Contentment

This is a peculiarly Christian grace, and the form it assumes in the Bible, and esp. in the NT, differentiates it from the allied pagan virtues. It is quite distinct from Oriental apathy, which is pessimistic, while Christian con- tentment is nearer optimism ; and it is almost equally distinct from tlie calm of Stoicism, because it does not regard external things with absolute indifference, despise pain and pleasure, and rest in its self-sufficiency.

It is more cheerful than Buddhism, more human than Stoicism. While it implies a just aj'preciation of the good and ill of life, it does not base itself on the balance of fortune, but finds its source and its sustenance in the unseen world. The most elementary form of contentment is extolled in the Book of Proverbs as a certain discreet expediency.

Here the secret of domestic content is given in the apothegm, ' Better is a dinner of herbs where love is, than a stalled ox and hatred therewith ' (Pr 15"), and the superiority of moral to material grounds of content in the saying, ' Better is the poor that walketh in his integrity, than he that is perverse in his lips, and is a fool' (Pr 19'). In the Psalms we meet with more indications of the contentment which is derived directly from faith in God. This is seen in two forms.

(1) Trust in Providence, which leads to the conviction that the righteous man's life is rightly ordered so that no evil can befall him {e.cf. Ps 23). (2) An appreciation of the supreme blessedness of union with God, which is independ- ent of external fortune, God Himself being the portion of the soul {e.g. Ps 73^). The prophets concern themselves largely with public affairs, and in so doing never encourage injustice and oppression by preaching an ignoble acquiescence in wrong. In them we .

see the di\ine discontent which cannot endure the triumph of the rich and strong over their unliappy victims. Still the essence of the higlier contentment is also present in the faith which is assured of God's care for Hia people and His coming redemption of them, and the promise of the Messianic age, the hope of which should check impatience and prevent despair. Our Lord's teachings carry tlie higher forms of contentment up to their supreme excellency.

He did not come into contact with those ideas of the prophets which concern the more public treatment of social wrongs, because His metliod was to work from within, and perhaps because the contemporary condition of the Roman world did not admit of a sudden social revolution. Accordingly He did not contradict the preaching of John the Baptist, who discouraged restless agitation (Lk 3"); and He said nothing directly against the institution of slavery. On the other nand.

He inculcated principles of justice, charity, and brotherhood, the effect of which must be tc sweep away the wrongs which provoke the raci-t reasonable discontent.

In training His disiples personally He rebuked greed of gain and anxiety about temporal affairs, encouraging contentment, ( 1 ) by giving the assur- CO^■TRARY CONVERSATION 477 auce that our Father knows of our needs, and will pro\-ide for tnem, since He provides even for lliose of birds and (lowers ; (2) by directing attention to tlie true riches, the heavenly treasures, wliich can alone satisfy the soul of man ; and (3) by urging tlie duty of seeking first the kingdom of God and His righteousness, discontent being a phase of self- seeking, and therefore a sin (Lk 12"'''-).

St. Paul inculcates the patient endurance of present sufferings on the grounds of Iwpe, these sunerings not being worthy to be compared with the future glory (K« 8"), and even working for that glory (2 Co 4") ; and of faith, all things working together for good to them that love God (Uo 8*).

Towards the end of his life, when a prisoner at Rome, he claims to have learned the secret of contentment, and he implies that this is found in a certain independence of external things — he has learned to be ' independent ' (oiyTd/nT/s), and be has reached this attainment, as also all others to which he has come, because Christ has strengthened him (Ph 4'>-"). The author of the Epistle to the Hebrews encourages contentment by reference to God's fatherly chastisement of His children (12'"").

St. James reoukes covetousness and contentious- ness, and encourages a humble, restful spirit with especial reference to the ellicacy of prayer (Ja 4'"'" 5''^*). St. Peter inculcates patience by dwelling on the example of Christ (1 P 2""^); and St. John endurance of the world's hatred by considering the love of God (IJn 3'- '^). W. F. Adenky.