Evil is socialized, inst.i.tutionalized, and militant. The Kingdom of G.o.d and its higher laws can displace it only by conflict. "Truth forever on the scaffold, Wrong forever on the throne." This clash involves suffering.
This suffering will fall most heavily on those who most completely embody the spirit and ideas of the Kingdom, and who have the necessary boldness to make the fight.
In most men the eternal moral conflict gets only confused understanding.
Sometimes they are aroused by sentimental pity or indignation, but soon tire again. If their own interests are affected they fight well. But there are men and women whose minds have been made so sensitive by personal experiences or so cleansed by right education and by the spirit of G.o.d that they take hold of the moral issues with a really adequate understanding. Living somehow on the outskirts of the Kingdom of Heaven, they have learned to think and feel according to its higher ways, and when they turn toward things as they now are, of course there is a collision; not this time a collision of interests, but a clash of principles, of justice with wrong, of truth with crafty subterfuges, or of solidarity with predatory selfishness.
The life and fate of these individuals antic.i.p.ates the issues of history.
This is the prophetic quality of their lives. Working out the moral and intellectual problems in their minds before the ma.s.ses have realized them, they become the natural leaders in the fight, clarify the minds of others, and thus become, not only forerunners, but invaluable personal factors in the moral progress of the race. "The single living spirits are the effective units in shaping history; all common tendencies working toward realization must first be condensed as personal forces in such minds, and then by interaction between them work their way to general recognition"
(Lotze). Lowell"s "Present Crisis" is perhaps the most powerful poetical expression of the prophetic function in history.
"Count me o"er earth"s chosen heroes-they were souls that stood alone, While the men they agonized for hurled the contumelious stone, Stood serene, and down the future saw the golden beam incline To the side of perfect justice, mastered by their faith divine, By one man"s plain truth to manhood and to G.o.d"s supreme design.
"By the light of burning heretics Christ"s bleeding feet I track, Toiling up new Calvaries ever with the cross that turns not back, And these mounts of anguish number how each generation learned One new word of that grand Credo which in prophet-hearts hath burned Since the first man stood G.o.d-conquered with his face to heaven upturned."
II
During the centuries when the Church was herself in need of redemption and her purification was resisted by the dominant ecclesiastical interests, such prophetic spirits as Arnold of Brescia, Wycliffe, Huss, and Savonarola were most frequently found battling for the freedom of the Church from the despotic grafters inside and outside of the hierarchy, and for the purity of the gospel. The Church was a chief part of the social order, and the reform of the Church was the preeminent social problem.
Today the Church is on the whole free from graft, and as openminded as the state of public intelligence permits it to be. Therefore the prophet minds are now set free to fight for the freedom of the people in political government and for the subst.i.tution of cooperation for predatory methods in industry, and the clash is most felt on that field.
The law of prophetic suffering holds true as much as ever. Probably no group of men have ever undertaken to cleanse a city of profit-making vice without being made to suffer for it. In the last thirty years this country has watched eminent men in public life in various great cities making a sincere drive to break the grip of a grafting police machine, or of a political clique, or of public service corporations. For a while such a man has public sentiment with him, for all communities have a desire to be moral. But when it becomes clear that he really means what he says, and that important incomes will be hurt, powerful forces set on him with abuse and ridicule, try to wreck his business or health, and sidetrack his political ambitions. An eminent editor in the Middle West, speaking before the Press a.s.sociation of his State several years ago, said: "There is not a man in the United States today who has tried honestly to do anything to change the fundamental conditions that make for poverty, disease, vice, and crime in our great cities, in our courts and in our legislatures, who, at the very time at which his efforts seemed most likely to succeed, has not been suddenly turned upon and rent by the great newspaper publications." A volume of truthful biographical sketches of such leaders would give us a history of the cross in politics, and would tell us more about Christianity as an effective force in our country than some church statistics.
