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Military Virtue p 7 \line II. The Gifts of the Spirit p 27 \line III. The Talents of the Spirit p 54 \line IV. The Fruits of the Spirit p 81 \par By the Same Author \par BODY AND SOUL: An Enquiry into the effect of Religion upon Health. Tenth impression. SIR I. PITMAN AND SONS. \par FALSE GODS: Chapters on the Object of Religion. BY PERCYLVAL DEARMER, M.A., D.D. PROFESSOR OF ECCLESIASTICAL ART, KING'S COLLEGE, LONDON \par \par \pard\cf3\lang1023\f2\fs22 formatted for e-Sword by David Cox\par } cn{04 The Fruits of the Spirit@L/WH<03 The Talents of the Spirit58/WJ>02 The Gifts of the Spirit>#/WF:01 Military VirtueRe/W6*00 Dreamer - Power of Spirit(eiYJ>LVALe/W{\rtf1\ansi\ansicpg1252\deff0\deftab708{\fonttbl{\f0\fswiss\fprq2\fcharset0 Arial;}{\f1\froman\fprq2\fcharset0 Georgia;}{\f2\fnil\fprq2\fcharset128 Bwgrkl;}{\f3\fnil\fcharset0 Georgia;}} {\colortbl ;\red0\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\keepn\sb240\sa120\lang1023\b\f0\fs32 I. Military Virtue\par \pard\sb120\sa120\lang1033\b0\f1\fs24 BY nothing have we drawn the sinews out of Christianity more effectually than by our common misinterpretation and disparagement of the doctrine of God's holy Spirit. The word Comforter is in itself a record of the deterioration. \par ' If ye love me, keep my commandments/ so runs one of the greatest of our Lord's sayings, as recorded in the Fourth Gospel; 1 ' And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; even the Spirit of truth; ' and then, ' I will not leave you comfortless: I will come to you/ ' If you love me, you will keep my commands ' is the rendering in modern English by Dr. Moffat; ' And I will ask the Father to give you another Helper to be with you for ever, even the Spirit of truth; ' and, ' I will not leave you forlorn; I am coming to you/ In the original Greek, the word for ' Comforter ' is that which we have anglicized as ' Paraclete ', and which has the same etymological meaning as the Latin ' Advocate ' one who is called to one's side to \par 1 John 14:15, A.V. \par \par 8 THE POWER OF THE SPIRIT \par help; one, that is, who in some great struggle comes in, to strengthen on the one hand, to defend on the other, 'meeting formidable attacks ':this meaning, says Dr. Westcott, is alone adequate. The most striking example in recent human history of such a ' paraclete ' was the intervention on the side of the Allies, in 1917, of the tremendous moral power and physical force of America. And in that great spiritual movement of succour, there was, may we not say? yet another advent or coming of Christ to judge the world, and to convict it to bring demonstratiLVALon to it as the Paraclete was to do, of sin, of righteousness, and of judgment. \par The meaning, then, could not be more beautifully clear. Jesus was to leave his followers, but he would come again as that other divine manifestation, the Spirit of God or Paraclete, who is the mighty ally of those who struggle for the right, who is indeed with them always, but will now be in then* very hearts; who is the Spirit of truth, and who will not indeed make them instantaneously infallible but lead them into all truth. \par The translators of our English Bible, however, gave us ' Comforter ' instead of Paraclete, which is the word of the Latin version as well as the Greek: nor did the Revisers assist us very much; for they retained ' Comforter ', giving us the alternative of ' Advocate ' and ' Helper ' in the margin. ' Helper ' would at least avoid misapprehension, though it is \par \par MILITARY VIRTUE 9 \par weak indeed compared with the original:' Advocate ' will not do at all, because it is juristic, and suggests a man in a wig who is paid to make special pleading. \par . The word ' Comforter * might have served once upon a time; for its etymological meaning is ' one who strengthens very much*. Confortare used not to mean anything soothing:it is recorded of a schoolmaster in the Chronicles of the Monastery of St. Edmund that he confortavit pueros baculo, 'he comforted his boys with the stick.' But ' comfort ' has suffered a steady deterioration, and only retains its original meaning in legal usage, as of those who bring comfort to the king's enemies. It was used in this sense by Hooker' doth not a little comfort and confirm the same/ But already by the time of Shakespeare and the Authorized Version the word had come to stand generally for consolation or relief, the sense of ' fort ', 'fortify ', and ' fortitude ' having dropped out. \par \pard\sb120\sa120\qc Had you such a loss as I, \line I could give better comfort than you do,' \par \pard\sb120\sa120 says Constance in King John.