The Expositor's Bible: The Pastoral Epistles Part 15

CHAPTER XXVII.

_THE CHARACTER AND CONTENTS OF THE LAST EPISTLE OF ST. PAUL.--THE NEMESIS OF NEGLECTED GIFTS._

"For the which cause I put thee in remembrance that thou stir up the gift of G.o.d, which is in thee through the laying on of my hands. For G.o.d gave us not a spirit of fearfulness; but of power and love and discipline."--2 TIM. i. 6, 7.

In the Second Epistle to Timothy we have the last known words of St.

Paul. It is his last will and testament; his last instructions to his favourite disciple and through him to the Church. It is written with full consciousness that the end is at hand. His course in this world is all but over; and it will be closed by a violent, it may be by a cruel death. The letter is, therefore, a striking but thoroughly natural mixture of gloom and brightness. On the one hand, death throws its dark shadow across the page. On the other, there is the joyous thought that the realization of his brightest hopes is close at hand. Death will come with its pain and ignominy, to cut short the Apostle's still unfinished work, to take him away from the Churches which he has founded and which still sorely need his guidance, and from the friends whom he loves, and who still need his counsel and support. But death, while it takes him away from much to which he clings and which clings to him, will free him from toil, and anxiety, and neglect, and will take him to be with Christ until that day when he shall receive the crown of righteousness which is laid up for him.

If the shadow of impending death were the only source of gloom, the letter would be far more joyous than it is. It would be far more continuously a strain of thanksgiving and triumph. But the prospect of ending his life under the hand of the public executioner is not the thought which dominates the more sorrowful portion of the Epistle. There is the fact that he is almost alone; not because his friends are prevented from coming to him, but because they have forsaken him; some, it may be, for pressing work elsewhere; others because the attractions of the world were too strong for them; but the majority of them, because they were afraid to stand by him when he was placed at the bar before Nero. The Apostle is heavy-hearted about this desertion of him, not merely because of the wound which it inflicts on his own affectionate spirit, but because of the responsibility which those who are guilty of it have thereby incurred. He prays that it "may not be laid to their account."

Yet the thought which specially oppresses him is "anxiety about all the Churches"--and about Timothy himself. Dark days are coming. False doctrine will be openly preached and will not lack hearers; and utterly un-Christian conduct and conversation will become grievously prevalent.

And, while the G.o.dly are persecuted, evil men will wax worse and worse.

This sad state of things has already begun; and the Apostle seems to fear that his beloved disciple is not altogether unaffected by it.

Separation from St. Paul and the difficulties of his position may have told on his over-sensitive temperament, and have caused him to be remiss in his work, through indulgence in futile despondency. The words of the text strike the dominant chord of the Epistle and reveal to us the motive that prompts it. The Apostle puts Timothy in remembrance "that he stir up the gift of G.o.d which is in him." Again and again he insists on this and similar counsels. "Be not ashamed of the testimony of our Lord, nor of me His prisoner; but suffer hards.h.i.+ps." "That good thing which was committed to thee guard through the Holy Ghost" (vv. 8, 13). "Suffer hards.h.i.+p with me, as a good soldier of Jesus Christ." "Give diligence to present thyself approved unto G.o.d, a workman that needeth not to be ashamed" (ii. 3, 15). "But abide thou in the things which thou hast learned and hast been a.s.sured of, knowing of whom thou hast learned them" (iii. 14). And then, as the letter draws to a close, he speaks in still more solemn tones of warning: "I charge thee in the sight of G.o.d, and of Christ Jesus, Who shall judge the quick and the dead, and by His appearing and His kingdom: be instant in season, out of season; reprove, rebuke, exhort, with all longsuffering and teaching." "Be thou sober in all things, suffer hards.h.i.+ps, do the work of an evangelist, fulfil thy ministry" (iv. 1, 2, 5). Evidently the Apostle is anxious lest even the rich gifts with which Timothy is endowed should be allowed to rust through want of use. Timidity and weakness may prove fatal to him and his work, in spite of the spiritual advantages which he has enjoyed. The Apostle's anxiety about the future of the Churches is interwoven with anxiety about the present and future conduct of his beloved delegate and successor.

