If we would seek the essence of Jesus' revelation, attested both by his words and his life, it was to bring a knowledge of the ineffable love of God to man, and by revealing this, to instill in the minds and hearts of men love for God, and a knowledge of and following of the ways of God. It was also then to bring a new emphasis of the Divine law of love—the love of man for man. Combined, it results, so to speak, in raising men to a higher power, to a higher life,—as individuals, as groups, as one great world group.
It is a newly sensitized attitude of mind and heart that he brought and that he endeavored to reveal in all its matchless beauty—a following not of the traditions of men, but fidelity to one's God, whereby the Divine rule in the mind and heart assumes supremacy and, as must inevitably follow, fidelity to one's fellow-men. These are the essentials of Jesus' revelation—the fundamental forces in his own life. His every teaching, his every act, comes back to them. I believe also that all efforts to mystify the minds of men and women by later theories about him are contrary to his own expressed teaching, and in exact degree that they would seek to substitute other things for these fundamentals.
I call them fundamentals. I call them his fundamentals. What right have I to call them his fundamentals?
An occasion arose one day in the form of a direct question for Jesus to state in well-considered and clear-cut terms the essence, the gist, of his entire teachings—therefore, by his authority, the fundamentals of essential Christianity. In the midst of one of the groups that he was speaking to one day, we are told that a certain lawyer arose—an interpreter of, an authority on, the existing ecclesiastical law. The reference to him is so brief, unfortunately, that we cannot tell whether his question was to confound Jesus, as was so often the case, or whether being a liberal Jew he longed for an honest and truly helpful answer. From Jesus' remark to him, after his primary answer, we are justified in believing it was the latter.
His question was: "Master, which is the great commandment in the law?" Jesus said unto him, "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it. Thou shalt love thy neighbor as thyself. On these two commandments hang all the law and the prophets."
Here we have a wonderful statement from a wonderful source. So clear-cut is it that any wayfaring man, though a fool, cannot mistake it. Especially is this true when we couple with it this other statement of Jesus: "Think not that I am come to destroy the law, or the prophets; I am not come to destroy, but to fulfil." We must never forget that Jesus was born, lived, and died a Jew, the same as all of his disciples—and they never regarded themselves in any other light. The basis of his religion was the religion of Israel. It was this he taught and expounded, now in the synagogue, now out on the hillside and by the lake-side. It was this that he tried to teach in its purity, that he tried to free from the hedges that ecclesiasticism had built around it, this that he endeavored to raise to a still higher standard.
One cannot find the slightest reference in any of his sayings that would indicate that he looked upon himself in any other light—except the overwhelming sense that it was his mission to bring in the new dispensation by fulfilling the old, and then carrying it another great step forward, which he did in a wonderful way—both God-ward and man-ward.
We must not forget, then, that Jesus said that he did not come to destroy the Law and the Prophets, but to fulfil them. We must not forget, however, that before fulfilling them he had to free them. The freedom-giving, God-illumined words spoken by free God-illumined men, had, in the hands of those not God-illumined, later on become institutionalized, made into a system, a code. The people were taught that only the priests had access to God. They were the custodians of God's favor and only through the institution could any man, or any woman, have access to God. This became the sacred thing, and as the years had passed this had become so hedged about by continually added laws and observances that all the spirit of religion had become crushed, stifled, beaten to the ground.
The very scribes and Pharisees themselves, supposed to minister to the spiritual life and the welfare of the people, became enrobed in their fine millinery and arrogance, masters of the people, whose ministers they were supposed to be, as is so apt to be the case when an institution builds itself upon the free, all-embracing message of truth given by any prophet or any inspired teacher. It has occurred time and time again. Christianity knows it well. It is only by constant vigilance that religious freedom is preserved, from which alone comes any high degree of morality, or any degree of free and upward-moving life among the people.
It was on account of this shameful robbing of the people of their Divine birthright that the just soul of Jesus, abhorring both casuistry and oppression under the cloak of religion, gave utterance to that fine invective that he used on several occasions, the only times that he spoke in a condemnatory or accusing manner: "Now do ye, Pharisee, make clean the outside of the cup and the platter; but your inward part is full of ravening and wickedness. Woe unto you, scribes and Pharisees, hypocrites! For ye are as graves which appear not, and the men that walk over them are not aware of them.... Woe unto you also, ye lawyers! For ye lade men with burdens grievous to be borne, and ye yourselves touch not the burdens with one of your fingers.... Woe unto you, lawyers! For ye have taken away the key of knowledge: ye entered not in yourselves, and them that were entering in ye hindered."
