Such men and women need only to change their orientation as men will change about at a work-table when the light that was coming in a little while ago from the southern windows, begins presently to come in chiefly from the west, to become open and confessed servants of God. This work that they were doing for ambition, or the love of men or the love of knowledge or what seemed the inherent impulse to the work itself, or for money or honour or country or king, they will realise they are doing for God and by the power of God. Self-transformation into a citizen of God's kingdom and a new realisation of all earthly politics as no more than the struggle to define and achieve the kingdom of God in the earth, follow on, without any need for a fresh spiritual impulse, from the moment when God and the believer meet and clasp one another.
This transfiguration of the world into a theocracy may seem a merely fantastic idea to anyone who comes to it freshly without such general theological preparation as the preceding pages have made.
But to anyone who has been at the pains to clear his mind even a little from the obsession of existing but transitory things, it ceases to be a mere suggestion and becomes more and more manifestly the real future of mankind. From the phase of "so things should be," the mind will pass very rapidly to the realisation that "so things will be." Towards this the directive wills among men have been drifting more and more steadily and perceptibly and with fewer eddyings and retardations, for many centuries. The purpose of mankind will not be always thus confused and fragmentary. This dissemination of will-power is a phase. The age of the warring tribes and kingdoms and empires that began a hundred centuries or so ago, draws to its close. The kingdom of God on earth is not a metaphor, not a mere spiritual state, not a dream, not an uncertain project; it is the thing before us, it is the close and inevitable destiny of mankind.
In a few score years the faith of the true God will be spreading about the world. The few halting confessions of God that one hears here and there to-day, like that little twittering of birds which comes before the dawn, will have swollen to a choral unanimity. In but a few centuries the whole world will be openly, confessedly, preparing for the kingdom. In but a few centuries God will have led us out of the dark forest of these present wars and confusions into the open brotherhood of his rule.
6. WHAT IS MY PLACE IN THE KINGDOM?
This conception of the general life of mankind as a transformation at thousands of points of the confused, egotistical, proprietary, partisan, nationalist, life-wasting chaos of human life to-day into the coherent development of the world kingdom of God, provides the form into which everyone who comes to the knowledge of God will naturally seek to fit his every thought and activity. The material greeds, the avarice, fear, rivalries, and ignoble ambitions of a disordered world will be challenged and examined under one general question: "What am I in the kingdom of God?"It has already been suggested that there is a great and growing number of occupations that belong already to God's kingdom, research, teaching, creative art, creative administration, cultivation, construction, maintenance, and the honest satisfaction of honest practical human needs. For such people conversion to the intimacy of God means at most a change in the spirit of their work, a refreshed energy, a clearer understanding, a new zeal, a completer disregard of gains and praises and promotion. Pay, honours, and the like cease to be the inducement of effort. Service, and service alone, is the criterion that the quickened conscience will recognise.
Most of such people will find themselves in positions in which service is mingled with activities of a baser sort, in which service is a little warped and deflected by old traditions and usage, by mercenary and commercial considerations, by some inherent or special degradation of purpose. The spirit of God will not let the believer rest until his life is readjusted and as far as possible freed from the waste of these base diversions. For example a scientific investigator, lit and inspired by great inquiries, may be hampered by the conditions of his professorship or research fellowship, which exact an appearance of "practical" results. Or he may be obliged to lecture or conduct classes. He may be able to give but half his possible gift to the work of his real aptitude, and that at a sacrifice of money and reputation among short-sighted but influential contemporaries. Well, if he is by nature an investigator he will know that the research is what God needs of him. He cannot continue it at all if he leaves his position, and so he must needs waste something of his gift to save the rest. But should a poorer or a humbler post offer him better opportunity, there lies his work for God. There one has a very common and simple type of the problems that will arise in the lives of men when they are lit by sudden realisation of the immediacy of God.
Akin to that case is the perplexity of any successful physician between the increase of knowledge and the public welfare on the one hand, and the lucrative possibilities of his practice among wealthy people on the other. He belongs to a profession that is crippled by a mediaeval code, a profession which was blind to the common interest of the Public Health and regarded its members merely as skilled practitioners employed to "cure" individual ailments. Very slowly and tortuously do the methods of the profession adapt themselves to the modern conception of an army of devoted men working as a whole under God for the health of mankind as a whole, broadening out from the frowsy den of the "leech," with its crocodile and bottles and hieroglyphic prescriptions, to a skilled and illuminating co-operation with those who deal with the food and housing and economic life of the community.