The Second Epistle to Timothy is more personal than either of the other Pastoral Epistles. It is less official in tone and contents, and is addressed more directly to the recipient himself, than through him to others. Three main subjects are treated in the letter; and first and foremost of these is the conduct of Timothy himself. This subject occupies about a third of the Epistle. The next and longest section treats of the present and future prospects of the Church (ii. 14-iv. 5).

And lastly the Apostle speaks of himself.

It is not difficult to understand how even those who condemn the Pastoral Epistles as the product of a later writer, feel almost obliged to admit that at least some of this touching letter must be genuine.

Whoever wrote it must have had some genuine letters of St. Paul to use as material. It may be doubted whether any of the writings of that age which have come down to us are more thoroughly characteristic of the person whose name they bear, or are more full of touches which a fabricator would never have thought of introducing. The person who forged the Second Epistle to Timothy in the name of St. Paul must indeed have been a genius. Nothing that has come down to us of the literature of the second century leads us to suppose that any such literary power existed. Whether we regard the writer, or the circ.u.mstances in which he is placed, or the person to whom he writes, all is thoroughly characteristic, harmonious, and in keeping. We have St. Paul with his exquisite sympathy, sensitiveness, and affection, his intense anxiety, his unflinching courage. We have the solemnity and importunity of one who knows that his days are numbered. And we have the urgency and tenderness of one who writes to a friend who has his faults and weaknesses, but who is trusted and loved in spite of them.

In encouraging Timothy to stir up the gift that is in him, and not suffer himself to be ashamed of the ignominy, or afraid of the hards.h.i.+ps, which the service of Christ entails, the Apostle puts before him five considerations. There are the beautiful traditions of his family, which are now in his keeping. There is the sublime character of the Gospel which has been entrusted to him. There is the teaching of St.

Paul himself, who has so often given him a "pattern of sound words" and a pattern of steadfast endurance. There is the example of Onesiphorus with his courageous devotion. And there is the sure hope of "the salvation which is in Christ Jesus with eternal glory." Any one of these things might suffice to influence him: Timothy cannot be proof against them all. St. Paul is persuaded that he is preserving the heritage of undissembled faith which his mother and his grandmother possessed before him. When he considers the character of the Gospel, of which he has become a minister, and the gifts of which he has thereby become a recipient, he cannot now become ashamed of bearing testimony for it. And has the teaching of his old master, separation from whom used once to make him weep, lost its hold upon him? Of the other disciples and friends of the master, some have turned away from him, showing coldness or dislike instead of sympathy and self-sacrifice; while others, at great personal inconvenience, and (it may be also) great personal danger, sought him out all the more diligently on account of his imprisonment, and ministered to him. Will Timothy take his stand with Phygelus and Hermogenes, or with Onesiphorus? And over and above all these considerations, which are connected with this world, there are the thoughts of the world to come. This is no mere question of expediency and opportuneness, or of personal loyalty and affection to a human teacher and friend. There is the whole of eternity at stake. To have shared Christ's martyr-death is to share His endless life. To share His endurance and service is to share His royalty. But to reject Him, is to ensure being rejected by Him. Were He to receive faithless followers among the faithful, He would be faithless to His promises and to Himself.

For all these reasons, therefore, the Apostle charges his disciple to "stir up the gift of G.o.d which is in him through the laying on of the Apostle's hands." And the fact that he uses so much argument and entreaty is evidence that he had grave anxiety about Timothy. Timothy's natural sensitiveness and tenderness of heart made him specially liable to despondency and timidity, especially when separated from friends and confronted by st.u.r.dy opposition.

"That thou stir up the gift of G.o.d which is in thee." Literally "that thou kindle up and fan into a flame." It does not _necessarily_ imply that there has once been a bright flame, which has been allowed to die down, leaving only smouldering embers. But this is the natural meaning of the figure, and is possibly what St. Paul implies here. He does not explain what precise gift of G.o.d it is that Timothy is to kindle into a warmer glow; but, as it is one of those which were conferred upon him by the laying on of hands at the time of his ordination, we may reasonably suppose that it is the authority and power to be a minister of Christ.

In the First Epistle St. Paul had given Timothy a similar charge (iv.

