lifting our eyes

According to John Emery Abbot, the piety of Jesus (which we are to imitate) has so far consisted of a devotional state of mind, and an ascribing of all benefit to the Father. The third element is habitual gratitude.

"The Piety of Our Savior" continued:

"3. Again. We see the grateful piety of our Saviour expressed on particular occasions when his exertions to accomplish God's will were successful. When he was about to raise Lazarus from the dead, he lifted up his eyes in gratitude, " Father! I thank thee that thou hast heard me." When he had succeeded in inculcating the truths of his religion on the minds of the humble and sincere inquirers around him, he blessed God that though these things were hidden from the wise and learned, they had yet been revealed to babes.

There are continually occurring occasions in our own lives, in which it becomes us to imitate this part of our Saviour's conduct. When any signal opportunities of usefulness or of enjoyment have been given; when any unusual means of improvement have been bestowed; when any danger has been escaped, or any trouble has passed harmlessly by us; when any temptation has been resisted, or any service to God has been done, and conscience is speaking to us in accents of peace;—then let our hearts be touched, then let us remember from whom all good proceeds, and let us acknowledge our obligations with affectionate and joyful gratitude."

Blessings

hearts penetrated and softened...

Dependence and gratitude are vital elements of piety and they are explored by John Emery Abbot in this continuation of his sermon:

"The Piety of Our Savior"

2. In the second place, the piety of our Saviour was manifested by his referring all his own powers and advantages to the Father, and considering all as derived from him.
He not only continually assures us that he "came not of himself," but that " the Father sent him;" thus attributing, with the Apostle, all the benefits which flowed from his coming into the world, to the mercy of God, who so loved the world that he gave his Son to save it...

He assumes nothing to himself. Every thing is referred to God as its Author. And his expressions of gratitude for all that he had given him, are continually implied or expressed.

The same feeling of dependence, the same grateful sense of God's goodness, ought we to exercise. All our blessings, like all his, flow from God. We are called indeed to a different service, and different powers are demanded for our work. But as God invested him with all the powers necessary for his undertaking, so he has given to us all the ability which we need to accomplish the work given us to do...

And ought not the capacities and powers which God has given us, though they be not miraculous, to be acknowledged with gratitude ? 'Though our condition be so unlike to his, though we see no visible interpositions of providence on our behalf, though we discern not angels ministering to us when deserted and in trouble, and see not the spirit of grace descending on us as it descended to rest on him; yet are we not entirely dependent on God's care? Is not his providence continually encompassing us, protecting us in danger, supplying our minutest wants, and surrounding us with numberless comforts ? Is not God's spirit granted, though it operates silent and unseen, to help our infirmities, to sustain our feeble and failing exertions, and to sanctify our souls, and prepare us for heaven ? Why then shall we not imitate the grateful piety of Jesus, and look up from amidst all the blessings and privileges he has conferred upon us, with hearts penetrated and softened with fervent thankfulness ?

Blessings

habitual attention to God's agency...

The rational, empirical, John Lockean element of Unitarianism has long been dominant in the view of those who think about such things. It was the kind of Unitarianism that Emerson famously called "corpse cold."

Often forgotten is the deep piety of many of the early American Unitarians (even many of the more "rationalistic" among them were noted for their piety.) Channing, of course, was the Father of the spiritualistic wing of the movement and Henry Ware Jr. was one of its guiding lights. I continue to explore this expression of Unitarianism with this from John Emery Abbot who explores the piety of Jesus in this sermon:

"THE PIETY OF OUR SAVIOUR.
LUKE VI. 12.
AND HE WENT OUT INTO A MOUNTAIN TO PRAY, AND CONTINUED ALL NIGHT IN PRAYER TO GOD.

The peculiar efficacy of teaching by example has always been felt and acknowledged. In order to having just notions of our duty, it is important, not only that principles be laid down for our direction, but that we be shewn how they are to be applied, and be enabled to trace their influence on the character and conduct of others. And when an example is presented in a light which interests, there will be awakened an involuntary feeling of emulation, a desire of resembling the character which we are taught to admire and love.

