of the Bible. NOTE Io, page 183. Shairp, Aspects of Poetry, pp. 131-135. NoTE II, page IgI. Milton’s Areopagitica. NOTE 12, page 202. Dr. Samuel Harris, God Creator ‘and Lord of All, philosophical utility of the doctrine of the Trinity, vol. i, pp. 341-365; practical utility of the doctrine, zdd., pp 366-407. NOTFES.ON STUDY: IV NOTE I, page 212. Xenophon, Memorabilia, Book I, 1, 7. NOTE 2, page 231. “When I see a person hasty and violent, harsh and highminded, careless of what others feel, and disdainful of what they think; when I see sucha one proceeding to inquire into religious subjects, I am sure beforehand he cannot go right — he will not be led into all the truth —it is contrary to the nature of things, and the experience of the world, that he should find what he is seeking. I should say the same were he seeking to find out what to believe or do in any other matter not religious, but especially in any such important and solemn inquiry; for the fear of the Lord (humbleness, teachableness, reverence toward Him) is the very deginning of wisdom, as Solomon tells us; it leads us to think over things modestly and honestly, to ex- amine patiently, to bear doubt and uncertainty, to wait perseveringly for an increase of light, to be slow to speak, and to be deliberate in deciding.” John Henry Newman, quoted from Contemporary Review, May, 1884, p. OSI. Eh oe ET SERS Ae et oe IN eR te eee Fe ee ae Raa en NORE eS ee ay e. Ee ee ee ee ee en ee eT ee ™ ay APPENDIX 255 NOTE 3, page 234. “The man who has learned to trust Christ for everything personal must learn to trust Him, too, for all connected with service. To be devoted to Christ is to be filled with the Spirit and to have the power of the Spirit. None of the Spirit’s power is wasted when your whole being rings harmony with His as to Christ; it overflows. But the Spirit will not let the power out of His own hands; He must fill and rule you, that it may be used only for Christ. So it is vain to think the power is other than a gift of the moment to the faith of the occasion, though it may be held every moment. The faith which lovingly lays hold on the Lord as its perfect strength and its only hope in all Christian service receives the power of the Spirit to meet the need which drew it out.” Thomas Adamson, in Expository Times, vol. vil, 491, republished in Vhe Spirit of Power, 84f, with a change of “your whole being” to “ our whole being,” and from “rule you” to “rule us.” hs te s 3 t \ INDEX —__. Acquiescence, a mode of declar- ing the truth, 168 ; how reached, 174; slowly reached on great subjects, 170. Adamson, 255. Anabaptists, attitude toward Re- ‘formers, 90; defect and peril of their teaching, ot. Ante-Nicene doctrine of the Spir- it, 58£; why unscientific, 59. Athanasius, xii, 6of. Augustine, 77, 112. Basil, 61, 63. 7 Baxter, Richard, 97; on the wit- ness of the Spirit, roo. Benignity, a fruit of the Spirit, 140. Beyschlag, 53, 240. Bible, and the Holy Spirit, 179 ff ; a literature, 183; quality as lit- erature, 184f; originated in life molded by the Holy Spirit, 179; adapted to the time of its pro- duction and to all time, 185 f; needs an interpreter, 182 ff > in- - terpreted by the Holy Spirit, 147, 183; and by him alone, 181, 186; teaches the mind of the Spirit, 79; harmonious with the Christian consciousness, the sole external authority respect- . ing salvation and not to be superseded, 180. Biblical passages: Geni 1 y2 13, 14 6.3 Rs Hx 28 $3 15 Jud. 3: Io, 17 6 : 34, 18 Psa.. 51; 10-12, 20 Tse. Wo 19 48 : 16, 1S 63:9, Io, 21 Whies 323, 18 Wisd. of Solomon, 7: 22-27. 