\b 1\b0 It had aLVALlready acquired also its bottom meaning, as when Othello says:2 \lang1023\par \pard\sb120\sa120\qc\lang1033 ' I prattle out of fashion, and I dote \line In mine own comforts.' \par \pard\sb120\sa120 This is the only sense retained in the adjective \par \b 1\b0 [King John, in. 4. \line\b 2\b0 Othello, n. i. \lang1023\par \lang1033 1o THE POWER OF THE SPIRIT \par to-day, as when we say ' a comfortable armchair '; though in Shakespeare it still retains that of our own ' Comfortable Words ' in the Prayer Book, as in the injunction of Bertram to Helena in All 's Well that Ends Well \b 1\b0 'Be comfortable to my mother, your mistress, and make much of her.' We can then only conclude that the wonderful body of men who gave us the Authorized Version did use a word already in their time inadequate, and used it because they had themselves come to think of the Holy Spirit, not as a mighty Ally called in to arm us in the eternal battle between right and wrong, but as one who soothes and consoles us. \lang1023\par \lang1033 Such is the meaning that the word Comforter has for us to-day; and it has done enormous harm. Religion is regarded as an arm-chair instead of a fortress, and the Knights of the Holy Spirit have become carpet-knights. \par This process of decrepitude in men's idea of the Holy Ghost had already been going on for centuries before the Reformation eating into the stronger conception, of which we shall speak in the next chapter. We can read it easily in the hymns we use; for nothing illustrates the real character of men's religion so well as the songs they make about it. The Golden Sequence, beautiful as it is, already in the thirteenth century was stressing the sweet and soothing aspect of inspiration. There is, indeed, \par \b 1\b0 All's Well, i. i. \lang1023\par \lang1033\par MILITARY VIRTUE 11 \par a reference to the ' power to guard and guide ', but the general tone is illustrated by the second stanza:\par \pard\li460\sb120\sa120 'Come, of comforters the best, \line Of the soul tLVALhe sweetest guest, \line Come in toil refreshingly: \line Thou in labour rest most sweet, \line Thou art shadow in the heat, \line Comfort in adversity.' \par \pard\sb120\sa120 And both the tunes, the proper, and Webbe's Veni Sancte Spiritus, fully sustain the dulcet character of the words. \par If we take the most famous hymn of all, Cosin's paraphrase of the Veni Creator, the emasculation is far more noticeable. \b 1\b0 I have often been distressed by the use of this version so systematically at retreats and other religious gatherings, and of the Mechlin tune, whose saccharine quality is quite unlike the marching vigour of most of these modernized plainsong melodies. The Prayer Book, incomparable in its prose, has been attended by Cranmer's ill-luck in the matter of verse; and Cosin, in Supplying a greatly superior alternative to the doggerel of the longer version \b 2\b0 in the ordinal, was not at his best. \lang1023\par \lang1033\b 1\b0 Mr. H. G. Wells,, missing perhaps some of its real merits, has criticized this hymn unkindly, but not quite unjustifiably, in The Soul of a Bishop. \lang1023\par \lang1033\b 2\b0 This C.M. version is a real disgrace to us. It should be removed at the earliest opportunity, its place being taken by Cosin's paraphrase, Dr. Robert Bridges' translation being put in the first place (with ' Comforter ' altered to Paraclete '). \lang1023\par \lang1033 12 THE POWER OF THE SPIRIT \par What he did was to leave out the strongest parts of the original altogether, and to give a weakened rendering of the rest. \b 1\b0 The original, which belongs to the ninth century, and is therefore earlier and stronger than the Golden Sequence, has five stanzas (not counting the original Doxology) to Cosin's three. Let us set Cosin side by side with the very fine and very \lang1023\par \lang1033 1 The original is as follows (scholars now attribute it to Rabanus Maurus, who died in 856):\par \lang1023 Veni, creator Spiritus, \line mentes tuorum visita:\line imple superna gratia \linLVALe quae tu creasti pectora. \par Qui Paraclitus diceris, \line donum Dei altissimi:\line fons vivus, ignis, charitas, \line et spiritalis unctio. \par Tu septiformis munere, \line dextrae Dei tu digitus:\line tu rite promisso Patris, \line sermone ditas guttura. \par Accende lumen sensibus, \line infunde amorem cprdibus:\line infirma nostri corporis\line virtute firmans perpeti. \par Hostem repellas lohgius, \line pacemque dones protinus:\line ductore sic te praevio, \line vitemus omne noxium. \par Per te sciamus da Patrem, \line noscamus atque Filium:\line te utriusque Spiritum \line credamus omni tempore. \par \par \lang1033 MILITARY VIRTUE 13 \par accurate translation by our present Poet Laureate, 1 marking the lines omitted by Cosin and taking the liberty of reading.' Paraclete ' with the original for Dr. Bridges' 'Comforter':\par DR. BRIDGES COSIN \par 1. COME, O Creator Spirit, come, 1. O