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The rigid distinctions of caste have made it more difficult for the Church which "preaches the Gospel to the poor," to be accepted in India than anywhere else.
Thus the Evangelists and Apostles received it in an extraordinary degree, and it became, through them and Jesus Christ their head, the author of the Gospel.
The wings of a living creature would signify its means of flight; and it is by the action of the ministry, who "go into all the world" as flying messengers to preach the everlasting gospel, that the church of God is established among all nations.
It is interesting to note how Chekanhov is regarded by the new generation and especially by the woman he loves, his cousin Natasha. She believes in him, she expects a gospel of life from him; but Chekanhov cannot respond to her; he adheres to such vague expressions as: "work," "idea," "duty towards the people."
He had been not so much defining her position as defending his own, and although he could see the futility of his principle of resentment as applied to her case, it was not in his nature to preach the pleasing gospel of sentimental optimism.
The answer is found in a comparison of Heb. i. 9, with Acts x. 38 and Luke iv. 18. In Acts x. 38 we read “how God anointed Jesus of Nazareth with the Holy Ghost and with power,” and in Luke iv. 18, Jesus Himself is recorded as saying, “The Spirit of the Lord is upon Me, because He hath anointed Me to preach the Gospel to the poor,” etc.
But we had no boarding nettings up, no guns loaded, no pistols in our belts, no cutlasses and pikes ready at hand; for the gospel ruled here. The canoes were filled with well-clothed, intelligent natives.
So great indeed was the demand that the principal articles, forming a complete gospel of revolution, were republished in a small volume, entitled Mukti con pathe: "Which way does salvation lie?"
Jerome describes, with justifiable sarcasm, these moral weaklings, charged with the solemn responsibility of preaching a pure gospel to a dying empire. "Such men think of nothing but their dress; they use perfumes freely, and see that there are no creases in their leather shoes.
And yet it was among these "distant dreams of dreams" that my ears became first awake to the nearer sounds of some vague social disturbance of which Ruskin's gospel of Labor, as I heard it at Oxford without any clear comprehension of it, had been a harbinger.
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