Unspoken Sermons, George MacDonald [red queen ebook .TXT] 📗

he translates
kindschaft , or childship '

Of two things I am surefirst, that by niothesia St. Paul did not intend adoption ; and second, that if the Revisers had gone through what I have gone through because of the word, if they had felt it come between God and their hearts as I have felt it, they could not have allowed it to remain in their version.

Once more I say, the word used by St Paul does not imply that God adopts children that are not his own, but rather that a second time he fathers his own; that a second time they are bornthis time from above; that he will make himself tenfold, yea, infinitely their father: he will have them back into the very bosom whence they issued, issued that they might learn they could live nowhere else; he will have them one with himself. It was for the sake of this that, in his Son, he died for them.

Let us look at the passage where he reveals his use of the word. It is in another of his epistlesthat to the Galatians: iv. I-7.

'But I say that so long as the heir is a child, he differeth nothing from a bondservant, though he is lord of all; but is under guardians and stewards until the term appointed of the father. So we also, when we were children, were held in bondage under the rudiments of the world: but when the fulness of the time came, God sent forth his Son, born of a woman, born under the law, that he might redeem them which were under the law, that we might receive the adoption of sons. And because ye are sons, God sent forth the Spirit of his Son into our hearts, crying, Abba, Father. So that thou art no longer a bondservant, but a son; and if a son, then an heir through God.'

How could the Revisers choose this last reading, 'an heir through God,' and keep the word adoption ? From the passage it is as plain as St. Paul could make it, that, by the word translated adoption , he means the raising of a father's own child from the condition of tutelage and subjection to others, a state which, he says, is no better than that of a slave, to the position and rights of a son. None but a child could become a son; the idea isa spiritual coming of age; only when the child is a man is he really and fully a son . The thing holds in the earthly relation. How many children of good parentsgood children in the main toonever know those parents, never feel towards them as children might, until, grown up, they have left the houseuntil, perhaps, they are parents themselves, or are parted from them by death! To be a child is not necessarily to be a son or daughter. The childship is the lower condition of the upward process towards the sonship, the soil out of which the true sonship shall grow, the former without which the latter were impossible. God can no more than an earthly parent be content to have only children: he must have sons and daughters children of his soul, of his spirit, of his lovenot merely in the sense that he loves them, or even that they love him, but in the sense that they love like him, love as he loves. For this he does not adopt them; he dies to give them himself, thereby to raise his own to his heart; he gives them a birth from above; they are born again out of himself and into himselffor he is the one and the all. His children are not his real, true sons and daughters until they think like him, feel with him, judge as he judges, are at home with him, and without fear before him because he and they mean the same thing, love the same things, seek the same ends. For this are we created; it is the one end of our being, and includes all other ends whatever. It can come only of unbelief and not faith, to make men believe that God has cast them off, repudiated them, said they are not, yea never were, his childrenand he all the time spending himself to make us the children he designed, foreordainedchildren who would take him for their Father! He is our father all the time, for he is true; but until we respond with the truth of children, he cannot let all the father out to us; there is no place for the dove of his tenderness to alight. He is our father, but we are not his children. Because we are his children, we must become his sons and daughters. Nothing will satisfy him, or do for us, but that we be one with our father! What else could serve! How else should life ever be a good! Because we are the sons of God, we must become the sons of God.