In this view, the life of our Saviour is a very important part of the moral system of the Gospel. He came to be the example as well as the teacher of men. In order to become so, it was necessary that he should be placed in situations like ours; that, bearing the infirmities of our nature, encompassed by our wants, and exposed to our temptations, he might mark out by his own conduct, the course in which we should walk through trial, and difficulty, and danger

This view of the character of our Saviour, as one of common life, as one which we may imitate and resemble, is peculiarly applicable to a disposition of which the text is a signal expression. I mean the Piety of our Saviour; and I hope, that by dwelling on a few of the modes in which his piety expressed itself, we may better know our own duties, and also attain some more distinct and interesting views of his character

1. The first thing to be noticed in respect to the piety of our Saviour, is the devotional frame of mind in which he seems habitually to have been. This devotional spirit, we see continually manifesting...There is almost no disposition which it is equally important to acquire as this spirit of devotion. It comprehends all other dispositions of piety. And our Saviour's habit of considering the objects around him, in their connexion with Him who created and governs all, is not only the natural expression of a devotional temper, but also the greatest means of acquiring and maintaining it. God is acting all around us, though veils of flesh conceal him from our sight.

The influence of this habitual attention to God's agency would be to produce a spirit of cheerful, affectionate devotion. Our ideas of the divine perfections would become continually more distinct, noble and elevated. His character would be continually presenting itself in a manner to interest the feelings. His constant presence would be more realized by our hearts, and our own intimate relation and dependence, with all the associated affections it awakens, would be more vividly and permanently felt. By encouraging, and, by deliberate effort, maintaining this habit, the thought of God would become the leading characteristic of our minds, and subordinate to itself all subjects of meaner interest. When silent and alone, our minds would involuntarily rise to Him; and his character, and agency, and relation to us, would become the natural objects of our meditations, when unoccupied by any immediate concerns. It was such a devotional spirit as this, which was the origin of all the expressions of piety in the life of our Saviour. And would we imitate that piety, we must acquire and maintain with much attention and care, that habitual frame of mind which was thus in him."

Blessings

the divinity of that fulness...

This blog has often excerpted Boston Unitarian views of Jesus. This morning we hear from Samuel Barrett in his sermon, "CHRIST, HIS NATURE, MISSION, AND CHARACTER."

1 Cor. xi. 3: I would have you know that the head of every man is Christ and the head of Christ is God"

"The subject to which I am to ask your attention this morning is the character of Jesus Christ, — not his moral character, but his official character; a subject involving the long-agitated questions as to his divinity, and the rank he sustains relatively to the great Father of all...

I begin with requesting such as are not much accustomed to reading our books on this subject, to fix it in their minds, in the outset, that we make a distinction between Christ's divinity and Christ's deity. We do not believe in his deity; i.e., we cannot admit that he was Cod. But we do believe in his divinity. Let me explain.

The expression," the deity of Christ" relates to his person, and means that he is God by nature. The phrase, " the divinity of Christ," may indeed have the same signification; but it may also have a very different one. It may have no relation to his abstract nature and person, but simply to something which he has received from God. Consequently, divinity may be ascribed to him, though, in his nature and person, he is a being distinct from, and inferior to, and dependent upon, the eternal and almighty Father.

In a sense like this, we do ascribe divinity to our Saviour. We would by no means represent him as merely a common man, destitute of everything superhuman and divine. On the contrary, we believe in, and on all proper occasions would assert, his divinity, according to the just import of the text, and of the Scriptures generally. We have no sympathy with those, if any there he, who delight to degrade the Author and Finisher of our faith below his true rank. No: it is rather our wish and aim to exalt, in our conception, the Son of God, so far us is consistent with the peerless majesty, the absolute supremacy, and the incommunicable glory of the infinite and everlasting Creator, as revealed in the Bible.

1. First, We believe in the divinity of our Saviour's mission. He uniformly declared that he was sent of God; and he proved the truth of his declaration by doing what no one could have done, had not God been with him...

2. Secondly, We believe in the divinity of his office. His office as the Messiah is peculiar. Ho had no predecessor, and will have no successor, in it. It was constituted by God alone...

3. Thirdly, We believe in the divinity of his powers. " God," saith Scripture, " anointed Jesus of Nazareth with the Holy Spirit and with power."...

4. Fourthly, We believe in the divinity of his doctrine. What he taught originated with and came from God. He said, " My doctrine is not mine, but His that sent me." — "I have not spoken of myself; but the Father, who sent me...

