Christianity is Christianity by this one fundamental truth, that as God is the father of man, so truly, and not poetically, or metaphorically only, man is the son of God, participating in God's very essence and nature, though separated from God by self and sin. This oneness of nature between the Divine and the human does not lower the concept of God by bringing it nearer to the level of humanity; on the contrary, it raises the old concept of man and brings it nearer to its true ideal. The true relation between God and man had been dimly foreseen by many prophets and poets, but Christ was the first to proclaim that relation in clear and simple language. He called Himself the Son of God, and He was the firstborn son of God in the fullest sense of that word. But He never made Himself equal with the Father in whom He lived and moved and had His being. He was man in the new and true sense of the word, and in the new and true sense of the word He was God. To my mind man is nothing if He does not participate in the Divine.

Chips.

True Christianity lives, not in our belief, but in our love, in our love of God, and in our love of man founded on our love of God.

Chips.

True Christianity, I mean the religion of Christ, seems to me to become more and more exalted the more we know and the more we appreciate the treasures of truth hidden in the despised religions of the world. But no one can honestly arrive at that conviction unless he uses honestly the same measure for all religions.

Science of Religion.

The position which Christianity from the very beginning took up with regard to Judaism served as the first lesson in comparative theology, and directed the attention even of the unlearned to a comparison of two religions, differing in their conception of the Deity, in their estimate of humanity, in their motives of morality, and in their hope of immortality, yet sharing so much in common that there are but few of the psalms and prayers in the Old Testament in which a Christian cannot heartily join even now, and but few rules of morality which he ought not even now to obey.

Science of Religion.

It was exactly because the doctrine of Christ, more than that of the founders of any other religion, offered in the beginning an expression of the highest truths in which Jewish carpenters, Roman publicans, and Greek philosophers could join without dishonesty, that it has conquered the best part of the world. It was because attempts were made from very early times to narrow and stiffen the outward expression of our faith, to put narrow dogma in the place of trust and love, that the Christian Church often lost those who might have been its best defenders, and that the religion of Christ has almost ceased to be what, before all things, it was meant to be, a religion of world-wide love and charity.

Hibbert Lectures.

The founder of Christianity insisted again and again on the fact that He came to fulfil, and not to destroy; and we know how impossible it would be to understand the true position of Christianity in the history of the world, the true purport of the 'fullness of time,' unless we always remember that its founder was born and lived and died an Israelite. Many of the parables and sayings of the New Testament have now been traced back, not only to the Old Testament, but to the Talmud also; and we know how difficult it was at first for any but a Jew to understand the true meaning of the new Christian doctrine.

Gifford Lectures, I.

There is no religion in the whole world which in simplicity, in purity of purpose, in charity, and true humanity, comes near to that religion which Christ taught to His disciples. And yet that very religion, we are told, is being attacked on all sides. The principal reason for this omnipresent unbelief is, I believe, the neglect of our foundations, the disregard of our own bookless religion, the almost disdain of Natural Religion. Even bishops will curl their lips when you speak to them of that natural and universal religion which existed before the advent of our historical religions, nay, without which all historical religions would have been as impossible as poetry is without language. Natural religion may exist and does exist without revealed religion—revealed religion without natural religion is an utter impossibility.

Gifford Lectures, I.

There can be no doubt that free inquiry has swept away, and will sweep away, many things which have been highly valued, nay, which were considered essential by many honest and pious minds. And yet who will say that true Christianity, Christianity which is known by its fruits, is less vigorous now than it has ever been before? There have been discussions in the Christian Church from the time of the Apostles to our own times. We have passed through them ourselves, we are passing through them now.

Gifford Lectures, II.

When we think of the exalted character of Christ's teaching, may we not ask ourselves once more, What would He have said if He had seen the fabulous stories of His birth and childhood, or if He had thought that His Divine character would ever be made to depend on the historical truth of the Evangelia Infantiae?

Gifford Lectures, II.

Much of the mere outworks of Christianity cannot hold the ground on which they have been planted, they have to be given up by force at last, when they ought to have been given up long before; and when given up at last, they often tear away with them part of the strength of that faith of which they had previously been not only the buttress outside, but a part of the living framework.

Gifford Lectures, III.

What we call Christianity embraces several fundamental doctrines, but the most important of them all is the recognition of the Divine in man, or, as we call it, the belief in the Divinity of the Son. The belief in God, let us say in God the Father, or the Creator and Ruler of the world, had been elaborated by the Jews, and most of the civilised and uncivilised nations of the world had arrived at it. But when the Founder of Christianity called God His Father, and not only His Father, but the Father of all mankind, He did no longer speak the language of either Jews or Greeks. To the Jews, to claim Divine sonship for man would have been blasphemy. To the Greeks, Divine sonship would have meant no more than a miraculous, a mythological event. Christ spoke a new language, a language liable, no doubt, to be misunderstood, as all language is; but a language which to those who understood it has imparted a new glory to the face of the whole world. It is well known how this event, the discovery of the Divine in man, which involves a complete change in the spiritual condition of mankind, and marks the great turning-point in the history of the world, has been surrounded by a legendary halo, has been obscured, has been changed into mere mythology, so that its real meaning has often been quite forgotten, and has to be discovered again by honest and fearless seeking. Christ had to speak the language of His time, but He gave a new meaning to it, and yet that language has often retained its old discarded meaning in the minds of His earliest, nay sometimes of His latest disciples also. The Divine sonship of which He speaks was not blasphemy as the Jews thought, nor mythology as so many of His own followers imagined, and still imagine. Father and Son, divine and human, were like the old bottles that could hardly hold the new wine; and yet how often have the old broken bottles been preferred to the new wine that was to give new life to the world.

Gifford Lectures, III.

