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diff --git a/.gitattributes b/.gitattributes new file mode 100644 index 0000000..6833f05 --- /dev/null +++ b/.gitattributes @@ -0,0 +1,3 @@ +* text=auto +*.txt text +*.md text diff --git a/29912-0.txt b/29912-0.txt new file mode 100644 index 0000000..71ef618 --- /dev/null +++ b/29912-0.txt @@ -0,0 +1,7673 @@ +The Project Gutenberg EBook of The Social Principles of Jesus by Walter +Rauschenbusch + + + +This eBook is for the use of anyone anywhere at no cost and with almost no +restrictions whatsoever. You may copy it, give it away or re-use it under +the terms of the Project Gutenberg License included with this eBook or +online at http://www.gutenberg.org/license + + + +Title: The Social Principles of Jesus + +Author: Walter Rauschenbusch + +Release Date: September 5, 2009 [Ebook #29912] + +Language: English + +Character set encoding: UTF-8 + + +***START OF THE PROJECT GUTENBERG EBOOK THE SOCIAL PRINCIPLES OF JESUS*** + + + + + + College Voluntary Study Courses + + Fourth Year—Part 1 + + The Social Principles Of Jesus + + By + + Walter Rauschenbusch + + Professor of Church History, Rochester Theological Seminary + + Written under the Direction of Sub-Committee on College Courses, Sunday + School Council of Evangelical Denominations, and Committee on Voluntary + Study, Council of North American Student Movements + + The Woman’s Press + + 600 Lexington Avenue + + New York City + + 1917 + + Copyright, 1916, by + + The International Committee of Young Men’s Christian Associations + + Entered at Stationers’ Hall, London, 1916 + + All Rights Reserved + + + + + +CONTENTS + + +Introduction +Part I. The Axiomatic Social Convictions Of Jesus + Chapter I. The Value Of Life + Chapter II. The Solidarity Of The Human Family + Chapter III. Standing With The People +Part II. The Social Ideal Of Jesus + Chapter IV. The Kingdom Of God: Its Values + Chapter V. The Kingdom Of God: Its Tasks + Chapter VI. A New Age And New Standards +Part III. The Recalcitrant Social Forces + Chapter VII. Leadership For Service + Chapter VIII. Private Property And The Common Good + Chapter IX. The Social Test Of Religion +Part IV. Conquest By Conflict + Chapter X. The Conflict With Evil + Chapter XI. The Cross As A Social Principle + Chapter XII. A Review And A Challenge +Footnotes + + + + + + +COLLEGE VOLUNTARY STUDY COURSES + + +“The Social Principles of Jesus” takes seventh place in a series of +text-books known as College Voluntary Study Courses. The general outline +for this curriculum has been prepared by the Committee on Voluntary Study +of the Council of North American Student Movements, representing the +Student Young Men’s and Young Women’s Christian Associations and the +Student Volunteer Movement, and the Sub-Committee on College Courses of +the Sunday School Council of Evangelical Denominations, representing +twenty-nine communions. Therefore the text-books are planned for the use +of student classes in the Sunday School, as well as for the supplementary +groups on the campus. The present text-book has been written under the +direction of these Committees. + +The text-books are not suitable for use in the academic curriculum, as +they have been definitely planned for voluntary study groups. + +This series, covering four years, is designed to form a minimum curriculum +for the voluntary study of the Bible, foreign missions, and North American +problems. Daily Bible Readings are printed with each text-book. The +student viewpoint is given first emphasis—what are the student interests? +what are the student problems? + + + The Bible text printed in short measure (indented both sides) is + taken from the American Standard Edition of the Revised Bible, + copyright, 1901, by Thomas Nelson & Sons, and is used by + permission. + + + + + +INTRODUCTION + + +This book is not a life of Christ, nor an exposition of his religious +teachings, nor a doctrinal statement about his person and work. It is an +attempt to formulate in simple propositions the fundamental convictions of +Jesus about the social and ethical relations and duties of men. + +Our generation is profoundly troubled by the problems of organized +society. The most active interest of serious men and women in the colleges +is concentrated on them. We know that we are in deep need of moral light +and spiritual inspiration in our gropings. There is an increasing +realization, too, that the salvation of society lies in the direction +toward which Jesus led. And yet there is no clear understanding of what he +stood for. Those who have grown up under Christian teaching can sum up the +doctrines of the Church readily, but the principles which we must +understand if we are to follow Jesus in the way of life, seem enveloped in +a haze. The ordinary man sees clearly only Christ’s law of love and the +golden rule. This book seeks to bring to a point what we all vaguely know. + +It does not undertake to furnish predigested material, or to impose +conclusions. It spreads out the most important source passages for +personal study, points out the connection between the principles of Jesus +and modern social problems, and raises questions for discussion. It was +written primarily for voluntary study groups of college seniors, and their +intellectual and spiritual needs are not like those of an average church +audience. It challenges college men and women to face the social +convictions of Jesus and to make their own adjustments. + + + + + +PART I. THE AXIOMATIC SOCIAL CONVICTIONS OF JESUS + + + + +Chapter I. The Value Of Life + + +Whatever our present conceptions of Jesus Christ may be, we ought to +approach our study of his teachings with a sense of reverence. With the +slenderest human means at his disposal, within a brief span of time, he +raised our understanding of God and of human life to new levels forever, +and set forces in motion which revolutionized history. + +Of his teachings we have only fragments, but they have an inexhaustible +vitality. In this course we are to examine these as our source material in +order to discover, if possible, what fundamental ethical principles were +in the mind of Jesus. This part of his thought has been less understood +and appropriated than other parts, and it is more needed today than ever. +Let us go at this study with the sense of handling something great, which +may have guiding force for our own lives. Let us work out for ourselves +the social meaning of the personality and thought of Jesus Christ, and be +prepared to face his challenge to the present social and economic order of +which we are part. + +How did Jesus view the life and personality of the men about him? How did +he see the social relation which binds people together? What was the +reaction of his mind in face of the inequalities and sufferings of actual +society? If we can get hold of the convictions which were axiomatic and +immediate with him on these three questions, we shall have the key to his +social principles. We shall take them up in the first three chapters. + +DAILY READINGS + + + +First Day: The Worth of a Child + + + And they were bringing unto him little children, that he should + touch them: and the disciples rebuked them. But when Jesus saw it, + he was moved with indignation, and said unto them, Suffer the + little children to come unto me; forbid them not: for to such + belongeth the kingdom of God. Verily I say unto you, Whosoever + shall not receive the kingdom of God as a little child, he shall + in no wise enter therein. And he took them in his arms, and + blessed them, laying his hands upon them.—Mark 10:13-16. + + +The child is humanity reduced to its simplest terms. Affectionate joy in +children is perhaps the purest expression of social feeling. Jesus was +indignant when the disciples thought children were not of sufficient +importance to occupy his attention. Compared with the selfish ambition of +grown-ups he felt something heavenly in children, a breath of the Kingdom +of God. They are nearer the Kingdom than those whom the world has smudged. +To inflict any spiritual injury on one of these little ones seemed to him +an inexpressible guilt. See Matthew 18:1-6. + +_Can the moral standing of a community be fairly judged by the statistics +of child labor and infant mortality?_ + +_What prompts some young men to tyrannize over their younger brothers?_ + +_How does this passage and the principle of the sacredness of life bear on +the problem of eugenics?_ + + + +Second Day: The Humanity of a Leper + + + And when he was come down from the mountain, great multitudes + followed him. And behold, there came to him a leper, and + worshipped him, saying, Lord, if thou wilt, thou canst make me + clean. And he stretched forth his hand, and touched him, saying, I + will; be thou made clean. And straightway his leprosy was + cleansed. And Jesus saith unto him, See thou tell no man; but go, + show thyself to the priest, and offer the gift that Moses + commanded, for a testimony unto them.—Matt. 8:1-4. + + +Whenever Jesus healed he rendered a social service to his fellows. The +spontaneous tenderness which he put into his contact with the sick was an +expression of his sense of the sacredness of life. A leper with fingerless +hands and decaying joints was repulsive to the æsthetic feelings and a +menace to selfish fear of infection. The community quarantined the lepers +in waste places by stoning them when they crossed bounds. (Remember Ben +Hur’s mother and sister.) Jesus not only healed this man, but his sense of +humanity so went out to him that “he stretched forth his hand and touched +him.” Even the most wretched specimen of humanity still had value to him. + +_What is the social and moral importance of those professions which cure +or prevent sickness?_ + +_How would a strong religious sense of the sacredness of life affect +members of these professions?_ + + + +Third Day: The Moral Quality of Contempt + + + Ye have heard that it was said to them of old time, Thou shalt not + kill; and whosoever shall kill shall be in danger of the judgment: + but I say unto you, that every one who is angry with his brother + shall be in danger of the judgment; and whosoever shall say to his + brother, Raca, shall be in danger of the council; and whosoever + shall say, Thou fool, shall be in danger of the hell of + fire.—Matt. 5:21, 22. + + +In the Sermon on the Mount Jesus demanded that the standards of social +morality be raised to a new level. He proposed that the feeling of anger +and hate be treated as seriously as murder had been treated under the old +code, and if anyone went so far as to use hateful and contemptuous +expressions toward a fellow-man, it ought to be a case for the supreme +court. Of course this was simply a vivid form of putting it. The important +point is that Jesus ranged hate and contempt under the category of murder. +To abuse a man with words of contempt denies his worth, breaks down his +self-respect, and robs him of the regard of others. It is an attempt to +murder his soul. The horror which Jesus feels for such action is an +expression of his own respect for the worth of personality. + +_How is the self-respect and sense of personal worth of men built up or +broken down in college communities?_ + +_How in industrial communities?_ + + + +Fourth Day: Bringing Back the Outcast + + + Now all the publicans and sinners were drawing near unto him to + hear him. And both the Pharisees and the scribes murmured, saying, + This man receiveth sinners, and eateth with them. + + And he spake unto them this parable, saying, What man of you, + having a hundred sheep, and having lost one of them, doth not + leave the ninety and nine in the wilderness, and go after that + which is lost, until he find it? And when he hath found it, he + layeth it on his shoulders, rejoicing. And when he cometh home, he + calleth together his friends and his neighbors, saying unto them, + Rejoice with me, for I have found my sheep which was lost. I say + unto you, that even so there shall be joy in heaven over one + sinner that repenteth, more than over ninety and nine righteous + persons, who need no repentance. + + Or what woman having ten pieces of silver, if she lose one piece, + doth not light a lamp, and sweep the house, and seek diligently + until she find it? And when she hath found it, she calleth + together her friends and neighbors, saying, Rejoice with me, for I + have found the piece which I had lost. Even so, I say unto you, + there is joy in the presence of the angels of God over one sinner + that repenteth.—Luke 15:1-10. + + +Every Jewish community had a fringe of unchurched people, who could not +keep up the strict observance of the Law and had given up trying. The +pious people, just because they were pious, felt they must cold-shoulder +such. Jesus walked across the lines established. What seems to have been +the motive that prompted him? Why did the Pharisee withdraw, and why did +Jesus mix with the publicans? + +_What groups in our own communities correspond to the __“__publicans and +sinners,__”__ and what is the attitude of religious people toward them?_ + +_What social groups in college towns are spoken of with contempt by +college men, and why?_ + +_Is there a Pharisaism of education? Define and locate it._ + + + +Fifth Day: The Problem of the Delinquents + + + For the Son of man came to seek and to save that which was + lost.—Luke 19:10. + + +Here Jesus formulates the inner meaning and mission of his life as he +himself felt it. He was here for social restoration and moral salvage. No +human being should go to pieces if he could help it. He was not only +willing to help people who came to him for help, but he proposed to go +after them. The “lost” man was too valuable and sacred to be lost. + +_How does the Christian impulse of salvation connect with the activities +represented in the National Conference of Charities and Correction?_ + +_How does a college community regard its __“__sinners__”__?_ Suppose a man +has an instinct for low amusements and a yellow sense of honor, how do the +higher forces in college life get at that man to set him right? + + + +Sixth Day: Going Beyond Justice + + + For the kingdom of heaven is like unto a man that was a + householder, who went out early in the morning to hire laborers + into his vineyard. And when he had agreed with the laborers for a + shilling a day, he sent them into his vineyard. And he went out + about the third hour, and saw others standing in the marketplace + idle; and to them he said, Go ye also into the vineyard, and + whatsoever is right I will give you. And they went their way. + Again he went out about the sixth and the ninth hour, and did + likewise. And about the eleventh hour he went out and found others + standing: and he saith unto them, Why stand ye here all the day + idle? They say unto him, Because no man hath hired us. He said + unto them, Go ye also into the vineyard. And when even was come, + the lord of the vineyard said unto his steward, Call the laborers, + and pay them their hire, beginning from the last unto the first. + And when they came that were hired about the eleventh hour, they + received every man a shilling. And when the first came, they + supposed that they would receive more; and they likewise received + every man a shilling. And when they received it, they murmured + against the householder, saying, These last have spent but one + hour, and thou hast made them equal unto us, who have borne the + burden of the day and the scorching heat. But he answered and said + to one of them, Friend, I do thee no wrong: didst not thou agree + with me for a shilling? Take up that which is thine, and go thy + way; it is my will to give unto this last, even as unto thee. Is + it not lawful for me to do what I will with mine own? or is thine + eye evil, because I am good? So the last shall be first, and the + first last.—Matt. 20:1-16. + + +Judaism rested on legality. So much obedience to the law earned so much +reward, according to the contract between God and Israel. Theoretically +this was just; practically it gave the inside track to the respectable and +well to do, for it took leisure and money to obey the minutiæ of the Law. +In this parable the employer rises from the level of justice to the higher +plane of human fellow-feeling. These eleventh-hour men had been ready to +work; they had to eat and live; he proposed to give them a living wage +because he felt an inner prompting to do so. In the parable of the +Prodigal Son the father does more for his son than justice required, +because he was a father. Here the employer does more because he is a man. +Each acted from a sense of the worth of the human life with which he was +dealing. It was the same sense of worth and sacredness in Jesus which +prompted him to invent these parables. + +_Do we find ourselves valuing people according to their utility to us, or +do we have an active feeling of their human interest and worth?_ Let us +run over in our minds our family and relatives, our professors and +friends, and the people in town who serve us, and see with whom we are on +a human footing. + + + +Seventh Day: The Courtesy of Jesus + + + And early in the morning he came again into the temple, and all + the people came unto him; and he sat down, and taught them. And + the scribes and the Pharisees bring a woman taken in adultery; and + having set her in the midst, they say unto him, Teacher, this + woman hath been taken in adultery, in the very act. Now in the law + Moses commanded us to stone such: what then sayest thou of her? + And this they said, trying him that they might have whereof to + accuse him. But Jesus stooped down, and with his finger wrote on + the ground. But when they continued asking him, he lifted up + himself, and said unto them, He that is without sin among you, let + him first cast a stone at her. And again he stooped down and with + his finger wrote on the ground. And they, when they heard it, went + out one by one, beginning from the eldest, even unto the last: and + Jesus was left alone, and the woman, where she was, in the midst. + And Jesus lifted up himself, and said unto her, Woman, where are + they? did no man condemn thee? And she said, No man, Lord. And + Jesus said, Neither do I condemn thee: go thy way; from henceforth + sin no more.—John 8:2-11. + + +Was there ever a more gentlemanly handling of a raw situation? This woman +was going through one of the most harrowing experiences conceivable, +exposed to the gaze of a leering and scornful crowd, her good name torn +away, her self-respect crushed. Jesus shielded her from stoning by the +power of his personality and his consummate skill in handling men. He got +inside their guard, aroused their own sense of past guilt, and so awakened +some human fellow-feeling for the woman. When he was alone with her, what +a mingling of kindness and severity! Surely she would carry away the +memory of a wonderful friend who came to her in her dire need. Why did +Jesus twice turn his eyes away to the ground? Was he ashamed to look at +her shame? + +Such a sudden, tragic happening is a severe test of a man’s qualities. It +brought out the courtesy of Jesus, his respect for human personality even +in its shame. _How can we train ourselves so that we may be equal to such +emergencies?_ Would continued spiritual contact with Jesus be likely to +make a difference? + + + +Study for the Week + + +The passages we have studied are inductive material. Can there be any +doubt that Jesus had a spontaneous love for his fellow-men and a deep +sense of the sacredness of human personality? Physical deformity and moral +guilt could not obscure the divine worth of human life to him. To cause +any soul to stumble and go down, or to express contempt for any human +being, was to him a horrible guilt. + + +I + + +This regard for human life was based on the same social instinct which +every normal man possesses. But with Jesus it was so strong that it +determined all his viewpoints and activities. He affirmed the humane +instinct consciously and intelligently, and raised it to the dignity of a +social principle. This alone would be enough to mark him out as a new +type, prophetic and creative of a new development of the race. + +Whence did Jesus derive the strength and purity of his social feeling? Was +it simply the endowment of a finely attuned nature? Other fine minds of +the ancient world valued men according to their wealth, their rank, their +power, their education, their beauty. Jesus valued men as such, apart from +any attractive equipment. Why? “The deeper our insight into human destiny +becomes, the more sacred does every individual human being seem to us” +(Lotze). The respect of Jesus for every concrete person whom he met was +due to his religious insight into human life and destiny. But how did he +get his insight? + +Love and religion have the power of idealistic interpretation. To a mother +her child is a wonderful being. To a true lover the girl he loves has +sacredness. With Jesus the consciousness of a God of love revealed the +beauty of men. The old gods were despotic supermen, mythical duplicates of +the human kings and conquerors. The God of Jesus was the great Father who +lets his light shine on the just and the unjust, and offers forgiveness +and love to all. Jesus lived in the spiritual atmosphere of that faith. +Consequently he saw men from that point of view. They were to him children +of that God. Even the lowliest was high. The light that shone on him from +the face of God shed a splendor on the prosaic ranks of men. In this way +religion enriches and illuminates social feeling. + +Jesus succeeded in transmitting something of his own sense of the +sacredness of life to his followers. As Wundt says: “Humanity in this +highest sense was brought into the world by Christianity.” The love of men +became a social dogma of the Church. Some other convictions of Jesus left +few traces on the common thought of Christendom, but the Church has always +stood for a high estimate of the potential worth of the soul of man. It +has always taught that man was made in God’s image and that he is destined +to share in the holiness and eternal life of God. + + +II + + +What effects has this registered on social conduct? Has the Church +intelligently resisted social forces or conditions which brutalized or +shamed men? + +It is most difficult to estimate accurately the historic influence of +religious ideas. They are subtle and hard to trace. But we can justly +reason from our own observations in evangelism and foreign mission work. +Those of us who have gone through a clearly marked conversion to +Christianity will probably remember that we realized our fellow-men with a +new warmth and closeness, and under higher points of view. We were then +entering into the Christian valuation of human life. In foreign missions +the influence of Christianity can be contrasted with non-Christian social +life, and there is often a striking rise in the respect for life and +personality as compared with the hardness and callousness of heathen +society. This is one of the distinctive marks of the modern and Western +world compared with the ancient and the Oriental. Those individuals among +us who have really duplicated something of the spirit of Jesus are always +marked by their loving regard for human life, even its wreckage. That +sense of sacredness is the basis for the whole missionary and +philanthropic activity of Christian men and women. + +It is also an important force in the social movements. Have there been any +widespread, continuous, and successful movements for social justice +outside of the territory influenced by Christianity? Was there any causal +connection between the historic reformation and purification of +Christianity since the sixteenth century and the rise of civil and social +democracy? Does the spread of Christian ideas and feelings predispose the +powerful classes to make concessions? What contribution did the Wesleyan +revival among the working people of England make toward the rise of the +trade union movement, the education of stable leaders, and the faith in +democracy? It takes idealistic convictions a long time to permeate large +social classes, but they often spring into effectiveness suddenly. +Certainly a belief in the worth and capacity of the common man is a +spiritual support of democratic institutions, and where the Church really +spread the Christian sense of the worth and sacredness of human life, it +has been a great stabilizer of civil liberty. + +Jesus asserted with religious power what all men feel. Sometimes it +requires the solemn presence of death to brush aside the artificial +distinctions of society and to make us realize that a life is a life, and +precious as such. But when we are at our best, we do feel the sacredness +of human life. + + +III + + +Does our present social order develop or neutralize that feeling in us? + +Presumably it works both ways. For those who want to spread the spirit of +Christ, it becomes important to inquire at what points our social +institutions cheapen life and take the value out of personality. + +The class differences inherited from the past are designed to hedge the +upper classes about with honor, but they necessarily depreciate the lower +classes by contrast and neutralize the tie of the common blood. In some +countries the self-respect of the lower classes is affronted by degrading +forms of legal punishment reserved for them. Forms of servility are +exacted from servants and peasants. The practical working of class +differences is most clearly seen in the relation of the sexes. Love is a +great equalizer; hence it clashes with class pride. The plot of +innumerable dramas and novels turns on the efforts of love to overcome the +laws of social caste. Where class spirit is traditional and fully +developed, men have a double code for the women of their own class, and +those of the lower classes. It is a far greater offense for a gentleman to +marry a girl of the lower class than to ruin her. + +It is the glory of America that our laws do not intend to recognize class +differences. The conditions of life on a raw continent and the principles +embodied in religious and political idealism fortunately cooperated. Will +this last, or are the great differences in wealth once more resulting in +definite class lines and in class pride and contempt? What does the phrase +“of good family” imply by contrast? What evidence does college fraternity +life offer as to the existence of social classes? How is immigration +likely to increase the cleavages by adding differences of race and color, +religion, language, and manners? What light does the history of +immigration in America cast on our valuation of human life in strangers? + +Political oligarchies have usually defended their rule by the assumption +that the masses are incapable and the few are superior. The laws made by +them, however, have usually shown ignorance and indifference as to the +human needs of the working masses. The same fundamental adjustment exists +in industry. It is not an expression of the worth of the working people if +they have no right to organize or to share in governing the conditions +under which they work, and if years of good work earn a man no ownership +or equity, no legal standing or even tenure of employment in a business. +Is the right to petition for a redress of grievances an adequate +industrial expression of the Christian doctrine of the worth and +sacredness of personality? Is not property essential to the real freedom +and self-expression of a human personality? + +War and prostitution are the most flagrant offenses against this social +principle. War is a wholesale waster of life. Prostitution is the worst +form of contempt for personality. + +Does our intellectual and scientific work ever tend to chill the warm +sense of human values? Do we acquire something of the impassiveness of +Nature in studying her enormous waste of life? Do we transfer to human +affairs her readiness to use up the masses in order to produce a higher +type? Jesus did not talk about eliminating the unfit. He talked about +saving them, which requires greater constructive energy if it is really to +be done. It also requires a higher faith in the latent recuperative +capacities of human nature. The detached attitude of scientific study may +combine with our plentiful natural egotism to create a cold indifference +toward the less attractive masses of humanity. We need the glow of +Christ’s feeling for men to come unharmed out of this intellectual +temptation. + + +IV + + +Doubtless the objection has arisen in our minds that it is not in the +interest of the future of the race that religious pity shall coddle and +multiply the weak, or put them in control of society. + +But did Jesus want the weak to stay weak? Was his social feeling ever +maudlin? He was himself a powerful and free personality, who refused to be +suppressed or conformed to the dominant type. He challenged the existing +authorities, one against the field. Even in the slender record we have of +him we can see him running the gamut of emotions from wrath and invective +to tenderness and humor. It was precisely his own powerful individuality +which made him demand for others the right to become free and strong +souls. Other powerful individuals have used up the rest as means to their +end. What human life or character did Jesus weaken or break down? He was +an emancipator, a creator of strong men. His followers in later times did +lay a new yoke on the spirits of men and denied them the right to think +their own thoughts and be themselves. But the spirit of Jesus is an +awakening force. Even the down-and-out brace up when they come in contact +with him, and feel that they are still good for something. + +“Jesus Christ was the first to bring the value of every human soul to +light, and what he did no one can any more undo” (Harnack). But it remains +for every individual to accept and reaffirm that religious faith as his +own guiding principle according to which he proposes to live. We shall be +at one with the spirit of Christianity and of modern civilization if we +approach all men with the expectation of finding beneath commonplace, +sordid, or even repulsive externals some qualities of love, loyalty, +heroism, aspiration, or repentance, which prove the divine in man. Kant +expressed that reverence for personality in his doctrine that we must +never treat a man as a means only, but always as an end in himself. So far +as our civilization treats men merely as labor force, fit to produce +wealth for the few, it is not yet Christian. Any man who treats his +fellows in that way, blunts his higher nature; as Fichte says, whoever +treats another as a slave, becomes a slave. We might add, whoever treats +him as a child of God, becomes a child of God and learns to know God. + +“The principle of reverence for personality is the ruling principle in +ethics, and in religion; it constitutes, therefore, the truest and highest +test of either an individual or a civilization; it has been, even +unconsciously, the guiding and determining principle in all human +progress; and in its religious interpretation, it is, indeed, the one +faith that keeps meaning and value for life” (President Henry C. King). + + + +Suggestions for Thought and Discussion + + +I. _The Ordinary Estimate of Men_ + +1. How much do we care for a man if he is of no practical use to us? + +2. On what basis do we ordinarily value men? + +II. _Jesus’ Estimate of Men_ + +1. Which source passages in the daily readings seemed to put the feeling +of Jesus in the clearest light? + +2. How did the religious insight of Jesus reenforce his social feeling? + +3. To what extent is it possible to duplicate his sense of humanity +without his consciousness of God? + +III. _The Valuation of the Individual in Modern Life_ + +1. List the evidences that modern society values men as such apart from +economic utility or standing, or show that it does not so value them. + +2. Is the tendency in modern life toward a lower or higher valuation of +the individual? To what extent is this due to the influence of +Christianity? + +3. How do the statistics of industrial accidents agree with our Christian +valuation of life? + +IV. _The Test of History_ + +1. What widespread and successful movements for social justice have there +been outside the territory influenced by Christianity? + +2. How do modern missions serve as an experiment station for the problem +of this chapter? + +3. What connection was there between the Wesleyan revival and the rise of +the trade union movement in England? + +V. _For Special Discussion_ + +1. Do permanent class differences necessarily result in a slighter social +feeling for the inferior class? + +2. Describe the class lines drawn in your home town. + +3. Did you feel these lines more or less when you entered college? + +4. Does college life tend to make us callous or sympathetic? + +5. Does life in social settlements seem to increase or decrease respect +for human nature in college men and women? + +6. How would you preserve your self-respect if you were a working man +placed in degrading labor conditions? + +7. Does an honor system build up self-respect? + +8. Have your scientific studies, and especially evolutionary teachings, +increased your regard for humanity in the mass? + +9. According to your observation, does religion make a man a stronger or +weaker personality? + + + + +Chapter II. The Solidarity Of The Human Family + + +Every man has worth and sacredness as a man. We fixed on that as the +simplest and most fundamental social principle of Jesus. The second +question is, What relation do men bear to each other? + +DAILY READINGS + + + +First Day: The Social Impulse and the Law of Christ + + + And one of them, a lawyer, asked him a question, trying him: + Teacher, which is the great commandment in the law? And he said + unto him, Thou shalt love the Lord thy God with all thy heart, and + with all thy soul, and with all thy mind. This is the great and + first commandment. And a second like unto it is this, Thou shalt + love thy neighbor as thyself. On these two commandments the whole + law hangeth, and the prophets.—Matt. 22:35-40. + + +Which among the multitudinous prescriptions of the Jewish law ought to +take precedence of the rest? It was a fine academic question for church +lawyers to discuss. Jesus passed by all ceremonial and ecclesiastical +requirements, and put his hand on love as the central law of life, both in +religion and ethics. It was a great simplification and spiritualization of +religion. But love is the social instinct which binds man and man together +and makes them indispensable to one another. Whoever demands love, demands +solidarity. Whoever sets love first, sets fellowship high. + +_When Jesus speaks of love, what more than mere emotion does he mean?_ + +_Is love really the highest thing?_ + +_What do you think of the epigram of Augustine:_ AMA ET FAC QUOD VIS? + + + +Second Day: Jesus Craving Friendship + + + Then cometh Jesus with them unto a place called Gethsemane, and + saith unto his disciples, Sit ye here, while I go yonder and pray. + And he took with him Peter and the two sons of Zebedee, and began + to be sorrowful and sore troubled. Then saith he unto them, My + soul is exceeding sorrowful, even unto death: abide ye here, and + watch with me. And he went forward a little, and fell on his face, + and prayed, saying, My Father, if it be possible, let this cup + pass away from me: nevertheless, not as I will, but as thou wilt. + And he cometh unto the disciples, and findeth them sleeping, and + saith unto Peter, What, could ye not watch with me one hour? Watch + and pray, that ye enter not into temptation: the spirit indeed is + willing, but the flesh is weak. Again a second time he went away, + and prayed, saying, My Father, if this cannot pass away, except I + drink it, thy will be done. And he came again and found them + sleeping, for their eyes were heavy. And he left them again, and + went away, and prayed a third time, saying again the same words. + Then cometh he to the disciples, and saith unto them, Sleep on + now, and take your rest: behold, the hour is at hand, and the Son + of man is betrayed into the hands of sinners. Arise, let us be + going: behold, he is at hand that betrayeth me.—Matt. 26:36-46. + + +Jesus was personally very sociable. He evidently enjoyed mixing with +people. He liked the give-and-take of life. He had friendships. A group of +men and women gathered around him who gave him their devoted loyalty. He +in turn needed them. The denial of Peter and the betrayal of Judas hurt +him, partly because they were defections from the comradeship of his +group. In Gethsemane he craved friendship. He prayed to God, but he +reached out for Peter and John. The longing for friendship and the unrest +of loneliness are proof of a truly human and social nature. + +_In how far is a need for others a sign of strength or of weakness?_ + +_What connection has the spirit of a team, or the loyalty of a college +class, with the Christian law of love?_ + + + +Third Day: Restoring Solidarity + + + Then came Peter and said to him, Lord, how oft shall my brother + sin against me, and I forgive him? until seven times? Jesus saith + unto him, I say not unto thee, Until seven times; but, Until + seventy times seven.—Matt. 18:21-22. + + +Love binds together; hate and anger cut apart. They destroy fellowship. +Therefore the chief effort of the Christian spirit must be to reestablish +fellowship wherever men have been sundered by ill-will. This is done by +confession and forgiveness. Forgiveness was so important to Jesus because +social unity was so important to him. In the Lord’s Prayer he makes full +fellowship with men a condition of full fellowship with God: “Forgive us +our debts, as we have forgiven our debtors.” + +Are there any personal injuries which are beyond forgiveness? + +_Think back to any striking experience of forgiving or being forgiven. +What was the religious and moral reaction on your life?_ + + + +Fourth Day: The Christian Intensification of Love + + + Hereby know we love, because he laid down his life for us: and we + ought to lay down our lives for the brethren. But whoso hath the + world’s goods, and beholdeth his brother in need, and shutteth up + his compassion from him, how doth the love of God abide in him? My + little children, let us not love in word, neither with the tongue; + but in deed and truth.—1 John 3:16-18. + + Beloved, let us love one another: for love is of God; and every + one that loveth is begotten of God, and knoweth God. He that + loveth not knoweth not God; for God is love. Herein was the love + of God manifested in us, that God hath sent his only begotten Son + into the world that we might live through him.—1 John 4:7-9. + + Beloved, if God so loved us, we also ought to love one another. No + man hath beheld God at any time: if we love one another, God + abideth in us, and his love is perfected in us.—1 John 4:11-12. + + +These are quotations from one of the early Christian writings. They are +evidence of the emphasis put on love as a distinctive doctrine of the new +religion. Note how the natural social instinct of human affection is +intensified and uplifted by religious motives and forces. Which of these +motives are directly taken from the personality and life of Christ? + +_Do you remember any quotations from non-Christian literature in which a +similar love for love is expressed?_ + + + +Fifth Day: Solidaristic Responsibility + + + Then began he to upbraid the cities wherein most of his mighty + works were done, because they repented not. Woe unto thee, + Chorazin! woe unto thee, Bethsaida! for if the mighty works had + been done in Tyre and Sidon which were done in you, they would + have repented long ago in sackcloth and ashes. But I say unto you, + it shall be more tolerable for Tyre and Sidon in the day of + judgment, than for you. And thou, Capernaum, shalt thou be exalted + unto heaven? thou shalt go down unto Hades: for if the mighty + works had been done in Sodom which were done in thee, it would + have remained until this day. But I say unto you that it shall be + more tolerable for the land of Sodom in the day of judgment, than + for thee.—Matt. 11:20-24. + + +We know that by constant common action a social group develops a common +spirit and common standards of action, which then assimilate and +standardize the actions of its members. Jesus felt the solidarity of the +neighborhood groups in Galilee with whom he mingled. He treated them as +composite personalities, jointly responsible for their moral decisions. + +_What groups of which we have been a part in the past have stamped us with +the group character for good or evil? How about those of which we are now +a part?_ + +_What have we learned from the Great War about national solidarity?_ + + + +Sixth Day: The Solidarity of the Generations + + + Woe unto you, scribes and Pharisees, hypocrites! for ye build the + sepulchres of the prophets, and garnish the tombs of the + righteous, and say, If we had been in the days of our fathers, we + should not have been partakers with them in the blood of the + prophets. Wherefore ye witness to yourselves, that ye are sons of + them that slew the prophets. Fill ye up then the measure of your + fathers. Ye serpents, ye offspring of vipers, how shall ye escape + the judgment of hell? Therefore, behold, I send unto you prophets, + and wise men, and scribes: some of them shall ye kill and crucify; + and some of them shall ye scourge in your synagogues, and + persecute from city to city: that upon you may come all the + righteous blood shed on the earth, from the blood of Abel the + righteous unto the blood of Zachariah son of Barachiah, whom ye + slew between the sanctuary and the altar. Verily I say unto you, + All these things shall come upon this generation.—Matt. 23:29-36. + + +Jesus saw a moral solidarity existing, not only between contemporaries who +act together, but between generations that act alike. Every generation +clings to its profitable wrongs and tries to silence those who stand for +higher righteousness. Posterity takes comfort in being fairer about the +dead issues, but is just as hot and bad about present issues. The sons +reenact the old tragedies on a new stage, and so line up with their +fathers. In looking back over the history of his nation, Jesus saw a +continuity of wrong which bound the generations together in a solidarity +of guilt. + +_Does the connection consist only in similarity of action, or is there a +causal continuity of wrong in the life of a community?_ + +_Is there anything in our personal family history or family wealth and +business which threatens to line us up with past evils?_ + + + +Seventh Day: Social Consciousness in the Lord’s Prayer + + + After this manner therefore pray ye: Our Father who art in heaven, + Hallowed be thy name. Thy kingdom come. Thy will be done, as in + heaven, so on earth. Give us this day our daily bread. And forgive + us our debts, as we also have forgiven our debtors. And bring us + not into temptation, but deliver us from the evil one.—Matt. + 6:9-13. + + +_Is there anything more solitary than a human soul calling to the +invisible Presence? Is there anything more social in consciousness than +the Lord’s Prayer?_ + +_Where in these petitions do you feel the sense of social coherence as the +unspoken presupposition of the thought?_(_1_) + +_Could Jesus have thought this prayer if the unity of the race had not +been both an instinctive reality and a clear social principle with him?_ + + + +Study for the Week + + +That man is a social being is the fundamental fact with which all social +sciences have to deal. We may like or dislike people; we can not well be +indifferent to them if they get close to us. As Sartor Resartus puts it: +“In vain thou deniest it; thou _art_ my brother. Thy very hatred, thy very +envy, those foolish lies thou tellest of me in thy splenetic humour; what +is all this but an inverted sympathy? Were I a steam-engine, wouldst thou +take the trouble to tell lies of me?” + +Sex admiration, parental love, “the dear love of comrades,” the thrill of +patriotism, the joy of play, are all forms of fellowship. They give us +happiness because they satisfy our social instinct. To realize our unity +gives relish to life. To be thrust out of fellowship is the great pain. +Many evil things get their attractiveness mainly through the fact that +they create a bit of fellowship—such as it is. The slender thread of good +in the saloon is comradeship. (See Jack London, “John Barleycorn.”) + + +I + + +None ever felt this social unity of our race more deeply than Jesus. To +him it was sacred and divine. Hence his emphasis on love and forgiveness. +He put his personality behind the natural instinct of social attraction +and encouraged it. He swung the great force of religion around to bear on +it and drive it home. Anything that substitutes antagonism for fraternity +is evil to him. Just as in the case of the natural respect for human life +and personality, so in the case of the natural social cohesion of men, he +lifted the blind instinct of human nature by the insight of religion and +constituted it a fundamental principle of life. It is the business of +Christianity to widen the area of comradeship. + +Common human judgment assents to the valuation of Jesus. Wherever an +effective and stable form of fellowship has been created, a sense of +sacredness begins to attach to it, and men defend it as a sort of shrine +of the divine in man. Wherever men are striving to create a larger +fellowship, they have religious enthusiasm as if they were building a +temple for God. This is the heart of church loyalty. + +The family is the most striking case of solidarity. It is first formed of +two units at opposite poles in point of sex, experience, taste, need, and +aims; and when they form it, they usually have as much sense of sacredness +as their character is capable of feeling. When children are added, more +divergences of age, capacity, and need are injected. Yet out of these +contradictory elements a social fellowship is built up, which, in the +immense majority of cases, defies the shocks of life and the strain of +changing moods and needs, forms the chief source of contentment for the +majority of men and women, and, when conspicuously successful, wins the +spontaneous tribute of reverence from all right-thinking persons. In using +the equipment of the home, in standing by one another in time of sickness +and trouble, and in spiritual sympathy, a true family practices solidarity +of interests, and furnishes the chief education in cooperation. + +Political unity was at first an expansion of family unity. The passionate +loyalty with which a nation defends its country and its freedom, is not +simply a defence of real estate and livestock, but of its national +brotherhood and solidarity. The devotion with which people suffer and die +for their State is all the more remarkable because all States hitherto +have been largely organizations for coercion and exploitation, and only in +part real fraternal communities. Patriotism hitherto has been largely a +prophetic outreaching toward a great fellowship nowhere realized. The +peoples walk by faith. + +What evidence does college life furnish us of the fact that social unity +is realized with some sense of sacredness? Why do the years in college +stand out in the later memories of graduates with such a glamour? Why do +students devote so much unpaid service to their teams and fraternities? Is +it for the selfish advantages they hope to get, or because they feel they +are realizing the best of life in being part of a solidaristic group? Do +the dangers of college organizations prove or disprove the principle that +fellowship is felt to be something sacred? + +Any historical event in which men stood by their group through suffering +or to death is remembered with pride. Any case of desertion or betrayal is +remembered with shame. No group forgives those who sell out its solidarity +for private safety or profit. + +Insurance and cooperation are two great demonstrations of the power of +solidarity. In insurance we bear one another’s burdens, “and so fulfil the +law of Christ.” The cooperative associations, which have had such enormous +success in Europe, succeed only where neighborhood or common idealistic +conviction has previously established a consciousness of social unity. +They have to overcome the most adverse conditions in achieving success. +When they do, the effect on the economic prosperity of the people and on +their moral stability and progressiveness is remarkable. + + +II + + +Thus the instincts of the race assent to the social principle of Jesus, +that fellowship is sacred. The chief law of Christianity does not +contradict the social nature of man but expresses and reenforces it. It is +the special function of Christians to promote social unity and expand its +blessings. To do this intelligently we should take note where, at present, +solidarity is frustrated. + +For instance, it is important to inquire how social unity is negatived in +commercial life. Is competition necessarily unfraternal? Would a Socialist +organization of society necessarily be fraternal? Is it a denial of +fellowship to exact monopoly profit from consumers, or to take advantage +of the ignorance or necessities of a buyer? Is the law of the market +compatible with a fraternal conception of society? + +Where can you trace the principle of solidarity actually at work in +industrial life? Give cases where you have observed a real sense of human +coherence and loyalty between employer and employes. How had the feeling +been promoted in those cases and what effect did it have on the economic +relations of the two groups? Why is the feeling of antagonism between +these groups so common? Does the wages system make this inevitable? How +ought we to value the willingness of organized labor to stand together, +especially on strike, and what connection does the bitterness toward +“scabs” have with our subject? + +War is a rupture of fellowship on a large scale. The Great War of 1914 has +been the most extensive demonstration of the collapse of love which any of +us wants to see. As soon as one nation no longer recognizes its social +unity with another nation, all morality collapses, and a deluge of hate, +cruelty, and lies follows. The problem of international peace is the +problem of expanding the area of love and social unity. It is the sin of +Christendom that so few took this problem seriously until we were +chastised for our moral stupidity and inertia. The young men and women of +today will have to take this problem on their intellect and conscience for +their lifetime, and propose to see it through. + + +III + + +Does religion create social unity or neutralize it? Does prayer isolate or +connect? Has the force of religion in human history done more to divide or +to consolidate men? + +Evidently religion may work both ways, and all who are interested in it +must see to it that their religion does not escape control and wreck +fraternity. Even mystic prayer and contemplation, which is commonly +regarded as the flower of religious life, may make men indifferent to +their fellows. + +It is worth noting that the prayer experiences of Jesus were not ascetic +or unsocial. They prepared him for action. When he went into the desert +after his baptism it was to settle the principles on which his Messianic +work was to be done; his temptations prove that. When he went out from +Capernaum to pray “a great while before day,” it was to launch his +aggressive missionary campaign among the Galilæan villages. Prayer may be +an emotional dissipation. Prayer is Christian only if it makes us realize +our fellows more keenly and affectionately. + +It is one thing to praise love and another thing to practice it. We may +theorize about society and ourselves be contrary and selfish units in it. +Social unity is an achievement. A loving mind toward our fellows, even the +cranky, is the prize of a lifetime. How can it be evoked and cultivated in +us? That is one of the most important problems in education. Can it be +solved without religious influences? Love will not up at the bidding. We +can observe the fact that personal discipleship of Christ has given some +persons in our acquaintance a rare capacity for love, for social sympathy, +for peaceableness, for all the society-making qualities. We can make test +of the fact for ourselves that every real contact with him gives us an +accession of fraternity and greater fitness for nobler social unity. It +makes us good fellows. + + +IV + + +The man who intelligently realizes the Chinese and the Zulu as his +brothers with whom he must share the earth, is an ampler mind—other things +being equal—than the man who can think of humanity only in terms of +pale-faces. The consciousness of humanity will have to be wrought out just +as the consciousness of nationality was gradually acquired. He who has it +is ahead of his time and a pioneer of the future. The missionary puts +himself in the position to acquire that wider sense of solidarity. By +becoming a neighbor to remote people he broadens their conception of +humanity and his own, and then can be an interpreter of his new friends to +his old friends. The interest in foreign missions has, in fact, been a +prime educational force, carrying a world-wide consciousness of solidarity +into thousands of plain minds and hones that would otherwise have been +provincial in their horizon. + +A world-wide civilization must have a common monotheistic faith as its +spiritual basis. Such a faith must be unitive and not divisive. What the +world needs is a religion with a powerful sense of solidarity. + + + +Suggestions for Thought and Discussion + + +I. _Solidarity in Human Life_ + +1. Are comradeship and team-work instinctive, or must they be learned? + +2. Do the symptoms of hatred prove or disprove social unity? + +3. Does a strong sense of social unity make a vigorous individualism +harder to maintain? + +II. _Christianity and Solidarity_ + +1. Give proof that Jesus felt a human hunger for companionship. + +2. How does the place assigned to love in the teachings of Jesus bear on +solidarity? How does the duty of forgiveness connect with this? + +3. How does the spirit of the Lord’s Prayer prove the place of solidarity +in Christianity? + +III. _Jesus and the Social Groups_ + +1. Where did Jesus treat communities as composite personalities? Would it +be equally just today to hold cities responsible as moral units? + +2. How did Jesus trace a moral solidarity between generations? + +IV. _Solidarity in Modern Life_ + +1. Where do you see the principle of solidarity accepted and where do you +see it denied in modern social life? + +2. In what way does war outrage Jesus’ principles of social unity? Does it +ever promote fraternity and solidarity? If so how? + +3. Is class consciousness a denial of social solidarity or an approach to +it? How can group loyalty be made to contribute to the common weal? + +4. How should we value the willingness of organized labor to stand +together, particularly on strike? What light does bitterness toward scabs +throw on social solidarity? + +5. Why is the feeling of antagonism between employer and employe so +common? Does a wage system make this inevitable? Can a real sense of +cooperation be secured? If so how? + +6. If a manufacturer has a monopoly, how much profit will loyalty to +Christian principles permit him to make? + +7. When is competition unfraternal? Would socialism insure fraternity? + +8. Do college fraternities practice fraternity? + +V. _Strengthening Solidarity_ + +1. How can the law of love be made the basis of modern business? + +2. Does religion create social unity or neutralize it? How about prayer? + +3. How does the Christian law of love bear on the relations of the races +in America? + +4. What have Christian missions done to lead society from the +nationalistic to the international and inter-racial stage? + +5. Can world-wide social unity be secured without the influence of +Christianity? + +VI. _For Special Discussion_ + +1. To what extent does our present commercial and industrial organization +furnish a basis for experience of solidarity and education in it? + +2. What aspects of modern advertising are Christian and which are +non-Christian? + +3. To what extent is the law of the market compatible with a fraternal +conception of society? + +4. Would a successful socialist organization create a stronger sense of +solidarity or would divisive interests get in by new ways? + +5. Which has the better inducements to loyalty, a college, or a trade +union? Which has more of it? + +6. How does the team spirit go wrong among students? + + + + +Chapter III. Standing With The People + + +We have found two simple and axiomatic social principles in the +fundamental convictions of Jesus: The sacredness of life and personality, +and the spiritual solidarity of men. Now confront a mind mastered by these +convictions with the actual conditions of society, with the contempt for +life and the denial of social obligation existing, and how will he react? +How will he see the duty of the strong, and his own duty? + +DAILY READINGS + + + +First Day: The Social Platform of Jesus + + + And he came to Nazareth, where he had been brought up: and he + entered, as his custom was, into the synagogue on the sabbath day, + and stood up to read. And there was delivered unto him the book of + the prophet Isaiah. And he opened the book, and found the place + where it was written, + + The Spirit of the Lord is upon me, + Because he anointed me to preach good tidings to the poor: + He hath sent me to proclaim release to the captives, + And recovering of sight to the blind, + To set at liberty them that are bruised, + To proclaim the acceptable year of the Lord. + + And he closed the book, and gave it back to the attendant, and sat + down: and the eyes of all in the synagogue were fastened on him. + And he began to say unto them, To-day hath this scripture been + fulfilled in your ears. And all bare him witness, and wondered at + the words of grace which proceeded out of his mouth: and they + said, Is not this Joseph’s son?—Luke 4:16-22. + + +Luke evidently felt that this appearance of Jesus in the synagogue of his +home city at the outset of his public work was a significant occasion. The +passage from Isaiah (61:1f) was doubtless one of the favorite quotations +of Jesus. He saw his own aims summarized in it and he now announced it as +his program. Its promises were now about to be realized. What were they? +Glad tidings for the poor, release for the imprisoned, sight for the +blind, freedom for the oppressed, and a “year of Jehovah.” If this was an +allusion to the year of Jubilee (Lev. 25), it involved a revolutionary +“shedding of burdens,” such as Solon brought about at Athens. At any rate, +social and religious emancipation are woven together in these phrases. +Plainly Jesus saw his mission in raising to free and full life those whom +life had held down and hurt. + +“As thou didst send me into the world, even so sent I them.” Must the +platform of Jesus be our platform and program? + + + +Second Day: The Social Test of the Messiah + + + And the disciples of John told him of all these things. And John + calling unto him two of his disciples sent them to the Lord, + saying, Art thou he that cometh, or look we for another? And when + the men were come unto him, they said, John the Baptist hath sent + us unto thee, saying, Art thou he that cometh, or look we for + another? In that hour he cured many of diseases and plagues and + evil spirits; and on many that were blind he bestowed sight. And + he answered and said unto them, Go and tell John the things which + ye have seen and heard; the blind receive their sight, the lame + walk, the lepers are cleansed, and the deaf hear, the dead are + raised up, the poor have good tidings preached to them. And + blessed is he, whosoever shall find no occasion of stumbling in + me. Luke 7:18-23. + + +Was Jesus the Coming One? He did not quite measure up to John’s +expectations. The Messiah was to purge the people of evil elements, +winnowing the chaff from the wheat and burning it. His symbol was the axe. +Jesus was manifesting no such spirit. Was he then the Messiah? + +Jesus shifted the test to another field. Human suffering was being +relieved and the poor were having glad news proclaimed to them. Sympathy +for the people was the assured common ground between Jesus and John. Jesus +felt that John would recognize the dawn of the reign of God by the +evidence which he offered him. + +What, then, would be proper evidence that the reign of God is gaining +ground in our intellect and feeling? + + + +Third Day: The Church, a Product of Social Feeling + + + And Jesus went about all the cities and the villages, teaching in + their synagogues, and preaching the gospel of the kingdom, and + healing all manner of disease and all manner of sickness. But when + he saw the multitudes, he was moved with compassion for them, + because they were distressed and scattered, as sheep not having a + shepherd. Then saith he unto his disciples, The harvest indeed is + plenteous, but the laborers are few. Pray ye therefore the Lord of + the harvest, that he send forth laborers into his harvest. And he + called unto him his twelve disciples, and gave them authority over + unclean spirits, to cast them out, and to heal all manner of + disease and all manner of sickness.