And here is the lesson for us. It is the spirit that must always be kept uppermost in religion. Otherwise even the revelation and the religion of Jesus could be compressed into a code, with its self-appointed instruments of interpretation, the same as the Pharisees did the Law and the Prophets that he so bitterly condemned, with a bravery so intrepid and so fearless that it finally caused his death.
No, if God is not in the human soul waiting to make Himself known to the believing, longing heart, accessible to all alike without money and without price, without any prescribed code, then the words of Jesus have not been correctly handed down to us. And then again, confirming us in the belief that a man's deepest soul relation is a matter between him and his God, are his unmistakable and explicit directions in regard to prayer.
It is so easy to substitute the secondary thing for the fundamental, the by-thing for the essential, the container for the thing itself. You will recall that symbolic act of Jesus at the last meeting, the Last Supper with his disciples, the washing of the disciples' feet by the Master. The point that is intended to be brought out in the story is, of course, the extraordinary condescension of Jesus in doing this menial service for his disciples. "The feet-washing symbolizes the attitude of humble service to others. Every follower of Jesus must experience it." One of the disciples is so astonished, even taken aback by this menial service on the part of Jesus, that he says: Thou shall never wash my feet. Jesus answered him, "If I wash thee not, thou hast no part with me."
In Oriental countries where sandals are worn that cover merely the soles of the feet, it was, it is the custom of the host to offer his guest who comes water with which to wash his feet. There is no reason why this simple incident of humble service, or rather this symbolic act of humble service, could not be taken and made an essential condition of salvation by any council that saw fit to make it such. Things just as strange as this have happened; though any thinking man or woman today would deem it essentially foolish.
It is an example of how the spirit of a beautiful act could be misrepresented to the people. For if you will look at them again, Jesus' words are very explicit: "If I wash thee not, thou hast no part with me." But hear Jesus' own comment as given in John: "So after he had washed their feet, and had taken his garments, and was set down again, he said unto them, Know ye what I have done to you? Ye call me Master and Lord: and ye say well; for so I am. If I then, your Lord and Master, have washed your feet, ye also ought to wash one another's feet. For I have given you an example, that ye should do as I have done to you. Verily, verily, I say unto you, the servant is not greater than his lord; neither he that is sent greater than he that sent him. If ye know these things, happy are ye if ye do them." It is a means to an end and not an end in itself. The spirit that it typifies is essential; but not the act itself.
The same could be rightly said of the Lord's Supper. It is an observance that can be made of great value, one very dear and valuable to many people. But it cannot, if Jesus is to be our authority, and if correctly reported, be by any means made a fundamental, an essential of salvation. From the rebuke administered by Jesus to his disciples in a number of cases where they were prone to drag down his meanings by their purely material interpretations, we should be saved from this.
You will recall his teaching one day when he spoke of himself as the bread of life that a man may eat thereof and not die. Some of his Jewish hearers taking his words in a material sense and arguing in regard to them one with another said: "How can this man give us his flesh to eat?" Hearing them Jesus reaffirming his statement said: "Verily, verily, I say unto you, except ye eat of the flesh of the Son of Man, and drink his blood, ye have not life in yourselves.... For my flesh is meat indeed, and my blood is drink indeed." His disciples, likewise, prone here as so often to make a literal and material interpretation of his statements, said one to another: "This is a hard saying; who can hear him?" Or according to our idiom—who can understand him? Jesus asked them squarely if what he had just said caused them to stumble, and in order to be sure that they might not miss his real meaning and therefore teaching, said: "It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life."
Try as we will, we cannot get away from the fact that it was the words of truth that Jesus brought that were ever uppermost in his mind. He said, Follow me, not someone else, nor something else that would claim to represent me. And follow me merely because I lead you to the Father.
So supremely had this young Jewish prophet, the son of a carpenter, made God's business his business, that he had come into the full realization of the oneness of his life with the Father's life. He was able to realize and to say, "I and my Father are one." He was able to bring to the world a knowledge of the great fact of facts—the essential oneness of the human with the Divine—that God tabernacles with men, that He makes His abode in the minds and the hearts of those who through desire and through will open their hearts to His indwelling presence.
