,the ,double ,search    ,studies in     
,atonement and ,prayer          ,other  
,books by the ,same ,author        ,,eli
 ,,and ,,sybil ,,jones3 ,,their ,,life  
,,and ,,work4          #abmo1 #cjj      
pages4 7#ahhi7      ,,practical         
,,christianity4          #abmo1 #bjf    
pages4 7#ahii7      ,a ,,dynamic        
,,faith4          #abmo1 #aje pages4    
7#aija7      ,a ,,boy',s ,,religion     
,,from ,,memory4          #afmo1 #ade   
pages4 7#aijb7      ,,george ,,fox2 ,,an
 ,,autobiography4          #abmo1 #b    
vols41 #ehd pages4 ,illustrated4 7#aijc7
      ,,social ,,law ,,in ,,the         
,,spiritual ,,world4          ,studies  
in ,human and ,divine                   
,inter-relationship4            #abmo1  
#bgb pages4 7#aijd7            ,,the    
,,double ,,search      ,,studies ,,in   
,,atonement ,,and ,,prayer      ,,by    
,,rufus ,m4 ,,jones1 ,a4,m41 ,litt4,d4  
,professor of ,philosophy in ,haverford 
,college        #aijf4                  
,,philadelphia1    ,,the ,,john ,c4     

,,winston ,,company                     
,,copyright1 #aijf    ,,by ,,the ,,john 
,c4 ,,winston ,,company                 
,,contents                              
,,page      ,,introduction              
#i        ,,chapter ,i      ,,the       
,,historical ,,and ,,inward ,,christ    
#ba        ,,chapter ,,ii      ,,the    
,,atonement                         #eg 
,,chapter ,,iii      ,,prayer           
#hi          ,introduction    8,we are  
always gathered around the ,divine      
,centre of our being2 and1  indeed1 if  
we could withdraw from it1 our being    
would at once be  dissolved away1 and we
 should cease to exist at all4 ,but1    
near as it  is to us1 often we do not   
direct our eyes to it4 ,when1 however1  
we do  so direct our gaze1 we attain to 
the end of our desires and to the  rest 
of our souls1 and our song is no more a 
discord1 but1 circling  round our       
,centre1 we pour forth a divinely       
inspired chorale4 ,and in  the choral   
dance we behold the source of our life1 

the fountain of our  intelligence1 the  
primal good1 the root of the soul40     
,plotinus1 ,ennead ,,vi4                
,,introduction4      ,there is a famous 
myth in ,plato's ,symposium told to     
explain the origin  of love4 ,this myth 
says that primitive man was round1 and  
had four  hands and four feet1 and one  
head with two faces looking opposite    
ways4  ,he could walk on his legs if he 
liked1 but he also could roll over and  
over with great speed if he wished to go
 anywhere very fast4    ,because of     
their fleetness and skill these 8,round 
people0 were  dangerous rivals in power 
to ,zeus himself and he adopted the plan
 of  weakening them by cutting each one 
of them in two4 ,in remembrance of  the 
original undivided state each half1 ever
 since unsatisfied and  alone1 seeks    
eagerly for the other half4 ,each human 
being is thus a  half--a tally--and love
 is the longing to be united4 ,the two  
halves  are seeking to be joined again  
in the original whole4 ,such in briefest

  compass is the myth4    ,but as the   
dialogue advances love is traced to a   
higher source4 ,it is  discovered to be 
a passion for the eternal1 a passion    
which rises in  the soul at the sight of
 an object which suggests the eternal1  
from  which the soul has come into the  
temporal4 ,the soul is alien here and   
its chief joy in the midst of the shows 
of sense is joy at the sight of         
something which reminds it of its old   
divine home4 ,thus1 again1 ,plato  tells
 us that love has its birth in the      
division of what was once a  whole4 ,we 
yearn for that from which we have come4 
8,though inland far we be    ,our souls 
have sight of that immortal sea         
,that brought us hither40    ,we may    
ignorantly stop at some mid-way good and
 miss the homeward path1  but our real  
search1 our master passion1 is for that 
divine ,other to  whom we belong4 ,so at
 last ,plato poetizes4    ,we have      
discovered through other lips1 what he  
could not tell us1 that  the search is a

 double search4 ,we have learned that   
the ,divine ,other  whom we seek is also
 seeking us4 ,the myth1 told at the     
beginning1 is  more suggestive than it  
seemed4 ,it may perhaps do for a parable
 of the  finite and the ,infinite1 the  
soul and its ,father4 ,may they not once
  have been in union8 ,may not our birth
 in time be a drawing away into         
individuality from the ,divine whole8   
,and then may not the goal of the       
entire drama of personal life be the    
restoration of that union on a  higher  
spiritual level8 ,may it not be1 that we
 are never again to fuse  the skirts of 
self and merge into a union of oblivion1
 but rather that  we are to rise to a   
love-union in which ,his will becomes   
our will--a  union of conscious         
co-operation8 ,so at any rate ,i        
believe4 ,but this  little book is not a
 book of speculation4 ,it is not written
 to urge  some fond belief4    ,we have 
learned1 ,i say1 that life reveals a    
double search4 ,man's search  for ,god  

is as plain a fact as his search for    
food4 ,he has1 beyond  question1        
blundered at it and frequently missed   
the trail1 but that  man in all lands   
and in all times has maintained some    
kind of search  for an invisible        
,companion is a momentous fact4    ,the 
other half of the story is1 ,i think1   
still more momentous4 ,it  is full of   
pathos and tragedy1 but laden with the  
prophecy of final  triumph4 ,i have     
tried to tell again this story1 surely  
an old1 old  story1 but always needing  
to be retold in the current language and
  the prevailing conceptions of the     
time4 ,the main feature of this book  is
 its insistence on the facts of         
experience4 ,its terms are not those  of
 theology1 but those of life1 or if ,i  
have used theological words ,i  have    
endeavored to re-vitalize them4 ,i shall
 assume that my readers are  familiar   
with the idea of the conjunct life which
 ,i have expounded  at length in a      
former book4#a ,it is now well known    

that 8isolated0  personality is         
impossible4 ,he who is to enjoy the     
rights and privileges  of personality   
must be conjunct with others4 ,he must  
be an organic  member in a social group1
 and share himself with his fellows1    
while at  the same time he receives     
contributions from them4 ,this principle
 of  the conjunct life reaches beyond   
the finite social fellowship in which  a
 man forms and expresses his            
personality4 ,god and man are conjunct4 
,the ground for this position will not  
be gone over here4 ,it has been         
sufficiently presented elsewhere4    ,i 
believe1 however1 that no psychological 
discovery has ever thrown so  much light
 upon the meaning of atonement and      
prayer as this fact of the  conjunct    
life does1 and ,i hope that many others 
may come to feel the  freshness and     
reality of these deepest religious      
truths as ,i have felt  them4    ,in    
touching these two subjects we are      
touching the very pillars of  religion4 

,if atonement--,god's search for us--and
 prayer--our search for  ,him--are not  
real1 then religion has no permanent    
ground of reality4  ,but there can be no
 question that our age has witnessed a  
serious  weakening of faith in both     
these central aspects of religion4 ,the 
doctrine of the atonement does not grip 
men as it did once1 and there  are      
persons all about us who are perplexed  
about the place and efficacy  of prayer4
 ,it is no frivolous questioning4 ,it is
 not the result of  a lazy attitude of  
mind4 ,it is stern and serious4 ,there  
is only one  way to change this         
condition4 ,we must make men feel again 
the reality  of the atonement and the   
reality of prayer4 ,that is the task    
which  lies before those of us who      
believe4 ,the day for dogmatic assertion
  is past4 ,it rolls off most minds now 
as water rolls from oiled silk4  ,the   
truths which march with power are the   
truths which are verified  by1 and      
buttressed with1 facts4 ,we must1 then1 

learn how to carry the  laboratory      
method into our religious teaching and  
ground our message in  actual reality4  
,this slender book is an attempt to     
approach these two  subjects--atonement 
and prayer--in this spirit and by this  
method4 ,we  can never get the telescope
 or microscope turned upon the objects  
of  spiritual experience and we cannot  
use the mathematical method which  has  
worked such wonders in the physical     
realm4 ,there will always be  some who  
cannot see the evidence4 ,but it is     
worth while to show that  these two     
pillars of religion do rest--not on     
air--but on experience  which can be    
verified and tested2 that they rest in  
fact on the  elemental basis of life1   
upon which we live our common social    
life  together4    ,i trust it will help
 some to find the trail1 and that it    
will convince  some perplexed1 though   
honest1 readers that however their own  
quest has  fared there is another search
 beside their own1--the quest of a      

,divine  ,companion who spares no pain  
or cost to bring us all into a          
fellowship  with ,him4      ,haverford1 
,pennsylvania1    ,new ,year #aijf4     
,the ,historical and the ,inward ,christ
        8,all who since ,jesus have come
 into union with ,god have come into    
union with ,god through ,him4 ,and thus 
it is confirmed in every way    that1   
even to the end of time1 all wise and   
intelligent men must    bow themselves  
reverently before this ,jesus of        
,nazareth2 and that    the more wise1   
intelligent and noble they themselves   
are1 the more    humbly will they       
recognize the exceeding nobleness of    
this great and    glorious manifestation
 of the ,divine ,life40                 
,fichte's 8,way ,toward the ,blessed    
,life10 p4 #cia4      8,christ is the   
,eternal ,humanity in the life of the   
,infinite40                             
,george ,a4 ,gordon's 8,the ,christ of  
,today10 p4 #acf4      8,the word of    
,god is continually born anew in the    

hearts of holy men40                    
,epistle to ,diognetus1 ,a4 ,d4 #abe4   
,,the ,,historical ,,and ,,the ,,inward 
,,christ4      ,there was once a        
widespread fear that exact methods of   
historical  research would deprive us of
 that luminous divine ,figure toward    
whom  the world had reverently turned   
its face for more than eighteen         
centuries4 ,some suspected that our     
records of ,his life were crowded  with 
myth and legend1 others believed that   
the singular story which  had so        
profoundly touched the world's heart was
 the creation of highly  wrought        
enthusiastic disciples4 ,to-day1 after  
more than half a century  of critical   
sifting and acute probing1 this luminous
 ,life is more  firmly established as   
the central fact of history than ever   
before4      8,that one ,face1 far from 
vanish1 rather grows    ,or decomposes  
but to recompose    ,becomes my universe
 which loves and knows40    ,it is not  
my purpose at present to retell the     

story1 or to point out  how much        
criticism has left unshaken4 ,i want    
rather to show how the  historical      
,christ1 as a revelation of ,god1 fits  
into a cosmic system of  evolution and  
how ,he is related to the ,spirit that  
witnesses with our  spirits and is the  
inward life of the ,saints of all ages  
and lands4    ,i shall not use the      
language or the methods of theology4 ,i 
shall feel  my way along the great      
arteries of human experience and try to 
throw  light and suggestion rather than 
to establish some final and complete    
dogma4 ,to begin at once with the       
problem before us1 how shall we think   
of ,christ8 ,was ,he man8 ,was ,he ,god8
 ,was ,he some miraculous union of two  
essentially unrelated natures8 ,here are
 the questions which have split  the    
,christian world up into camps and which
 have busied schoolmen in  all the      
centuries4    ,the difficulty in almost 
all the theological discussions on the  
subject has been that they started with 