2 Mat. 16:17, 172 28 : 10, . SI John 6: 45, L745 TE AG T41 7 * 37-39, aS 16:7-14, 325 35 Rom. 8 : 16, E53 ff I Cor. xii, 53 P2Ne, 172 ZC OF S131, @ f 2 Retna 320,21, E71, 186 Body, to be redeemed by the Spirit, 43. Bonn Conference of 1875, r14f. Calvin, teachings respecting the Holy Spirit, 74-80; a criticism of, 76; recognized the witness of the Spirit, ror. Candor, essential far illumination, 22, ° 258 Canon, O. T., formation of, 164 ff; never fully closed, 166f, yet practically settled, 170. Carlstadt, 90 f. Charisms, purpose of, 32, 34; of service, 31-38 ; often improperly estimated, 39, 213 ff; of redemp- tion, 39-44. Christian consciousness, develop- ment of, 157-164; formed by the Holy Spirit, 141, 146, 161 ; a definition, 141, 161 f; general, not individual, 162; how devel- oped, 162 f; has a historic unity, 162; may be modified, 160; slowly learned, 170; shows the mind of the Spirit, 160; how it testifies, 167 ff. Christian life needed in order to gain truth about the Spirit, xi, 71, TOL, 1004; Christian work, ineffective with- out the Spirit, 205 f. Christlikeness, the one evidence of the presence of the Spirit, 220. Church, and the Kingdom of God, 188; and the Holy Spirit, 30f, 189-195. Nature of, 189; opposed to ecclesiasticism, an organism, 191; how it origi- nated, 190; how dissensions arise, 191 f; has the Spirit as its sole life, 189, and its soul, 192, and heart, 193, and sole leader, 194, 37, who molds the polity, no one form of which is adequate, 194. Carries on the redemptive work of Christ, 193, INDEX otherwise has no existence, 195 ; may not fix the Canon, 77. Church consciousness, 192 f; due to the Spirit who harmonizes individual and collective life, 194 f, 161; opposed to. eccle- siasticism and individualism alike, 193. Communion of the Holy Spirit, 54. Conscience, function in illumina- tion, 149; a Godward faculty of perception, 157. Consciousness, what it is and in- volves, 158; general, moral, religious, and Christian, their nature and how they originate, rho f. Gne church, 292 i; Constantinople, Council of, 61 f. Controversy, hinders the attain- _ment of truth, 177 f. Conversion, Biblical designations, 131; modes in which it comes to pass, 135 ff; source of power for, 129, 136. Creeds, Apostles’, 60; of Dort, on Witness of the Spirit, 101 f, 24%; Nicéne, 62; of the Refor-< mation, Sof, silent as to the Witness of the Spirit, ror. Council, a universal, impractic- able, 167. Death, Biblical idea of, 44. Deism, excluded by the O. T. idea of the Spirit of God, 16. Dillmann, the divine holiness in Cael Bas Dorner, 68, 249. Dwight, Dr. Timothy, on 2 Cor. 132124 ,c p05 ore: iY INDEX Abvasses, 29, 44. Kcclesiasticism, mischief of, 191, LOSE Edwards, Jonathan, 104. Enthusiasm, necessary for Christ’s work, 233. “Enthusiasm,” origin of, 89; op- posed by Luther and Calvin, 90; dreaded by Protestant the- ologians, 88; evils of, 89-92. “ Enthusiasts,” doctrine of, 84. Experience, gives sense of reality, of individuals corrected by that of mefi-in general, 123; of Christians necessary for knowl- edge of the Holy Spirit, 55. Faith, in the sufficiency of the Spirit, 233; justification by, 83; Luther’s doctrine of, 72. _Fanaticism, origin of, 89; danger 11,217. Fidelity, a fruit of the Spirit, r4o. Figurative language, its value, 131. Filioque, 66, in Protestant creeds, OOuy | Forbearance, a fruit of the Spirit, 140. Formula of Concord, 82-84. ° Frnits of the Spirit, 41, 140 fs chiefly rooted in the will, 141. God, reveals himself as threefold, 196; as love, the significance for the Trinity, 197 ff; as abso- lute, relation to the Trinity, 113 f, 197 ff. The Father, rela- tion to the Spirit, 49, 51, to the Christian life, 52 f. The Son, and the Christian life, 52£; and the Spirit, 49 ff. ) OY Goodwin, John, 92, 95; value of