III
Jesus took the sin of throttling the prophets very seriously. It is sin on a higher level than the side-stepping of frail human nature, or the wrongs done in private grievances. Since the Kingdom of G.o.d is the highest thing there is, an attempt to block it or ruin it is the worst sin. Our hope for the advance of the race and its escape from its permanent evils is conditioned on keeping our moral perceptions clear and strong. Suffocating the best specimens of moral intelligence and intimidating the rest by their fate quenches the guiding light of mankind. Is anything worse?
Jesus held that the rejection of the prophets might involve the whole nation in guilt and doom. How does the action of Caiaphas and a handful of other men involve all the rest? By virtue of human solidarity. One sins and all suffer, because all are bound together. A dominant group acts for all, and drags all into disaster. This points to the moral importance of good government. If exploiters and oppressors are in control of society, its collective actions will be guided and determined by the very men who have most to fear from the Kingdom of G.o.d and most inclination to stifle the prophetic voices.
But the same solidarity which acts as a conductor of sin will also serve as a basis to make the attack of the righteous few effective for all. If the suffering of good men puts a just issue where all can see and understand, it intensifies and consolidates the right feeling of the community. The suffering of a leader calls out pa.s.sionate sympathy and loyalty, sometimes in a dangerous degree. In the labor movement almost any fault is forgiven to a man who has been in prison for the cause of labor, and death for a popular cause will idealize the memory of very ordinary or questionable characters. But if the character of a leader is pure, suffering accredits him and gives him power. The cross had an incomparable value in putting the cause of Christianity before the world. It placed Jesus where mankind could never forget him, and it lit up the whole problem of sin and redemption with the fire of the greatest of all tragedies.
"The cross, bold type of shame to homage turned, Of an unfinished life that sways the world."
IV
But not all righteous suffering is socially effective. A good man may be suppressed before he has won a following, or even before he has wrought out his message in his own mind, and his suppression leaves only a few bubbles on the waters of oblivion. In that case his life has failed to discharge the redemptive force contained in it. It only adds a little more to the horror and tragedy of a sinful, deaf, and blood-stained world. Many of the men whose lives ebbed away behind the cruel silence of the walls of the Spanish Inquisition, were such men as Spain needed most. What saving effect did their death exercise? The uncounted patriots whose chains have clanked on the march to Siberian exile, have not yet freed Russia from its blind oligarchy. Our faith is that their lives were dear to G.o.d, and that their sorrows and the bitter tears of those who loved them are somehow part of an acc.u.mulating force which will one day save Russia. But this is religious faith, "a conviction of things not seen." We can not prove it.
We can only trust.
Meanwhile it is our business to see that no innocent blood is wasted. Pain is a merciful and redemptive inst.i.tution of nature when pain acts as an alarm-bell to direct intelligent attention to the cause of the pain. If pain does not force the elimination of its own cause, it is an added evil.
The death of the innocent, through oppression, child labor, dirt diseases, or airless tenements, ought to arrest the attention of the community and put the social cause of their death in the limelight. In that case they have died a vicarious death which helps to redeem the rest from a social evil, and anyone who utilizes their suffering for that end, shows his reverence for their death. We owe that duty in even higher measure to the prophets, who are not pa.s.sive and unconscious victims, but who set themselves intelligently in opposition to evil. The moral soundness of a nation can be measured by the swiftness and accuracy with which it understands its prophetic voices, or personalities, or events. The next best thing to being a prophet is to interpret a prophet. This is one of the proper functions of trained and idealistic minds, such as college men and women should possess. The more the Kingdom of G.o.d is present, the less will prophets be allowed to suffer. When it is fully come, the cross will disappear.