5. Fifthly, We believe in the divinity of his works. Jesus performed miracles, which no unaided man could perform. They were proofs, because effects of supernatural power. He said, " The Father that dwelleth in me, he doeth the works."...

6. Sixthly, We believe in the divinity of that fulness which the Scriptures ascribe to him,— fulness of spiritual gifts and blessings, flowing from God through him to the race. He himself was not the source of them; but, as we are told in sacred writ, " it pleased the Father, that in him should all fulness dwell." The inestimable benefits of the gospel which come to us by Jesus Christ could have had their ultimate source in no created being. They are to be traced through the Son of God to God himself, and are the riches of his infinite grace. The fulness of the Saviour was divine, not as self-produced, but as supplied by the great and good Being who is above all...

Blessings

a living embodied religion

Yesterday we had Bartol's take on what it means to "put on Christ" and it reminded me of a discourse by William Ellery Channing called "The Imitableness of Christ's Character." Jesus is too often admired, says WEC, and not often enough imitated. Of course many in Channing's day felt the same about Channing...in fact Jesus sounds, in this discourse, much like Channing himself which, I suppose, is the point.

Some excerpts:

"The Imitableness of Christ's Character"

The example of Jesus is our topic. To incite you to follow it is the aim of this discourse...He came not only to teach with his lips, but to be a living manifestation of his religion,-to be in an important sense, the religion itself.

This is a peculiarity worthy of attention. Christianity is not a mere code of laws, not an abstract system, such as theologians frame. It is a living, embodied religion. It comes to us in a human form...It breathes, it moves in our sight. It is more than precept: it is example and action...

The importance of example, who does not understand?...I hardly need say to you that it is impossible to place ourselves under any influence...so quickening as the example of Jesus. This introduces us to the highest order of virtues. This is fitted to awaken the whole mind...

Multitudes-I am afraid great multitudes-think of Jesus as a being to be admired rather than approached...Men think, indeed, to honor Jesus when they place him so high as to discourage all effort to approach him. They really degrade him...This vague admiration is the poorest tribute which they can pay him...

Genuine greatness is marked by simplicity, unostentatiousness, self-forgetfulness, a hearty interest in others, a feeling of brotherhood with the human family, and a respect for every intellectual and immortal being as capable of progress towards its own elevation.

The mind of Jesus Christ, my hearer, and your mind are of one family...He always invited men to believe on and adhere to him, that they might receive that very spirit, that pure, celestial spirit, by which he was himself actuated...

We were made to grow. Our faculties are germs,and given for an expansion...Jesus respected human nature; he felt, as no other felt, a union of mind with the human race, felt that all had a spark of that same intellectual and immortal flame which dwelt in himself.

My friends, we may all approach Jesus Christ. For all of us he died to leave us an example that we should follow his steps. By earnest purpose, by self-conflict, by watching and prayer, by faith in the Christian promises...we may all unite ourselves in living bonds to Christ."

Blessings

sympathetic and reproducing power...

Moral example was important to the Boston Unitarians. They both sought to emulate great and good people and to be worthy of being emulated as great and good people, hence their love of writers like Plutarch. Their greatest model for living was, of course, Jesus, and Cyrus Bartol's take on what that means follows in excerpts from his sermon, "Putting on the Lord Jesus Christ."

"Rom. xiii-But put ye on the Lord Jesus Christ"

There are two methods of moral improvement: first, acting from ourselves according to an abstract principle; and, secondly, living over again the example of actual excellence...

The lofty worth we steadily hold up before our emulous soul, like the landscape through the daguerreotyper's lens, leaves a more indelible print. The justice we admire, the charity we love, the holy zeal and endurance we revere, the fervent adoration and self-devotion which makes our hearts burn,-all these we possess and become, 'growing in grace' and translated out of the poor limitations of our individual or merely private nature, 'from glory to glory';blessing God, as we advance, for this privilege of increase which he has given us...

'Put ye on the Lord Jesus Christ.' The whole gospel is preached and summed up in that single exhortation...not a conceit of speculation...not a figment of the theological brain...but a practical, vital assimilation of him, of his mind and spirit and undying love, according to the simple laws of our being...This, verily, is Christs life and example, Christ's cup and cross...all dependent for their virtue and efficacy upon the exercise of this sympathetic and reproducing power, through which his majesty and lowliness, his submission and self-sacrifice, his sinless virtue and everlasting love, melt like the expressive traits of some grand and pathetic picture into our souls.