,god and man isolated1  separated1      
unrelated4 ,no true revelation of such a
 ,god ever could be  made through a     
human life1 for divinity and humanity on
 this theory  are conceived as two      
totally diverse natures4 ,modern        
psychology and  recent studies of social
 life have made us familiar with a      
deeper  view of human personality and   
have prepared for a more adequate study 
of ,divine personality than was possible
 when the historic creeds were          
formulated4 ,we know that ,god and man  
are conjunct and that neither  can be   
separated absolutely from the other4    
,there never has been any  doubt of     
man's need of ,god1 but we now know that
 ,god also needs us and  that our lives 
are mutually organic4 ,every clew which 
leads us to ,god  shows ,him to us as a 
spiritual and social ,being--in no sense
 solitary  and self-sufficient4 ,our own
 self-consciousness1 our own ideals1 our
  passion for the unrealized1 imply and 
involve more than an impersonal  energy 

at the heart of things4 ,there must be a
 spiritual matrix for  this living1     
throbbing1 growing social organism in   
which personal  life is formed4 ,our own
 experience carries in itself the       
implication  of a genuinely spiritual   
,person at the heart of the universe of 
whom  we all partake4 ,the spiritual    
history of the race has forever settled 
this elemental fact1 at least for all   
who feel the full significance of  life4
 ,it is not an assumption1 it is not a  
mere belief--it is involved  in all we  
feel and know and are4 ,but a spiritual1
 personal ,being must  reveal ,himself4 
,an unmanifested ,god--unknown and      
unknowable--is no ,god  at all4 ,he     
would be abstract and unreal4 ,the least
 human person who  poured his life out  
into those about him--who loved and     
suffered for  the sake of another--would
 be a higher being than an infinite ,god
 shut  up in the closed circle of ,his  
own self life4 ,it is a law as old as   
the morning star that one must lose     

himself to find himself1 must give  to  
get1 must go forth bearing precious seed
 in order to come again with  sheaves of
 harvest4 ,the moment it is settled that
 there is a divine  ,person as the      
ultimate reality of the universe1 it is 
also settled  that ,he will reveal      
,himself1 that ,he will put ,his ,life  
into manifold  manifestations and that  
,he will find ,his joy in 8working all  
things up  to better10 to use ,clement's
 phrase4    ,so long as the processes of
 evolution were confined to the plant   
and brute there could be no revelation  
of anything but force2 or at  most there
 could be only dawnings of anything     
higher4 ,the forms of  life which won in
 the struggle and survived were         
manifestations of  power--they hardly   
implied anything more4 ,the tough spine 
and the  strong jaw and the sharp claw  
were all that mattered4 ,everything that
  appeared was pushed into existence by 
a force from behind4 ,there was no  sign
 or hint of freedom1 or of life formed  

under the sway of a vision  or an ideal4
 ,things moved 8for a million aeons     
through the vast1 waste  dawn0 toward a 
goal1 but the goal was never in sight   
and it played no  part in the process4  
,john ,fiske has1 somewhere1 denied the 
truth of the proverb that 8nature       
abhors leaps10 and he has given a       
beautiful illustration from the  cutting
 of a cone4 ,if you pass a plane        
parallel to the base of a cone  you cut 
a circle4 ,if you tilt the plane        
slightly the curve becomes an  ellipse4 
,the ellipse grows more eccentric as the
 tilting increases and  finally without 
any warning your plane cuts a parabola  
whose sides  curve off into infinity and
 never touch ends again4 ,some such     
mighty  leap appears in the process of  
evolution4 ,up to a certain point life  
evolved by forces working a tergo4#b    
,there is a slight tilt in the  system  
and a being appears capable of selecting
 a goal for himself and  of acting to   
attain it1 a being who could live in    

some degree for a  world as it ought to 
be4#c    ,this is what in ,america we   
call 8the great divide0--the watershed  
which  determines the streams of a      
continent4 ,as soon as there was a being
  who could select ideals and live for  
conscious ends a new kind of  evolution 
began4 ,the other side of 8the divide10 
evolution had been  physical1--body1 and
 body function had been the goal4 ,this 
side 8the  divide10 it was spiritual and
 social1 and the goal was the evolution 
of  the man within man4 ,the things     
which mattered now were love1 sacrifice1
  service1 goodwill rather than 8tooth  
and claw40 ,before1 nature's goal  had  
been along the line of least resistance4
 ,now1 the line of march set  straight  
against instinct and along the line of  
greatest resistance4  ,there could be   
advance on this side 8the divide10 only 
as the ideal  became clearer and its    
sway more coercive4    ,ever since man  
was man he has transcended the actual   
and lived by  vision1 which means1 ,i   

think1 that finite and infinite are not 
sundered  and that we always partake of 
more than just ourselves4 ,beyond the   
edge  of what we are there is always    
dawning a farther possibility--that     
which we ought to be--the a fronte      
compulsion4#d ,this is one of  ,god's   
ways of revealing ,himself4 ,it is a    
man's chief glory--the glory  of the    
imperfect4      8,growth came when1     
looking your last on them all    ,you   
turned your eyes inwardly one fine day  
,and cried with a start--what if we so  
small    ,be greater and grander the    
while than they8    ,are they perfect of
 lineament1 perfect of stature8    ,in  
both1 of such lower types are we        
,precisely because of our wider nature2 
,for time1 theirs--ours1 for eternity4  
,today's brief passion limits their     
range2    ,it seethes with the morrow   
for us and more4    ,they are           
perfect--how else8 ,they shall never    
change4    ,we are faulty--why not8 ,we 
have time in store40#e    ,this slow    

unveiling of the ideal1 of the goal1 is1
 ,i believe1 the  divine method of      
making man1 and it makes us feel at once
 how nearer  than near ,god is and how  
all the way on and up ,he is in the very
 tissue  and fabric of our lives--no    
foreign creator who moulded us out of   
clay  and left us to run1 or to run     
down1 like a clock4    ,for centuries   
man won his slender spiritual victories1
 cultivated his  rugged virtues1        
sloughed off some marks of ape and tiger
 and formed  habits of altruism under   
the influence of ideals which the       
highest  personal types of the race     
revealed4 ,these types of men were focus
  points1 manifesting in some feeble    
measure the ultimate reality and        
casting out hints of the line of march4 
,sometimes they were conscious  that    
they were organs of a larger ,life which
 used them1 sometimes they  were girded1
 like ,cyrus1 for a divine mission1     
though they knew not  ,him whom they    
served4 ,thus the unbroken revelation of

 the infinite was  slowly made1 as the  
age could bear it--8,god spake at sundry
 times and  in divers manners40         
,strangely enough the loftiest men of   
the pre-,christian period were  always  
vaguely or dimly forecasting a diviner  
life than any ordinary  type of man     
revealed4 ,the human heart was always   
groping for an  unveiling of ,god which 
would set the race to living on a new   
level4  ,this longing rose among the    
,hebrews to a steady passion which      
burned  brighter as the clouds in their 
national sky grew blacker4 ,there was  a
 ,christ ideal centuries before ,christ 
actually came in the flesh1  though this
 ideal was always deeply tinged and     
colored by the age which  gave it birth4
 ,but even so1 it lighted the sky of the
 future and gave  many a man heart and  
hope through long periods of dreary     
pessimism4  ,when lo1 a tilting of the  
plane1 and the ellipse becomes a        
parabola  with infinite stretch of      
curve6    8,in fullness of time ,god    

sent forth ,his ,son40 ,how shall we    
think  of ,jesus that is called the     
,christ8 ,speaking first in the terms of
  evolution1 ,i think of ,him as the    
type and goal of the race--the  new     
,adam1 the spiritual norm and pattern1  
the ,son of ,man who is a  revelation of
 what man at his height and full stature
 is meant to  be2 and this is the way   
,paul thought of ,him3 8,till we all    
come in  the unity of the faith1 and of 
the knowledge of the ,son of ,god1 unto 
a perfect man1 unto the measure of the  
stature of the fullness of  ,christ40   
,eph4 ,,iv1 #ac4 8,whom he did foreknow1
 he did predestinate to be  conformed to
 the image of his ,son that ,he might be
 the first born  among many brethren40  
,rom4 ,,viii1 #bi4 8,the expectation of 
the whole  creation is waiting for the  
manifestation of sons of ,god40 ,rom4   
,,viii1  #ai4    ,the actual fact is    
that this ,life has1 profoundly or      
remotely1 touched  every personal life  
in ,europe for a thousand years and has 

been the  goal and standard for all     
aspiring souls4 ,he is the pattern in   
the  mount1 the a fronte force which has
 drawn the individual and the race      
steadily up to their higher destiny4 ,on
 the spiritual side of 8the  great      
divide0 the goal is in sight and the    
goal is an efficient factor  in the     
process of the evolution of the man     
within man4    ,but this pattern-aspect 
of the ,christ life is only one aspect1 
and we  must not raise it out of due    
balance and perspective4 ,christ is ,god
  humanly revealed4 ,as soon as we      
realize that personality is always  a   
revelation of the ultimate reality of   
the universe there are no  metaphysical 
difficulties in the way of an actual    
incarnation of ,god4  ,it is rather what
 one would expect4 ,there is no other   
conceivable way  in which ,god could be 
revealed to man4 ,if ,he is a personal  
being2 if  ,he is love and tenderness   
and sympathy1 and not mere force1 only a
  ,person can show ,him4 ,and if we are 

not kindred in nature1 if we have  not  
something in common1 in a word if we are
 not conjunct1 then it  is hard to see  
how any revelation of ,him could be made
 which would mean  anything to us4 ,but 
if we are conjunct1 as our own          
self-consciousness  implies1 then an    
incarnation1 a complete manifestation in
 ,personality1  or as ,paul puts it1 8in
 the face of ,jesus ,christ10 is merely 
the crown  and pinnacle of the whole    
divine process4    ,if we are wise we   
shall not bother ourselves too much over
 the  metaphysical puzzles which the    
schoolmen have formulated4 ,we no longer
  have the puzzle which was so urgent   
with them1 how two natures1  pole-wide  
apart1 could be united in one ,person1  
for we now know that  divinity and      
humanity are not pole-wide apart4 ,there
 is something human  in ,god and        
something divine in man and they belong 
together4    ,we shall not1 again1 be   
over-anxious about the question of      
nativity4  ,note the grandeur and the   

simplicity of ,paul's text about it3    
8,god sent  forth ,his ,son born of a   
woman10 and there he stops with no      
attempt  to furnish details4 ,john is   
equally lofty3 8,the ,word became flesh 
and dwelt among us and we beheld ,his   
glory40 ,there is no appeal to          
curiosity4 ,there is no syllable about  
the how4 ,two synoptic gospels  have    
given us a simple story of the nativity 
which has profoundly  impressed men in  
all ages and which will always appeal to
 the deepest  instincts in us4 ,but the 
method of ,christ's coming1 embodied in 
these  two accounts1 must not be forced4
 ,the devout soul must be free1 as both 
,paul and ,john were free1 to leave the 
how wrapped in mystery4 ,that  ,he came 
out of our humanity we shall always     
believe4 ,that ,he came  down out of the
 highest divinity we shall equally      
believe4 ,that ,he was  a babe and      
increased in wisdom1 that ,he learned as
 ,he grew1 that ,he  was tempted and    
learned through temptation1 are all     