The first of the race, he becomes the revealer of this great eternal truth—the mediator, therefore, between God and man—in very truth the Savior of men. "If a man love me," said he, "he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him.... If ye keep my commandments, ye shall abide in my love; even as I have kept my Father's commandments and abide in his love."
It is our eternal refusal to follow Jesus by listening to the words of life that he brought, and our proneness to substitute something else in their place, that brings the barrenness that is so often evident in the everyday life of the Christian. We have been taught to believe in Jesus; we have not been taught to believe Jesus. This has resulted in a separation of Christianity from life. The predominating motive has been the saving of the soul. It has resulted too often in a selfish, negative, repressive, ineffective religion. As Jesus said: "And why call ye me, Lord, Lord, and do not the things which I say?"
We are just beginning to realize at all adequately that it was the salvation of the life that he taught. When the life is redeemed to righteousness through the power of the indwelling God and moves out in love and in service for one's fellow-men, the soul is then saved.
A man may be a believer in Jesus for a million years and still be an outcast from the Kingdom of God and His righteousness. But a man can't believe Jesus, which means following his teachings, without coming at once into the Kingdom and enjoying its matchless blessings both here and hereafter. And if there is one clear-cut teaching of the Master, it is that the life here determines and with absolute precision the life to come.
One need not then concern himself with this or that doctrine, whether it be true or false. Later speculations and theories are not for him. Jesus' own saying applies here: "If any man will do his will he shall know of the doctrine, whether it be of God." He enters into the Kingdom, the Kingdom of Heaven here and now; and when the time comes for him to pass out of this life, he goes as a joyous pilgrim, full of anticipation for the Kingdom that awaits him, and the Master's words go with him: "In my Father's house are many mansions."
By thus becoming a follower of Jesus rather than merely a believer in Jesus, he gradually comes into possession of insights and powers that the Master taught would follow in the lives of those who became his followers. The Holy Spirit, the Divine Comforter, of which Jesus spoke, the Spirit of Truth, that awaits our bidding, will lead continually to the highest truth and wisdom and insight and power. Kant's statement, "The other world is not another locality, but only another way of seeing things," is closely allied to the Master's statement: "The Kingdom of God is within you." And closely allied to both is this statement of a modern prophet: "The principle of Christianity and of every true religion is within the soul—the realization of the incarnation of God in every human being."
When we turn to Jesus' own teachings we find that his insistence was not primarily upon the saving of the soul, but upon the saving of the life for usefulness, for service, here and now, for still higher growth and unfoldment, whereby the soul might be grown to a sufficient degree that it would be worth the saving. And this is one of the great facts that is now being recognized and preached by the forward-looking men and women in our churches and by many equally religious outside of our churches.
And so all aspiring, all thinking, forward-looking men and women of our day are not interested any more in theories about, explanations of, or dogmas about Jesus. They are being won and enthralled by the wonderful personality and life of Jesus. They are being gripped by the power of his teachings. They do not want theories about God—they want God—and God is what Jesus brought—God as the moving, the predominating, the all-embracing force in the individual life. But he who finds the Kingdom of God, whose life becomes subject to the Divine rule and life within, realizes at once also his true relations with the whole—with his neighbor, his fellow-men. He realizes that his neighbor is not merely the man next door, the man around the corner, or even the man in the next town or city; but that his neighbor is every man and every woman in the world —because all children of the same infinite Father, all bound in the same direction, but over many different roads.
The man who has come under the influence and the domination of the Divine rule, realizes that his interests lie in the same direction as the interests of all, that he cannot gain for himself any good—that is, any essential good—at the expense of the good of all; but rather that his interests, his Welfare, and the interests and the welfare of all others are identical. God's rule, the Divine rule, becomes for him, therefore, the fundamental rule in the business world, the dominating rule in political life and action, the dominating rule in the law and relations of nations.
Jesus did not look with much favor upon outward form, ceremony, or with much favor upon formulated, or formal religion; and he somehow or other seemed to avoid the company of those who did. We find him almost continually down among the people, the poor, the needy, the outcast, the sinner—wherever he could be of service to the Father, that is, wherever he could be of service to the Father's children. According to the accounts he was not always as careful in regard to those with whom he associated as the more respectable ones, the more respectable classes of his day thought he should be. They remarked it many times. Jesus noticed it and remarked in turn.
