THE religion of the Master has appealed in a special manner to the life of woman, and in turn has been adorned by her distinctive qualities. In the opening chapter of Genesis we are told that "God created man in his own image, . . . male and female created he them." In human history, however, there has been one glory of man, and another glory of woman; what was beautiful, when predominant in one, was not beautiful when predominant in the other. Before Christ Jesus changed the moral ideal, the virtues considered most divine were those of men, — independence, courage, strength, magnanimity.
But the Master proclaimed the divine nature of qualities which till then had seemed the opposite of manly. — humility, gentleness, obedience, affection, purity. Characteristics that had appeared at opposite poles in the sphere of humanity were blended and harmonized in the life of Christ Jesus. He revealed the complete man, the divine idea. His independence impressed men; they said to him, "Thou regardest not the person of men." He "spake with authority," yet the secret of his life-power was in a dependence at the heart of his independence. "I can of mine own self do nothing: as I hear, I judge." "Not my will, but thine, be done." Only the noblest spirits who had been attracted to him could stand firm while this higher type of life was being unfolded before them. His courage was also sublime, though complex; it was equally strong in repose and action, — before the hooting crowd at Nazareth, on the stormy lake at midnight, with the maniac among the tombs. He "set his face toward Jerusalem," knowing he would be crucified; nevertheless, before approaching pain, he cried, "Father, save me from this hour."
The thought of his disciples must have undergone a shock, then an enlargement, as courage and tenderness blended into perfect unity. He had' a generous desire for men; made much of the good in them, easily forgave wrong, yet he must meet them on the one plane of truth and self-devotion. — Nicodemus must be born again: the rich young ruler must put away his obstacle. Phillips Brooks says, "No man desires generously for his brethren, unless he desires the best things for the best part of them, and is willing to sacrifice the poorer things which belong to the poorer part of them, to secure that loftier attainment." We have the record of the Master's iron strength in the temptation of the desert, his severe integrity as a witness for the truth, and his firm justice in the rebuke of Peter and the doom which he pronounced on Jerusalem. On the other side, what tenderness is shown in the twice-recorded tears, the healing of the sick, the feeding of the hungry multitude, and the rest for the weary and heavy-laden.
