SIR ROBERT ANDERSON
Secret Service
Theologian
THE WAY
CHAPTER IX
ON BEING
PILGRIMS
THE rich man in the parable "made merry sumptuously every
day." His counterpart in real life pretends to this; but unless he be sunk so
low as to have no thought beyond the present, his merrymaking is always marred
by some "writing on the wall."
Words, like coins, become defaced by being
put to base uses; and this fine old word "merry" is now scarcely recognisable.
"Be merry in God," Sir Thomas More wrote to his household when trouble came on
them. And the degradation of the word has almost robbed us of the exhortation,
so precious to the Christian, "Go thy way, eat thy bread with joy, and drink
thy wine with a merry heart; for God now accepteth thy works."
Christians
should eat and drink to the glory of God. But some take their food as if it
were physic; others, as though their enjoyment of God's gifts were a godless
pleasure. The disciples of Pentecostal days, we are told, "did eat their meat
with gladness and singleness of heart." But the "vile body" heresy leads us to
mistake asceticism for sanctity. Using the word "merry" in its good old sense,
the Christian should have "a merry heart." And "he that is of a merry heart
hath a continual feast." Festival keeping, based on redemption, is the Divine
description of the Christian life, as it was the great characteristic of the
sacred calendar of the Divine religion of Judaism. In the beginning of the year
was the Feast which immediately followed the Passover, and borrowed its name.
And so we read, "Our Passover has been sacrificed, even Christ; therefore let
us keep festival." Gladness should mark the life of the redeemed. David's words
in one of the darkest hours of his troubled life, when he was a fugitive in
Absolem's rebellion, ought to be the experience of the Christian -
"Thou
hast put gladness into my heart
More than they have when their corn and
wine are increasd
In peace will I both lay me down and sleep
For Thou,
Lord, alone maketh me dwell in safety"
"But," some spiritual dyspeptic
will demand, "does not the Bible enjoin upon Christians to become pilgrims?"
The answer is an emphatic NO. That is what human religion teaches; for the
effort of religion is always to become something we are not, whereas the true
aim of the Christian life is to realise what, by God's grace, we are. The
Christian is a pilgrim, and it behoves him to live as a pilgrim.
But who
and what is a pilgrim? Here is the answer the Dictionary gives: "(1) One who
slowly and heavily treads his way; (2) Especially one who travels to a distance
from his own country to visit a holy place." But we must not read dictionary
meanings into Biblical words. The Parepidemos of the New Testament is
one who is living away from his own country or people. Our relatives in India,
for example, are pilgrims. No matter how prolonged their exile, they never
forget that England is their home. It is a fact in their lives, not a theory
for one day in the week when the English mail arrives. There may be nothing of
the conventional pilgrim about them; but in this true sense they are pilgrims.
And how fitly this describes those who are born from above, and whose
citizenship is in heaven! Abraham left the home of his family, not to become a
pilgrim, but because his faith-vision was filled by "the city which hath
foundations," and the "better country," and his coming out was a confession
that he was a stranger and a pilgrim upon earth. The First Epistle of Peter is
addressed to "the elect who are pilgrims of the Dispersion." And to such the
appeal is addressed, "I beseech you as sojourners and pilgrims, to abstain from
fleshly lusts."
And here we have exhausted the passages in which the word
occurs. But though it is used but three times in the New Testament, the truth
which it connotes abounds. And, strange to say, it is precisely in the sphere
to which the truth is specially applicable that the votaries of the
religious-pilgrim cult are false to it. As Abraham was looking for the city
which hath foundations, so the Christian is "come to the Church of the
firstborn who are enrolled in heaven." It is this indeed that makes him a
pilgrim. But when the .Jewish religionist had built a city for himself, he
forgot the city "whose builder and maker is God." And the Christian religionist
has as definitely given up his pilgrimhood by substituting the Church of
professing Christians registered on earth for "the Church of the firstborn ones
enrolled in heaven."
That Christ founded a new religion is a figment of
theology. Using "religion" in its popular sense as a synonym for piety, the
suggestion is obviously absurd. And in the classical and Scriptural acceptation
of the word, the statement is absolutely false. He came, not as the founder of
a new religion, but as the realisation and fulfilment of the only true religion
the world has ever known. For though the temple of Jerusalem was God's house in
a wholly peculiar sense, it was a type and shadow of heavenly and eternal
realities; and it is with these realities that the Christian has to do. No
building upon earth to-day can hold the place which that temple held. "For
Christianity has no special sanctuaries."' Our "places of worship" are but
"synagogues."
That Christ founded a visible Church is true in a sense, but
not in the sense in which the term is usually understood. Christ was "a
minister of the Circumcision for the truth of God"; but when "the Circumcision"
finally rejected Him, His Apostles, under Divine guidance, "separated the
disciples"; and thus the earthly Church of this dispensation was
constituted.
A treatise on the Church would be quite outside the scope of
these pages; but not a warning against certain errors by which Christians are
betrayed into an un-Christian position. People talk of "the Church" as they
talk of "Science," as though it were an abstraction. But in the Greek language
a Church must be a company of people. And according to the Divine ideal, the
Church on earth is "the blessed company of all faithful people," or, in other
words, of the people of God. And God's people seek to fulfil God's will, which
is the exaltation of the Lord Jesus Christ. When therefore the Church itself is
made an oracle or an object of veneration, it takes the place of Christ and
becomes anti-Christian. "The company of all faithful people," mark. For another
popular error, quite as ignorant and mischievous, is the supposition that "the
Church" is a special class within the company of the faithful "For
cornmunicating instruction and for preserving public order, for conducting
religious worship and for dispensing social charities, it became necessary to
appoint special officers.