We find him always where the work was to be done—friend equally of the poor and humble, and those of station—truly friend of man, teaching, helping, uplifting. And then we find him out on the mountain side—in the quiet, in communion—to keep his realization of his oneness with the Father intact; and with this help he went down regularly to the people, trying to lift their minds and lives up to the Divine ideal that he revealed to them, that they in turn might realize their real relations one with another, that the Kingdom of God and His righteousness might grow and become the dominating law and force in the world—"Thy Kingdom come, Thy Will be done on earth as it is in Heaven."
It is this Kingdom idea, the Divine rule, the rule of God in all of the relations and affairs of men on earth that is gripping earnest men and women in great numbers among us today. Under the leadership of these thinking, God-impelled men and women, many of our churches are pushing their endeavors out into social service activities along many different lines; and the result is they are calling into their ranks many able men and women, especially younger men and women, who are intensely religious, but to whom formal, inactive religion never made any appeal.
When the Church begins actually to throw the Golden Rule onto its banner, not in theory but in actual practice, actually forgetting self in the Master's service, careless even of her own interests, her membership, she thereby calls into her ranks vast numbers of the best of the race, especially among the young, so that the actual result is a membership not only larger than she could ever hope to have otherwise, but a membership that commands such respect and that exercises such power, that she is astounded at her former stupidity in being shackled so long by the traditions of the past. A new life is engendered. There is the joy of real accomplishment.
We are in an age of great changes. Advancing knowledge necessitates changes. And may I say a word here to our Christian ministry, that splendid body of men for whom I have such supreme admiration? One of the most significant facts of our time is this widespread inclination and determination on the part of such great numbers of thinking men and women to go directly to Jesus for their information of, and their inspiration from him. The beliefs and the voice of the laymen, those in our churches and those out of our churches, must be taken into account and reckoned with. Jesus is too large and too universal a character to be longer the sole possession, the property of any organization.
There is a splendid body of young men and young women numbering into untold thousands, who are being captured by the personality and the simple direct message of Jesus. Many of these have caught his spirit and are going off into other lines of the Master's service. They are doing effective and telling work there. Remember that when the spirit of the Christ seizes a man, it is through the channel of present-day forms and present-day terms, not in those of fifteen hundred, or sixteen hundred, or even three hundred years ago.
There is a spirit of intellectual honesty that prevents many men and women from subscribing to anything to which they cannot give their intellectual assent, as well as their moral and spiritual assent. They do not object to creeds. They know that a creed is but a statement, a statement of a man's or a woman's belief, whether it be in connection with religion, or in connection with anything else. But what they do object to is dogma, that unholy thing that lives on credulity, that is therefore destructive of the intellectual and the moral life of every man and every woman who allows it to lay its paralyzing hand upon them, that can be held to if one is at all honest and given to thought, only through intellectual chicanery.
We must not forget also that God is still at work, revealing Himself more fully to mankind through modern prophets, through modern agencies. His revelation is not closed. It is still going on. The silly presumption in the statement therefore—"the truth once delivered."
It is well occasionally to call to mind these words by Robert Burns, singing free and with an untrammeled mind and soul from his heather-covered hills:
Here's freedom to him that wad read,
Here's freedom to him that wad write;
There's nane ever feared that the truth should be heared
But them that the truth wad indict.
It is essential to remember that we are in possession of knowledge, that we are face to face with conditions that are different from any in the previous history of Christendom. The Christian church must be sure that it moves fast enough so as not to alienate, but to draw into it that great body of intellectually alive, intellectually honest young men and women who have the Christ spirit of service and who are mastered by a great purpose of accomplishment. Remember that these young men and women are now merely standing where the entire church will stand in a few years. Remember that any man or woman who has the true spirit of service has the spirit of Christ—and more, has the religion of the Christ.
Remember that Jesus formulated no organization. His message of the Kingdom was so far-reaching that no organization could ever possibly encompass it, though an organization may be, and has been, a great aid in actualizing it here on earth. He never made any conditions as to through whom, or what, his truth should be spread, and he would condemn today any instrumentality that would abrogate to itself any monopoly of his truth, just as he condemned those ecclesiastical authorities of his day who presumed to do the same in connection with the truth of God's earlier prophets.