—Matt. 9:35-10:1. + + +The selection of the Twelve, their grouping by twos, and their employment +as independent messengers, was the most important organizing act of Jesus. +Out of it ultimately grew the Christian Church. Now note what motives led +to it. Jesus was relieving social misery. He was oppressed by the sense of +it. The Greek verbs are very inadequately rendered by “distressed and +scattered.” The first means “skinned, harried”; the second means “flung +down, prostrate.” The people were like a flock of sheep after the wolves +are through with them. There was dearth of true leaders. So Jesus took the +material he had and organized the apostolate—for what? The Church grew out +of the social feeling of Jesus for the sufferings of the common people. + +To what extent, in your judgment, does the Church today share the feeling +of Jesus about the condition of the people and fulfil the purpose for +which he organized the apostolate? Or has the condition of the people +changed so that their social needs are less urgent? + + + +Fourth Day: Jesus Took Sides + + + And he lifted up his eyes on his disciples, and said, Blessed are + ye poor: for yours is the kingdom of God. Blessed are ye that + hunger now: for ye shall be filled. Blessed are ye that weep now: + for ye shall laugh. Blessed are ye, when men shall hate you, and + when they shall separate you from their company, and reproach you, + and cast out your name as evil, for the Son of man’s sake. Rejoice + in that day, and leap for joy: for behold, your reward is great in + heaven; for in the same manner did their fathers unto the + prophets. But woe unto you that are rich! for ye have received + your consolation. Woe unto you, ye that are full now! for ye shall + hunger. Woe unto you, ye that laugh now for ye shall mourn and + weep. Woe unto you, when all men shall speak well of you! for in + the same manner did their fathers to the false prophets.—Luke + 6:20-26. + + +In these Beatitudes, as Luke reports them, Jesus clearly takes sides with +the lowly. He says God and the future are not on the side of the rich, the +satiated; the devotees of pleasure, the people who take the popular side +on everything. Ultimately the verdict will be for those who are now poor +and underfed, who carry the heavy end of things, and who have to stand for +the unpopular side. In the report of the Beatitudes given by Matthew +(5:3-12) the terms are less social and more spiritual, and the contrast +between the upper and lower classes is not marked; but even there the +promise of the great reversal of things is to the humble and peaceable +folk, the hard hit and unpopular; they are to inherit the earth, and also +God’s kingdom. + +Would it make Jesus a wiser teacher and nobler figure if he had reversed +his sympathies? + + + +Fifth Day: Salvation through the Common People + + + In that same hour he rejoiced in the Holy Spirit, and said, I + thank thee, O Father, Lord of heaven and earth, that thou didst + hide these things from the wise and understanding, and didst + reveal them unto babes: yea, Father; for so it was well-pleasing + in thy sight.—Luke 10:21. + + For behold your calling, brethren, that not many wise after the + flesh, not many mighty, not many noble, are called: but God chose + the foolish things of the world, that he might put to shame them + that are wise; and God chose the weak things of the world, that he + might put to shame the things that are strong; and the base things + of the world, and the things that are despised, did God choose, + yea and the things that are not, that he might bring to nought the + things that are: that no flesh should glory before God.—1 Cor + 1:26-29. + + +The actual results of his work proved to Jesus that his success was to be +with the simple-minded, and not with the pundit class. He accepted the +fact with a thrill of joy, and praised God for making it so. Paul verified +the same alignment in the early Church. The upper classes held back +through pride of birth or education, or through the timidity of wealth. In +bringing in a new order of things, God had to use plain people to get a +leverage. + +_What really was it that Jesus saw in the lowly to attract him?_ + + + +Sixth Day: Jesus, a Man of the People + + + And when they drew nigh unto Jerusalem, and came unto Bethphage, + unto the mount of Olives, then Jesus sent two disciples, saying + unto them, Go into the village that is over against you, and + straightway ye shall find an ass tied, and a colt with her: loose + them, and bring them unto me. And if any one say aught unto you, + ye shall say, The Lord hath need of them; and straightway he will + send them. Now this is come to pass, that it might be fulfilled + which was spoken through the prophet, saying, + + Tell ye the daughter of Zion, + Behold, thy King cometh unto thee, + Meek, and riding upon an ass, + And upon a colt the foal of an ass. + + And the disciples went, and did even as Jesus appointed them, and + brought the ass, and the colt, and put on them their garments; and + he sat thereon. And the most part of the multitude spread their + garments in the way; and others cut branches from the trees, and + spread them in the way. And the multitudes that went before him, + and that followed, cried saying, Hosanna to the son of David: + Blessed is he that cometh in the name of the Lord; Hosanna in the + highest. And when he was come into Jerusalem, all the city was + stirred, saying, Who is this? And the multitudes said, This is the + prophet, Jesus, from Nazareth of Galilee.—Matt. 21:1-11. + + +Here was a democratic procession! No caparisoned charger, but a +burro—though a young and frisky one, carefully selected—no military escort +with a brass band and a drum major, but a throng of peasants, shouting the +psalms of their fathers and the hope of a good time coming; no costly rugs +to carpet the way of the King, but the sweat-stained garments of working +people and branches wrenched off by Galilæan fists. What was he, this King +of the future, ridiculous or sublime? + +If Jesus is ever to make his entry into the spiritual sovereignty of +humanity, will the social classes line up as they did at Jerusalem? + + + +Seventh Day: The Final Test for All + + + But when the Son of man shall come in his glory, and all the + angels with him, then shall he sit on the throne of his glory: and + before him shall be gathered all the nations: and he shall + separate them one from another, as the shepherd separateth the + sheep from the goats; and he shall set the sheep on his right + hand, but the goats on the left. Then shall the King say unto them + on his right hand, Come, ye blessed of my Father, inherit the + kingdom prepared for you from the foundation of the world: for I + was hungry, and ye gave me to eat; I was thirsty, and ye gave me + drink; I was a stranger, and ye took me in; naked, and ye clothed + me; I was sick, and ye visited me; I was in prison, and ye came + unto me. Then shall the righteous answer him, saying, Lord, when + saw we thee hungry, and fed thee? or athirst, and gave thee drink? + And when saw we thee a stranger, and took thee in? or naked, and + clothed thee? And when saw we thee sick, or in prison, and came + unto thee? And the King shall answer and say unto them, Verily I + say unto you, Inasmuch as ye did it unto one of these my brethren, + even these least, ye did it unto me. Then shall he say also unto + them on the left hand, Depart from me, ye cursed, into the eternal + fire which is prepared for the devil and his angels: for I was + hungry, and ye did not give me to eat; I was thirsty, and ye gave + me no drink; I was a stranger, and ye took me not in; naked, and + ye clothed me not; sick, and in prison, and ye visited me not. + Then shall they also answer, saying, Lord, when saw we thee + hungry, or athirst, or a stranger, or naked, or sick, or in + prison, and did not minister unto thee? Then shall he answer them, + saying, Verily I say unto you, Inasmuch as ye did it not unto one + of these least, ye did it not unto me. And these shall go away + into eternal punishment: but the righteous into eternal + life.—Matt. 25:31-46. + + +“Whence he shall come to judge the quick and the dead.” Think of +it—absolute justice done at last, by an all-knowing Judge, where no +earthly pull of birth, wealth, learning, or power will count, and where +all masks fall! By what code of law and what standard shall we be judged +there? Here is the answer of Jesus: Not by creed and church questions, but +by our human relations; by the reality of our social feeling; by our +practical solidarity with our fellow-men. If we lived in the presence of +hunger, loneliness, and oppression, in the same country with child labor, +race contempt, the long day, rack rents, prostitution, just earnings +withheld by power, the price of living raised to swell swollen profit—if +we saw such things and remained apathetic, out we go. + +_You and I—to the right or the left?_ + + + +Study for the Week + + +No one can turn from a frank reading of the Gospels without realizing that +Jesus had a deep fellow-feeling, not only for suffering and handicapped +individuals, but for the mass of the poorer people of his country, the +peasants, the fishermen, the artisans. He declared that it was his mission +to bring glad tidings to this class; and not only glad words, but happy +realities. Evidently the expectation of the coming Reign of God to his +mind signified some substantial relief and release to the submerged and +oppressed. Our modern human feeling glories in this side of our Saviour’s +work. Art and literature love to see him from this angle. + + +I + + +His concern for the poor was the necessary result of the two fundamental +convictions discussed by us in the previous chapters. If he felt the +sacredness of life, even in its humble and hardworn forms, and if he felt +the family unity of all men in such a way that the sorrows of the poor +were his sorrows, then, of course, he could not be at ease while the +people were “skinned and prostrate,” “like sheep without a shepherd.” +Wherever any group has developed real solidarity, its best attention is +always given to those who are most in need. “The whole have no need of a +physician,” said Jesus; the strong can take care of themselves. + +So he cast in his lot with the people consciously. He slept in their +homes, healed their diseases, ate their bread, and shared his own with +them. He gave them a faith, a hope of better days, and a sense that God +was on their side. Such a faith is more than meat and drink. In turn they +rallied around him, and could not get enough of him. “The common people +heard him gladly.” + +Furthermore, the feeling of Jesus for “the poor” was not the sort of +compassion we feel for the hopelessly crippled in body or mind. His +feeling was one of love and trust. The Galilæan peasants, from whom Peter +and John sprang, were not morons, or the sodden dregs of city slums. They +were the patient, hard-working folks who have always made up the rank and +file of all peoples. They had their faults, and Jesus must have known +them. But did he ever denounce them, or call them “offspring of vipers”? +Did he ever indicate that their special vices were frustrating the Kingdom +of God? They needed spiritual impulse and leadership, but their nature was +sound and they were the raw material for the redeemed humanity which he +strove to create. + + +II + + +There is one more quality which we shall have to recognize in the attitude +of Jesus to “the poor.” He saw them over against “the rich.” Amid all the +variations of human society these two groups always reappear—those who +live by their own productive labor, and those who live on the productive +labor of others whom they control. Practically they overlap and blend, but +when our perspective is distant enough, we can distinguish them. In Greek +and Roman society, in medieval life, and in all civilized nations of +today—barring, of course, our own—we can see them side by side. Each +conditions the other; neither would exist without the other. Each class +develops its own moral and spiritual habits, its own set of virtues and +vices. Some of us were born in the upper class, some in the lower; and in +college groups the majority come from the border line. By instinct, by the +experiences of life, or by national reflection, we usually give our moral +allegiance to one or the other, and are then apt to lean to that side in +every question arising. + +Now, Jesus took sides with the group of toil. He stood up for them. He +stood with them. We can not help seeing him with his arm thrown in +protection about the poor man, and his other hand raised in warning to the +rich. If we are in any doubt about this, we can let his contemporaries +decide it for us. Plainly the common people claimed him as their friend. +Did the governing classes have the same feeling for him? It seems hard to +escape the conclusion that Jesus was not impartial between the two. Was he +nevertheless just? To the æsthetic sense, and also to a superficial moral +judgment, the upper classes are everywhere more congenial and attractive. +To the moral judgment of Jesus, as we shall see more fully in a later +chapter, there was something disquieting and dangerous about the spiritual +qualities of “the rich,” and something lovable and hopeful about the +qualities of the common man. Was he right? This is a very important +practical question for all who are disposed to follow his moral +leadership. + +The perception that Jesus championed the people can be found throughout +literature and art. Our own Lowell has expressed it in his “Parable” in +which he describes Jesus coming back to earth to see “how the men, my +brethren, believe in me.” + + + “Have ye founded your thrones and altars, then, + On the bodies and souls of living men? + And think ye that building shall endure, + Which shelters the noble and crushes the poor? + + “With gates of silver and bars of gold + Ye have fenced my sheep from their Father’s fold; + I have heard the dropping of their tears + In heaven these eighteen hundred years. + + “Then Christ sought out an artisan, + A low-browed, stunted, haggard man, + And a motherless girl, whose fingers thin, + Pushed from her faintly want and sin. + + “These set he in the midst of them, + And as they drew back their garment-hem + For fear of defilement, “Lo, here,” said he, + ‘The images ye have made of me.’ ” + + +III + + +We shall get the historical setting for Christ’s championship of the +people by going back to the Old Testament prophets. They were his +spiritual forebears. He nourished his mind on their writings and loved to +quote them. Now, the Hebrew prophets with one accord stood up for the +common people and laid the blame for social wrong on the powerful classes. +They underlined no other sin with such scarlet marks as the sins of +injustice, oppression, and the corruption of judges. But these are the +sins which bear down the lowly, and have always been practiced and hushed +up by the powerful. “Hear this word, ye kine of Bashan, that oppress the +poor, that crush the needy.... Ye trample upon the poor, and take +exactions from him of wheat; ... ye that afflict the just, that take a +bribe, and that turn aside the needy in the gate from their right.... For +three transgressions of Israel, yea, for four, I will not turn away the +punishment thereof; because they have sold the righteous for silver, and +the needy for a pair of shoes; they that pant after the dust of the earth +on the head of the poor” (Amos 4:1; 5:11-12; 2:6-7). Micah describes the +strong and crafty crowding the peasant from his ancestral holding and the +mother from her home by the devices always used for such ends, exorbitant +interest on loans, foreclosure in times of distress, “seeing the judge” +before the trial, and hardness of heart toward broken life and happiness +(Micah 2:1-2; 2:9; 3:1-2). We cannot belittle the moral insight of that +unique succession of men. Their spiritual force is still hard at work in +our Christian civilization, especially in the contribution which the +Jewish people are making to the labor movement. + + +IV + + +Among the Greeks and Romans political and literary life was so completely +dominated by the aristocratic class that no such succession of champions +of the common man could well arise. Yet some of the men of whom posterity +thinks with most veneration were upper-class champions of the common +people—Solon, for instance, Manlius, and the Gracchi. + +In recent centuries the vast forces of social evolution seem to have set +in the direction toward which Jesus faced. Since the Reformation the +institutions of religion have been more or less democratized. The common +people have secured some participation in political power and have been +able to use it somewhat for their economic betterment. They share much +more fully in education than formerly. Before the outbreak of the Great +War it seemed safe to anticipate that the working people would secure an +increasing share of the social wealth, the security, the opportunities for +health, for artistic enjoyment, and of all that makes life worth living. +Today the future is heavily clouded and uncertain; but our faith still +holds that even the great disaster will help ultimately to weaken the +despotic and exploiting forces, and make the condition of the common +people more than ever the chief concern of science and statesmanship. + +Jesus was on the side of the common people long before democracy was on +the ascendant. He loved them, felt their worth, trusted their latent +capacities, and promised them the Kingdom of God. The religion he founded, +even when impure and under the control of the upper classes, has been the +historical basis for the aspirations of the common people and has readily +united with democratic movements. His personality and spirit has remained +an impelling and directing force in the minds of many individuals who have +“gone to the people” because they know Jesus is with them. In fact we can +look for more direct social effectiveness of Jesus in the future, because +the new historical interpretation of the Bible helps us to see him more +plainly amid the social life of his own people. + + +V + + +So we must add a third social principle to the first two. The first was +that life and personality are sacred; the second that men belong together; +the third is that the strong must stand with the weak and defend their +cause. In his description of the Messianic Judgment, Jesus proposed to +recognize as his followers only those who had responded to the call of +human need and solidarity. He created the apostleship and therewith the +germ of the Church in order to serve the people whose needs he saw and +felt. + +How does this concern college men and women? By our opportunities and +equipment we rank with the strong. Disciplined intellect is armor and +sword. Many of us have inherited social standing and some wealth; it may +not be much, but it raises us above the terrible push of immediate need. +What relation do we propose to have with the great mass of men and women +who were born without the chances which have fallen to us without +exertion? Do we propose to serve them or to ride on them? Will we seek to +gain some form of power by means of which we can live in plenty, with only +slight and pleasurable exertion? In that case we can hardly return to our +fellow-men in work as much as we take from them in enjoyment and luxury. +We shall be part of that dead weight which has always bent the back of the +poor. Is that an honorable ambition? Or do we propose to enter the working +team of humanity and to hold up our end? Our end ought to be heavier than +the average because we have had longer and better training. “To whomsoever +much is given, of him shall much be required.” + +The moral problem for college communities is accentuated when we remember +that few students pay fully for what they get. Whether our institutions +are supported from taxation or from endowments, a large part of their +incomes are derived from the annual labor of society; tuitions pay only a +fraction of the running expenses and of the interest on the plant. Even if +a student pays all charges, he is in part a pensioner on the public. The +working people in the last resort support us; the same people who are +often so eager for education, and who can not get it. Some of them would +feel rich if they had the leavings of knowledge which we throw to the +floor and tread upon in our spirit of surfeit. To take our education at +their hands and use it to devise ways by which we can continue to live on +them, seems disquieting even to a pagan conscience. It ought to be +insufferable to a sense of social responsibility trained under Christian +influences. + +Here is a test for college communities more searching than the physical +test of athletics, or the intellectual tests of scholarship. Do we feel +our social unity with the people who work for their living, and do we +propose to use our special privileges and capacities for their social +redemption? + + + “When wilt Thou save the people? + O God of Mercy, when? + Not kings and lords, but nations, + Not thrones and crowns, but men. + Flowers of Thy heart, O God, are they. + Let them not pass like weeds away, + Let them not fade in sunless day! + God save the people!”—EBENEZER ELLIOTT. + + + +Suggestions for Thought and Discussion + + +I. _The Partisanship of Jesus_ + +1. Did Jesus really take sides with the poor? Prove it. + +2. Try to prove the other side. + +3. Which would be safer evidence: single sayings, or the total impression +of his life and teachings? + +4. What do you conclude regarding the attitude of Jesus? + +II. _The Church and the People_ + +1. What motives led Jesus to organize and send out the twelve? What was +the historical significance of that action? + +2. When and how did the Church lose its working class character? + +3. Does the Church today share Jesus’ feelings about the condition of the +people? Sum up evidence for and against. + +4. What is the true function of the Church in society so far as the poor +are concerned? + +III. _Standing up for the People Today_ + +1. Is it a superficial or profound test to range a man according to his +sympathy with the common people? + +2. What does it involve to stand up for the people today? How does it +differ from charity and relief work? + +3. Name some men and women in our own times who seem to have stood up for +them most wisely and effectively. + +4. What are the vices of social reformers? + +IV. _The Concern of College Men and Women_ + +1. How can college men and women make a just return for their special +opportunities? + +2. What movements in college and university life in recent years are in +line with this social principle of Jesus? + +3. What part have the university students of Russia, Austria, Germany, and +England taken in social movements? Have American students ever taken a +similar interest in working class movements? If not, why not? + +V. _For Special Discussion_ + +1. Is it an advantage or disadvantage to Christianity that it began among +the working class? What effects did that have on its ethical points of +view and its impulses? + +2. Why did the regeneration of ancient society have to come through the +lowly? Will it have to come the same way today? + +3. Is it ethical to live without productive labor? Is it morally tolerable +to enjoy excessive leisure purchased by the excessive toil of others? + +4. Is there any clear conviction on this question in the Christian Church +today? + +5. Is the fact that a person has sprung from the working-class a guarantee +that he will have the working-class sympathies? + +6. Who seem to have more natural democratic feeling, the men or the women +of the upper classes? + + + + + +PART II. THE SOCIAL IDEAL OF JESUS + + + + +Chapter IV. The Kingdom Of God: Its Values + + +_The Right Social Order is the Highest Good for All_ + +The first three chapters dealt with simple human principles which are +common and instinctive with all real men. Jesus simply expanded the range +of their application, clarified our comprehension of them, placed them in +the very center of religious duty, and so lifted them to the high level of +great social and religious principles. + +In the next three chapters we shall take up a conception which is not +universally human, but which Jesus derived from the historic life of the +Hebrew people—the idea of the “Kingdom of God.” A better translation would +be “the Reign of God.” This conception embodied the social ideal and +purpose of the best minds of one of the few creative nations of history. + +How did Jesus interpret this inherited social ideal? What did the Kingdom +of God seem to him to offer men? What did it demand of them? What +immediate ethical duty did this social ideal involve? Our inquiry will +move along these lines in the next three chapters. + +DAILY READINGS + + + +First Day: The Main Chance + + + The kingdom of heaven is like unto a treasure hidden in the field; + which a man found, and hid; and in his joy he goeth and selleth + all that he hath, and buyeth that field. + + Again, the kingdom of heaven is like unto a man that is a merchant + seeking goodly pearls: and having found one pearl of great price, + he went and sold all that he had, and bought it.—Matt. 13:44-46. + + +When war was common, property insecure, and safe deposit vaults were +scarce, it was common for men to bury treasure in time of trouble and to +forget it when they were dead. Whoever accidentally found it “struck pay +dirt” and hastened to locate his claim. An extraordinary jewel, too, was a +bonanza. The infant capitalists of that day were wise enough to liquidate +their other holdings and invest everything in the main chance. Jesus calls +for the application of the same method on the higher level. The Kingdom of +God is the highest good of all; why not stake all on the chance of that? +These parables were spoken out of his own experience. He was gladly +surrendering home, comfort, public approval, and life itself to realize +the Reign of God in humanity. + +Imagine that Jesus had surrendered his religious idealism, had gained +wealth and official standing, and died of old age. Would he have gained? +What would the world have lost? + + + +Second Day: The Master Fact + + + From that time began Jesus to preach, and to say, Repent ye; for + the kingdom of heaven is at hand.—Matt. 4:17. + + +The Kingdom of God is a master fact. It takes control. When the Kingdom +becomes a reality to us, we can not live on in the old way. We must +repent, begin over, overhaul the values of life and put them down at their +true price, and so readjust our fundamental directions. The conduct of the +individual must rise in response to higher conceptions of the meaning and +possibilities of the life of humanity. Tolstoi has described his +conversion in the simplest terms in the introduction to “My Religion:” + + + “Five years ago faith came to me; I believed in the doctrine of + Jesus, and my whole life underwent a sudden transformation. What I + had once wished for I wished for no longer, and I began to desire + what I had never desired before. What had once appeared to me + right now became wrong, and the wrong of the past I beheld as + right. My condition was like that of a man who goes forth upon + some errand, and having traversed a portion of the road, decides + that the matter is of no importance, and turns back. What was at + first on his right hand is now on his left, and what was at his + left hand is now on his right; instead of going away from his + abode, he desires to get back to it as soon as possible. My life + and my desires were completely changed; good and evil interchanged + meanings. Why so? Because I understood the doctrine of Jesus in a + different way from that in which I had understood it before.” ... + “I understood the words of Jesus, and life and death ceased to be + evil; instead of despair, I tasted joy and happiness.” + + +Some seek religion to escape hell and attain heaven; some to attain a +perfect personality; some to bring in the Reign of God. Give cases. +Estimate the relative religious and social significance of these different +spiritual experiences. + + + +Third Day: Baptism and the New Order + + + Even as it is written in Isaiah the prophet, + Behold, I send my messenger before thy face, + Who shall prepare thy way; + The voice of one crying in the wilderness, + Make ye ready the way of the Lord, + Make his paths straight; + + John came, who baptized in the wilderness and preached the baptism + of repentance unto remission of sins. And there went out unto him + all the country of Judæa, and all they of Jerusalem; and they were + baptized of him in the river Jordan, confessing their sins. And + John was clothed with camel’s hair, and had a leathern girdle + about his loins, and did eat locusts and wild honey. And he + preached, saying, There cometh after me he that is mightier than + I, the latchet of whose shoes I am not worthy to stoop down and + unloose. I baptized you in water; but he shall baptize you in the + Holy Spirit.—Mark 1:2-8. + + +The men who were baptized by John were not looking forward to death and to +salvation after death, but to the coming of the Kingdom of God and of his +Messiah. They repented and accepted the badge of baptism in order to have +a share in the blessings of the Kingdom and to escape the imminent +judgment of the Messiah. Baptism was then the mark of a national and +social movement toward a new era, and was a personal dedication to a +righteous social order. This original idea of baptism was practically lost +to the Christian consciousness in later times. Every man who today +realizes the Kingdom of God as the supreme good, can reaffirm his own +baptism as a dedication to the social ideal and to the leadership of Jesus +who initiated it. Such a social interpretation of our personal +discipleship will bring us into closer spiritual agreement with the +original aim of Christianity. + +_Has our baptism ever had a social significance to us?_ + + + +Fourth Day: The Way to Happiness + + + Therefore I say unto you, Be not anxious for your life, what ye + shall eat, or what ye shall drink; nor yet for your body, what ye + shall put on. Is not the life more than the food, and the body + than the raiment? Behold the birds of the heaven, that they sow + not, neither do they reap, nor gather into barns, and your + heavenly Father feedeth them. Are not ye of much more value than + they? And which of you by being anxious can add one cubit unto the + measure of his life? And why are ye anxious concerning raiment? + Consider the lilies of the field, how they grow; they toil not, + neither do they spin: yet I say unto you, that even Solomon in all + his glory was not arrayed like one of these. But if God doth so + clothe the grass of the field, which to-day is, and to-morrow is + cast into the oven, shall he not much more clothe you, O ye of + little faith? Be not therefore anxious, saying, What shall we eat? + or, What shall we drink? or, Wherewithal shall we be clothed? For + after all these things do the Gentiles seek; for your heavenly + Father knoweth that ye have need of all these things. But seek ye + first his kingdom, and his righteousness; and all these things + shall be added unto you. Be not therefore anxious for the morrow: + for the morrow will be anxious for itself. Sufficient unto the day + is the evil thereof.—Matt. 6:25-34. + + +This is a song of divine carelessness; not the recklessness of a tramp who +has lost his self-respect and his capacity for long outlooks, but the +carelessness of an aristocratic spirit, conscious of his high human +dignity. God has given us life; will he not give what life needs? If the +birds and the lilies can make a living, can not we? It is pagan and +low-bred to wear out our souls with worry about minor needs. + +The key to this passage lies in the words “your Father,” and “his +Kingdom.” Man is a child of God, and that dignity gives some calm and +assurance amid the worries of life. If we set our life toward the Kingdom +as the supreme aim, all the lesser interests will drop to their proper +place. In the measure in which the will of God is done and his +righteousness practiced among men, the satisfaction of the main material +wants will be easy. The Kingdom, the true social order, is the highest +good; all other good things are contained in it. + +To worry or not to worry, that is the question. _Have we ever tried the +adoption of a high aim as the way to happiness?_ + + + +Fifth Day: Sunny Religion + + + And John’s disciples and the Pharisees were fasting: and they come + and say unto him, Why do John’s disciples and the disciples of the + Pharisees fast, but thy disciples fast not? And Jesus said unto + them, Can the sons of the bridechamber fast, while the bridegroom + is with them? as long as they have the bridegroom with them, they + cannot fast. But the days will come, when the bridegroom shalt be + taken away from them, and then will they fast in that day. No man + seweth a piece of undressed cloth on an old garment: else that + which should fill it up taketh from it, the new from the old, and + a worse rent is made. And no man putteth new wine into old + wine-skins; else the wine will burst the skins, and the wine + perisheth, and the skins: but they put new wine into fresh + wine-skins.—Mark 2:18-22. + + +Fasting was an important part of piety with strict Jews. It was an +expression of religious sorrow and self-abasement. Afflicting the body +intensified this spiritual emotion. The disciples of the Pharisees and of +John were surprised and shocked by the fact that Jesus and his group +disregarded this custom. The reply of Jesus shows the religious temper of +Jesus in a new light. He says his disciples were happy, like guests at a +wedding; why should they act as if they were mournful? Fasting was alien +to the spirit which ruled in his company. It would be just as +inappropriate as to patch a piece of unshrunken stuff on an old garment, +or to put fermenting wine in old and brittle skin bottles. The religion of +Jesus, then, was distinguished from other earnest religion by its happy +and sunny character. See also the sharp distinction he makes between the +ascetic life of John and his own enjoyment of social life (Matt. +11:16-19). Yet Jesus was a homeless man, moving toward death. + +There seems to be a difference between the self-denial of ascetic +religion, and the surrender of self to the Kingdom of God. What is it? + + + +Sixth Day: The Poise of Expectancy + + + Then shall the kingdom of heaven be likened unto ten virgins, who + took their lamps, and went forth to meet the bridegroom. And five + of them were foolish, and five were wise. For the foolish, when + they took their lamps, took no oil with them: but the wise took + oil in their vessels with their lamps. Now while the bridegroom + tarried, they all slumbered and slept. But at midnight there is a + cry, Behold, the bridegroom! Come ye forth to meet him. Then all + those virgins arose, and trimmed their lamps. And the foolish said + unto the wise, Give us of your oil; for our lamps are going out. + But the wise answered, saying, Peradventure there will not be + enough for us and you: go ye rather to them that sell, and buy for + yourselves. And while they went away to buy, the bridegroom came; + and they that were ready went in with him to the marriage feast: + and the door was shut. Afterward came also the other virgins, + saying, Lord, Lord, open to us. But he answered and said, Verily I + say unto you, I know you not. Watch therefore, for ye know not the + day nor the hour.—Matt. 25:1-13. + + +The Lord was to return soon and consummate the establishment of his +Kingdom. The first two generations of Christians took this hope very +seriously. Expectancy was the true pose of Christians. Under the +conditions of that time this was their way of declaring that the Kingdom +of God is the highest good and that all our life should be concentrated on +it. If Jesus lived today he could find even more effective exhortations to +look sharp and not get left. But is the constant expectation of a divine +catastrophe from heaven possible for modern minds? Must we translate that +expectation into the hope of moral and social development? By doing so, +can we still have a religious sense of a great and divine future +overhanging humanity which will give to our life the same value and +solemnity which the first generation felt? + +_Explain what a strong social hope and faith would contribute to a +person’s life in the course of years._ + +How do faith and practical social effort react on each other? + + + +Seventh Day: The Coming Joys + + + Blessed are the meek: for they shall inherit the earth. + Blessed are they that hunger and thirst after righteousness: for + they shall be filled. + Blessed are the merciful: for they shall obtain mercy. + Blessed are the pure in heart: for they shall see God. + Blessed are the peacemakers: for they shall be called sons of God. + Blessed are they that have been persecuted for righteousness’ + sake: for theirs is the kingdom of heaven.—Matt. + 5:5-10. + + +In the Sermon on the Mount Jesus formally outlined his conceptions of +ethical and religious life as distinguished from those then current. It +was the platform of the Kingdom of God. We might expect it to begin with +denunciation. Instead it opens with a spontaneous burst of joy. A great +good was coming. It would bring a store of blessings to all who had the +inward qualifications to receive them. All who felt the divine +dissatisfaction with themselves and the craving for social justice and +righteousness, would get their satisfaction (v. 3, 4, 6). The higher +social virtues, gentleness, purity of heart, peaceableness, would get +recognition and gain ascendancy (v. 5, 7, 8, 9). But the climax of praise +and promise is for those who propagated righteousness where it was not +wanted, and suffered for it (v. 10-12). “These words belong to the +greatest ever uttered” (Hegel). They are pure religion, and they were +called forth by religious faith in a social ideal. + +Have we known men and women who had some of these qualities, who lived +within the Kingdom of God, and who enjoyed its blessings? If they have +ennobled our life, let us think of them a moment with a silent +benediction. + + + +Study for the Week + + +We see from the passages we have studied that the mind of Jesus was +centered on a great hope which was just ahead. It was so beautiful that +even in anticipation it was filling his soul with joy and he knew it would +bless all who shared in it. It seemed to him so valuable and engrossing +that a man ought to stake his whole life on attaining it, and subordinate +all other aims to this dominant desire. + + +I + + +He spoke of this great good as “the Kingdom of God.” Even a superficial +reading of the first three Gospels shows that this was the pivot of his +teaching. Yet he nowhere defines the phrase. He took an understanding of +it for granted with his hearers, and simply announced that it was now +close at hand, and they must act accordingly. What did the words mean to +them? The idea covered by the phrase was an historic product of the Jewish +people, and we shall have to understand it as such. + +The Hebrew prophets had concentrated their incomparable religious energy +on the simple demand for righteousness, especially in social and national +life. The actual life of the nation, especially of its ruling classes, of +course never squared with the religious ideal. The injustice and +oppression around them seemed intolerable to the prophets, just because +the ethical imperative within them was so strong. So their unsatisfied +desire for righteousness took the form of an ardent expectation of a +coming day when things would be as they ought to be. God would make bare +his holy arm to punish the wicked, to sift the good, to establish his law, +and to vindicate the rights of the oppressed. This great “day of Jehovah” +would inaugurate a new age, the Kingdom of God, the Reign of God. The +phrase, then, embodies the social ideal of the finest religious minds of a +unique people. The essential thing in it is the projection into the future +of the demand for a just social order. The prophets looked to a direct +miraculous act of God to realize their vision, but they were in close +touch with the facts of political life and always demanded social action +on the human side. + +Plato’s Republic and More’s Utopia are intellectual productions which have +appealed to single idealistic minds. The Hebrew prophets succeeded in +socializing their ideal. By the force of religion they wrought the +conception of the Kingdom of God into the common mind of a nation as a +traditional conviction which was assimilated by every new generation. + +But when a great idea is appropriated by the masses, it is sure to become +cruder to suit their intellect and their need; and when a national ideal +is handed on for centuries, it will change with the changing fortunes of +the people that holds it. When the Hebrew nation came under the foreign +rule of the Assyrians, Persians, and finally the Romans, its freedom and +chance for political action were lost, and its political ideals, too, +deteriorated. The Kingdom hope became theological, artificial, a scheme of +epochs of predetermined length and of marvelous stage settings. Yet, even +in this form, it was a splendid hope of emancipation, of national +greatness, and of future justice and fraternity, and it helped to keep the +nation’s soul alive amid crushing sorrows. + +The people at the time of Jesus in the main held this apocalyptic +conception of the Kingdom. It was to come as a divine catastrophe, +beginning with an act of judgment and resulting in a glorious Jewish +imperialism. Jesus shared the substance of the expectation, but as a true +spiritual leader he reconstructed, clarified, and elevated the hope of the +masses. He would have nothing to do with any plans involving blood-shed +and force revolution. The Hebrew Jehovah became "our Father in heaven" and +this democratized the Reign of Jehovah. The pious Jew expected God to +enforce the ceremonial laws; Jesus had little to say about religious +ceremonial, and a great deal about righteousness and love. Under his hands +the Jewish imperialistic dream changed into a call for universal human +fraternity. He repeatedly and emphatically explained the coming of the +Kingdom in terms taken from biological growth, and his thoughts seem to +have verged away from the popular catastrophic ideas toward ideas of +organic development. These changes—if we have correctly interpreted +them—represent Jesus’ own contribution to the history of the Kingdom +ideal, and they are all in the same direction in which the modern mind has +moved. (For a fuller statement of these modifications see Rauschenbusch, +“Christianizing the Social Order,” p. 48-68.) + + +II + + +So much by way of historical information. Now let us emphasize again that +this social ideal seemed to Jesus so fair and fine that he gave his whole +soul to it. Naturally he would. Since he loved men and believed in their +solidarity, the conception of a God-filled humanity living in a righteous +social order, which would give free play to love and would bind all in +close ties, would be the only satisfying outlook for him. He promised that +all who hungered and thirsted after righteousness would be satisfied in +the Kingdom, and he was himself the chief of these. The Kingdom of God was +his fatherland, in which his spirit lived with God; and with that vision +of perfect humanity before him, he kept its calm and tranquillity amid the +enmity of men as he sought to win men to its better ways. + +The Kingdom of God is the highest good. The idea of God is the highest and +most comprehensive conception in philosophy; the idea of the Kingdom of +God is the highest and broadest idea in sociology and ethics. It is so +high and broad that many find it hard even to grasp the idea. Just as a +barbaric tribe of hunters or fishermen would find it impossible to +comprehend the social coherence and the patriotism of a nation of a +hundred millions; just as the narrow nationalist of today falls down +intellectually and morally when he confronts world-forces and relations: +so we who are trained to think in terms of family and State, give out when +we are to treat the Kingdom of God as a reality. It takes faith of the +intellect to comprehend a stage of evolution before it is reached. It +takes faith of character to launch yourself toward a great moral goal +before its tangible and profitable elements are within reach. It takes +more moral daring today than for a century past to believe in the +reemergence and final victory of God’s social order. But this is the time +for all true believers to square their shoulders and say with Galileo, +“And yet it moves.” + +Any man whose soul is kindled by the conception of the Kingdom of God is a +real man. Whoever loves the idea, must turn it into reality as far as life +lets him. Whoever tries it, will suffer. But even if he suffers, he will +be more blessed and more truly a man than he would be if he did not try. +In seeking the Kingdom he realizes himself. “He that loseth his life for +my sake, shall find it.” + + +III + + +Jesus bade us “seek first the Kingdom of God and his righteousness,” and +he obeyed his own call. The main object of his life was the ideal social +order and the perfect ethic. Now if Jesus is our ideal of human goodness, +is any goodness good unless it works in the same direction? If a man is of +flawless private life, but is indifferent to any social ideal, or even +hostile to all attempts at better justice and greater fraternity, is he +really good? Even a strong desire for personal perfection, if there is no +desire for a regeneration of society in it, must be rated as sub-Christian +because it is lacking in the sense of solidarity and may be lacking in +love. + + + +Suggestions for Thought and Discussion + + +I. _The Power of a Great Idea_ + +1. Did the idea of the Kingdom of God ever play a part in your religious +education? + +2. Did you feel any response to it in studying this lesson? Does it have +reality? + +3. Suppose an entire study group should fail to see anything in it, would +that prove it valueless? + +II. _Historical Changes in the Kingdom Ideal_ + +1. How did the Kingdom ideal take shape in the minds of the Hebrew +prophets? + +2. Explain the nature of the apocalyptic hope and its divergence from the +prophetic ideal. + +3. What passages seem to throw the most light on Jesus’ conception of it, +and his feeling about it? What do you think about the Beatitudes from this +point of view? + +4. At what points did Jesus clarify and elevate the hereditary hope of his +nation? Summarize the conception of the Kingdom as it lay in the mind of +Jesus. + +III. _Present Possibilities of the Kingdom Idea_ + +1. What value would the preaching of the Kingdom of God have in +evangelistic work today? + +2. How would it affect religious education and the moral outlook of the +young? + +3. How would the possession of the Kingdom faith equip the Church for +leadership in an age of social movements and unrest? + +4. How does the Kingdom hope add to the joyousness of the Christian life? + +5. How does Jesus’ conception of the Kingdom of God connect with the great +social and national hopes of today? + +IV. _For Special Discussion_ + +1. How does a man realize himself in seeking the Kingdom? How does a man +realize the Kingdom in developing himself? + +2. Does the idea seem to offer a religious vehicle for conceptions you +have derived from sociological work? + +3. Does a social concept like the “Kingdom of God” gain anything for its +practical efficiency today from being ancient, and from being religious? + +4. Will such a concept ever be effective with the masses unless it is +essentially religious? + + + + +Chapter V. The Kingdom Of God: Its Tasks + + +_The Right Social Order is the Supreme Task for Each_ + +The perfect social order is the highest good. In so far as it is a gift of +God, offered to the individual like the fertile earth and the oxygen of +the air, we must appropriate it and enjoy every approximation to the +perfect society. But what is the responsibility of the individual toward +the achievement of the ideal social order? What task does it lay on him? +How did Jesus see this problem? It is finely stated in the words with +which Émile de Laveleye closes his book “Sur la propriété”: “There is a +social order which is the best. Necessarily it is not always the present +order. Else why should we seek to change the latter? But it is that order +which ought to exist to realize the greatest good for humanity. God knows +it and wills it. It is for man to discover and establish it.” + +What, then, is the responsibility of the individual with regard to the +achievement of this highest good? + +DAILY READINGS + + + +First Day: The Kingdom of Hard Work + + + For it is as when a man, going into another country, called his + own servants, and delivered unto them his goods. And unto one he + gave five talents, to another two, to another one; to each + according to his several ability; and he went on his journey. + Straightway he that received the five talents went and traded with + them, and made other five talents. In like manner he also that + received the two gained other two. But he that received the one + went away and digged in the earth, and hid his lord’s money. Now + after a long time the lord of those servants cometh, and maketh a + reckoning with them. And he that received the five talents came + and brought other five talents, saying, Lord, thou deliveredst + unto me five talents: lo, I have gained other five talents. His + lord said unto him, Well done, good and faithful servant: thou + hast been faithful over a few things, I will set thee over many + things; enter thou into the joy of thy lord. And he also that + received the two talents came and said, Lord, thou deliveredst + unto me two talents: lo, I have gained other two talents. His lord + said unto him, Well done, good and faithful servant: thou hast + been faithful over a few things, I will set thee over many things; + enter thou into the joy of thy lord. And he also that had received + the one talent came and said, Lord, I knew thee that thou art a + hard man, reaping where thou didst not sow, and gathering where + thou didst not scatter; and I was afraid, and went away and hid + thy talent in the earth: lo, thou hast thine own. But his lord + answered and said unto him, Thou wicked and slothful servant, thou + knewest that I reap where I sowed not, and gather where I did not + scatter; thou oughtest therefore to have put my money to the + bankers, and at my coming I should have received back mine own + with interest. Take ye away therefore the talent from him, and + give it unto him that hath the ten talents. For unto every one + that hath shall be given, and he shall have abundance: but from + him that hath not, even that which he hath shall be taken away. + And cast ye out the unprofitable servant into the outer darkness: + there shall be the weeping and the gnashing of teeth.—Matt. + 25:14-30. + + +Evidently the sympathy of Jesus was with the two men who hustled, and not +with the fellow who took it out in growling and blaming the boss. Jesus +would have agreed to the proposition that to live an unproductive life is +one of the cardinal sins. Evolution and Christianity agree on that. This +exhortation to do good work was given when Jesus was looking forward to +his death and his absence. He would leave the Kingdom of God as an +unfinished task. He wanted his disciples to carry forward their Master’s +business under their own initiative when he was not there to direct them. +The new conditions would throw even heavier responsibilities on them. + +Can you translate this parable into terms of college life and sketch three +college students as companion pieces to the three business men? + + + +Second Day: The Call to Action + + + And passing along by the sea of Galilee, he saw Simon and Andrew + the brother of Simon casting a net in the sea; for they were + fishers. And Jesus said unto them, Come ye after me, and I will + make you to become fishers of men. And straightway they left the + nets, and followed him. And going on a little further, he saw + James the son of Zebedee, and John his brother, who also were in + the boat mending the nets. And straightway he called them: and + they left their father Zebedee in the boat with the hired + servants, and went after him.—Mark 1:16-20. + + ------------------------------------- + + And as Jesus passed by from thence, he saw a man, called Matthew, + sitting at the place of toll: and he saith unto him, Follow me. + And he arose and followed him.—Matt. 9:9. + + ------------------------------------- + + And as they went on the way, a certain man said unto him, I will + follow thee whithersoever thou goest. And Jesus said unto him, The + foxes have holes, and the birds of the heaven have nests; but the + Son of man hath not where to lay his head. And he said unto + another, Follow me. But he said, Lord, suffer me first to go and + bury my father. But he said unto him, Leave the dead to bury their + own dead; but go thou and publish abroad the kingdom of God. And + another also said, I will follow thee, Lord; but first suffer me + to bid farewell to them that are at my house. But Jesus said unto + him, No man, having put his hand to the plow, and looking back, is + fit for the kingdom of God.—Luke 9:57-62. + + +The way in which Jesus called his disciples shows that he felt he had a +big business in hand. It was a call to action, to conflict and loss, and +there was snap in it. Leaving their boats and nets doubtless seemed a big +proposition to these four fishermen; but they did it. Matthew had to give +up a government job with pickings. These five rose to their chance with +courageous decision, and their names are still borne by millions of boys +today. The names of the other three are lost to fame. One of them gushed +and Jesus cooled off his emotions. The second and third wanted to +procrastinate and hid behind social obligations. Note that epigram about +the ploughman. It is a splendid expression of intelligent and concentrated +energy. You can’t drive a straight furrow while you “rubber.” You’ve got +to “tend to your job.” + +Four of the first five are said to have died a violent death. Would they +have been wiser if they had looked out for Number One? + + + +Third Day: The Futility of Talk + + + Not every one that saith unto me, Lord, Lord, shall enter into the + kingdom of heaven; but he that doeth the will of my Father who is + in heaven. Many will say to me in that day, Lord, Lord, did we not + prophesy by thy name, and by thy name cast out demons, and by thy + name do many mighty works? And then will I profess unto them, I + never knew you: depart from me, ye that work iniquity. + + Every one therefore that heareth these words of mine, and doeth + them, shall be likened unto a wise man, who built his house upon + the rock: and the rain descended, and the floods came, and the + winds blew, and beat upon that house; and it fell not: for it was + founded upon the rock. And every one that heareth these words of + mine, and doeth them not, shall be likened unto a foolish man, who + built his house upon the sand: and the rain descended, and the + floods came, and the winds blew, and smote upon that house; and it + fell: and great was the fall thereof.—Matt. 7:21-27. + + +Jesus evidently felt deeply the emptiness and futility of much of the +religious talk. He was interested only in those emotions and professions +which could get themselves translated into character and action. Words +have always been the bane of religion as well as its vehicle. Religious +emotion has enormous motive force, but it is the easiest thing in the +world for it to sizzle away in high professions and wordy prayers. In that +case it is a substitute and counterfeit, and a damage to the Reign of God +among men. + +How about our own religious talk? + +Would it be better, then, to give up preaching and public prayer? + +_What has the utterance of religion done for us?_ + + + +Fourth Day: This Camel Passed Through + + + And he entered and was passing through Jericho. And behold, a man + called by name Zacchæus; and he was a chief publican, and he was + rich. And he sought to see Jesus who he was; and could not for the + crowd, because he was little of stature. And he ran on before, and + climbed up into a sycomore tree to see him: for he was to pass + that way. And when Jesus came to the place, he looked up, and said + unto him, Zacchæus, make haste, and come down; for to-day I must + abide at thy house. And he made haste, and came down, and received + him joyfully. And when they saw it, they all murmured, saying, He + is gone in to lodge with a man that is a sinner. And Zacchæus + stood, and said unto the Lord, Behold, Lord, the half of my goods + I give to the poor; and if I have wrongfully exacted aught of any + man, I restore fourfold. And Jesus said unto him, To-day is + salvation come to this house, forasmuch as he also is a son of + Abraham. For the Son of man came to seek and to save that which + was lost.—Luke 19:1-10. + + +Zacchæus was engaged in the profitable but shady business of farming the +Roman taxing system in one of the richest districts of Palestine. He was a +politician and business man combined, and the kind of man that is “bound +to land.” Being only five feet one he had no chance amid a crowd in a +narrow street watching a procession. So he climbed a tree. Imagine a +corporation president climbing a telegraph post to see Jesus! This spirit +of determination appealed to Jesus and he promptly made friends with him, +though he well knew he would lose some more of his reputation by +identifying himself with a publican. Zacchæus proved his fitness for the +Kingdom of God by parting with his accumulated graft at a single sweep. +Fifty per cent of his property given away outright; the balance used to +make restitution at the rate of four hundred per cent—how much was left? +Here a camel passed through the needle’s eye, and Jesus stood and cheered. + +At what points is the moral energy of college men and women most severely +tested? Where do they meet their great spiritual decisions? + + + +Fifth Day: Will in Prayer + + + And he spake a parable unto them to the end that they ought always + to pray, and not to faint; saying, There was in a city a judge, + who feared not God, and regarded not man: and there was a widow in + that city; and she came oft unto him, saying, Avenge me of mine + adversary. And he would not for a while: but afterward he said + within himself, Though I fear not God, nor regard man; yet because + this widow troubleth me, I will avenge her, lest she wear me out + by her continual coming. And the Lord said, Hear what the + unrighteous judge saith. And shall not God avenge his elect, that + cry to him day and night, and yet he is longsuffering over + them?—Luke 18:1-7. + + +In most of his sayings on prayer Jesus either objected to the wordiness of +prayers (Matt. 6:5-13), or he demanded more will and persistence. In the +story of the widow and the judge the odds were against the widow. Being +only a widow she had no pull and no vote. The judge was frankly a tough +case, untouched by religion and conscience, and thick-skinned as to public +opinion. Yet the widow won out by sheer doggedness. Surely the mind that +sketched the reiterating widow and the collapsing politician had an +admiring eye for energy of action. Jesus wanted that spirit and +determination put into prayer. But note that he was thinking, not of +personal edification, nor of private benefits to be obtained, but of the +“avenging of God’s elect”; that is, of straightening out the affairs of +the world so that the wrongs of the righteous would be redressed. A keen +social consciousness about the condition of God’s people, coupled with +“hunger and thirst for justice,” can turn prayer into action. + +_Have we any experience of prayer concentrated on great public evils?_ How +does that differ from prayers centering about our own interests? (See +Fosdick, “The Meaning of Prayer,” Chapter X.) + + + +Sixth Day: Twelve against the Field + + + And as ye go, preach, saying, The kingdom of heaven is at hand. + Heal the sick, raise the dead, cleanse the lepers, cast out + demons: freely ye received, freely give. Get you no gold; nor + silver, nor brass in your purses: no wallet for your journey, + neither two coats, nor shoes, nor staff: for the laborer is worthy + of his food. And into whatsoever city or village ye shall enter, + search out who in it is worthy; and there abide till ye go + forth.... And whosoever shall not receive you, nor hear your + words, as ye go forth out of that house or that city, shake off + the dust of your feet. Verily I say unto you, It shall be more + tolerable for the land of Sodom and Gomorrah in the day of + judgment, than for that city.... And be not afraid of them that + kill the body, but are not able to kill the soul.—Matt. 10:7-11, + 14-15, 28a. + + +This whole chapter expresses with immense vitality the heroic spirit +called forth by the Kingdom propaganda. Jesus sent these twelve men +through the villages of Galilee to duplicate and multiply what he was +doing. The natural leaders of society, the able, the educated, the +powerful, were concerned in setting up their own kingdom and enslaving +their fellows to serve them. So Jesus took what material he had, peasants +and fishermen, and created a new leadership. He flung them against +existing society, knowing well that they would have to face opposition. In +fact, they were destined, one by one, to go to death for their cause. He +tells them not to mind a little thing like death, but to do their work and +rally the people around the idea of the Reign of God. + +Can the men and women who are today trying to rebuild human society on a +basis of social justice and fraternity claim any right of succession in +the sending of the Twelve? + + + +Seventh Day: Doing All, and Then Some + + + But who is there of you, having a servant plowing or keeping + sheep, that will say unto him, when he is come in from the field, + Come straightway and sit down to meat; and will not rather say + unto him, Make ready wherewith I may sup, and gird thyself, and + serve me, till I have eaten and drunken; and afterward thou shalt + eat and drink? Doth he thank the servant because he did the things + that were commanded? Even so ye also, when ye shall have done all + the things that are commanded you, say, We are unprofitable + servants; we have done that which it was our duty to do.