his writings, xii, 95, 109; con- cerning the Witness of the Spirit, 100 f. Greek Church and the Filioque, 67; religious life of, 68. Gregories, the, 61. Guidance, of Christians, 31; -a reality, 151; often presumptu- ously claimed, 152; the condi- tions of, 178, 226-237; means or modes of, 181, 209-210; why men do not receive his guidance, 231 ; why he does not secure against error, 234 ff. Hegel and the Trinity, r11f, 251. Hodge, Dr. A. A., respecting the Trinity, 202, 252. Holiness, the Biblical idea of, 8- 12; physical basis of the idea unknown, 8f; religious idea first cleanliness, then dedica- tion, 9; of Jehovah, 9-11, ma- ture conception of, 10-12, 23 f; it unifies the three O. T. con- ceptions of the Spirit of God, 24. As applied to the Chris- tian Church, 68. Hollaz, the ¢estimonium Spiritus Sanctt internum, 85-87. Holy Spirit, see Bible, Christian consctousness, Church, Guidance, Sanctification, Testimonium, and Witness. Bibliography, xii, 239- 244. Books concerning disap- point, why, xi; what may now be accomplished, xii. Doctrine of, its importance, 96; knowl- edge of a development, 4, based 60 INDEX in Scripture, and interpreted through life molded by the Spirit, xiii, 55. Spirit of God in the O. T., 13-25; a vehicle of monotheism, 16; N. T. teach- ing, 28-54; stages in the his- tory of doctrine, xii, 55 ff; re- cent thought concerning, 106- 118; four important questions concerning, xiii. Charismatic or Kedemplive Spirit, 17-21; an addition to the presence of the immanent Spirit, 17; the su- preme authority for truth, 169. Conditions of his presence, 226- 237; evidence of his presence, 94, 220-225; benefits of being filled with, 94 f; master of his | own powers, 255; how grieved, 230. Charismatic, qualifying for service, 17-21, 30-44, 205- 208; promised for Messianic times, 19f; qualified Jesus Christ for his work, 37; needed for effectiveness in Christian service, 205-208;. gives effec- tiveness, 209 f; modes of effi- ciency, 209-213; their value, 213-219; the results of real gifts, 218 f; special gifts and common gifts, 211 ff; perils of special gifts, 214 ff; gift of con- secrated natural powers, 210 f, 215; and of a sanctified life, 209 f, 214; of power in prayer, 216; condition of his gifts, 231- 234; evidence of his presence, 225; why not given, 2360f. As Redemptive Spirit he bestows gifts resulting in redemption, 20 f, 39; the redemptive opera- tions, 39-44, 129-135, 142-146; work in securing conversion, 35, in preparing the world for accepting Christianity, 130; teaches men their need of sal- vation, 142 ff; reveals Jesus Christ, 142; prepares for the new birth, 142 ff; gives in- creased energy to the natural powers, 137f; purifies the affec- tions and invigorates the will, 143 ff; evidence of his redemp- tive operations, 223 f. Cosmic Spirit, 13-17; God immanent in the world, 120-127; his op- erations the so-called laws of nature, 120, 123; his functions revealed by the phenomena of the physical world, 128; gives man his entire constitution, 123; and efficiency to the natural powers, 210 ff; which are fun- damental, 213; impels toward knowledge, 124; a force in man toward a normal type of being, 121 f; normal action illustrated, 220 ff; a preservative and ‘re- storative power in nature, 121; the source of recuperative en- ergy, 124; and of corrective _ power as regards what is ab- normal, 126. Holy Spirit as a person, 44-54, 196-203; see Zrzzzty; personal acts of, 46f; personal idea fig- §rative in O.'T., 21 ff: 28" ime personal idea figurative in the INDEX 261 IN dr 20 3S 'God, 48 ; the -ex- ecutive of deity, 47; subordi- nate to the Father, 49, and to the Son, 49 f, also coordinate, Sof; represents Christ, 