14); and by combining that pa.s.sage with this we learn that both the Apostle and the elders laid their hands on the young evangelist: "Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery."[88] This talent committed to his charge for use in G.o.d's service must not be allowed to lie idle; it must be used with vigour, and trust, and courage. The very character of the gift bestowed proves that it is to be used, and used freely. "For G.o.d gave us not a spirit of fearfulness; but of power and love and discipline." St. Paul includes himself in the statement. He, like his disciple, has received this gift from G.o.d, and he knows from long experience what its nature is. It is no "spirit of fearfulness;" no "spirit of bondage leading to fear" (Rom. viii. 15). It was never meant to produce in us a slavish fear of G.o.d, or a cowardly fear of men. To feel awe and reverence when dealing with G.o.d,--to feel responsibility when dealing with men,--is one thing. To abstain from action for fear of offending either, is quite another. It is sometimes possible to avoid criticism by refusing to commit oneself to anything; but such refusal may be a sinful neglect of opportunities: and no error of judgment in using the gifts committed to us can be worse than that of not using them at all. Those are not necessarily the most useful servants who make the fewest conspicuous mistakes.

The spirit with which we are endowed is a spirit of _power_, whereas a spirit of fearfulness is weak. Faintheartedness cannot be strong. The fainthearted mistrust themselves and others; and they discourage themselves and others. They antic.i.p.ate dangers and difficulties, and thereby sometimes create them; and they antic.i.p.ate failure, and thereby often bring it about. It is only by acting, and by acting vigorously and courageously, that we find out the full power of the spirit with which we have been blessed.

Again, the gift which G.o.d has bestowed upon us is a spirit of _love_: and more than anything else perfect love casts out the spirit of fear.

Fear is the child of bondage; love is the child of freedom. If we love G.o.d, we shall not live in terror of His judgments: and if we love men, we shall not live in terror of their criticisms. Moreover, the spirit of love teaches us the nature of the gift of power. It is not force or violence; not an imposing of our own will on others. It is an affectionate striving to win others over to obedience to the will of G.o.d. It is the spirit of self-sacrifice; not of self-a.s.sertion.

Lastly, the spirit with which we are endowed by G.o.d is a spirit of _discipline_. By discipline that cowardly indolence, which the spirit of fearfulness engenders, can be kept down and expelled. If it be asked, whether the discipline be that which Timothy is to enforce in ruling others, or that which he is to practise in schooling himself, we may answer, "Both." The termination of the word which is here used (s?f????s??) seems to require the transitive meaning; and slackness in correcting others may easily have been one of the ways in which the despondency of Timothy showed itself. On the other hand the whole context here speaks of Timothy's treatment of himself. To take a more lively interest in the conduct of others would be discipline for himself and for them also. There may be as much pride as humility in indulging the thought that the lives of other people are so utterly bad, that it is quite out of the power of such persons as ourselves to effect a reformation. This is a subtle way of s.h.i.+rking responsibility. Strong in the spirit of power, glowing with the spirit of love, we can turn the faults of others, together with all the troubles which may befall us in this life, into instruments of discipline.

The words of the Apostle, though primarily addressed to ministers, in reference to the spiritual gifts bestowed on them at their ordination, must not be confined to them. They apply to the gifts bestowed by G.o.d upon every Christian, and indeed upon every human being. There is a terrible penalty attached to the neglect of the higher faculties, whether intellectual or moral; a penalty which works surely and unerringly by a natural law. We all of us have imagination, intellect, will. These wonderful powers must have an object, must have employment.

If we do not give them their true object, viz., the glory of G.o.d, they will find an object for themselves. Instead of soaring upwards on the wings supplied by the glories of creation and the mercies of redemption, they will sink downwards into the mire. They will fasten upon the flesh; and in an atmosphere poisoned by debasing a.s.sociations they will become debased also. Instead of raising the man who possesses them into that higher life, which is a foretaste of heaven, they will hurry him downwards with the acc.u.mulated pressure of an undisciplined intellect, a polluted imagination, and a lawless will. That which should have been for wealth, becomes an occasion of falling. Angels of light become angels of darkness. And powers which ought to be as priests, consecrating the whole of our nature to G.o.d, become as demons, shameless and ruthless in devoting us to the evil one. Not only every minister of Christ, but every thinking man, has need from time to time "to stir up the gift of G.o.d that is in him," to kindle it into a flame, and see that it is directed to holy ends and exercised in n.o.ble service. G.o.d's royal gifts of intellect and will cannot be flung away, cannot be left unused, cannot be extinguished. For good or for evil they are ours; and they are deathless. But, though they cannot be destroyed they can be neglected.