necessary steps1  for there is no other 
path to spiritual ,personality and ,he  
must have  been 8made perfect through   
sufferings10 or ,he could not have been 
the  ,captain of salvation4             
,speculations and dogmas have taken     
men's thoughts away from verifiable     
facts4 ,here was a life which settled   
forever that the ultimate reality  is   
,love4 ,he brought into focus1 or rather
 ,he wove into the living  tissue of a  
personal life1 the qualities of         
character which belong to  an infinitely
 good being and with quiet simplicity   
,he said1 8,if you  see me you see the  
,father40    ,i have spoken1 perhaps1 as
 though the revelation of the human     
goal1  and the unveiling of the divine  
,character were two different things4   
,christ does both1 but both are one4 ,if
 you bring a diamond into the  light you
 occasion a double revelation4 ,there is
 a revelation of the  glorious beauty of
 the jewel4 ,while it lay in the dark   
you never  knew its possibilities4 ,it  

was easily mistaken for a piece of      
glass4  ,now it flashes and burns and   
reveals itself because it has found the 
element for which it was meant4 ,but    
there is also at the same time a        
revelation of the mystery of light4 ,you
 discover now new wonders and  new      
glories in light itself4 ,most objects  
absorb part of its rays and  imperfectly
 transmit it to the eye4 ,here is an    
object which tells you  its real nature4
 ,now you see it as it is4 ,so ,christ  
shows us at once  man and ,god4 ,in a   
definite historic setting and in the    
limitations of  a concrete personal     
life1 ,christ has unveiled the divine   
nature and  taught us to say 8,father0  
and ,he has1 in doing that1 showed us   
the goal  and type of human life4 ,the  
,son of ,god and the ,son of ,man is one
 person4    ,now comes our second       
question how shall we think of the      
inward1 the  spiritual1 the eternal     
,christ8 ,the first interpreters1       
notably ,paul and  ,john1 early in their

 experience1 came to think of ,christ as
 a cosmic  ,being4 ,they read the       
universe in the light of ,his revelation
 and soon  used ,his name to name the   
entire manifestation of ,god3 8,in      
,him10 says  ,paul1 8all things         
consist40 8,all things were made by     
,him10 says ,john1  8and without ,him   
was not anything made that was made4 ,in
 ,him was life  and the life was the    
light of men40 ,john #a1 #b1 #c4 ,it was
 through ,him  that they first learned  
that ,god is ,spirit1 it was through    
,him that  their own spiritual life was 
heightened and that they became         
conscious  of a ,spirit surging into    
their own souls and they connected this 
whole  wider manifestation of ,god with 
,him4 ,they were right too in doing  so4
 ,christ's revelation of ,god had       
produced such spiritual effects  upon   
them that they could now find ,him      
within themselves1 for ,god's  spiritual
 presence in us is always proportioned  
to our capacity to have  ,him there4    

,and then1 too1 they were now for the   
first time able to  interpret that which
 they felt within themselves4 ,if they  
found ,god1  it was because they had    
found ,christ4    ,but they were right  
in a deeper sense4 ,if we think of the  
historical  ,christ1 as ,i have tried to
 set forth1 as the manifestation of the 
,divine and the human in a single       
personal ,life then wherever man  finds 
,god humanly revealed he properly names 
the revelation with the  historic name4 
,the historic incarnation was no final  
event4 ,it was  the supreme instance of 
,god and man in a single life--the type 
of  continuous ,divine-human fellowship4
 ,god's human revelation of ,himself  is
 not limited to a single date4 ,as      
,athanasius so boldly said3 ,he  became 
man that we might become divine4 ,christ
 is the prophesy of a  new humanity--a  
humanity penetrated with the life and   
power of ,god  and this continued       
personal manifestation of ,god through  
men is ,christ  inwardly and spiritually

 revealed4    ,it is a primary truth of 
,christianity that ,god reaches man     
directly4 ,no  person is insulated4 ,as 
ocean floods the inlets1 as sunlight    
environs  the plant1 so ,god enfolds and
 enwreathes the finite spirit4 ,there is
  this difference1 however1 inlet and   
plant are penetrated whether they  will 
or not4 ,sea and sunshine crowd         
themselves in a tergo4 ,not so  with    
,god4 ,he can be received only through  
appreciation and conscious              
appropriation4 ,he comes only through   
doors that are purposely opened  for    
,him4 ,a man may live as near ,god as   
the bubble is to the ocean and  yet not 
find ,him4 ,he may be 8closer than      
breathing1 nearer than hands  or feet10 
and still be missed4 ,historical        
,christianity is dry and  formal when it
 lacks the immediate and inward response
 to our ,great  ,companion2 but our     
spirits are trained to know ,him1 to    
appreciate  ,him1 by the mediation of   
historical revelation4 ,a person's      

spiritual  life is always dwarfed when  
cut apart from history4 ,mysticism is   
empty unless it is enriched by outward  
and historical revelation4 ,the  supreme
 education of the soul comes through an 
intimate acquaintance  with ,jesus      
,christ of history4 ,one who wished to  
feel the power of  beauty would go to   
some supreme master of color and form   
who could  exhibit them on canvas and   
not merely lecture about them4 ,one who 
desired to feel the power of harmony    
would go1 not to the boy with  his      
harmonica1 but to the ,beethovens or    
,mozarts of the race who have  revealed 
what an instrument and a human hand can 
do4 ,so he who wishes  to realize and   
practice the presence of ,god must      
inform himself at the  source and fount1
 must come face to face with ,him who   
was the highest  human revelation of    
,god4 ,no one of us can interpret his   
own longings  or purposes until he reads
 them off in the light of some loftier  
type of personality4 ,that person       

understands himself best who grows      
intimate in fellowship with some noble  
character4 ,and any man who  wishes to  
discover the meaning of the inward voice
 and to interpret the  divine breathings
 which come to human souls needs to be  
informed and  illuminated by the supreme
 revelation of the ages4    ,with       
perfect fitness1 then1 we speak of the  
inward ,presence as the  spiritual      
,christ4 ,it is the continuation of the 
same revelation which  was made under   
the 8,syrian blue40    ,the procession  
of the ,holy ,ghost is a continuous     
revelation and  exhibition of ,christ   
within men4 ,whether we use the         
expression ,holy  ,spirit or ,christ    
within or spiritual ,christ1 we mean    
,god operating  upon human spirits and  
consciously witnessed and appreciated in
 them4  8,the ,lord is the ,spirit10    
cries ,paul when1 with unveiled face1 he
  discovers that he is being transformed
 into ,his image from glory to  glory4  
8,joined to the ,lord in one ,spirit10  

is another testimony of the  same sort4 
,unfortunately the doctrine of the      
,christ within--8the real               
presence0--has generally been held      
vaguely1 and it has easily run  into    
error and even fanaticism4 ,the most    
common error has come from  the         
prevalent view that when the            
,spirit--the inward ,christ--comes in1  
the man goes out4 ,it has been supposed 
that the finite is suppressed  and the  
infinite supplants it and operates      
instead of it4 ,this view  is not only  
contrary to ,scripture1 but also        
contrary to psychological  possibility4 
,what really happens is that the human  
spirit through  its awakened            
appreciation appropriates into its own  
life the divine  ,life which was always 
near and was always meant for it4 ,the  
true  view has been well put by ,august 
,sabatier#f3 8,it is not enough to      
represent the ,spirit of ,god as coming 
to the help of man's spirit1  supplying 
strength which he lacks1 an associate or

 juxtaposed force1  a supernatural      
auxiliary4 ,paul's thought has no room  
for such a moral  and psychological     
dualism1 although popular language      
easily permits it4  ,his thought is     
quite otherwise profound4 ,there is no  
simple addition  of divine power and    
human power in the ,christian life4 ,the
 ,spirit  of ,god identifies itself with
 the human me into which it enters and  
whose life it becomes4 ,if we may so    
speak1 it is individualized in  the new 
moral personality which it creates4 ,a  
sort of metamorphosis1  a               
transubstantiation1 if the word may be  
permitted1 takes place in  the human    
being4 ,having been carnal it has become
 spiritual4 ,a #8new  man' arises from  
the old man by the creative act of the  
spirit of ,god4  ,paul calls ,christians
 ,greek3 pneumatikoi1 properly speaking1
 #8the  inspired4' ,they are moved and  
guided by the ,spirit of ,god4 ,the     
spirit  dwells in them as an immanent   
virtue1 whose fruits are organically    

developed as those of the flesh4        
,supernatural gifts become natural1 or  
rather1 at this mystical height1 the    
antithesis created by scholastic        
rationalism becomes meaningless and is  
obliterated40 ,that is precisely  my    
view and if ,i had not found it here so 
well said ,i should have put  the same  
idea into my own words4 ,there are no   
known limits to the  possible           
translation of the ,spirit of ,god--the 
,eternal ,christ--into  human           
personality4 ,there are all degrees and 
varieties of it as there  are all       
degrees and varieties of physical life4 
,one stands looking at  a century-old   
oak tree and he wonders how this        
marvelous thing ever  rose out of the   
dead earth where its roots are4 ,as a   
matter of fact it  did not4 ,a tree is  
largely transformed sunlight4 ,there is 
from first to  last an earth element to 
be sure1 but the tree is forever drawing
 upon  the streams of sunlight which    
flood it and it builds the intangible   

light energy into leaf and blossom and  
fibre until there stands the  old       
monarch1 actually living on sunshine6   
,but the little daisy at its  feet1     
modest and delicate1 is equally         
consolidated sunshine1 though it  pushes
 its face hardly six inches from the    
soil in which it was born4  ,so one     
spirit differs from another spirit in   
glory4 ,some have but  feebly drawn upon
 the ,spiritual ,light out of which     
strong lives are  builded1 others have  
raised the unveiled face to the supreme 
,light and  have translated it into a   
life of spiritual beauty and moral      
fibre4  ,thus the revelation of ,god in 
the flesh goes on from age to age4 ,the 
,christ-life propagates itself like all 
life-types--the last ,adam proves  to be
 a life-giving spirit4 ,he is the first 
born among many brethren4  ,the actual  
re-creation1 the genuine identification 
of self with ,christ  may go on until a 
man may even say--8,christ lives in me20
 8,i bear in my  body the marks of the  