51. Procession of, 64 f, rr4’f.. Work of, 29-44, 96, 119; author of revelation and Scripture, 31; most operations immanent,147 f ; access of to the soul, 130; makes Christ’s priestly work efficient, 132; carries on the prophetic work of Christ, 147- 187; givesillumination of mind, 143 ff; authenticates and inter- prets the Bible, 147, 169; re- veals truth through Christian history, 170; has a perpetual ministry of teaching, 166 f; the ultimate authority for the recog- nition of truth, 169; executes the kingly work of Jesus Christ, 188-195. Howe, John, 98. Ignatius, 58. I]lumination, due to the Spirit, 4o, who interprets the Bible and ‘develops its truths, 169; his method, 148-152; also by the development of the Christian consciousness, 157-164; its re- sults, how reached, 174; nor- mal method of, 175; this rarely seen on a large scale, 176; ob- stacles to,176f; common meth- od of, 177 f£; promised to all believers; 19f, 171 f, and the promise verified in history, 173; illustrated by the -formation of the O. T. Canon, 164 ff; condi- tion of, 178 f, 228 ff; how it may be prevented, 230; the sources OF; 70,.22G. Immanence of God, taught by the O. T. conception of God’s Spir- it, 16; exposition of, cf. 253): mediated by the Spirit, 120-- 127; the relation to the doc- trine of the Trinity, 242. Individual experience, faulty, 123, faculties but partially trust- worthy, 125. Individualism, mischief of, rg2 ff. Jabne, synod of, 164. Jesus Christ, qualified Spirit,’.37 £; sufferings of,-a motive to conversion, 129. John of Damascus, 67, 114. Joy, a fruit of the Spirit, 140. Justin Martyr, 58. by the . Judicial blindness, how expressed in-the OW L.,-2 5. Justification by faith, the material principle of the Reformation, 83. Kingdom of God, 29; defined, 133; the invisible Church, 142, how established, 37, 133f, 142, 145, 183; gives true point of view for life, 228, 232. Knowledge, relation of to life, 141; of reality, impuls@ for, due to the Spirit, 124. Latin Church, and the Filioque, 66f£; attitude toward the clergy and the holiness of the Church, 69 f. Language, rise of spiritual terms, 5; change-in, 184. 262 Laws of nature, the operations of the Spirit, 120. Lechler, the Trinity, 252. Liebner, 112: Life, Biblical conception of, 41; individual and Church, oe in balance by the Spirit, 194 f. Logic, a law of the Spirit, 226. Love, a fruit of the Spirit, 140. Luke, especially notes charisms of service, 38. Luther, found peace only by the witness of the Spirit, ror; op- posed the “enthusiasts,” 90; teachings of respecting . the Church. and - the . Word}: 73; respecting faith, 72, and the Holy Spirit, 72 ff. Man, a double self, 139; nature constituted by the Holy Spirit, 120; normal mental action brings inner harmony, 120 f, and truth and joy, 121 f. Meekness, a fruit of the Spirit, T4O. Mysticism, peril in, 70; evils of, 59-92. Newman, 254. Obedience, the condition of the presence of the Spirit, 226. Owen, John, xii, 95-97; on the Witness of the Spirit, roo. Hapdzdyntos, 45: Peace, a fruit of the Spirit, 140. Personality, twofold, 158; abnor- mal needs assistance outside nature, 126; to be redeemed from the center, 131. Ilvedpa, original meaning of, 6. INDEX Polity, church, molded by the Spirit, no one form adequate to all needs, 194. Power, value misjudged, 232; why do men fail to receive it? 230.4; Prayer, a condition of sanctifying grace, 227; and of receiving illumination, 228 f, of fellowship between Christ and the be- liever, 227; value of the gift of power in, 216. Priesthood, claims of, 60, 71. Procession of the Spirit, 64 f; agreement of the Bonn Confer- . ence, 1144. Progress, nature of, 188; in ap- prehension of truth, 186, 218 