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IT is a somewhat startling thought—it will not be misunderstood—that Christ probably did not save many people while He was here. Many an evangelist, in that direction, has done much more. He never intended to finish the world single-handed, but announced from the first that others would not only take part, but do “greater things” than He. For amazing as was the attention He was able to give to individuals, this was not the whole aim He had in view. His immediate work was to enlist men in His enterprise, to rally them into a great company or Society for the carrying out of His plans.

The name by which this Society was known was The Kingdom of God. Christ did not coin this name; it was an old expression, and good men had always hoped and prayed that some such Society would be born in their midst. But it was never either defined or set agoing in earnest until Christ made its realization the passion of His life.

How keenly He felt regarding His task, how enthusiastically He set about it, every page of His life bears witness. All reformers have one or two great words which they use incessantly, and by mere reiteration imbed indelibly in the thought and history of their time. Christ’s great word was the Kingdom of God. Of all the words of His that have come down to us this is by far the commonest. One hundred times it occurs in the Gospels. When He preached He had almost always this for a text. His sermons were explanations of the aims of His Society, of the different things it was like, of whom its membership consisted, what they were to do or to be, or not do or not be. And even when He does not actually use the word, it is easy to see that all He said and did had reference to this. Philosophers talk about thinking in categories— the mind living, as it were, in a particular room with its own special furniture, pictures, and viewpoints, these giving a consistent direction and colour to all that is there thought or expressed. It was in the category of the Kingdom that Christ’s thought moved. Though one time He said He came to save the lost, or at another time to give men life, or to do His Father’s will, these were all included among the objects of His Society.

No one can ever know what Christianity is till he has grasped this leading thought in the mind of Christ. Peter and Paul have many wonderful and necessary things to tell us about what Christ was and did; but we are looking now at what Christ’s own thought was. Do not think this is a mere modern theory. These are His own life-plans taken from His own lips. Do not allow any isolated text, even though it seem to sum up for you the Christian life, to keep you from trying to understand Christ’s Programme as a whole. The perspective of Christ’s teach­ing is not everything, but without it everything will be distorted and untrue. There is much good in a verse, but often much evil. To see some small soul pirouetting throughout life on a single text, and judging all the world because it cannot find a partner, is not a Christian sight. Christianity does not grudge such souls their comfort. What it grudges is that they make Christ’s Kingdom uninhabitable to thoughtful minds. Be sure that whenever the religion of Christ appears small, or forbidding, or narrow, or inhuman, you are dealing not with the whole —which is a matchless moral symmetry— nor even with an arch or column—for every detail is perfect—but with some cold stone removed from its place and suggesting nothing of the glorious structure from which it came.

Tens of thousands of persons who are familiar with religious truths have not noticed yet that Christ ever founded a Society at all. The reason is partly that people have read texts instead of reading their Bible, partly that they have studied Theology instead of studying Christianity, and partly because of the noiselessness and invisibility of the Kingdom of God itself. Nothing truer was ever said of this Kingdom than that “It cometh without observation.”  Its first discovery, therefore, comes to the Christian with all the force of a revelation. The sense of belonging to such a Society transforms life. It is the difference between being a solitary knight tilting single-handed, and often defeated, at whatever enemy one chances to meet on one’s little acre of life, and the feel of belonging to a mighty army marching throughout all time to a certain victory. This note of universality given to even the humblest work we do, this sense of comrade­ship, this link with history, this thought of a definite campaign, this promise of success, is the possession of every obscurest unit in the Kingdom of God.

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