,lord ,jesus20 8,it has pleased ,god to 
reveal ,his  ,son in me40      8,see if1
 for every finger of thy hands1         
,there be not found1 that day the world 
shall end    ,hundreds of souls1 each   
holding by ,christ's word1    ,that ,he 
will grow incorporate with all1    ,with
 me as ,pamphylax1 with him as ,john1   
,groom for each bride6 ,can a mere man  
do this8    ,yet ,christ saith1 this ,he
 lived and died to do4    ,call ,christ1
 then1 the illimitable ,god40    ,i     
,,do4          ,the ,atonement          
8,merely to repeat ,his words is not to 
continue ,his work2 we must  reproduce  
,his life1 passion and death4 ,he       
desires to live again in  each one of   
,his disciples in order that ,he may    
continue to suffer1 to  bestow ,himself1
 and to labor in and through them       
towards the redemption  of humanity1    
until all prodigal and lost children be 
found and brought  back to their        
,father's house4 ,thus it is that1      
instead of being removed  far from human

 history1 the life and death of ,christ 
once more take  their place in history1 
setting forth the law that governs it1  
and1 by  ceaselessly increasing the     
power of redemptive sacrifice1 transform
 and  govern it1 and direct it towards  
its divine end40                        
,auguste ,sabatier1 8,the ,atonement10  
p4 #acd4          ,,the ,,atonement4    
,it is a bold and hazardous task to say 
anything on this subject and  ,i must   
tread with bare1 hushed feet1 for it is 
a holy realm which we  are essaying to  
enter4 ,it must be understood from the  
first that ,i am  not going to thresh   
over a heap of theological straw4 ,i am 
not going  into that realm of abstract  
metaphysics where one can always prove  
any thesis one may happen to assume at  
the start4 ,i shall keep close  to human
 experience4 ,the pillars of our faith  
must be planted1 not on  some artificial
 construction of logic1 but deep down in
 the actual  experience of ,life4 ,there
 are external principles of the         

spiritual  ,life which are as           
irresistible and compelling as the laws 
of physics  or the propositions of      
,euclid4 ,the task of the religious     
teacher is to  discover and proclaim    
these elemental truths1 but we always   
find it so  much easier to fall back on 
dogma and theories which have been spun 
out  of men's heads6 ,in the ,gospels   
and in ,paul's letters the laboratory   
method prevails--the writers ground     
their assertions on experienced  facts1 
they tell what they have found and      
verified1 and they always ask  their    
readers to put their truths to the test 
of a personal experience  like their    
own4 ,our modern method must be a return
 to this inward  laboratory method4     
,no one can carefully study the theories
 of the atonement which  have prevailed 
at the various epochs of ,christian     
history without  discovering that there 
has been in them a very large mixture of
  paganism4 ,they have been deeply      
colored by mythology and by the crude   

ideas of primitive sacrifice4 ,they     
start1 not with the idea of ,god  which 
,christ has revealed1 but with a        
capricious sovereign1 angry at  sorely  
tempted1 sinning man1 and forgiving only
 after a sacrifice has  satisfied ,him4 
,they treat sin not as a fact of        
experience1 but as the  result of an    
ancestral fall1 which piled up an       
infinite debt against  the race4 ,they  
all move in the realm of law rather than
 in the domain  of personality4 ,they   
are all1 more or less1 vitiated by      
abstract and  mathematical reasoning1   
while sin and salvation are always      
affairs of  the inward life1 and are of 
all things personal and concrete4 ,the  
first  step to a coercive conception of 
the atonement is to get out of the      
realm of legal phrases into the region  
of personality4    ,sin is no abstract  
dogma4 ,it is not a debt which somebody 
can pay  and so wash off the slate4 ,sin
 is a fact within our lives4 ,it is a   
condition of heart and will4 ,there is  

no sin apart from a sinner4  ,wherever  
sin exists there is a conscious         
deviation from a standard--a  sag of the
 nature1 and it produces an effect upon 
the entire  personality4 ,the person who
 sins disobeys a sense of right4 ,he    
falls  below his vision of the good4 ,he
 sees a path1 but he does not walk in   
it4 ,he hears a voice1 but he says 8no0 
instead of 8yes40 ,he is aware of  a    
higher self which makes its appeal1 but 
he lets the lower have the  reins4      
,there is no description of sin anywhere
 to compare with the  powerful narrative
 out of the actual life of the ,apostle 
,paul1 found in  ,romans ,,vii3 #i-be4  
,the thing which moves us as we read it 
is the picture  here drawn of our own   
state4 ,a lower nature dominates us and 
spoils our  life4 8,what ,i would ,i do 
not2 what ,i would not that ,i do40     
,the most solemn fact of sin is its     
accumulation of consequences in the     
life of the person4 ,each sin tends to  
produce a set of the nature4 ,it  weaves

 a mesh of habit4 ,it makes toward a    
dominion1 or as ,paul calls  it1 a law  
of sin in the man--8,wretched ,man10 who
 sees a shining  possible life1 but     
stays below1 chained to a body of sin4  
,sin1 real  sin1 and not the fictitious 
abstraction which figures in theories1  
is  a condition of personal will and    
action much more than a debt to be  paid
 or forgiven4 ,the problem is far       
deeper4 ,the only possible remedy  here 
is to get a new man1 a transformation of
 personality4 ,relief  from penalty will
 not stead4 ,forgiveness is not enough4 
,relief  from penalty1 forgiveness      
alone1 might spoil us1 and make us think
  too lightly of our own sin4 ,no1 it is
 not a judicial relief which  our       
panting1 sin-defeated hearts cry out    
for4 ,we want more than the  knowledge  
that the past is covered and will not   
count on the books  against us4 ,we want
 blackness replaced by whiteness1 we    
want weakness  replaced by power1 we    
want to experience a new set of our     

innermost  nature which will make us    
more than conquerors4 ,we seek          
deliverance not  from penalty and       
debt--but deliverance from the life of  
sin into a  life of holy will4    ,there
 is still another aspect to sin which   
must be considered before  we can fully 
appreciate the way of salvation which   
the ,gospel reveals4  ,sin not only     
spoils the sinner's life and drags him  
into slavery4 ,it  separates him from   
,god4 ,it opens a chasm between him and 
his heavenly  ,father1 or to vary the   
figure it casts a shadow on ,god's face4
 ,god  seems far away and stern4 ,the   
sense of warmth and tenderness vanishes4
  ,the sinner can see ,god only through 
the veil of his sins4 ,this is a        
universal experience4 ,the same thing   
happens in our relations with  men4 ,as 
soon as we have injured a person1       
treated him unfairly1 played  him false1
 a chasm opens between our life and his4
 ,we transfer our  changed attitude to  
him4 ,we dislike to meet him4 ,we have  

no comfort in  his presence4 ,we        
interpret all his actions through the   
shadow which  our deed has created4 ,our
 sense of wrong-doing makes us afraid of
 the  person wronged4    ,the conduct of
 little children offers a good          
illustration of this  subjective effect 
of sin1 because in them one catches the 
attitude at  its primitive stage before 
reflection colors it4 ,some little child
 has  disobeyed his father and          
discovers1 perhaps for the first time1  
that  he has 8something inside which he 
cannot do what he wants to with10 as  a 
little boy said4 ,when he begins to     
think of meeting his father he  grows   
uncomfortable4 ,it is not punishment he 
is afraid of1 he has no  anticipation of
 that4 ,he is conscious of wrong doing  
and it has made  a chasm between himself
 and his father4 ,he reads his father's 
attitude  now in the shadow of his deed4
 ,he has no joy or confidence in meeting
  him4 ,something strange has come      
between them4    ,what does the little  

fellow do8 ,he instinctively feels the  
need of some  sacrifice4 ,he must soften
 his father by giving him something4 ,he
 breaks  open his bank and brings his   
father his pennies1 or he brings in his 
hand the most precious plaything he     
owns1 and acts out his troubled  inward 
condition4 ,he wants the gap closed and 
he feels that it will  cost something to
 get it closed4#g ,that is human nature4
 ,that feeling  is deep-rooted in man   
wherever he is found4 ,he is conscious  
that sin  separates and he feels that   
something costly and precious is        
required  to close the chasm4 ,sacrifice
 is one of the deepest and most         
permanent  facts of the budding         
spiritual life4 ,its origin is far back 
in history4  ,the tattered papyrus1 the 
fragment of baked clay1 the pictorial   
inscription of the most primitive sort1 
all bear witness to this  immemorial    
custom4 ,it is as old as smiling or     
weeping1 as hard to trace  to a         
beginning as loving or hating4 ,it is   

bound up with man's sense of  guilt1 and
 was born when conscience was born4     
,dark and fantastic are  many of the    
chapters of the long story of man's     
efforts to square the  account4 ,priests
 have seized upon this instinctive      
tendency and have  twisted it into      
abnormal shapes1 but they did not create
 it--it is  elemental4 ,the idea of an  
angry ,god who must be appeased and     
satisfied  was born with this           
consciousness of guilt1 it is a natural 
product of  the shadow of human sin4#h  
,the historic theories of the atonement1
  inherited from the ,roman church1 were
 all formulated under the sway of  this 
idea4    ,the two fundamental aspects of
 sin1 then1 are 7#a7 its inward moral   
effect upon the soul1 its enslaving     
power over the sinner1 and 7#b7  its    
tendency to open a chasm between ,god   
and man1 to make ,god appear  full of   
wrath4 ,how does ,christ meet this human
 situation8 ,what is the  heart of the  
,gospel8 ,first of all1 ,christ reverses

 the entire pagan  attitude4 ,he reveals
 ,god as a ,father whose very inherent  
nature is  love and tenderness and      
forgiveness4 ,in place of a sovereign   
demanding  justice1 ,he shows an        
infinite ,lover4 ,we must either give up
 the parable  of the ,prodigal ,son1 or 
accept this view of ,god4 ,but this     
parable fits  the entire ,gospel4 ,john 
was only uttering what ,jesus ,christ   
taught by  every act of ,his life and   
what ,he exhibited supremely on ,his    
cross1  when ,he said 8,god is ,love40  
,to surrender this truth1 and to start  
with  the assumption of a ,god who must 
be appeased1 or reconciled or changed   
in attitude is to surrender the heart of
 the ,gospel1 and to weave the  shining 
threads of our message of salvation in  
with the black threads  of a pagan warp4
 ,he who came to show us the ,father1   
has unmistakably  showed ,him full of   
love1 not only for the saint1 for the   
actual son2  but also for the sinner1   
the potential son4 ,either ,god is      

,love1 or we  must conclude that ,christ
 has not revealed ,him as ,he is4       
,but the great difficulty is that so    
many fail to see what ,divine ,love  and
 human sin involve when they come       
together4 ,it has superficially  been   
assumed that if ,god is a loving ,father
 ,he will lightly overlook  sin and     
cannot be hard upon the sinner4 ,they   
catch at a soft view of  sin and patch  
up a rose water theory of its cure4     
,this soft view has  appealed to those  
who like an easy religion1 and it has   
often driven  the evangelical ,christian
 to an opposite extreme1 which finds no 
support in the ,gospel4 ,to arrive at a 
deeper view we must go back to  ,christ 
and go down into the deeps of love as we
 know it in actual human  life4    ,true
 love is never weak and thin1 and       
unconcerned about the character  of the 
beloved4 ,the father does not 8lay      
aside0 his love when he  punishes his   
erring boy1 and keeps him impressed with
 the reality of  moral distinctions4 ,it

 is the father's intense love which     
wields  the rod4 ,all true corrections  
and chastisements flow out of love4     
,even ,dante knew this1 when he wrote on
 the door of ,hell1 8,love was my       
maker40 ,it is an ignorant and mushy    
love that cannot rise above kisses  and 
sugar plums1 and it is extremely        
superficial to set up a schism  between 
love and justice4    ,but that is not   
all4 ,love always involves vicarious    
suffering4 ,love  is an organic         
principle4 ,it carries with it the      
necessity of sharing  life with other   
persons1 and in a world of imperfect    
persons1 it means  not only sharing     
gains and triumphs1 it means1 too1      
sharing losses and  defeats4 ,no man can
 sin in a sin-tight compartment4 ,suffer
 for his  own sin the sinner assuredly  
will4 ,but he does not stop there4 ,many
  innocent persons will suffer for it1  
too4 ,this is one of the tragic  aspects
 of life which has baffled many a lone  
sufferer like ,job4 ,those  who are     