f. Protestant, discussions respecting - the Spirit, 82; one-sided reli- — ance on Scripture, 91 f; theolo- _ gians neglected the ¢estémonium Spiritus Sancti internum, 88, and became scholastic, 92. Providence, Biblical idea of not separate from man’s redemp- tion, 128. Psychology, a law of the Spirit, 226. Puritan, faith in England, 93-99; its declension, 9o. Puritans, discredited as a polit- ical party, 99; and Reformers, work of in the development of the doctrine of the Holy Spirit, 98 f, 101. Rationalism, its origin, 9o. Reality, sense of, how attained by experience, 123. INDEX 26 Redeemer, his person most im- portant, 59 f. Redemption, meaning of, 132; the work of the Spirit, 39; in- cludes the body, 43. Redemptive phenomena verified im experience, 129; process sketched, 135-142. Reflection, necessary for scientific knowledge, 55. Reformation, motive for, material principle of, 83; com- pleteness of teaching respect- ing the Holy Spirit, 84, 9o8f, IOl. Regeneration, and conversion first distinguished, 83; its condition, 227; creative and begins a new _ history, 158; due to the Spirit, 39; a gift of energy to the human will, 137; Scriptural names, I3I. Repentance, a change of mind, 137, Richard of St. Victor, 112. Ritschl, Albrecht, 111, 249 f. Roman Catholic teaching, 81, 182. Ruach, linguistic development of, 6 ff. Sanctification, due to the Holy Spirit, 39f; his specific and peculiar function, 12, 42, 130; its nature, 132; gradual and need of, 138; how wrought by the Spirit, 42 f, 144f; a battle, how won, 139f; conditions of the Spirit’s work, 227-231. _ Sanity, promoted by the gift of the Spirit, 218. eee. Oo Sartorius, I12. Schleiermacher, roof. Scholasticism, origin of, go. Scientific theological knowledge, how attained, 55. Self-mastery, a fruit of the Spirit, 140. Sentiment, 163. . Sin, not to be harbored, 228, nor to be thought of with relish, 230. Spiration, 66f. Spirit of God, an evil, 24f. Stevens, -Prof:.G, B:, 11 f. Subconscious mental action, 149 f. Sufferings of Christ and his dis- ciples, motive power of, 120. Synergistic controversy, 83. Spiritus Sancti in- ternum, 74, 166; statement of Calvin, 78; definition of Hol- laz, 85f£; value of doctrine, 108. Trent, council of, 81. Trinity, Economical, 119; whole deity engaged in the re- demptive work, 52f; the doc- trine notin the O.~T:, P5i; 2 natural development from the incarnation, 242; fundamental to Christianity, 54; grounds for the doctrine, the society in the deity, his absoluteness, changeable nature, and eternal Fatherhood and Sonship, 196- £99; also ine his love,” 112 ff, 198 ff, 251 f; .perhaps a neces- sary mode of absolute being, 201f; limits to our power of Testim onium the un- 264 sae INDEX conceiving the facts, 2orf; philosophical and_ practical value of the doctrine, z2o2f. Various statements from Cal- vin, 74; Hegel, 111 f, ay Hodge, 251f; Kaftan, 250; Lechler, 252; Liebner, 112; Ritschl, trof; Richard of St. Mictor, 112; Sartorius, 112; Schleiermacher, 109 f. Truth, how attained, r20f; diffi- culty of seeing, 176. . Turretin, 83. Vis Medicatrix, 121, 125f. Wesley, John, and the Witness of the Spirit, roz f. Wessel, John, 70. Westminster Confession, pro- posed revision, 116 ff; the wit- ness of the Spirit, 102, 245 f. Will, energy of due to the Spirit, 122; unable to correct its own abnormal attitude, 126, 136; needs aid from the Spirit, 127; strengthened for conversion by regenerating grace, 137; rela- tion of to knowledge and to the fruits of the Spirit, rqr. Witness of the Spirit, roo-ros, 152-157; received by the Re- formers, 72. Theories of, aot a personal communication from God, 155 ff. Zwickau prophets, o1. Ce 933 Date Due % j Na ISN SN . S SEN SN