Thus, coming to the point of our whole meditation, this impersonating, reproducing energy of the soul which may be abused or used to trivial ends, we devote to its highest and most precious purpose...let us dwell in the sight of those matchless features, and 'put on the Lord Jesus Christ."

Blessings

A Ray of Spiritual Brightness

The Boston Unitarians were (and are) often derided as cold, rationalistic figures, narrow and provincial in view. Emerson, of course, famously called some of them "corpse cold"
There is no question that they were often understated and they certainly emphasized character as the chief religious expression and virtue which can make them sound moralistic and dull. For me, however, this very emphasis has become deeply and spiritually enriching. It elevates and promotes the sacredness of the everyday, and gives spiritual import to each and every action.
The nature and the position of Jesus was often at the center of these criticisms, Ephraim Peabody (see post Nov. 17th), in his sermon, "Christ our Life" seeks to navigate these waters with a pasionate appeal for the centrality of Jesus. Some exerpts:

"Christ our Life"

"The constant teaching of the Gospels is, that Almighty God sent the saviour into the world to be the centre and source of a higher spiritual life; and that the degree in which any one of us recieves this life depends very much on the nearness which, through faith and reverence and love, we maintain to him...We confess that in Christ we have disclosed to us a perfect example of the character which God most approves and requires...In him were combined in their perfection those qualities which make the perfection of all moral beings;-the gentleness that won the heart of the child, a courage that was tranquil when confronted by a condemning world and by the terrors of a lingering death, a magnanimity that rose above outrage, a benevolence that forgot wrong and thought only of the salvation of the wrong-doer, a tenderness that wept at the grave of Lazarus and over the forseen sorrows of Jerusalem, and a rectitude by which he was the fitting judge of the world...Now, however we may describe it, that is the character around which gather all immortal hopes. Compared with the attainment of this in the least degree, all other attainments are cheap and poor. We wear out life in collecting some handfuls of golden dust. And yet one ray of that spiritual brightness in our souls is worth more than all human treasures."

This morning was my near weekly trip to Boston and to the Athenaeum, and a very cold and windy morning it was. On my walk back to the ferry boat, I was able to stop in at King's Chapel (where Peabody served) for their midweek communion service. On my way out, I said hello to Ephraim Peabody (see photo) and a thank you, and found myself a little warmer than when I went in. Blessings

Jesus in us

The Unitarian theological view of Jesus has always been a little cloudy (these days it is downright opaque-or as spelled and defined in the 1828 Webster' Dictionary: Opake: meaning "Impervious to the rays of light"). I will talk much more (or will let the Boston Unitarians speak for themselves) about Jesus and the moral and spiritual walk. This morning's Sermon, still Thomas Treadwell Stone, presents a view of Jesus from the transcendental wing of Boston Unitarianism. Some exerpts:

Influence and Reception

2 Corinthians 4: 10

That the life also of Jesus might be made manifest in our body

"There is one absolute life...And in this view the Christ, the living, historical man, becomes to us more than any particular word whih he spake, more than the greatest deed which he wrought, more than any measure of suffering which he endured...As we come into vital connection with the Lord, this his life becomes manifest also in our persons; the great fact in which Christianity, from an external form, passes into an internal reality...This real presence of the living God within us is not only the highest discovery of Christianity, but is Christianity itself...the very Life which Jesus contained and revealed is a present reality, not a mere memory...Through the joys and the sorrows, the hopes and the fears, the conflicts and the victories, of this fluctuating state the immortal energy is made manifest in our mortal body...

How does this happen? The second part of the sermon begins: "That this great fact of influence may come to us, however, in the fulness of its practical effects; it is necessary that we obey the corresponding law of reception."

I have in my life read dozens of books about Jesus from just about every theological perspective. I have sought a "ray of light" through my own efforts to know and understand the words, deeds and suffering yet always felt that I was missing something.

The words and deeds of Jesus are still deeply important to me but in a different way. Jesus is vital because he was "one with the Father" and taught that we could be as well. We need only be willing to receive...More from T.T. Stone and the "law of reception" to come.