nearest and closest to the sufferer will
 suffer most1 but his  sin has endless  
possibilities of causing suffering upon 
persons far  remote in time and space4  
,that ancient figure of the ripples from
 the  little pebble1 which sends rings  
to the farthest shores of the sea1  is  
not overdrawn4 ,not one of us can       
estimate the havoc of his sin1 or       
forecast the trail of suffering which it
 will leave behind it4 ,so long  as life
 remains organic there will be vicarious
 suffering4    ,but that is only one    
side of life4 ,holiness also involves a 
like  suffering4 ,there are no          
holiness-tight compartments4 ,no man can
 be holy  unto himself4 ,just as far as 
he has any rag of holiness he must share
  it--he must feel himself a debtor to  
others who lack--he must take up  the   
task of making others holy4 ,that costs 
something4    ,you cannot command or    
compel people into holiness1 you cannot 
increase  their spiritual stature one   
cubit by any kind of force or           

compulsion4  ,you can do it only by     
sharing your life with them1 by making  
them feel  your goodness1 by your love  
and sacrifice for them4 ,when a martyr  
dies for some truth1 men suddenly       
discover for the first time how  much it
 is worth and they eagerly pursue it    
over all obstacles4 ,in  spiritual      
things we always make our appeal to the 
cost of the truth  or the principle4    
,think of the blood which has been shed 
for freedom  of conscience6 ,remember   
what a price has been paid in blood for 
the  principle of democracy6 ,thus we   
speak of all the privileges of life4    
,they are ours because somebody has felt
 that they were worth the cost1  because
 somebody has died that we might freely 
have them4 ,it is the  tragedy of human 
life that we must suffer through the sin
 of others1  and we must suffer also if 
we would carry goodness or holiness into
  other lives4 ,every bit of goodness   
which ever prevails anywhere in this    
world has cost somebody something4      

,this principle of vicarious suffering  
is no late arrival2 it appears  at every
 scale of life1 heightening as we go    
up--becoming less blind  and more       
voluntary4 ,it was a central truth of   
,christ's revelation that  this         
principle does not stop with man2 it    
goes on up to the top of the  spiritual 
scale4 ,it finds its complete and final 
expression in ,god  ,himself4 ,god's    
life and our lives are bound together1  
as a vine with  branches1 as a body with
 members4 ,so corporate are we that no  
one  can give a cup of cold water to the
 least person in the world without      
giving it to ,him6 ,but ,he is perfect  
and we are imperfect1 ,he is holy  and  
we sin4 ,if the wayward boy1 who wastes 
his life1 pains the heart  of his mother
 whose life is wrapped up in him1 can we
 fling our lives  away and not make our 
,heavenly ,father suffer8 ,the cross is 
the answer4  ,he has undertaken to make 
,sons of ,god out of such creatures as  
we are1  to take us out of the pit and  

the miry clay1 to put spiritual songs in
  our mouths and write ,his own name on 
our foreheads1 will that cost ,him      
nothing8 ,again1 the cross is the       
answer4    ,here we discover--it is the 
main miracle of the ,gospel--that the   
original movement to bridge the chasm   
comes from the ,divine side4  ,what man 
hoped to do1 but could not1 with his    
bleating lamb and timid  dove1 ,god     
,himself has done4 ,he has reached      
across the chasm1 taking  on ,himself   
the sacrifice and cost1 to show the     
sinner that the only  obstruction to    
peace and reconciliation is in the      
sinner himself4 8,this  is love1 not    
that we loved ,him1 but that ,he loved  
us10 and this is  sacrifice1 not that we
 give our bulls and goats to please     
,him1 but that  ,he gives ,himself to   
draw us4    ,browning puts it all in a  
line3      8,thou needs must love me who
 have died for thee40    ,this is the   
key to ,paul's great message which won  
the ,roman ,empire4  ,it was not a new  

philosophy4 ,it was the irresistible    
appeal to love1  exhibited in ,christ   
crucified4 8,he loved me and gave       
,himself for  me20 8,we are more than   
conquerors through ,him that loved us40 
8,i am  persuaded that neither death1   
nor life1 nor angels1 nor               
principalities1  nor powers1 nor things 
present1 nor things to come1 nor height1
 nor  depth1 nor any other created      
thing1 shall be able to separate us from
  the love of ,god1 which is in ,christ 
,jesus our ,lord40 ,sacrificing  love1  
the ,divine ,heart suffering over sin1  
,god ,himself taking up the  infinite   
burden and cost of raising men like us  
into sons of ,god like  ,himself2 this  
is the revelation in the face of ,jesus 
,christ4 ,the heart  that can stand that
 untouched can stand anything4    ,the  
power unto salvation1 the dynamic of the
 ,gospel is in the cross1  which        
exhibits in temporal setting the eternal
 fact1 that ,god suffers  over sin1 that
 ,he takes upon ,himself the cost of    

winning sons to glory  and that ,his    
love reaches out to the most sin-scarred
 wanderer1 who  clutches the swine husks
 in his lean hands4    ,but the appeal  
of love and sacrifice is not the whole  
of the truth  which this word atonement 
covers4 ,we have been seeing1 in some   
feeble  way1 how ,god in ,christ enters 
into human life1 identifies ,himself    
with  us1 and reveals the energy of     
,grace4 ,but we cannot stop with 8what  
has been done for us without us40 ,sin1 
as has been already said1 is  an affair 
of personal choice--it is a condition of
 inward life4 ,it is  not an abstract   
entity1 in a metaphysical realm4 ,it is 
the attitude  of heart and will in a    
living1 throbbing person who cannot get 
free  from the lower nature in himself4 
,so too with ,salvation4 ,it cannot be  
a transaction in some realm foreign to  
the individual himself4 ,it is  not a   
plan1 or scheme4 ,it is an actual       
deliverance1 a new creation4  ,it is    
nothing short of a redeemed inward      

nature4 ,such a change cannot  be       
wrought without the man himself4 ,it    
cannot come by a tergo  compulsion4 ,it 
must be by a positive winning of the    
will4 ,a dynamic  faith in the man must 
cooperate with that energy from ,god4   
,something  comes down from above1 but  
something must also go up from below4   
,paul1  who has given the most vital    
interpretation of both sides of the     
truth  of redemption--the objective and 
the subjective--that has ever been      
expressed1 uses the word 8faith0 to name
 the human part of the process4         
,faith1 in ,paul's sense of it1 means an
 identification of ourselves  with      
,christ1 by which we re-live ,his life4 
,as ,he identified ,himself  with       
sinning humanity1 so1 by the attraction 
of his love1 we identify  ourselves with
 ,his victorious ,life4 ,we go down into
 death with ,him--a  death to sin and   
the old self--and we rise with ,him into
 newness of  life1 to live henceforth   
unto ,him who loved us4    ,there is no 

easy road out of a nature of sin into a 
holy nature4 ,it  is vain to try and    
patch up a scheme which will relieve us 
of our  share of the tragedy of sin--or 
to put it another way1 the travail  for 
the birth of the sons of ,god4 ,the     
,redeemer suffers1 but ,he does  not    
suffer in our stead--,he suffers in our 
behalf1 ,greek3 hyper  not ,greek3 anti4
 ,he makes ,his appeal of love to us to 
share ,his  life as ,he shares ours4 ,it
 is ,paul's goal--a flying goal1        
surely--8to  know ,him and the power of 
,his resurrection1 and the fellowship of
 ,his  sufferings1 being made           
conformable unto ,his death40 ,the      
boldest word  which comes from his pen  
was3 8,i rejoice in my sufferings on    
your  behalf2 and fill up that which is 
lacking of the afflictions of ,christ   
in my flesh1 for ,his body's sake1 which
 is the ,church40 7,col4 #a1 #bd47  ,it 
is not repeating ,his words that saves  
us1 it is reliving ,his life1  co-dying1
 and co-rising with ,him1 and entering  

with a radiant joy1  caught from ,his   
face1 into the common task of redeeming 
a world of sin  to a kingdom of love and
 holiness4    ,in that great book of    
spiritual symbolism--the ,book of       
,revelation--those who overcome are     
builded1 as pillars1 into the ,temple   
of ,god1 and ,he writes ,his new name   
upon them4 ,the new name is ,redeemer4  
,those who have come up through great   
tribulation and have washed their  robes
 in the blood of the ,lamb are builded  
in as a permanent part of  the ,temple1 
where ,god reveals ,himself1 and they   
share with ,him in the  great redeeming 
work of the ages4    ,whatever it has   
meant in the past1 in the ages when the 
races were  sloughing off their         
paganism1 in the future the atonement   
must be  vital and dynamic4 ,it must be 
put in language which grips the heart1  
convinces the mind1 and carries the     
will4 ,it will name for us the          
,divine-human travail for a redeemed    
humanity4 ,it will cease to signify  a  

way by which ,god was appeased and it   
will come to express1 as it  did in the 
apostolic days1 the identification of   
,god with us in the  person of ,christ1 
and the identification1 by the power of 
,his love1 of  ourselves with ,him4 ,we 
shall pass from the terms which were    
inherited  from magic and ancient       
sacerdotal rites and we shall use       
instead the  language of our riper      
experience4 ,we shall abandon           
illustrations  drawn from law courts and
 judicial decisions and we shall rise to
  conceptions which fit the actual facts
 of inward1 personal experience  where  
higher and lower natures contend for the
 mastery4 ,the drama will  not be in    
some foreign realm1 apart from human    
consciousness1 it will  rise in our     
thought into the supreme drama of       
history--the tragedy  of the spiritual  
universe--the battle of holiness with   
sin--the blood  and tears which tell the
 cost of sin and create in response a   
passion  for the ,divine ,lover who is  

our ,father4 ,it will stop at no        
fictitious  righteousness which is      
counted unto us1 as though it were ours4
 ,we  shall demand an actual redemption 
of the entire self which has become     
righteous1 because it lives1 in         
,christ's power1 the life which ,he     
lived4    ,we shall learn to tell the   
story in such a way that the cross will 
not seem to be brought in1 as an        
afterthought1 to repair the damage      
wrought by an unforeseen catastrophe4   
,it will stand as the consummation  of  
an elemental spiritual movement and it  
will be organic with the  entire process
 of the making of men4 ,with charm and  
power1 ,ruskin has  told how the black  
dirt that soils the city pavement is    
composed of  four elements which make1  
when they follow the law of their       
nature1  the sapphire1 the opal1 the    
diamond and the dew drop4 ,the glory and
  splendor do not appear in the black   
dirt1 but the possibilities are  there4 
,when the law of the nature of these    

elements has full sweep  the glory comes
 out4 ,man was not meant for a sinner1  
and to live a  dark1 chaotic life4      
,there are far other possibilities in   
him4 ,he is a  potential child of ,god4 
,the full nature has broken forth in one
 life  and men beheld its glory4 8,to as
 many as receive ,him1 to them gives    
,he power to become the sons of ,god40  
,prayer        ,by prayer1 ,i do not    
mean any bodily exercise of the outward 
man2 but    the going forth of the      
spirit of ,life towards the ,fountain of
 ,life1    for fullness and             
satisfaction3 ,the natural tendency of  
the poor1    rent1 derived spirit1      
towards the ,fountain of ,spirits4      
,isaac ,penington4        8,i1 that     
still pray at morning and at eve1       
,loving those roots that feed us from   
the past1    ,and prizing more than     
,plato things ,i learned    ,at that    
best ,academe1 a mother's knee1         
,thrice in my life perhaps have truly   
prayed1    ,thrice1 stirred below my    