COME, Holy Ghost, our souls inspire, \line And make within our hearts And lighten with celestial fire; \line thy home; \line To us thy grace celestial give, Thou the anointing Spirit art, \line Who of thy breathing move and Who dost thy 'sevenfold gifts \line live.. impart:\par 2. O Paraclete, that name is thine, 2. Thy blessed unction from above \line Of God most high the gift divine; Is comfort, life, and fire of love; \line The well of life, the fire of love, \line Our souls' anointing from above. \par 3. Thou dost appear in sevenfold dower \line The sign of God's almighty power; \line The Father's promise, making rich \line With saving truth our earthly speech. \par 4. Our senses with thy light inflame, Enable with perpetual light \line Our hearts to heavenly love The dullness of pur blinded sight:\line reclaim; \par Our bodies' poor infirmity 3. Anoint and cheer our soiled face \line With strength perpetual fortify. With the abundance LVALof thy grace:\par 5. Our mortal foe afar repel, Keep far our foes, give peace at \line Grant us henceforth in peace to home; \line dwell; Where thou art guide no ill can \par And so to us, with thee for guide, come. \line No ill shall come, no harm betide. \par 6. May we by thee the Father learn, 4. Teach us to know the Father, \line And know the Son, and thee dis- Son, \line cern, And thee, of Both, to be but \line Who art of both; and thus adore One; \line In perfect faith for evermore. That through the ages all along \line This may be our endless song, \line Praise to thy eternal merit, \line Father, Son, and Holy Spirit. \par 1 In the Y attention and the English Hymnal. \par \par 14 THE POWER OF THE SPIRIT \par How has the fire and strength gone out of the original just the* lines which Cosin ignored are those which speak of added mental powers, of burning love, of strength and courage! Perhaps even Dr. Bridges has not recovered quite all the force of the original 'living fount, fire, love 1, for, example, fons vivus, ignis, charitas (we have long damped the fire out of charity); nor can virtute firmans perpeti be quite translated it might have been written by an old general of Imperial Rome and Cosin turns it into ' anoint and cheer our soiled face '. Again, hostem repellas longius... ductore sic te praevio, vitemus omne noxium, just suggests the pioneers of a legion pressing their way through some hostile forest. One might pursue the subject with profit, noting how Dryden 1 still further converted the sturdy old hymn into reLVALligious platitudes, set in excellent verse:\par ' From sin and sorrow set us free, And make thy temples worthy thee.' or \par ' Make us eternal truths receive, And practise all that we believe/ \par Or one might descend to the maudlin atmosphere, ' soft as the breath of even/ of mid-Victorianism. But my object is achieved, if I have illustrated the progressive deterioration in men's conception of the work of the Holy Spirit during a thousand years. \par 1 In his paraphrase, ' Creator Spirit, by whose aid.' \par \par MILITARY VIRTUE 15 \par Our next illustration must be from ecclesiastical art the traditional representation of the Apostles, with S. Mary in their midst, sitting with their hands folded on their breasts, faces seraphically upturned, each wearing his halo, and a little flame burning peacefully 'on every sainted head'; this, too, has been made part of our popular religion in Keble's hymn, where the softness is no longer that of the breath of even, but of ' morning prime '; and where, in accordance with many Old Masters, but in defiance of Holy Writ, the Dove is introduced to complete the gentle picture. \par If only our translators had ventured to translate \f2 peritstera\f1 by its better rendering, ' pigeon ', we should have escaped so much; for ' pigeon ' does not rhyme with ' love ' and ' above.' We might in that case never have missed the force of the description of Christ's baptism. ' Pigeon ' may sound less dignified to our ears, but this is only due to the associations of art (including the art of rhyme):the dove, though a soft and pretty bird, is extremely stupid, and was never in Holy Writ meant to typify Wisdom. I remember one of these birds in my Indian bungalow, who beat himself nearly to death against a window just over the door of the bath-room, though I left the door open for him throughout the day. The dove let me hasten to say, lest I share the curse of the heretic Severus, who was anathematized by the second Council of Nicaea, for condemning \par \par 16 THE POWLVALER OF THE SPIRIT \par this representation the dove is a beautiful and appropriate subject of Christian art; it is naturally, because of the Baptism of Christ, one of the most ancient symbols in the Catacombs of Rome and the earliest mosaics. In the very earliest Christian art, of the second and