The Gospel of the Pentateuch: A Set of Parish Sermons. Charles Kingsley

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СКАЧАТЬ if you can, that this foolish, unjust, cruel being called man, is made in the likeness of God.  Man was never made in the image of God at all.  He is only a cunninger sort of animal, for better for worse—and for worse as often as for better.’

      Another says, not quite that.  Man was in the likeness of God once, but he lost that by Adam’s fall, and now is only an animal with an immortal soul in him, to be lost or saved.

      There is more truth in that latter notion than in the former: but if it be quite right; if we did lose the likeness of God at Adam’s fall, how comes the Bible never to say so?  How comes the Bible never to say one word on what must have been the most important thing which ever happened to mankind before the coming of our Lord Jesus Christ?

      And how comes it also that the New Testament says distinctly that man is still made in the likeness of God?  For St. Paul speaks of man as ‘the likeness and glory of God.’  And St. James says of the tongue, ‘Therewith bless we God, even the Father; and therewith’ (to our shame) ‘curse we men, which are made in the likeness of God.’

      But the great proof that man is made in the image and likeness of God is the incarnation of our Lord Jesus Christ; for if human nature had been, as some think, something utterly brutish and devilish, and utterly unlike God, how could God have become man without ceasing to be God?  Christ was man of the substance of his mother.  That substance had the same human nature as we have.  Then if that human nature be evil, what follows?  Something which I shall not utter, for it is blasphemy.  Christ has taken the manhood into God.  Then if manhood be evil, what follows again?  Something more which I shall not utter, for it is blasphemy.

      But man is made in the image of God; and therefore God, in whose image he is made, could take on himself his own image and likeness, and become perfect man, without ceasing to be perfect God.

      Therefore, my friends, it is a comfortable and wholesome doctrine, that man is made in the image of God, and one for which we must thank the Bible.  For it is the Bible which has revealed that truth to us, in its very beginning and outset, that we might have, from the first, clear and sound notions concerning man and God.  The Bible, I say; for the sacred books of the heathen say, most of them, nothing thereof.

      Man has, in all ages, been tempted, when he looks at his own wickedness and folly, not only to despise himself—which he has good reason enough to do—but to despise his own human nature, and to cry to God, ‘Why hast thou made me thus?’  He has cursed his own human nature.  He has said, ‘Surely man is most miserable of all the beasts of the field.’  He has said, ‘I must get rid of my human nature—I must give up wife, family, human life of all kinds, I must go into the deserts and the forests, and there try to forget that I am a man, and become a mere spirit or angel.’  So said the Buddhists of Asia, the deepest thinkers concerning man and God of all the heathens, and so have many said since their time.  But so does the Bible not say.  It starts by telling us that man is made in God’s likeness, and that therefore his human nature is originally and in itself not a bad, but a perfectly good thing.  All that has to be done to it is to be cured of its diseases; and the Bible declares that it can be cured.  Howsoever man may have fallen, he may rise.  Howsoever the likeness may be blotted and corrupted, it can be cleansed and renewed.  Howsoever it may be perverted and turned right round and away from God and goodness to selfishness and evil, it can be converted, and turned back again to God.  Howsoever utterly far gone man may be from original righteousness, still to original righteousness he can return, by the grace of baptism and the renewing of the Holy Spirit.  And what in us is the likeness of God?  That is a deep question.

      Only one answer will I make to it to-day.  Whatever in us is, or is not, the likeness of God, at least the sense of right and wrong is; to know right and wrong.  So says the Bible itself: ‘Behold the man is become as one of us, to know good and evil.’  Not that he got the likeness of God by his fall—of course not; but that he became aware of his likeness, and that in a very painful and common way—by sinning against it; as St. Paul says in one of his deepest utterances, ‘By sin is the knowledge of the law.’

      And you may see for yourselves how human nature can have God’s likeness in that respect, and yet be utterly fallen and corrupt.

      For a man may—and indeed every man does—know good and yet be unable to do it, and know evil, and yet be a slave to it, tied and bound with the chains of his sins till the grace of God release him from them.

      To know good and evil, right and wrong—to have a conscience, a moral sense—that is the likeness of God of which I wish to preach to-day.  Because it is through that knowledge of good and evil, and through it alone, that we can know God, and Jesus Christ whom he has sent.  It is through our moral sense that God speaks to us; through our sense of right and wrong; through that I say, God speaks to us, whether in reproof or encouragement, in wrath or in love; to teach us what he is like, and to teach us what he is not like.

      To know God.  That is the side on which we must look at this text on Trinity Sunday.  If man be made in the image of God, then we may be able to know something at least of God, and of the character of God.  If we have the copy, we can guess at least at what the original is like.

      From the character, therefore, of every good man, we may guess at something of the character of God.  But from the character of Jesus Christ our Lord, who is the very brightness of his Father’s glory and the express image of his person, we may see perfectly—at least perfectly enough for all our needs in this life, and in the life to come—what is the character of God, who made heaven and earth.

      I beseech you to remember this—I beseech you to believe this, with your whole hearts, and minds, and souls, and especially just now.

      For there are many abroad now who will tell you, man can know nothing of God.

      Answer them: ‘If your God be a God of whom I can know nothing, then he is not my God, the God of the Bible.  For he is the God who has said of old, “They shall not teach each man his brother, saying, Know the Lord, for all shall know Me, from the least unto the greatest.”  He is the God, who, through Jesus Christ our Lord, accused and blamed the Jews because they did not know him, which if they could not know him would have been no fault of theirs.  Of doctrines, and notions, and systems, it is written, and most truly, “I know in part, and I prophesy in part,” and again, “If a man thinketh that he knoweth anything, he knoweth nothing yet as he ought to know.”  But of God it is written, “This is life eternal, to know thee, the only true God, and Jesus Christ, whom thou hast sent.”’

      But they will say, man is finite and limited, God is infinite and absolute, and how can the finite comprehend the infinite?

      Answer: ‘Those are fine words: I do not understand them; and I do not care to understand them; I do not deny that God is infinite and absolute, though what that means I do not know.  But I find nothing about his being infinite and absolute in the Bible.  I find there that he is righteous, just, loving, merciful, and forgiving; and that he is angry too, and that his wrath is a consuming fire, and I know well enough what those words mean, though I do not know what infinite and absolute mean.  So that is what I have to think of, for my own sake and the sake of all mankind.’

      But, they will say, you must not take these words to the letter; man is so unlike God, and God so unlike man, that God’s attributes must be quite different from man’s.  When you read of God’s love, justice, anger, and so forth, you must not think that they are anything like man’s love, man’s justice, man’s anger; but something quite different, not only in degree, but in kind: so that what might be unjust and cruel in man, would not be so in God.

      My dear friends, beware of that doctrine; for out of it have sprung half the fanaticism and superstition which has disgraced and tormented the earth.  Beware of ever thinking that a wrong thing would be right if God did it, and not you.  СКАЧАТЬ