[64] _Contemporary Review_, August 1893 p. 293.
In Christendom, too, the same lesson is being taught. Of all European countries France perhaps is that where the corroding power of materialistic thought has been most severely felt. Yet few countries are so rich in material wealth, and if bread was all that "life" demanded, no country should be so full of it. But it is in no sense so. Even its intellectual life is drooping, and its population, if not decreasing, is standing still. This, all serious writers deplore; and the dawn of what may perhaps be a new era is seen in the earnestness with which the sources of this evil are sought out and discussed. Men like the Vicomte de Vogüé[65] depict the new generation as weary of negations, sick of the material positivism of their immediate predecessors, disgusted with "realism," which, as another recent writer defines it, "in thought is mere provincialism, in affection absolute egoism, in politics the deification of brute force; in the higher grades of society tyranny; in the lower, unbridled licence." And the only cure is faith and moral idealism. "Society can apply to itself to-day," says De Vogüé, "the beautiful image of Plotinus; it resembles those travellers lost in the night, seated in silence on the shore of the sea, waiting for the sun to rise above the billows." In Germany similar conditions have produced similar though much mitigated results. Yet even there, Lange, the historian of materialism, tells us that there runs through all our modern culture a tendency to materialism, which carries away every one who has not found somewhere a sure anchor. "The ideal has no currency; all that cannot prove its claim on the basis of natural science and history is condemned to destruction, though a thousand joys and refreshments of the masses depend upon it." He concludes by saying that "ideas and sacrifices may still save our civilisation, and change the path of destructive revolution into a path of beneficent reforms." Through all history, then, and loudest in our own day, the cry of our passage goes up; and where the path marked out by the faith of Israel, and carried to its goal by Jesus Christ, has been forsaken, the peoples are resting in hungry expectation. Words from the mouth of God can alone save them; and if the Churches cannot make them hear, and no new voice brings it home to them, there would seem to be nothing before them but a slower or quicker descent into death.
[65] "_Heures d'Histoire._"
But it may be that the nations are deaf to the Churches' voice because these have not learned thoroughly that life for them too is conditioned in the same fashion. They can live truly, fully, triumphantly only when they take up and absorb "everything that issues from the mouth of God." All Christians must admit this; but most proceed at once to annul what they have stated by the limitations of meaning they impose upon it. An older generation vehemently affirmed this faith, meaning by it every word and letter which Scripture contained. We do not find fault with what they assert, for the first necessity of spiritual life is the study and love of the Holy Scriptures. No one who knows what the higher life in Christ is, needs to be told that the very bread of life is in the Bible. Neglect it, or, what is perhaps worse, study it only from the scientific and intellectual point of view, and life will slowly ebb away from you, and your religion will bring you none of the joy of living. Bring your thoughts, your hopes, your fears, and your aspirations into daily contact with it, and you will feel a vigour in your spiritual nature which will make you "lords over circumstance." Every part of it contributes to this effect when it is properly understood, for experience proves the vanity of the attempt to distinguish between the Bible and the word of God. As it stands, wrought into one whole by labours the strenuousness, the multiplicity, the skill, and the religious spirit of which we are only now coming to understand, it is the word of God; it has issued from His mouth, and from it, searched out and understood, the most satisfying "bread" of the soul must come. Only by use of it can the Christian soul live. But though the Bible is the word of God _par excellence_, it is not the only word that issues from the mouth of God to man. Because the Church has often too much refused to listen to any other word of God, those who are without are "sitting looking out over the sea towards the west for the rising of the sun which is behind them." For if it is death to the spirit to turn away from Scripture, it means sickness and disease to refuse to learn the other lessons which are set for us by the God of truth. All true science must contain a revelation of Him, for it is an exposition of the manner of His working. History too is a Bible, which has been confirming with trumpet tongue the truths of Scripture as we have seen. Nay, it is a commentary upon the special revelation given to us through Israel, set for our study by the Author of that revelation. Further, we may say that the progress of our Christian centuries has shown us heights and depths of wisdom in the revelation mankind has received in Christ which, without its light, we should not have known.