conscious self1 have felt    ,that      
perfect disenthralment which is ,god40  
,lowell's 8,cathedral40      8,the aim  
of prayer is to attain to the habit of  
goodness1 so as no    longer merely to  
have the things that are good1 but      
rather to be    good40                  
,clement of ,alexandria4                
,,prayer4      ,we come now to the human
 search for a divine fellowship and     
companionship4 ,its complete history    
would be the whole story of  religion4  
,in this little book ,i shall speak only
 of certain definite  human ways of     
seeking fellowship with ,god1 namely1 of
 prayer4    ,prayer is an extraordinary 
act4 ,the eyes close1 the face lights   
up1  the body is moved with feeling1 and
 7it may be in the presence of  a       
multitude7 the person praying talks in  
perfect confidence with  somebody1      
invisible and intangible1 and who       
articulates no single word  of response4
 ,it is astonishing4 ,and yet it is a   
human custom as old as  marriage1 as    

ancient as grave-making1 older than any 
city on the globe4  ,there is no human  
activity which so stubbornly resists    
being reduced  to a bread and butter    
basis4 ,men have tried to explain the   
origin of  prayer by the straits of     
physical hunger1 but it will no more fit
 into  utilitarian systems than joy over
 beauty will4 ,it is an elemental and   
unique attitude of the soul and it will 
not be 8explained0 until we  fathom the 
origin of the soul itself6    ,but is   
not the advance of science making prayer
 impossible8 ,in  unscientific ages the 
universe presented no rigid order4 ,it  
was easy to  believe that the ordinary  
course of material processes might be   
altered  or reversed4 ,the world was    
conceived as full of invisible beings   
who  could affect the course of events  
at will1 while above all1 there was  a  
,being who might interfere with things  
at any moment1 in any way4    ,our world
 to-day is not so conceived4 ,our       
universe is organized and  linked4      

,every event is caused4 ,caprice is     
banished4 ,there is no such  thing in   
the physical world as an uncaused event4
 ,if we met a person  who told us that  
he had seen a train of cars drawn along 
with no  couplings and held together by 
the mutual affection of the passengers  
in the different cars we should know    
that he was an escaped lunatic  and we  
should go on pinning our faith to       
couplings as before4 ,even the  weather 
is no more capricious than the course of
 a planet in space4  ,every change of   
wind and the course of every flying     
cloud is determined  by previous        
conditions4 ,complex these combinations 
of circumstances  certainly are1 but if 
the weather man could get data enough he
 could  foretell the storm1 the rain1   
the drought exactly as well as the      
astronomer can foretell the eclipse4    
,there is no little demon1 there  is no 
tall1 bright angel1 who holds back the  
shower or who pushes the  cloud before  
him2 no being1 good or bad1 who will    

capriciously alter  the march of        
molecules because it suits our fancy to 
ask that the chain  of causes be        
interrupted4 ,what is true of the       
weather is true in every  physical      
realm4 ,our universe has no caprice in  
it4 ,every thing is  linked1 and the    
forked lightning never consults our     
preferences1 nor  do cyclones travel    
exclusively where bad men live4 ,as of  
old the rain  falls on just and unjust  
alike1 on saint and sinner4 ,the        
knowledge of  this iron situation has   
had a desolating effect upon many minds4
 ,the  heavens have become as brass and 
the earth bars of iron4 ,to ask for the 
interruption of the march of atoms seems
 to the scientific thinker the          
absurdest of delusions and all fanes of 
prayer appear fruitless4 ,others  resort
 to the faith that there are 8gaps0 in  
the causal system and that  in these    
unorganized regions--the domains so far 
unexplored--there are  realms for       
miracle and divine wonder4 ,the         

supernatural1 on this theory  is to be  
found out beyond the region of the      
8natural10 and forcing  itself through  
the 8gaps40 ,those of this faith are    
filled with dread  as they see the so   
called 8gaps0 closing1 somewhat as the  
pious ,greek  dreaded to see ,olympus   
climbed4    ,there are still others who 
evade the difficulty by holding that    
,god  has made the universe1 is the     
,author of its 8laws10 is ,omnipotent   
and  therefore can change them at ,will1
 or can admit exceptions in their       
operation4 ,this view is well           
illustrated in the faith of ,george     
,mller1  who writes3 8,when ,i lose such
 a thing as a key1 ,i ask the ,lord to  
direct me to it1 and ,i look for an     
answer2 when a person with whom ,i  have
 made an appointment does not come1     
according to the fixed time1  and ,i    
begin to be inconvenienced by it1 ,i ask
 the ,lord to be pleased to  hasten him 
to me1 and ,i look for an answer2 when  
,i do not understand  a passage of the  

word of ,god1 ,i lift up my heart to the
 ,lord that ,he  would be pleased by    
,his ,holy ,spirit to instruct me1 and  
,i expect to be  taught40    ,this view 
takes us back once more into a world of 
caprice4 ,it  introduces a world in     
which almost anything may happen4 ,we   
can no  longer calculate upon anything  
with assurance4 ,even our speed1 as we  
walk1 is regulated by the capricious    
wish of our friends4 ,but that is  not  
all1 it is a low1 crude view of ,god--a 
,being off above the world  who makes   
8laws0 like a modern legislator and     
again changes them to  meet a new       
situation1 who is after all only a      
bigger man in the sky  busily moving and
 shifting the scenes of the time-drama  
as requests  reach him4    ,none of     
these positions is tenable4 ,the first  
is not1 for prayer is a  necessity to   
full life1 and the other two are not1   
because they do not  fairly face the    
facts which are forced upon those who   
accept scientific  methods of search and

 of thought4 ,this physical universe is 
a stubborn  affair4 ,it is not loose and
 adjustable1 and worked1 for our private
  convenience1 by wires or strings at a 
central station4 ,it is a world  of     
order1 a realm of discipline4 ,it is our
 business to discover a  possible line  
of march in the world as it is1 to find 
how to triumph  over obstacles and      
difficulty1 if we meet them--not to     
resort to 8shun  pikes0 or cries for    
8exception in our particular case40     
,the real difficulty is that our        
generation has been conceiving of       
prayer on too low a plane4 ,faith is not
 endangered by the advance of  science4 
,it is endangered by the stagnation of  
religious conceptions4  ,if religion    
halts at some primitive level and       
science marches on to  new conquests of 
course there will be difficulty4 ,but   
let us not  fetter science1 let us      
rather promote religion4 ,we need to    
rise to a  truer view of ,god and to a  
loftier idea of prayer4 ,it is another  

case  of 8leveling up40 ,on the higher  
religious plane no collision between    
prayer and science will be found4 ,there
 will be no sealing of the lips  in the 
presence of the discovery that all is   
law4    ,the prayer which science has   
affected is the spurious kind of prayer1
  which can be reduced to a utilitarian1
 8bread and butter10 basis4 ,most       
enlightened persons now are shocked to  
hear 8patriotic0 ministers  asking ,god 
to direct the bullets of their country's
 army so as to kill  their enemies in   
battle1 and we all hesitate to use      
prayer for the  attainment of low1      
selfish ends1 but we need to cleanse our
 sight  still farther and rise above the
 conception of prayer as an easy means  
to a desired end4    ,it is a fact that 
there are valid prayer effects and there
 is plenty  of experimental evidence to 
prove the energy of prayer4 ,it is      
literally true that 8more things are    
wrought by prayer than this world       
dreams of40 ,there are no assignable    

bounds to the effects upon mind and     
body of the prayer of living faith4     
,some of those particular cases of      
,george ,mller's are quite within the   
range of experience4 ,the prayer  for   
the lost key may well produce a         
heightened energy of consciousness      
which pushes open a door into a deeper  
stratum of memory1 and the man  rises   
from his knees and goes to the spot     
where the key was put4 ,so  too with the
 passage of ,scripture4 ,no doubt many a
 man has come back  from his closet     
where the turmoil of life was hushed and
 where all  the inward currents set     
toward ,god1 many of us ,i say1 come    
back with  a new energy and with cleared
 vision and we can grasp what before    
eluded us1 we can see farther into the  
spiritual meaning of any of  ,god's     
revelations4 ,there is perhaps never a  
sweep of the soul out into  the wider   
regions of the spiritual world which    
does not heighten the  powers of the    
person who experiences it4 ,profound    

changes in physical  condition1 almost  
as profound as the stigmata of ,st4     
,francis1 have in  our own times        
followed the prayer of faith and many of
 us in our daily  problems and          
perplexities have seen the light break  
through1 as we  prayed1 and shine out1  
like a search light1 on some plain path 
of duty  or of service4 ,there is       
unmistakable evidence of incoming energy
 from  beyond the margin of what we     
usually call 8ourselves40    ,we have   
not to do with a ,god who is 8off there0
 above the sky1 who  can deal with us   
only through 8the violation of physical 
law40 ,we  have instead a ,god 8in whom 
we live and move and are10 whose ,being 
opens into ours1 and ours into ,his1 who
 is the very ,life of our lives1  the   
matrix of our personality2 and there is 
no separation between us  unless we make
 it ourselves4 ,no man1 scientist or    
layman1 knows where  the curve is to be 
drawn about the personal 8self40 ,no man
 can say  with authority that the       

circulation of ,divine currents into the
 soul's  inward life is impossible4 ,on 
the contrary1 ,energy does come in4 ,in 
our highest moments we find ourselves in
 contact with wider spiritual  ,life    
than belongs to our normal me4    ,but  
true prayer is something higher4 ,it is 
immediate spiritual  fellowship4 ,even  
if science could demonstrate that prayer
 could never  effect any kind of        
utilitarian results1 still prayer on its
 loftier  side would remain untouched1  
and persons of spiritual reach would go 
on praying as before4 ,if we could say  
nothing more we could at least  affirm  
that prayer1 like faith1 is itself the  
victory4 ,the seeking is  the finding4  
,the wrestling is the blessing4 ,it is  
no more a means to  something else than 
love is4 ,it is an end in itself4 ,it is
 its own  excuse for being4 ,it is a    
kind of first fruit of the mystical     
nature of  personality4 ,the edge of the
 self is always touching a circle of    
life  beyond itself to which it         

responds4 ,the human heart is sensitive 
to ,god  as the retina is to light      
waves4 ,the soul possesses a native     
yearning  for intercourse and           
companionship which takes it to ,god as 
naturally  as the home instinct of the  
pigeon takes it to the place of its     
birth4  ,there is in every normal soul a
 spontaneous outreach1 a free play of   
spirit which gives it onward yearning of
 unstilled desire4    ,it is no mere    
subjective instinct--no blind outreach4 
,if it met no  response1 no answer1 it  
would soon be weeded out of the race4   
,it would  shrivel like the functionless
 organ4 ,we could not long continue to  
pray  in faith if we lost the assurance 
that there is a ,person who cares1  and 
who actually corresponds with us4       
,prayer has stood the test of           
experience4 ,in fact the very desire to 
pray is in itself prophetic of  a       
heavenly ,friend4 ,a subjective need    
always carries an implication of  an    
objective stimulus which has provoked   