And so I would say to the Church—beware and be wise. Make your conditions so that you can gain the allegiance and gain the help of this splendid body of young men and young women. Many of them are made of the stock that Jesus would choose as his own apostles. Among the young men will be our greatest teachers, our great financiers, our best legislators, our most valuable workers and organizers in various fields of social service, our most widely read authors, eminent and influential editorial and magazine writers as well as managers.
Many of these young women will have high and responsible positions as educators. Some will be heads and others will be active workers in our widely extended and valuable women's clubs. Some will have a hand in political action, in lifting politics out of its many-times low condition into its rightful state in being an agent for the accomplishment of the people's best purposes and their highest good. Some will be editors of widely circulating and influential women's magazines. Some will be mothers, true mothers of the children of others, denied their rights and their privileges. Make it possible for them, nay, make it incumbent upon them to come in, to work within the great Church organization.
It cannot afford that they stay out. It is suicidal to keep them out. Any other type of organization that did not look constantly to commanding the services of the most capable and expert in its line would fall in a very few months into the ranks of the ineffectives. A business or a financial organization that did not do the same would go into financial bankruptcy in even a shorter length of time. By attracting this class of men and women into its ranks it need fear neither moral nor financial bankruptcy.
But remember, many men and women of large caliber are so busy doing God's work in the world that they have no time and no inclination to be attracted by anything that does not claim their intellectual as well as their moral assent. The Church must speak fully and unequivocally in terms of present-day thought and present-day knowledge, to win the allegiance or even to attract the attention of this type of men and women.
And may I say here this word to those outside, and especially to this class of young men and young women outside of our churches? Changes, and therefore advances in matters of this kind come slowly. This is true from the very nature of human nature. Inherited beliefs, especially when it comes to matters of religion, take the deepest hold and are the slowest to change. Not in all cases, but this is the general rule.
Those who hold on to the old are earnest, honest. They believe that these things are too sacred to be meddled with, or even sometimes, to be questioned. The ordinary mind is slow to distinguish between tradition and truth—especially where the two have been so fully and so adroitly mixed. Many are not in possession of the newer, the more advanced knowledge in various fields that you are in possession of. But remember this—in even a dozen years a mighty change has taken place—except in a church whose very foundation and whose sole purpose is dogma.
In most of our churches, however, the great bulk of our ministers are just as forward-looking, just as earnest as you, and are deeply desirous of following and presenting the highest truth in so far as it lies within their power to do so. It is a splendid body of men, willing to welcome you on your own grounds, longing for your help. It is a mighty engine for good. Go into it. Work with it. Work through it. The best men in the Church are longing for your help. They need it more than they need anything else. I can assure you of this—I have talked with many.
They feel their handicaps. They are moving as rapidly as they find it possible to move. On the whole, they are doing splendid work and with a big, fine spirit of which you know but little. You will find a wonderful spirit of self-sacrifice, also. You will find a stimulating and precious comradeship on the part of many. You will find that you will get great good, even as you are able to give great good.
The Church, as everything else, needs to keep its machinery in continual repair. Help take out the worn-out parts—but not too suddenly. The Church is not a depository, but an instrument and engine of truth and righteousness. Some of the older men do not realize this; but they will die off. Respect their beliefs. Honest men have honest respect for differences of opinion, for honest differences in thought. Sympathy is a great harmonizer. "Differences of opinion, intellectual distinctions, these must ever be—separation of mind, but unity of heart."
I like these words of Lyman Abbott. You will like them. They are spoken out of a full life of rich experience and splendid service. They have, moreover, a sort of unifying effect. They are more than a tonic: "Of all characters in history none so gathers into himself and reflects from himself all the varied virtues of a complete manhood as does Jesus of Nazareth. And the world is recognizing it.... If you go back to the olden time and the old conflicts, the question was, 'What is the relation of Jesus Christ to the Eternal?' Wars have been fought over the question, 'Was he of one substance with the Father?' I do not know; I do not know of what substance the Father is; I do not know of what substance Jesus Christ is. What I do know is this—that when I look into the actual life that I know about, the men and women that are about me, the men and women in all the history of the past, of all the living beings that ever lived and walked the earth, there is no one that so fills my heart with reverence, with affection, with loyal love, with sincere desire to follow, as doth Jesus Christ....