If we have learnt to look upon Christianity, not as something unreal and unhistorical, but as an integral part of history, of the historical growth of the human race, we can see how all the searchings after the Divine or Infinite in man were fulfilled in the simple utterances of Christ. His preaching, we are told, brought life and immortality to light. Life, the life of the soul, and immortality, the immortality of the soul, were there and had always been there. But they were brought to light, man was made fully conscious of them, man remembered his royal birth, when the word had been spoken by Christ.

Gifford Lectures, III.

We must never forget that it was not the principal object of Christ's teaching to make others believe that He only was divine, immortal, or the son of God. He wished them to believe this for their own sake, for their own regeneration. 'As many as received Him to them gave He power to become the sons of God.' It might be thought, at first, that this recognition of a Divine element in man must necessarily lower the conception of the Divine. And so it does in one sense. It brings God nearer to us, it bridges over the abyss by which the Divine and the human were completely separated in the Jewish, and likewise in many of the pagan religions. It rends the veil of the temple. This lowering, therefore, is no real lowering of the Divine. It is an expanding of the concept of the Divine, and at the same time a raising of the concept of humanity, or rather a restoration of what is called human to its true character,—a regeneration, or a second birth, as it is called by Christ Himself. 'Except a man be born again, he cannot see the kingdom of God.'

Gifford Lectures, III.

There is a constant action and reaction in the growth of religious ideas, and the first action by which the Divine was separated from and placed almost beyond the reach of the human mind, was followed by a reaction which tried to reunite the two. This process, though visible in many religions, was most pronounced in Judaism in its transition to Christianity. Nowhere had the invisible God been further removed from the visible world than in the ancient Jewish religion, and nowhere have the two been so closely drawn together again and made one as by that fundamental doctrine of Christianity, the Divine sonship of man.

Gifford Lectures, IV.

Christ spoke to men, women, and children, not to theologians, and the classification of His sayings should be made, not according to theological technicalities, but according to what makes our own heart beat.

Life.

The yearning for union or unity with God, which we see as the highest goal in other religions, finds its fullest recognition in Christianity, if but properly understood, that is, if but treated historically, and it is inseparable from our belief in man's full brotherhood with Christ. However imperfect the forms may be in which that human yearning for God has found expression in different religions, it has always been the deepest spring of all religions, and the highest summit reached by Natural Religion. The different bridges that have been thrown across the gulf that seems to separate earth from heaven and man from God, may be more or less crude and faulty, yet we may trust that many a faithful soul has been carried across by them to a better home. It is quite true that to speak of a bridge between man and God, even if that bridge is called the Self, is but a metaphor. But how can we speak of these things except in metaphors? To return to God is a metaphor, to stand before the throne of God is a metaphor, to be in Paradise with Christ is a metaphor.

Gifford Lectures, IV.

The Christian religion should challenge rather than deprecate comparison. If we find certain doctrines which we thought the exclusive property of Christianity in other religions also, does Christianity lose thereby, or is the truth of these doctrines impaired by being recognised by other teachers also?

Gifford Lectures, IV.

Love—superseding faith—seems to be the keynote of all Christianity. But the world is still far from true Christianity, and whoever is honest towards himself knows how far away he himself is from the ideal he wishes to reach. One can hardly imagine what this world would be if we were really what we profess to be, followers of Christ. The first thing we have to learn is that we are not what we profess to be. When we have learnt that, we shall at all events be more forbearing, forgiving, and loving towards others. We shall believe in them, give them credit for good intentions, with which, I hope, not hell, but heaven, is paved.

Life.

Our religion is certainly better and purer than others, but in the essential points all religions have something in common. They all start with the belief that there is something beyond, and they are all attempts to reach out to it.

Life.

How little was taught by Christ, and yet that is enough, and every addition is of evil. Love God, love men—that is the whole law and the prophets—not the Creeds and the Catechism and the Articles and the endless theological discussions. We want no more, and those who try to fulfil that simple law, know best how difficult it is, and how our whole life and our whole power are hardly sufficient to fulfil that short law.

MS.

Christ's teaching is plainly that as He is the Son of God so we are His brothers. His conception of man is a new one, and as that is new, so must His conception of God be new. He lifts up humanity, and brings deity near to humanity, and He expresses their inseparable nature and their separate existences by the best simile which the world supplies, that of Father and Son. He claims no more for Himself than He claims for us. His only excellence is that which is due to Himself—His having been the first to find the Father, and become again His Son, and His having remained in life and death more one with the Father than any one of those who professed to believe in Him, and to follow His example.

MS.

If Jesus was not God, was He, they ask, a mere man? A mere man? Is there anything among the works of God, anything next to God, more wonderful, more awful, more holy than man? Much rather should we ask, Was then Jesus a mere God? Look at the miserable conceptions which man made to himself as long as he spoke of gods beside God? It could not be otherwise. God is one, and he who admits other gods beside or without Him degrades, nay, denies and destroys the One God. A God is less than man. True Christianity does not degrade the Godhead, it exalts manhood, by bringing it back near to God, as near as it is possible for the human thought to approach the ineffable and inconceivable Majesty of the true God.

MS.

If I ventured to speak of God's purpose at all, I should say, that it is not God's purpose to win only the spiritually gifted, the humble, the tender hearted, the souls that are discontented with their own shortcomings, the souls that find happiness in self-sacrifice—those are His already—but to win the intellectually gifted, the wise, the cultivated, the clever, or better still, to win them both. It would be an evil day for Christianity if it could no longer win the intellectually gifted, the wise, the cultivated, the clever, and it seems to me the duty of all who really believe in Christ to show that Christianity, if truly understood, can win the highest as well as the humblest intellects.

Gifford Lectures, III.