the need4 ,there is no hunger1  as      
,fiske has well shown1 for anything not 
tasted1 there is no search  for anything
 which is not in the environment1 for   
the environment has  always produced the
 appetite4 ,so this native need of the  
soul rose out  of the divine origin of  
the soul1 and it has steadily verified  
itself  as a safe guide to reality4     
,what is at first a vague life-activity 
and spontaneous outreach of  inward     
energy--a feeling after                 
companionship--remains in many persons  
vague to the end4 ,but in others it     
frequently rises to a definite          
consciousness of a personal ,presence   
and there comes back into  the soul a   
compelling evidence of a real ,other    
,self who meets all  the ,soul's need4  
,for such persons prayer is the way to  
fullness of  life4 ,it is as natural as 
breathing4 ,it is as normal an operation
 as  appreciation of beauty1 or the     
pursuit of truth4 ,the soul is made     
that way1 and as long as men are made   

with mystical deeps within1  unsatisfied
 with the finite and incomplete1 they   
will pray and be  refreshed4    ,vague  
and formless1 in some degree1 communion 
would always be1 ,i think1  apart from  
the personal manifestation of ,god in   
,jesus ,christ4 ,as soon  as ,god is    
known as ,father1 as soon as we turn to 
,him as identical in  being with our own
 humanity1 as suffering with us and     
loving us even  in our imperfection1    
this communion grows defined and becomes
 actual  social fellowship which is     
prayer at its best4 ,paul's great       
prayers of  fellowship rise to the ,god 
and ,father of our ,lord ,jesus ,christ1
 the ,god  whom we know1 because ,he has
 been humanly revealed in a way that    
fits  our life4 ,we turn to ,him as the 
completeness and reality of all we want 
to be1 the other ,self whom we have     
always sought4 ,the vague impulse to    
reach beyond our isolated and solitary  
self gives place to an actual           
experience of relationship with a       

personal ,friend and ,companion and     
this experience may become1 and often   
does become1 the loftiest and  most     
joyous activity of life4 ,the soul is   
never at its best until it  enjoys ,god1
 and prays out of sheer love4 ,nobody   
who has learned to  pray in this deeper 
way and whose prayer is a prayer of     
communion and  fellowship1 wants logical
 argument for the existence of ,god4    
,such a  want implies a fall from a     
higher to a lower level4 ,it is like a  
demand  for a proof of the beauty one   
feels1 or an evidence of love other than
  the evidence of its experience4       
,prayer will always rise or fall with   
the quality of one's faith1 like  the   
mercury in the tube which feels at once 
the change of pressure in  the          
atmosphere4 ,it is only out of live     
faith that a living prayer  springs4    
,when a man's praying sinks into words1 
words1 words1 it means  that he is      
trying to get along with a dead         
conception of ,god4 ,the  circuit no    

longer closes4 ,he cannot heighten his  
prayer by raising his  voice4 ,what he  
needs is a new revelation of the reality
 of ,god4 ,he  needs to have the fresh  
sap of living faith in ,god push off the
 dead  leaves of an outgrown belief1 so 
that once more prayer shall break  forth
 as naturally as buds in spring4    ,the
 conception of ,god as a lonely         
,sovereign1 complete in ,himself and    
infinitely separated from us 8poor worms
 of the dust10 grasshoppers  chirping   
our brief hour in the sun1 is in the    
main a dead notion4  ,prayer to such a  
,god would not be easy with our modern  
ideas of the  universe4 ,it would be as 
difficult to believe in its efficiency  
as it  would be to believe in the       
miracle of transubstantiation in bread  
and  wine4 ,but that whole conception is
 being supplanted by a live faith  in an
 ,infinite ,person who is corporate with
 our lives1 from whom we  have sprung1  
in whom we live1 as far as we           
spiritually do live1 who  needs us as we

 need him1 and who is sharing with us   
the travail and  the tragedy as well as 
the glory and the joy of bringing forth 
sons of  ,god4    ,in such a kingdom--an
 organic fellowship of interrelated     
persons--prayer is as normal an activity
 as gravitation is in a world  of       
matter4 ,personal spirits experience    
spiritual gravitation1 soul  reaches    
after soul1 hearts draw toward each     
other4 ,we are no longer  in the net of 
blind fate1 in the realm of impersonal  
force1 we are in  a love-system where   
the aspiration of one member heightens  
the entire  group1 and the need of      
one--even the least--draws upon the     
resources of  the whole--even the       
,infinite4 ,we are in actual            
,divine-human fellowship4    ,the only  
obstacle to effectual praying1 in this  
world of spiritual  fellowship1 would be
 individual selfishness4 ,to want to get
 just for  one's own self1 to ask for   
something which brings loss and injury  
to  others1 would be to sever one's self

 from the source of blessings1 and  to  
lose not only the thing sought but to   
lose1 as well1 one's very self4    ,this
 principle is true anywhere1 even in    
ordinary human friendship4  ,it is true 
too1 in art and in music4 ,the artist   
may not force some  personal caprice    
into his creation4 ,he must make himself
 the organ of a  universal reality which
 is beautiful not simply for this man or
 that1  but for man as man4 ,if there   
is1 as ,i believe1 an inner kingdom of  
spirit1 a kingdom of love and           
fellowship1 then it is a fact that a    
tiny being like one of us can impress   
and influence the ,divine ,heart1  and  
we can make our personal contribution to
 the ,will of the universe1  but we can 
do it only by wanting what everybody can
 share and by  seeking blessings which  
have a universal implication4    ,so far
 as prayer is real fellowship1 it gives 
as well as receives4  ,the person who   
wants to receive ,god must first bring  
himself4 ,if ,he  misses us1 we miss    

,him4 ,he is ,spirit1 and consequently  
,he is found only  through true and     
genuine spiritual activity4 ,in this    
correspondence of  fellowship there is  
no more 8violation of natural law0 than 
there  is in love wherever it appears4  
,love is itself the principle of the    
spiritual universe1 as gravitation is of
 the physical2 and as in the  gravitate 
system the earth rises to meet the ball 
of the child1 without  breaking any law1
 so ,god comes to meet and to heighten  
the life of  anyone who stretches up    
toward ,him in appreciation1 and there  
is joy  above as well as below4    ,all 
that ,i have said1 and much more1 gets  
vivid illustration in the  8,lord's     
prayer10 which ,christians have taken as
 a model form1 though  they have not    
always penetrated its spirit4 ,it is in 
every line a  prayer of fellowship and  
co-operation4 ,it is a perfect          
illustration  of the social nature of   
prayer4 ,the co-operation and fellowship
 are  not here confined1 and they never 

are except in the lower stages1 to  the 
inward communion of an individual and   
his ,god4 ,there is no ,i or  me or mine
 in the whole prayer4 ,the person who   
prays spiritually  is enmeshed in a     
living group and the reality of his     
vital union  with persons like himself  
clarifies his vision of that deeper     
,reality  to whom he prays4 ,divine     
,fatherhood and human brotherhood are   
born  together4 ,to say ,father to ,god 
involves saying 8brother0 to one's      
fellows1 and the ground swell of either 
relationship naturally carries  the     
other with it1 for no one can largely   
realize the significance of  brotherly  
love without going to ,him in whom love 
is completed4    8,hallowed be thy name0
 is often taken in a very feeble sense  
to  mean 8keep us from using thy name in
 vain10 or it is thought of as          
synonymous with the easy and meaningless
 platitude1 8,let thy name  be holy40   
,it is in reality a heart-cry for a full
 appreciation of  the meaning of the    

,divine name1 i4 e41 the ,divine        
character4 ,it is  an uprising of the   
soul to an apprehension of the holiness 
of ,god  and the fullness of ,his life  
that the soul may return to its tasks   
with a sense of infinite resources and  
under the sway of a vision of  the true 
ideal4 ,this ,lord's prayer begins with 
a word of intimate  relationship and    
social union--8,our ,father40 ,it then  
goes out beyond  the familiar boundaries
 of experience to feel the infinite     
sweep of  ,god's completeness and       
perfectness and to become penetrated    
with solemn  awe and reverence which fit
 such companionship1--8,our ,father of  
the  holy name40    ,this is the        
prelude4 ,the true melody of prayer1 if 
,i may say so1 begins  with the positive
 facing of the task of life3--8,thy     
kingdom come1 ,thy  will be done on     
earth as it is in heaven40 ,here again  
we have the  loftiest ,fellowship4 ,the 
person who prays this way is linked with
 ,god  in one mighty spiritual whole4   

,the last vestige of atomic selfishness 
is washed out4 ,there are those who say 
these words of prayer with  folded hands
 and closed eyes1 and then expect the   
desired kingdom  to come by miracle2    
they suppose that if the request is made
 often  enough a millennium age will    
drop out of the skies4 ,ah1 no6 ,if ,god
 is  ,spirit and man is meant to be     
spiritual1 such a millennium is a sheer 
impossibility4 ,this prayer involves the
 most strenuous life that ever  was     
lived4 ,to pray seriously for the coming
 of the kingdom of heaven  means to     
contribute to its coming4 ,it has come  
in any life which is  completely under  
the sway of the holy ,will and which is 
consecrated to  the task of making that 
holy ,will prevail in society4 ,it is no
 8far  off ,divine event40 ,it is always
 coming4      8,for an ye heard a music1
 like enow    ,they are building still1 
seeing the city is built    ,to music1  
therefore never built at all    ,and    
therefore built forever40    ,in a plain

 word1 it is the total task of humanity 
through the ages4 ,it  is the embodiment
 in a temporal order of the eternal     
purpose4 ,it is the  weaving in concrete
 figure and color of the ,divine        
pattern4 ,it is the  slow and somewhat  
painful work of making an actual ,divine
 society out  of this rather stubborn   
and unpromising potential material4 ,but
 it is  our main business1 and this     
prayer is the girding of the loins for  
the  sublime task of helping ,god make  
,his world4      8,man as yet is being  
made1 and e'er the crowning age of ages1
    ,shall not aeon after aeon pass and 
touch him into shape8    ,all about him 
shadow still1 but1 while the races      
flower and fade1    ,prophet eyes may   
catch a glory1 slowly gaining on the    
shade1    ,till the people all are one  
and all their voices blend in a choric  
,hallelujah to the ,maker1 #8,it is     
finished2 man is made4'0    ,fellow     
laborers with ,god in truth we are4     
,prayer ends in labor and  labor ends in

 prayer4 ,but it is not a cry for       
miracle4 ,it is an inward  effort at    
co-operation4    ,there is a beautiful  
mingling of the great and the little1   
the cosmic  and the personal4 ,the      
universal sweep of ,divine ends does not
  swallow up1 or miss1 the needs of the 
concrete individual4 ,while the         
spiritual universe is building1 men must
 have daily bread and they must         
constantly face the actual present with 
its routine and monotony4 ,here  again  
prayer is no miraculous method of       
turning stones into bread4  ,it is no   
easy substitute for toil4 ,it is the    
joyous insight that in  the avenues of  
daily toil1 ,god and man are            
co-operating and that in  very truth the
 bread for the day is as much ,god given
 as it is won  by the sweat of brow4    
,the recently discovered 8saying of     
,jesus0 best  interprets this prayer4   
8,wherever any man raises a stone or    
splits  wood1 there am ,i40 ,he         
consecrates honest toil4    ,next we    

