'Till ''!itl il III r.lljioii is something simple and sublime; it ninaii, ' If thing only : eternal life in the midst
ofliiii' I iLiid under the eyes of God.'
That i- :i liiM lii linitiori of Theism, not of the historical Christianity which has done so much to regenerate the world. Nor can the essence of any religion be said to lie in its life, if by that be meant temper and conduct. These are fruits, and by their healthiness and abundance we judge of the sound-
ness and vigour of the tree. But the life of a re- ligion in the proper sense of the word lies far deeper.
The chief modern definitions of Christianity have Been ably summarized and reviewed by Professor Adams Brown, who, in his Essence of Christianity, has produced an illuminating study in the history of definition which goes far to solve the problem before us. Schleiermacher, Hegel, and Ritsehl are epoeh-markinw names in the history of Christianity during the last century, and their attempts at definition probably meet better than most others the conditions demanded by modern inquirers. Schleiermacher's view is thus summed up by Professor Adams Brown —
•Christianity ia that historic religion, founded by Jesus of Nazareth and ijaving its bond of union in the redemption medi- ated by Him, in which the true relation between God and man has for the first time found complete and adequate expression, and which, throughout all the changes of intellectual and social environment which the centuries have brought, still continues to maintain itself as the religion best worthy of the allegiance of thoughtful and earnest men.'
Hegel represents Christianity as the absolute religion, because in it is to be seen worked out in liistoiy the eternal dialectic immanent in the Being of God Himself, the ultimate principle of the God- head, the Father, being revealed in the Son, the principle of difference, returning again in the syn- thesis of redemption. Finally, in tlie Holy Spirit Father and Son recognize their unity, and God as Spirit comes to full consciousness of Himself in history. Christianity, he says, is essentially the religion of the Spirit. Ritsehl lays more stress on the idea of the Kingdom of God, but he follows in the steps of Schleiermacher when he defines Chris- tianity as—
' the monotheistic, completely spiritual, and ethical religion, which, based on the life of its author as Redeemer and as founder of the kingdom of God, consists in the freedom of the children of God, involves the impulse to conduct from the motive of love, aims at the moral organization of mankind, and grounds blessedness on the relation of sonship to God, as well as on the kingdom of GoA' (Jtistif. and Reamc, Eng. tr. p. 13).
Domer is one of the best representatives of the many who lay chief stress upon the Incarnation as the 'central idea and fundamental fact' of Christianity, and who find in mediation through incarnation its archetypal thought. Professor Adams Brown himself considers the chief diffi- culty in framing a definition of Christianity to He in the attempt to reconcile its historical and its absolute character, its natural and its supernatural elements— the two contrasted tendencies which mark respectively (1) its resemblance to other faiths, and its realization of their imperfect ideals ; and (2) its ditierence from all other re- ligions as the one direct and supreme revelation from God Himself. His own solution may be indicated in the following sentences :—
' Christianity, as modern Christian thought understands it, is the religion of Divine sonship and human brotherhood revealed and realized through Jesus Christ. As such it is the fulfilment anc completion of all earlier forms of religion, and the appointed means for the redemption of mankind through the realization of the kingdom of God. Its central figure is Jesus Christ, who is not only the revelation of the divine ideal for man, hut also, through the transforming influence whi<'h He exerts over His followers, the most powerful means of realizing that ideal among men. The possession in Christ of the supreme revelation of God's love and power constitutes the distinctive mark of Christianity, and justifies its claim to be the final religion" {Essence of Christianity, 309).
These definitions are cumbrous, and no one of them is fully satisfactory. It is, however, clear that Christianity can never be properly defined if it is regarded merely as a philosophy, a system of ideas ; or as a code of ethics, pun iilhi- u standard of conduct; or as an ecili -^n-^i ir:il ^y-tt-in, em- bodying rites and cereiiK.iin- of \m r-hip and
institutions which are undii-t 1 to !"■ (channels
of salvation for mankind. It is a religion, that
CHRISTIANITY
CHRISTIANITY
is, its root or spring lies in the relations which it reveals and establishes between God and men. It was the interpretation of the Person of Christ, the significance found in Him and His work, that changed the whole view of God and of human history, first for the Apostles and afterwards for all who followed them. Clnist was to them doubtless a Lawgiver, His command was final. He was also an Example, perfect and flawless, the imitation of whom formed tlie highest conceivable standard of life. But unless He had been much more than this, the Cliristianity of history would never have come into being ; and if it had had no other gospel for men than tlie most sublime human prophet could bring, it would not have regenerated mankind as it has done.