They can be buried in the earth, till they breed worms and stink. They can be allowed to run riot, until they become as wild beasts, and turn again and rend us. Or in the spirit of power, or love, and of discipline, they may be chastened by lofty exercise and sanctified to heavenly uses, till they become more and more fit to be the equipment of one, who is for ever to stand "before the throne of G.o.d, and praise Him day and night in His temple."

FOOTNOTES:

[88] The a.s.sertion that this laying on of hands is a mark of an age subsequent to the Apostles, ignores the plain statements in Acts vi. 6 xiii. 3; comp. viii. 17; ix. 17; xix. 6; and Heb. vi. 2.

CHAPTER XXVIII.

_THE HEARTLESSNESS OF PHYGELUS AND HERMOGENES.--THE DEVOTION OF ONESIPHORUS.--PRAYERS FOR THE DEAD._

"This thou knowest, that all that are in Asia turned away from me; of whom are Phygelus and Hermogenes. The Lord grant mercy unto the house of Onesiphorus: for he oft refreshed me, and was not ashamed of my chain; but, when he was in Rome, he sought me diligently and found me (the Lord grant unto him to find mercy of the Lord in that day); and in how many things he ministered at Ephesus, thou knowest very well."--2 TIM. i. 15-18.

We have here one of the arguments which St. Paul makes use of in urging his beloved disciple to stir up the gift of G.o.d that is in him through the laying on of hands, and not allow himself to be afraid of the ignominy and the sufferings, which the service of Jesus Christ involves.

After reminding him of the holy traditions of his family, of the glorious character of the Gospel which has been committed to him, and of the character of the Apostle's own teaching, St. Paul now goes on to point out, as a warning, the conduct of those in Asia who had deserted him in his hour of need; and, as an example, in marked contrast to them, the affectionate courage and persistent devotion of Onesiphorus. Timothy is not likely to follow those in Asia in their cowardly desertion of the Apostle. He will surely bestir himself to follow an example, the details of which are so well known to him and so very much to the point.

Timothy's special knowledge of both cases, so far as the conduct referred to lay not in Rome but in Asia, is emphatically insisted upon by St. Paul. He begins by saying, "This thou _knowest_, that all that are in Asia turned away from me:" and he concludes with the remark, "In how many things he ministered at Ephesus, thou _knowest_ very well;" or, as the Greek comparative probably means, "thou knowest _better_ than I do." And it is worth noticing that St. Paul uses a different word for "know" in the two cases. Of his desertion by those in Asia he uses a word of general meaning (??da?), which implies knowledge _about_ the things or persons in question, but need not imply more than hearsay knowledge of what is notorious. Of the devoted service of Onesiphorus at Ephesus he uses a word (????s?e??), which implies _progressive personal experience_. Timothy had of course heard all about the refusal of Phygelus and Hermogenes and others to recognize the claim which St. Paul had upon their services; what he saw and experienced continually gave him intimate acquaintance with the conduct of Onesiphorus in the Church of which Timothy had the chief care.

There has been a great deal of discussion about the meaning of St.

Paul's statements respecting these two contrasted cases, Phygelus and those like him on the one side, and Onesiphorus on the other: and with regard to both of them a variety of suggestions have been made, which are scarcely compatible with the language used, and which do not after all make the situation more intelligible. It must be admitted that the brevity of the statements does leave room for a certain amount of conjecture; but, nevertheless, they are clear enough to enable us to conjecture with a fair amount of certainty.

And first with regard to the case of those in Asia. They are in Asia at the time when this letter is being written. It is quite inadmissible to twist this plain language and force it to mean "those _from_ Asia who are now in Rome." ?? ?? t? ?s?? cannot be equivalent to ?? ?? t?? ?s?a?.

If St. Paul meant the latter, why did he not write it? Secondly, it is the proconsular province of Asia that is meant, that is the western portion of Asia Minor, and not the continent of Asia. Thirdly, the "turning away" of these Christians in Asia Minor does not mean their apostasy from the faith, of which there is no hint either in the word or in the context. St. Paul would hardly have spoken of their abandonment of Christianity as turning away from _him_. It means that they turned their faces away from him, and refused to have anything to say to him.