"I do not need to decide whether he was born of a virgin. I do not need to decide whether he rose from the dead. I do not need to decide whether he made water into wine, or fed five thousand with two loaves and five small fishes. Take all that away, and still he stands the one transcendent figure toward whom the world has been steadily growing, and whom the world has not yet overtaken even in his teachings.... I do not need to know what is his metaphysical relation to the Infinite. I say it reverently—I do not care. I know for me he is the great Teacher; I know for me he is the great Leader whose work I want to do; and I know for me he is the great Personality, whom I want to be like. That I know. Theology did not give that to me, and theology cannot get it away from me."
And what a basis as a test of character is this twofold injunction—this great fundamental of Jesus! All religion that is genuine flowers in character. It was Benjamin Jowett who said, and most truly: "The value of a religion is in the ethical dividend that it pays." When the heart is right towards God we have the basis, the essence of religion—the consciousness of God in the soul of man. We have truth in the inward parts. When the heart is right towards the fellow-man we have the essential basis of ethics; for again we have truth in the inward parts.
Out of the heart are the issues of life. When the heart is right all outward acts and relations are right. Love draws one to the very heart of God; and love attunes one to all the highest and most valued relationships in our human life.
Fear can never be a basis of either religion or ethics. The one who is moved by fear makes his chief concern the avoidance of detection on the one hand, or the escape of punishment on the other. Men of large caliber have an unusual sagacity in sifting the unessential from the essential as also the false from the true. Lincoln, when replying to the question as to why he did not unite himself with some church organization, said: "When any church will inscribe over its altar, as its sole qualification of membership, the Savior’s condensed statement of the substance of both law and gospel: Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and thy neighbor as thyself, that church shall I join with all my heart and soul."
He was looked upon by many in his day as a non-Christian—by some as an infidel. His whole life had a profound religious basis, so deep and so all-absorbing that it gave him those wonderful elements of personality that were instantly and instinctively noticed by, and that moved all men who came in touch with him; and that sustained him so wonderfully, according to his own confession, through those long, dark periods of the great crisis, The fact that in yesterday's New York paper—Sunday paper—I saw the notice of a sermon in one of our Presbyterian pulpits—Lincoln, the Christian—shows that we have moved up a round and are approaching more and more to an essential Christianity.
Similar to this statement or rather belief was that of Emerson, Jefferson, Franklin, and a host of other men among us whose lives have been lives of accomplishment and service for their fellow-men. Emerson, who said: "A man should learn to detect and watch that gleam of light which flashes across his mind from within, more than the luster of the firmament of bards and sages. Yet he dismisses without notice his thought, because it is his. In every work of genius we recognize our own rejected thoughts. They come back to us with a certain alienated majesty." Emerson, who also said: "I believe in the still, small voice, and that voice is the Christ within me." It was he of whom the famous Father Taylor in Boston said: "It may be that Emerson is going to hell, but of one thing I am certain: he will change the climate there and emigration will set that way."
So thought Jefferson, who said: "I have sworn eternal hostility to every form of tyranny over the minds of men." And as he, great prophet, with his own hand penned that immortal document—the Declaration of American Independence—one can almost imagine the Galilean prophet standing at his shoulder and saying: Thomas, I think it well to write it so. Both had a burning indignation for that species of self-seeking either on the part of an individual or an organization that would seek to enchain the minds and thereby the lives of men and women, and even lay claim to their children. Yet Jefferson in his time was frequently called an atheist—and merely because men in those days did not distinguish as clearly as we do today between ecclesiasticism and religion, between formulated and essential Christianity.
So we are brought back each time to Jesus' two fundamentals—and these come out every time foursquare with the best thought of our time. The religion of Jesus is thereby prevented from being a mere tribal religion. It is prevented from being merely an organization that could possibly have his sanction as such—that is, an organization that would be able to say: This is his, and this only. It makes it have a world-wide and eternal content. The Kingdom that Jesus taught is infinitely broader in its scope and its inclusiveness than any organization can be, or that all organizations combined can be.
More in this category:« The Divine Rule in the Mind and Heart: The Unessentials We Drop—The Spirit Abides | His Purpose of Lifting Up, Energizing, Beautifying, and Saving the Entire Life: The Saving of the Soul is Secondary; But Follows »
More from Ralph Waldo Trine
- Lived from September 6th, 1866 to February, 22nd 1958
- Born in Mt. Morris, Illinois
- Most popular book is In Tune With the Infinite
- Was an early leader in the New Thought movement.