third centuries, the dove represents most generally the soul of the departed set free by death; sometimes also the dove, familiar to those ancient craftsmen as the bird of Venus, becomes the dove of Noah, and thus the messenger of peace after the sufferings of this life; lastly, it appears in frescoes of the baptism of Christ, and even by analogy in representations of the baptism of neophytes. Later, the symbol became restricted, because of this association, to the Holy Spirit; but in the sarcophagi and mosaics of the fifth and sixth centuries the Apostles are still sometimes represented as doves, and doves sometimes stand on the arms^ of the cross to represent the souls of the faithful. \par There is no other representation of the Holy Spirit whatever until the Middle Ages, and hardly any other then: we can applaud the artists of nearly two thousand years, and rejoice they had at hand a figure which was so obviously a mere symbol. None the less, this symbol has really become the subject of something very like idolatry among Christians; and we cannot wonder at the remark of the inquiring Japanese:' I can understand about the Father, and I can understand about the \par \par MILITARY VIRTUE 17 \par Son; but I do not understand about o hato honourable bird/ And all this has come about from a simile of S. Mark. (Let us use a modern and exact translation, substituting a neutral word for 'pigeon '):* At that time Jesus came from Nazareth in Galilee and was baptized by John in the Jordan; and forthwith on his coming up out of the water he saw an opening in the sky, and the Spirit like a bird coming down to him.* x \par After this necessary digression, let us return to the subject of Pentecost. In S. Luke's accouLVALnt the round haloes and flaming tufts are absent, as is the dove; but we are told of a sound like the rushing of a strong wind, and ' tongues parting asunder* like as of fire; and it sat upon each one of them? such was the reminiscence of the people who told S. Luke long after, a little vague as lightning is vague and not easy to translate; there are perhaps two accounts, woven together, of the speaking in different languages, and we cannot lay much stress upon that incident: but the effect was remembered clearly enough. The artists have given us gentle placid scenes, which they thought edify- \par 1 Mark 1:9-10. S. Luke adds the words 'in a bodily form', after the mention of the Holy Spirit; but these are not in the original source, being only his own commentary, which does not and is not meant to provide any new particulars. S. John adds that the Baptist also saw the manifestation. \par 2 Acts 2:3 R.V. \par 18 THE POWER OF THE SPIRIT \par ing; but so far was this from being the case that there was an uproar, so great that the people outside came rushing in, and were all ' amazed and quite at a loss '; and some asked what it all meant, and others said that the disciples must be drunk. Then S. Peter got up and made a speech of amazing enthusiasm and audacity:' Men of Judaea and residents of Jerusalem, let every one of you understand this attend to what I say these men are not drunk as you imagine. Why, it is only nine in the morning! No, this is what was predicted by the prophet Joel " In the last days, saith God, then will I pour out my spirit upon all flesh, your sons and daughters shall prophesy, your young men shall see visions, your old men shall dream dreams...." This Jesus... you got wicked men to nail to the cross and murder; but God raised him by checking the pangs of death. Death could not hold him.' 1 \par I think it is true to say that, whenever we trace our ideas of the work of God's Spirit back to the origins, we find the same phenomenon. ' Out of the strong has come forth sweetnesLVALs ':there is abundance of honey now because the lion is dead. ' Blessed be the Holy Spirit, the Paraclete, who strengthened us all,' says the very ancient Ethiopic Liturgy:' And his the gentle voice we hear,' says the modern hymn. It is right that the Church to-day should make so \par 1 Acts 2:12, 2:14-17, 2:23-24. Moffat's translation. \par \par MILITARY VIRTUE 19 \par strong an appeal to ' womanly ' women though it be so strong that Italy and France lagged behind the rest of the world in granting woman suffrage, for fear of clerical domination right that it should offer consolation to the lowly and bereaved; but once the Church appealed equally to men even the ruffians and swashbucklers respected her, as to-day they respect the State, for she was ' terrible as an army with banners '. She was beautiful, but puissant also:\par ' Not more fair the moon in her loveliness, Not more bright the sun in his majesty, Like an army splendid and terrible, Ranged for battle.' \par sang Adam of S. Victor, some eight centuries ago. 1 \par We have seen the appeal