When he sought their sympathy and a.s.sistance, they renounced his acquaintance, or at any rate refused to admit his claim upon them. It is the very expression used by Christ in the Sermon on the Mount; "From him that would borrow of thee, _turn not thou away_" (Matt. v. 42). This was exactly what these Asiatic disciples had done: the Apostle had asked them to lend him their help and support; and they had "turned away from"

him. But what is the meaning of the "all"? He says that "_all_ that are in Asia turned away from" him. Obviously there is some qualification to be understood. He cannot mean that Timothy is well aware that every believer in Asia Minor had repudiated St. Paul. Some have supposed that the necessary qualification is to be found in what follows; viz., "of whom are Phygelus and Hermogenes." The meaning would then be that the whole of the party to which Phygelus and Hermogenes belong rejected the Apostle. But the arrangement of the sentence is quite against this supposition; and there is nothing either said or implied about these two men being the leaders or representatives of a party. The expression respecting them is exactly parallel to that in the First Epistle respecting those who "made s.h.i.+pwreck concerning the faith: of whom is Hymenaeus and Alexander" (i. 19, 20). In each case, out of a cla.s.s of persons who are spoken of in general terms, two are mentioned by name.

What then is the qualification of the "all," which common sense requires? It means simply, "all whom I asked, all to whom I made an appeal for a.s.sistance."[89] At the time when this letter was written, there were several Christians in Asia Minor,--some of them known to Timothy,--to whom St. Paul had applied for help in his imprisonment; and, as Timothy was very well aware, they every one of them refused to give it. And this refusal took place in Asia Minor, not in Rome. Some have supposed that, although these unfriendly Christians were in Asia when St. Paul wrote about them, yet it was in Rome that they "turned away from" him. They had been in Rome, and instead of remaining there to comfort the prisoner, they had gone away to Asia Minor. On this supposition a difficulty has been raised, and it has been pressed as if it told against the genuineness of the Epistle. How, it is asked, could Timothy, who was in Ephesus, be supposed to be well aware of what took place in Rome? And to meet this objection it has been conjectured, that shortly before this letter was written some one had gone with news from Rome to Ephesus. But this is to meet an imaginary difficulty with an imaginary fact. Let us imagine nothing, and then all runs smoothly.

Every one in Asia Minor, to whom application was made on behalf of St.

Paul, "turned away from" him and refused to do what was asked. Of such a fact as this the overseer of the Church of Ephesus could not fail to have knowledge; and, distressing as it was, it ought not to make him sink down into indolent despondency, but stir him up to redoubled exertion. What the precise request was that Phygelus and Hermogenes and the rest had refused, we do not know; but very possibly it was to go to Rome and exert themselves on the Apostle's behalf. Of the two persons named nothing further is known. They are mentioned as being known to Timothy, and very possibly as being residents in Ephesus.

Now let us turn to the case of Onesiphorus, whose conduct is such a marked contrast to these others. In the most natural way St. Paul first of all tells Timothy what he experienced from Onesiphorus in Rome; and then appeals to Timothy's own experience of him in Ephesus. In between these two pa.s.sages there is a sentence, inserted parenthetically, which has been the subject of a good deal of controversy. "The Lord grant unto him to find mercy of the Lord in that day." On the one side it is argued that the context shows that Onesiphorus is dead, and that therefore we have Scriptural authority for prayers for the dead: on the other that it is by no means certain that Onesiphorus was dead at the time when St.

Paul wrote; and that, even if he was, this parenthesis is more of the nature of a pious wish, or expression of hope, than a prayer. It need scarcely be said that on the whole the latter is the view taken by Protestant commentators, although by no means universally; while the former is the interpretation which finds favour with Roman Catholics.

Scripture elsewhere is almost entirely silent on the subject; and hence this pa.s.sage is regarded as of special importance. But it ought to be possible to approach the discussion of it without heat or prejudice.