—Luke + 17:7-10. + + +Jesus often boldly took his illustrations from the facts of life even when +they were repellent to him. Here he holds up the joyless life of a Syrian +agricultural laborer. After plodding all day in the field, this man comes +home, tired and hungry. Is he promptly cared for? No, he must first cook +and serve his master’s meal. Then he can eat what’s left. Does he get any +thanks for working overtime? Not a thank. Now, says Jesus, what this man +does under the hard coercion of his lot, you and I must do of our own free +will. After we have done a man’s work, let us go and do some more for the +sake of the cause, and disclaim praise. That spirit of utter service is, +in fact, the spirit in which men work when the Kingdom vision gets hold of +them. They become greedy for work and can not satisfy themselves. The +strong and inspired men always feel at the end that they have not done +half they ought to have done. The last words of Martin Luther, scribbled +on a scrap of paper, were: “We are beggars. That’s true.” + +What would Jesus say to a college student who is chronically tired and who +feels that he is laying his professors and his father under heavy +obligation by working at all? + + + +Study for the Week + + +Is it not a strange fate that down to the most recent times art has +pictured Jesus all meek and gentle, and theology has emphasized his +passive suffering? Yet he was high-power energy. His epigrams and +hyperboles crack like a whip-lash. He was up before dawn. He always rose +to the sight of human need. To do the will of his Father was meat and +drink to him. His life was a combat. He faced opposition without flinching +and “stedfastly set his face to go up to Jerusalem” when he knew it meant +death. Even when he stood silent before the court and when he hung nailed +to the gallows, he was a spiritual force in action and men were disturbed +and afraid before him. + + +I + + +He communicated energy to others. He hated mere talk and discouraged +fruitless theorizing. He praised energetic action when he found it, as in +the case of Zacchæus, and of the men who climbed the roof with a paralytic +man and dug up the roofing to let him down to Jesus. He called that sort +of thing “faith.” Faith, in Jesus’ use of the word, did not mean shutting +your eyes and folding your hands. He said it was an explosive that could +remove mountains. He gave three of his disciples nicknames, and they were +all given to express forcefulness; Simon he called Peter, the Rock; and +James and John he called Boanerges, the sons of thunder. He sent his +disciples open-eyed to face trouble; he told them the wolves were waiting +for them, but to rejoice and be exceeding glad for the chance of lining up +against them. Let us clear our minds forever of the idea that Jesus was a +mild and innocuous person who parted his hair and beard in the middle, and +turned his disciples into mollycoddles. Away with it! + +Though the spirit of Jesus has never had more than half a chance in +historic Christianity, yet it is demonstrable that the total efficiency of +humanity, the bulk of work done, and the capacity for heroic tension of +energies have been greatly increased by it. Taking it on the smallest +scale—every real conversion means a break with debasing habits, with +alcoholism, with the waste of sexual energies; it means more self-control, +more responsiveness to duty, more capacity to take a long outlook, and +consequently better work. We can observe this in ourselves and others. We +still need the coercion of stern necessity and of public opinion to keep +us straight, but an inward compulsion is added. A Christian carries his +policeman around inside of him. Where Christianity gets a really firm hold +on men or women, especially if there is a basis of natural ability, it +pushes them on to lead in moral movements and they break away for human +progress. + +When Christianity multiplies such cases, and makes soberness, duty, and +hard work the habit of entire communities, we have a social fact of +first-class importance; for the human animal is naturally lazy, sluggish, +and inclined to live for today. The capacity to subordinate immediate +gratification for a future good is scarce; the capacity to subordinate +selfish advantage to a great common and moral good is scarcer still. + +We can see this force working on a larger scale on the foreign mission +field where Christianity is a new social energy. There it is easier to +disentangle it from other social forces. What are the comparative results +when it gets a lodgment in a single social class or tribal group? This +question will bear watching during the next fifty years. The full social +results of Christianity will not show till the third generation. + +We get another demonstration of increased working efficiency in humanity +wherever Christianity has passed through an internal purification which +has set free more of its spiritual energies. What, for instance, has been +the historic connection between the development of capitalistic industry +in Holland, England, and France, and the sober and frugal piety and +patient laboriousness created in the Calvinists of Holland, the Puritans +of England, and the Huguenots of France? + + +II + + +The contributions made by Christianity to the working efficiency and the +constructive social abilities of humanity in the past have been mainly +indirect. The main aim set before Christians was to save their souls from +eternal woe, to have communion with God now and hereafter, and to live +God-fearing lives. It was individualistic religion, concentrated on the +life to come. Its social effectiveness was largely a by-product. What, +now, would have been the result if Christianity had placed an equally +strong emphasis on the Kingdom of God, the ideal social order? Other +things being equal, a Christian father and mother are better parents than +others because they have more sense of duty, more love, and a higher +valuation of spiritual things. But if, in addition, they have a religious +desire for a higher social order and realize that noble children are a +splendid contribution to it, how will that affect their parenthood? A +teacher, artist, or scientist who is also a religious man, will do +conscientious work if he works under the motives of individualistic +religion. But if he has a vision of the Kingdom of God on earth and sees +the contributions he can make to it, will not that raise the character of +his output? A business man of strong Christian character will work hard, +keep his word in business, and deal fairly with employes and customers. +But would not a new direction be given to his moral energies if his +religion taught him that he must help to shape the workings of industry +and trade so that hereafter there will be no fundamental clash between +business and the morals of Christianity? + +What the world of Christian men and women needs is to have a great social +objective set before them and laid on their conscience with the authority +of religion. Then religion would get behind social evolution in earnest. + +This would be no new and foreign element imported into our religion. It +would be a modern revival of the doctrine of Jesus himself, which has been +too long submerged and neglected. One chief reason why it was side-tracked +is that no despotic State and no society dominated by a predatory class +ever wanted religion applied to a reconstruction of the social order. The +idea of the Kingdom of God reawoke with the rise of modern democracy. Now +is the time for it. + + +III + + +The idea of the Kingdom of God is not identified with any special social +theory. It means justice, freedom, fraternity, labor, joy. Let each social +system and movement show us what it can contribute and we will weigh its +claims. We want the old ideal defined in modern terms, in the terms of +modern democracy, of the power machine, of international peace, and of +evolutionary science. But we want to embrace it with the old religious +faith and ardor, so that we can pray over it. + +This great task of establishing a righteous social life on earth embraces +all minor tasks in so far as they are good. The mother who tries to make a +good home, the farmer who feeds the people, the teacher who trains them, +the scientist who gets the facts for all, the merchant, the workingman, +the artist, the leader in play—they are all contributing to the Kingdom, +provided they view their work so, and are trying to put an evolutionary +_plus_ into it which will lift the total nearer to the divine will. The +Kingdom is the supreme task, and all small tasks are part of it. That +gives every man a place in it who works—where is the idler’s place in +it?—and it hallows all good work with religious glory. + +It may seem as if this social aim of religion may depreciate the aim of +developing our own personality and of saving our souls. It ought not. +Sometimes it does for a time. But we are each so enormously important to +ourselves that we are not likely to forget ourselves, and the practical +struggle with temptation and sorrow will teach us to seek strength for our +personal needs from Christ. In time we shall learn to say with Jesus, “For +their sakes I sanctify myself, that they also may be sanctified.” In time +surrender to the Kingdom ideal, toil for it, self-denial for it, +cooperation with others for it, will have the strongest kind of reactions +on ourselves and our moral fiber. Gymnasium work is all right, but real +work in the open is better. We are most durably saved by putting in hard +work for the Kingdom of God. + +In every great task a religious man is consciously thrown back on the aid +of God—most of all in the greatest task of all. Eternal powers are +cooperating with our puny efforts. That alone guarantees that our work is +not wasted. We plant and water, but unless God’s sun shines upon it, our +work is nothing. He is a fool that is not reverent and humble. We sorely +need this faith in the collaboration and patience of God today when so +much of the best spiritual achievement of mankind is swept away, and we +seem far away from a kingdom of love. “As the heavens are higher than the +earth, so are my ways higher than your ways, and my thoughts than your +thoughts.” + + +IV + + +Here, then, we have another social principle of Jesus. A collective moral +ideal is a necessity for the individual and the race. Every man must have +a conscious determination to help in his own place to work out a righteous +social order for and with God. The race must increasingly turn its own +evolution into a conscious process. It owes that duty to itself and to God +who seeks an habitation in it. It must seek to realize its divine destiny. +“Thy kingdom come! Thy will be done on earth as it is done in heaven!” +This is the conscious evolutionary program of Jesus. It combines religion, +social science, and ethical action in a perfect synthesis. + +What has this to say to students? Everything, it seems. + +First, whatever is to be our particular job, we must relate it to the +supreme common task at which God and all good men are working. Unless we +see and assert that relation, we are mere day-laborers or slaves, with +neither intelligence nor enthusiasm. + +Second, anyone who, instead of loyally relating his life-work to God’s +work, pursues his own ambition at the expense of the Kingdom and damages +it to make profit for himself, is like a man who takes pay to damage his +country. He makes the work harder for all who are more faithful than he, +and their blood will be upon him. + +Third, “_noblesse oblige_.” If we belong to the republic of learning and +education, something extra is justly due from us. Here, for instance, is +the evangelization of the world in this generation. An organization has +been created to accomplish it. Heroic pioneers have died, preparing the +way for larger forces. Is our life fit and good enough to put into that? +Here is the Christianization of the social order in the next two +generations. What have all our social studies been for in the design of +God? To fit ourselves for exploiting our fellows or to show them the way +to the Kingdom of God? + + + +Suggestions for Thought and Discussion + + +I. _Our Untapped Reserves_ + +1. How far is a person who produces nothing, of use to the community? Is +increase of productive efficiency the test of progress? + +2. Does religion help to call out reserves of energy in human nature? + +II. _The Energy of Jesus_ + +1. How far did Jesus give evidence of audacity and high power energy? Has +the Christian Church realized this? How about the portrayals of him in +art? + +2. Furnish evidence that Jesus demanded sincere work. How was this +connected with the Kingdom of God in his mind? + +3. Give proof that he demanded heroism of his followers as a commonplace +thing. + +4. How did this temper affect his view of prayer? + +III. _Christianity and Work_ + +1. Has Christianity ever promoted idleness? If so, what type of +Christianity was it? + +2. Taken as a whole has Christianity increased the amount of work done, or +lessened it? Give historical proof. + +3. Would it raise the economic efficiency of an African tribe to become +Christians? Would it raise the efficiency of the Mexican people if they +adopted a purer type of Christianity? How? + +4. Where is the idler’s place in the Kingdom of God? + +IV. _The Reenforcement of Christianity by the Kingdom Ideal_ + +1. Is a call to be converted a call to enjoy spiritual peace or to exert +spiritual energy? + +2. How has the idea arisen that Christianity is a "dope" to make people +contented amid wrong conditions? + +3. How would the Kingdom faith give religious quality to the plain man’s +job? + +4. Other things being equal, has a religious man more or less fighting +energy against wrong than a non-religious man? + +5. If a man passes from an individualistic to a social conception of +religion, what change will it make in moral action? + +6. To what extent is the enterprise of the Kingdom of God a dynamic +expression of accepted sociological principles? + +7. What is the special obligation of college men and women to the Kingdom +of God? + +V. _For Special Discussion_ + +1. Is the Kingdom of God to be brought about by an act of God in the +future or by the work of men in the present? Does the one exclude the +other? + +2. Does our social order call out the full energy and intelligence of the +working people? + +3. Can an overworked and underpaid workman feel that _he is working_ for +the Kingdom of God? + +4. Does the Kingdom of God necessarily involve elements of social +readjustment and change? + +5. Would a predatory governing class in the past have allowed the +preaching of a social conception of the Kingdom of God? + + + + +Chapter VI. A New Age And New Standards + + +_As the Kingdom Comes Ethical Standards Must Advance_ + +Every approximation to the Reign of God in humanity demands an advance in +the social relations of men, that is, an advance in ethics. Every really +epochal advance must have it or slip back. There must be, first, better +obedience to the moral principles already recognized and accepted by +society; second, an expansion of the sway of ethical duty to new fields +and wider groups of humanity; and third, a recognition of new duties and +the assimilation of new and higher ethical conceptions. + +To what extent did Jesus appreciate these supreme needs? + +DAILY READINGS + + + +First Day: Living up to the Old Standards + + + In the high-priesthood of Annas and Caiaphas, the word of God came + unto John the son of Zacharias in the wilderness. And he came into + all the region round about the Jordan, preaching the baptism of + repentance unto remission of sins; as it is written in the book of + the words of Isaiah the prophet, + + The voice of one crying in the wilderness, + Make ye ready the way of the Lord, + Make his paths straight. + Every valley shall be filled, + And every mountain and hill shall be brought low; + And the crooked shall become straight, + And the rough ways smooth; + And all flesh shall see the salvation of God. + + He said therefore to the multitudes that went out to be baptized + of him, Ye offspring of vipers, who warned you to flee from the + wrath to come? Bring forth therefore fruits worthy of repentance, + and begin not to say within yourselves, We have Abraham to our + father: for I say unto you, that God is able of these stones to + raise up children unto Abraham. And even now the axe also lieth at + the root of the trees: every tree therefore that bringeth not + forth good fruit is hewn down, and cast into the fire.—Luke 3:2-9. + + +The ABC of social renewal and moral advance is for each of us to face our +sins sincerely and get on a basis of frankness with God and ourselves. +Therefore Christianity set out with a call for personal repentance. If we +only acted up to what we know to be right, this world would be a different +place. But we fool ourselves with protective coloring devices in order to +keep our own self-respect. Take our language, for instance; it reeks with +evasive euphemisms intended to make nasty sins look prettier. We call +stealing “swiping” and cheating “cribbing.” When we have been drunk we say +we were “squiffy.” As soon as we face the facts, we realize that what we +call peccadilloes in ourselves are the black sins that have slain the +innocents and have hag ridden humanity through all its history. That is +the beginning of social vision. Personal repentance is a social advance. + +What equivalent have college men and women for the plea of the Pharisees +that they were Abraham’s children and had a pull with God? + + + +Second Day: Expanding the Area of Obligation + + + And behold, a certain lawyer stood up and made trial of him, + saying, Teacher, what shall I do to inherit eternal life? And he + said unto him, What is written in the law? how readest thou? And + he answering said, Thou shalt love the Lord thy God with all thy + heart, and with all thy soul, and with all thy strength, and with + all thy mind; and thy neighbor as thyself. And he said unto him, + Thou hast answered right: this do, and thou shalt live. But he, + desiring to justify himself, said unto Jesus, And who is my + neighbor? Jesus made answer and said, A certain man was going down + from Jerusalem to Jericho; and he fell among robbers, who both + stripped him and beat him, and departed, leaving him half dead. + And by chance a certain priest was going down that way: and when + he saw him, he passed by on the other side. And in like manner a + Levite also, when he came to the place, and saw him, passed by on + the other side. But a certain Samaritan, as he journeyed, came + where he was: and when he saw him, he was moved with compassion, + and came to him, and bound up his wounds, pouring on them oil and + wine; and he set him on his own beast, and brought him to an inn, + and took care of him. And on the morrow he took out two shillings, + and gave them to the host, and said, Take care of him; and + whatsoever thou spendest more, I, when I come back again, will + repay thee. Which of these three, thinkest thou, proved neighbor + unto him that fell among the robbers? And he said, He that showed + mercy on him. And Jesus said unto him, Go, and do thou + likewise.—Luke 10:25-37. + + +A meaty story and a famous one. The lawyer found his own answer +uncomfortably simple when it was taken up in such a matter-of-fact way. It +was suddenly up to him to act on his own advice. He tried to hedge by +raising a new question: “Love my neighbor? Certainly. But who is my +neighbor?” Who is within the cordon of fraternal fellowship with me? All +men of my people and religion? Or only the good and desirable people? +Where do you draw the line? Follows the story of the Good Samaritan. “Your +neighbor? The alien and the heretic.” The logic of the reply demanded that +some good Jew would be shown caring for a wounded Samaritan. Jesus gives +it a smashing effectiveness by reversing the role and showing the hated +Samaritan as the heroic lover of his kind. To get the situation we must +remember the historic enmity between the Jews and the half-breed aliens +who had stolen their land and their religion while they were exiled. If we +substitute Spaniard and Moor, Kurd and Armenian, Serb and Bulgar, we may +get the tension. + +_Who are our American Samaritans?_ + + + +Third Day: Raising the Standards + + +We must live up to what we know is right, and we must expand the area of +ethical obligation to take in even men of alien race and hostile religion. +But beyond that, we need a conscious advance in the ethical standards +themselves. Jesus worked out this principle with perfect clearness in a +part of the Sermon on the Mount, Matthew 5:17-48. He states the need, and +then shows in six cases how such an advance would work out. We shall take +these up in their order. Matthew has introduced scattered sayings of Jesus +which serve as corollaries, but which do not bear directly on the real +course of the argument; for instance, Matthew 5:23-26; 29-30. In our +quotations in this and the following days we shall confine ourselves to +the main line of thought in order to concentrate attention on that. + + + Think not that I came to destroy the law or the prophets: I came + not to destroy, but to fulfil.... For I say unto you, that except + your righteousness shall exceed the righteousness of the scribes + and Pharisees, ye shall in no wise enter into the kingdom of + heaven.—Matt. 5:17, 20. + + +Apparently conservative Jews soon felt the spiritual freedom and force in +the teachings of Jesus. He seemed to them to be attacking the sacred Law, +the foundation of morality and religion. Jesus mentions the charge but +denies it. His purpose was not destructive but constructive. He demanded +not less righteousness but more. The lines of right living needed to be +prolonged. The traditional standards were no longer adequate. A man might +obey them and yet not be a good man. The scribes and Pharisees were the +model church members of Judaism and experts in piety, yet they were not +qualified to enter the Kingdom of God. + +_Are we also good people who are not good enough?_ + + + +Fourth Day: The Sins of Hate + + + Ye have heard that it was said to them of old time, Thou shalt not + kill; and whosoever shall kill shall be in danger of the judgment: + but I say unto you, that every one who is angry with his brother + shall be in danger of the judgment; and whosoever shall say to his + brother, Raca, shall be in danger of the council; and whosoever + shall say, Thou fool, shall be in danger of the hell of + fire.—Matt. 5:21, 22. + + +The Law of Moses forbade murder; a man-slayer was amenable in the ordinary +court. Was this an adequate expression of the sacredness of human life and +personality? It never even scratched a man or woman who assaulted the soul +of another with anger and curses. Jesus proposed that these sins be +restandardized. Plain anger ought to be valued about as murder used to be. +And if anybody went so far as to revile a brother and deny his moral or +intellectual worth, the Supreme Court and Gehenna would be about right for +him. The lawyers’ gauge of culpability can not get down to the subtler +expressions of lovelessness which break the prime law of the Kingdom. + +_By what methods is contempt expressed in our own social life?_ + +_How highly do we rate the moral value of self-respect?_ + + + +Fifth Day: The Sins of Sex + + + Ye have heard that it was said, Thou shalt not commit adultery: + but I say unto you, that every one that looketh on a woman to lust + after her hath committed adultery with her already in his + heart.... + + It was said also, Whosoever shall put away his wife, let him give + her a writing of divorcement: but I say unto you, that every one + that putteth away his wife, saving for the cause of fornication, + maketh her an adulteress; and whosoever shall marry her when she + is put away committeth adultery.—Matt. 5:27, 28; 31, 32. + + +These two cases deal with sex. The old law forbade adultery, the +infringement of family life, and stopped there. Jesus goes back of the act +to the lustful imaginations and the wandering eye, which may lack +opportunity but which are the real spring of all uncleanness. He runs the +line of ethical obligation farther back. + +The law of divorce (Deut. 24:1), especially as interpreted by the scribes, +was very comfortable—for the male. He could divorce his wife for almost +any cause. Her only protection was that a formal paper had to be given her +which enabled her to marry again. As a woman’s economic and social +standing in that age depended almost wholly on her family relations, she +was at the mercy of the man. Jesus demanded more protection for her. To +him the relation was indissoluble. The Mosaic provision for divorce was a +concession to the low moral level of the people. The ideal was the “one +man, one woman” provision of the Creator. (See Matt. 19:3-8). The +disciples ruefully remarked that such a strengthening of the bond did not +add to the attractiveness of marriage—for the male (19:10). + +Where do we draw the line between the rightful, natural desire of sex and +lawless predatory lust? + + + +Sixth Day: The Sins of Words + + + Again, ye have heard that it was said to them of old time, Thou + shalt not forswear thyself, but shalt perform unto the Lord thine + oaths: but I say unto you, Swear not at all; neither by the + heaven, for it is the throne of God; nor by the earth, for it is + the footstool of his feet; nor by Jerusalem, for it is the city of + the great King. Neither shalt thou swear by thy head, for thou + canst not make one hair white or black. But let your speech be, + Yea, yea; Nay, nay: and whatsoever is more than these is of the + evil one.—Matt. 5:33-37. + + +Current morality had reached the point of insisting on truthfulness when a +man was under oath. Solemnly to call God to witness a statement and yet to +fool your neighbor by it, was downright wicked. But it was very handy. So +they developed a joyful lot of casuistical distinctions as to which kind +of oaths were binding and which didn’t count. See how Jesus ridiculed this +(Matt. 23:16-22). Here he proposed that the obligation of veracity be +extended to all statements. A truthful man needs no oaths to assure a +doubting world that this time he is really telling what is so. Oaths are a +device of the devil to limit the amount of truth in the world. + +How about oaths for legal purposes? Could they be dispensed with? Have +they done more good or harm? + + + +Seventh Day: The Sins of Strife + + + Ye have heard that it was said, An eye for an eye, and a tooth for + a tooth: but I say unto you, Resist not him that is evil: but + whosoever smiteth thee on thy right cheek, turn to him the other + also. And if any man would go to law with thee, and take away thy + coat, let him have thy cloak also. And whosoever shall compel thee + to go one mile, go with him two. Give to him that asketh thee, and + from him that would borrow of thee turn not thou away. + + Ye have heard that it was said, Thou shalt love thy neighbor, and + hate thine enemy: but I say unto you, Love your enemies, and pray + for them that persecute you; that ye may be sons of your Father + who is in heaven: for he maketh his sun to rise on the evil and + the good, and sendeth rain on the just and the unjust. For if ye + love them that love you, what reward have ye? do not even the + publicans the same? And if ye salute your brethren only, what do + ye more than others? do not even the Gentiles the same? Ye + therefore shall be perfect, as your heavenly Father is + perfect.—Matt. 5:38-48. + + +The Law restricted the natural desire for revenge to the limit of a strict +equivalent. If a man knocked out your tooth, you could knock out one for +him, but not two teeth, nor all he had. Of course retaliation never heals +a feud. Jesus proposes to limit revenge still farther and to retaliate +only by acts of kindness. That is, in fact, the only way to end a quarrel +completely and victoriously. It reestablishes fellowship and kills an +enemy. + +The Law called for love for one’s neighbors; the scribes had added the +permission to hate one’s enemies. Jesus raises the standards of good-will. +The law of love applies to all. There is nothing great in loving those who +love us. Anybody can do that. Heroic love begins where no love comes to +meet it. Those who can win that triumph show the true family likeness of +God, and are now living in his Kingdom. + +_What are our personal experiences as to the utility of revenge?_ + +_What is the difference between the non-resistance which Jesus proposed, +and cowardice?_ + +_Is there such a thing in fact as loving your enemies?_ + + + +Study for the Week + + +I + + +The Hebrew religion was an unfinished religion. That is one of the best +proofs of its divine inspiration. The prophets had the forward look. Great +things were yet to come. As one of the most daring expressed it, the old +and hallowed covenant, made by God at the Exodus, would be superseded by a +new and higher relation; God would write his law into the hearts of the +people; the old drill in outward statutes would disappear, for all men +would know God by an inward experience of forgiveness and love (Jeremiah +31:31-34). + +Jesus not only shared this expectation of a new religious era, but set it +in the center of his teaching. Religion to him was not static. He lived in +a moving world. A new age was coming, and he would be the initiator of it. +“From the days of John the Baptist until now the kingdom of God suffereth +violence, and men of violence take it by force.” John had been the +greatest of the prophets; with him a new swift movement had begun; but +something far greater was coming; even the least in the new age would have +an advantage over John (Matt. 11:11-19). + +The popular conception expected the new age to come by divine miraculous +interference simply. The Messiah would descend from heaven with angelic +legions, expel the Romans, judge the nation, punish the apostate Jews, and +then the new Jerusalem, which was already complete and waiting in heaven, +would descend from above. That was the Utopia of Jewish apocalypticism. +Jesus never eliminated the direct acts of God and the significance of +divine catastrophes from his outlook. But in his parables taken from +biological processes (see especially Matthew 13) he developed a conception +of continuous and quiet growth, culminating at last in the judgment act of +God. The Kingdom of God, he said, is like a farmer who sows his grain and +lets the forces of nature work; he goes about his daily tasks, and all the +time the tiny blades come up, the ear forms and gets heavy, and then comes +the harvest (Mark 4:26-29). Jesus was working his way toward evolutionary +conceptions. They were so new to his followers that he put them in parable +form to avoid antagonism. + +Such a conception of the Kingdom brought it closer to human action. It was +already at work; it was in one sense already present (Luke 17:20-21). It +was possible then to help it along. + +The most obvious duty was for every man to clean up his own backyard and +repent of his sins. Every one should approximate the life of the Kingdom +by living now as he would expect to live then. But, as we have seen from +his sayings, Jesus went far beyond this. He demanded an elevation of the +accepted ethical standards. It was not simply a matter of erring and +lagging individuals, but of the socialized norms of conduct. He had deep +reverence and loyalty for the religion of his nation, and never told his +followers to break with it. But he asserted boldly that the customary +ethics of Judaism, based on the Decalogue and its interpretation by the +Jewish theologians, was not good enough. It was good as far as it went, +and he had no destructive criticism of it, but it needed to be “fulfilled” +and to have its lines prolonged. + +We have studied the six sample instances which he offered in order to +explain his principle of moral and social progress. In each case he +accepts the law as it stood, but asks for more of the same thing, more +respect for personality, more reverence for womanhood, more stability for +the home, more truthfulness, more peacefulness, more love. Thus he +combined continuity with progress, conservatism with radicalism. + + +II + + +The platform for ethical progress laid down in the Sermon on the Mount is +a great platform. When Tolstoi first realized the social significance of +these simple sentences, it acted as a revelation which changed his life. +Even men who reject the supernatural claims of Christianity uncover before +the Sermon on the Mount. Yet its fate is tragic. It has not been “damned +with faint praise,” but made ineffective by universal praise. Its +commandments are lifted so high that nobody feels under obligations to act +on them. Only small sections of the Christian Church have taken the +sayings on oaths, non-resistance, and love of enemies to mean what they +say and to be obligatory. Yet all feel that the line of ethical and social +advance must lie in the direction traced by Jesus, and if society could +only climb out of the present pit of predatory selfishness and meanness to +that level, it would be heaven. + +Do you and I believe in it? Do we believe that it is not enough to keep +out of the spiritual hell and damnation of adultery, but that a clean mind +would be the most efficient and cheerful mind? Do we believe that a man +who forgives and keeps sweet is happier and safer than a man who always +resents things and stirs the witches’ caldron of hate in his soul? If a +man loved his enemy and turned the other cheek, would he be everybody’s +door-mat or everybody’s temple of refuge? + +Suppose we mark for the present those parts which we are willing to accept +as our own standards of action. If there are portions which do not seem +practicable, let us post them in our minds as debatable propositions, as +points to be tested by the experience of coming years, or as working +hypotheses in the science of living. + +But whatever we may think of single points, let us stick to the leading +thought of Jesus, that every advance toward the Kingdom of God, that is, +toward the true social order, involves a raising of the ethical standards +accepted by society. This is a principle of social progress which every +leading intellect ought to know by heart. + + +III + + +When Jesus offered his six sample cases of ethical progress, he had no +intention of exhausting the principle of advance which he laid down. There +was more to say about the Jewish law. It is now for his followers to treat +the inherited ethical conceptions of traditional Christianity with the +same combination of reverence and courage with which he treated the Jewish +law. + +From the beginning Christianity taught self-control and the mastery of the +spirit over physical desires. It always condemned drunkenness. But ancient +Christianity never demanded abstinence from fermented drink. With modern +methods of manufacturing alcoholic drinks and modern capitalistic methods +of pushing their sale, the danger has become more pressing. With modern +scientific knowledge the physiological and social problems of drink have +become clearer. Modern life demands an undrugged nervous system for quick +and steady reactions. It was said of old time, “Thou shalt not get drunk”; +but today the spirit of Christianity and modern life says, “Thou shalt not +drink nor sell intoxicants at all.” + +In every case in which the interests of woman came before Jesus, he took +her side. At that time woman was the suppressed half of humanity. The +attitude of historic Christianity has been a mixture between his spirit +and the spirit of the patriarchal family. Today Christianity is plainly +prolonging the line of respect and spiritual valuation to the point of +equality between men and women—and beyond. + +From the beginning an emancipating force resided in Christianity which was +bound to register its effects in political life. But in an age of +despotism it might have to confine its political morality to the duty of +patient submission, and content itself with offering little sanctuaries of +freedom to the oppressed in the Christian fraternities. Today, in the age +of democracy, it has become immoral to endure private ownership of +government. It is no longer a sufficient righteousness to live a good life +in private. Christianity needs an ethic of public life. + +It was said of old “Thou shalt not commit murder.” It is said to us, “Ye +shall not wear down life in the young by premature hard labor; nor let the +fear of poverty freeze the fountain of life; and ye shall put a stop to +war.” + +It was said of old, “Thou shalt not steal.” It is said to us, “Ye shall +take no unearned gain from your fellows, but pay to society in productive +labor what ye take from it in goods.” + + +IV + + +This matter of raising the moral standards of society is preeminently an +affair of the young. They must do it or it will never be done. The Sermon +on the Mount was spoken by a young man, and it moves with the impetuous +virility of youth. The old are water-logged physically. They are mentally +bound up with the institutions inside of which they have spent a lifetime, +and they want to enjoy in peace the wealth and position they have +attained. We shall be just the same forty years from now. But while we are +young is the time to make a forward run with the flag of Christ, the +banner of justice and love, and plant it on the heights yonder. We must +not only be better men and women than we are now. We must leave a better +world behind us when we are through with it. Whatever we affirm in our +growing years will work out in some fashion in our years of maturity and +power. If fifty thousand college men and women a year would range +themselves alongside of Jesus Christ, look at our present world as +open-eyed as he looked at his world, see where the social standards of +conduct are in contradiction with his spirit and with modern need, and +work to raise them, the world would feel the effect in ten years. And +those who would strive in that way would live by faith in the higher +commonwealth of God and have some of its nobility of spirit. + + + +Suggestions for Thought and Discussion + + +I. _Living Up to the Old Standards_ + +1. What would happen if a college community began to live up to the +standards of work and honor which all acknowledge? + +2. Does human nature welcome a moral advance? + +II. _The Ethical Program of Jesus_ + +1. What advance does Jesus’ program make necessary? State the main +principle in Matt. 5:17-48, and the six applications made by Jesus +himself. How was this principle connected with his idea of the Kingdom? + +2. Can we agree with the principle? How far can we go with Jesus in his +application? + +3. Would a man get more or less satisfaction out of life if he obeyed +these maxims in private life? + +4. How far could a man hold his own if he obeyed them in a reasonable way +in business or in public life? If a man loved his enemies and turned the +other cheek, would he be everybody’s doormat or everybody’s friend and +refuge? + +III. _Raising the Standards Today_ + +1. On what ethical questions have we come to the point where the moral +standards accepted by society can be and must be raised? + +2. If you could purchase one single advance by your life, what would you +choose? + +3. How does an expansion of the area of full social obligation operate to +raise the standards of conduct? Who is my neighbor, and who is not? + +IV. _For Special Discussion_ + +1. A new intellectual age has opened with the rise of modern science; what +new moral standards should be the result of our new knowledge? + +2. A new economic age opened with the invention of power machinery and the +social organization of labor; what new moral standards should have been +the result of the new wealth of civilization? + +3. A new political era opened with the rise of democracy; what new moral +standards should be achieved in the life of States and cities? + +4. A new era began in world-wide relations with the beginning of +steam-carried commerce; what new standards are needed for international +and inter-racial relations? + + + + + +PART III. THE RECALCITRANT SOCIAL FORCES + + + + +Chapter VII. Leadership For Service + + +_Ambition Must Get Its Satisfaction by Serving Humanity_ + +The Kingdom of God was an ideal. If it was to be turned into concrete +realities, it would encounter the recalcitrant and stubborn instincts of +human nature and the conservative forces of society. Where did Jesus +locate the obstacles? At what points was he aware of resistance? Did he +realize the force of ambition and the love of power? Did he gauge the pull +of the property instinct? Did he feel religion as a help or a hindrance in +realizing the Kingdom of God? These questions we shall follow up in three +lessons. + +DAILY READINGS + + + +First Day: The Trustee + + + And Peter said, Lord, speakest thou this parable unto us, or even + unto all? And the Lord said, Who then is the faithful and wise + steward, whom his lord shall set over his household, to give them + their portion of food in due season? Blessed is that servant, whom + his lord when he cometh shall find so doing. Of a truth I say unto + you, that he will set him over all that he hath. But if that + servant shall say in his heart, My lord delayeth his coming; and + shall begin to beat the menservants and the maidservants, and to + eat and drink, and to be drunken; the lord of that servant shall + come in a day when he expecteth not, and in an hour when he + knoweth not, and shall cut him asunder, and appoint his portion + with the unfaithful. And that servant, who knew his lord’s will, + and made not ready, nor did according to his will, shall be beaten + with many stripes; but he that knew not, and did things worthy of + stripes, shall be beaten with few stripes. And to whomsoever much + is given, of him shall much be required: and to whom they commit + much, of him will they ask the more.—Luke 12:41-48. + + +The preceding verses (v. 35-40) dealt with the faithfulness of the rank +and file; this parable deals with the responsibility of official position +and sketches the alternative of selfish and serviceable leadership. The +head steward had charge of a great estate, directing the labor of workmen +and maids, dealing out supplies, and controlling the welfare and happiness +of all. The absence of the master made his authority for the time +absolute. Would he use it for the good of all? If so, wider scope and +higher honor would come to him. Or would he become intoxicated with power, +take things easy, boss his fellow-servants around, and become a petty +tyrant? If so, he would get what was coming to him. Every man’s duty is +measured by his knowledge and by his power. If, therefore, a man rises to +leadership, and finds his elbow-room enlarging, let him stiffen his sense +of duty to correspond, or there will be trouble. Degeneration by power is +written all over history. + +The functions of a head steward belong to the age of great landowners. How +would you modernize this parable to express the same ideas? + + + +Second Day: Preparing for the Use of Power + + + Then was Jesus led up of the Spirit into the wilderness to be + tempted of the devil. And when he had fasted forty days and forty + nights, he afterward hungered. And the tempter came and said unto + him, If thou art the Son of God, command that these stones become + bread. But he answered and said, It is written, Man shall not live + by bread alone, but by every word that proceedeth out of the mouth + of God. Then the devil taketh him into the holy city; and he set + him on the pinnacle of the temple, and saith unto him, If thou art + the Son of God, cast thyself down: for it is written, + + He shall give his angels charge concerning thee: and, + + On their hands they shall bear thee up, + Lest haply thou dash thy foot against a stone. + + Jesus said unto him, Again it is written, Thou shalt not make + trial of the Lord thy God. Again, the devil taketh him unto an + exceeding high mountain, and showeth him all the kingdoms of the + world, and the glory of them; and he said unto him, All these + things will I give thee, if thou wilt fall down and worship me. + Then saith Jesus unto him, Get thee hence, Satan: for it is + written, Thou shalt worship the Lord thy God, and him only shalt + thou serve.—Matt.4:1-10. + + +The baptism of Jesus was an act of dedication to the coming reign of God, +and it brought him a deep spiritual experience. He came out of it with the +sense of an immediate mission, of being called to a supreme leadership, +and with the consciousness of power to correspond with his destiny. At +once he confronted the question: How would he employ his Messianic power? +By what means would he obtain leadership? In the desert his mind was +concentrated on these problems. This story displays the temptations of a +leader, and sums up his settlement on three points: first, he realized +that he must not swerve aside for personal gratification, but must serve +the will of God only; second, he must not debase his power by playing for +popularity by means of spectacular, miraculous display; third, he must not +win his leadership by methods that would mortgage him to the prince of +this world, for instance by the use of force. + +How would these points apply to a young man seeking political office, +intellectual eminence, or artistic achievement? + +_Have we ever had a time of religious concentration to consider the +problems of our future leadership?_ + + + +Third Day: The New Principle of Leadership + + + Then came to him the mother of the sons of Zebedee with her sons, + worshipping him, and asking a certain thing of him. And he said + unto her, What wouldest thou? She saith unto him, Command that + these my two sons may sit, one on thy right hand, and one on thy + left hand, in thy kingdom. But Jesus answered and said, Ye know + not what ye ask. Are ye able to drink the cup that I am about to + drink? They say unto him, We are able. He saith unto them, My cup + indeed ye shall drink: but to sit on my right hand, and on my left + hand, is not mine to give; but it is for them for whom it hath + been prepared of my Father. And when the ten heard it, they were + moved with indignation concerning the two brethren. But Jesus + called them unto him, and said, Ye know that the rulers of the + Gentiles lord it over them, and their great ones exercise + authority over them. Not so shall it be among you: but whosoever + would become great among you shall be your minister; and whosoever + would be first among you shall be your servant: even as the Son of + man came not to be ministered unto, but to minister, and to give + his life a ransom for many.—Matt. 20:20-28. + + +This passage is fundamental for our subject. It is the clearest +formulation of the social principle involved in leadership. It contrasts +two opposite types of leadership throughout human history. Salome and her +sons thought Jesus was going to Jerusalem to inaugurate his Kingdom. They +asked for an advance pledge assuring them of the chief place. Jesus +replied that that place would not go by favoritism. There is a price to be +paid for leadership in his reign, and God alone will allot the final +honors. He felt in their request a relapse into conceptions that he +detested. In all political organizations he saw the tyrannical use of +power over the people. There must be an end of that in the new social +order. Ambition must seek its satisfaction by distinguished service, and +only extra-hazardous service shall win honor. He himself proposed to be a +leader of that new type, and to give his life as a ransom for the +emancipation of the people. + +Our Master here offers each of us the conscious choice between two +principles of action. _Have we made our choice?_ + +He offers a norm for estimating the real value of men in public life. +_Have we ever tried to apply it?_ + + + +Fourth Day: The History of a Governing Class + + + Hear another parable: There was a man that was a householder, who + planted a vineyard, and set a hedge about it, and digged a + winepress in it, and built a tower, and let it out to husbandmen, + and went into another country. And when the season of the fruits + drew near, he sent his servants to the husbandmen, to receive his + fruits. And the husbandmen took his servants, and beat one, and + killed another, and stoned another. Again, he sent other servants + more than the first: and they did unto them in like manner. But + afterward he sent unto them his son, saying, They will reverence + my son. But the husbandmen, when they saw the son, said among + themselves, This is the heir; come, let us kill him, and take his + inheritance. And they took him, and cast him forth out of the + vineyard, and killed him. When therefore the lord of the vineyard + shall come, what will he do unto those husbandmen? They say unto + him, He will miserably destroy those miserable men, and will let + out the vineyard unto other husbandmen, who shall render him the + fruits in their seasons. Jesus saith unto them, Did ye never read + in the scriptures, + + The stone which the builders rejected, + The same was made the head of the corner; + This was from the Lord, + + And it is marvellous in our eyes? Therefore say I unto you, The + kingdom of God shall be taken away from you, and shall be given to + a nation bringing forth the fruits thereof. And he that falleth on + this stone shall be broken to pieces: but on whomsoever it shall + fall, it will scatter him as dust. And when the chief priests and + the Pharisees heard his parables, they perceived that he spake of + them. And when they sought to lay hold on him, they feared the + multitudes, because they took him for a prophet.—Matt. 21:33-46. + + +A delegation of the chief priests, lawyers, and elders challenged the +authority of Jesus to act as he did. He replied by challenging their +authority to act as they did. The vineyard parable sums up his view of the +moral history of the governing class in his nation. It was like a group of +men who had rented a vineyard on shares, but took advantage of the owner’s +absence to embezzle his share, insolently to beat up his representatives, +and to put themselves in possession of the farm. Every demand of God for +righteousness in the history of Israel had been resisted by those in +power. What title, then, did they have to the rights they claimed? Unless +they fulfilled the function of true leaders, why should they not be put +out of power and brought to justice? In this passage, then, we have a +characterization of leaders who take the profits and honors of leadership, +without performing its higher duties to God and humanity. + +Is there any connection between this challenge of Jesus, and the +functional theories of society and the evolutionary conception of history? + + + +Fifth Day: An Indictment of a Governing Class + + + Then spake Jesus to the multitudes and to his disciples, saying, + The scribes and the Pharisees sit on Moses’ seat, all things + therefore whatsoever they bid you, these do and observe: but do + not ye after their works; for they say, and do not. Yea, they bind + heavy burdens and grievous to be borne, and lay them on men’s + shoulders; but they themselves will not move them with their + finger. But all their works they do to be seen of men: for they + make broad their phylacteries, and enlarge the borders of their + garments, and love the chief place at feasts, and the chief seats + in the synagogues, and the salutations in the marketplaces, and to + be called of men, Rabbi. But be not ye called Rabbi: for one is + your teacher, and all ye are brethren. And call no man your father + on the earth: for one is your Father, even he who is in heaven. + Neither be ye called masters: for one is your master, even the + Christ. But he that is greatest among you shall be your servant. + And whosoever shall exalt himself shall be humbled; and whosoever + shall humble himself shall be exalted. + + But woe unto you, scribes and Pharisees, hypocrites! because ye + shut the kingdom of heaven against men: for ye enter not in + yourselves, neither suffer ye them that are entering in to + enter.—Matt. 23:1-13. + + +The invective against the scribes and Pharisees (Matt. 23) is a +characterization of selfish leadership in the field of religion. Its +fundamental elements have remained the same in all religions and through +all history: fine talk and little action; religion turned into a law and a +burden, in order to hold the people in obedience to the interests of the +leaders; pride and ambition exploiting religion to get honors. Jesus tells +the people to revolt against the titles in which this domination had found +decorative satisfaction. He demands democracy, humility, brotherliness. + +Does this description justly apply to the Christian ministry today, or has +there been a great historical change by which that profession has become a +profession of service? + +Where in modern social life would the invective of Jesus against selfish +leadership still be true? + + + +Sixth Day: The Lost Leader + + + And in these days Peter stood up in the midst of the brethren, and + said (and there was a multitude of persons gathered together, + about a hundred and twenty), Brethren, it was needful that the + scripture should be fulfilled, which the Holy Spirit spake before + by the mouth of David concerning Judas, who was guide to them that + took Jesus. For he was numbered among us, and received his portion + in this ministry. (Now this man obtained a field with the reward + of his iniquity; and falling headlong, he burst asunder in the + midst, and all his bowels gushed out. And it became known to all + the dwellers at Jerusalem; insomuch that in their language that + field was called Akeldama, that is, The field of blood.) For it is + written in the book of Psalms, + + Let his habitation be made desolate, + And let no man dwell therein: + + and, + + His office let another take.—Acts 1:15-20. + + +The character and motives of Judas remain an unsolved riddle. The Gospels +leave no doubt that money played a part with him. But could a man whom +Jesus selected and trusted be actuated by so sordid a motive alone? Was he +perhaps embittered because he had staked his ambition on the Galilean +Messiah and Jesus failed to act the part assigned to him? Was he hoping to +force him to revolutionary action? We may be sure that Judas was no +slinking thief only. In Rubens’ picture of the Last Supper at Milano Judas +has a strong and noble face, but troubled and restless eyes, telling of a +hurt soul. The other disciples were deeply impressed by his betrayal of +the Master and of the common cause. Judas is the type of the lost leader. +“Just for a handful of silver he left us, just for a ribbon to stick in +his coat.” Some leaders blunder and learn better; some sag to lower levels +but plod on; some sell out. Judas could not bear to live. Read James +Russell Lowell’s “Extreme Unction.” + +Have you known of cases today of men who have abandoned or betrayed a +cause to get office or income? Any who abandon humanity itself to get +thirty pieces for themselves? + + + +Seventh Day: The New Order of Leaders + + + And Jesus went about all the cities and the villages, teaching in + their synagogues, and preaching the gospel of the kingdom, and + healing all manner of disease and all manner of sickness. But when + he saw the multitudes, he was moved with compassion for them, + because they were distressed and scattered, as sheep not having a + shepherd. Then saith he unto his disciples, The harvest indeed is + plenteous, but the laborers are few. Pray ye therefore the Lord of + the harvest, that he send forth laborers into his harvest. + + And he called unto him his twelve disciples, and gave them + authority over unclean spirits, to cast them out, and to heal all + manner of disease and all manner of sickness. + + Now the names of the twelve apostles are these: The first, Simon, + who is called Peter, and Andrew his brother; James the son of + Zebedee, and John his brother; Philip, and Bartholomew; Thomas, + and Matthew the publican; James the son of Alphæus, and Thaddæus; + Simon the Cananæan, and Judas Iscariot, who also betrayed + him.—Matt. 9:35-10:4. + + +We have studied part of this passage before as an expression of the social +feeling of Jesus. Note now that it was their leaderless condition which +impressed him. Plenty of priests, lawyers, and experts on the Bible, but +no friendly shepherds for the people. When he created the apostolate, he +initiated a new order of leadership, a band of men who would serve and not +exploit. Read the instructions he gave them (Chap. 10), and see how +carefully he fences out selfish gain. Service versus exploitation, that is +one of the tests of all who claim leadership in his name. We realize that +in the field of religion. But why should not the same test be made in +professional, political, and business life? Predatory action may not be as +glaringly shameful there, but is it any the more moral? + +_Now what about you and me?