Preface

“Both in philosophy and religion, the μαθητής is a distinct character, and Charles Marriot was an example of it at its best. He had its manly and reasonable humility, its generous trustfulness, its self-forgetfulness; he had, too, the enthusiasm of having and recognising a great master and teacher, and doing what he wanted done; and he learned from the love of his master to love what he believed truth still more. The character of a disciple does not save a man from difficulties, from trouble and perplexity; but it tends to save him from idols of his own making. It is something, in the trials of life and faith, to have the consciousness of knowing or having known some one greater and better and wiser than oneself, of having felt the spell of his guidance and example.”

I have ventured to quote Dean Church’s exposition of the relation of a disciple to a human master, (the Rev. Charles Marriot to Dr. Pusey),^[1] because a chief object of this volume, and indeed, of the work of which it is a part, is to emphasize and define the status of a disciple quâ disciple in such ways as a reverent following of the text allows.

We are perhaps a little apt to sum up that which we owe as Christians under the headings of faith, love, and good works, failing to give devout consideration to the Teaching Office of Magister, the studious habit due from Discipulus. Sometimes we forget to consider what behoves us as scholars to whom is set the task of learning to understand and apply the Unique Philosophy included in the Christian Religion. It is to earnest and devout students—of any age, of all sorts and conditions—who set themselves to form a vivid conception of the Life among men, and labour to understand the Teaching of our Lord and Saviour Jesus Christ, I would venture to hope that this little volume may be acceptable. May I once again acknowledge my indebtedness to the Rev. C. C. James, the Chronological order of whose Gospel History I have followed throughout.

C. M. M.

^[1] The History of the Oxford Movement.