Certainly the balance of probability is decidedly in favour of the view that Onesiphorus was already dead when St. Paul wrote these words. There is not only the fact that he here speaks of "the _house_ of Onesiphorus"

in connexion with the present, and of Onesiphorus himself only in connexion with the past: there is also the still more marked fact that in the final salutations, while greetings are sent to Prisca and Aquila, and from Eubulus, Pudens, Linus, and Claudia, yet it is once more "the _house_ of Onesiphorus" and not Onesiphorus himself who is saluted. This language is thoroughly intelligible, if Onesiphorus was no longer alive, but had a wife and children who were still living at Ephesus; but it is not easy to explain this reference in two places to the _household_ of Onesiphorus, if he himself was still alive. In all the other cases the individual and not the household is mentioned. Nor is this twofold reference to his family rather than to himself the only fact which points in this direction. There is also the character of the Apostle's prayer. Why does he confine his desires respecting the requital of Onesiphorus' kindness to the day of judgment? Why does he not also pray that he may be requited in this life? that he "may prosper and be in health, even as his soul prospereth," as St. John prays for Gaius (3 John 2)? This again is thoroughly intelligible, if Onesiphorus is already dead. It is much less intelligible if he is still alive. It seems, therefore, to be scarcely too much to say that there is no serious reason for questioning the now widely accepted view that at the time when St. Paul wrote these words Onesiphorus was among the departed.

With regard to the second point there seems to be equal absence of serious reason for doubting that the words in question const.i.tute a prayer. It is difficult to find a term which better describes them than the word "prayer:" and in discussing them one would have to be specially careful in order to avoid the words "pray" and "prayer" in connexion with them. It does not much matter what meaning we give to "the Lord" in each case; whether both refer to Christ, or both to the Father, or one to Christ and the other to the Father. In any case we have a prayer that the Judge at the last day will remember those good deeds of Onesiphorus, which the Apostle has been unable to repay, and will place them to his account. Paul cannot requite them, but he prays that G.o.d will do so by showing mercy upon him at the last day.[90]

Having thus concluded that, according to the more probable and reasonable view, the pa.s.sage before us contains a prayer offered up by the Apostle on behalf of one who is dead, we seem to have obtained his sanction, and therefore the sanction of Scripture, for using similar prayers ourselves. But what is a similar prayer? There are many kinds of intercessions which may be made on behalf of those who have gone before us into the other world: and it does not follow that, because one kind of intercession has Scriptural authority, therefore any kind of intercession is allowable. This pa.s.sage may be quoted as reasonable evidence that the death of a person does not extinguish our right or our duty to pray for him: but it ought not to be quoted as authority for such prayers on behalf of the dead as are very different in kind from the one of which we have an example here. Many other kinds of intercession for the dead may be reasonable and allowable; but this pa.s.sage proves no more than that some kinds of intercession for the dead are allowable, viz., those in which we pray that G.o.d will have mercy at the day of judgment on those who have done good to us and others during their life upon earth.

But is the right, which is also the duty, of praying for the departed limited by the amount of sanction which it is possible to obtain from this solitary pa.s.sage of Scripture? a.s.suredly not. Two other authorities have to be consulted,--reason and tradition.

I. This pious practice, so full of comfort to affectionate souls, is _reasonable in itself_. Scripture, which is mercifully reticent respecting a subject so liable to provoke unhealthy curiosity and excitement, nevertheless does tell us plainly some facts respecting the unseen world. (2) Those whom we call the dead are still alive. G.o.d is still the G.o.d of Abraham, of Isaac, and of Jacob: and He is not the G.o.d of the dead, but of the living (Matt. xxii. 32). Those who believe that death is annihilation, and that there can be no resurrection, "do greatly err" (Mark xii. 27). And (2) the living souls of the departed are still conscious: their bodies are asleep in this world, but their spirits are awake in the other. For this truth we are not dependent upon the disputable meaning of the parable of Dives and Lazarus; although we can hardly suppose that that parable would ever have been spoken, unless the continued consciousness of the dead and their interest in the living were a fact. Christ's parables are never mere fables, in which nature is distorted in order to point a moral: His lessons are ever drawn from G.o.d's universe as it is. But besides the parable (Luke xvi.

19-31), there is His declaration that Abraham not only "exulted" in antic.i.p.ation of the coming of the Messiah, but "he saw" that coming "and was glad" thereat (John viii. 56). And there is His promise to the penitent thief: "Verily I say unto thee, To-day shalt thou be with me in Paradise" (Luke xxiii. 43). Can we believe that this promise, given at so awful a moment with such solemn a.s.surance ("Verily I say unto thee"), would have been made, if the robber's soul, when in Paradise, would be unconscious of Christ's companions.h.i.+p? Could Christ then have "preached unto the spirits in prison" (1 Pet iii. 19), if the spirits of those who had died in the Flood were deprived of consciousness? And what can be the meaning of "the souls of them that had been slain for the word of G.o.d" crying "How long, O Master the holy and true, dost Thou not judge and avenge our blood?" (Rev. vi. 10), if the souls of the slain slumber in the unseen world?