_ + + + +Study for the Week + + +I + + +The desire to lead and excel is natural and right. Because men are +gregarious, they need leadership for their social groups, and social +progress depends largely on securing adequate leaders. Those who have the +natural gifts for leadership—and also those who merely think they +have—usually have a keen desire for its satisfactions. College life is a +miniature world of criss-cross ambitions and of contrivances for trying +out leaders. + +Jesus did not demand self-effacement and the suppression of ability. He +welcomed evidences of noble self-assertion. His own Messianic call was a +summons to the highest leadership. His temptations were the settlement of +leadership problems. His final lament over the city of Jerusalem was a +burst of sorrow because he had failed to win his people to follow him. + +Now, in moving about among men to win them for the Kingdom, Jesus +encountered the leaders who were on deck before he came—the wealthy men +who controlled the economic outfit; the official groups who held what +political power was left to the Jews; and the lawyers, theologians, +priests, and zealots who dominated the religious life of a very religious +people. These classes overlapped; together they constituted the oligarchy +of his nation. Both sides soon realized that there were fundamental +antagonisms between them. The conflict grew acute, until it headed up in +the great duel of the last days at Jerusalem. His experiences in this +conflict with hostile leadership are recorded in the passages which we +have studied and others like them. + + +II + + +In the fundamental reply to James and John he formulated his observations +in a great political generalization: “Ye know that the rulers of the +nations lord it over them and their great men hold down the rest by +force.” In its earlier and cruder forms, the State is a contrivance of a +victorious group to hold down the conquered, and exploit them. If anyone +has not yet read political history as an account of systematic +exploitation of nation by nation and class by class, he has some education +still coming to him. + +Even where political leadership has not been plainly predatory but rested +on real service, humanity has often had a heavy price to pay for it. +Successful military leaders were able to perpetuate a royal dynasty and +perhaps fasten a race of hereditary incapables on a nation, to be +maintained in royal splendor. The feudal nobility performed useful work in +the earlier, turbulent times, but it continued to take rent and tribute +for centuries after its useful functions had lapsed. Modern business men +who have organized public service corporations have often served the +nation well, but they now own the highways and fundamental outfit of the +nation, and if their descendants or assignees collect tribute, perhaps on +inflated capitalization, for generations to come, it looks like rather +costly service. The obligations of power have a curious way of getting +lost in the shuffle of time, but titles, rank, legal privileges, rent, and +interest are carefully groomed. If one man loses them, some other man +nurses them, and the people always pay. + +The Kingdom of God sets a fraternal and righteous social order against the +predatory and unrighteous order which humanity has inherited from the +past. The new order must have a new dynasty of leaders, for every social +order has its own kind of aristocracy. Jesus does not propose to abolish +leadership, but he proposes a new basis for greatness which is sharply +opposed to the old: “Whoever has ambition to be a great man among you, let +him be your servant; and whoever is ambitious to rank first among you, let +him be your bondservant. Just as the Son of Man did not come to have +others serve him, but to render service and to give his life as a ransom +for many.” Ability and ambition are still to lead, but they are to be +yoked to the service of all. Not he who kills and subjugates, but he who +makes life safe and happy, shall have the statue set up in his honor. Not +the great warrior and killer, but the great healer and the man who +multiplies the blades of grass and the ears of wheat and the size of +potatoes shall be the great names treasured. The higher the honor craved, +the more strenuous must be the service; if a man wants first prize, he +must get down to voluntary slavery. The old way to leadership was to knock +others down and climb up on them; the new way is to get underneath and +boost. + + +III + + +Jesus put himself under this law of leadership. We see from his words that +the cross was the outcome of a consistent principle adopted by him. The +rules he laid down for his apostolate were meant to bar out selfish +acquisition: “Freely ye received, freely give. Get you no gold, nor +silver, nor brass in your purses; no wallet for your journey, neither two +coats, nor shoes, nor staff; for the laborer is worthy of his food.” It is +a significant fact that again and again religious leaders who really cared +for the condition of the people, have tried to create a genuine leadership +for them along the same lines; Francis of Assisi gathered his “little +brothers”; Peter Waldus his Bible teachers; Wycliffe his “poor preachers”; +John Wesley his local preachers and itinerants; William Booth his ensigns +and captains with the big bass drum; and the entire foreign mission +propaganda calls for leaders who will go to the people and offers them +nothing but enough to live in health. Today practically the entire +Christian ministry, one of the most important bodies of men, has come +under the law of leadership for service. It was once, at least in its +upper-class sections, rich with unearned incomes, pervaded by graft, and +domineering in spirit; it is now a clean and plain-living profession; +whatever its shortcomings, graft and extortion are not of them. + +The question is now, whether other professions will go through the same +historical process of cleansing. The religious spirit has pioneering +qualities; under its impulse men blaze the trail which broad social +movements or historical developments follow later. Greedy leadership first +seemed intolerable in the Church; after a time it may become intolerable +in politics and business. The trend of civilization is toward intelligent +service on plain pay. Educators, judges, scientists, doctors are on that +basis now. It has become dishonorable for them to use their positions for +a holdup. The great discoverers in the line of sero-therapy might have +taken toll in golden streams, but they did not. It would have been +contrary to the ethics of their profession. That means that their +profession is on a Christian basis. Where graft is taken out of politics, +officials become devoted public servants. The reproach has been made +against a man of great ability that at the end of his life his name is not +connected with any great cause or measure for the welfare of the people. +Whether the judgment was just or not, that point of view is the one to +take. + +Can business be brought under the law of service? Or is commerce +constitutionally incapable of it? There are many indications that a +conscious spiritual change is coming over those men in business who have +enough intellect and character to look beyond immediate needs. The type of +business leadership which took millions out of filthy factory towns, wore +out women and took the youth out of children, cleared twelve per cent from +slum tenements, kept men and women from marriage by underpayment, and kept +the cradle empty by high prices and fear of the future—this type of +leadership is antiquated. It belongs to a pre-Christian and pagan age. It +is only a question whether business leaders will voluntarily turn their +back on such misuse of power or have a change forced on them. Those who +mark time on the old methods will become moral derelicts, and their wealth +will not forever screen their moral obtuseness. + +The nation needs leaders who will persuade conservative farmers to use +scientific methods; who will teach our wasteful people the value of +self-restraint, and the beauty of cooperative buying and selling; who will +teach our communities that it is a sin to rob our own children by leaving +soil, water, and forests poorer than we found them; who will give the +people good housing without taking the unearned increment; who will +organize the dangerous industries for safety; who will place the relations +of leaders and workers in industry on a basis of justice and goodwill so +that industrial peace can be attained. Is such an object satisfying to a +young man of business capacity, or does he want to build a million dollar +house and populate it with one child? It is confessed that civilization +has been succeeding on the technical side and failing on the ethical. The +more the machinery of life is concentrated in the hands of a limited group +of business leaders, the more important does the social enlightenment and +moral objective of these leaders become to society. To which of the two +types do we belong? + + +IV + + +Will a life of service satisfy the capable and call out their best powers +for the service of humanity? Men will play the game according to the rules +of the game. If humanity changes the rules, its strong men will still let +out their energies, because they can not help it, and they will like +themselves all the better for being on the side of their fellow-men. There +is no pleasure in being isolated, eyed with resentment, and conscious of +hardness. If ten per cent net means long hours, low wages, and repression, +and if six per cent would mean good will and contentment, it might pay the +leaders of industry to take less in dividends and take it out in the +higher satisfactions. + +For men of great ability this is the chance for enduring fame. Who will +remember the men that did nothing but amass wealth? Who of our presidents +are remembered and loved? Those who suffered with and for the people. + +The leadership of service validates its rightness by its intellectual +results. Predatory and parasitic classes become intellectually sterile and +ignorant of real life. A man who wants to serve men, must get close to +them. If we carry a load uphill, we have to choose our footing, and will +perforce become intimately acquainted with the law of gravitation. Nothing +develops the intellect like heading a just cause and fighting for it. + +Here, then, we have another social principle of Jesus. The ambition of the +strong must be yoked to the service of society. Power and honor must be +earned by distinguished and costly service. Progress along this direction +marks the progress of the Kingdom of God. Extortionate and domineering +leadership must be superseded where the Kingdom of God moves forward. + + +V + + +Does the life of our colleges and universities square with this principle? +College men and women crave honor from their fellows, or their +fraternities crave it for them vicariously. How do the “big men” in +college win it? Do they win it by raising the standards of intellectual +work for all? By making fun clean and honorable through the power of a +clean public opinion? By creating a college spirit which will put manhood +into every generation of Freshmen that plunges into it? Or do they win +honor by organizing parties, by intoxicating themselves and others with +frothy “social” successes, by acting for the gallery to see and applaud, +and by wasting the dynamics of youth on shooting rockets that look like +stars and come down like sticks? Such men are essentially selfish; even +their service is self-seeking and deserves no honor from others. The more +talented and attractive they are, the more damage do they do. They +perpetuate their kind. If fraternities or honorary societies honor and +reward that sort of leadership, they force individuals into futility, and +reenforce the natural temptation to shallow work and display by the +powerful pressure of socialized public opinion. + +What has just been said applies to the inner life of the college group +during its brief command over young men and women. But meanwhile the +outside life is waiting for them. Society creates and finances the +colleges and universities from the social fund created by those who work. +A college man who toys with his work and fights those who want to make him +work, ought to be demoted and his chance given to some workingman who has +intellectual hunger and would use it. But even of the able and efficient +college men society has a right to inquire whether it is training enemies +and exploiters or friends and leaders. This question will be asked more +and more insistently by democracy as it becomes intelligent. Christianity +anticipates this inquiry by its appeal to the individual conscience. Every +college man and woman should choose the principle on which he proposes to +exercise leadership in case he wins it. Are we willing to gain wealth by +impoverishing others? Are we willing to get pleasure by degrading others? +Are we willing to gain power and freedom for ourselves by making others +powerless and unfree? Jesus distinguishes three kinds of men who are +interested in the sheep—the robber, the hireling, and the shepherd. You +can tell the presence of the robber by the death of the sheep; the +hireling by his cowardice; the true leader by his valor and love. + +A special word should be said to college women. In her book on “Woman and +Labor,” Olive Schreiner has pointed out that as families rise to wealth, +the women slip into parasitism more readily than the men. They cease to do +productive work, accept the luxuries of life as their right, and fall in +with upper-class pretensions. The means of leadership—time, wealth, social +resources—are at their command. How will they use them? The number of +women with unearned incomes is increasing rapidly in America. Now, if much +is given them, much will be required. Can they produce enough social +values to justify what they consume? The least we can do is to give as +much as we get. Anything less is immoral. + +What kind of influence do college girls exert on able young men who turn +toward them in love? Nothing will shrivel the idealistic conceptions of +life in a young man as thoroughly as love for a selfish woman. The world +is full of eyeless Samsons, grinding the money-mills, and whipped to a +quicker pace by smiling grafters—who would not recognize this description +of them if they saw it. + + + +Suggestions for Thought and Discussion + + +I. _The Need of Leadership_ + +1. Does the need of leadership diminish with the spread of democracy? With +the growth of education? + +2. Do we need leadership more or less in America today than fifty years +ago? + +II. _Jesus on the Problems of Leadership_ + +1. Give proof that Jesus consciously confronted the problem of social +leadership. + +2. What elements did he condemn in the old leadership of his nation? + +3. What principle of leadership did he lay down for the new social order? + +4. What body of leaders did he create, and what standards of special honor +did he impose on them? + +5. What do we think of the historic effectiveness of the leadership he +created? What is the true interpretation of Judas Iscariot? + +6. What evidences are there in Jesus’ career that he was true to his +ideals of leadership? + +III. _The Problem of Leadership in History_ + +1. How have the great leaders in the field of religion attacked the +problem of leadership in the Church? What does the Protestant Reformation +signify from this point of view? + +2. How have the landed aristocrats of the past met the Christian test of +leadership? + +3. Give examples from history and from modern life of men who exercised +power in the way Christ condemned. Give examples of others who exercised +it according to Christ’s law. + +IV. _The Problem of Leadership in Modern Life_ + +1. In what professions is ambition now securely tied up with service, so +that a man must serve well in order to rise? + +2. In what positions can a man still gain power and wealth by exploiting +society? + +3. Is the consciousness that they are public servants spreading among +business men? If so, to what is this due? + +4. Is society paying too big a price for the leadership of the industrial +aristocracy today? + +5. When the interests of the stockholders are set over against the health +of women and children, and the safety of employes, which consideration +determines the wages paid? + +6. How have the social leaders of the past mortgaged the economic +resources of nations to their own families? To what extent is this true of +our country? + +7. How can society protect itself against exploitation under present +conditions? + +V. _For Special Discussion_ + +1. A corporation has averaged 24 per cent to its stockholders. It pays +twelve dollars a week to its ordinary workmen. Would you call this +predatory leadership? Where do you draw the line? + +2. Does the salary of teachers in our country indicate that we give honor +according to service rendered? + +3. How does the increasing size of business undertakings and their +importance for public welfare emphasize the ethical importance of right +leadership? + + + + +Chapter VIII. Private Property And The Common Good + + +_Private Property Must Serve Social Welfare_ + +A glance across history or a simple acquaintance with human life in any +community will show us that private property is at the same time a +necessary expression of personality and stimulator of character, and, on +the other hand, a chief outlet and fortification of selfishness. Every +reformatory effort must aim to conserve and spread the blessings of +property, and every step toward a better social order will be pugnaciously +blocked by its selfish beneficiaries. + +What were Jesus’ convictions about private property? + +DAILY READINGS + + + +First Day: The Rival Interest + + + And he spake to them many things in parables, saying, Behold, the + sower went forth to sow; and as he sowed, some seeds fell by the + way side, and the birds came and devoured them: and others fell + upon the rocky places, where they had not much earth: and + straightway they sprang up, because they had no deepness of earth: + and when the sun was risen, they were scorched; and because they + had no root, they withered away. And others fell upon the thorns; + and the thorns grew up and choked them: and others fell upon the + good ground, and yielded fruit, some a hundredfold, some sixty, + some thirty.... When any one heareth the word of the kingdom, and + understandeth it not, then cometh the evil one, and snatcheth away + that which hath been sown in his heart. This is he that was sown + by the way side. And he that was sown upon the rocky places, this + is he that heareth the word, and straight-way with joy receiveth + it; yet hath he not root in himself, but endureth for a while; and + when tribulation or persecution ariseth because of the word, + straightway he stumbleth. And he that was sown among the thorns, + this is he that heareth the word; and the care of the world, and + the deceitfulness of riches, choke the word, and he becometh + unfruitful. And he that was sown upon the good ground, this is he + that heareth the word, and understandeth it; who verily beareth + fruit, and bringeth forth, some a hundredfold, some sixty, some + thirty.—Matt. 13:3-8; 19-23. + + +This parable was intended to explain to the disciples why the Kingdom was +not coming with a rush, as they expected. The story embodies the practical +experiences of Jesus in his propaganda. He saw his work as a duplication +of the sower’s work on a higher level. The success of both depends on the +receptiveness of the soil. The sower encounters hard trodden ground, rocky +patches, and spots where hardy thorns or thistles drain the soil and where +his work produces only empty ears and futile beginnings. So Jesus met the +stolid conservative and also the emotional type. But the climax of his +difficulties was a mind preoccupied by property worries, or lured by the +illusions of wealth. He early found, then, that devotion to property is +likely to be a rival to the higher interests and the common good. + +How do modern social groups line up when measured by spiritual +receptiveness? + + + +Second Day: The Accumulator + + + And one out of the multitude said unto him, Teacher, bid my + brother divide the inheritance with me. But he said unto him, Man, + who made me a judge or a divider over you? And he said unto them, + Take heed, and keep yourselves from all covetousness: for a man’s + life consisteth not in the abundance of the things which he + possesseth. And he spoke a parable unto them, saying, The ground + of a certain rich man brought forth plentifully; and he reasoned + within himself, saying, What shall I do, because I have not where + to bestow my fruits? And he said, This will I do: I will pull down + my barns, and build greater; and there will I bestow all my grain + and my goods. And I will say to my soul, Soul, thou hast much + goods laid up for many years; take thine ease, eat, drink, be + merry. But God said unto him, Thou foolish one, this night is thy + soul required of thee; and the things which thou hast prepared, + whose shall they be? So is he that layeth up treasure for himself, + and is not rich toward God.—Luke 12:13-21. + + +Most men today would have no fault to find with this man. He was only +doing what the modern world is unanimously trying to do. Having made a +pile, he proposed to make a bigger pile. Meanwhile he slapped his soul on +the back and smacked his lips in anticipation. To Jesus the fat farmer was +a tragic comedy. In the first place, an unseen hand was waiting to snuff +out his candle. To plan life as if it consisted in an abundance of +material wealth is something of a miscalculation in a world where death is +part of the scheme of things. In the second place, Jesus saw no higher +purpose in the man’s aim and outlook to redeem his acquisitiveness. The +man was a sublimated chipmunk, gloating over bushels of pignuts. If wealth +is saved to raise and educate children, or achieve some social good, it +deserves moral respect or admiration. But if the acquisitive instinct is +without social feeling or vision, and centered on self, it gets no +respect, at least from Jesus. + +Unlimited acquisition used to be considered immoral and dishonorable. How +and when did public opinion change on this? + + + +Third Day: Quit Grafting + + + And the multitudes asked him, saying, What then must we do? And he + answered and said unto them, He that hath two coats, let him + impart to him that hath none; and he that hath food, let him do + likewise. And there came also publicans to be baptized, and they + said unto him, Teacher, what must we do? And he said unto them, + Extort no more than that which is appointed you. And soldiers also + asked him, saying, And we, what must we do? And he said unto them, + Extort from no man by violence, neither accuse any one wrongfully; + and be content with your wages.—Luke 3:10-14. + + +The social teachings of John the Baptist were so close to those of Jesus +that we can safely draw on them in this passage. + +John told the people that a new era was coming and they would have to get +a new mind and manner of life as an outfit for it. The people asked for +specifications. John’s suggestions ran along two lines. He encouraged the +plain working people to be neighborly and friendly, and share with a man +who was hard up. With powerful individuals, like hired soldiers and Roman +tax-farmers, he insisted that they must quit using their physical force +and legal power as a cinch to extort money. In other words, they must quit +grafting. In the Kingdom of God the “big, black book of graft” will be +closed, and men will no longer eat their protesting fellow-men. The more +we realize that some form of graft is at the bottom of most easy incomes, +the more good sense will we see in this kind of evangelism. + +Have we ever been a victim of extortion? How did it feel? Did it sour the +milk of human kindness in us? + + + +Fourth Day: God versus Mammon + + + Lay not up for yourselves treasures upon the earth, where moth and + rust consume, and where thieves break through and steal: but lay + up for yourselves treasures in heaven, where neither moth nor rust + doth consume, and where thieves do not break through nor steal: + for where thy treasure is there will thy heart be also. The lamp + of the body is the eye: if therefore thine eye be single, thy + whole body shall be full of light. But if thine eye be evil, thy + whole body shall be full of darkness. If therefore the light that + is in thee be darkness, how great is the darkness! No man can + serve two masters: for either he will hate the one, and love the + other; or else he will hold to one, and despise the other. Ye + cannot serve God and mammon.—Matt. 6:19-24. + + +Acquisition may operate on different planes. A man may accumulate material +stuff, or he may acquire spiritual faculties, memories, and relations. In +a balanced life the two work side by side in peace, and each may aid the +other. But the experience of all spiritual teachers shows that practically +the acquisition of property often becomes a passion which absorbs the man +and leaves little energy for the higher pursuits. Most men who have used +up their life to acquire wealth look back with homesickness to some +idealistic aspiration of their youth as to a lost Edenland. Jesus felt the +antagonism of private wealth and the Kingdom of God so keenly that he set +God and Mammon over against each other, and warned us that we must choose +between them. Placed in this connection, the saying about the darkening of +the inner light seems to refer to the influence of money-getting on the +higher vision of the soul. This entire passage is fundamental and will +explain other sayings which follow. + +Do God and money come into flat collision in college life? + + + +Fifth Day: The Divisive Influence of Riches + + + Now there was a certain rich man, and he was clothed in purple and + fine linen, faring sumptuously every day: and a certain beggar + named Lazarus was laid at his gate, full of sores, and desiring to + be fed with the crumbs that fell from the rich man’s table; yea, + even the dogs came and licked his sores. And it came to pass, that + the beggar died, and that he was carried away by the angels into + Abraham’s bosom: and the rich man also died, and was buried. And + in Hades he lifted up his eyes, being in torments, and seeth + Abraham afar off, and Lazarus in his bosom. And he cried and said, + Father Abraham, have mercy on me, and send Lazarus, that he may + dip the tip of his finger in water, and cool my tongue; for I am + in anguish in this flame. But Abraham said, Son, remember that + thou in thy lifetime receivedst thy good things, and Lazarus in + like manner evil things: but now here he is comforted, and thou + art in anguish. And besides all this, between us and you there is + a great gulf fixed, that they that would pass from hence to you + may not be able, and that none may cross over from thence to us. + And he said, I pray thee therefore, father, that thou wouldest + send him to my father’s house; for I have five brethren; that he + may testify unto them, lest they also come into this place of + torment. But Abraham saith, They have Moses and the prophets; let + them hear them. And he said, Nay, father Abraham: but if one go to + them from the dead, they will repent. And he said unto him, If + they hear not Moses and the prophets, neither will they be + persuaded, if one rise from the dead.—Luke 16:19-31. + + +Why does Jesus send the rich man to hell as if it were a matter of course? +No crimes or vices are alleged. It must be that a life given over to +sumptuous living and indifferent to the want and misery of a fellow-man at +the doorstep seemed to Jesus a deeply immoral and sinful life. Jesus +exerted all his energies to bring men close together in love. But wealth +divides. It creates semi-human relations between social classes, so that a +small dole seems to be a full discharge of obligations toward the poor, +and manly independence and virtue may be resented as offensive. The sting +of this parable is in the reference to the five brothers who were still +living as Dives had lived, and whom he was vainly trying to reach by +wireless. See verse 14 in explanation. + +Is it fair to call the relations between the selfish rich and the +dependent poor “semi-human relations”? + + + +Sixth Day: Get a Plank for the Deluge + + + And he said also unto the disciples, There was a certain rich man, + who had a steward; and the same was accused unto him that he was + wasting his goods. And he called him, and said unto him, What is + this that I hear of thee? render the account of thy stewardship; + for thou canst be no longer steward. And the steward said within + himself, What shall I do, seeing that my lord taketh away the + stewardship from me? I have not strength to dig; to beg I am + ashamed. I am resolved what to do, that, when I am put out of the + stewardship, they may receive me into their houses. And calling to + him each one of his lord’s debtors, he said to the first, How much + owest thou unto my lord? And he said, A hundred measures of oil. + And he said unto him, Take thy bond, and sit down quickly and + write fifty. Then said he to another, And how much owest thou? And + he said, A hundred measures of wheat. He saith unto him, Take thy + bond, and write fourscore. And his lord commended the unrighteous + steward because he had done wisely: for the sons of this world are + for their own generation wiser than the sons of the light. And I + say unto you, Make to yourselves friends by means of the mammon of + unrighteousness; that, when it shall fail, they may receive you + into the eternal tabernacles.—Luke 16:1-9. + + +This is one of the wittiest stories in the Bible and must be read with +some sense of humor. The tenant farmers of a great estate paid their rent +in shares of the produce. This elastic system offered the steward a chance +to make something on the side. He was found out and discharged, but while +he was closing up his accounts he still had a short spell of authority. +Things looked dark. He did not care to blister his white hands with a +hoe-handle, nor his social pride by begging. So he grafted one last graft, +but on so large a scale that the tenants would be under lasting +obligations to him. The scamp was a crook, but at least he was +long-headed. Jesus wished the children of light were as clever in taking a +long look ahead as the children of this world. In that case men would get +ready for the new age, in which mammon loses its buying power, by making +friends with it now, and their friends would take them in as guests after +the great reversal. + +How do you like the humorous independence of Jesus? + + + +Seventh Day: Stranded on His Wealth + + + And a certain ruler asked him, saying, Good Teacher, what shall I + do to inherit eternal life? And Jesus said unto him, Why callest + thou me good? none is good, save one, even God. Thou knowest the + commandments, Do not commit adultery, Do not kill, Do not steal, + Do not bear false witness, Honor thy father and mother. And he + said, All these things have I observed from my youth up. And when + Jesus heard it, he said unto him, One thing thou lackest yet: sell + all that thou hast, and distribute unto the poor, and thou shalt + have treasure in heaven: and come, follow me. But when he heard + these things, he became exceeding sorrowful; for he was very rich. + And Jesus seeing him said, How hardly shall they that have riches + enter into the kingdom of God! For it is easier for a camel to + enter in through a needle’s eye, than for a rich man to enter into + the kingdom of God.—Luke 18:18-25. + + +A fine young man, of clean and conscientious life, but with unsatisfied +aspirations in his soul. Jesus invites him to a more heroic type of +excellence, cutting loose from his wealth and devoting himself to the +apostolate of the Kingdom of God. It was a great chance for a great life. +He might have stood for God before kings and mobs, and ranked with Peter, +John, and Paul as a household name. He did not rise to his chance. What +held him? Jesus felt it was his wealth. A poor man would have had less to +leave, and might have left it cheerfully. So Jesus sums up the +psychological situation in the saddened exclamation that it is exceedingly +hard for a rich man to enter the Kingdom where men live in justice, +fraternity, and idealism. + +Have you noticed that in recent years an increasing number of this man’s +grandsons are trying to cut loose and find the real life, eternal life? +Can you name any? + + + +Study for the Week + + +Evidently the dangers connected with property were much in the mind of +Jesus. He seems to have emphasized them more fully and frequently than the +evils of licentiousness or drunkenness. The modern Church has reversed the +relative emphasis. Why? + +Of course we must not look for the methods or viewpoints of political +economy in his teachings. His concern was for the spiritual vitality and +soundness of the individual, and for the human relations existing among +men. He was interested in property only in so far as it corrupted the +higher nature or made fraternity difficult. But let no one underestimate +the importance of these considerations. These things are the real end of +life. All the rest is scaffolding. We should be farther along if the +economic and social sciences had kept these fundamental questions more +sternly in sight. + + +I + + +Plainly Jesus felt that the acquisitive instinct, like the sex instinct, +easily breaks bounds and becomes ravenous; there is even less natural +limit to it. It absorbs the energies of intellect and will. As with the +rich fool, the horizon of life is filled with chances to make the pile +grow bigger. Life seems to consist of money, and the problems of money. + +People are valued according to that standard. Marriages are arranged for +it. Politics is run for it. Wars are begun for it. Creative artistic and +intellectual impulses are shouldered aside, fall asleep, or die of +inanition. Property is intended to secure freedom of action and +self-development; in fact, it often chains men and clips their wings. This +is what Jesus calls “the deceitfulness of riches” and “the darkening of +the inner eye.”(2) + +In addition to the blight of character, wealth exerts a desocializing and +divisive influence. It wedges apart groups that belong together. Dives and +Lazarus may live in the front and rear of the same block, but with no +sense of solidarity. Dives would have been deeply moved, perhaps, if one +of his own class had punctured a tire in the Philistian desert and gone +for two days without any food except crumbs. The separation of humanity +into classes on the lines of wealth is so universal and so orthodox that +few of us ever realize that it flouts all the principles of Christianity +and humanity. + +In the case of the young ruler Jesus encountered the fact that wealth bars +men out of the world of their ideals. The question was not whether the +young man could get to heaven, but whether he could have a share in the +real life, in the kingdom of right relations. It is hard to acquire great +wealth without doing injustice to others; it is hard to possess it and yet +deal with others on the basis of equal humanity; it is hard to give it +away even without doing mischief. + +We have seen that Jesus believed profoundly in the value and dignity of +human life; that he sought to create solidarity; that he was chiefly +concerned for the saving of the lowly; and that he demanded an heroic life +in the service of the Kingdom of God. But wealth, as he saw it, flouted +the value of life, dissolved the spiritual solidarity of whole classes, +and kept the lowly low; the wealthy had lost the capacity for an heroic +life. + +This is radical teaching. What shall we say to it? Jesus is backed by the +Old Testament prophets and the most spiritual teaching of the Hebrew +people, which condemned injustice and extortionate money-making even more +energetically than did Jesus. Medieval Christianity sincerely assented to +the principle that private property is a danger to the soul and a +neutralizer of love. Every monastic community tried to cut under sex +dangers by celibacy, and property dangers by communism. This was an +enormous misinterpretation of Christianity, but it shows that men took the +teachings on the dangers of private property seriously. The modern +Christian world does not. It has quietly set aside the ideas of Jesus on +this subject, lives its life without much influence from them, and +contents itself with emphasizing other aspects. + +Has the teaching of Jesus on private property been superseded by a better +understanding of the social value of property? Or has his teaching been +suppressed and swamped by the universal covetousness of modern life? “Our +moral pace-setters strike at bad personal habits, but act as if there was +something sacred about money-getting; and, _seeing that the master +iniquities of our time are connected with money-making_, they do not get +into the fight at all. The child-drivers, monopoly-builders, and crooked +financiers have no fear of men whose thought is run in the moulds of their +grandfathers. Go to the tainted-money colleges, and you will learn that +Drink, not Graft, is the nation’s bane” (Edward A. Ross, “Sin and Society, +an Analysis of Latter-day Iniquity,” p. 97—the italics are his). + + +II + + +The machinery for making money which Jesus knew, was simple, crude, and +puny compared with the complicated and pervasive system which the magnates +of modern industry have built up. There was probably not a millionaire in +all Palestine. What would he have said to our great cities? + +We need a Christian ethics of property, more perhaps than anything else. +The wrongs connected with wealth are the most vulnerable point of our +civilization. Unless we can make that crooked place straight, all our +charities and religion are involved in hypocrisy. + +We have to harmonize the two facts, that wealth is good and necessary, and +that wealth is a danger to its possessor and to society. On the one hand +property is indispensable to personal freedom, to all higher +individuality, and to self-realization; the right to property is a +corollary of the right to life; without property men are at the mercy of +nature and in bondage to those who have property. On the other hand +property is used as a means of collecting tribute and private taxes, as a +club with which to extort unearned gain from laborers and consumers, and +as the fundamental tool of oppression. + +Where do we draw the line? Is it true that property created by productive +labor is a great moralizer, and that property acquired without productive +labor is the great demoralizer? Is it correct that property for use is on +the whole good, and property for power is a menace? + +What is the relation between property and self-development? At what point +does property become excessive? At what point does food become excessive +and poisonous? At what point does fertilizer begin to kill a plant? Would +any real social values be lost if incomes averaged $2,000 and none +exceeded $10,000? + +To what extent does a moral purpose take the dangers out of acquisition? + +Is any life moral in which the natural capacities are not sincerely taxed +to do productive work? If a man’s wealth is destined to cut his +descendants off from productive labor, is it a blessing? What is the moral +difference between strenuous occupation and labor? How large a proportion +of our time and energy can be devoted to play and leisure without +softening our moral fiber? + +At what points does private property come to be anti-social? If we could +eliminate the monopoly elements and the capacity to levy tribute, would +there be much danger in the remainder? + +Does private property, in the enormous aggregations of today and in +control of the essential outfit of society, still correspond to the +essential theoretical conception of private property, or have public +properties and public functions fallen under private control? “Much that +we are accustomed to hear called legitimate insistence upon the rights of +property, the Old Testament would seem to call the robbery of God, and +grinding the faces of the poor” (The Bishop of Oxford). + + +III + + +The religious spirit will always have to call the individual farther than +the law can compel him to go. After all unjust and tainted portions have +been eliminated from our property, religion lays its hands on the rest and +says, “You are only a steward over this.” In the parables of the talents, +the pounds, and the unjust steward, Jesus argues on the assumption that +our resources are a trust, and not absolute property. We manage and +control them, but always under responsibility. We hold them from God, and +his will has eminent domain. But the will of God is identical with the +good of mankind. When we hold property in trust for God, we hold it for +humanity, of which we are part. We misuse the trust if by it we deprive +others of health, freedom, joy, hope, or efficiency, for instance, by +overworking others and underworking our own children. + + + +Suggestions for Thought and Discussion + + +I. _The Love of Money_ + +1. Define graft. What is wrong in it? Where do we see it? Where are we +myopic about it? + +2. Why did Jesus have so much to say about money and so little about +drink? Why does Paul call the love of money “the root of all evil”? + +II. _Jesus’ Fear of Riches_ + +1. On what ground does Jesus fear the influence of riches and of their +accumulation? + +2. Summarize Jesus’ teachings regarding wealth. + +3. In what respects is his attitude different from the ordinary viewpoint +of the modern world? + +4. Was Jesus opposed to the owning of farming tools or fishing smacks? +Where would he draw the line between honest earnings and dangerous wealth? + +5. Was his teaching on wealth ascetic? Was it socialistic? + +6. To what extent should we recognize his insight on this question as +authority for us? + +III. _The Problem of Wealth in the Modern World_ + +I. Are the "master iniquities" of our age located in sex life, politics, +or business? + +2. Distinguish between “property for use” and “property for power.” + +3. What are the moral evils created by mass poverty? By aggregations of +wealthy families? + +4. Why has the modern world set aside Jesus’ teachings about wealth? To +what extent have we substituted a better understanding of the social value +of property? How far should we be satisfied with our present adjustment of +the property question? + +5. What methods of money making are condemned by the common sentiment of +the Church? Is there anything which ought to be included in this +condemnation? If so, what? + +IV. _The Christian Attitude Toward Property and Wealth Under Modern +Conditions_ + +1. At what point does the amassing of private property become contrary to +the principles of Jesus? + +2. What legalized property rights are antagonistic to Jesus’ principles? + +3. How can society accumulate wealth without the injustice and social +divisions which now accompany the amassing of private fortunes? + +4. If a man has an invested income, has he the right to live a life of +leisure? When is it right to be a non-producer? + +5. How rich has a Christian a right to be? In a Christian society what is +the minimum limit of income? + +6. Would economic democracy eliminate or enforce the doctrine of +stewardship? + +7. How can we pluck the sting of sin out of private property? + +V. _For Special Discussion_ + +1. Are millionaires a symptom of social disease or a triumph of +civilization? + +2. Should social science reckon with the influence of wealth on personal +character? + +3. What moral conviction is expressed in the condemnation of usurious +interest and of rack-rent? Should excessive profit be included? + +4. How could industry be financed if there were no wealthy investors with +accumulations? + +5. When is a college student a parasite? + +6. If college communities had less money would they breed better men and +women? + +7. How have the successes of predatory finance affected the outlook and +morality of college students? + + + + +Chapter IX. The Social Test Of Religion + + +_Religion Must be Socially Efficient_ + +The teaching of Jesus dealt with three recalcitrant forces, which easily +escape from the control of social duty and become a clog to spiritual +progress: ambition for power and leadership, and the love of property, +have been considered. How about religion? Is it a help or a hindrance in +the progress of humanity? Opinions are very much divided today. No student +of society can neglect religion as a social force. What did Jesus think of +it? + +DAILY READINGS + + + +First Day: Worship is not Enough + + + What unto me is the multitude of your sacrifices? saith Jehovah: I + have had enough of the burnt-offerings of rams, and the fat of fed + beasts; and I delight not in the blood of bullocks, or of lambs, + or of he-goats. When ye come to appear before me, who hath + required this at your hand, to trample my courts? Bring no more + vain oblations; incense is an abomination unto me; new moon and + sabbath, the calling of assemblies,—I cannot away with iniquity + and the solemn meeting. Your new moons and your appointed feasts + my soul hateth; they are a trouble unto me; I am weary of bearing + them. And when ye spread forth your hands, I will hide mine eyes + from you; yea, when ye make many prayers, I will not hear: your + hands are full of blood. Wash you, make you clean; put away the + evil of your doings from before mine eyes; cease to do evil; learn + to do well; seek justice, relieve the oppressed, judge the + fatherless, plead for the widow.—Isa. 1:11-17. + + Wherewith shall I come before Jehovah, and bow myself before the + high God? shall I come before him with burnt-offerings, with + calves a year old? will Jehovah be pleased with thousands of rams, + or with ten thousands of rivers of oil? shall I give my first-born + for my transgression, the fruit of my body for the sin of my soul? + He hath showed thee, O man, what is good; and what doth Jehovah + require of thee, but to do justly, and to love kindness, and to + walk humbly with thy God?—Micah 6:6-8. + + +These two passages are classical expressions of a note which runs through +all the prophetic teaching of the Old Testament. There was a fundamental +antagonism between those who saw the service of God in the inherited +ritual and sacrificial action, and those who felt that the essential +service of God is righteousness of life. The prophets wanted a religion +that would change social conduct, and repudiated religious doings that had +no ethical value. They held that worship alone is not enough. God wants +life and conduct. + +Suggest parallels from the history of the Christian or the non-Christian +religions. + + + +Second Day: The Test of Social Value + + + And it came to pass, that he was going on the sabbath day through + the grainfields; and his disciples began, as they went, to pluck + the ears. And the Pharisees said unto him, Behold, why do they on + the sabbath day that which is not lawful? And he said unto them, + Did ye never read what David did, when he had need, and was + hungry, he, and they that were with him? How he entered into the + house of God when Abiathar was high priest, and ate the showbread, + which it is not lawful to eat save for the priests, and gave also + to them that were with him? And he said unto them, The sabbath was + made for man; and not man for the sabbath: so that the Son of man + is lord even of the sabbath. + + And he entered again into the synagogue; and there was a man there + who had his hand withered. And they watched him, whether he would + heal him on the sabbath day; that they might accuse him. And he + saith unto the man that had his hand withered, Stand forth. And he + saith unto them, Is it lawful on the sabbath day to do good, or to + do harm? to save a life, or to kill? But they held their peace. + And when he had looked round about on them with anger, being + grieved at the hardening of their heart, he saith unto the man, + Stretch forth thy hand. And he stretched it forth; and his hand + was restored.—Mark 2:23-3:5. + + +The Mosaic law intended the Sabbath to be a haven of rest for all who were +driven, the slave, the immigrant, even the cattle. It was a precious +institution of social protection. But the strict religionists of Jesus’ +time had made a yoke of tyranny of it, so that hungry men could not rub +the kernels from ears of grain without being charged with threshing, and +Jesus could not heal a poor paralytic without getting black looks. A fine +institution of social welfare and relief had been turned into an +anti-social regulation. Jesus fell back on the fundamental maxim of the +prophets, “I desire kindness and not sacrifice,” and laid down the +principle that “the Sabbath was made for man, and not man for the +Sabbath.” The religious institution of the Sabbath must have social value; +this is the essential test even in religion. + +Is the Sabbath more useful to society now than in Puritan times? + +From which do we suffer more today, from excessive strictness or excessive +looseness in Sabbath observance? + +How is the social value of the rest-day frustrated for the working class? + + + +Third Day: Natural Duty above Artificial + + + And the Pharisees and the scribes ask him, Why walk not thy + disciples according to the tradition of the elders, but eat their + bread with defiled hands? And he said unto them, Well did Isaiah + prophesy of you hypocrites, as it is written, + + This people honoreth me with their lips, + But their heart is far from me. + But in vain do they worship me, + Teaching as their doctrines the precepts of men. + + Ye leave the commandment of God, and hold fast the tradition of + men. And he said unto them, Full well do ye reject the commandment + of God, that ye may keep your tradition. For Moses said, Honor thy + father and thy mother; and, He that speaketh evil of father or + mother, let him die the death: but ye say, If a man shall say to + his father or his mother, That wherewith thou mightest have been + profited by me is Corban, that is to say, Given to God; ye no + longer suffer him to do aught for his father or his mother; making + void the word of God by your tradition, which ye have delivered: + and many such like things ye do.—Mark 7:5-13. + + +Contemporary Jewish religion was full of taboos, defilements, and +purifications. Read Mark 7:1-23. Jesus was so indifferent about the +religious ablutions that he was brought to book for it by the pious. He +replied that these regulations were not part of the divine law, but later +accretions the product of theological casuistry, and that they tended to +obscure the real divine duties. He cited a flagrant case. By eternal and +divine law a man owes love and support to his parents. But the scribes +held that if a man vowed to give money to the temple, this obligation, +being toward God, superseded the obligation to his parents, which was +merely human. To Jesus this seemed a perversion of religion. +Ecclesiastical claims were made to stifle fundamental social duty. To +Jesus the latter had incomparably higher value. Religion had become a +social danger through such teaching. + +Give proof from modern history that religious institutions may become +injurious to social morality and welfare. + + + +Fourth Day: Religion Which Obscured Duty + + + Woe unto you, scribes and Pharisees, hypocrites! for ye tithe mint + and anise and cummin, and have left undone the weightier matters + of the law, justice, and mercy, and faith: but these ye ought to + have done, and not to have left the other undone. Ye blind guides, + that strain out the gnat, and swallow the camel! + + Woe unto you, scribes and Pharisees, hypocrites! for ye cleanse + the outside of the cup and of the platter, but within they are + full from extortion and excess. Thou blind Pharisee, cleanse first + the inside of the cup and of the platter, that the outside thereof + may become clean also.—Matt. 23:23-26. + + Woe unto you, scribes and Pharisees, hypocrites! for ye compass + sea and land to make one proselyte; and when he is become so, ye + make him twofold more a son of hell than yourselves.—Matt. 23:15. + + +The great invective of Jesus against the scribes and Pharisees (Matthew +23) deals wholly with the perversions of religion. In these verses he +emphasizes the fact that the solemn importance attached to external +minutiæ turned the attention of men from the really fundamental spiritual +duties, such as justice, mercy, and good faith. As the blood was supposed +to be the sacred element of life, it had to be drained off in butchering, +and a drowned animal could not be eaten. Jesus wittily describes the +Pharisee filtering out drowned gnats from the drinking water, but bolting +some camel of a sin without blinking. The outside of the cup was kept +scrupulously scoured, but the inside was filled with the products of +rapacity and the material for luxurious excess. When religion had become +of such a sort, even missionary activity became an actual damage, for the +converts were turned into fanatical sticklers on trifles. In all this we +can see him striking out for a kind of religion that would result in +righteous conduct and have social value. + +_Have we had any experience of religion which obscured duty to us? Have we +had any experience of religion which revealed duty to us?_ + + + +Fifth Day: Religious Wonders and Social Realities + + + And the Pharisees and Sadducees came, and trying him asked him to + show them a sign from heaven. But he answered and said unto them, + When it is evening, ye say, It will be fair weather: for the + heaven is red. And in the morning, It will be foul weather to-day: + for the heaven is red and lowering. Ye know how to discern the + face of the heaven; but ye cannot discern the signs of the times. + An evil and adulterous generation seeketh after a sign; and there + shall no sign be given unto it, but the sign of Jonah. And he left + them, and departed.—Matt. 16:1-4. + + +This demand for a miracle pursued Jesus all through his teaching activity. +He settled with it on principle in his desert temptation; he would not +leap from the pinnacles of the temple, or do anything to turn his work +into a holy circus. But the demand followed him to his death: “If thou art +the Son of God, come down from the cross.” A good, stunning miracle seemed +a short cut to faith, the most convincing way of furnishing proof of his +divine mission. Also, it would be mighty interesting. But he never catered +to the demand. His power was only for the relief of suffering. He tried to +keep his acts of healing private. In this passage he advised his opponents +to use their intellect in more useful directions than stargazing for signs +from heaven. They were weather-wise. Let them read the signs of the times. +Storms were brewing on the horizon. Forty years later Titus destroyed +Jerusalem and broke the back of the Jewish nation. The prophetic mind of +Jesus saw it coming (Luke 19:41-44). + +If they had accepted his teaching of peace instead of getting intoxicated +by the visions of revolutionary apocalypticism, the doom might have been +averted. He was trying to bring their feet to the ground, turn their mind +to realities, and make their religion socially efficient. + +Would the sight of a miracle have effected a moral change in a Pharisee? + +How would religion be affected, if miraculous demonstrations could be +furnished at will? + + + +Sixth Day: When Religion Separates Men + + + And as Jesus passed by from thence, he saw a man, called Matthew, + sitting at the place of toll: and he saith unto him, Follow me. + And he arose, and followed him. + + And it came to pass, as he sat at meat in the house, behold, many + publicans and sinners came and sat down with Jesus and his + disciples. And when the Pharisees saw it, they said unto his + disciples, Why eateth your Teacher with the publicans and sinners? + But when he heard it, he said, They that are whole have no need of + a physician, but they that are sick. But go ye and learn what this + meaneth, I desire mercy, and not sacrifice: for I came not to call + the righteous, but sinners.—Matt. 9:9-13. + + +The Jewish community, religious at the core, had a fringe of people who +had failed to live up to the requirements of the Law. They came under the +condemnation of the respectable people and of their own conscience, and +drifted into the despised and vicious occupations. These were the +“publicans and sinners,” the “publicans and harlots,” to whom the Gospels +refer. A socially efficient religion would have prompted the good people +to establish loving and saving contact with these people. Actually +religion so accentuated the social divergence that the Pharisees were +shocked when Jesus mingled in a friendly way with this class and even +added one of them to his traveling companions. The parables of the lost +coin, lost sheep, and prodigal son were spoken in reply to the slur, “This +man receiveth sinners, and eateth with them” (Luke 15). The elder brother +of the prodigal pictures this loveless and censorious religion. + +Jesus crossed the line of demarcation and established social contact and +friendliness, through which salvation could come to these religious +derelicts. He quoted again the old saying of the prophets, “I desire +mercy, and not sacrifice.” God was not as much concerned about correct +religious performances as the Pharisees thought, and a great deal more +concerned about mercy for the fallen, and the simple human qualities which +bring the strong and the weak together. + +What experiences have we had of refusal to associate? Was the cleavage +along lines of race, wealth, education, morals, or religion? + +_Has religion with us been an impulse toward men, or away from men?_ + + + +Seventh Day: Be Useful or Die + + + And he spake this parable; A certain man had a fig tree planted in + his vineyard; and he came seeking fruit thereon, and found none. + And he said unto the vinedresser, Behold, these three years I come + seeking fruit on this fig tree, and find none: cut it down; why + doth it also cumber the ground? And he answering saith unto him, + Lord, let it alone this year also, till I shall dig about it, and + dung it: and if it bear fruit thenceforth, well; but if not, thou + shalt cut it down.—Luke 13:6-9. + + +Jesus evidently had some interest in scientific agriculture. Both the +owner and the vine-dresser in this parable were out for agricultural +efficiency. The owner hated to see soil and space wasted; the vine-dresser +was reluctant to sacrifice a tree, and proposed better tillage and more +fertilizer. Taking this parable in connection with what precedes, we see +that Jesus was concerned about the future of his nation and its religion. +Both would have to validate their right to exist; God could not have them +cumber the ground. They must make good. This is the stern urge of the God +whom we know in history and evolution, with the voice of Christ pleading +for patience. But it is agreed between them that ultimately the law of +fitness must rule. Religion can not bank on claims of antiquity alone. +Every generation must find it newly efficient to create the social virtues +then needed. Remember that this was spoken by a Jewish patriot and the +supreme exponent of the Hebrew religion. + +Give historical instances of the permanent downfall or decline of nations. +Trace the connection between their fate and their religion. + + + +Study for the Week + + +Jesus Christ was the founder of the highest religion; he was himself the +purest religious spirit known to us. Why, then, was he in opposition to +religion? The clash between him and the representatives of organized +religion was not occasional or superficial. It ran through his whole +activity, was one of the dominant notes in his teaching, culminated in the +great spiritual duel between him and the Jewish hierarchy in the last days +at Jerusalem, and led directly to his crucifixion. + + +I + + +The opposition of Jesus was not, of course, against religion itself, but +against religion as he found it. It was not directed against any departure +from the legitimate order of the priesthood; nor against an improper +ritual or wrong doctrine of sacrifices. In fact, it did not turn on any of +the issues which were of such importance to the Church in later times. He +criticized the most earnest religious men of his day because their +religion harmed men instead of helping them. It was unsocial, or +anti-social. + +The Old Testament prophets also were in opposition to the priestly system +of their time because it used up the religious interest of the people in +ceremonial performances without ethical outcome. It diverted spiritual +energy, by substituting lower religious requirements for the one +fundamental thing which God required—righteousness in social and political +life. They insisted over and over that Jehovah wants righteousness and +wants nothing else. Their aim was to make religion and ethics one and +inseparable. They struck for the social efficiency of religion. + +At the time of Jesus the Jewish sacrifices had lost much of their +religious importance. During the Exile they had lapsed. They were +professional performances of one class. The numerous Jews scattered in +other countries perhaps saw the temple once in a lifetime. Modern feeling +in the first century was against bloody sacrifices. The recorded sayings +of Jesus hardly mention them. On the other hand the daily life of the +people was pervaded by little prescribed religious actions. The Sabbath +with its ritual was punctiliously observed.