There has been a revival of paganism. Our Lord has been denied as “the ideal man” as he had been rejected as “the mighty God.” Formerly Christians were charged with hypocrisy, because though professing to follow Christ, they were not Christlike. Now they are maligned because they would be Christlike. The accusation is not that we do not come up to our ideal, but that we have an ideal so unworthy. Our Lord himself is scorned, not because he is the revealer of love, but because he is.

“THE PRESENT CRISIS IN ETHICS” BY WILLIAM BRENTON GREENE, JR. IN THE PRINCETON THEOLOGICAL REVIEW (JANUARY, 1919), 2.

We must insist on the historical character of our religion. As Christian conduct draws all its power from a supernatural religious experience which in its turn is based upon a supernatural creed, so this creed must be summary of supernatural facts. It is not, as many hold, a matter of indifference whether these are facts. On the contrary, this is what is of supreme importance. “If Christ hath not been raised, then is our preaching vain, your faith also is vain.” This would seem to be self-evident. It is only as we have been raised with Christ by “the power of his resurrection” that we can share his life; and it is only as we share his life that we can know it and realize it. But how can we share his life and know and realize it, if he himself is lying dead in a Syrian grave? That cannot be shared which does not exist.

“The Present Crisis in Ethics” by William Brenton Greene, Jr. in The Princeton Theological Review (January, 1919), 17.

The Mosaic code did, it is true, employ the death penalty more frequently than we do, yet it never employed or allowed cruelty in punishment. Its criminal legislation was vastly more humane than that of England only 150 years ago. This, particularly in that barbarous age, is worthy of notice.

We may not, however, content ourselves with negative proofs, when positive ones are so numerous that we can mention only a few of them.

For example, the provision made for the poor, “When ye reap the harvest of your land, thou shalt not wholly reap the corners of thy field, neither shalt thou gather the gleanings of thy harvest. And thou shalt not glean thy vineyard, neither shalt thou gather every grape of thy vineyard; thou shalt leave them for the poor and stranger. I am the Lord your God” (Lev. 19:9, 10). To this add other provisions for the poor. It was said that the poor were never to cease out of the land (Deut. 15:11). Therefore, “Thou shalt open thine hand wide unto thy brother, to thy poor, and to thy needy, in thy land” (Deut. 15:11). Every man was to have a care for his neighbor, and if he saw him “waxing poor and falling into decay” — getting behind-hand, we should say — he was by law to relieve him (Lev. 25:35-37), even though he was a foreigner. No interest was to be taken of such an one, nor any increase; i.e., no payment in any kind over and above the amount loaned. In this and in other respects the law of the Old Testament was much more humane than the best legislation today. A law of Massachusetts, for example, allows pawn-brokerage. It sets no limit, and makes no provision with regard to it, except a fine for carrying it on without a license. The poor man who is compelled to pawn his watch or his furniture is at the mercy of the broker for the best bargains that he can make; and it generally turns out that the article is lost for a tithe of its value. Our system of pledges by its attachments, mortgages, and bonds, under which, in failure of redemption, the law knows no mercy, and is always in favor of the creditor — never of the debtor.

Set now in contrast with this the Mosaic law. pledges might be taken; but certain articles, for instance the upper and nether millstones and the widow’s raiment might not be taken. But when pledges were taken of the poor they were not to be kept over night. When it was raiment especially it was to be returned before sundown. It was a law in favor of the poor. Still further, with reference to the poor, the fatherless, and the stranger, as if the provision noticed were not enough, every third year there was to be a tithing of the increase for them. The stranger also was not to be vexed or oppressed, as was the custom among the surrounding and barbarous nations, the remains of which custom are to be found in modern legislation in the form of passports, imposts, prohibitions and disabilities laid upon the foreigner and his traffic.

“The Ethics of the Old Testament” by William Brenton Greene, Jr. in Classical Evangelical Essays in Old Testament Interpretation, ed. Walter C. Kaiser, Jr., 233-234.

Most husbands are eager enough to reprove, but few do it in meekness and moderation. They cannot do it but in company, not without bitter words . . . This being the preposterous practice of many husbands, is it any wonder that ordinarily so little good, and so much hurt is done by reproving? No, would it not be a wonder, if any good and no hurt should be done by it? This therefore, though it is a duty, it is a duty to be used rarely and with great moderation.

William Gouge, Building a Godly Home: A Holy Vision for a Happy Marriage, 223-224.

Strong emotions raise a dark mist before the eyes of reason, which, while it remains, keeps reason from giving any good direction. Rage is as a fire, and it so inflames a man, and makes him feverish, that in his disorder he can keep to no standards.

William Gouge, Building a Godly Home: A Holy Vision for a Happy Marriage, 221-222.

Again, it being a sign of respect in a wife humbly to make known her desire to her husband, he ought to show so much courtesy as willingly to grant her desire . . . Much more ought a man to do his wife’s request than any other’s, whether friend, child, or parent. Much more free, eager, and cheerful should he be to show himself in granting his wife’s request than any other’s, assuming that her desire be of that which may lawfully be granted.

William Gouge, Building a Godly Home: A Holy Vision for a Happy Marriage, 199-200.

A husband’s affection to his wife cannot be too great if it is kept within the bounds of honesty, sobriety, and propriety . . . Read the Song of Songs, and in it you shall observe such affection manifested by Christ to His spouse, as would make one think He did (with reverence in a holy manner to use the phrase) even err in His love and dote on her. This is a good pattern and example for husbands, for nothing is more lovely than a good wife.

William Gouge, Building a Godly Home: A Holy Vision for a Happy Marriage, 194.

If any man says he loves God and hates his wife, he is a liar. Let husbands therefore by loving their wives give evidence that they love God.

William Gouge, Building a Godly Home: A Holy Vision for a Happy Marriage, 184.

Whoever therefore takes a wife, must, in this respect that she is his wife, love her . . .

Many good reasons for this may be given.

1. Because no duty on the husband’s part can be rightly performed except it be seasoned with love . . .

2. Because of all persons on earth a wife is the most proper object of love . . .

3. Because of his high position . . . To keep him from abusing his authority, love is so much pressed upon him.

4. . . . if love is not ruling in the husband, there is likely to be but little peace between husband and wife. Love covers a multitude of imperfections.

5. Because as Christ by showing first His love stirs up the church to love Him, so a husband by loving his wife should stir up her to love him in return . . .

Because wives are the most important and greatest responsibility of husbands, so their most vigorous and greatest care must be for them . . . Husbands are most of all bound to love, and bound to love their wives most of all . . .

As salt must be first and last upon the table, and eaten with every bit of meat, so must love be first in a husband’s heart, and last out of it, and mixed with everything in which he has to do with his wife.

William Gouge, Building a Godly Home: A Holy Vision for a Happy Marriage, 181-183.

Humility is that grace that keeps one from thinking highly of himself above that which is proper, and regarding that low view which he has of himself makes him think reverently and highly of others.

William Gouge, Building a Godly Home: A Holy Vision for a Happy Marriage, 160.