The Russellville Democrat., 1893-04-20
NATURE OF cHRIST'S AUTHORITY
 AS A LAW-GIvEa

1 the mount, and of the reasons, so 1 far as we can define them, why we receive those teachings as the law of our spiritual life, suggests some in teresting considerations as to the nature of that authority which in Jesus we call divine. This study brings to light significant analogy between what Is called revealed truth and certain other classes of ideas, 1 which though created outright by the human faculties, we nevertheless receive as established kssSsTss..---..;ss,e5. It indicates that t!.11 teaching which
 ,.s.. ell supernatural in origin may, [ nevertheless. be but the higher nat ural into which we grow by kinship with the Son of God, authenticating itself to us by what we have in ecsa-
 mon with it. He taught them as
 one having authority" {" The au- thority meant is the authority of law-giver or commander. Ths
 teacher impressed his audience as
 one who was conscious of moral
 kingship and right to be obeyed. 1 He stood as 1t were at the very source from which obligation pro
 ceeds He does not speak as if his
 authority to command were derived
 from any outside source; he does
 not refer his auditors to the means for authent:eating his utterances. It l is as if the words which he spoke
 were finally true and compelling. In studying the nature of religious
 authority we do well to fix our atten- ton on it at this point. Here the authority Is ultimate. This IS the point toward which the present. worth of all Scripture converges. As a progressive revelation its moral value and dignity at any point au- thenticates itself in proportion as it is in harmony with the clear utter ances of Christ. The bright antici- pations of Messianic seers look for ward to the final truth in him; the consecrated wisdom of apostles draws its validity from the spirit of the Lord. We reckon an age in Bible history advanced and en- lightened, or an inspired book high in spiritual rank, in proportion to
 what it contains of the mind of Christ. But here we see that mind disclosing itself directly. Here its the son of God who speaks, and he speaks ethically. He tells plainly what we ought to be and do. If in other parts of Scripture, speaking as they do in narrative, in personal aspiration, in puzzled debate, in political admonition, we often have to distill ethical suggestions for our lives from their words by inference, we may know that there is the ulti- mate authoritative teaching by which the validity of such inference Is guaged. The main value of Scrip ture to us is as rule of faith and practice. But whereas in most parts of the Bible we have to trans form the history, psalm or prophecy into rule by our own interpretative power in judging of it's applicability to our conduct, here the preceptive authority is direct and final One who speaks with authority tells us our duty. In studying authority on this point we are not concerning ourselves with questions Of author ship or authenticity of historical or scientific exactness, we are simply considering that which Scripture ex- ists to teash, if anything -our own duty, or the nature of true righteousness. Here, then, is the point at which to ascertain the nature and validity of religious authority.
 Let us, then, observe the method of the divine teacher. To us word from the Master is the end of con troversy, because we accept Him as divine. His heavenly rauk is taken without question as authenticating His truth. Bnt to the people who listen to His words this presupposi- ton is not present. They have, it is true, heard of His wonderful works, and many reverence Him as prophet; but there is no such putting forward of divine claims as to make the burden of authority rest on the person or rank of the teacher In fact, we note an absence of per sonal assertion or display of creden- tials. He has no occasion to begin by explaining who He is. While He contrasts Himself, and so makes himself of eoual rank, with the teachers of old time, by His majestic "But say unto you," He is never, theless not calling upon His hearers to believe because He says it, but be- cause His message is true.
 And this is the true way to teach moral doctrine, even when it is pro claimed as by authority. People must gain an ownership of the truth, rather than be silenced by awe of promulgator. Truth which stands in its own strength is not careful to borrow cogencg from logic. Indeed, it's authority is not made stronger by any process of reasoning. As we consider this fact we are pre- pared to understand another characteristic of the Savior's method. He does Lot argue, He proclaims. He does not prove, He asserts. He deals in truth, rather than what is called thought. It is