New-York tribune. [volume] (New York [N.Y.]) 1866-1924, 1873-10-13

,yey as pearl OF great value, for which you must
sacrifice everything else. you will nnd unucr
the necessity Of renouncng the world shunnns MI in
tercourse with society, retiring into coister' OF
desert place. adopting the view on LIE ana rohgon Oh
On. Ancbore friars and hermts. who dissocate reii
on from, secular Iife regarding strictly religious
only what belongs properly to tho sphere o "
contradstinotlon TO what IL commonly oaiiou s"'
worldly sphere But this view Is antasonis'ic W '
LETTER and spirit of the words In Lords microscopy
nrayers pray not that thou shouldst take them OUT
of tbe world but that thou shoudst keep them from
ev" LIohn 17-15 The monk takes himself out OF the
world But the great art which Christianity teaches US
% nroctce ia 10 lead an unbemshed life IN this corrupt
world to associate even with publcans and sinners
without allowing ourselves TO be contaminated by the
contact II on the other hand regard Christianity
exclusively as eayen we shall be liable TO the danger
OF denying the importance OF religion in and for ITSELF
and Of adopting view OF Christianity according 10
which the Church. in oftme, becomes superuous
or redundant. and reduces itself into the state OF
morality and culture; these being thoroughly learned
by spirit the latter deemed no longer necessary as
separate institution. But this IL again Onesded vie"
of the Kingdom Of Heaven being regarded only as us
likeness to leaven the central power ofChrsanity
is not here fully recognized, its supreme Importance Is
not properly acknowledged. According to the hlgh
STANDARD of morality the Gospel, we are to love the
Lord our God with all our hearts SOUL mihu anu
strength, a love undivided, absolute but on tha'
account. not abstract and empty, inducing
man to live mOnkish Hfe' "tnura"inS
from the world and breaking up all intercourse WIN hu
man society This is so far from being the meaning OF
Jesus that he regards to God the fruitful root
productive of active love to Indeed In the chin
ing in and subordinaion OF the absolute love to G0d
love TO man also becomes unconditional Inat Is our
love 70 man ia not TO be limited by the natural differences
of nations climate and country, which prevail among
men, neighbor longer he was according 10 the
interpretation OF Mosesa companion OF the same poo
ple or nation-but any standing in need OF help
whoever he may be- to whatsoever riDe OF haOh no
NAV belong man in need is neighbor. This mean
ing which Jesus brought out OF the law OF Noses the
lawgiver has conceived Of This Is PLAINLY taught
in the instructive parable OF the good Samaritan whe
Jesus himself associated with publieans ana heatheh
companions and Samaritans and heretics, while he
helped the Canaantsh woman, while ne held up Tue
faith Of the Gentle centurion at Capernaum as model
even for the peone of Israel, and while he reminded
his hearers OF the gifts of God being bestowed without
distinction who lets his shine on the good ana the
bad and sendeih rain on the just and the nnjus lie
has by all this and removed the Mosaic one
sidedness and instead OF particular love to partlcu'
lar man OF nation ne has placed uniyersalo
Nationality IS III TINS question U oe Suoorui
nate TO humanity
The internal boundessness OF love to man is insisted
upon In the grand ideal requested TO realize in
our love toward enemies Simon Peter seems to me to
have proposed compromise with regard to our love 10
men when he asked the question, HOW OH shaH my
brother SIN against me and forgive him TILL seven
times a. The Jewish Tabbs divided as to the num-
Der of times, whether three or four times Peter ala
not seen inclined TO join the rabbs in their warm and
long discussion the point, but proposed not to split
the difference but to add the factors together to make
I'D the sum total OF seven, till seven times" wen
done Simon Peter thou hast proceeded step OF two IN
advance OF the law Of love and forgiveness know OF
no other Simon who comes up to the old simon Peter;
after ALL with all thy faults, love thee STILL But does
Peters law OF forgiveness satisfy the Savior Far from
IT, Peter added the three aud four together to make
seyen Jesus told him to multiply the seven again. not
by seven but by seventy say not until seven times,
but, until seventy times seven. That as the Gospels
law ofsorgiveness the is 10 forgive another who
has offendedI7Ox7-49O times If you forgive often
that you may well forgive them the whole at once
This an indefinite number; IT is not intended that the
exact sum should be counted. Love does not know the
way to count does understand arithmetic has
studied the multiplication table, or at least IL
has an arithmetic OF It's own, multiplication
table OF its own making Does mother count
her acts Of kindness her Maynard child AWhere is
the mother who would not deem such question an in
suit the feelings of her hearth Instead OF requitng
evil for evil wO should suffer double injustice love
enemies bless them that do good to them that
nate u.s. and pray for them who despitefuy and
prosecute u.s. that may be the children Of Father
who is in Heaven Matt ", A. 49, We must thor
oughly overcome the evil by tho power Of the good
dwelling in us. No outward deed OF performance meas
urabe by anyioutward standard any longer satisfy
the divine WILL but the moral law OF the Gospel insists
upon our having within holy, unconquerable loving
disposition, which order to secure its glorious
end is not to by any evil however great,
any obstacle however difficult. In possessing this prn
cipe within have true copy Of Gods moral per-
lection, being partakers OF the divine nature.
Who can conceyefofI anything higher than this mo-
rality4 Who can deny that Jesus has set up abso
lutte ideali "Behod 1 make all things new" This is
true In q moral as well as in religious Jesus
ia the great Reformer in the department Of morality
well in the sphere Of religion. In the Gospel the
highest good or sumnum bonup revealed In glory
which Plato Aristotle knew OF even conceived Of
Christianity has cOntented itself with setting up
perfect saDdardo morality BY doing this merely Jesus
would not have become the Reformer, Regeneration,
and Redeemer of tho world but would at farthes only
have contributed something toward the publication
and improvement OF Judaism, developing Its principles
to their full extent teaching something thoroughly new
ont OF the moral law to the lawgiver hmse and
those cOnYersant with the contents OF the law In
order to become the Redeemer andRegenerBto OF the
world 1t necessary that He should carry within
Himself religious principle, and from that center
mpsnt In the heart Of His people principle 10 the
possession of which we have real power do that which
is commanded in the Word of God. But this new real
principle other than the consciousness Divine
sonshiptwhichlJesus had In peculiar to Him.
self the only begoten Son OF the Father "A things
delivered unto of my Father; and man know
eth the Son, but the Father neither knoweth any man
the Father the Son." whatever metaphysical
background to this peculiar and original conscious
ness OF sonshp on the part Of Jesus the purely dog
mao question docs not here but inasmuch
aslthei ethical consequences OF the religious sefcon
seriousness OF Jesus here spoken Of we have simply
| aud Exclusively to adhere to the openly.reyealed
| fact called In question from no dogmsuo point
| OF view, that the divine consciousness OF SON.
ship the part of Jesus consisted in the Immediate
certainty OF communion OF love hetunnn ILL., anrI.