come to the profound word which shows   
how completely our lives  are bound     
together in organic union1 above and    
below3 8,forgive us as  we forgive40    
,what a solemn thing to say4 ,dare we   
pray it6 ,and yet few  words have ever  
so truly revealed the nature of prayer4 
,it is1 one  sees1 no easy1 lazy way to 
blessings4 ,once more1 it is            
co-operation4  ,forgiveness is not a    
gift which can fall upon us from the    
skies1 in  return for a capricious      
request4 ,the blessing depends on us as 
much as  it does on ,god4 ,a cold1 hard1
 unforgiving heart can no more be       
forgiven  than a lazy1 slipshod student 
can have knowledge given to him4 ,like  
all  spiritual things1 forgiveness can  
come only when there is a person who    
appreciates its worth and meaning4 ,the 
deep cry for forgiveness must  rise out 
of a forgiving spirit4 ,it is always    
more than a transaction1  an event4 ,it 
is an inward condition of the personal  
life1 and the soul  that feels what it  

means to love and forgive is so bound   
into the whole  divine order that love  
and forgiveness come in as naturally as 
light  goes through the open casement1  
or the tide into an inlet4    ,the next 
word is surely to be thought of as a    
human cry3 8,take us not  into testing40
 ,it is the natural shrinking of the    
tender1 sensitive  soul1 and it is the  
right attitude4 ,most of us know by hard
 experience  that trial1 proving1       
testing1 yes1 even actual temptation1   
have a  marvelous ministry4 ,no saint is
 made in the level plain1 where the     
waters are still and the pastures green4
      8,never on custom's oild grooves  
,the world to a higher level moves1     
,but grates and grinds with friction    
hard    ,on granite boulder and flinty  
shard4    ,the heart must bleed before  
it feels1    ,the pool be troubled      
before it heals40    ,all this we know4 
,we know that the stem battle makes the 
veteran4 ,but  this prayer is the       
childlike cry1 the shrinking fear1 which

 are always  safer than the bold dash1  
the impetuous plunge4 ,it is the        
utterance of  an instinctive wish to    
keep where safety lies1 and1 humanly    
speaking1  it is right1 though1 in a    
world whose highest fruit is character1 
we may expect that bitter cups and hard 
baptisms will be a part of  our         
experience4 ,like all that has gone     
before1 it is an effort at              
co-operation4 ,it is a sincere          
aspiration for green pastures and still 
waters joined with a readiness to be fed
 at the table in presence of  the enemy1
 if need be1 readiness for the perilous 
edge of conflict1 for  8high strife and 
glorious hazard40    ,last of all there 
rises the cry for deliverance from the  
power of  evil4 ,once more we realize   
that this is not an occasion for magical
  interference1 no call for a fiery dart
 out of the sky to pierce a black  demon
 who is pushing us into sin4 ,the drama 
is an inward one and the  enemy1 called 
of many names1 is a part of our own     

self4 ,each soul has  its own struggle  
with the immemorial tug of brute        
inheritance--the sag  of lower nature4  
8,when the fight begins within himself1 
,a man's worth something4 ,god stoops   
o'er his head1    ,satan looks up       
between his feet--both tug--    ,he's   
left1 himself1 i' the middle3 ,the soul 
wakes      ,and grows40    ,but here    
supremely appears our principle of      
co-operation4 ,prayer for  deliverance  
from evil cannot end on the lips4 ,there
 is no conquest of  the flesh1 no       
killing out of ape and tiger1 until we  
ourselves catch at  ,god's skirts and   
rise to live for the ,spirit and by the 
,spirit4 ,there  is no deliverance till 
the soul says1 8,i will be free0 and    
,god and man  tug on the same side4     
,wherever any citadel of evil is        
battered ,god and  man are there        
together4 ,god finds a human organ and  
man draws on the  inexhaustible         
resources of ,god4    ,prayer1 whether  
it be the lisp of a little child1 or the

 wrestling  of some great soul in       
desperate contest with the coils of     
habit or  the evil customs of his       
generation is a testimony to a          
divine-human  fellowship4 ,in hours of  
crisis the soul feels for its           
,companion1 by  a natural gravitation1  
as the brook feels for the ocean4 ,in   
times of  joy and strength1 it reaches  
out to its source of ,life1 as the plant
  does to the sun4 ,and when it has     
learned the language of spiritual       
communion and knows its ,father1 praying
 refreshes it as the greeting  of a     
friend refreshes one in a foreign land4 
,we ought not to expect  that prayer1 of
 the true and lofty sort1 could be      
attained by easy  steps4 ,it involves   
appreciation of ,god and co-operation   
with ,him4 ,one  comes not to it in a   
day4 ,even human friendship is a great  
attainment4  ,it calls for sacrifice of 
private wishes and for adjustment to the
  purposes of another life4 ,one cannot 
be an artist or a musician without      

patient labor to make oneself an organ  
of the reality which he fain  would     
express4 ,he must bring himself by slow 
stages to a height of  appreciation4    
,prayer is the highest human function4  
,it is the utterance  of an infinite    
friendship1 the expression of our       
appreciation of that  complete and      
perfect ,person whom our soul has found4
 8,lord1 teach us  how to pray40        
,the ,united ,states a ,christian       
,nation4    ,,by    ,,hon4 ,,david ,j4  
,,brewer1    ,associate ,justice of the 
,supreme ,court ,united ,states4        
,haverford ,college ,library ,lectures1 
#aije4      ,in this book the           
,distinguished ,christian ,jurist has   
discussed three  important topics3      
,first4 8,,the ,,united ,,states ,a     
,,christian ,,nation10 in which he shows
    why our ,republic should be so      
classified1 basing his argument upon    
the ,decisions of the ,supreme ,court1  
,colonial ,charters1 ,constitution    of
 the ,united ,states1 and ,national and 

,state ,legislation4      ,second4      
8,,our ,,duty ,,as ,,citizens40 ,a      
strong plea for ,business ,honesty      
and ,integrity1 for ,liberty and the    
,rights of ,man1 for ,education1 for    
,peace and ,temperance4      ,third4    
8,,the ,,promise ,,and ,,possibilities  
,,of ,,the ,,future40 ,an earnest    and
 eloquent exhortation to the young men  
of ,america to temper their    devotion 
to country with fidelity to the         
teachings of the ,gospel4    ,issued    
,october #a1 #aije4    #abmo4 #ajj pp4  
,price1 postpaid1 #a4jj4      ,,the     
,,john ,c4 ,,winston ,,co4              
,,philadelphia1 ,,pa4          ,,social 
,,law ,,in ,,the ,,spiritual ,,world    
,studies ,in ,human and ,divine         
,inter-,relationship    ,,by    ,,rufus 
,m4 ,,jones1 ,a4,m41 ,,litt4 ,d4        
,professor of ,philosophy in ,haverford 
,college1 ,pa4    ,this is a fresh      
interpretation of the deepest problems  
of life4  ,it discusses the most        
interesting phases of recent            

psychological  investigation into       
spiritual subjects4    8,professor      
,jones offers here a series of studies  
on the nature and  meaning of           
,personality4 ,he is at home in modern  
psychology and tells  it effectively for
 his purpose in freedom from            
technicalities40--,the  ,outlook4       
8,the author has written the twelve     
chapters of this book dealing  with such
 subjects as ,the ,meaning of           
,personality1 ,the ,realization of      
,persons1 ,the ,sub-,conscious ,life1   
,the ,inner ,light1 etc41 etc41 with an 
aim to show through ,psychology1 as     
,drummond showed through ,biology1  that
 life can be unified from top to        
bottom40--,christian ,work and the      
,evangelist4    8,the author bears a    
unique equipment for the task1 having   
studied  ,philosophy at ,harvard under  
,royce and ,palmer1 and acquired the art
 of  presenting it to untrained thinkers
 in his capacity of ,professor of       
,philosophy at ,haverford               

,college40--,british ,friend4    #abmo4 
#bgb pages4 ,extra ,vellum ,cloth1 ,gilt
 ,top1 ,uncut ,edges4 ,price  #a4be ,net
 7,postage #aj ,cents74    ,,the ,,john 
,c4 ,,winston ,,company                 
,,philadelphia1 ,,pa4          ,a       
,history    ,,of    ,the ,society of    
,friends in ,america    ,,by    ,,allen 
,c4 ,,thomas1 ,a4,m4    ,,haverford     
,,college    ,,and    ,,richard ,h4     
,,thomas1 ,m4,d4    ,,baltimore1 ,,md4  
,,new ,,and ,,revised ,,edition1 #aije  
,brought down to date and including     
valuable statistics and information  in 
regard to the ,society of ,friends in   
,america4      8,a work on #8,the       
,history of the ,society of ,friends in 
,america1'    which is likely for many  
days to be a standard text-book on the  
subject40--,the ,london ,friend4        
8,we have read it with interest4 ,it    
gives evidence of much research    and  
of a disposition to observe the         
impartiality of faithful                
historians40--,the ,friend1             

,philadelphia4      #abmo4 ,cloth4      
,price1 #a4jj ,net    7,postage1 #ae    
,cents7      ,,the ,,john ,c4 ,,winston 
,,co4    ,,philadelphia1 ,,pa4          
,,footnotes3      #a 8,social ,law in   
the ,spiritual ,world10 ,philadelphia1  
#aijd4    #b ,the term a tergo causation
 means that what happens is produced    
entirely by the push or the pull of     
forces4 ,there is an exact              
equation--the antecedent determines the 
consequent4    #c ,it is not true1 of   
course1 that there is an absolute       
8break0 in the  upward processes of     
life4 ,even in the lower forms of life  
there are  hints of higher              
possibilities4 ,there is an elemental   
struggle for the  life of others which  
has in it the potentiality of love and  
sacrifice4  ,but there is no 8sign0 on  
the lower levels--before                
self-consciousness  dawned--of any      
capacity for an ideal1 or of any power  
to develop by  the forecast and vision  
of the goal4    #d ,the term a fronte   

compulsion means the compelling power of
 an  ideal which influences by an       
attraction from in front4    #e         
,browning's 8,old ,pictures in          
,florence40    #f ,sabatier1 8,religions
 of ,authority10 p4 #cjg4    #g ,i am   
aware that this feature of child life   
will seem to some of my  readers to be  
overdrawn4 ,some ,mothers say that no   
such tendency was  observed in their own
 children4 ,that is quite likely4 ,all  
children do  not express their subtle   
and complex emotions in the same way4 ,i
 do not  mean to imply that every child 
expresses a need of sacrifice when he   
does wrong4 ,but careful observers of   
children have frequently noted the      
facts which ,i have emphasized in the   
text1 and ,i have often met them in  my 
own experience with children4    #h ,it 
has been shown by ,robertson ,smith and 
others that the ,hebrews  thought of    
sacrifice not as a gift to appease      
,jehovah but as a sharing  of a common  
meal with him4 ,such a lofty view of    

sacrifice is surely  not primitive4     
,when sacrifice had come to be thought  
of1 as of a  common meal1 it had already
 been purified and transformed by       
centuries  of development and the       
heightening presupposes a series of     
unnamed  prophets before the list of    
great revealers whose names we know4    
,in the earliest stages religion is only
 very slightly ethical4 ,the            
moralization of religion is one of the  
most tremendous facts of human  history4
          ,,transcriber',s ,,notes3     
,italicized text is surrounded by       
underscores3 italics4      ,emboldened  
text is surrounded by equals signs3     
bold4      ,obvious typographical errors
 have been corrected4