(3) There were frequent days of +fasting, religious ablutions and baths, long prayers to be recited several +times daily, with prayer straps around the arm and forehead, and a +tasseled cloth over the head. The exact performance of these things seemed +an essential part of religion to the most earnest men. + +We have seen how Jesus collided with these religious requirements and on +what grounds. If men were deeply concerned about the taboo food that went +into their bodies, they would not be concerned about the evil thoughts +that arose in their souls. If they were taught to focus on petty duties, +such as tithing, the great ethical principles and obligations moved to the +outer field of vision and became blurred. The Sabbath, which had +originated in merciful purpose toward the poor, had been turned into +another burden. Religion, which ought to bring good men into saving +contact with the wayward by love, actually resulted in separating the two +by a chasm of religious pride and censoriousness. A man-made and +artificial religious performance, such as giving toward the support of the +temple, crowded aside fundamental obligations written deep in the +constitution of human society, such as filial reverence and family +solidarity. + +Other reformers have condemned religious practices because they were +departures from the holy Book or from primitive custom. Jesus, too, +pointed out that some of these regulations were recent innovations. But +the real standard by which he judged current religious questions was not +ancient authority but the present good of men. The spiritual center on +which he took his stand and from which he judged all things, was the +Kingdom of God, the perfect social order. Even the ordinances of religion +must justify themselves by making an effective contribution to the Kingdom +of God. The Sabbath was made for man, and its observance must meet the +test of service to man’s welfare. It must function wholesomely. The candle +must give light, or what is the use of it? The salt must be salty and +preserve from decay, or it will be thrown out and trodden under foot. If +the fig-tree bears no fruit, why is it allowed to use up space and crowd +better plants off the soil? This, then, is Christ’s test in matters of +institutional religion. The Church and all its doings must serve the +Kingdom of God. + + +II + + +The social efficiency of religion is a permanent social problem. What is +the annual expense of maintaining the churches in the United States? How +much capital is invested in the church buildings? (See U. S. Census +Bulletin No. 103, of 1906.) How much care and interest and loving +free-will labor does an average village community bestow on religion as +compared with other objects? All men feel instinctively that religion +exerts a profound and subtle influence on the springs of conduct. Even +those who denounce it, acknowledge at least its power for harm. Most of us +know it as a power for good. But all history shows that this great +spiritual force easily deteriorates. _Corruptio optimi pessima._ + +Religion may develop an elaborate social apparatus of its own, wheels +within wheels, and instead of being a dynamic of righteousness in the +natural social relations of men, its energies may be consumed in driving +its own machinery. Instead of being the power-house supplying the Kingdom +of God among men with power and light, the Church may exist for its own +sake. It then may become an expensive consumer of social wealth, a +conservative clog, and a real hindrance of social progress. + +Live religion gives proof of its value by the sense of freedom, peace, and +elation which it creates. We feel we are right with the holy Power which +is behind, and beneath, and above all things. It gives a satisfying +interpretation of life and of our own place in it. It moves our aims +higher up, draws our fellow-men closer, and invigorates our will. + +But our growth sets a problem for our religion. The religion of childhood +will not satisfy adolescent youth, and the religion of youth ought not to +satisfy a mature man or woman. Our soul must build statelier mansions for +itself. Religion must continue to answer all our present needs and inspire +all our present functions. A person who has failed to adjust his religion +to his growing powers and his intellectual horizon, has failed in one of +the most important functions of growth, just as if his cranium failed to +expand and to give room to his brain. Being microcephalous is a +misfortune, and nothing to boast of. + +Precisely the same problem arises when society passes through eras of +growth. Religion must keep pace. The Church must pass the burning torch of +religious experience from age to age, transmitting the faith of the +fathers to the children, and not allowing any spiritual values to perish. +But it must allow and aid religion to adjust itself. Its inspiring +teaching must meet the new social problems so effectively that no evil can +last long or grow beyond remedy. In every new age religion must stand the +test of social efficiency. Is it passing that test in Western +civilization? + +Religion is a bond of social coherence. It creates loyalty. But it may +teach loyalty to antiquated observances or a dwarfed system of truth. Have +you ever seen believers rallying around a lost cause in religion? Yet +these relics were once a live issue, and full of thrilling religious +vitality. + +Society changes. Will religion change with it? If society passes from +agriculture and rural settlements to industry and urban conditions, can +the customary practices of religion remain unchanged? Give some instances +where prescientific conceptions of the universe, embodied in religion, +have blocked the spread of scientific knowledge among the people. The +caste distinctions of Hinduism were the product of a combination between +religion and the social organization of the people; can they last when +industrialism and democracy are pervading India? The clerical attitude of +authority was natural when the Catholic clergy were the only educated +class in the community; is it justified today? Protestantism won the +allegiance of industrial communities when the young business class was +struggling to emancipate itself from the feudal system. It developed an +individualistic philosophy of ethics. Today society tends toward +solidaristic organization. How will that affect religion and its scheme of +duty? Thus religion, by its very virtues of loyalty and reverence, may +fall behind and lose its full social efficiency. It must be geared to the +big live issues of today if it is to manifest its full saving energies. + +How does this problem of the efficiency of religion bear on the foreign +missionary movement? How will backward or stationary civilizations be +affected by the introduction of a modern and enthusiastic religion? + +We may feel the defects of our church life at home, but there is no doubt +that the young men and women who go out from our colleges under religious +impulses, are felt as a virile and modernizing force when they settle to +their work in Turkey or Persia. Christian educational institutions and +medical missions have raised the intellectual and humane standards of +young China. Buddhism in Japan has felt the challenge of competition and +is readjusting its ethics and philosophy to connect with modern social +ideals. The historical effects of our religious colonization will not +mature for several generations, but they are bound to be very great. The +nations and races are drawing together. They need a monotheistic religion +as a spiritual basis for their sense of human unity. This is a big, +modern, social task. It makes its claim on men and women who have youth, +education, and spiritual power. Is the religious life of our colleges and +universities efficient enough to meet the need? + +Here are the enormous tasks of international relations, which the Great +War has forced us to realize—the prevention of armed conflicts, the +elimination of the irritant causes of war, the protection of the small +nations which possess what the big nations covet, the freedom of the seas +as the common highway of God, fair and free interchange in commerce +without any effort to set up monopoly rights and the privilege of +extortionate gain, the creation of an institutional basis for a great +family of nations in days to come. These are some of the tasks which the +men and women who are now young must take on their mind and conscience for +life, and leave to their children to finish. What contributions, in your +opinion, could the spirit of the Christian religion make to such a +program, if it were realized intelligently and pressed home through the +agencies of the Christian Church? In what ways has American religion shown +its efficiency since the war broke out? + +Christianity has been a great power in our country to cleanse and +fraternalize the social life of simple communities. Can it meet the +complex needs of modern industrialism in the same way? It can not +truthfully be claimed that it has done so in any industrial country. Its +immense spiritual forces might be the decisive element, but they have been +effectively organized against a few only of the great modern evils. On the +fundamental ethical questions of capitalism the Church has not yet made up +its own mind—not to speak of enforcing the mind of Christ. Nor have the +specialists in the universities and colleges supplied the leaders of the +Church with clear information and guidance on these questions. We can not +make much permanent progress toward a just social order as long as the +masses of the working people in the industrial nations continue in +economic poverty and political helplessness, and as long as a minority +controls the land, the tools, and the political power. We shall linger on +the borders of the Inferno until a new accession of moral insight and +spiritual power comes to the nations. How will it come? + + +III + + +What could the churches in an average village community accomplish if they +intelligently directed the power of religion to foster the sense of +fraternal unity and to promote the institutions which make for unity? How +could they draw the new, the strange, and the irregular families into the +circle of neighborly feeling? In what way could they help to assimilate +immigrants and to prevent the formation of several communities in the same +section, overlapping, alien, and perhaps hostile? How would it affect the +recreational situation if the churches took a constructive rather than a +prohibitive attitude toward amusements, and if they promoted the +sociability of the community rather than that of church groups? + +With the rise of land prices and the control of transportation and +markets, the rural population is moving toward a social crisis like that +which transformed the urban population in the industrial revolution. +Agriculture will become capitalistic, and the weaker families will drop to +the position of tenants and agricultural laborers. Cooperation is their +way of salvation. Its effectiveness has been amply demonstrated in older +countries. It requires a strong sense of solidarity, loyalty, and good +faith to succeed. It has made so little headway in America because our +national character has not been developed in these directions. What could +the churches do to save the weaker families from social submergence by +backing cooperation and developing the moral qualities needed for it? + +The strong religious life of our people might be more effective if the +churches were less divided. Their economic and human resources are partly +wasted by useless competition. Our denominational divisions are nearly all +an historical heritage, imported from Europe, and coming down from a +controversial age. Their issues all meant something vital and socially +important in the midst of the social order of that day; but in many cases +the real significance has quietly crumbled away, and they are not really +the same issues that deeply engaged our forefathers. We are all “tithing +mint, anise, and cummin,” and forgetting the weighty matters, such as +social justice and Christian fraternity. Everybody is ready to acknowledge +this about every denomination except his own. We need a revaluation of our +religious issues from the point of view of the Kingdom of God. That would +bring us into harmony with the judgment of Jesus. Nothing else will. + + +IV + + +The social efficiency of religion—what call is there in that to the +college men and women of this generation? Shall they cease to worship and +pray, seek the salvation of society in ethics and sociology, and abandon +religion to stagnation? Or shall they seek a new experience of religion in +full sight of the modern world, and work by faith toward that reign of God +in which his will shall be done? + + + +Suggestions for Thought and Discussion + + +I. _When the Salt Loses its Savor_ + +1. What is the individual to do when religion becomes a hindrance to +religion? + +2. What types of revolt against inherited religion have you met in +college? + +II. _Prophetic Religion Against Traditional Religion_ + +1. What did the prophets criticize in the religion of their day? + +2. What was Jesus’ test of religion? + +3. Give instances in which he found religion to be a hindrance to the +highest welfare. How did religion obscure duty? + +4. What was the essential cause of the clash between Jesus and the +religious leaders of his day? + +III. _The Historic Reformation of Religion_ + +1. In studying history, what sins or failures of the Church have impressed +you most? + +2. What did the Protestant Reformation contribute to make religion +efficient? + +3. Has the Church been a rival or a feeder of the Kingdom of God? + +4. Give historical examples of the failure of religion to meet the changed +requirements of a new epoch. + +5. What contributions has the Church made to social progress? + +IV. _Religion Today_ + +1. What have Christian missions done to change the social conditions in +non-Christian countries? + +2. How do you rate the social service value of a first-class minister in a +community? On what does his value depend? + +3. Of what social value to a community is a costly and beautiful church +building? + +4. What investment in capital and annual expenditure does the maintenance +of the churches in your community entail? Does the social return to the +community justify the investment? + +5. Are the issues which divided the Protestant denominations in the +sixteenth and seventeenth centuries still vital enough to justify the +continuance of the divisions? Summarize the evils of the divisions and +their counter-balancing good. + +6. Is the ordinary criticism of the churches fair? Are ministers overpaid +or underpaid? Do the churches graft? How do the churches compare in social +efficiency with other similar social institutions? + +V. _For Special Discussion_ + +1. Why did the reformation of the Church historically precede the reform +of politics and industry? + +2. Do the unsolved social problems of Christian nations prove the social +inefficiency of religion? Could religion alone change the maladjustment of +society? + +3. Why has religion been more effective in the field of private life than +of public life? + +4. If you had full control of the churches in a given country or village +community, on what aims would you concentrate their forces? + + + + + +PART IV. CONQUEST BY CONFLICT + + + + +Chapter X. The Conflict With Evil + + +_The Kingdom of God Will Have to Fight for Its Advance_ + +The great objective is the Kingdom of God. In realizing the Reign of God +on earth three recalcitrant forces have to be brought into obedience to +God’s law: the desire for power, the love of property, and unsocial +religion. We have studied Christ’s thought concerning these in the +foregoing chapters. The advance of the Kingdom of God is not simply a +process of social education, but a conflict with hostile forces which +resist, neutralize, and defy whatever works toward the true social order. +The strategy of the Kingdom of God, therefore, involves a study of the +social problem of evil. + +DAILY READINGS + + + +First Day: The Consciousness of Sin in the Lord’s Prayer + + + And forgive us our debts, as we also have forgiven our debtors. + And bring us not into temptation, but deliver us from the evil + one.—Matt. 6:12, 13. + + +The Lord’s Prayer expresses the very mind and spirit of the Master. It +begins with the Kingdom of God; it ends with the problem of sin. As we +stand before God, we realize that we have loaded up our life with debts we +can never pay. We have wasted our time, and the powers of body and soul. +We have left black marks of contagion on some whose path we have crossed. +We have hurt even those who loved us by our ill-temper, thoughtlessness, +and selfishness. + +We can only ask God to forgive and give us another chance: “Forgive us our +debts.” Looking forward we see the possibility of fatal temptations. We +know how fragile our power of resistance is. “Lead us not into temptation, +but deliver us from evil.” Thus the consciousness of sin is written across +this greatest of all prayers. + +Is a sense of unworthiness an indication of moral strength or of weakness? + +_Where do we draw the line between a normal and abnormal sense of sin?_ + + + +Second Day: Evil Embodied in Character + + + Either make the tree good, and its fruit good; or make the tree + corrupt, and its fruit corrupt: for the tree is known by its + fruit. Ye offspring of vipers, how can ye, being evil, speak good + things? for out of the abundance of the heart the mouth speaketh. + The good man out of his good treasure bringeth forth good things: + and the evil man out of his evil treasure bringeth forth evil + things. And I say unto you, that every idle word that men shall + speak, they shall give account thereof in the day of judgment. For + by thy words thou shalt be justified, and by thy words thou shalt + be condemned.—Matt. 12:33-37. + + +Character is formed by action, but after it is formed, it determines +action. What a man says and does, he becomes; and what he has become, he +says and does. An honest and clean-minded man instinctively does what is +kind and honorable. But when a man for years has gone for profit and +selfish power, you can trust him as a general thing to do what is +underhanded and mean. Since selfish ability elbows its way to controlling +positions in business, politics, and society, the character reactions of +such men are a force with which the Kingdom of God must reckon. They are +the personal equipment of the kingdom of evil, and the more respectable, +well-dressed, and clever they are, the worse it is. + +What man or woman of our acquaintance would we single out as the clearest +case of an evil character? + +Why do we so judge him? + + + +Third Day: The Social Pressure of Evil + + + And he said unto his disciples, It is impossible but that + occasions of stumbling should come; but woe unto him, through whom + they come! It were well for him if a millstone were hanged about + his neck, and he were thrown into the sea, rather than that he + should cause one of these little ones to stumble.—Luke 17:1, 2. + + +A sex story lodging in a young mind, an invitation to companionship and a +drink, a sneer at religion which makes faith look silly—such things trip +us up. They are stumbling-blocks, like wires stretched across a path in +the dark. Just because we are social and easily influenced by friendship, +admiration, or persuasion, one man’s suggestion or example draws the other +man on. Jesus knew that social solicitation and pressure toward sin was +inevitable. It is the price we pay for our social nature. But, all the +same, it is a terrible thing to contaminate a soul or steer a life toward +its ruin. This saying about the millstone is one of the sternest words +ever uttered. + + + “Three men went out one summer night, + No care they had or aim, + And dined and drank. “Ere we go home + We’ll have,” they said, “a game.” + + Three girls began that summer night + A life of endless shame, + And went through drink, disease, and death, + As swift as racing flame. + Lawless and homeless, foul they died; + Rich, loved, and praised the men; + But when they all shall meet with God, + And justice speaks—what then?” + + +Let us enumerate to our own minds cases where others drew us into wrong, +and cases where we were a cause of evil for others. About which do we feel +sorest now? Why? + + + +Fourth Day: Moral Laziness + + + No man having drunk old wine desireth new; for he saith, The old + is good.—Luke 5:39. + + +This is a chance remark, but a keen observation. In wine-raising countries +an expert tongue and nice discrimination between the fifty-seven varieties +is one of the most coveted talents. A man who would prefer some recent +stuff to the celebrated vintage of 18—, would commit intellectual +_hari-kari_. It is said that in some of the celebrated vaults of France +they breed spiders to cover the bottles with webs and dust to convey the +delicious suggestion of antiquity. Jesus uses the preference for old +vintage to characterize the conservative instinct in human nature. This is +one of the stickiest impediments to progress, one of the most respectable +forms of evil-mindedness. “The hereditary tiger is in us all, also the +hereditary oyster and clam. Indifference is the largest factor, though not +the ugliest form, in the production of evil” (President Hyde). Men are +morally lazy; they have to be pushed into what is good for them, and the +“pushee” is almost sure to resent the pushing. The idea that men ardently +desire what is rational and noble is pernicious fiction. They want to be +let alone. This is part of original sin. + +Was the above written in haste, or will it stand? + + + +Fifth Day: Satanic Frustration of Good + + + Another parable set he before them, saying, The kingdom of heaven + is likened unto a man that sowed good seed in his field: but while + men slept, his enemy came and sowed tares also among the wheat, + and went away. But when the blade sprang up and brought forth + fruit, then appeared the tares also. And the servants of the + householder came and said unto him, Sir, didst thou not sow good + seed in thy field? whence then hath it tares? And he said unto + them, An enemy hath done this. And the servants say unto him, Wilt + thou then that we go and gather them up? But he saith, Nay; lest + haply while ye gather up the tares, ye root up the wheat with + them. Let both grow together until the harvest: and in the time of + the harvest I will say to the reapers, Gather up first the tares, + and bind them in bundles to burn them; but gather the wheat into + my barn.—Matt. 13:24-30. + + +Here we encounter the devil. There is more in sin than our own frailty and +stupidity, and the bad influence of other individuals. There is a +permanent force of organized evil which vitiates every higher movement and +sows tares among the grain over night. You work hard on some law to reform +the ballot or the primary in order to protect the freedom and rights of +the people, and after three years your device has become a favorite tool +of the interests. You found a benevolent institution, and after you are +dead it becomes a nest of graft. Even the Church of Jesus was for +centuries so corrupt that all good men felt its reform in head and members +to be the greatest desideratum in Christendom. Evil is more durable and +versatile than youth and optimism imagine. The belief in a satanic power +of evil expresses the conviction of the permanent power of evil. In early +Christianity the belief in the devil was closely connected with the +Christian opposition to the idolatrous and wicked social order of +heathenism. In the Apocalypse the dragon who stands for Satan, and the +beasts who stand for the despotic Roman Empire, are in close alliance. + +What are the satanic social forces today? + +The parable of the tares grew out of a personal experience. _Has our +observation ever furnished anything similar?_ + + + +Sixth Day: The Irrepressible Conflict + + + Think not that I came to send peace on the earth: I came not to + send peace, but a sword. For I came to set a man at variance + against his father, and the daughter against her mother, and the + daughter in law against her mother in law: and a man’s foes shall + be they of his own household. He that loveth father or mother more + than me is not worthy of me; and he that loveth son or daughter + more than me is not worthy of me. And he that doth not take his + cross and follow after me, is not worthy of me. He that findeth + his life shall lose it; and he that loseth his life for my sake + shall find it.—Matt. 10:34-39. + + +Into a world controlled by sin was launched the life of Christ. The more +completely he embodied the divine character and will, the more certain and +intense would be the conflict between him and the powers dominating the +old order. He accepted this fight, not only for himself but for his +followers. It would follow them up into the intimacies of their homes. Any +faith that takes the Kingdom of God seriously, has its fight cut out for +it. Unless we accept our share of it, we are playing with our +discipleship. But when the fight is for the Kingdom of God, those who +dodge, lose; and those who lose, win. + +Which involves more conflict, a life set on the Kingdom of God on earth, +or a faith set on the life to come? + +_Does the idea of a fighting faith attract us?_ + +_Would this serve as a __“__substitute for war__”__?_ + + + +Seventh Day: Militant Gentleness + + + But I say unto you, Love your enemies, and pray for them that + persecute you; that ye may be sons of your Father who is in + heaven: for he maketh his sun to rise on the evil and the good, + and sendeth rain on the just and the unjust.—Matt. 5:44, 45. + + Render to no man evil for evil. Take thought for things honorable + in the sight of all men. But if thine enemy hunger, feed him; if + he thirst, give him to drink: for in so doing thou shalt heap + coals of fire upon his head. Be not overcome of evil, but overcome + evil with good.—Rom. 12:17, 20, 21. + + Jesus answered, My kingdom is not of this world: if my kingdom + were of this world, then would my servants fight, that I should + not be delivered to the Jews: but now is my kingdom not from + hence. Pilate therefore said unto him, Art thou a king then? Jesus + answered, Thou sayest that I am a king. To this end have I been + born, and to this end am I come into the world, that I should bear + witness unto the truth. Every one that is of the truth heareth my + voice.—John 18:36, 37. + + +When we call out the militant spirit in religion, we summon a dangerous +power. It has bred grimness and cruelty. Crusaders and inquisitors did +their work in the name of Jesus, but not in his spirit. We must saturate +ourselves with the spirit of our Master if our fighting is to further his +Kingdom. Hate breeds hate; force challenges force. Only love disarms; only +forgiveness kills an enemy and leaves a friend. Jesus blended gentleness +and virility, forgiving love and uncompromising boldness. He offered it as +a mark of his Kingdom that his followers used no force to defend him. +Wherever they have done so, the Kingdom of heaven has dropped to the level +of the brutal empires. His attack is by the truth; whoever is won by that, +is conquered for good. Force merely changes the form of evil. When we +“overcome evil with good,” we eliminate it. + +What did Paul mean by saying that acts of kindness to an enemy heap coals +of fire on his head? + +How about moral crusades that aim to put joint-keepers and pimps in +prison? + + + +Study for the Week + + +All great religious teachers have had a deep sense of the power of evil in +human life. Jesus apparently was not interested in the philosophical +question of the origin of evil, but accepted the fact of evil in a +pragmatic way, and saw his own life as a conflict with sin and wrong. + +Some facts, as we have seen, were clearly written in his consciousness: +the frailty of our will; the consolidation of evil in men of bad character +and the automatic output of lies and distortions coming from such; the +power of social pressure by which the weak are made to trip and fall; and +the pervasive satanic power of evil which purposely neutralizes the +efforts leading toward the Reign of God. + +The fact that Jesus realized evil in individuals and society, that he +reckoned with it practically, and that he set himself against it with +singleness of purpose, constitutes another of his social principles. Any +view of life which blurs the fact of evil would have seemed to him an +illusion. He would have foretold failure for any policy based on it. His +great social problem was redemption from evil. Every step of approach +toward the Kingdom of God must be won by conflict. + +Modern science explains evil along totally different lines, but as to the +main facts it agrees with the spiritual insight of Jesus. Psychology +recognizes that the higher desires are usually sluggish and faint, while +the animal appetites are strong and clamorous. Our will tires easily and +readily yields to social pressure. In many individuals the raw material of +character is terribly flawed by inheritance. So the young, with a maximum +of desire and a minimum of self-restraint, slip into folly, and the aging +backslide into shame. Human nature needs a strong reenforcement to rouse +it from its inherited lethargy and put it on the toilsome upward track. It +needs redemption, emancipation from slavery, a breaking of bonds. + + +I + + +Evangelism is the attack of redemptive energy in the sphere of personal +life. It comes to a man shamed by the sense of guilt and baffled by moral +failure, and rouses him to a consciousness of his high worth and eternal +destiny. It transmits the faith of the Christian Church in a loving and +gracious God who is willing to forgive and powerful to save. It teaches a +man to pray, curing his soul by affirming over and over a triumphant +faith, and throwing it open to mysterious spiritual powers which bring +joy, peace, and strength beyond himself. It sets before him a code of +moral duty to quicken and guide his conscience. It puts him inside of a +group of like-minded people who exercise social restraint and urge him on. + +When all this is wisely combined, it constitutes a spiritual reenforcement +of incomparable energy. It acts like an emancipation. It gives a sense of +freedom and newness. The untrained observer sees it mainly in those cases +where the turn has come in some dramatic form and where the contrast +between the old and new life is most demonstrable. But the saving force is +at work even when it seeps in through home influences so quietly that the +beneficiary of it does not realize what a great thing has been done for +him. + +The saving force has to attack the powers in possession. Only those who +have helped in wresting men free from sin can tell what a stiff fight it +often is. Here is an intellectual professional man who goes off for a +secret spree about once in sixty days; a respectable woman who has come +under the opium habit; a boy who is both a cigarette fiend and sexually +weak; a man who domineers and cows his wife and family; a woman who has +reduced her husband to slavery to supply her expensive tastes; a girl who +shirks all work and throws the burden of her selfish life on a hard-worked +mother; a college man whose parents are straining all their resources and +using up their security for old age to keep him at college, and who +gambles—complete the catalogue for yourself. To make these individuals +over into true citizens of the Kingdom of God and loyal fellow-workers of +their fellow-men means constructive conflict of a high order. It has been +done.(4) + + +II + + +The problem of evil becomes far more complicated when evil is socialized. +The simplest and most familiar form of that is the boys’ gang. Here is a +group of young humans who get their fun and adventure by pulling the +whiskers of the law. They idealize vice and crime. Leadership in their +group is won by proficiency in profanity, gambling, obscenity, and +slugging. The gang assimilates its members; there is regimentation of +evil. It acts as a channel of tradition; the boy of fifteen teaches the +boy of twelve what he has learned from the boy of eighteen. + +How is the problem of evil affected when the powers of human society, +which usually restrain the individual from vice and rebellion, are used to +urge him into it? Should the strategy of the Kingdom of God be adjusted to +that situation? It is not enough to win individuals away from the gangs. +Can the gang spirit itself be christianized and used to restrain and +stimulate the young for good? Has this been done, and where, and how? Is +Christian institutional work sufficient to cope with the problem? What +readjustments in the recreational and educational outfit of our American +communities are needed to give a wholesome outlet to the spirit of play +and adventure, and to train the young for their life work? Would such an +outfit do the work without personal leadership inspired by religion? + +Christian evangelism in the past has not had an adequate understanding of +the power of the group. In what connections has the Church shown a true +valuation of the social factor in sin and redemption? At what points has +its strategy been ineffective in dealing with socialized evil? What +contributions can social science make to the efficiency of evangelism? +Would a correct scientific analysis of the constructive and disintegrating +forces in society be enough to do saving work? + + +III + + +The bad gangs of the young are usually held together by a misdirected love +of play and adventure. The dangerous combinations of adults are +consolidated by “the cohesive power of plunder.” That makes them a far +more difficult proposition. + +Any local attack on saloons and vice resorts furnishes a laboratory +demonstration of socialized evil. The object of both kinds of institutions +is to make big profit by catering to desires which induce men to spend +freely. Music and sociability are used as a bait. The people who profit by +this trade are held together by the fear of a common danger. Since the +community uses political means of curbing or suppressing the vice +business, the vice group goes into politics to prevent it. It seeks to +control the police, the courts, the political machines by sharing part of +its profits. Lawyers, officials, newspaper proprietors, and real estate +men are linked up and summoned like a feudal levy in case of danger. +Drugstores, doctors, chauffeurs, messenger boys, and all kinds of people +are used to bring in trade and make it secure. The exploded fictions of +alcoholism are kept circulating. Like a tape-worm in the intestines, these +articulated and many-jointed parasitic organizations of vice make our +communities sick, dirty, and decadent. + +We have learned to read the sordid trail of the drink and vice traffic in +American communities. There is another kind of organized evil, even more +ancient, pervasive, and deadly, which few understand, though it has left a +trail sufficiently terrible. + +Wherever we look in the history of the older nations, we see an alignment +of two fundamental classes. The one is born to toil, stunted by toil, and +gets its class characteristics by toil. The other is characterized by the +pleasures and arts of leisure, is physically and mentally developed by +leisure, and proud and jealous of its leisure. This class is always +class-conscious; its groups, however antagonistic, always stand together +against the class of toil. Its combination of leisure and wealth is +conditioned on the power of taking tribute from the labor of many. In +order to do this with safety, it must control political power, the +military outfit, the power of making, interpreting and executing the laws, +and the forces forming public opinion. + +Before the advent of industrialism and political democracy, it secured its +income by controlling the land and the government of nations; and the +effects of its control can be read in the condition of the rural +population of Russia, Austria, Eastern Germany, Italy, France before the +Revolution, England, and especially Ireland. The development of industry +has changed the problem of economic and political control; but the +essentials remain, as we can see in the condition of industrial +communities and the history of labor legislation. + +The fundamental sin of all dominant classes has been the taking of +unearned incomes. Political oppression has always been a corollary of +economic parasitism, a means to an end. The combination of the two +constitutes the largest and most continuous form of organized evil in +human history. + +Jesus used the illustration of pegs maliciously driven into the path to +make men stumble and fall. It would require some illustration drawn from +modern machinery to express the wholesale prostration of bodies and souls +where covetousness has secured continuous power and has been able to get +in its full work. Anyone who has ever looked with human understanding at +the undersized and stupid peasants of countries ruled by their landlord +class, or at the sordid homes and pleasures of miners or industrial +workers where some corporation feared neither God nor the law, ought to +get a comprehension of the power of evil that has rested like an iron yoke +on humanity. + +We think most readily of the children of the poor as a product of +exploitation; underfed and overstimulated, cut off from the clean +pleasures of nature, often tainted with vice before knowledge has come, +and urged along by the appetites and cruel selfishness of older persons, +they are a standing accusation against society itself.(5) Jesus would have +felt that the children of the rich are an even worse product of +exploitation than the poor. When “society” plays, it burns up the labor of +thousands like fireworks. The only possible justification for the +aggregations of wealth is that the rich are to act as the trustees and +directors of the wealth of society; but their children—except in +conspicuous and fine exceptions—are put out of contact with the people +whom they must know if they are to serve them, so that it takes heroic +effort on the part of noble exceptions to get in contact with the people +once more, and to discover how they live. In all nations the atmosphere of +the aristocratic groups drugs the sense of obligation, and possesses the +mind with the notion that the life and labor of men are made to play +tennis with. The existence of great permanent groups, feeding but not +producing, dominating and directing the life of whole nations according to +their own needs, may well seem a supreme proof of the power of evil in +humanity. + + +IV + + +If evil is socialized, salvation must be socialized. The organization of +the Christian Church is a recognition of the social factor in salvation. +It is not enough to have God, and Christ, and the Bible. A group is +needed, organized on Christian principles, and expressing the Christian +spirit, which will assimilate the individual and gradually make him over +into a citizen of the Kingdom of God. Salvation will rarely come to anyone +without the mediation of some individual or group which already has +salvation. It may be very small and simple. “Where two or three are +gathered in my name, there am I in the midst of them.” That saying +recognizes that an additional force is given to religion by its embodiment +in a group of believers. Professor Royce has recently reasserted in modern +terms the old doctrine that “there is no salvation outside of the Church,” +calling the Church “the beloved community.” Of course the question is how +intensively Christian the Church can make its members. That will depend on +the question how Christian the Church itself is, and there’s the rub. + +The Church is the permanent social factor in salvation. But it has cause +to realize that many social forces outside its immediate organization must +be used, if the entire community is to be christianized. + +In the earliest centuries Christianity was practically limited to the life +within the Church. Being surrounded by a hostile social order, and +compelled to fence off its members, it created a little duplicate social +order within the churches where it sought to realize the distinctively +Christian social life. Its influence there was necessarily restricted +mainly to individual morality, family life, and neighborly intercourse, +and here it did fundamental work in raising the moral standards. On the +other hand, it failed to reorganize industry, property, and the State. +Even if Christians had had an intelligent social and political outlook, +any interference with the Roman Empire by the low-class adherents of a +forbidden religion was out of the question. When the Church was recognized +and favored under Constantine and his successors, it had lost its +democratic composition and spirit, and the persons who controlled it were +the same sort of men who controlled the State. + +The early age of the Church has had a profound influence in fixing the +ideals and aims of later times. The compulsory seclusion and confinement +of the age of persecution are supposed to mark the mission of the Church. +As long as the social life in our country was simple and rural, the +churches, when well led, were able to control the moral life of entire +communities. But as social organization became complex and the solidarity +of neighborhood life was left behind, the situation got beyond the +institutional influence of the churches. Evidently the fighting energies +of Christianity will have to make their attack on broader lines, and +utilize the scientific knowledge of society, which is now for the first +time at the command of religion, and the forces set free by political and +social democracy. We can not restrict the modern conflict with evil to the +defensive tactics of a wholly different age. Wherever organized evil +opposes the advance of the Kingdom of God, there is the battle-front. +Wherever there is any saving to be done, Christianity ought to be in it. +The intensive economic and sociological studies of the present generation +of college students are a preparation for this larger warfare with evil. +These studies will receive their moral dignity and religious consecration +when they are put at the service of Jesus Christ and the Kingdom of God. + + + +Suggestions for Thought and Discussion + + +I. _The Natural Drift_ + +1. If left alone, which way do we tend? Does a normal and sound individual +need spiritual reinforcement to live a good life? + +2. How do you account for the fact that the noblest movements are so +easily debased? + +II. _Jesus and Human Sin_ + +1. Did Jesus take a friendly or a gloomy view of human nature? How did the +fact of sin in humanity impress him? + +2. Why did he condemn so sternly those who caused the weak to stumble? +Estimate the relative force of the natural weakness of human nature, and +of the pressure of socialized evil, when individuals go wrong. + +3. Do you agree with the exposition in the Daily Reading for the Fourth +Day? Do men want to be let alone? Is this an evidence of sinful tendency? + +4. What personal experiences of Jesus prompted the parable of the tares? +Was the conception of Satan in Jewish religion of individual or social +origin? When did it have political significance? + +III. _The Irrepressible Conflict_ + +1. Why did Jesus foresee an inevitable conflict if the Kingdom of God was +to come? Has history borne him out? + +2. Does mystical religion involve a man in conflict? Does ascetic +religion? Which books him for more conflict with social evil—a life set on +the Kingdom of God on earth, or a faith set on the life to come? + +3. What form does the conflict with evil take in our personal life? What +reinforcement does the Christian religion as a spiritual faith offer us? +What personal experience have we of its failure or its effectiveness? + +4. What is meant by evil being socialized? In what ways does this increase +the ability of evil to defend and propagate itself? + +5. What are the most dangerous forms of organized evil today? How do they +work? + +6. What are the most disastrous “stumbling blocks” today for working +people? For business men? For students? + +7. The Church sings many militant hymns. Is the Church as a whole a +fighting force today? + +IV. _For Special Discussion_ + +1. How should an individual go about it to fight concrete and socialized +evils in a community? + +2. How can a church get into the fight? Should the Church go into +politics? Why, or why not? + +3. Would Christianity be just as influential as a social power of +salvation if the Christian Church did not exist? + +4. Will the fight against evil ever be won? If not, is it worth fighting? + + + + +Chapter XI. The Cross As A Social Principle + + +_Social Redemption is Wrought by Vicarious Suffering_ + +DAILY READINGS + + + +First Day: The Prophetic Succession + + + And he began to speak unto them in parables. A man planted a + vineyard, and set a hedge about it, and digged a pit for the + winepress, and built a tower, and let it out to husbandmen, and + went into another country. And at the season he sent to the + husbandmen a servant, that he might receive from the husbandmen of + the fruits of the vineyard. And they took him, and beat him, and + sent him away empty. And again he sent unto them another servant; + and him they wounded in the head, and handled shamefully. And he + sent another; and him they killed: and many others; beating some, + and killing some. He had yet one, a beloved son: he sent him last + unto them, saying, They will reverence my son. But those + husbandmen said among themselves, This is the heir; come, let us + kill him, and the inheritance shall be ours. And they took him, + and killed him, and cast him forth out of the vineyard. What + therefore will the lord of the vineyard do? he will come and + destroy the husbandmen, and will give the vineyard unto + others.—Mark 12:1-9. + + +The vineyard parable was meant as an epitome of Jewish history. By the +servants who came to summon the nation to obedience, Jesus meant the +prophets. The history of the Hebrew people was marked by a unique +succession of men who had experienced God, who lived in the consciousness +of the Eternal, who judged the national life by the standard of divine +righteousness, and who spoke to their generation as representatives of +God.(6) The spirit of these men and the indirect permanent influence they +gained in their nation give the Old Testament its incomparable power to +impel and inspire us. They were the moving force in the spiritual progress +of their nation. Yet Jesus here sketches their fate as one of suffering +and rejection. + +Have other nations had a succession of men corresponding to the Hebrew +prophets? + +Are there any in our own national history? + + + +Second Day: The Suffering Servant of Jehovah + + + Surely he hath borne our griefs, and carried our sorrows; yet we + did esteem him stricken, smitten of God, and afflicted. But he was + wounded for our transgressions, he was bruised for our iniquities; + the chastisement of our peace was upon him; and with his stripes + we are healed. All we like sheep have gone astray; we have turned + every one to his own way; and Jehovah hath laid on him the + iniquity of us all. + + He was oppressed, yet when he was afflicted he opened not his + mouth; as a lamb that is led to the slaughter, and as a sheep that + before its shearers is dumb, so he opened not his mouth. By + oppression and judgment he was taken away; and as for his + generation, who among them considered that he was cut off out of + the land of the living for the transgression of my people to whom + the stroke was due?—Isaiah 53:4-8. + + +In the latter part of Isaiah are a number of sections describing the +character and mission of “the servant of Jehovah.” Whom did the writer +mean? A single great personality? The suffering and exiled Hebrew nation? +A godly and inspired group of prophets within the nation? The Christian +Church has always seen in this servant of Jehovah a striking prophecy of +Christ. The fact that the interpretation has long been in question +indicates that the characteristics of the servant of Jehovah can be traced +in varying degrees in the nation, in the prophetic order, in single +prophets, and preeminently in the great culminating figure of all +prophethood. Isaiah 53 describes the servant of Jehovah as rejected and +despised, misunderstood, bearing the transgressions and chastisement of +all. It is the first great formulation of the fact of vicarious suffering +in humanity. + +Why and how can the sins of a group fall on one? + + + +Third Day: A Contemporary Prophet + + + And as these went their way, Jesus began to say unto the + multitudes concerning John, What went ye out into the wilderness + to behold? a reed shaken with the wind? But what went ye out to + see? a man clothed in soft raiment? Behold, they that wear soft + raiment are in kings’ houses. But wherefore went ye out? to see a + prophet? Yea, I say unto you, and much more than a prophet. This + is he, of whom it is written, + + Behold, I send my messenger before thy face, + Who shall prepare thy way before thee.... + + But whereunto shall I liken this generation? It is like unto + children sitting in the marketplaces, who call unto their fellows + and say, We piped unto you, and ye did not dance; we wailed, and + ye did not mourn. + + For John came neither eating nor drinking, and they say, He hath a + demon. The Son of man came eating and drinking, and they say, + Behold a gluttonous man and a winebibber, a friend of publicans + and sinners! And wisdom is justified by her works.—Matt. 11:7-10; + 16-19. + + +To Jesus prophetism was not merely an historic fact, but a living reality. +He believed in present-day inspiration. He and his contemporaries had seen +one great prophet, fearless, heroic, with all the marks of the type, a +messenger of God inaugurating a new era of spiritual ferment (vs. 12, 13). +But John had to bear the prophet’s lot. He was then in prison for the +crime of telling a king the truth, and was soon to die to please a +vindictive woman. The people, too, had wagged their heads over him. Like +pouting children on the public square, who “won’t play,” whether the game +proposed is a wedding or a funeral, the people had criticized John for +being a gloomy ascetic, and found fault with Jesus for his shocking +cheerfulness. There was no way of suiting them, and no way of making them +take the call of God to heart. Long before electricity was invented, human +nature knew all about interposing nonconductors between itself and the +truth. + +_Have we ever noticed students interposing a general criticism between +themselves and a particular obligation?_ + +Can it be that one of the uses of a higher education is to furnish greater +facility in fuddling inconvenient truth? + + + +Fourth Day: Looking Forward to the Cross + + + And it came to pass, when the days were well-nigh come that he + should be received up, he stedfastly set his face to go to + Jerusalem.—Luke 9:51. + + In that very hour there came certain Pharisees, saying to him, Get + thee out, and go hence: for Herod would fain kill thee. And he + said unto them, Go and say to that fox, Behold, I cast out demons + and perform cures to-day and to-morrow, and the third day I am + perfected. Nevertheless I must go on my way to-day and to-morrow + and the day following; for it cannot be that a prophet perish out + of Jerusalem. O Jerusalem, Jerusalem, that killeth the prophets, + and stoneth them that are sent unto her! how often would I have + gathered thy children together, even as a hen gathereth her own + brood under her wings, and ye would not!—Luke 13:31-34. + + +Jesus early knew that the decision was going against him. He saw the cross +on the horizon of his life long before others saw it. Painters have +pictured him in his father’s carpenter shop, with tools on his shoulder, +gazing down at his shadow shaped like a cross. He accepted death +consciously and “stedfastly set his face to go up to Jerusalem,” though he +knew what was awaiting him. Jerusalem had acquired a sad preeminence as +the place where the struggles between the prophets and the heads of the +nation were settled. He saw his own death as part of the prophetic +succession. He went to it, not as a driven slave, but as a free spirit. +That jackal of a king, Herod, could not scare him out of Galilee. His time +was in his Father’s hand. Today, tomorrow, and the day following, he would +work, and then he would be perfected. + + + +Fifth Day: New Prophets to Follow + + + Woe unto you, scribes and Pharisees, hypocrites! for ye build the + sepulchres of the prophets, and garnish the tombs of the + righteous, and say, If we had been in the days of our fathers, we + should not have been partakers with them in the blood of the + prophets. Wherefore ye witness to yourselves, that ye are sons of + them that slew the prophets. Fill ye up then the measure of your + fathers. Ye serpents, ye offspring of vipers, how shall ye escape + the judgment of hell? Therefore, behold, I send unto you prophets, + and wise men, and scribes: some of them shall ye kill and crucify; + and some of them shall ye scourge in your synagogues, and + persecute from city to city: that upon you may come all the + righteous blood shed on the earth, from the blood of Abel the + righteous unto the blood of Zachariah son of Barachiah, whom ye + slew between the sanctuary and the altar. Verily I say unto you, + All these things shall come upon this generation.—Matt. 23:29-36. + + +This is the climax of the great invective against the religious leaders of +the nation. The last count in the indictment is that they were about to +complete the record of their fathers by rejecting and persecuting the +prophets of their generation. The fact had sunk into the public mind that +former generations had been guilty of this. “If we had been in the days of +our fathers, we should not have been partakers with them in the blood of +the prophets.” Jesus promises to make a test of this and foretells that +they will go the old way and so declare their spiritual solidarity with +the sins of the past. We see here that he thought of his disciples as +moving in the prophetic succession. + + + “Hast thou chosen, O my people, on whose party thou shalt stand, + Ere the Doom from its worn sandals shakes the dust against the + land?” + + “Never shows the choice momentous till the judgment hath passed + by.” + + + +Sixth Day: The Cross for All + + + From that time began Jesus to show unto his disciples, that he + must go unto Jerusalem, and suffer many things of the elders and + chief priests and scribes, and be killed, and the third day be + raised up. And Peter took him, and began to rebuke him, saying, Be + it far from thee, Lord: this shall never be unto thee. But he + turned, and said unto Peter, Get thee behind me, Satan: thou art a + stumbling-block unto me: for thou mindest not the things of God, + but the things of men. Then said Jesus unto his disciples, If any + man would come after me, let him deny himself, and take up his + cross, and follow me. For whosoever would save his life shall lose + it: and whosoever shall lose his life for my sake shall find + it.—Matt. 16:21-25. + + +When the tide was turning against Jesus, he tested the attitude of the +inner circles of his disciples, and drew from Peter on behalf of all a +ringing declaration of faith and loyalty (vs. 13-16). “From that time” +Jesus began to share with them his outlook toward death. Peter expressed +the shock which all felt and protested against the possibility. The +vehemence with which Jesus repelled Peter’s suggestion gives us a glimpse +of the inner struggles in his mind, of which we get a fuller revelation in +his prayer in Gethsemane. But instead of receding from his prediction of +the cross, he expanded it by laying the obligation of prophetic suffering +on all his disciples. Their adjustment toward that destiny would at the +same time be the settlement of their own salvation. When the Kingdom of +God is at stake, a man saves his life by losing it and loses his life by +saving it, and the loss of his higher self can not be offset by any amount +of external gain. + +_Looking ahead to the profession which we expect to enter, where do we +foresee the possibility of losing our lives by trying to save them, or of +saving our lives by apparently losing them?_ + + + +Seventh Day: The Consolations of the Prophet + + + Behold, I send you forth as sheep in the midst of wolves: be ye + therefore wise as serpents, and harmless as doves. But beware of + men: for they will deliver you up to councils, and in their + synagogues they will scourge you; yea and before governors and + kings shall ye be brought for my sake, for a testimony to them and + to the Gentiles. But when they deliver you up be not anxious how + or what ye shall speak: for it shall be given you in that hour + what ye shall speak. For it is not ye that speak, but the Spirit + of your Father that speaketh in you.—Matt. 10:16-20. + + Jesus saith unto them, Did ye never read the scriptures, + + The stone which the builders rejected, + The same was made the head of the corner; + This was from the Lord, + And it is marvellous in our eyes?—Matt. 21:42. + + Blessed are they that have been persecuted for righteousness’ + sake: for theirs is the kingdom of heaven. Blessed are ye when men + shall reproach you, and persecute you, and say all manner of evil + against you falsely, for my sake. Rejoice, and be exceeding glad: + for great is your reward in heaven: for so persecuted they the + prophets that were before you.—Matt. 5:10-12. + + +These three passages express three great consolations for those who share +prophetic opposition with Christ. They will have to face great odds; +numbers and weight will be against them. But there will be a quiet voice +within to prompt them and sustain them: “It is not ye that speak, but the +Spirit of your Father that speaketh in you.” + +The second consolation is that the higher court will reverse the verdict +of the lower. The stonemasons may look a stone over and conclude that it +will not fit into the building; but the architect may have reserved that +stone for the head of the corner. The prophet rarely lives to see his own +historical vindication, but faith knows it is inevitable. + +The third consolation is contained in the last of the Beatitudes. Those +who are persecuted for righteousness’ sake may well rejoice for the +company they are in, for the Leader whose name they bear, and for the +Kingdom of God which is now and ever shall be their heritage. + +Imagine two classmates in the same profession, reaching the end of their +career. The one has attained success, wealth, eminence, together with a +reputation of never having done a courageous and self-sacrificing action, +and with the consciousness that his soul has grown small as he has grown +old. The other has been a fighter for the right, a conspicuous man, but +has kept out of office, tasting poverty and opposition with his family, +yet with the consciousness that he has had the salt of the earth for his +friends and that he has put in some mighty good licks for righteousness. +_Which would we rather be?_ + + + +Study for the Week + + +Christian men have differed widely in interpreting the significance of +Christ’s suffering and death, but all have agreed that the cross was the +effective culmination of his work and the key which unlocks the meaning of +his whole life. The Church has always felt that the death of Christ was an +event of eternal importance for the salvation of mankind, unique and +without a parallel. It has an almost inexhaustible many-sidedness. We are +examining here but one aspect. We have seen in the passages studied this +week that Jesus himself linked his own suffering and rejection with the +fate of the prophets who were before him and with the fate of his +disciples who would come after him. He saw a red line running through +history, and his own life and death were part of it. He himself +generalized the social value of his peculiar experience, and taught us to +see the cross as a great social principle of the Kingdom of God. He saw +his death as the highest demonstration of a permanent law of human life. + + +I + + +Evil is socialized, institutionalized, and militant. The Kingdom of God +and its higher laws can displace it only by conflict. “Truth forever on +the scaffold, Wrong forever on the throne.” This clash involves suffering. +This suffering will fall most heavily on those who most completely embody +the spirit and ideas of the Kingdom, and who have the necessary boldness +to make the fight. + +In most men the eternal moral conflict gets only confused understanding. +Sometimes they are aroused by sentimental pity or indignation, but soon +tire again. If their own interests are affected they fight well. But there +are men and women whose minds have been made so sensitive by personal +experiences or so cleansed by right education and by the spirit of God +that they take hold of the moral issues with a really adequate +understanding. Living somehow on the outskirts of the Kingdom of Heaven, +they have learned to think and feel according to its higher ways, and when +they turn toward things as they now are, of course there is a collision; +not this time a collision of interests, but a clash of principles, of +justice with wrong, of truth with crafty subterfuges, or of solidarity +with predatory selfishness. + +The life and fate of these individuals anticipates the issues of history. +This is the prophetic quality of their lives. Working out the moral and +intellectual problems in their minds before the masses have realized them, +they become the natural leaders in the fight, clarify the minds of others, +and thus become, not only forerunners, but invaluable personal factors in +the moral progress of the race. “The single living spirits are the +effective units in shaping history; all common tendencies working toward +realization must first be condensed as personal forces in such minds, and +then by interaction between them work their way to general recognition” +(Lotze). Lowell’s “Present Crisis” is perhaps the most powerful poetical +expression of the prophetic function in history. + + + “Count me o’er earth’s chosen heroes—they were souls that stood + alone, + While the men they agonized for hurled the contumelious stone, + Stood serene, and down the future saw the golden beam incline + To the side of perfect justice, mastered by their faith divine, + By one man’s plain truth to manhood and to God’s supreme design. + + "By the light of burning heretics Christ’s bleeding feet I track, + Toiling up new Calvaries ever with the cross that turns not back, + And these mounts of anguish number how each generation learned + One new word of that grand Credo which in prophet-hearts hath + burned + Since the first man stood God-conquered with his face to heaven + upturned.” + + +II + + +During the centuries when the Church was herself in need of redemption and +her purification was resisted by the dominant ecclesiastical interests, +such prophetic spirits as Arnold of Brescia, Wycliffe, Huss, and +Savonarola were most frequently found battling for the freedom of the +Church from the despotic grafters inside and outside of the hierarchy, and +for the purity of the gospel. The Church was a chief part of the social +order, and the reform of the Church was the preeminent social problem. +Today the Church is on the whole free from graft, and as openminded as the +state of public intelligence permits it to be. Therefore the prophet minds +are now set free to fight for the freedom of the people in political +government and for the substitution of cooperation for predatory methods +in industry, and the clash is most felt on that field. + +The law of prophetic suffering holds true as much as ever. Probably no +group of men have ever undertaken to cleanse a city of profit-making vice +without being made to suffer for it. In the last thirty years this country +has watched eminent men in public life in various great cities making a +sincere drive to break the grip of a grafting police machine, or of a +political clique, or of public service corporations. For a while such a +man has public sentiment with him, for all communities have a desire to be +moral. But when it becomes clear that he really means what he says, and +that important incomes will be hurt, powerful forces set on him with abuse +and ridicule, try to wreck his business or health, and sidetrack his +political ambitions. An eminent editor in the Middle West, speaking before +the Press Association of his State several years ago, said: “There is not +a man in the United States today who has tried honestly to do anything to +change the fundamental conditions that make for poverty, disease, vice, +and crime in our great cities, in our courts and in our legislatures, who, +at the very time at which his efforts seemed most likely to succeed, has +not been suddenly turned upon and rent by the great newspaper +publications.” A volume of truthful biographical sketches of such leaders +would give us a history of the cross in politics, and would tell us more +about Christianity as an effective force in our country than some church +statistics. + + +III + + +Jesus took the sin of throttling the prophets very seriously. It is sin on +a higher level than the side-stepping of frail human nature, or the wrongs +done in private grievances. Since the Kingdom of God is the highest thing +there is, an attempt to block it or ruin it is the worst sin. Our hope for +the advance of the race and its escape from its permanent evils is +conditioned on keeping our moral perceptions clear and strong. Suffocating +the best specimens of moral intelligence and intimidating the rest by +their fate quenches the guiding light of mankind. Is anything worse? + +Jesus held that the rejection of the prophets might involve the whole +nation in guilt and doom. How does the action of Caiaphas and a handful of +other men involve all the rest? By virtue of human solidarity. One sins +and all suffer, because all are bound together. A dominant group acts for +all, and drags all into disaster. This points to the moral importance of +good government. If exploiters and oppressors are in control of society, +its collective actions will be guided and determined by the very men who +have most to fear from the Kingdom of God and most inclination to stifle +the prophetic voices. + +But the same solidarity which acts as a conductor of sin will also serve +as a basis to make the attack of the righteous few effective for all. If +the suffering of good men puts a just issue where all can see and +understand, it intensifies and consolidates the right feeling of the +community. The suffering of a leader calls out passionate sympathy and +loyalty, sometimes in a dangerous degree. In the labor movement almost any +fault is forgiven to a man who has been in prison for the cause of labor, +and death for a popular cause will idealize the memory of very ordinary or +questionable characters. But if the character of a leader is pure, +suffering accredits him and gives him power. The cross had an incomparable +value in putting the cause of Christianity before the world. It placed +Jesus where mankind could never forget him, and it lit up the whole +problem of sin and redemption with the fire of the greatest of all +tragedies. + + + “The cross, bold type of shame to homage turned, + Of an unfinished life that sways the world.” + + +IV + + +But not all righteous suffering is socially effective. A good man may be +suppressed before he has won a following, or even before he has wrought +out his message in his own mind, and his suppression leaves only a few +bubbles on the waters of oblivion. In that case his life has failed to +discharge the redemptive force contained in it. It only adds a little more +to the horror and tragedy of a sinful, deaf, and blood-stained world. Many +of the men whose lives ebbed away behind the cruel silence of the walls of +the Spanish Inquisition, were such men as Spain needed most. What saving +effect did their death exercise? The uncounted patriots whose chains have +clanked on the march to Siberian exile, have not yet freed Russia from its +blind oligarchy. Our faith is that their lives were dear to God, and that +their sorrows and the bitter tears of those who loved them are somehow +part of an accumulating force which will one day save Russia. But this is +religious faith, “a conviction of things not seen.” We can not prove it. +We can only trust. + +Meanwhile it is our business to see that no innocent blood is wasted. Pain +is a merciful and redemptive institution of nature when pain acts as an +alarm-bell to direct intelligent attention to the cause of the pain. If +pain does not force the elimination of its own cause, it is an added evil. +The death of the innocent, through oppression, child labor, dirt diseases, +or airless tenements, ought to arrest the attention of the community and +put the social cause of their death in the limelight. In that case they +have died a vicarious death which helps to redeem the rest from a social +evil, and anyone who utilizes their suffering for that end, shows his +reverence for their death. We owe that duty in even higher measure to the +prophets, who are not passive and unconscious victims, but who set +themselves intelligently in opposition to evil. The moral soundness of a +nation can be measured by the swiftness and accuracy with which it +understands its prophetic voices, or personalities, or events. The next +best thing to being a prophet is to interpret a prophet. This is one of +the proper functions of trained and idealistic minds, such as college men +and women should possess. The more the Kingdom of God is present, the less +will prophets be allowed to suffer. When it is fully come, the cross will +disappear. + + +V + + +The social principle of the cross contains a challenge to all who are +conscious of qualities of leadership. Let the average man do average +duties, but let the strong man shoulder the heavy pack. It is no more than +fair that persons of great natural power should deliberately choose work +involving social hardships. At present the theory seems to be that the +strong have a right to secure places where they will be freed from the +necessity of exerting themselves, and can lay their support on the +shoulders of the poor. That is the law of the cross reversed. Our +semi-pagan society has always practiced vicarious suffering by letting the +poor bear the burdens of the rich in addition to their own. Instead of +encouraging the capable to hunt after predatory profit and entrusting +public powers to those who have been most successful in preying, we ought +to encourage solidaristic feeling, and give both power and honor to those +who are ready to serve the commonwealth at severe cost to themselves. + +What has the principle of the cross to say to college men and women? If +they have an exceptional outfit, let them do exceptional work. A knight in +armor was expected to charge where others could not venture. A college +education entitles a Christian man to some hard knocks. It seems +contemptible for us to walk off with the pleasures and powers of +intellectual training, and to leave the work of protecting children and +working girls against exploitation to men and women without education, +without leisure, and without social standing, who will have to pay double +the tale of effort for every bit of success they win. In some European +countries foreign mission service has been left mainly to men and women of +the artisan class. In our country college men and women have volunteered +for it. That is as it ought to be. On the other hand, in the struggle for +political liberty the European universities have taken a braver and more +sacrificial part than has ever fallen to our lot. + +Those who are conscious of a prophetic mission have a redoubled motive for +a clean, sober, and sincere life. Especially in its initial stages an +ethical movement is identified with its leaders and tested by their +character. A good man can get a hearing for an unpopular cause by the +trust he inspires. His cause banks on his credit. The flawed private +character or dubious history of a leader is a drag. It is worse yet if a +man whose name has long been a guarantee for his message, backslides and +brings doubt upon all his previous professions. Cases could be mentioned +where noble movements were wrecked for years because a leader forfeited +his honor. Constant fighting against evil involves subtle temptations. To +stand alone, to set your own conviction against the majority, to challenge +what is supposed to be final, to disregard the conventional standards—this +may lead to dangerous habits of mind. If we propose to spread a lot of +canvas in a high wind, we need the more ballast in the hold. Through the +thin partitions of a summer hotel, a man heard Moody praying God to save +him from Moody. Imagine what it must be to lose standing and honor among +your fellow men by secret weakness. Imagine also the poignant pain if your +disgrace pulls down a cause which you have loved for years and which in +purer days you vowed to follow to its coronation. + + + +Suggestions for Thought and Discussion + + +I. _Vicarious Suffering and Social Progress_ + +1. Does suffering benefit humanity? Titus crucified thousands of Jews +during the destruction of Jerusalem. Did their death have any saving +effect? + +2. What is the connection between vicarious suffering and social +salvation? + +II. _Prophetic Suffering_ + +1. What was the fate of the Old Testament prophets? What was their +influence in the life of Israel? To what extent is Mark 12:1-9 a fair +epitome of the treatment of the prophets by the Hebrew nation? + +2. What is the significance of Isa. 53:4-8? Why and how can the sins of a +group fall on another? + +3. Where did Jesus see the continuity of prophetic suffering in his own +times? + +4. What place did he give to vicarious suffering in the life of his +followers and in the conquest of the Kingdom? How does the law of the +Cross connect with the fact of solidarity? + +5. In what respects was Christ’s Cross unique? In what respects does it +express a general spiritual law? + +III. _Vicarious Suffering Today_ + +1. Give instances of persons in public life today whose careers were +wrecked because they assailed socialized evil or graft. How does this +differ from the fate of the prophets? + +2. Are the sacrifices of prophetic leaders ever useless and actually +ineffective? Do you feel an inward protest against that? On what ground? + +3. To what extent is the call to be a Christian a challenge to vicarious +suffering? What social significance, then, would Christian baptism have? + +4. Is there anything wrong with a Christian life which does not incur +suffering? + +5. Would suffering be normal in the religious life of the young? + +6. Why does this social principle apply especially to college men and +women? + +IV. _For Special Discussion_ + +1. What qualities constitute a man a prophet? + +2. Are there embryonic prophets? Or spent prophets? Is a prophet +necessarily a saint? + +3. Do prophets arise where religion deals with private life only? What is +the social value of prophetic personalities? + +4. Name men in secular history and literature who have the marks of the +prophet. Any in recent times? + +5. Does learning create prophetic vision or blur it? + +6. Does the ordinary religion today put a man in line for the Cross or for +a job as a bank director? + +7. Can you think of anything that would bring the Cross back into the life +of the churches today? + +8. Would vicarious suffering diminish if society became Christianized? + + + + +Chapter XII. A Review And A Challenge + + +_The Social Principles of Jesus Demand Personal Allegiance and Social +Action_ + +DAILY READINGS + + + +First Day: The Social Mission of Christians + + + Ye are the salt of the earth.... Ye are the light of the + world.