The Church then must recognise the nation having a certain function in the divine providence with reference to man’s spiritual life. It must not try to usurp the State’s functions, for if it does it will perform them badly, and it will also—which is far more serious—be deserting the work for which it alone is competent; and the State must, in its turn, recognise the Church as the Society of Nations, of which it with all others is a member.
Nothing but such a spiritual society can secure fellowship among nations. Schemes of arbitration, conciliation, international police and the like, presuppose, if they are to be effective, an admitted community of interest between the nations. But this must be not only admitted but believed in sufficiently to prompt a nation which has no interest in a particular dispute to make sacrifices for the general good, by spending blood and treasure in upholding the authority of the international court or council. What will secure this, except the realisation of common membership in the Kingdom of God, and in the Christian Church, its herald and earnest?
And yet the Church we know is not only divided but at war within itself. This, the Creation of God in Christ, is not more free from strife and faction than the nations, which are natural growths. If grace fails, how can nature succeed? Why should we expect the nations of the world to be at peace, when the sections of the Church are at war?
Because the Church is so far from what we hope it may become, we can only sketch that future Church in outline. Its building will be the work of years, perhaps of centuries. And probably enough our attempt will fail as Hildebrand’s failed; probably enough there will be scores of failures; but each time we must begin again in order that for Christ and His Spirit a Body may be prepared, through which His purpose may in the end of the ages find its accomplishment, and the nations of the earth bring their glory—each its own—into His Holy City.
There is the goal; dimly enough seen; but the method is perfectly plain. "Thomas saith unto Him, Lord, we know not whither Thou goest; how know we the way? Jesus saith unto him, I am the way." And when that way led to the Cross, beside the innocent Sufferer there were two others. One cried to Him, "Save Thyself and us"; the other recognised His royalty in that utmost humiliation and prayed, "Jesus, remember me when Thou comest in Thy Kingdom." He, and he alone in the four Gospels, is recorded to have addressed the Lord by His personal name. Penitence creates intimacy, whether it be offered to God or to man.