It is not necessary to quote Scripture to prove that the departed are not yet perfect. Their final consummation will not be reached until the coming of Christ at the last great day (Heb. xi. 40).

If, then, the dead are conscious, and are not yet perfected, they are capable of progress. They may increase in happiness, and possibly in holiness. May we not go farther and say, that they _must_ be growing, _must_ be progressing towards a better state; for, so far as we have experience, there is no such thing as conscious life in a state of stagnation? Conscious life is always either growing or decaying: and decay is incipient death. For conscious creatures, who are incapable of decay and death, growth seems to be a necessary attribute. We conclude, therefore, on grounds partly of Scripture and partly of reason, that the faithful departed are consciously progressing towards a condition of higher perfection.

But this conclusion must necessarily carry us still farther. These consciously developing souls are G.o.d's children and our brethren; they are, like ourselves, members of Christ and joint-heirs with us of His kingdom; they are inseparably united with us in "the Communion of Saints." May we not pray for them to aid them in their progress? And if, with St. Paul's prayer for Onesiphorus before us, we are convinced that we may pray for them, does it not become our bounden duty to do so? On what grounds can we accept the obligation of praying for the spiritual advancement of those who are with us in the flesh, and yet refuse to help by our prayers the spiritual advancement of those who have joined that "great cloud of witnesses" in the unseen world, by which we are perpetually encompa.s.sed (Heb. xii. 1)? The very fact that they witness our prayers for them may be to them an increase of strength and joy.

II. _Tradition_ amply confirms us in the belief that this pious practice is lawful, and binding upon all who recognize its lawfulness. The remarkable narrative in 2 Maccabees xii. shows that this belief in a very extreme form was common among the Jews, and publicly acted upon, before the coming of Christ. It is highly improbable that prayers for the dead were omitted from the public wors.h.i.+p of the synagogue, in which Jesus Christ so frequently took part. It is quite certain that such prayers are found in every early Christian liturgy, and to this day form part of the liturgies in use throughout the greater portion of Christendom. And, although the medieval abuses connected with such prayers induced the reformers of our own liturgy almost, if not quite, entirely to omit them, yet the Church of England has never set any bounds to the liberty of its members in this respect. Each one of us is free in this matter, and therefore has the responsibility of using or neglecting what the whole of the primitive Church, and the large majority of Christians throughout all these centuries, have believed to be a means of advancing the peace and glory of Christ's kingdom. About the practice of the primitive Church there can be no question. Doubt has been thrown upon the liturgies, because it has been said that some portions are certainly of much later origin than the rest, and therefore these prayers may be later insertions and corruptions. But that cannot be so; for liturgies do not stand alone. In this matter they have the support of a chain of Christian writers beginning with Tertullian in the second century, and also of early inscriptions in the catacombs. About the meagre allusions to the departed in our own liturgy there is more room for doubt: but perhaps the most that can safely be a.s.serted is this;--that here and there sentences have been worded in such a way that it is possible for those, who wish to do so, to include the faithful departed in the prayer as well as the living. Bishop Cosin has given his authority to this interpretation of the prayer that "we and all Thy whole Church may obtain remission of our sins and all other benefits of His pa.s.sion." By this, he says, "is to be understood, as well those that have been here before, and those that shall be hereafter, as those that are now members of it:" and as one of the revisers his authority is great. And the prayer in the Burial Service, "that we, with all those that are departed in the true faith of Thy holy name, may have our perfect consummation and bliss, both in body and soul," is equally patient of this meaning, even if it does not fairly demand it. For we do not pray that we may have our consummation and bliss with the departed; which might imply that they are enjoying these things now, and that we desire to join them; but we pray that we with the departed may have our consummation and bliss; which includes them in the prayer. And the pet.i.tion in the Litany, "remember not, Lord, our offences, nor the offences of our forefathers," may, or may not, be a prayer for our forefathers, according to the way in which we understand it.

All this seems to show that neither Scripture nor the English Church forbids prayer for the departed; that, on the contrary, both of them appear to give a certain amount of sanction to it: and that what they allow, reason commends, and tradition recommends most strongly. It is for each one of us to decide for himself whether or no he will take part in the charitable work thus placed before him.[91]