—Matt. 5:13, 14. + + +“Jesus speaks here with the consciousness of an historic mission to the +whole of humanity. Yet it was a Nazarene carpenter speaking to a group of +Galilean peasants and fishermen. Under the circumstances, and at the time, +it was an utterance of the most daring faith—faith in himself, faith in +them, faith in what he was putting into them, faith in faith. Jesus failed +and was crucified, first his body by his enemies, and then his spirit by +the men who bore his name. But that failure was so amazing a success that +today it takes an effort on our part to realize that it required any faith +on his part to inaugurate the Kingdom of God and to send out his +apostolate.”(7) + +If the antiseptic and enlightening influence of the sincere followers of +Jesus were eliminated from our American communities, what would be the +presumable social effects? + + + +Second Day: The Great Initiator of the Kingdom of God + + + At that season Jesus answered and said, I thank thee, O Father, + Lord of heaven and earth, that thou didst hide these things from + the wise and understanding, and didst reveal them unto babes: yea, + Father, for so it was well-pleasing in thy sight. All things have + been delivered unto me of my Father: and no one knoweth the Son, + save the Father; neither doth any know the Father, save the Son, + and he to whomsoever the Son willeth to reveal him. Come unto me, + all ye that labor and are heavy laden, and I will give you rest. + Take my yoke upon you, and learn of me; for I am meek and lowly in + heart: and ye shall find rest unto your souls. For my yoke is + easy, and my burden is light.—Matt. 11:25-30. + + +This is one of the most thrilling passages in the Bible. It has always +been understood as a call to intimate religion, as the appeal of a +personal Saviour to those who are loaded with sin and weary of +worldliness. But in fact it expresses the sense of a revolutionary mission +to society. + +Jesus had the consciousness of a unique relation to the Father, which made +him the mediator of a new understanding of God and of life (v. 27). This +new insight was making a new intellectual alignment, leaving the +philosophers and scholars as they were, and fertilizing the minds of +simple people (v. 25). It is an historical fact that the brilliant body of +intellectuals of the first and second centuries was blind to what proved +to be the most fruitful and influential movement of all times, and it was +left to slaves and working men to transmit it and save it from suppression +at the cost of their lives. + +Then Jesus turns to the toiling and heavy laden people about him with the +offer of a new kind of leadership—none of the brutal self-assertion of the +Cæsars and of all conquerors here, but a gentle and humble spirit, and an +obedience which was pleasure and brought release to the soul. + +These words express his consciousness of being different, and of bearing +within him the beginnings of a new spiritual constitution of humanity. + +When individuals have really come under the new law of Christ, does Jesus +make good? + +Would he also make good if humanity based its collective life on the +social principles which we have studied? + +If the choice is between Cæsar and Christ, which shall it be? + + + +Third Day: The Kingdom of Truth + + + Pilate therefore entered again into the Prætorium, and called + Jesus, and said unto him, Art thou the King of the Jews? Jesus + answered, Sayest thou this of thyself, or did others tell it thee + concerning me? Pilate answered, Am I a Jew? Thine own nation and + the chief priests, delivered thee unto me: what hast thou done? + Jesus answered, My kingdom is not of this world: if my kingdom + were of this world, then would my servants fight, that I should + not be delivered to the Jews: but now is my kingdom not from + hence. Pilate therefore said unto him, Art thou a king then? Jesus + answered, Thou sayest that I am a king. To this end have I been + born, and to this end am I come into the world, that I should bear + witness unto the truth. Every one that is of the truth heareth my + voice. Pilate saith unto him, What is truth? + + And when he had said this, he went out again unto the Jews, and + saith unto them, I find no crime in him.—John 18:33-38. + + +All kingdoms rest on force; formerly on swords and bayonets, now on big +guns. To overthrow them you must prepare more force, bigger guns. Jesus +was accused before Pilate of being leader of a force revolution aiming to +make him king. He claimed the kingship, but repudiated the force. To his +mind the absence of force resistance was characteristic of his whole +undertaking. Instead, his power was based on the appeal and attractiveness +of truth. When Pilate heard about “truth” he thought he had a sophist +before him, one more builder of metaphysical systems, and expressed the +skepticism of the man on the street: “What is truth?” But Jesus was not a +teacher of abstract doctrine, whatever his expounders have made of him. +His mind was bent on realities. If we substitute “reality” for “truth” in +his saying here, we shall get near his thought. + +Which is more durable, power based on force, or power based on spiritual +coherence? + + + +Fourth Day: A Mental Transformation + + + I beseech you therefore, brethren, by the mercies of God, to + present your bodies a living sacrifice, holy, acceptable to God, + which is your spiritual service. And be not fashioned according to + this world: but be ye transformed by the renewing of your mind, + that ye may prove what is the good and acceptable and perfect will + of God.—Rom. 12:1, 2. + + +In the first century the Christians were a new social group, confronting +the social order of the Roman Empire with a new religious faith, a +revolutionary hope, and a powerful impulse of fraternity. Those who had +come out of pagan society still felt the pull of its loose pleasures and +moral maxims, and of its idolatry. Paul here challenges them to submit +fully to the social assimilation of the new group. It involved an +intellectual renewal, a new spiritual orientation, which must have been +searching and painful. It involved the loss of many social pleasures, of +business profit and civic honor, and it might at any time mean banishment, +torture, and death. The altar symbol of sacrifice might become a scarlet +reality. Yet see with what triumphant joy and assurance Paul speaks. + +If a student should dedicate himself to the creation of a Christian social +order today, would it still require an intellectual renewing? + +Would it cramp him or enlarge him? + + + +Fifth Day: The Distinctive Contribution of Christ + + + There was the true light, even the light which lighteth every man, + coming into the world. He was in the world, and the world was made + through him, and the world knew him not. He came unto his own, and + they that were his own received him not. But as many as received + him, to them gave he the right to become children of God, even to + them that believe on his name: who were born, not of blood, nor of + the will of the flesh, nor of the will of man, but of God. And the + Word became flesh, and dwelt among us (and we beheld his glory, + glory as of the only begotten from the Father), full of grace and + truth. For the law was given through Moses; grace and truth came + through Jesus Christ.—John 1:9-14, 17. + + +Here is the tragedy of the Gospel story, seen from a long perspective and +stated in terms of Greek philosophy. The Light which lighteth every man, +the _Logos_ through whom God had created the _kosmos_, had come to this +world in human form, and been rejected. But some had received him, and +these had received a new life through him, which made them children of +God. They had discovered in him a new kind of spiritual splendor, +characterized by “grace and truth.” Even Moses had contributed only law to +humanity; Christ was identified with grace and truth. + +How would you paraphrase the statements of John to express the attitude of +nineteen centuries to Christ? + +What has he in fact done for those who have received him? + +What would be the modern equivalent of “grace and truth” to express the +distinctive contribution of Christ to human history? + + + +Sixth Day: The Master of the Greatest Game + + + Therefore let us also, seeing we are compassed about with so great + a cloud of witnesses, lay aside every weight, and the sin which + doth so easily beset us, and let us run with patience the race + that is set before us, looking unto Jesus the author and perfecter + of our faith, who for the joy that was set before him endured the + cross, despising shame, and hath sat down at the right hand of the + throne of God. For consider him that hath endured such gainsaying + of sinners against himself, that ye wax not weary, fainting in + your souls.—Heb. 12:1-3. + + +The man who wrote the little treatise from which this is quoted saw the +history of humanity summed up in the live spirits who had the power of +projection into the future. Faith is the quality of mind which sees things +before they are visible, which acts on ideals before they are realities, +and which feels the distant city of God to be more dear, substantial, and +attractive than the edible and profitable present. Read Hebrews 11. So he +calls on Christians to take up the same manner of life, and compares them +with men running a race in an amphitheatre packed with all the generations +of the past who are watching them make their record. But he bids them keep +their eye on Jesus who starts them at the line and will meet them at the +goal, and who has set the pace for good and fleet men for all time. + +What is the social and evolutionary value of the men of “faith” in the +sense of Hebrews 11? + +_Have we left Jesus behind us by this time?_ + + + +Seventh Day: The Beginning of the Greatest Movement in History + + + Now after John was delivered up, Jesus came into Galilee, + preaching the gospel of God, and saying, The time is fulfilled, + and the kingdom of God is at hand: repent ye, and believe in the + gospel. + + And passing along by the sea of Galilee, he saw Simon and Andrew + the brother of Simon casting a net in the sea; for they were + fishers. And Jesus said unto them, Come ye after me, and I will + make you to become fishers of men. And straightway they left the + nets, and followed him. And going on a little further, he saw + James the son of Zebedee, and John his brother, who also were in + the boat mending the nets. And straightway he called them: and + they left their father Zebedee in the boat with the hired + servants, and went after him.—Mark 1:14-20. + + +Here we have the beginning of organized Christianity. This is the germinal +cell of that vast social movement of which foreign missions, the +establishment of the American Republic, and the modern labor movement are +products. It began with repentance, faith, and self-sacrificing action, +and it will always have to advance by the same means. To those four men +Jesus was an incarnate challenge. He dared them to come, and promised to +put their lives on a higher level. He stands over against us with the same +challenge. He points to the blackened fields of battle, to the economic +injustice and exploitation of industry, to the paganism and sexualism of +our life. Is this old order of things to go on forever? Will our children, +and their children, still be ground through the hopper? Or have we faith +to adventure our life in a new order, the Kingdom of God? + + + +Study for the Week + + +Has our study of the “Social Principles of Jesus” revealed a clear and +consistent scheme of life, worthy of our respect? + + +I + + +We have seen that three convictions were axiomatic within Jesus, so that +all his reasoning and his moral imperatives were based on them, just as +all thought and work in physics is based on gravitation. These convictions +were the sacredness of life and personality, the solidarity of the human +family, and the obligation of the strong to stand up for all whose life is +impaired or whose place within humanity is denied. + +It can not be questioned that these convictions were a tremendous and +spontaneous force in the spirit of Jesus. That alone suffices to align him +with all idealistic minds, to whom man is more than matter, more than +labor force, a mysterious participant of the spiritual powers of the +universe. It aligns him with all men of solidaristic conviction, who are +working for genuine community life in village and city, for a nation with +fraternal institutions and fraternal national consciousness, and for a +coming family of nations and races. It aligns him with all exponents of +the democratic social spirit of our day, who feel the wrongs of the common +people and are trying to make the world juster and more fraternal. + +The best forces of modern life are converging along these lines. There is +no contradiction between them and the spirit of Jesus. On the contrary, +they are largely the product of his spirit, diffused and organized in the +Western world. He was the initiator; we are the interpreters and agents. +Nor has he been outstripped like an early inventor and discoverer whose +crude work is honored only because others were able to improve on it. +Quite the contrary; the more vividly these spiritual convictions glow in +the heart of any man, the more will he feel that Jesus is still ahead, +still the inspiring force. As soon as we get beyond theory to life and +action, we know that we are dependent for the spiritual powers in modern +life on the continued influence of Jesus Christ over the lives of others. + + +II + + +We saw in the second place that Jesus had a social ideal, the Reign of God +on earth, in which God’s will would be done. This ideal with him was not a +Utopian and academic fancy, but the great prize and task of life toward +which he launched all his energies. He called men to turn away from the +evil ways of the old order, and to get a mind fit for the new. He set the +able individuals to work, and put the spirit of intense labor and devotion +into them. He proposed to effect the transition from the old order to the +new by expanding the area of moral obligation and raising the standards of +moral relationships. + +By having such a social ideal at all, he draws away from all who are +stationary and anchored in the world as it is; from all who locate the +possibility of growth and progress in the individual only; and from all +whose desire for perfection runs away from this world to a world beyond +the grave. + +By moving toward the new social order of the Kingdom of God with such +wholeness of determination, he is the constant rebuke for all of us who +are trying to live with a “divided allegiance,” straddling between the +iniquities of force, profit, and inhumanity, and the fraternal +righteousness of the Gospel we profess to believe. Jesus at least was no +time-server, no Mr. Facing-both-ways, no hypocrite; and whenever we touch +his elbow by inadvertence, a shiver of reality and self-contempt runs +through us. + + +III + + +We saw in the third place that Jesus dealt with serious intelligence with +the great human instincts that go wrong. + +The capacity for leadership and the desire for it have fastened the +damning institutions of tyranny and oppression on humanity and tied us up +so completely that the rare historical chances of freedom and progress +have been like a tumultuous and brief escape. Yet Jesus saw that ambition +was not to be suppressed, but to be yoked to the service of society. In +the past, society was allowed to advance and prosper only if this advanced +the prosperity and security of its ruling classes. Jesus proposed that +this be reversed, so that the leaders would have to earn power and honor +by advancing the welfare of society by distinguished service at cost to +themselves. + +The desire for private property has been the chief outlet for selfish +impulses antagonistic to public welfare. To gain private wealth men have +slaughtered the forests, contaminated the rivers, drained the fertility of +the soil, monopolized the mineral wealth of the country, enslaved +childhood, double-yoked motherhood, exhausted manhood, hog-tied community +undertakings, and generally acted as the dog in the manger toward +humanity. Jesus opposed accumulation without moral purpose, the inhumanity +of property differences, and the fatal absorption of money-making. Yet he +was not ascetic. It is probably safe to say that he would not be against +private property in so far as it serves the common good, and not against +public property at all. + +Like ambition and the property instinct, the religious impulse may go +wrong, and subject society to its distortions or tyranny. Jesus always +stood for an ethical and social outcome of religion. He sought to harness +the great power of religion to righteousness and love. With a mind so +purely religious we might expect that he would make all earthly and social +interests subservient to personal religion. The fact that he reversed it, +seems clear proof that he was socially minded and that the Kingdom of God +as a right social organism was the really vital thing to him. + + +IV + + +We have seen, finally, that Jesus had a deep sense of the sin and evil in +the world. Human nature is frail; men of evil will are powerful; organized +evil is in practical control. Consequently social regeneration involves +not only growth but conflict. The way to the Kingdom of God always has +been and always will be a _via dolorosa_. The cross is not accidental, but +is a law of social progress. + +These conceptions together seem to shape up into a consistent conception +of social life. It is not the modern scientific scheme, but a religious +view of life. But it blends incomparably better with modern science than +the scholastic philosophy or theology of an age far nearer to us than +Jesus. It is strange how little modern knowledge has to discount in the +teachings of Jesus. As Romanes once pointed out,(8) Plato followed +Socrates and lived amidst a blaze of genius never since equalled; he is +the greatest representative of human reason in the direction of +spirituality unaided by revelation; “but the errors in the dialogues reach +to absurdity in reason and to sayings shocking to the moral sense.” + +The writer of this little book has come back to an intensive study of +Jesus at intervals of years, and every time it was like a fresh +revelation, leaving a sense of mental exhilaration and a new sense of joy +in truth. Never was there a feeling that Jesus was exhausted and had +nothing more to say. + +For a true valuation of his intellectual contribution to mankind we must +remember that we have not a page of his own writing. We are dependent on +the verbal memory of his disciples; so far as we know, nothing was written +down for years. The fragments which survived probably had to stand the +ordeal of translation from the Aramaic to the Greek. Simply from the point +of view of literature, it is an amazing thing that anything characteristic +in Jesus survived at all. But it did. His sayings have the sparkle of +genius and personality; the illustrations and epigrams which he threw off +in fertile profusion are still clinchers; even his humor plays around +them. Critics undertake to fix on the genuine sayings by internal +evidence. Only a mind of transcendent originality could win its way to +posterity through such obstructions. + +But we ought not to forget the brevity of our material when we try to +build up a coherent conception of his outlook on society. There is little +use in stickling on details. The main thing is the personality of Jesus, +his religious and ethical insight into the nature and needs of the social +life of mankind, the vital power of religious conviction which he was able +to put behind righteousness, and the historical force which he set going +through history. + +From the indirect influences which Jesus Christ set in motion, no man or +woman or child in America can escape. We live on him. Even those who +attack the Christian Church, or who repudiate what they suppose Christ to +stand for, do so with spiritual weapons which they have borrowed from him. +But it does make a great difference whether the young men and women of our +day give their conscious and intelligent allegiance to Christianity or +hold aloof in misunderstanding. Without them the Christian movement will +mark time on old issues. With them it will dig new irrigation channels and +string the wires for new power transmission. + +In return, Christianity can do more for students than they themselves are +likely to realize in youth. Men grow tired. Their moral enthusiasm flags. +Scientific sociology may remain academic, cold, and ineffective. We need +inspiration, impulse, will power, and nothing can furnish such steady +accessions of moral energy as living religion. Science and the Christian +faith combined are strong. Those who succeed in effecting a combination of +these two without insincerity or cowardice are the coming leaders. + +If a student’s mind has given inward consent to the teachings of Jesus in +this course of study, that constitutes an appeal for personal +discipleship. Can we go with Christ in living out these principles, and +meanwhile draw on his spiritual wealth to build up our growing life? If +there is a student who can not at present affirm all that the Christian +Church holds concerning the nature of Christ, why should he not approach +him as the earliest disciples did, by personal love and obedience, +following him and cooperating with him in the business of the Kingdom of +God, and arriving in time at full faith in his Messiahship? A great and +firm faith is the product and prize of a lifetime of prayer and loving +action. “Light is sown to the righteous.” As we gather the wisdom of life, +and find that while we move from knowledge to knowledge, we are also +advancing from mystery to mystery, many of us will be ready and glad to +join in the highest affirmation of faith about Jesus Christ, in whom we +have learned to see God. + + + “If Jesus Christ is a man, + And only a man, I say + That of all mankind I cleave to him, + And to him I cleave alway. + + “If Jesus Christ is a God, + And the only God, I swear + I will follow him through heaven and hell, + The earth, the sea, and the air.” + + —RICHARD WATSON GILDER. + + +If Christianity henceforth is to discharge its full energy in the +regeneration of social life, it especially needs the allegiance of college +men and women who have learned to understand to some degree the facts and +laws of human society. The development of what is called “Social +Christianity” or “the social gospel,” is a fusion between the new +understanding created by the social sciences, and the teachings and moral +ideals of Christianity. This combination was inevitable; it has already +registered social effects of the highest importance; if it can win the +active minds of the present generation of college students, it will swing +a part of the enormous organized forces of the Christian Church to bear on +the social tasks of our American communities, and that will help to create +the nobler America which we see by faith. + +Christians have never fully understood Christianity. A purer comprehension +of its tremendous contents is always necessary. Think what it would +signify to a local community if all sincere Christian people in it should +interpret their obligation in the social terms which we have been using; +if they should seek not only their own salvation, but the reign of God in +their own town; if they should cultivate the habit of seeing a divine +sacredness in every personality, should assist in creating the economic +foundations for fraternal solidarity, and if, as Christians, they should +champion the weak in their own community. We need a power of renewal in +our American communities that will carry us across the coming social +transition, and social Christianity can supply it by directing the plastic +force of the old faith of our fathers to the new social tasks. + +Jesus was the initiator of the Kingdom of God. It is a real thing, now in +operation. It is within us, and among us, gaining ground in our +intellectual life and in our social institutions. It overlaps and +interpenetrates all existing organizations, raising them to a higher level +when they are good, resisting them when they are evil, quietly +revolutionizing the old social order and changing it into the new. It +suffers terrible reverses; we are in the midst of one now; but after a +time it may become apparent that a master hand has turned the situation +and laid the basis of victory on the wrecks of defeat. The Kingdom of God +is always coming; you can never lay your hand on it and say, “It is here.” +But such fragmentary realizations of it as we have, alone make life worth +living. The memories which are still sweet and dear when the fire begins +to die in the ashes, are the memories of days when we lived fully in the +Kingdom of Heaven, toiling for it, suffering for it, and feeling the +stirring of the godlike and eternal life within us. The most humiliating +and crushing realization is that we have betrayed our heavenly Fatherland +and sold out for thirty pieces of silver. We often mistake it. We think we +see its banner in the distance, when it is only the bloody flag of the old +order. But a man learns. He comes to know whether he is in God’s country, +especially if he sees the great Leader near him. + + + +Suggestions for Thought and Discussion + + +I. _The Social Principles of Jesus_ + +1. Sum up the social principles of Jesus which we have worked out in this +course. + +2. Do they seem incisive? Would they demand far-reaching social changes? +What changes? + +3. What conceptions acquired in philosophical and social science studies +connect fruitfully with the principles of Jesus? Do any scientific +conceptions conflict with the essential ideas of Jesus? + +II. _Social Salvation_ + +1. What is your frank estimate of the value of the social principles of +Jesus as a religious and ethical basis for the regeneration of society? + +2. Does the spiritual development of modern life tend toward the position +of Jesus or away from it? + +3. What opportunities and methods does modern life offer for carrying out +these principles in our social order? + +4. If society cannot be saved under the spiritual leadership of Jesus, how +can it be saved? + +III. _The Leader_ + +1. As this course proceeded, has our respect or reverence for Jesus Christ +increased or diminished? In what ways? + +2. Would it be possible to join the forward Christian forces in working +for the Kingdom of God even if the theological questions are still +unsolved in our minds? + +3. What seem now the best methods of carrying out these principles in our +own community and in the world? + +IV. _For Special Discussion_ + +1. Does the salvation of society seem to make the salvation of the +individual unnecessary or trivial? Have you lost interest in it? + +2. How should social and personal salvation connect? + +3. What would a loyal religious dedication to Christ and Christianity mean +to our scientific social intelligence? + +4. What would it mean to the course of our life? + + + + + + +FOOTNOTES + + + 1 Rauschenbusch, “Prayers of the Social Awakening,” p. 15, on “The + Social Meaning of the Lord’s Prayer.” + + 2 See the chapter on “The Tragedy of Dives” in Rauschenbusch, + “Christianizing the Social Order,” p. 291. + + 3 Edersheim, “Life and Times of Jesus, the Messiah,” Appendix XVII, + give a detailed account of Sabbath regulations. + + 4 See, for instance, Begbie, “Twice Born Men.” + + 5 See Jane Addams, “A New Conscience and an Ancient Evil.” + + 6 Why not give a fresh reading to the Hebrew prophets? Read them as if + they had just been dug up in the East. Read them with the insight + into social life developed by economic and sociological work in + college. Read them with the critical social and political situations + in mind. Read entire books at a sitting to absorb the spiritual + valor of the prophets and their sense of God and of righteousness. + George Adam Smith’s “The Book of the Twelve Prophets” has fine + social understanding, and gives the necessary historical background. + + 7 “Christianity and the Social Crisis,” p. 415. + + 8 G. J. Romanes, “Thoughts on Religion,” p. 157. + + + + + +***END OF THE PROJECT GUTENBERG EBOOK THE SOCIAL PRINCIPLES OF JESUS*** + + + +CREDITS + + +September 5, 2009 + + Project Gutenberg TEI edition 1 + Produced by Bryan Ness, David King, and the Online Distributed + Proofreading Team at <http://www.pgdp.net/>. 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\ No newline at end of file diff --git a/29912-0.zip b/29912-0.zip Binary files differnew file mode 100644 index 0000000..45fcca3 --- /dev/null +++ b/29912-0.zip diff --git a/29912-8.txt b/29912-8.txt new file mode 100644 index 0000000..dfcc8b6 --- /dev/null +++ b/29912-8.txt @@ -0,0 +1,7673 @@ +The Project Gutenberg EBook of The Social Principles of Jesus by Walter +Rauschenbusch + + + +This eBook is for the use of anyone anywhere at no cost and with almost no +restrictions whatsoever. You may copy it, give it away or re-use it under +the terms of the Project Gutenberg License included with this eBook or +online at http://www.gutenberg.org/license + + + +Title: The Social Principles of Jesus + +Author: Walter Rauschenbusch + +Release Date: September 5, 2009 [Ebook #29912] + +Language: English + +Character set encoding: ISO 8859-1 + + +***START OF THE PROJECT GUTENBERG EBOOK THE SOCIAL PRINCIPLES OF JESUS*** + + + + + + College Voluntary Study Courses + + Fourth Year--Part 1 + + The Social Principles Of Jesus + + By + + Walter Rauschenbusch + + Professor of Church History, Rochester Theological Seminary + + Written under the Direction of Sub-Committee on College Courses, Sunday + School Council of Evangelical Denominations, and Committee on Voluntary + Study, Council of North American Student Movements + + The Woman's Press + + 600 Lexington Avenue + + New York City + + 1917 + + Copyright, 1916, by + + The International Committee of Young Men's Christian Associations + + Entered at Stationers' Hall, London, 1916 + + All Rights Reserved + + + + + +CONTENTS + + +Introduction +Part I. The Axiomatic Social Convictions Of Jesus + Chapter I. The Value Of Life + Chapter II. The Solidarity Of The Human Family + Chapter III. Standing With The People +Part II. The Social Ideal Of Jesus + Chapter IV. The Kingdom Of God: Its Values + Chapter V. The Kingdom Of God: Its Tasks + Chapter VI. A New Age And New Standards +Part III. The Recalcitrant Social Forces + Chapter VII. Leadership For Service + Chapter VIII. Private Property And The Common Good + Chapter IX. The Social Test Of Religion +Part IV. Conquest By Conflict + Chapter X. The Conflict With Evil + Chapter XI. The Cross As A Social Principle + Chapter XII. A Review And A Challenge +Footnotes + + + + + + +COLLEGE VOLUNTARY STUDY COURSES + + +"The Social Principles of Jesus" takes seventh place in a series of +text-books known as College Voluntary Study Courses. The general outline +for this curriculum has been prepared by the Committee on Voluntary Study +of the Council of North American Student Movements, representing the +Student Young Men's and Young Women's Christian Associations and the +Student Volunteer Movement, and the Sub-Committee on College Courses of +the Sunday School Council of Evangelical Denominations, representing +twenty-nine communions. Therefore the text-books are planned for the use +of student classes in the Sunday School, as well as for the supplementary +groups on the campus. The present text-book has been written under the +direction of these Committees. + +The text-books are not suitable for use in the academic curriculum, as +they have been definitely planned for voluntary study groups. + +This series, covering four years, is designed to form a minimum curriculum +for the voluntary study of the Bible, foreign missions, and North American +problems. Daily Bible Readings are printed with each text-book. The +student viewpoint is given first emphasis--what are the student interests? +what are the student problems? + + + The Bible text printed in short measure (indented both sides) is + taken from the American Standard Edition of the Revised Bible, + copyright, 1901, by Thomas Nelson & Sons, and is used by + permission. + + + + + +INTRODUCTION + + +This book is not a life of Christ, nor an exposition of his religious +teachings, nor a doctrinal statement about his person and work. It is an +attempt to formulate in simple propositions the fundamental convictions of +Jesus about the social and ethical relations and duties of men. + +Our generation is profoundly troubled by the problems of organized +society. The most active interest of serious men and women in the colleges +is concentrated on them. We know that we are in deep need of moral light +and spiritual inspiration in our gropings. There is an increasing +realization, too, that the salvation of society lies in the direction +toward which Jesus led. And yet there is no clear understanding of what he +stood for. Those who have grown up under Christian teaching can sum up the +doctrines of the Church readily, but the principles which we must +understand if we are to follow Jesus in the way of life, seem enveloped in +a haze. The ordinary man sees clearly only Christ's law of love and the +golden rule. This book seeks to bring to a point what we all vaguely know. + +It does not undertake to furnish predigested material, or to impose +conclusions. It spreads out the most important source passages for +personal study, points out the connection between the principles of Jesus +and modern social problems, and raises questions for discussion. It was +written primarily for voluntary study groups of college seniors, and their +intellectual and spiritual needs are not like those of an average church +audience. It challenges college men and women to face the social +convictions of Jesus and to make their own adjustments. + + + + + +PART I. THE AXIOMATIC SOCIAL CONVICTIONS OF JESUS + + + + +Chapter I. The Value Of Life + + +Whatever our present conceptions of Jesus Christ may be, we ought to +approach our study of his teachings with a sense of reverence. With the +slenderest human means at his disposal, within a brief span of time, he +raised our understanding of God and of human life to new levels forever, +and set forces in motion which revolutionized history. + +Of his teachings we have only fragments, but they have an inexhaustible +vitality. In this course we are to examine these as our source material in +order to discover, if possible, what fundamental ethical principles were +in the mind of Jesus. This part of his thought has been less understood +and appropriated than other parts, and it is more needed today than ever. +Let us go at this study with the sense of handling something great, which +may have guiding force for our own lives. Let us work out for ourselves +the social meaning of the personality and thought of Jesus Christ, and be +prepared to face his challenge to the present social and economic order of +which we are part. + +How did Jesus view the life and personality of the men about him? How did +he see the social relation which binds people together? What was the +reaction of his mind in face of the inequalities and sufferings of actual +society? If we can get hold of the convictions which were axiomatic and +immediate with him on these three questions, we shall have the key to his +social principles. We shall take them up in the first three chapters. + +DAILY READINGS + + + +First Day: The Worth of a Child + + + And they were bringing unto him little children, that he should + touch them: and the disciples rebuked them. But when Jesus saw it, + he was moved with indignation, and said unto them, Suffer the + little children to come unto me; forbid them not: for to such + belongeth the kingdom of God. Verily I say unto you, Whosoever + shall not receive the kingdom of God as a little child, he shall + in no wise enter therein. And he took them in his arms, and + blessed them, laying his hands upon them.--Mark 10:13-16. + + +The child is humanity reduced to its simplest terms. Affectionate joy in +children is perhaps the purest expression of social feeling. Jesus was +indignant when the disciples thought children were not of sufficient +importance to occupy his attention. Compared with the selfish ambition of +grown-ups he felt something heavenly in children, a breath of the Kingdom +of God. They are nearer the Kingdom than those whom the world has smudged. +To inflict any spiritual injury on one of these little ones seemed to him +an inexpressible guilt. See Matthew 18:1-6. + +_Can the moral standing of a community be fairly judged by the statistics +of child labor and infant mortality?_ + +_What prompts some young men to tyrannize over their younger brothers?_ + +_How does this passage and the principle of the sacredness of life bear on +the problem of eugenics?_ + + + +Second Day: The Humanity of a Leper + + + And when he was come down from the mountain, great multitudes + followed him. And behold, there came to him a leper, and + worshipped him, saying, Lord, if thou wilt, thou canst make me + clean. And he stretched forth his hand, and touched him, saying, I + will; be thou made clean. And straightway his leprosy was + cleansed. And Jesus saith unto him, See thou tell no man; but go, + show thyself to the priest, and offer the gift that Moses + commanded, for a testimony unto them.--Matt. 8:1-4. + + +Whenever Jesus healed he rendered a social service to his fellows. The +spontaneous tenderness which he put into his contact with the sick was an +expression of his sense of the sacredness of life. A leper with fingerless +hands and decaying joints was repulsive to the sthetic feelings and a +menace to selfish fear of infection. The community quarantined the lepers +in waste places by stoning them when they crossed bounds. (Remember Ben +Hur's mother and sister.) Jesus not only healed this man, but his sense of +humanity so went out to him that "he stretched forth his hand and touched +him." Even the most wretched specimen of humanity still had value to him. + +_What is the social and moral importance of those professions which cure +or prevent sickness?_ + +_How would a strong religious sense of the sacredness of life affect +members of these professions?_ + + + +Third Day: The Moral Quality of Contempt + + + Ye have heard that it was said to them of old time, Thou shalt not + kill; and whosoever shall kill shall be in danger of the judgment: + but I say unto you, that every one who is angry with his brother + shall be in danger of the judgment; and whosoever shall say to his + brother, Raca, shall be in danger of the council; and whosoever + shall say, Thou fool, shall be in danger of the hell of + fire.--Matt. 5:21, 22. + + +In the Sermon on the Mount Jesus demanded that the standards of social +morality be raised to a new level. He proposed that the feeling of anger +and hate be treated as seriously as murder had been treated under the old +code, and if anyone went so far as to use hateful and contemptuous +expressions toward a fellow-man, it ought to be a case for the supreme +court. Of course this was simply a vivid form of putting it. The important +point is that Jesus ranged hate and contempt under the category of murder. +To abuse a man with words of contempt denies his worth, breaks down his +self-respect, and robs him of the regard of others. It is an attempt to +murder his soul. The horror which Jesus feels for such action is an +expression of his own respect for the worth of personality. + +_How is the self-respect and sense of personal worth of men built up or +broken down in college communities?_ + +_How in industrial communities?_ + + + +Fourth Day: Bringing Back the Outcast + + + Now all the publicans and sinners were drawing near unto him to + hear him. And both the Pharisees and the scribes murmured, saying, + This man receiveth sinners, and eateth with them. + + And he spake unto them this parable, saying, What man of you, + having a hundred sheep, and having lost one of them, doth not + leave the ninety and nine in the wilderness, and go after that + which is lost, until he find it? And when he hath found it, he + layeth it on his shoulders, rejoicing. And when he cometh home, he + calleth together his friends and his neighbors, saying unto them, + Rejoice with me, for I have found my sheep which was lost. I say + unto you, that even so there shall be joy in heaven over one + sinner that repenteth, more than over ninety and nine righteous + persons, who need no repentance. + + Or what woman having ten pieces of silver, if she lose one piece, + doth not light a lamp, and sweep the house, and seek diligently + until she find it? And when she hath found it, she calleth + together her friends and neighbors, saying, Rejoice with me, for I + have found the piece which I had lost. Even so, I say unto you, + there is joy in the presence of the angels of God over one sinner + that repenteth.--Luke 15:1-10. + + +Every Jewish community had a fringe of unchurched people, who could not +keep up the strict observance of the Law and had given up trying. The +pious people, just because they were pious, felt they must cold-shoulder +such. Jesus walked across the lines established. What seems to have been +the motive that prompted him? Why did the Pharisee withdraw, and why did +Jesus mix with the publicans? + +_What groups in our own communities correspond to the __"__publicans and +sinners,__"__ and what is the attitude of religious people toward them?_ + +_What social groups in college towns are spoken of with contempt by +college men, and why?_ + +_Is there a Pharisaism of education? Define and locate it._ + + + +Fifth Day: The Problem of the Delinquents + + + For the Son of man came to seek and to save that which was + lost.--Luke 19:10. + + +Here Jesus formulates the inner meaning and mission of his life as he +himself felt it. He was here for social restoration and moral salvage. No +human being should go to pieces if he could help it. He was not only +willing to help people who came to him for help, but he proposed to go +after them. The "lost" man was too valuable and sacred to be lost. + +_How does the Christian impulse of salvation connect with the activities +represented in the National Conference of Charities and Correction?_ + +_How does a college community regard its __"__sinners__"__?_ Suppose a man +has an instinct for low amusements and a yellow sense of honor, how do the +higher forces in college life get at that man to set him right? + + + +Sixth Day: Going Beyond Justice + + + For the kingdom of heaven is like unto a man that was a + householder, who went out early in the morning to hire laborers + into his vineyard. And when he had agreed with the laborers for a + shilling a day, he sent them into his vineyard. And he went out + about the third hour, and saw others standing in the marketplace + idle; and to them he said, Go ye also into the vineyard, and + whatsoever is right I will give you. And they went their way. + Again he went out about the sixth and the ninth hour, and did + likewise. And about the eleventh hour he went out and found others + standing: and he saith unto them, Why stand ye here all the day + idle? They say unto him, Because no man hath hired us. He said + unto them, Go ye also into the vineyard. And when even was come, + the lord of the vineyard said unto his steward, Call the laborers, + and pay them their hire, beginning from the last unto the first. + And when they came that were hired about the eleventh hour, they + received every man a shilling. And when the first came, they + supposed that they would receive more; and they likewise received + every man a shilling. And when they received it, they murmured + against the householder, saying, These last have spent but one + hour, and thou hast made them equal unto us, who have borne the + burden of the day and the scorching heat. But he answered and said + to one of them, Friend, I do thee no wrong: didst not thou agree + with me for a shilling? Take up that which is thine, and go thy + way; it is my will to give unto this last, even as unto thee. Is + it not lawful for me to do what I will with mine own? or is thine + eye evil, because I am good? So the last shall be first, and the + first last.--Matt. 20:1-16. + + +Judaism rested on legality. So much obedience to the law earned so much +reward, according to the contract between God and Israel. Theoretically +this was just; practically it gave the inside track to the respectable and +well to do, for it took leisure and money to obey the minuti of the Law. +In this parable the employer rises from the level of justice to the higher +plane of human fellow-feeling. These eleventh-hour men had been ready to +work; they had to eat and live; he proposed to give them a living wage +because he felt an inner prompting to do so. In the parable of the +Prodigal Son the father does more for his son than justice required, +because he was a father. Here the employer does more because he is a man. +Each acted from a sense of the worth of the human life with which he was +dealing. It was the same sense of worth and sacredness in Jesus which +prompted him to invent these parables. + +_Do we find ourselves valuing people according to their utility to us, or +do we have an active feeling of their human interest and worth?_ Let us +run over in our minds our family and relatives, our professors and +friends, and the people in town who serve us, and see with whom we are on +a human footing. + + + +Seventh Day: The Courtesy of Jesus + + + And early in the morning he came again into the temple, and all + the people came unto him; and he sat down, and taught them. And + the scribes and the Pharisees bring a woman taken in adultery; and + having set her in the midst, they say unto him, Teacher, this + woman hath been taken in adultery, in the very act. Now in the law + Moses commanded us to stone such: what then sayest thou of her? + And this they said, trying him that they might have whereof to + accuse him. But Jesus stooped down, and with his finger wrote on + the ground. But when they continued asking him, he lifted up + himself, and said unto them, He that is without sin among you, let + him first cast a stone at her. And again he stooped down and with + his finger wrote on the ground. And they, when they heard it, went + out one by one, beginning from the eldest, even unto the last: and + Jesus was left alone, and the woman, where she was, in the midst. + And Jesus lifted up himself, and said unto her, Woman, where are + they? did no man condemn thee? And she said, No man, Lord. And + Jesus said, Neither do I condemn thee: go thy way; from henceforth + sin no more.--John 8:2-11. + + +Was there ever a more gentlemanly handling of a raw situation? This woman +was going through one of the most harrowing experiences conceivable, +exposed to the gaze of a leering and scornful crowd, her good name torn +away, her self-respect crushed. Jesus shielded her from stoning by the +power of his personality and his consummate skill in handling men. He got +inside their guard, aroused their own sense of past guilt, and so awakened +some human fellow-feeling for the woman. When he was alone with her, what +a mingling of kindness and severity! Surely she would carry away the +memory of a wonderful friend who came to her in her dire need. Why did +Jesus twice turn his eyes away to the ground? Was he ashamed to look at +her shame? + +Such a sudden, tragic happening is a severe test of a man's qualities. It +brought out the courtesy of Jesus, his respect for human personality even +in its shame. _How can we train ourselves so that we may be equal to such +emergencies?