been betrayed through folly. Sooner or later the manly nature kindles with resentment at its own weakness. Moreover, social law allows a certain opportunity of recuperation to man which it denies to woman. The sin of the woman seems less pardonable, not because it is worse in itself, but because it outrages a higher convention. Hence the strict moralist who might make some allowance for the hot blood of youth, makes none for woman when she is betrayed through the affections.
But this is the very point on which Jesus fixes as essential. "The woman loved much, therefore let her many sins be forgiven," He says. And a true reading of the story would seem to show that in uttering this sublime verdict Jesus is not thinking of the woman's sudden and pure love for Him; He is rather reviewing the entire nature of her life. She had loved much—that is her history in a sentence. Cruelty and unkindness, malice and bitterness, had no part in her misdoing. She had been undone through the very sweetness of her nature, as multitudes of women are. That which was her noblest attribute—her power of affection—had been the minister of her ruin through lack of wisdom and restraint. By love she had fallen, by love also she shall be redeemed. Her sins were indeed many, but behind all her sins there was an essential though perverted magnanimity of nature, and for the sake of an essential good in her, which lay like a shining pearl at the root of her debasement, she shall be forgiven.
Again a strange verdict, and one that must have seemed to the Pharisees entirely immoral. "What becomes of justice?" is their whispered comment. Jesus asserts His sense of justice by an exposition of the character of Simon. Simon is destitute of love, of magnanimity, even of courtesy. In his hard and formal nature there has been no room for emotion; passion of any kind and he are strangers. Which nature is radically the better, his or "this woman's"? Which presents the more hopeful field to the moralist? The soil of Simon's heart is thin and meagre; but in "this woman's" heart is a soil overgrown with weeds indeed, but delicately tempered, rich and deep, in which the roots of the fair tree of life may find abundant room and nourishment. Therefore she shall be forgiven for her possibilities, and such forgiveness is justice. To ignore these possibilities, to allow what she has been utterly to overshadow the lovely vision of what she may be, when once the soil is clear of weeds, and the real magnanimity of her temperament is directed into noble uses, would be the most odious form of injustice.
Such is the justice of Jesus, but, alas, after two thousand years we still stand astonished at it, more than half doubtful of its validity, and, if truth be told, secretly dismayed at its boldness. It is romantic justice, we say, but is it practicable justice? We might at least remember that what we call practicable justice has never yet attained the gracious results of Christ's romantic justice. Simon the Pharisee knows no more how to deal with "this woman" than the elder brother knew how to deal with the prodigal. Such sense of justice as they possessed would have infallibly driven the penitent boy back to the comradeship of harlots, and have refused the penitent harlot the barest chance of reformation. Is not this enough to make the least discerning of us all suspect that Pharisees and elder brothers, for all their immaculate respectability of life, are by no means qualified to pass judgment on these tragedies of life with which they have no acquaintance, and cannot have an understanding sympathy? Does not the entire failure of legal justice with all its apparatus of punishment and repression, to give the sinner a vital impulse to withdraw from his sin, drive us to the conclusion, or at least to the hope, that there must be some better method of dealing with sinners than is sanctioned by conventional justice? There is another method—it is Christ's method. And the thing to be observed is that whereas conventional justice must certainly have failed in either of these crucial instances, the romantic justice of Jesus—if we must so call it—completely succeeded. The woman who was a sinner sinned no more, and the penitent son henceforth lived a new life of purity and obedience. In each case love is justified, and proves itself the highest justice.
LOVE AND FORGIVENESS
LOVE'S PROFIT
What profits all the hate that we have known
The bitter words, not all unmerited?
Have hearts e'er thriven beneath our angry frown?
Have roses grown from thistles we have sown?
Or lucid dawns flowered out of sunsets red?
Lo, all in vain
The violence that added pain to pain,
And drove the sinner back to sin again.
We had been wiser had we walked Love's way
We had been happier had we tenderer been,
We had found sunlight in the cloudiest day
Had we but loved the souls that went astray,
And sought from shame their many faults to screen
Lo, they and we
Had thus escaped Life's worst Gethsemane,
And found the Garden where the angels be.
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