that strength and courage make. Before the war, military experts doubted whether fighting in the air would be possible; even the marvellous fund of human daring would, many thought, be exhausted by such a concentration of terrors. The question has never arisen. Boys have crowded into the air service, as they have swarmed to the sacrifice of the trenches and the perils of the sea, five millions of men without compulsion. It is proved that, though there are limits beyond which less civilized races will not go, there is no limit to the valour of the Christianized peoples of the West. The bulk of mankind will not be drawn by the \par 1 This hymn Jerusalem et Sion filiae is ascribed to him and dates from, the twelfth century. \par 20 THE POWER OF THE SPIRIT \par appeal of mere softness and sweetness, but they will rise up to the call of danger; they will not follow the dove, but they will follow the eagles. \par Why is this? Is it a bad thing, or a goLVALod thing? But is it not the very spirit of the heroism of the Cross? Is it not the very fire of the Holy Ghost, which drove the Apostles forth to meet prison, and storm, and shipwreck, and the sword? Is it not the spirit of the missionaries to-day who lay down their lives every year, and the spirit of those Christians who but last year perished at the hands of the Turk by the hundred thousand rather than renounce their faith? \par War is most horrible. But one thing is worse unrighteous peace, the peace of selfishness, carelessness, luxury, injustice, the peace of the oppressor and of the men who grind the faces of the poor; and one thing only is better the peace of God, which is itself a war, a ceaseless spiritual war against unrighteousness and all the lies ' that comfort cruel men'. It is a war \par ' In ire and exultation, Aflame with faith and free.' \par Our fair young men crowded out to the hideous battlefields; and their parents, agonizing, had to let them go. They laid down their twenty years, of life without a doubt or question. Is not this most truly religion, whatever else it may be? Yet human war is unchristian, devilish, loathsome. How can \par \par MILITARY VIRTUE 21 \par these things be? Why is the appeal of battle so universal, so deep in the human heart, that nations riven by dissension become as one man, and men the most diverse agree in the one cause?; \par It is not that men are unchristian, or attracted to cruelty. They love Joan of Arc most of all because she was a saint; and in England they made General Gordon almost into a legend, because with all his faults he was a converted man. The heroes of to-day, Foch, Haig, Beatty, Wilson, are the more popular because they do not hide their religion. \par It is that man is at heart a fighter, that men as well as women adore the knightly spirit, and long for the uplifting thrill of battle. And the human instinct is right; for each man's life is a battle, and the progress of the race is one long struggle:foes are ever about us, aLVAL nd giants that have to be slain. Not from brutality, but for the love of chivalry, of generous sacrifice, and the glory of championship, of tranquil strength, of modest war-battered courage, men sing of battle, and salute the ' Veray parfit, gentil knight ', the Happy Warrior. So the Crusaders came back, broken and futile, but went out again and again, and gave England a new half-mythical patron saint, in the place of that holy weakling, Edward the Confessor. They had not got the Holy Sepulchre, in the end, but they had got S. George S. George, for merry England; and his red cross flutters still from half the ships of the world. \par 22 THE POWER OF THE SPIRIT \par Now Christianity took this instinct, and pointed out that it was foolish to use your courage in cutting the throats of other poor silly fellows, besides being wrong; and that there were other enemies better worth fighting against, such as the ' despotisms and empires, the forces that control this dark world the spiritual hosts of evil arrayed against us in the heavenly warfare '.1 \par And for some centuries all went well. The despotisms and empires showed fight; and Christians found that they needed the sword and shield and breastplate and helmet and the whole armour of God. They died in many forms of mortal agony, they proved then courage to the utmost; Christianity had found the ' moral equivalent of war ', long before William James asked for it. \par Men, after all, only want to be men. They want the strong simple things, they want comradeship; and they want the fire of the Spirit to burn at white heat sometimes. \par ' One of the lessons I learnt/ says General Smuts, speaking of his experiences in the Boer War, ' was that, under the stress of great difficulties such as we were then passing through, the only things which survived were the simple h