_ Would continued spiritual contact with Jesus be likely to +make a difference? + + + +Study for the Week + + +The passages we have studied are inductive material. Can there be any +doubt that Jesus had a spontaneous love for his fellow-men and a deep +sense of the sacredness of human personality? Physical deformity and moral +guilt could not obscure the divine worth of human life to him. To cause +any soul to stumble and go down, or to express contempt for any human +being, was to him a horrible guilt. + + +I + + +This regard for human life was based on the same social instinct which +every normal man possesses. But with Jesus it was so strong that it +determined all his viewpoints and activities. He affirmed the humane +instinct consciously and intelligently, and raised it to the dignity of a +social principle. This alone would be enough to mark him out as a new +type, prophetic and creative of a new development of the race. + +Whence did Jesus derive the strength and purity of his social feeling? Was +it simply the endowment of a finely attuned nature? Other fine minds of +the ancient world valued men according to their wealth, their rank, their +power, their education, their beauty. Jesus valued men as such, apart from +any attractive equipment. Why? "The deeper our insight into human destiny +becomes, the more sacred does every individual human being seem to us" +(Lotze). The respect of Jesus for every concrete person whom he met was +due to his religious insight into human life and destiny. But how did he +get his insight? + +Love and religion have the power of idealistic interpretation. To a mother +her child is a wonderful being. To a true lover the girl he loves has +sacredness. With Jesus the consciousness of a God of love revealed the +beauty of men. The old gods were despotic supermen, mythical duplicates of +the human kings and conquerors. The God of Jesus was the great Father who +lets his light shine on the just and the unjust, and offers forgiveness +and love to all. Jesus lived in the spiritual atmosphere of that faith. +Consequently he saw men from that point of view. They were to him children +of that God. Even the lowliest was high. The light that shone on him from +the face of God shed a splendor on the prosaic ranks of men. In this way +religion enriches and illuminates social feeling. + +Jesus succeeded in transmitting something of his own sense of the +sacredness of life to his followers. As Wundt says: "Humanity in this +highest sense was brought into the world by Christianity." The love of men +became a social dogma of the Church. Some other convictions of Jesus left +few traces on the common thought of Christendom, but the Church has always +stood for a high estimate of the potential worth of the soul of man. It +has always taught that man was made in God's image and that he is destined +to share in the holiness and eternal life of God. + + +II + + +What effects has this registered on social conduct? Has the Church +intelligently resisted social forces or conditions which brutalized or +shamed men? + +It is most difficult to estimate accurately the historic influence of +religious ideas. They are subtle and hard to trace. But we can justly +reason from our own observations in evangelism and foreign mission work. +Those of us who have gone through a clearly marked conversion to +Christianity will probably remember that we realized our fellow-men with a +new warmth and closeness, and under higher points of view. We were then +entering into the Christian valuation of human life. In foreign missions +the influence of Christianity can be contrasted with non-Christian social +life, and there is often a striking rise in the respect for life and +personality as compared with the hardness and callousness of heathen +society. This is one of the distinctive marks of the modern and Western +world compared with the ancient and the Oriental. Those individuals among +us who have really duplicated something of the spirit of Jesus are always +marked by their loving regard for human life, even its wreckage. That +sense of sacredness is the basis for the whole missionary and +philanthropic activity of Christian men and women. + +It is also an important force in the social movements. Have there been any +widespread, continuous, and successful movements for social justice +outside of the territory influenced by Christianity? Was there any causal +connection between the historic reformation and purification of +Christianity since the sixteenth century and the rise of civil and social +democracy? Does the spread of Christian ideas and feelings predispose the +powerful classes to make concessions? What contribution did the Wesleyan +revival among the working people of England make toward the rise of the +trade union movement, the education of stable leaders, and the faith in +democracy? It takes idealistic convictions a long time to permeate large +social classes, but they often spring into effectiveness suddenly. +Certainly a belief in the worth and capacity of the common man is a +spiritual support of democratic institutions, and where the Church really +spread the Christian sense of the worth and sacredness of human life, it +has been a great stabilizer of civil liberty. + +Jesus asserted with religious power what all men feel. Sometimes it +requires the solemn presence of death to brush aside the artificial +distinctions of society and to make us realize that a life is a life, and +precious as such. But when we are at our best, we do feel the sacredness +of human life. + + +III + + +Does our present social order develop or neutralize that feeling in us? + +Presumably it works both ways. For those who want to spread the spirit of +Christ, it becomes important to inquire at what points our social +institutions cheapen life and take the value out of personality. + +The class differences inherited from the past are designed to hedge the +upper classes about with honor, but they necessarily depreciate the lower +classes by contrast and neutralize the tie of the common blood. In some +countries the self-respect of the lower classes is affronted by degrading +forms of legal punishment reserved for them. Forms of servility are +exacted from servants and peasants. The practical working of class +differences is most clearly seen in the relation of the sexes. Love is a +great equalizer; hence it clashes with class pride. The plot of +innumerable dramas and novels turns on the efforts of love to overcome the +laws of social caste. Where class spirit is traditional and fully +developed, men have a double code for the women of their own class, and +those of the lower classes. It is a far greater offense for a gentleman to +marry a girl of the lower class than to ruin her. + +It is the glory of America that our laws do not intend to recognize class +differences. The conditions of life on a raw continent and the principles +embodied in religious and political idealism fortunately cooperated. Will +this last, or are the great differences in wealth once more resulting in +definite class lines and in class pride and contempt? What does the phrase +"of good family" imply by contrast? What evidence does college fraternity +life offer as to the existence of social classes? How is immigration +likely to increase the cleavages by adding differences of race and color, +religion, language, and manners? What light does the history of +immigration in America cast on our valuation of human life in strangers? + +Political oligarchies have usually defended their rule by the assumption +that the masses are incapable and the few are superior. The laws made by +them, however, have usually shown ignorance and indifference as to the +human needs of the working masses. The same fundamental adjustment exists +in industry. It is not an expression of the worth of the working people if +they have no right to organize or to share in governing the conditions +under which they work, and if years of good work earn a man no ownership +or equity, no legal standing or even tenure of employment in a business. +Is the right to petition for a redress of grievances an adequate +industrial expression of the Christian doctrine of the worth and +sacredness of personality? Is not property essential to the real freedom +and self-expression of a human personality? + +War and prostitution are the most flagrant offenses against this social +principle. War is a wholesale waster of life. Prostitution is the worst +form of contempt for personality. + +Does our intellectual and scientific work ever tend to chill the warm +sense of human values? Do we acquire something of the impassiveness of +Nature in studying her enormous waste of life? Do we transfer to human +affairs her readiness to use up the masses in order to produce a higher +type? Jesus did not talk about eliminating the unfit. He talked about +saving them, which requires greater constructive energy if it is really to +be done. It also requires a higher faith in the latent recuperative +capacities of human nature. The detached attitude of scientific study may +combine with our plentiful natural egotism to create a cold indifference +toward the less attractive masses of humanity. We need the glow of +Christ's feeling for men to come unharmed out of this intellectual +temptation. + + +IV + + +Doubtless the objection has arisen in our minds that it is not in the +interest of the future of the race that religious pity shall coddle and +multiply the weak, or put them in control of society. + +But did Jesus want the weak to stay weak? Was his social feeling ever +maudlin? He was himself a powerful and free personality, who refused to be +suppressed or conformed to the dominant type. He challenged the existing +authorities, one against the field. Even in the slender record we have of +him we can see him running the gamut of emotions from wrath and invective +to tenderness and humor. It was precisely his own powerful individuality +which made him demand for others the right to become free and strong +souls. Other powerful individuals have used up the rest as means to their +end. What human life or character did Jesus weaken or break down? He was +an emancipator, a creator of strong men. His followers in later times did +lay a new yoke on the spirits of men and denied them the right to think +their own thoughts and be themselves. But the spirit of Jesus is an +awakening force. Even the down-and-out brace up when they come in contact +with him, and feel that they are still good for something. + +"Jesus Christ was the first to bring the value of every human soul to +light, and what he did no one can any more undo" (Harnack). But it remains +for every individual to accept and reaffirm that religious faith as his +own guiding principle according to which he proposes to live. We shall be +at one with the spirit of Christianity and of modern civilization if we +approach all men with the expectation of finding beneath commonplace, +sordid, or even repulsive externals some qualities of love, loyalty, +heroism, aspiration, or repentance, which prove the divine in man. Kant +expressed that reverence for personality in his doctrine that we must +never treat a man as a means only, but always as an end in himself. So far +as our civilization treats men merely as labor force, fit to produce +wealth for the few, it is not yet Christian. Any man who treats his +fellows in that way, blunts his higher nature; as Fichte says, whoever +treats another as a slave, becomes a slave. We might add, whoever treats +him as a child of God, becomes a child of God and learns to know God. + +"The principle of reverence for personality is the ruling principle in +ethics, and in religion; it constitutes, therefore, the truest and highest +test of either an individual or a civilization; it has been, even +unconsciously, the guiding and determining principle in all human +progress; and in its religious interpretation, it is, indeed, the one +faith that keeps meaning and value for life" (President Henry C. King). + + + +Suggestions for Thought and Discussion + + +I. _The Ordinary Estimate of Men_ + +1. How much do we care for a man if he is of no practical use to us? + +2. On what basis do we ordinarily value men? + +II. _Jesus' Estimate of Men_ + +1. Which source passages in the daily readings seemed to put the feeling +of Jesus in the clearest light? + +2. How did the religious insight of Jesus reenforce his social feeling? + +3. To what extent is it possible to duplicate his sense of humanity +without his consciousness of God? + +III. _The Valuation of the Individual in Modern Life_ + +1. List the evidences that modern society values men as such apart from +economic utility or standing, or show that it does not so value them. + +2. Is the tendency in modern life toward a lower or higher valuation of +the individual? To what extent is this due to the influence of +Christianity? + +3. How do the statistics of industrial accidents agree with our Christian +valuation of life? + +IV. _The Test of History_ + +1. What widespread and successful movements for social justice have there +been outside the territory influenced by Christianity? + +2. How do modern missions serve as an experiment station for the problem +of this chapter? + +3. What connection was there between the Wesleyan revival and the rise of +the trade union movement in England? + +V. _For Special Discussion_ + +1. Do permanent class differences necessarily result in a slighter social +feeling for the inferior class? + +2. Describe the class lines drawn in your home town. + +3. Did you feel these lines more or less when you entered college? + +4. Does college life tend to make us callous or sympathetic? + +5. Does life in social settlements seem to increase or decrease respect +for human nature in college men and women? + +6. How would you preserve your self-respect if you were a working man +placed in degrading labor conditions? + +7. Does an honor system build up self-respect? + +8. Have your scientific studies, and especially evolutionary teachings, +increased your regard for humanity in the mass? + +9. According to your observation, does religion make a man a stronger or +weaker personality? + + + + +Chapter II. The Solidarity Of The Human Family + + +Every man has worth and sacredness as a man. We fixed on that as the +simplest and most fundamental social principle of Jesus. The second +question is, What relation do men bear to each other? + +DAILY READINGS + + + +First Day: The Social Impulse and the Law of Christ + + + And one of them, a lawyer, asked him a question, trying him: + Teacher, which is the great commandment in the law? And he said + unto him, Thou shalt love the Lord thy God with all thy heart, and + with all thy soul, and with all thy mind. This is the great and + first commandment. And a second like unto it is this, Thou shalt + love thy neighbor as thyself. On these two commandments the whole + law hangeth, and the prophets.--Matt. 22:35-40. + + +Which among the multitudinous prescriptions of the Jewish law ought to +take precedence of the rest? It was a fine academic question for church +lawyers to discuss. Jesus passed by all ceremonial and ecclesiastical +requirements, and put his hand on love as the central law of life, both in +religion and ethics. It was a great simplification and spiritualization of +religion. But love is the social instinct which binds man and man together +and makes them indispensable to one another. Whoever demands love, demands +solidarity. Whoever sets love first, sets fellowship high. + +_When Jesus speaks of love, what more than mere emotion does he mean?_ + +_Is love really the highest thing?_ + +_What do you think of the epigram of Augustine:_ AMA ET FAC QUOD VIS? + + + +Second Day: Jesus Craving Friendship + + + Then cometh Jesus with them unto a place called Gethsemane, and + saith unto his disciples, Sit ye here, while I go yonder and pray. + And he took with him Peter and the two sons of Zebedee, and began + to be sorrowful and sore troubled. Then saith he unto them, My + soul is exceeding sorrowful, even unto death: abide ye here, and + watch with me. And he went forward a little, and fell on his face, + and prayed, saying, My Father, if it be possible, let this cup + pass away from me: nevertheless, not as I will, but as thou wilt. + And he cometh unto the disciples, and findeth them sleeping, and + saith unto Peter, What, could ye not watch with me one hour? Watch + and pray, that ye enter not into temptation: the spirit indeed is + willing, but the flesh is weak. Again a second time he went away, + and prayed, saying, My Father, if this cannot pass away, except I + drink it, thy will be done. And he came again and found them + sleeping, for their eyes were heavy. And he left them again, and + went away, and prayed a third time, saying again the same words. + Then cometh he to the disciples, and saith unto them, Sleep on + now, and take your rest: behold, the hour is at hand, and the Son + of man is betrayed into the hands of sinners. Arise, let us be + going: behold, he is at hand that betrayeth me.--Matt. 26:36-46. + + +Jesus was personally very sociable. He evidently enjoyed mixing with +people. He liked the give-and-take of life. He had friendships. A group of +men and women gathered around him who gave him their devoted loyalty. He +in turn needed them. The denial of Peter and the betrayal of Judas hurt +him, partly because they were defections from the comradeship of his +group. In Gethsemane he craved friendship. He prayed to God, but he +reached out for Peter and John. The longing for friendship and the unrest +of loneliness are proof of a truly human and social nature. + +_In how far is a need for others a sign of strength or of weakness?_ + +_What connection has the spirit of a team, or the loyalty of a college +class, with the Christian law of love?_ + + + +Third Day: Restoring Solidarity + + + Then came Peter and said to him, Lord, how oft shall my brother + sin against me, and I forgive him? until seven times? Jesus saith + unto him, I say not unto thee, Until seven times; but, Until + seventy times seven.--Matt. 18:21-22. + + +Love binds together; hate and anger cut apart. They destroy fellowship. +Therefore the chief effort of the Christian spirit must be to reestablish +fellowship wherever men have been sundered by ill-will. This is done by +confession and forgiveness. Forgiveness was so important to Jesus because +social unity was so important to him. In the Lord's Prayer he makes full +fellowship with men a condition of full fellowship with God: "Forgive us +our debts, as we have forgiven our debtors." + +Are there any personal injuries which are beyond forgiveness? + +_Think back to any striking experience of forgiving or being forgiven. +What was the religious and moral reaction on your life?_ + + + +Fourth Day: The Christian Intensification of Love + + + Hereby know we love, because he laid down his life for us: and we + ought to lay down our lives for the brethren. But whoso hath the + world's goods, and beholdeth his brother in need, and shutteth up + his compassion from him, how doth the love of God abide in him? My + little children, let us not love in word, neither with the tongue; + but in deed and truth.--1 John 3:16-18. + + Beloved, let us love one another: for love is of God; and every + one that loveth is begotten of God, and knoweth God. He that + loveth not knoweth not God; for God is love. Herein was the love + of God manifested in us, that God hath sent his only begotten Son + into the world that we might live through him.--1 John 4:7-9. + + Beloved, if God so loved us, we also ought to love one another. No + man hath beheld God at any time: if we love one another, God + abideth in us, and his love is perfected in us.--1 John 4:11-12. + + +These are quotations from one of the early Christian writings. They are +evidence of the emphasis put on love as a distinctive doctrine of the new +religion. Note how the natural social instinct of human affection is +intensified and uplifted by religious motives and forces. Which of these +motives are directly taken from the personality and life of Christ? + +_Do you remember any quotations from non-Christian literature in which a +similar love for love is expressed?_ + + + +Fifth Day: Solidaristic Responsibility + + + Then began he to upbraid the cities wherein most of his mighty + works were done, because they repented not. Woe unto thee, + Chorazin! woe unto thee, Bethsaida! for if the mighty works had + been done in Tyre and Sidon which were done in you, they would + have repented long ago in sackcloth and ashes. But I say unto you, + it shall be more tolerable for Tyre and Sidon in the day of + judgment, than for you. And thou, Capernaum, shalt thou be exalted + unto heaven? thou shalt go down unto Hades: for if the mighty + works had been done in Sodom which were done in thee, it would + have remained until this day. But I say unto you that it shall be + more tolerable for the land of Sodom in the day of judgment, than + for thee.--Matt. 11:20-24. + + +We know that by constant common action a social group develops a common +spirit and common standards of action, which then assimilate and +standardize the actions of its members. Jesus felt the solidarity of the +neighborhood groups in Galilee with whom he mingled. He treated them as +composite personalities, jointly responsible for their moral decisions. + +_What groups of which we have been a part in the past have stamped us with +the group character for good or evil? How about those of which we are now +a part?_ + +_What have we learned from the Great War about national solidarity?_ + + + +Sixth Day: The Solidarity of the Generations + + + Woe unto you, scribes and Pharisees, hypocrites! for ye build the + sepulchres of the prophets, and garnish the tombs of the + righteous, and say, If we had been in the days of our fathers, we + should not have been partakers with them in the blood of the + prophets. Wherefore ye witness to yourselves, that ye are sons of + them that slew the prophets. Fill ye up then the measure of your + fathers. Ye serpents, ye offspring of vipers, how shall ye escape + the judgment of hell? Therefore, behold, I send unto you prophets, + and wise men, and scribes: some of them shall ye kill and crucify; + and some of them shall ye scourge in your synagogues, and + persecute from city to city: that upon you may come all the + righteous blood shed on the earth, from the blood of Abel the + righteous unto the blood of Zachariah son of Barachiah, whom ye + slew between the sanctuary and the altar. Verily I say unto you, + All these things shall come upon this generation.--Matt. 23:29-36. + + +Jesus saw a moral solidarity existing, not only between contemporaries who +act together, but between generations that act alike. Every generation +clings to its profitable wrongs and tries to silence those who stand for +higher righteousness. Posterity takes comfort in being fairer about the +dead issues, but is just as hot and bad about present issues. The sons +reenact the old tragedies on a new stage, and so line up with their +fathers. In looking back over the history of his nation, Jesus saw a +continuity of wrong which bound the generations together in a solidarity +of guilt. + +_Does the connection consist only in similarity of action, or is there a +causal continuity of wrong in the life of a community?_ + +_Is there anything in our personal family history or family wealth and +business which threatens to line us up with past evils?_ + + + +Seventh Day: Social Consciousness in the Lord's Prayer + + + After this manner therefore pray ye: Our Father who art in heaven, + Hallowed be thy name. Thy kingdom come. Thy will be done, as in + heaven, so on earth. Give us this day our daily bread. And forgive + us our debts, as we also have forgiven our debtors. And bring us + not into temptation, but deliver us from the evil one.--Matt. + 6:9-13. + + +_Is there anything more solitary than a human soul calling to the +invisible Presence? Is there anything more social in consciousness than +the Lord's Prayer?_ + +_Where in these petitions do you feel the sense of social coherence as the +unspoken presupposition of the thought?_(_1_) + +_Could Jesus have thought this prayer if the unity of the race had not +been both an instinctive reality and a clear social principle with him?_ + + + +Study for the Week + + +That man is a social being is the fundamental fact with which all social +sciences have to deal. We may like or dislike people; we can not well be +indifferent to them if they get close to us. As Sartor Resartus puts it: +"In vain thou deniest it; thou _art_ my brother. Thy very hatred, thy very +envy, those foolish lies thou tellest of me in thy splenetic humour; what +is all this but an inverted sympathy? Were I a steam-engine, wouldst thou +take the trouble to tell lies of me?" + +Sex admiration, parental love, "the dear love of comrades," the thrill of +patriotism, the joy of play, are all forms of fellowship. They give us +happiness because they satisfy our social instinct. To realize our unity +gives relish to life. To be thrust out of fellowship is the great pain. +Many evil things get their attractiveness mainly through the fact that +they create a bit of fellowship--such as it is. The slender thread of good +in the saloon is comradeship. (See Jack London, "John Barleycorn.") + + +I + + +None ever felt this social unity of our race more deeply than Jesus. To +him it was sacred and divine. Hence his emphasis on love and forgiveness. +He put his personality behind the natural instinct of social attraction +and encouraged it. He swung the great force of religion around to bear on +it and drive it home. Anything that substitutes antagonism for fraternity +is evil to him. Just as in the case of the natural respect for human life +and personality, so in the case of the natural social cohesion of men, he +lifted the blind instinct of human nature by the insight of religion and +constituted it a fundamental principle of life. It is the business of +Christianity to widen the area of comradeship. + +Common human judgment assents to the valuation of Jesus. Wherever an +effective and stable form of fellowship has been created, a sense of +sacredness begins to attach to it, and men defend it as a sort of shrine +of the divine in man. Wherever men are striving to create a larger +fellowship, they have religious enthusiasm as if they were building a +temple for God. This is the heart of church loyalty. + +The family is the most striking case of solidarity. It is first formed of +two units at opposite poles in point of sex, experience, taste, need, and +aims; and when they form it, they usually have as much sense of sacredness +as their character is capable of feeling. When children are added, more +divergences of age, capacity, and need are injected. Yet out of these +contradictory elements a social fellowship is built up, which, in the +immense majority of cases, defies the shocks of life and the strain of +changing moods and needs, forms the chief source of contentment for the +majority of men and women, and, when conspicuously successful, wins the +spontaneous tribute of reverence from all right-thinking persons. In using +the equipment of the home, in standing by one another in time of sickness +and trouble, and in spiritual sympathy, a true family practices solidarity +of interests, and furnishes the chief education in cooperation. + +Political unity was at first an expansion of family unity. The passionate +loyalty with which a nation defends its country and its freedom, is not +simply a defence of real estate and livestock, but of its national +brotherhood and solidarity. The devotion with which people suffer and die +for their State is all the more remarkable because all States hitherto +have been largely organizations for coercion and exploitation, and only in +part real fraternal communities. Patriotism hitherto has been largely a +prophetic outreaching toward a great fellowship nowhere realized. The +peoples walk by faith. + +What evidence does college life furnish us of the fact that social unity +is realized with some sense of sacredness? Why do the years in college +stand out in the later memories of graduates with such a glamour? Why do +students devote so much unpaid service to their teams and fraternities? Is +it for the selfish advantages they hope to get, or because they feel they +are realizing the best of life in being part of a solidaristic group? Do +the dangers of college organizations prove or disprove the principle that +fellowship is felt to be something sacred? + +Any historical event in which men stood by their group through suffering +or to death is remembered with pride. Any case of desertion or betrayal is +remembered with shame. No group forgives those who sell out its solidarity +for private safety or profit. + +Insurance and cooperation are two great demonstrations of the power of +solidarity. In insurance we bear one another's burdens, "and so fulfil the +law of Christ." The cooperative associations, which have had such enormous +success in Europe, succeed only where neighborhood or common idealistic +conviction has previously established a consciousness of social unity. +They have to overcome the most adverse conditions in achieving success. +When they do, the effect on the economic prosperity of the people and on +their moral stability and progressiveness is remarkable. + + +II + + +Thus the instincts of the race assent to the social principle of Jesus, +that fellowship is sacred. The chief law of Christianity does not +contradict the social nature of man but expresses and reenforces it. It is +the special function of Christians to promote social unity and expand its +blessings. To do this intelligently we should take note where, at present, +solidarity is frustrated. + +For instance, it is important to inquire how social unity is negatived in +commercial life. Is competition necessarily unfraternal? Would a Socialist +organization of society necessarily be fraternal? Is it a denial of +fellowship to exact monopoly profit from consumers, or to take advantage +of the ignorance or necessities of a buyer? Is the law of the market +compatible with a fraternal conception of society? + +Where can you trace the principle of solidarity actually at work in +industrial life? Give cases where you have observed a real sense of human +coherence and loyalty between employer and employes. How had the feeling +been promoted in those cases and what effect did it have on the economic +relations of the two groups? Why is the feeling of antagonism between +these groups so common? Does the wages system make this inevitable? How +ought we to value the willingness of organized labor to stand together, +especially on strike, and what connection does the bitterness toward +"scabs" have with our subject? + +War is a rupture of fellowship on a large scale. The Great War of 1914 has +been the most extensive demonstration of the collapse of love which any of +us wants to see. As soon as one nation no longer recognizes its social +unity with another nation, all morality collapses, and a deluge of hate, +cruelty, and lies follows. The problem of international peace is the +problem of expanding the area of love and social unity. It is the sin of +Christendom that so few took this problem seriously until we were +chastised for our moral stupidity and inertia. The young men and women of +today will have to take this problem on their intellect and conscience for +their lifetime, and propose to see it through. + + +III + + +Does religion create social unity or neutralize it? Does prayer isolate or +connect? Has the force of religion in human history done more to divide or +to consolidate men? + +Evidently religion may work both ways, and all who are interested in it +must see to it that their religion does not escape control and wreck +fraternity. Even mystic prayer and contemplation, which is commonly +regarded as the flower of religious life, may make men indifferent to +their fellows. + +It is worth noting that the prayer experiences of Jesus were not ascetic +or unsocial. They prepared him for action. When he went into the desert +after his baptism it was to settle the principles on which his Messianic +work was to be done; his temptations prove that. When he went out from +Capernaum to pray "a great while before day," it was to launch his +aggressive missionary campaign among the Galilan villages. Prayer may be +an emotional dissipation. Prayer is Christian only if it makes us realize +our fellows more keenly and affectionately. + +It is one thing to praise love and another thing to practice it. We may +theorize about society and ourselves be contrary and selfish units in it. +Social unity is an achievement. A loving mind toward our fellows, even the +cranky, is the prize of a lifetime. How can it be evoked and cultivated in +us? That is one of the most important problems in education. Can it be +solved without religious influences? Love will not up at the bidding. We +can observe the fact that personal discipleship of Christ has given some +persons in our acquaintance a rare capacity for love, for social sympathy, +for peaceableness, for all the society-making qualities. We can make test +of the fact for ourselves that every real contact with him gives us an +accession of fraternity and greater fitness for nobler social unity. It +makes us good fellows. + + +IV + + +The man who intelligently realizes the Chinese and the Zulu as his +brothers with whom he must share the earth, is an ampler mind--other things +being equal--than the man who can think of humanity only in terms of +pale-faces. The consciousness of humanity will have to be wrought out just +as the consciousness of nationality was gradually acquired. He who has it +is ahead of his time and a pioneer of the future. The missionary puts +himself in the position to acquire that wider sense of solidarity. By +becoming a neighbor to remote people he broadens their conception of +humanity and his own, and then can be an interpreter of his new friends to +his old friends. The interest in foreign missions has, in fact, been a +prime educational force, carrying a world-wide consciousness of solidarity +into thousands of plain minds and hones that would otherwise have been +provincial in their horizon. + +A world-wide civilization must have a common monotheistic faith as its +spiritual basis. Such a faith must be unitive and not divisive. What the +world needs is a religion with a powerful sense of solidarity. + + + +Suggestions for Thought and Discussion + + +I. _Solidarity in Human Life_ + +1. Are comradeship and team-work instinctive, or must they be learned? + +2. Do the symptoms of hatred prove or disprove social unity? + +3. Does a strong sense of social unity make a vigorous individualism +harder to maintain? + +II. _Christianity and Solidarity_ + +1. Give proof that Jesus felt a human hunger for companionship. + +2. How does the place assigned to love in the teachings of Jesus bear on +solidarity? How does the duty of forgiveness connect with this? + +3. How does the spirit of the Lord's Prayer prove the place of solidarity +in Christianity? + +III. _Jesus and the Social Groups_ + +1. Where did Jesus treat communities as composite personalities? Would it +be equally just today to hold cities responsible as moral units? + +2. How did Jesus trace a moral solidarity between generations? + +IV. _Solidarity in Modern Life_ + +1. Where do you see the principle of solidarity accepted and where do you +see it denied in modern social life? + +2. In what way does war outrage Jesus' principles of social unity? Does it +ever promote fraternity and solidarity? If so how? + +3. Is class consciousness a denial of social solidarity or an approach to +it? How can group loyalty be made to contribute to the common weal? + +4. How should we value the willingness of organized labor to stand +together, particularly on strike? What light does bitterness toward scabs +throw on social solidarity? + +5. Why is the feeling of antagonism between employer and employe so +common? Does a wage system make this inevitable? Can a real sense of +cooperation be secured? If so how? + +6. If a manufacturer has a monopoly, how much profit will loyalty to +Christian principles permit him to make? + +7. When is competition unfraternal? Would socialism insure fraternity? + +8. Do college fraternities practice fraternity? + +V. _Strengthening Solidarity_ + +1. How can the law of love be made the basis of modern business? + +2. Does religion create social unity or neutralize it? How about prayer? + +3. How does the Christian law of love bear on the relations of the races +in America? + +4. What have Christian missions done to lead society from the +nationalistic to the international and inter-racial stage? + +5. Can world-wide social unity be secured without the influence of +Christianity? + +VI. _For Special Discussion_ + +1. To what extent does our present commercial and industrial organization +furnish a basis for experience of solidarity and education in it? + +2. What aspects of modern advertising are Christian and which are +non-Christian? + +3. To what extent is the law of the market compatible with a fraternal +conception of society? + +4. Would a successful socialist organization create a stronger sense of +solidarity or would divisive interests get in by new ways? + +5. Which has the better inducements to loyalty, a college, or a trade +union? Which has more of it? + +6. How does the team spirit go wrong among students? + + + + +Chapter III. Standing With The People + + +We have found two simple and axiomatic social principles in the +fundamental convictions of Jesus: The sacredness of life and personality, +and the spiritual solidarity of men. Now confront a mind mastered by these +convictions with the actual conditions of society, with the contempt for +life and the denial of social obligation existing, and how will he react? +How will he see the duty of the strong, and his own duty? + +DAILY READINGS + + + +First Day: The Social Platform of Jesus + + + And he came to Nazareth, where he had been brought up: and he + entered, as his custom was, into the synagogue on the sabbath day, + and stood up to read. And there was delivered unto him the book of + the prophet Isaiah. And he opened the book, and found the place + where it was written, + + The Spirit of the Lord is upon me, + Because he anointed me to preach good tidings to the poor: + He hath sent me to proclaim release to the captives, + And recovering of sight to the blind, + To set at liberty them that are bruised, + To proclaim the acceptable year of the Lord. + + And he closed the book, and gave it back to the attendant, and sat + down: and the eyes of all in the synagogue were fastened on him. + And he began to say unto them, To-day hath this scripture been + fulfilled in your ears. And all bare him witness, and wondered at + the words of grace which proceeded out of his mouth: and they + said, Is not this Joseph's son?--Luke 4:16-22. + + +Luke evidently felt that this appearance of Jesus in the synagogue of his +home city at the outset of his public work was a significant occasion. The +passage from Isaiah (61:1f) was doubtless one of the favorite quotations +of Jesus. He saw his own aims summarized in it and he now announced it as +his program. Its promises were now about to be realized. What were they? +Glad tidings for the poor, release for the imprisoned, sight for the +blind, freedom for the oppressed, and a "year of Jehovah." If this was an +allusion to the year of Jubilee (Lev. 25), it involved a revolutionary +"shedding of burdens," such as Solon brought about at Athens. At any rate, +social and religious emancipation are woven together in these phrases. +Plainly Jesus saw his mission in raising to free and full life those whom +life had held down and hurt. + +"As thou didst send me into the world, even so sent I them." Must the +platform of Jesus be our platform and program? + + + +Second Day: The Social Test of the Messiah + + + And the disciples of John told him of all these things. And John + calling unto him two of his disciples sent them to the Lord, + saying, Art thou he that cometh, or look we for another? And when + the men were come unto him, they said, John the Baptist hath sent + us unto thee, saying, Art thou he that cometh, or look we for + another? In that hour he cured many of diseases and plagues and + evil spirits; and on many that were blind he bestowed sight. And + he answered and said unto them, Go and tell John the things which + ye have seen and heard; the blind receive their sight, the lame + walk, the lepers are cleansed, and the deaf hear, the dead are + raised up, the poor have good tidings preached to them. And + blessed is he, whosoever shall find no occasion of stumbling in + me. Luke 7:18-23. + + +Was Jesus the Coming One? He did not quite measure up to John's +expectations. The Messiah was to purge the people of evil elements, +winnowing the chaff from the wheat and burning it. His symbol was the axe. +Jesus was manifesting no such spirit. Was he then the Messiah? + +Jesus shifted the test to another field. Human suffering was being +relieved and the poor were having glad news proclaimed to them. Sympathy +for the people was the assured common ground between Jesus and John. Jesus +felt that John would recognize the dawn of the reign of God by the +evidence which he offered him. + +What, then, would be proper evidence that the reign of God is gaining +ground in our intellect and feeling? + + + +Third Day: The Church, a Product of Social Feeling + + + And Jesus went about all the cities and the villages, teaching in + their synagogues, and preaching the gospel of the kingdom, and + healing all manner of disease and all manner of sickness. But when + he saw the multitudes, he was moved with compassion for them, + because they were distressed and scattered, as sheep not having a + shepherd. Then saith he unto his disciples, The harvest indeed is + plenteous, but the laborers are few. Pray ye therefore the Lord of + the harvest, that he send forth laborers into his harvest. And he + called unto him his twelve disciples, and gave them authority over + unclean spirits, to cast them out, and to heal all manner of + disease and all manner of sickness.--Matt. 9:35-10:1. + + +The selection of the Twelve, their grouping by twos, and their employment +as independent messengers, was the most important organizing act of Jesus. +Out of it ultimately grew the Christian Church. Now note what motives led +to it. Jesus was relieving social misery. He was oppressed by the sense of +it. The Greek verbs are very inadequately rendered by "distressed and +scattered." The first means "skinned, harried"; the second means "flung +down, prostrate." The people were like a flock of sheep after the wolves +are through with them. There was dearth of true leaders. So Jesus took the +material he had and organized the apostolate--for what? The Church grew out +of the social feeling of Jesus for the sufferings of the common people. + +To what extent, in your judgment, does the Church today share the feeling +of Jesus about the condition of the people and fulfil the purpose for +which he organized the apostolate? Or has the condition of the people +changed so that their social needs are less urgent? + + + +Fourth Day: Jesus Took Sides + + + And he lifted up his eyes on his disciples, and said, Blessed are + ye poor: for yours is the kingdom of God. Blessed are ye that + hunger now: for ye shall be filled. Blessed are ye that weep now: + for ye shall laugh. Blessed are ye, when men shall hate you, and + when they shall separate you from their company, and reproach you, + and cast out your name as evil, for the Son of man's sake. Rejoice + in that day, and leap for joy: for behold, your reward is great in + heaven; for in the same manner did their fathers unto the + prophets. But woe unto you that are rich! for ye have received + your consolation. Woe unto you, ye that are full now! for ye shall + hunger. Woe unto you, ye that laugh now for ye shall mourn and + weep. Woe unto you, when all men shall speak well of you! for in + the same manner did their fathers to the false prophets.--Luke + 6:20-26. + + +In these Beatitudes, as Luke reports them, Jesus clearly takes sides with +the lowly. He says God and the future are not on the side of the rich, the +satiated; the devotees of pleasure, the people who take the popular side +on everything. Ultimately the verdict will be for those who are now poor +and underfed, who carry the heavy end of things, and who have to stand for +the unpopular side. In the report of the Beatitudes given by Matthew +(5:3-12) the terms are less social and more spiritual, and the contrast +between the upper and lower classes is not marked; but even there the +promise of the great reversal of things is to the humble and peaceable +folk, the hard hit and unpopular; they are to inherit the earth, and also +God's kingdom. + +Would it make Jesus a wiser teacher and nobler figure if he had reversed +his sympathies? + + + +Fifth Day: Salvation through the Common People + + + In that same hour he rejoiced in the Holy Spirit, and said, I + thank thee, O Father, Lord of heaven and earth, that thou didst + hide these things from the wise and understanding, and didst + reveal them unto babes: yea, Father; for so it was well-pleasing + in thy sight.--Luke 10:21. + + For behold your calling, brethren, that not many wise after the + flesh, not many mighty, not many noble, are called: but God chose + the foolish things of the world, that he might put to shame them + that are wise; and God chose the weak things of the world, that he + might put to shame the things that are strong; and the base things + of the world, and the things that are despised, did God choose, + yea and the things that are not, that he might bring to nought the + things that are: that no flesh should glory before God.--1 Cor + 1:26-29. + + +The actual results of his work proved to Jesus that his success was to be +with the simple-minded, and not with the pundit class. He accepted the +fact with a thrill of joy, and praised God for making it so. Paul verified +the same alignment in the early Church. The upper classes held back +through pride of birth or education, or through the timidity of wealth. In +bringing in a new order of things, God had to use plain people to get a +leverage. + +_What really was it that Jesus saw in the lowly to attract him?_ + + + +Sixth Day: Jesus, a Man of the People + + + And when they drew nigh unto Jerusalem, and came unto Bethphage, + unto the mount of Olives, then Jesus sent two disciples, saying + unto them, Go into the village that is over against you, and + straightway ye shall find an ass tied, and a colt with her: loose + them, and bring them unto me. And if any one say aught unto you, + ye shall say, The Lord hath need of them; and straightway he will + send them. Now this is come to pass, that it might be fulfilled + which was spoken through the prophet, saying, + + Tell ye the daughter of Zion, + Behold, thy King cometh unto thee, + Meek, and riding upon an ass, + And upon a colt the foal of an ass. + + And the disciples went, and did even as Jesus appointed them, and + brought the ass, and the colt, and put on them their garments; and + he sat thereon. And the most part of the multitude spread their + garments in the way; and others cut branches from the trees, and + spread them in the way. And the multitudes that went before him, + and that followed, cried saying, Hosanna to the son of David: + Blessed is he that cometh in the name of the Lord; Hosanna in the + highest. And when he was come into Jerusalem, all the city was + stirred, saying, Who is this? And the multitudes said, This is the + prophet, Jesus, from Nazareth of Galilee.--Matt. 21:1-11. + + +Here was a democratic procession! No caparisoned charger, but a +burro--though a young and frisky one, carefully selected--no military escort +with a brass band and a drum major, but a throng of peasants, shouting the +psalms of their fathers and the hope of a good time coming; no costly rugs +to carpet the way of the King, but the sweat-stained garments of working +people and branches wrenched off by Galilan fists. What was he, this King +of the future, ridiculous or sublime? + +If Jesus is ever to make his entry into the spiritual sovereignty of +humanity, will the social classes line up as they did at Jerusalem? + + + +Seventh Day: The Final Test for All + + + But when the Son of man shall come in his glory, and all the + angels with him, then shall he sit on the throne of his glory: and + before him shall be gathered all the nations: and he shall + separate them one from another, as the shepherd separateth the + sheep from the goats; and he shall set the sheep on his right + hand, but the goats on the left. Then shall the King say unto them + on his right hand, Come, ye blessed of my Father, inherit the + kingdom prepared for you from the foundation of the world: for I + was hungry, and ye gave me to eat; I was thirsty, and ye gave me + drink; I was a stranger, and ye took me in; naked, and ye clothed + me; I was sick, and ye visited me; I was in prison, and ye came + unto me. Then shall the righteous answer him, saying, Lord, when + saw we thee hungry, and fed thee? or athirst, and gave thee drink? + And when saw we thee a stranger, and took thee in? or naked, and + clothed thee? And when saw we thee sick, or in prison, and came + unto thee? And the King shall answer and say unto them, Verily I + say unto you, Inasmuch as ye did it unto one of these my brethren, + even these least, ye did it unto me. Then shall he say also unto + them on the left hand, Depart from me, ye cursed, into the eternal + fire which is prepared for the devil and his angels: for I was + hungry, and ye did not give me to eat; I was thirsty, and ye gave + me no drink; I was a stranger, and ye took me not in; naked, and + ye clothed me not; sick, and in prison, and ye visited me not. + Then shall they also answer, saying, Lord, when saw we thee + hungry, or athirst, or a stranger, or naked, or sick, or in + prison, and did not minister unto thee? Then shall he answer them, + saying, Verily I say unto you, Inasmuch as ye did it not unto one + of these least, ye did it not unto me. And these shall go away + into eternal punishment: but the righteous into eternal + life.--Matt. 25:31-46. + + +"Whence he shall come to judge the quick and the dead." Think of +it--absolute justice done at last, by an all-knowing Judge, where no +earthly pull of birth, wealth, learning, or power will count, and where +all masks fall! By what code of law and what standard shall we be judged +there? Here is the answer of Jesus: Not by creed and church questions, but +by our human relations; by the reality of our social feeling; by our +practical solidarity with our fellow-men. If we lived in the presence of +hunger, loneliness, and oppression, in the same country with child labor, +race contempt, the long day, rack rents, prostitution, just earnings +withheld by power, the price of living raised to swell swollen profit--if +we saw such things and remained apathetic, out we go. + +_You and I--to the right or the left?_ + + + +Study for the Week + + +No one can turn from a frank reading of the Gospels without realizing that +Jesus had a deep fellow-feeling, not only for suffering and handicapped +individuals, but for the mass of the poorer people of his country, the +peasants, the fishermen, the artisans. He declared that it was his mission +to bring glad tidings to this class; and not only glad words, but happy +realities. Evidently the expectation of the coming Reign of God to his +mind signified some substantial relief and release to the submerged and +oppressed. Our modern human feeling glories in this side of our Saviour's +work. Art and literature love to see him from this angle. + + +I + + +His concern for the poor was the necessary result of the two fundamental +convictions discussed by us in the previous chapters. If he felt the +sacredness of life, even in its humble and hardworn forms, and if he felt +the family unity of all men in such a way that the sorrows of the poor +were his sorrows, then, of course, he could not be at ease while the +people were "skinned and prostrate," "like sheep without a shepherd." +Wherever any group has developed real solidarity, its best attention is +always given to those who are most in need. "The whole have no need of a +physician," said Jesus; the strong can take care of themselves. + +So he cast in his lot with the people consciously. He slept in their +homes, healed their diseases, ate their bread, and shared his own with +them. He gave them a faith, a hope of better days, and a sense that God +was on their side. Such a faith is more than meat and drink. In turn they +rallied around him, and could not get enough of him. "The common people +heard him gladly." + +Furthermore, the feeling of Jesus for "the poor" was not the sort of +compassion we feel for the hopelessly crippled in body or mind. His +feeling was one of love and trust. The Galilan peasants, from whom Peter +and John sprang, were not morons, or the sodden dregs of city slums. They +were the patient, hard-working folks who have always made up the rank and +file of all peoples. They had their faults, and Jesus must have known +them. But did he ever denounce them, or call them "offspring of vipers"? +Did he ever indicate that their special vices were frustrating the Kingdom +of God? They needed spiritual impulse and leadership, but their nature was +sound and they were the raw material for the redeemed humanity which he +strove to create. + + +II + + +There is one more quality which we shall have to recognize in the attitude +of Jesus to "the poor." He saw them over against "the rich." Amid all the +variations of human society these two groups always reappear--those who +live by their own productive labor, and those who live on the productive +labor of others whom they control. Practically they overlap and blend, but +when our perspective is distant enough, we can distinguish them. In Greek +and Roman society, in medieval life, and in all civilized nations of +today--barring, of course, our own--we can see them side by side. Each +conditions the other; neither would exist without the other. Each class +develops its own moral and spiritual habits, its own set of virtues and +vices. Some of us were born in the upper class, some in the lower; and in +college groups the majority come from the border line. By instinct, by the +experiences of life, or by national reflection, we usually give our moral +allegiance to one or the other, and are then apt to lean to that side in +every question arising. + +Now, Jesus took sides with the group of toil. He stood up for them. He +stood with them. We can not help seeing him with his arm thrown in +protection about the poor man, and his other hand raised in warning to the +rich. If we are in any doubt about this, we can let his contemporaries +decide it for us. Plainly the common people claimed him as their friend. +Did the governing classes have the same feeling for him? It seems hard to +escape the conclusion that Jesus was not impartial between the two. Was he +nevertheless just? To the sthetic sense, and also to a superficial moral +judgment, the upper classes are everywhere more congenial and attractive. +To the moral judgment of Jesus, as we shall see more fully in a later +chapter, there was something disquieting and dangerous about the spiritual +qualities of "the rich," and something lovable and hopeful about the +qualities of the common man. Was he right? This is a very important +practical question for all who are disposed to follow his moral +leadership. + +The perception that Jesus championed the people can be found throughout +literature and art. Our own Lowell has expressed it in his "Parable" in +which he describes Jesus coming back to earth to see "how the men, my +brethren, believe in me." + + + "Have ye founded your thrones and altars, then, + On the bodies and souls of living men? + And think ye that building shall endure, + Which shelters the noble and crushes the poor? + + "With gates of silver and bars of gold + Ye have fenced my sheep from their Father's fold; + I have heard the dropping of their tears + In heaven these eighteen hundred years. + + "Then Christ sought out an artisan, + A low-browed, stunted, haggard man, + And a motherless girl, whose fingers thin, + Pushed from her faintly want and sin. + + "These set he in the midst of them, + And as they drew back their garment-hem + For fear of defilement, "Lo, here," said he, + 'The images ye have made of me.' " + + +III + + +We shall get the historical setting for Christ's championship of the +people by going back to the Old Testament prophets. They were his +spiritual forebears. He nourished his mind on their writings and loved to +quote them. Now, the Hebrew prophets with one accord stood up for the +common people and laid the blame for social wrong on the powerful classes. +They underlined no other sin with such scarlet marks as the sins of +injustice, oppression, and the corruption of judges. But these are the +sins which bear down the lowly, and have always been practiced and hushed +up by the powerful. "Hear this word, ye kine of Bashan, that oppress the +poor, that crush the needy.... Ye trample upon the poor, and take +exactions from him of wheat; ... ye that afflict the just, that take a +bribe, and that turn aside the needy in the gate from their right.... For +three transgressions of Israel, yea, for four, I will not turn away the +punishment thereof; because they have sold the righteous for silver, and +the needy for a pair of shoes; they that pant after the dust of the earth +on the head of the poor" (Amos 4:1; 5:11-12; 2:6-7). Micah describes the +strong and crafty crowding the peasant from his ancestral holding and the +mother from her home by the devices always used for such ends, exorbitant +interest on loans, foreclosure in times of distress, "seeing the judge" +before the trial, and hardness of heart toward broken life and happiness +(Micah 2:1-2; 2:9; 3:1-2). We cannot belittle the moral insight of that +unique succession of men. Their spiritual force is still hard at work in +our Christian civilization, especially in the contribution which the +Jewish people are making to the labor movement. + + +IV + + +Among the Greeks and Romans political and literary life was so completely +dominated by the aristocratic class that no such succession of champions +of the common man could well arise. Yet some of the men of whom posterity +thinks with most veneration were upper-class champions of the common +people--Solon, for instance, Manlius, and the Gracchi. + +In recent centuries the vast forces of social evolution seem to have set +in the direction toward which Jesus faced. Since the Reformation the +institutions of religion have been more or less democratized. The common +people have secured some participation in political power and have been +able to use it somewhat for their economic betterment. They share much +more fully in education than formerly. Before the outbreak of the Great +War it seemed safe to anticipate that the working people would secure an +increasing share of the social wealth, the security, the opportunities for +health, for artistic enjoyment, and of all that makes life worth living. +Today the future is heavily clouded and uncertain; but our faith still +holds that even the great disaster will help ultimately to weaken the +despotic and exploiting forces, and make the condition of the common +people more than ever the chief concern of science and statesmanship. + +Jesus was on the side of the common people long before democracy was on +the ascendant. He loved them, felt their worth, trusted their latent +capacities, and promised them the Kingdom of God. The religion he founded, +even when impure and under the control of the upper classes, has been the +historical basis for the aspirations of the common people and has readily +united with democratic movements. His personality and spirit has remained +an impelling and directing force in the minds of many individuals who have +"gone to the people" because they know Jesus is with them. In fact we can +look for more direct social effectiveness of Jesus in the future, because +the new historical interpretation of the Bible helps us to see him more +plainly amid the social life of his own people. + + +V + + +So we must add a third social principle to the first two. The first was +that life and personality are sacred; the second that men belong together; +the third is that the strong must stand with the weak and defend their +cause. In his description of the Messianic Judgment, Jesus proposed to +recognize as his followers only those who had responded to the call of +human need and solidarity. He created the apostleship and therewith the +germ of the Church in order to serve the people whose needs he saw and +felt. + +How does this concern college men and women? By our opportunities and +equipment we rank with the strong. Disciplined intellect is armor and +sword. Many of us have inherited social standing and some wealth; it may +not be much, but it raises us above the terrible push of immediate need. +What relation do we propose to have with the great mass of men and women +who were born without the chances which have fallen to us without +exertion? Do we propose to serve them or to ride on them? Will we seek to +gain some form of power by means of which we can live in plenty, with only +slight and pleasurable exertion? In that case we can hardly return to our +fellow-men in work as much as we take from them in enjoyment and luxury. +We shall be part of that dead weight which has always bent the back of the +poor. Is that an honorable ambition? Or do we propose to enter the working +team of humanity and to hold up our end? Our end ought to be heavier than +the average because we have had longer and better training. "To whomsoever +much is given, of him shall much be required." + +The moral problem for college communities is accentuated when we remember +that few students pay fully for what they get. Whether our institutions +are supported from taxation or from endowments, a large part of their +incomes are derived from the annual labor of society; tuitions pay only a +fraction of the running expenses and of the interest on the plant. Even if +a student pays all charges, he is in part a pensioner on the public. The +working people in the last resort support us; the same people who are +often so eager for education, and who can not get it. Some of them would +feel rich if they had the leavings of knowledge which we throw to the +floor and tread upon in our spirit of surfeit. To take our education at +their hands and use it to devise ways by which we can continue to live on +them, seems disquieting even to a pagan conscience. It ought to be +insufferable to a sense of social responsibility trained under Christian +influences. + +Here is a test for college communities more searching than the physical +test of athletics, or the intellectual tests of scholarship. Do we feel +our social unity with the people who work for their living, and do we +propose to use our special privileges and capacities for their social +redemption? + + + "When wilt Thou save the people? + O God of Mercy, when? + Not kings and lords, but nations, + Not thrones and crowns, but men. + Flowers of Thy heart, O God, are they. + Let them not pass like weeds away, + Let them not fade in sunless day! + God save the people!"--EBENEZER ELLIOTT. + + + +Suggestions for Thought and Discussion + + +I. _The Partisanship of Jesus_ + +1. Did Jesus really take sides with the poor? Prove it. + +2. Try to prove the other side. + +3. Which would be safer evidence: single sayings, or the total impression +of his life and teachings? + +4. What do you conclude regarding the attitude of Jesus? + +II. _The Church and the People_ + +1. What motives led Jesus to organize and send out the twelve? What was +the historical significance of that action? + +2. When and how did the Church lose its working class character? + +3. Does the Church today share Jesus' feelings about the condition of the +people? Sum up evidence for and against. + +4. What is the true function of the Church in society so far as the poor +are concerned? + +III. _Standing up for the People Today_ + +1. Is it a superficial or profound test to range a man according to his +sympathy with the common people? + +2. What does it involve to stand up for the people today? How does it +differ from charity and relief work? + +3. Name some men and women in our own times who seem to have stood up for +them most wisely and effectively. + +4. What are the vices of social reformers? + +IV. _The Concern of College Men and Women_ + +1. How can college men and women make a just return for their special +opportunities? + +2. What movements in college and university life in recent years are in +line with this social principle of Jesus? + +3. What part have the university students of Russia, Austria, Germany, and +England taken in social movements? Have American students ever taken a +similar interest in working class movements? If not, why not? + +V. _For Special Discussion_ + +1. Is it an advantage or disadvantage to Christianity that it began among +the working class? What effects did that have on its ethical points of +view and its impulses? + +2. Why did the regeneration of ancient society have to come through the +lowly? Will it have to come the same way today? + +3. Is it ethical to live without productive labor? Is it morally tolerable +to enjoy excessive leisure purchased by the excessive toil of others? + +4. Is there any clear conviction on this question in the Christian Church +today? + +5. Is the fact that a person has sprung from the working-class a guarantee +that he will have the working-class sympathies? + +6. Who seem to have more natural democratic feeling, the men or the women +of the upper classes? + + + + + +PART II. THE SOCIAL IDEAL OF JESUS + + + + +Chapter IV. The Kingdom Of God: Its Values + + +_The Right Social Order is the Highest Good for All_ + +The first three chapters dealt with simple human principles which are +common and instinctive with all real men. Jesus simply expanded the range +of their application, clarified our comprehension of them, placed them in +the very center of religious duty, and so lifted them to the high level of +great social and religious principles. + +In the next three chapters we shall take up a conception which is not +universally human, but which Jesus derived from the historic life of the +Hebrew people--the idea of the "Kingdom of God." A better translation would +be "the Reign of God." This conception embodied the social ideal and +purpose of the best minds of one of the few creative nations of history. + +How did Jesus interpret this inherited social ideal? What did the Kingdom +of God seem to him to offer men? What did it demand of them? What +immediate ethical duty did this social ideal involve? Our inquiry will +move along these lines in the next three chapters. + +DAILY READINGS + + + +First Day: The Main Chance + + + The kingdom of heaven is like unto a treasure hidden in the field; + which a man found, and hid; and in his joy he goeth and selleth + all that he hath, and buyeth that field. + + Again, the kingdom of heaven is like unto a man that is a merchant + seeking goodly pearls: and having found one pearl of great price, + he went and sold all that he had, and bought it.--Matt. 13:44-46. + + +When war was common, property insecure, and safe deposit vaults were +scarce, it was common for men to bury treasure in time of trouble and to +forget it when they were dead. Whoever accidentally found it "struck pay +dirt" and hastened to locate his claim. An extraordinary jewel, too, was a +bonanza. The infant capitalists of that day were wise enough to liquidate +their other holdings and invest everything in the main chance. Jesus calls +for the application of the same method on the higher level. The Kingdom of +God is the highest good of all; why not stake all on the chance of that? +These parables were spoken out of his own experience. He was gladly +surrendering home, comfort, public approval, and life itself to realize +the Reign of God in humanity. + +Imagine that Jesus had surrendered his religious idealism, had gained +wealth and official standing, and died of old age. Would he have gained? +What would the world have lost? + + + +Second Day: The Master Fact + + + From that time began Jesus to preach, and to say, Repent ye; for + the kingdom of heaven is at hand.