But the priestly functions and privileges of the
Christian people are never regarded as transferred or even delegated to these
officers. They are called stewards or messengers of God, servants or ministers
of the Church, and the like; but the sacerdotal title is never once conferred
upon them. The only priests under the Gospel, designated as such in the New
Testament, are the saints, the members of the Christian brotherhood. As
individuals, all Christians are priests alike.
Our forefathers seceded from
the Church of Rome, not because there was error in that Churchfor all
Churches are leavened with errorbut because its errors were deemed so
vital as to clash with loyalty to Christ. According to the Reformers, "the
visible Church of Christ is a congregation of faithful men, in which the pure
Word of God is preached and the Sacraments duly administered according to
Christ's ordinance." Finding therefore that in the historic Church of Western
Christendom the sacraments had become "dangerous deceits," and the pure Word of
God was not preached, they left it and organised the National Church as "a
congregation of faithful men." They recognised that a Church may apostatise,
and that "faithful men" should separate themselves from an apostasy. That "the
Church" is a mystical entity, the continuity of which is unaffected by its
actual condition, is one of the most evil and silly of the superstitions of
what calls itself "the Christian religion."
A generation ago, when the
principles of the Reformation were still paramount, we used to hear that our
various churches were the scaffolding for building the true Church. In building
operations a scaffolding is needed; but if a man made a fetich of his
scaffolding, and lavished words of veneration upon it, he might well be
commended to the care of his friends!
In a passage of striking solemnity
and force, Dean Alford shows how definitely and how soon "the Christian Church"
followed the course of Israel's apostasy, and how certainly it is now drifting
to its predicted doom. And in the same spirit another Anglican theologian
writes:
"While the Apostle wrote, the actual state and the visible
tendencies of things showed too plainly what Church history would be." And
again, "I know not how any man, in closing the Epistles, could expect to find
the subsequent history of the Church essentially different from what it is."
The later Epistles "breathe the language of a time in which the tendencies of
that history had distinctly shown themselves; and in this respect these
writings form a prelude and a passage to the Apocalypse."
But even in its
pristine unity and purity the Church on earth never held the place claimed for
it in its apostasy. The care of "the oracles of God" was the highest privilege
of the Jewish Church and no greater dignity can be claimed for "the Christian
Church" than to be "a witness and a keeper of Holy Writ." For in the Scriptures
of the New Testament God spoke to the Church, not the Church to the world. They
were the fulfilment of the Lord's promise that He would send the Holy Spirit to
guide them into all truth - truth which they were unable to receive during the
ministry of His humiliation. But in these days of unbounded intellectual
conceit combined with pitiable superstition and credulity, this promise is
wrested into a place for- setting the Church above the Scriptures. And the
rationalistic crusade now so popular dismisses the plainest teaching, not only
of the inspired Apostles, but of the Lord Himself, as merely "current Jewish
notions."
Devout men whose hearts still feel the power of lost truth,
shrink back from the goal to which this evil system inevitably leads. But in
the next generation, when "the assured results of modern criticism" have
fructified in minds uninfluenced by the Divine Spirit, and unclouded by the
superstitions of religion, the Deity of Christ and the Divine authority of Holy
Scripture will be jettisoned by "all people of culture." And then the way will
be prepared for the realisation of what now seems but a foolish dream - the
reunion of Christendom.
For faith will then have given place to "opinions";
and no one but a boor would wish to force mere opinions upon others.
Herod
and Pontius Pilate became friends through agreeing to give up Christ to His
enemies, and on this ground alone will the Church ever be reunited. And then,
abandoning the distinctive truths of the Divine revelation - including, of
course, "the degrading dogmas" of man's guilt and ruin, and the atonement of
Calvary - and teaching the universal Fatherhood of God and the pure and
beautiful ethics of "Jesus," the Church will win the homage and command the
admiration of the world. And then shall be heard "another voice from heaven,
saying, Come out of her, my people, that ye be not partakers of her sins and
that ye receive not of her plagues." (Footnote - "Who cares anything for any
church save as an instrument of Christian good?" (Chalmers).)
Meanwhile
the Christian may use his particular Church as an instrument of Christian good.
But let it not be for gotten that all our churches form part of that professing
Church which, as a whole, is stained with the blood of the martyrs - that
Church whose awful doom is so plainly foretold in Scripture. In its apostasy it
is no longer "the household of God," but a part of the world that crucified His
Son. in no sphere does the Christian need to be so specially reminded that he
is a "pilgrim," and that he is to "use the world as not using it to the
full."
This is no new experience with the people of God. When during His
earthly ministry the Lord Jesus warned His disciples against the world, His
fears were not lest they should take to the theatre, or their wives to "balls
and parties," but lest they should be ensnared by the religion which surrounded
them. They were associated with it, for in its origin it was the Divine
religion; but it had rejected Him, and therefore, though in it, they were in a
real sense not to be of it. Their attitude toward it was to be that of
pilgrims.
And in keeping with this is the exhortation to us in this
present dispensation, "Let us go forth therefore unto Him with out the camp."
This figurative language is derived from Israel's history. After the apostasy
of the golden calf, "Moses took the tabernacle and pitched it without the
camp." And "every one which sought the Lord went out unto the tabernacle." He
had his place in the camp, but he dissociated himself from the historic con
tinuity of evil. He no longer looked to Israel for blessing, but only to the
God of Israel. He did not cease to be an Israelite, but, like the patriarchs,
he declared himself a pilgrim. And in this sense it is that the Christian is
enjoined to go forth unto Christ, without the camp.
Chapter 10
Literature | Photos | Links | Home