V
The social principle of the cross contains a challenge to all who are conscious of qualities of leadership. Let the average man do average duties, but let the strong man shoulder the heavy pack. It is no more than fair that persons of great natural power should deliberately choose work involving social hardships. At present the theory seems to be that the strong have a right to secure places where they will be freed from the necessity of exerting themselves, and can lay their support on the shoulders of the poor. That is the law of the cross reversed. Our semi-pagan society has always practiced vicarious suffering by letting the poor bear the burdens of the rich in addition to their own. Instead of encouraging the capable to hunt after predatory profit and entrusting public powers to those who have been most successful in preying, we ought to encourage solidaristic feeling, and give both power and honor to those who are ready to serve the commonwealth at severe cost to themselves.
What has the principle of the cross to say to college men and women? If they have an exceptional outfit, let them do exceptional work. A knight in armor was expected to charge where others could not venture. A college education ent.i.tles a Christian man to some hard knocks. It seems contemptible for us to walk off with the pleasures and powers of intellectual training, and to leave the work of protecting children and working girls against exploitation to men and women without education, without leisure, and without social standing, who will have to pay double the tale of effort for every bit of success they win. In some European countries foreign mission service has been left mainly to men and women of the artisan cla.s.s. In our country college men and women have volunteered for it. That is as it ought to be. On the other hand, in the struggle for political liberty the European universities have taken a braver and more sacrificial part than has ever fallen to our lot.
Those who are conscious of a prophetic mission have a redoubled motive for a clean, sober, and sincere life. Especially in its initial stages an ethical movement is identified with its leaders and tested by their character. A good man can get a hearing for an unpopular cause by the trust he inspires. His cause banks on his credit. The flawed private character or dubious history of a leader is a drag. It is worse yet if a man whose name has long been a guarantee for his message, backslides and brings doubt upon all his previous professions. Cases could be mentioned where n.o.ble movements were wrecked for years because a leader forfeited his honor. Constant fighting against evil involves subtle temptations. To stand alone, to set your own conviction against the majority, to challenge what is supposed to be final, to disregard the conventional standards-this may lead to dangerous habits of mind. If we propose to spread a lot of canvas in a high wind, we need the more ballast in the hold. Through the thin part.i.tions of a summer hotel, a man heard Moody praying G.o.d to save him from Moody. Imagine what it must be to lose standing and honor among your fellow men by secret weakness. Imagine also the poignant pain if your disgrace pulls down a cause which you have loved for years and which in purer days you vowed to follow to its coronation.
Suggestions for Thought and Discussion
I. _Vicarious Suffering and Social Progress_
1. Does suffering benefit humanity? t.i.tus crucified thousands of Jews during the destruction of Jerusalem. Did their death have any saving effect?
2. What is the connection between vicarious suffering and social salvation?
II. _Prophetic Suffering_
1. What was the fate of the Old Testament prophets? What was their influence in the life of Israel? To what extent is Mark 12:1-9 a fair epitome of the treatment of the prophets by the Hebrew nation?
2. What is the significance of Isa. 53:4-8? Why and how can the sins of a group fall on another?
3. Where did Jesus see the continuity of prophetic suffering in his own times?
4. What place did he give to vicarious suffering in the life of his followers and in the conquest of the Kingdom? How does the law of the Cross connect with the fact of solidarity?
5. In what respects was Christ"s Cross unique? In what respects does it express a general spiritual law?
III. _Vicarious Suffering Today_
1. Give instances of persons in public life today whose careers were wrecked because they a.s.sailed socialized evil or graft. How does this differ from the fate of the prophets?
2. Are the sacrifices of prophetic leaders ever useless and actually ineffective? Do you feel an inward protest against that? On what ground?
3. To what extent is the call to be a Christian a challenge to vicarious suffering? What social significance, then, would Christian baptism have?
4. Is there anything wrong with a Christian life which does not incur suffering?
5. Would suffering be normal in the religious life of the young?
6. Why does this social principle apply especially to college men and women?
IV. _For Special Discussion_
1. What qualities const.i.tute a man a prophet?
2. Are there embryonic prophets? Or spent prophets? Is a prophet necessarily a saint?