There may be among my readersalas for such!to whom the word
Father brings no cheer, no dawn, in whose heart it rouses no tremble of even a vanished emotion. It is hardly likely to be their fault. For though as children we seldom love up to the mark of reason; though we often offend; and although the conduct of some children is inexplicable to the parent who loves them; yet, if the parent has been but ordinarily kind, even the son who has grown up a worthless man, will now and then feel, in his better moments, some dim reflex of childship, some faintly pleasant, some slightly sorrowful remembrance of the father around whose neck his arms had sometimes clung. In my own childhood and boyhood my father was the refuge from all the ills of life, even sharp pain itself. Therefore I say to son or daughter who has no pleasure in the name Father , 'You must interpret the word by all that you have missed in life. Every time a man might have been to you a refuge from the wind, a covert from the tempest, the shadow of a great rock in a weary land, that was a time when a father might have been a father indeed. Happy you are yet, if you have found man or woman such a refuge; so far have you known a shadow of the perfect, seen the back of the only man, the perfect Son of the perfect Father. All that human tenderness can give or desire in the nearness and readiness of love, all and infinitely more must be true of the perfect Fatherof the maker of fatherhood, the Father of all the fathers of the earth, specially the Father of those who have specially shown a father-heart.'

This Father would make to himself sons and daughters indeedthat is, such sons and daughters as shall be his sons and daughters not merely by having come from his heart, but by having returned thitherchildren in virtue of being such as whence they came, such as choose to be what he is. He will have them share in his being and naturestrong wherein he cares for strength; tender and gracious as he is tender and gracious; angry where and as he is angry. Even in the small matter of power, he will have them able to do whatever his Son Jesus could on the earth, whose was the life of the perfect man, whose works were those of perfected humanity. Everything must at length be subject to man, as it was to The Man. When God can do what he will with a man, the man may do what he will with the world; he may walk on the sea like his Lord; the deadliest thing will not he able to hurt him:'He that believeth on me, the works that I do shall he do also; and greater than these shall he do.'

God, whose pleasure brought
Man into being, stands away
As it were, an handbreath off, to give
Boom for the newly-made to live.


He has made us, but we have to be. All things were made through the Word, but that which was made in the Word was life, and that life is the light of men: they who live by this light, that is, live as Jesus livedby obedience, namely, to the Father, have a share in their own making; the light becomes life in them; they are, in their lower way, alive with the life that was first born in Jesus, and through him has been born in themby obedience they become one with the godhead: 'As many as received him, to them gave he power to become the sons of God.' He does not make them the sons of God, but he gives them power to become the sons of God: in choosing and obeying the truth, man becomes the true son of the Father of lights.

It is enough to read with understanding the passage I have quoted from his epistle to the Galatians, to see that the word adoption does not in the least fit St. Paul's idea, or suit the things he says. While we but obey the law God has laid upon us, without knowing the heart of the Father whence comes the law, we are but slavesnot necessarily ignoble slaves, yet slaves; but when we come to think with him, when the mind of the son is as the mind of the Father, the action of the son the same as that of the Father, then is the son of the Father, then are we the sons of God. And in both passagesthis, and that which, from his epistle to the Romans, I have placed at the head of this sermonwe find the same phrase, Abba, Father , showing, if proof were needful, that he uses the word [Greek: uiothesia] the same sense in both: nothing can well be plainer, that needs consideration at all, than what that sense is. Let us glance at the other passages in which he uses the same word: as he alone of the writers of the New Testament does use it, so, for aught I know, he may have made it for himsef. One of them is in the same eighth chapter of the epistle to the Romans; this I will keep to the last. Another is in the following chapter, the fourth verse; in it he speaks of the [Greek: viothesia], literally the son-placing (that is, the placing of sons in the true place of sons), as belonging to the Jews. On this I have but to remark that 'whose is the [Greek: viothesia]' cannot mean either that they had already received it, or that it belonged to the Jews more than to the Gentiles; it can only mean that, as the elder-brother-nation, they had a foremost claim to it, and would naturally first receive it; that, in their best men, they had always been nearest to it. It must be wrought out first in such as had received the preparation necessary; those were the Jews; of the Jews was the Son, bringing the [Greek: viothesia], the sonship, to all. Therefore theirs was the [Greek: viothesia], just as theirs was the gospel. It was to the Jew first, then to the Gentilethough many a Gentile would have it before many a Jew. Those and only those who out of a true heart cry ' Abba, Father ,' be they of what