--Matt. 4:17. + + +The Kingdom of God is a master fact. It takes control. When the Kingdom +becomes a reality to us, we can not live on in the old way. We must +repent, begin over, overhaul the values of life and put them down at their +true price, and so readjust our fundamental directions. The conduct of the +individual must rise in response to higher conceptions of the meaning and +possibilities of the life of humanity. Tolstoi has described his +conversion in the simplest terms in the introduction to "My Religion:" + + + "Five years ago faith came to me; I believed in the doctrine of + Jesus, and my whole life underwent a sudden transformation. What I + had once wished for I wished for no longer, and I began to desire + what I had never desired before. What had once appeared to me + right now became wrong, and the wrong of the past I beheld as + right. My condition was like that of a man who goes forth upon + some errand, and having traversed a portion of the road, decides + that the matter is of no importance, and turns back. What was at + first on his right hand is now on his left, and what was at his + left hand is now on his right; instead of going away from his + abode, he desires to get back to it as soon as possible. My life + and my desires were completely changed; good and evil interchanged + meanings. Why so? Because I understood the doctrine of Jesus in a + different way from that in which I had understood it before." ... + "I understood the words of Jesus, and life and death ceased to be + evil; instead of despair, I tasted joy and happiness." + + +Some seek religion to escape hell and attain heaven; some to attain a +perfect personality; some to bring in the Reign of God. Give cases. +Estimate the relative religious and social significance of these different +spiritual experiences. + + + +Third Day: Baptism and the New Order + + + Even as it is written in Isaiah the prophet, + Behold, I send my messenger before thy face, + Who shall prepare thy way; + The voice of one crying in the wilderness, + Make ye ready the way of the Lord, + Make his paths straight; + + John came, who baptized in the wilderness and preached the baptism + of repentance unto remission of sins. And there went out unto him + all the country of Juda, and all they of Jerusalem; and they were + baptized of him in the river Jordan, confessing their sins. And + John was clothed with camel's hair, and had a leathern girdle + about his loins, and did eat locusts and wild honey. And he + preached, saying, There cometh after me he that is mightier than + I, the latchet of whose shoes I am not worthy to stoop down and + unloose. I baptized you in water; but he shall baptize you in the + Holy Spirit.--Mark 1:2-8. + + +The men who were baptized by John were not looking forward to death and to +salvation after death, but to the coming of the Kingdom of God and of his +Messiah. They repented and accepted the badge of baptism in order to have +a share in the blessings of the Kingdom and to escape the imminent +judgment of the Messiah. Baptism was then the mark of a national and +social movement toward a new era, and was a personal dedication to a +righteous social order. This original idea of baptism was practically lost +to the Christian consciousness in later times. Every man who today +realizes the Kingdom of God as the supreme good, can reaffirm his own +baptism as a dedication to the social ideal and to the leadership of Jesus +who initiated it. Such a social interpretation of our personal +discipleship will bring us into closer spiritual agreement with the +original aim of Christianity. + +_Has our baptism ever had a social significance to us?_ + + + +Fourth Day: The Way to Happiness + + + Therefore I say unto you, Be not anxious for your life, what ye + shall eat, or what ye shall drink; nor yet for your body, what ye + shall put on. Is not the life more than the food, and the body + than the raiment? Behold the birds of the heaven, that they sow + not, neither do they reap, nor gather into barns, and your + heavenly Father feedeth them. Are not ye of much more value than + they? And which of you by being anxious can add one cubit unto the + measure of his life? And why are ye anxious concerning raiment? + Consider the lilies of the field, how they grow; they toil not, + neither do they spin: yet I say unto you, that even Solomon in all + his glory was not arrayed like one of these. But if God doth so + clothe the grass of the field, which to-day is, and to-morrow is + cast into the oven, shall he not much more clothe you, O ye of + little faith? Be not therefore anxious, saying, What shall we eat? + or, What shall we drink? or, Wherewithal shall we be clothed? For + after all these things do the Gentiles seek; for your heavenly + Father knoweth that ye have need of all these things. But seek ye + first his kingdom, and his righteousness; and all these things + shall be added unto you. Be not therefore anxious for the morrow: + for the morrow will be anxious for itself. Sufficient unto the day + is the evil thereof.--Matt. 6:25-34. + + +This is a song of divine carelessness; not the recklessness of a tramp who +has lost his self-respect and his capacity for long outlooks, but the +carelessness of an aristocratic spirit, conscious of his high human +dignity. God has given us life; will he not give what life needs? If the +birds and the lilies can make a living, can not we? It is pagan and +low-bred to wear out our souls with worry about minor needs. + +The key to this passage lies in the words "your Father," and "his +Kingdom." Man is a child of God, and that dignity gives some calm and +assurance amid the worries of life. If we set our life toward the Kingdom +as the supreme aim, all the lesser interests will drop to their proper +place. In the measure in which the will of God is done and his +righteousness practiced among men, the satisfaction of the main material +wants will be easy. The Kingdom, the true social order, is the highest +good; all other good things are contained in it. + +To worry or not to worry, that is the question. _Have we ever tried the +adoption of a high aim as the way to happiness?_ + + + +Fifth Day: Sunny Religion + + + And John's disciples and the Pharisees were fasting: and they come + and say unto him, Why do John's disciples and the disciples of the + Pharisees fast, but thy disciples fast not? And Jesus said unto + them, Can the sons of the bridechamber fast, while the bridegroom + is with them? as long as they have the bridegroom with them, they + cannot fast. But the days will come, when the bridegroom shalt be + taken away from them, and then will they fast in that day. No man + seweth a piece of undressed cloth on an old garment: else that + which should fill it up taketh from it, the new from the old, and + a worse rent is made. And no man putteth new wine into old + wine-skins; else the wine will burst the skins, and the wine + perisheth, and the skins: but they put new wine into fresh + wine-skins.--Mark 2:18-22. + + +Fasting was an important part of piety with strict Jews. It was an +expression of religious sorrow and self-abasement. Afflicting the body +intensified this spiritual emotion. The disciples of the Pharisees and of +John were surprised and shocked by the fact that Jesus and his group +disregarded this custom. The reply of Jesus shows the religious temper of +Jesus in a new light. He says his disciples were happy, like guests at a +wedding; why should they act as if they were mournful? Fasting was alien +to the spirit which ruled in his company. It would be just as +inappropriate as to patch a piece of unshrunken stuff on an old garment, +or to put fermenting wine in old and brittle skin bottles. The religion of +Jesus, then, was distinguished from other earnest religion by its happy +and sunny character. See also the sharp distinction he makes between the +ascetic life of John and his own enjoyment of social life (Matt. +11:16-19). Yet Jesus was a homeless man, moving toward death. + +There seems to be a difference between the self-denial of ascetic +religion, and the surrender of self to the Kingdom of God. What is it? + + + +Sixth Day: The Poise of Expectancy + + + Then shall the kingdom of heaven be likened unto ten virgins, who + took their lamps, and went forth to meet the bridegroom. And five + of them were foolish, and five were wise. For the foolish, when + they took their lamps, took no oil with them: but the wise took + oil in their vessels with their lamps. Now while the bridegroom + tarried, they all slumbered and slept. But at midnight there is a + cry, Behold, the bridegroom! Come ye forth to meet him. Then all + those virgins arose, and trimmed their lamps. And the foolish said + unto the wise, Give us of your oil; for our lamps are going out. + But the wise answered, saying, Peradventure there will not be + enough for us and you: go ye rather to them that sell, and buy for + yourselves. And while they went away to buy, the bridegroom came; + and they that were ready went in with him to the marriage feast: + and the door was shut. Afterward came also the other virgins, + saying, Lord, Lord, open to us. But he answered and said, Verily I + say unto you, I know you not. Watch therefore, for ye know not the + day nor the hour.--Matt. 25:1-13. + + +The Lord was to return soon and consummate the establishment of his +Kingdom. The first two generations of Christians took this hope very +seriously. Expectancy was the true pose of Christians. Under the +conditions of that time this was their way of declaring that the Kingdom +of God is the highest good and that all our life should be concentrated on +it. If Jesus lived today he could find even more effective exhortations to +look sharp and not get left. But is the constant expectation of a divine +catastrophe from heaven possible for modern minds? Must we translate that +expectation into the hope of moral and social development? By doing so, +can we still have a religious sense of a great and divine future +overhanging humanity which will give to our life the same value and +solemnity which the first generation felt? + +_Explain what a strong social hope and faith would contribute to a +person's life in the course of years._ + +How do faith and practical social effort react on each other? + + + +Seventh Day: The Coming Joys + + + Blessed are the meek: for they shall inherit the earth. + Blessed are they that hunger and thirst after righteousness: for + they shall be filled. + Blessed are the merciful: for they shall obtain mercy. + Blessed are the pure in heart: for they shall see God. + Blessed are the peacemakers: for they shall be called sons of God. + Blessed are they that have been persecuted for righteousness' + sake: for theirs is the kingdom of heaven.--Matt. + 5:5-10. + + +In the Sermon on the Mount Jesus formally outlined his conceptions of +ethical and religious life as distinguished from those then current. It +was the platform of the Kingdom of God. We might expect it to begin with +denunciation. Instead it opens with a spontaneous burst of joy. A great +good was coming. It would bring a store of blessings to all who had the +inward qualifications to receive them. All who felt the divine +dissatisfaction with themselves and the craving for social justice and +righteousness, would get their satisfaction (v. 3, 4, 6). The higher +social virtues, gentleness, purity of heart, peaceableness, would get +recognition and gain ascendancy (v. 5, 7, 8, 9). But the climax of praise +and promise is for those who propagated righteousness where it was not +wanted, and suffered for it (v. 10-12). "These words belong to the +greatest ever uttered" (Hegel). They are pure religion, and they were +called forth by religious faith in a social ideal. + +Have we known men and women who had some of these qualities, who lived +within the Kingdom of God, and who enjoyed its blessings? If they have +ennobled our life, let us think of them a moment with a silent +benediction. + + + +Study for the Week + + +We see from the passages we have studied that the mind of Jesus was +centered on a great hope which was just ahead. It was so beautiful that +even in anticipation it was filling his soul with joy and he knew it would +bless all who shared in it. It seemed to him so valuable and engrossing +that a man ought to stake his whole life on attaining it, and subordinate +all other aims to this dominant desire. + + +I + + +He spoke of this great good as "the Kingdom of God." Even a superficial +reading of the first three Gospels shows that this was the pivot of his +teaching. Yet he nowhere defines the phrase. He took an understanding of +it for granted with his hearers, and simply announced that it was now +close at hand, and they must act accordingly. What did the words mean to +them? The idea covered by the phrase was an historic product of the Jewish +people, and we shall have to understand it as such. + +The Hebrew prophets had concentrated their incomparable religious energy +on the simple demand for righteousness, especially in social and national +life. The actual life of the nation, especially of its ruling classes, of +course never squared with the religious ideal. The injustice and +oppression around them seemed intolerable to the prophets, just because +the ethical imperative within them was so strong. So their unsatisfied +desire for righteousness took the form of an ardent expectation of a +coming day when things would be as they ought to be. God would make bare +his holy arm to punish the wicked, to sift the good, to establish his law, +and to vindicate the rights of the oppressed. This great "day of Jehovah" +would inaugurate a new age, the Kingdom of God, the Reign of God. The +phrase, then, embodies the social ideal of the finest religious minds of a +unique people. The essential thing in it is the projection into the future +of the demand for a just social order. The prophets looked to a direct +miraculous act of God to realize their vision, but they were in close +touch with the facts of political life and always demanded social action +on the human side. + +Plato's Republic and More's Utopia are intellectual productions which have +appealed to single idealistic minds. The Hebrew prophets succeeded in +socializing their ideal. By the force of religion they wrought the +conception of the Kingdom of God into the common mind of a nation as a +traditional conviction which was assimilated by every new generation. + +But when a great idea is appropriated by the masses, it is sure to become +cruder to suit their intellect and their need; and when a national ideal +is handed on for centuries, it will change with the changing fortunes of +the people that holds it. When the Hebrew nation came under the foreign +rule of the Assyrians, Persians, and finally the Romans, its freedom and +chance for political action were lost, and its political ideals, too, +deteriorated. The Kingdom hope became theological, artificial, a scheme of +epochs of predetermined length and of marvelous stage settings. Yet, even +in this form, it was a splendid hope of emancipation, of national +greatness, and of future justice and fraternity, and it helped to keep the +nation's soul alive amid crushing sorrows. + +The people at the time of Jesus in the main held this apocalyptic +conception of the Kingdom. It was to come as a divine catastrophe, +beginning with an act of judgment and resulting in a glorious Jewish +imperialism. Jesus shared the substance of the expectation, but as a true +spiritual leader he reconstructed, clarified, and elevated the hope of the +masses. He would have nothing to do with any plans involving blood-shed +and force revolution. The Hebrew Jehovah became "our Father in heaven" and +this democratized the Reign of Jehovah. The pious Jew expected God to +enforce the ceremonial laws; Jesus had little to say about religious +ceremonial, and a great deal about righteousness and love. Under his hands +the Jewish imperialistic dream changed into a call for universal human +fraternity. He repeatedly and emphatically explained the coming of the +Kingdom in terms taken from biological growth, and his thoughts seem to +have verged away from the popular catastrophic ideas toward ideas of +organic development. These changes--if we have correctly interpreted +them--represent Jesus' own contribution to the history of the Kingdom +ideal, and they are all in the same direction in which the modern mind has +moved. (For a fuller statement of these modifications see Rauschenbusch, +"Christianizing the Social Order," p. 48-68.) + + +II + + +So much by way of historical information. Now let us emphasize again that +this social ideal seemed to Jesus so fair and fine that he gave his whole +soul to it. Naturally he would. Since he loved men and believed in their +solidarity, the conception of a God-filled humanity living in a righteous +social order, which would give free play to love and would bind all in +close ties, would be the only satisfying outlook for him. He promised that +all who hungered and thirsted after righteousness would be satisfied in +the Kingdom, and he was himself the chief of these. The Kingdom of God was +his fatherland, in which his spirit lived with God; and with that vision +of perfect humanity before him, he kept its calm and tranquillity amid the +enmity of men as he sought to win men to its better ways. + +The Kingdom of God is the highest good. The idea of God is the highest and +most comprehensive conception in philosophy; the idea of the Kingdom of +God is the highest and broadest idea in sociology and ethics. It is so +high and broad that many find it hard even to grasp the idea. Just as a +barbaric tribe of hunters or fishermen would find it impossible to +comprehend the social coherence and the patriotism of a nation of a +hundred millions; just as the narrow nationalist of today falls down +intellectually and morally when he confronts world-forces and relations: +so we who are trained to think in terms of family and State, give out when +we are to treat the Kingdom of God as a reality. It takes faith of the +intellect to comprehend a stage of evolution before it is reached. It +takes faith of character to launch yourself toward a great moral goal +before its tangible and profitable elements are within reach. It takes +more moral daring today than for a century past to believe in the +reemergence and final victory of God's social order. But this is the time +for all true believers to square their shoulders and say with Galileo, +"And yet it moves." + +Any man whose soul is kindled by the conception of the Kingdom of God is a +real man. Whoever loves the idea, must turn it into reality as far as life +lets him. Whoever tries it, will suffer. But even if he suffers, he will +be more blessed and more truly a man than he would be if he did not try. +In seeking the Kingdom he realizes himself. "He that loseth his life for +my sake, shall find it." + + +III + + +Jesus bade us "seek first the Kingdom of God and his righteousness," and +he obeyed his own call. The main object of his life was the ideal social +order and the perfect ethic. Now if Jesus is our ideal of human goodness, +is any goodness good unless it works in the same direction? If a man is of +flawless private life, but is indifferent to any social ideal, or even +hostile to all attempts at better justice and greater fraternity, is he +really good? Even a strong desire for personal perfection, if there is no +desire for a regeneration of society in it, must be rated as sub-Christian +because it is lacking in the sense of solidarity and may be lacking in +love. + + + +Suggestions for Thought and Discussion + + +I. _The Power of a Great Idea_ + +1. Did the idea of the Kingdom of God ever play a part in your religious +education? + +2. Did you feel any response to it in studying this lesson? Does it have +reality? + +3. Suppose an entire study group should fail to see anything in it, would +that prove it valueless? + +II. _Historical Changes in the Kingdom Ideal_ + +1. How did the Kingdom ideal take shape in the minds of the Hebrew +prophets? + +2. Explain the nature of the apocalyptic hope and its divergence from the +prophetic ideal. + +3. What passages seem to throw the most light on Jesus' conception of it, +and his feeling about it? What do you think about the Beatitudes from this +point of view? + +4. At what points did Jesus clarify and elevate the hereditary hope of his +nation? Summarize the conception of the Kingdom as it lay in the mind of +Jesus. + +III. _Present Possibilities of the Kingdom Idea_ + +1. What value would the preaching of the Kingdom of God have in +evangelistic work today? + +2. How would it affect religious education and the moral outlook of the +young? + +3. How would the possession of the Kingdom faith equip the Church for +leadership in an age of social movements and unrest? + +4. How does the Kingdom hope add to the joyousness of the Christian life? + +5. How does Jesus' conception of the Kingdom of God connect with the great +social and national hopes of today? + +IV. _For Special Discussion_ + +1. How does a man realize himself in seeking the Kingdom? How does a man +realize the Kingdom in developing himself? + +2. Does the idea seem to offer a religious vehicle for conceptions you +have derived from sociological work? + +3. Does a social concept like the "Kingdom of God" gain anything for its +practical efficiency today from being ancient, and from being religious? + +4. Will such a concept ever be effective with the masses unless it is +essentially religious? + + + + +Chapter V. The Kingdom Of God: Its Tasks + + +_The Right Social Order is the Supreme Task for Each_ + +The perfect social order is the highest good. In so far as it is a gift of +God, offered to the individual like the fertile earth and the oxygen of +the air, we must appropriate it and enjoy every approximation to the +perfect society. But what is the responsibility of the individual toward +the achievement of the ideal social order? What task does it lay on him? +How did Jesus see this problem? It is finely stated in the words with +which mile de Laveleye closes his book "Sur la proprit": "There is a +social order which is the best. Necessarily it is not always the present +order. Else why should we seek to change the latter? But it is that order +which ought to exist to realize the greatest good for humanity. God knows +it and wills it. It is for man to discover and establish it." + +What, then, is the responsibility of the individual with regard to the +achievement of this highest good? + +DAILY READINGS + + + +First Day: The Kingdom of Hard Work + + + For it is as when a man, going into another country, called his + own servants, and delivered unto them his goods. And unto one he + gave five talents, to another two, to another one; to each + according to his several ability; and he went on his journey. + Straightway he that received the five talents went and traded with + them, and made other five talents. In like manner he also that + received the two gained other two. But he that received the one + went away and digged in the earth, and hid his lord's money. Now + after a long time the lord of those servants cometh, and maketh a + reckoning with them. And he that received the five talents came + and brought other five talents, saying, Lord, thou deliveredst + unto me five talents: lo, I have gained other five talents. His + lord said unto him, Well done, good and faithful servant: thou + hast been faithful over a few things, I will set thee over many + things; enter thou into the joy of thy lord. And he also that + received the two talents came and said, Lord, thou deliveredst + unto me two talents: lo, I have gained other two talents. His lord + said unto him, Well done, good and faithful servant: thou hast + been faithful over a few things, I will set thee over many things; + enter thou into the joy of thy lord. And he also that had received + the one talent came and said, Lord, I knew thee that thou art a + hard man, reaping where thou didst not sow, and gathering where + thou didst not scatter; and I was afraid, and went away and hid + thy talent in the earth: lo, thou hast thine own. But his lord + answered and said unto him, Thou wicked and slothful servant, thou + knewest that I reap where I sowed not, and gather where I did not + scatter; thou oughtest therefore to have put my money to the + bankers, and at my coming I should have received back mine own + with interest. Take ye away therefore the talent from him, and + give it unto him that hath the ten talents. For unto every one + that hath shall be given, and he shall have abundance: but from + him that hath not, even that which he hath shall be taken away. + And cast ye out the unprofitable servant into the outer darkness: + there shall be the weeping and the gnashing of teeth.--Matt. + 25:14-30. + + +Evidently the sympathy of Jesus was with the two men who hustled, and not +with the fellow who took it out in growling and blaming the boss. Jesus +would have agreed to the proposition that to live an unproductive life is +one of the cardinal sins. Evolution and Christianity agree on that. This +exhortation to do good work was given when Jesus was looking forward to +his death and his absence. He would leave the Kingdom of God as an +unfinished task. He wanted his disciples to carry forward their Master's +business under their own initiative when he was not there to direct them. +The new conditions would throw even heavier responsibilities on them. + +Can you translate this parable into terms of college life and sketch three +college students as companion pieces to the three business men? + + + +Second Day: The Call to Action + + + And passing along by the sea of Galilee, he saw Simon and Andrew + the brother of Simon casting a net in the sea; for they were + fishers. And Jesus said unto them, Come ye after me, and I will + make you to become fishers of men. And straightway they left the + nets, and followed him. And going on a little further, he saw + James the son of Zebedee, and John his brother, who also were in + the boat mending the nets. And straightway he called them: and + they left their father Zebedee in the boat with the hired + servants, and went after him.--Mark 1:16-20. + + ------------------------------------- + + And as Jesus passed by from thence, he saw a man, called Matthew, + sitting at the place of toll: and he saith unto him, Follow me. + And he arose and followed him.--Matt. 9:9. + + ------------------------------------- + + And as they went on the way, a certain man said unto him, I will + follow thee whithersoever thou goest. And Jesus said unto him, The + foxes have holes, and the birds of the heaven have nests; but the + Son of man hath not where to lay his head. And he said unto + another, Follow me. But he said, Lord, suffer me first to go and + bury my father. But he said unto him, Leave the dead to bury their + own dead; but go thou and publish abroad the kingdom of God. And + another also said, I will follow thee, Lord; but first suffer me + to bid farewell to them that are at my house. But Jesus said unto + him, No man, having put his hand to the plow, and looking back, is + fit for the kingdom of God.--Luke 9:57-62. + + +The way in which Jesus called his disciples shows that he felt he had a +big business in hand. It was a call to action, to conflict and loss, and +there was snap in it. Leaving their boats and nets doubtless seemed a big +proposition to these four fishermen; but they did it. Matthew had to give +up a government job with pickings. These five rose to their chance with +courageous decision, and their names are still borne by millions of boys +today. The names of the other three are lost to fame. One of them gushed +and Jesus cooled off his emotions. The second and third wanted to +procrastinate and hid behind social obligations. Note that epigram about +the ploughman. It is a splendid expression of intelligent and concentrated +energy. You can't drive a straight furrow while you "rubber." You've got +to "tend to your job." + +Four of the first five are said to have died a violent death. Would they +have been wiser if they had looked out for Number One? + + + +Third Day: The Futility of Talk + + + Not every one that saith unto me, Lord, Lord, shall enter into the + kingdom of heaven; but he that doeth the will of my Father who is + in heaven. Many will say to me in that day, Lord, Lord, did we not + prophesy by thy name, and by thy name cast out demons, and by thy + name do many mighty works? And then will I profess unto them, I + never knew you: depart from me, ye that work iniquity. + + Every one therefore that heareth these words of mine, and doeth + them, shall be likened unto a wise man, who built his house upon + the rock: and the rain descended, and the floods came, and the + winds blew, and beat upon that house; and it fell not: for it was + founded upon the rock. And every one that heareth these words of + mine, and doeth them not, shall be likened unto a foolish man, who + built his house upon the sand: and the rain descended, and the + floods came, and the winds blew, and smote upon that house; and it + fell: and great was the fall thereof.--Matt. 7:21-27. + + +Jesus evidently felt deeply the emptiness and futility of much of the +religious talk. He was interested only in those emotions and professions +which could get themselves translated into character and action. Words +have always been the bane of religion as well as its vehicle. Religious +emotion has enormous motive force, but it is the easiest thing in the +world for it to sizzle away in high professions and wordy prayers. In that +case it is a substitute and counterfeit, and a damage to the Reign of God +among men. + +How about our own religious talk? + +Would it be better, then, to give up preaching and public prayer? + +_What has the utterance of religion done for us?_ + + + +Fourth Day: This Camel Passed Through + + + And he entered and was passing through Jericho. And behold, a man + called by name Zacchus; and he was a chief publican, and he was + rich. And he sought to see Jesus who he was; and could not for the + crowd, because he was little of stature. And he ran on before, and + climbed up into a sycomore tree to see him: for he was to pass + that way. And when Jesus came to the place, he looked up, and said + unto him, Zacchus, make haste, and come down; for to-day I must + abide at thy house. And he made haste, and came down, and received + him joyfully. And when they saw it, they all murmured, saying, He + is gone in to lodge with a man that is a sinner. And Zacchus + stood, and said unto the Lord, Behold, Lord, the half of my goods + I give to the poor; and if I have wrongfully exacted aught of any + man, I restore fourfold. And Jesus said unto him, To-day is + salvation come to this house, forasmuch as he also is a son of + Abraham. For the Son of man came to seek and to save that which + was lost.--Luke 19:1-10. + + +Zacchus was engaged in the profitable but shady business of farming the +Roman taxing system in one of the richest districts of Palestine. He was a +politician and business man combined, and the kind of man that is "bound +to land." Being only five feet one he had no chance amid a crowd in a +narrow street watching a procession. So he climbed a tree. Imagine a +corporation president climbing a telegraph post to see Jesus! This spirit +of determination appealed to Jesus and he promptly made friends with him, +though he well knew he would lose some more of his reputation by +identifying himself with a publican. Zacchus proved his fitness for the +Kingdom of God by parting with his accumulated graft at a single sweep. +Fifty per cent of his property given away outright; the balance used to +make restitution at the rate of four hundred per cent--how much was left? +Here a camel passed through the needle's eye, and Jesus stood and cheered. + +At what points is the moral energy of college men and women most severely +tested? Where do they meet their great spiritual decisions? + + + +Fifth Day: Will in Prayer + + + And he spake a parable unto them to the end that they ought always + to pray, and not to faint; saying, There was in a city a judge, + who feared not God, and regarded not man: and there was a widow in + that city; and she came oft unto him, saying, Avenge me of mine + adversary. And he would not for a while: but afterward he said + within himself, Though I fear not God, nor regard man; yet because + this widow troubleth me, I will avenge her, lest she wear me out + by her continual coming. And the Lord said, Hear what the + unrighteous judge saith. And shall not God avenge his elect, that + cry to him day and night, and yet he is longsuffering over + them?--Luke 18:1-7. + + +In most of his sayings on prayer Jesus either objected to the wordiness of +prayers (Matt. 6:5-13), or he demanded more will and persistence. In the +story of the widow and the judge the odds were against the widow. Being +only a widow she had no pull and no vote. The judge was frankly a tough +case, untouched by religion and conscience, and thick-skinned as to public +opinion. Yet the widow won out by sheer doggedness. Surely the mind that +sketched the reiterating widow and the collapsing politician had an +admiring eye for energy of action. Jesus wanted that spirit and +determination put into prayer. But note that he was thinking, not of +personal edification, nor of private benefits to be obtained, but of the +"avenging of God's elect"; that is, of straightening out the affairs of +the world so that the wrongs of the righteous would be redressed. A keen +social consciousness about the condition of God's people, coupled with +"hunger and thirst for justice," can turn prayer into action. + +_Have we any experience of prayer concentrated on great public evils?_ How +does that differ from prayers centering about our own interests? (See +Fosdick, "The Meaning of Prayer," Chapter X.) + + + +Sixth Day: Twelve against the Field + + + And as ye go, preach, saying, The kingdom of heaven is at hand. + Heal the sick, raise the dead, cleanse the lepers, cast out + demons: freely ye received, freely give. Get you no gold; nor + silver, nor brass in your purses: no wallet for your journey, + neither two coats, nor shoes, nor staff: for the laborer is worthy + of his food. And into whatsoever city or village ye shall enter, + search out who in it is worthy; and there abide till ye go + forth.... And whosoever shall not receive you, nor hear your + words, as ye go forth out of that house or that city, shake off + the dust of your feet. Verily I say unto you, It shall be more + tolerable for the land of Sodom and Gomorrah in the day of + judgment, than for that city.... And be not afraid of them that + kill the body, but are not able to kill the soul.--Matt. 10:7-11, + 14-15, 28a. + + +This whole chapter expresses with immense vitality the heroic spirit +called forth by the Kingdom propaganda. Jesus sent these twelve men +through the villages of Galilee to duplicate and multiply what he was +doing. The natural leaders of society, the able, the educated, the +powerful, were concerned in setting up their own kingdom and enslaving +their fellows to serve them. So Jesus took what material he had, peasants +and fishermen, and created a new leadership. He flung them against +existing society, knowing well that they would have to face opposition. In +fact, they were destined, one by one, to go to death for their cause. He +tells them not to mind a little thing like death, but to do their work and +rally the people around the idea of the Reign of God. + +Can the men and women who are today trying to rebuild human society on a +basis of social justice and fraternity claim any right of succession in +the sending of the Twelve? + + + +Seventh Day: Doing All, and Then Some + + + But who is there of you, having a servant plowing or keeping + sheep, that will say unto him, when he is come in from the field, + Come straightway and sit down to meat; and will not rather say + unto him, Make ready wherewith I may sup, and gird thyself, and + serve me, till I have eaten and drunken; and afterward thou shalt + eat and drink? Doth he thank the servant because he did the things + that were commanded? Even so ye also, when ye shall have done all + the things that are commanded you, say, We are unprofitable + servants; we have done that which it was our duty to do.--Luke + 17:7-10. + + +Jesus often boldly took his illustrations from the facts of life even when +they were repellent to him. Here he holds up the joyless life of a Syrian +agricultural laborer. After plodding all day in the field, this man comes +home, tired and hungry. Is he promptly cared for? No, he must first cook +and serve his master's meal. Then he can eat what's left. Does he get any +thanks for working overtime? Not a thank. Now, says Jesus, what this man +does under the hard coercion of his lot, you and I must do of our own free +will. After we have done a man's work, let us go and do some more for the +sake of the cause, and disclaim praise. That spirit of utter service is, +in fact, the spirit in which men work when the Kingdom vision gets hold of +them. They become greedy for work and can not satisfy themselves. The +strong and inspired men always feel at the end that they have not done +half they ought to have done. The last words of Martin Luther, scribbled +on a scrap of paper, were: "We are beggars. That's true." + +What would Jesus say to a college student who is chronically tired and who +feels that he is laying his professors and his father under heavy +obligation by working at all? + + + +Study for the Week + + +Is it not a strange fate that down to the most recent times art has +pictured Jesus all meek and gentle, and theology has emphasized his +passive suffering? Yet he was high-power energy. His epigrams and +hyperboles crack like a whip-lash. He was up before dawn. He always rose +to the sight of human need. To do the will of his Father was meat and +drink to him. His life was a combat. He faced opposition without flinching +and "stedfastly set his face to go up to Jerusalem" when he knew it meant +death. Even when he stood silent before the court and when he hung nailed +to the gallows, he was a spiritual force in action and men were disturbed +and afraid before him. + + +I + + +He communicated energy to others. He hated mere talk and discouraged +fruitless theorizing. He praised energetic action when he found it, as in +the case of Zacchus, and of the men who climbed the roof with a paralytic +man and dug up the roofing to let him down to Jesus. He called that sort +of thing "faith." Faith, in Jesus' use of the word, did not mean shutting +your eyes and folding your hands. He said it was an explosive that could +remove mountains. He gave three of his disciples nicknames, and they were +all given to express forcefulness; Simon he called Peter, the Rock; and +James and John he called Boanerges, the sons of thunder. He sent his +disciples open-eyed to face trouble; he told them the wolves were waiting +for them, but to rejoice and be exceeding glad for the chance of lining up +against them. Let us clear our minds forever of the idea that Jesus was a +mild and innocuous person who parted his hair and beard in the middle, and +turned his disciples into mollycoddles. Away with it! + +Though the spirit of Jesus has never had more than half a chance in +historic Christianity, yet it is demonstrable that the total efficiency of +humanity, the bulk of work done, and the capacity for heroic tension of +energies have been greatly increased by it. Taking it on the smallest +scale--every real conversion means a break with debasing habits, with +alcoholism, with the waste of sexual energies; it means more self-control, +more responsiveness to duty, more capacity to take a long outlook, and +consequently better work. We can observe this in ourselves and others. We +still need the coercion of stern necessity and of public opinion to keep +us straight, but an inward compulsion is added. A Christian carries his +policeman around inside of him. Where Christianity gets a really firm hold +on men or women, especially if there is a basis of natural ability, it +pushes them on to lead in moral movements and they break away for human +progress. + +When Christianity multiplies such cases, and makes soberness, duty, and +hard work the habit of entire communities, we have a social fact of +first-class importance; for the human animal is naturally lazy, sluggish, +and inclined to live for today. The capacity to subordinate immediate +gratification for a future good is scarce; the capacity to subordinate +selfish advantage to a great common and moral good is scarcer still. + +We can see this force working on a larger scale on the foreign mission +field where Christianity is a new social energy. There it is easier to +disentangle it from other social forces. What are the comparative results +when it gets a lodgment in a single social class or tribal group? This +question will bear watching during the next fifty years. The full social +results of Christianity will not show till the third generation. + +We get another demonstration of increased working efficiency in humanity +wherever Christianity has passed through an internal purification which +has set free more of its spiritual energies. What, for instance, has been +the historic connection between the development of capitalistic industry +in Holland, England, and France, and the sober and frugal piety and +patient laboriousness created in the Calvinists of Holland, the Puritans +of England, and the Huguenots of France? + + +II + + +The contributions made by Christianity to the working efficiency and the +constructive social abilities of humanity in the past have been mainly +indirect. The main aim set before Christians was to save their souls from +eternal woe, to have communion with God now and hereafter, and to live +God-fearing lives. It was individualistic religion, concentrated on the +life to come. Its social effectiveness was largely a by-product. What, +now, would have been the result if Christianity had placed an equally +strong emphasis on the Kingdom of God, the ideal social order? Other +things being equal, a Christian father and mother are better parents than +others because they have more sense of duty, more love, and a higher +valuation of spiritual things. But if, in addition, they have a religious +desire for a higher social order and realize that noble children are a +splendid contribution to it, how will that affect their parenthood? A +teacher, artist, or scientist who is also a religious man, will do +conscientious work if he works under the motives of individualistic +religion. But if he has a vision of the Kingdom of God on earth and sees +the contributions he can make to it, will not that raise the character of +his output? A business man of strong Christian character will work hard, +keep his word in business, and deal fairly with employes and customers. +But would not a new direction be given to his moral energies if his +religion taught him that he must help to shape the workings of industry +and trade so that hereafter there will be no fundamental clash between +business and the morals of Christianity? + +What the world of Christian men and women needs is to have a great social +objective set before them and laid on their conscience with the authority +of religion. Then religion would get behind social evolution in earnest. + +This would be no new and foreign element imported into our religion. It +would be a modern revival of the doctrine of Jesus himself, which has been +too long submerged and neglected. One chief reason why it was side-tracked +is that no despotic State and no society dominated by a predatory class +ever wanted religion applied to a reconstruction of the social order. The +idea of the Kingdom of God reawoke with the rise of modern democracy. Now +is the time for it. + + +III + + +The idea of the Kingdom of God is not identified with any special social +theory. It means justice, freedom, fraternity, labor, joy. Let each social +system and movement show us what it can contribute and we will weigh its +claims. We want the old ideal defined in modern terms, in the terms of +modern democracy, of the power machine, of international peace, and of +evolutionary science. But we want to embrace it with the old religious +faith and ardor, so that we can pray over it. + +This great task of establishing a righteous social life on earth embraces +all minor tasks in so far as they are good. The mother who tries to make a +good home, the farmer who feeds the people, the teacher who trains them, +the scientist who gets the facts for all, the merchant, the workingman, +the artist, the leader in play--they are all contributing to the Kingdom, +provided they view their work so, and are trying to put an evolutionary +_plus_ into it which will lift the total nearer to the divine will. The +Kingdom is the supreme task, and all small tasks are part of it. That +gives every man a place in it who works--where is the idler's place in +it?--and it hallows all good work with religious glory. + +It may seem as if this social aim of religion may depreciate the aim of +developing our own personality and of saving our souls. It ought not. +Sometimes it does for a time. But we are each so enormously important to +ourselves that we are not likely to forget ourselves, and the practical +struggle with temptation and sorrow will teach us to seek strength for our +personal needs from Christ. In time we shall learn to say with Jesus, "For +their sakes I sanctify myself, that they also may be sanctified." In time +surrender to the Kingdom ideal, toil for it, self-denial for it, +cooperation with others for it, will have the strongest kind of reactions +on ourselves and our moral fiber. Gymnasium work is all right, but real +work in the open is better. We are most durably saved by putting in hard +work for the Kingdom of God. + +In every great task a religious man is consciously thrown back on the aid +of God--most of all in the greatest task of all. Eternal powers are +cooperating with our puny efforts. That alone guarantees that our work is +not wasted. We plant and water, but unless God's sun shines upon it, our +work is nothing. He is a fool that is not reverent and humble. We sorely +need this faith in the collaboration and patience of God today when so +much of the best spiritual achievement of mankind is swept away, and we +seem far away from a kingdom of love. "As the heavens are higher than the +earth, so are my ways higher than your ways, and my thoughts than your +thoughts." + + +IV + + +Here, then, we have another social principle of Jesus. A collective moral +ideal is a necessity for the individual and the race. Every man must have +a conscious determination to help in his own place to work out a righteous +social order for and with God. The race must increasingly turn its own +evolution into a conscious process. It owes that duty to itself and to God +who seeks an habitation in it. It must seek to realize its divine destiny. +"Thy kingdom come! Thy will be done on earth as it is done in heaven!" +This is the conscious evolutionary program of Jesus. It combines religion, +social science, and ethical action in a perfect synthesis. + +What has this to say to students? Everything, it seems. + +First, whatever is to be our particular job, we must relate it to the +supreme common task at which God and all good men are working. Unless we +see and assert that relation, we are mere day-laborers or slaves, with +neither intelligence nor enthusiasm. + +Second, anyone who, instead of loyally relating his life-work to God's +work, pursues his own ambition at the expense of the Kingdom and damages +it to make profit for himself, is like a man who takes pay to damage his +country. He makes the work harder for all who are more faithful than he, +and their blood will be upon him. + +Third, "_noblesse oblige_." If we belong to the republic of learning and +education, something extra is justly due from us. Here, for instance, is +the evangelization of the world in this generation. An organization has +been created to accomplish it. Heroic pioneers have died, preparing the +way for larger forces. Is our life fit and good enough to put into that? +Here is the Christianization of the social order in the next two +generations. What have all our social studies been for in the design of +God? To fit ourselves for exploiting our fellows or to show them the way +to the Kingdom of God? + + + +Suggestions for Thought and Discussion + + +I. _Our Untapped Reserves_ + +1. How far is a person who produces nothing, of use to the community? Is +increase of productive efficiency the test of progress? + +2. Does religion help to call out reserves of energy in human nature? + +II. _The Energy of Jesus_ + +1. How far did Jesus give evidence of audacity and high power energy? Has +the Christian Church realized this? How about the portrayals of him in +art? + +2. Furnish evidence that Jesus demanded sincere work. How was this +connected with the Kingdom of God in his mind? + +3. Give proof that he demanded heroism of his followers as a commonplace +thing. + +4. How did this temper affect his view of prayer? + +III. _Christianity and Work_ + +1. Has Christianity ever promoted idleness? If so, what type of +Christianity was it? + +2. Taken as a whole has Christianity increased the amount of work done, or +lessened it? Give historical proof. + +3. Would it raise the economic efficiency of an African tribe to become +Christians? Would it raise the efficiency of the Mexican people if they +adopted a purer type of Christianity? How? + +4. Where is the idler's place in the Kingdom of God? + +IV. _The Reenforcement of Christianity by the Kingdom Ideal_ + +1. Is a call to be converted a call to enjoy spiritual peace or to exert +spiritual energy? + +2. How has the idea arisen that Christianity is a "dope" to make people +contented amid wrong conditions? + +3. How would the Kingdom faith give religious quality to the plain man's +job? + +4. Other things being equal, has a religious man more or less fighting +energy against wrong than a non-religious man? + +5. If a man passes from an individualistic to a social conception of +religion, what change will it make in moral action? + +6. To what extent is the enterprise of the Kingdom of God a dynamic +expression of accepted sociological principles? + +7. What is the special obligation of college men and women to the Kingdom +of God? + +V. _For Special Discussion_ + +1. Is the Kingdom of God to be brought about by an act of God in the +future or by the work of men in the present? Does the one exclude the +other? + +2. Does our social order call out the full energy and intelligence of the +working people? + +3. Can an overworked and underpaid workman feel that _he is working_ for +the Kingdom of God? + +4. Does the Kingdom of God necessarily involve elements of social +readjustment and change? + +5. Would a predatory governing class in the past have allowed the +preaching of a social conception of the Kingdom of God? + + + + +Chapter VI. A New Age And New Standards + + +_As the Kingdom Comes Ethical Standards Must Advance_ + +Every approximation to the Reign of God in humanity demands an advance in +the social relations of men, that is, an advance in ethics. Every really +epochal advance must have it or slip back. There must be, first, better +obedience to the moral principles already recognized and accepted by +society; second, an expansion of the sway of ethical duty to new fields +and wider groups of humanity; and third, a recognition of new duties and +the assimilation of new and higher ethical conceptions. + +To what extent did Jesus appreciate these supreme needs? + +DAILY READINGS + + + +First Day: Living up to the Old Standards + + + In the high-priesthood of Annas and Caiaphas, the word of God came + unto John the son of Zacharias in the wilderness. And he came into + all the region round about the Jordan, preaching the baptism of + repentance unto remission of sins; as it is written in the book of + the words of Isaiah the prophet, + + The voice of one crying in the wilderness, + Make ye ready the way of the Lord, + Make his paths straight. + Every valley shall be filled, + And every mountain and hill shall be brought low; + And the crooked shall become straight, + And the rough ways smooth; + And all flesh shall see the salvation of God. + + He said therefore to the multitudes that went out to be baptized + of him, Ye offspring of vipers, who warned you to flee from the + wrath to come? Bring forth therefore fruits worthy of repentance, + and begin not to say within yourselves, We have Abraham to our + father: for I say unto you, that God is able of these stones to + raise up children unto Abraham. And even now the axe also lieth at + the root of the trees: every tree therefore that bringeth not + forth good fruit is hewn down, and cast into the fire.--Luke 3:2-9. + + +The ABC of social renewal and moral advance is for each of us to face our +sins sincerely and get on a basis of frankness with God and ourselves. +Therefore Christianity set out with a call for personal repentance. If we +only acted up to what we know to be right, this world would be a different +place. But we fool ourselves with protective coloring devices in order to +keep our own self-respect. Take our language, for instance; it reeks with +evasive euphemisms intended to make nasty sins look prettier. We call +stealing "swiping" and cheating "cribbing." When we have been drunk we say +we were "squiffy." As soon as we face the facts, we realize that what we +call peccadilloes in ourselves are the black sins that have slain the +innocents and have hag ridden humanity through all its history. That is +the beginning of social vision. Personal repentance is a social advance. + +What equivalent have college men and women for the plea of the Pharisees +that they were Abraham's children and had a pull with God? + + + +Second Day: Expanding the Area of Obligation + + + And behold, a certain lawyer stood up and made trial of him, + saying, Teacher, what shall I do to inherit eternal life? And he + said unto him, What is written in the law? how readest thou? And + he answering said, Thou shalt love the Lord thy God with all thy + heart, and with all thy soul, and with all thy strength, and with + all thy mind; and thy neighbor as thyself. And he said unto him, + Thou hast answered right: this do, and thou shalt live. But he, + desiring to justify himself, said unto Jesus, And who is my + neighbor? Jesus made answer and said, A certain man was going down + from Jerusalem to Jericho; and he fell among robbers, who both + stripped him and beat him, and departed, leaving him half dead. + And by chance a certain priest was going down that way: and when + he saw him, he passed by on the other side. And in like manner a + Levite also, when he came to the place, and saw him, passed by on + the other side. But a certain Samaritan, as he journeyed, came + where he was: and when he saw him, he was moved with compassion, + and came to him, and bound up his wounds, pouring on them oil and + wine; and he set him on his own beast, and brought him to an inn, + and took care of him. And on the morrow he took out two shillings, + and gave them to the host, and said, Take care of him; and + whatsoever thou spendest more, I, when I come back again, will + repay thee. Which of these three, thinkest thou, proved neighbor + unto him that fell among the robbers? And he said, He that showed + mercy on him. And Jesus said unto him, Go, and do thou + likewise.--Luke 10:25-37. + + +A meaty story and a famous one. The lawyer found his own answer +uncomfortably simple when it was taken up in such a matter-of-fact way. It +was suddenly up to him to act on his own advice. He tried to hedge by +raising a new question: "Love my neighbor? Certainly. But who is my +neighbor?" Who is within the cordon of fraternal fellowship with me? All +men of my people and religion? Or only the good and desirable people? +Where do you draw the line? Follows the story of the Good Samaritan. "Your +neighbor? The alien and the heretic." The logic of the reply demanded that +some good Jew would be shown caring for a wounded Samaritan. Jesus gives +it a smashing effectiveness by reversing the role and showing the hated +Samaritan as the heroic lover of his kind. To get the situation we must +remember the historic enmity between the Jews and the half-breed aliens +who had stolen their land and their religion while they were exiled. If we +substitute Spaniard and Moor, Kurd and Armenian, Serb and Bulgar, we may +get the tension. + +_Who are our American Samaritans?_ + + + +Third Day: Raising the Standards + + +We must live up to what we know is right, and we must expand the area of +ethical obligation to take in even men of alien race and hostile religion. +But beyond that, we need a conscious advance in the ethical standards +themselves. Jesus worked out this principle with perfect clearness in a +part of the Sermon on the Mount, Matthew 5:17-48. He states the need, and +then shows in six cases how such an advance would work out. We shall take +these up in their order. Matthew has introduced scattered sayings of Jesus +which serve as corollaries, but which do not bear directly on the real +course of the argument; for instance, Matthew 5:23-26; 29-30. In our +quotations in this and the following days we shall confine ourselves to +the main line of thought in order to concentrate attention on that. + + + Think not that I came to destroy the law or the prophets: I came + not to destroy, but to fulfil.... For I say unto you, that except + your righteousness shall exceed the righteousness of the scribes + and Pharisees, ye shall in no wise enter into the kingdom of + heaven.--Matt. 5:17, 20. + + +Apparently conservative Jews soon felt the spiritual freedom and force in +the teachings of Jesus. He seemed to them to be attacking the sacred Law, +the foundation of morality and religion. Jesus mentions the charge but +denies it. His purpose was not destructive but constructive. He demanded +not less righteousness but more. The lines of right living needed to be +prolonged. The traditional standards were no longer adequate. A man might +obey them and yet not be a good man. The scribes and Pharisees were the +model church members of Judaism and experts in piety, yet they were not +qualified to enter the Kingdom of God. + +_Are we also good people who are not good enough?_ + + + +Fourth Day: The Sins of Hate + + + Ye have heard that it was said to them of old time, Thou shalt not + kill; and whosoever shall kill shall be in danger of the judgment: + but I say unto you, that every one who is angry with his brother + shall be in danger of the judgment; and whosoever shall say to his + brother, Raca, shall be in danger of the council; and whosoever + shall say, Thou fool, shall be in danger of the hell of + fire.--Matt. 5:21, 22. + + +The Law of Moses forbade murder; a man-slayer was amenable in the ordinary +court. Was this an adequate expression of the sacredness of human life and +personality? It never even scratched a man or woman who assaulted the soul +of another with anger and curses. Jesus proposed that these sins be +restandardized. Plain anger ought to be valued about as murder used to be. +And if anybody went so far as to revile a brother and deny his moral or +intellectual worth, the Supreme Court and Gehenna would be about right for +him. The lawyers' gauge of culpability can not get down to the subtler +expressions of lovelessness which break the prime law of the Kingdom. + +_By what methods is contempt expressed in our own social life?_ + +_How highly do we rate the moral value of self-respect?_ + + + +Fifth Day: The Sins of Sex + + + Ye have heard that it was said, Thou shalt not commit adultery: + but I say unto you, that every one that looketh on a woman to lust + after her hath committed adultery with her already in his + heart.... + + It was said also, Whosoever shall put away his wife, let him give + her a writing of divorcement: but I say unto you, that every one + that putteth away his wife, saving for the cause of fornication, + maketh her an adulteress; and whosoever shall marry her when she + is put away committeth adultery.--Matt. 5:27, 28; 31, 32. + + +These two cases deal with sex. The old law forbade adultery, the +infringement of family life, and stopped there. Jesus goes back of the act +to the lustful imaginations and the wandering eye, which may lack +opportunity but which are the real spring of all uncleanness. He runs the +line of ethical obligation farther back. + +The law of divorce (Deut. 24:1), especially as interpreted by the scribes, +was very comfortable--for the male. He could divorce his wife for almost +any cause. Her only protection was that a formal paper had to be given her +which enabled her to marry again. As a woman's economic and social +standing in that age depended almost wholly on her family relations, she +was at the mercy of the man. Jesus demanded more protection for her. To +him the relation was indissoluble. The Mosaic provision for divorce was a +concession to the low moral level of the people. The ideal was the "one +man, one woman" provision of the Creator. (See Matt. 19:3-8). The +disciples ruefully remarked that such a strengthening of the bond did not +add to the attractiveness of marriage--for the male (19:10). + +Where do we draw the line between the rightful, natural desire of sex and +lawless predatory lust? + + + +Sixth Day: The Sins of Words + + + Again, ye have heard that it was said to them of old time, Thou + shalt not forswear thyself, but shalt perform unto the Lord thine + oaths: but I say unto you, Swear not at all; neither by the + heaven, for it is the throne of God; nor by the earth, for it is + the footstool of his feet; nor by Jerusalem, for it is the city of + the great King. Neither shalt thou swear by thy head, for thou + canst not make one hair white or black. But let your speech be, + Yea, yea; Nay, nay: and whatsoever is more than these is of the + evil one.--Matt. 5:33-37. + + +Current morality had reached the point of insisting on truthfulness when a +man was under oath. Solemnly to call God to witness a statement and yet to +fool your neighbor by it, was downright wicked. But it was very handy. So +they developed a joyful lot of casuistical distinctions as to which kind +of oaths were binding and which didn't count. See how Jesus ridiculed this +(Matt. 23:16-22). Here he proposed that the obligation of veracity be +extended to all statements. A truthful man needs no oaths to assure a +doubting world that this time he is really telling what is so. Oaths are a +device of the devil to limit the amount of truth in the world. + +How about oaths for legal purposes? Could they be dispensed with? Have +they done more good or harm? + + + +Seventh Day: The Sins of Strife + + + Ye have heard that it was said, An eye for an eye, and a tooth for + a tooth: but I say unto you, Resist not him that is evil: but + whosoever smiteth thee on thy right cheek, turn to him the other + also. And if any man would go to law with thee, and take away thy + coat, let him have thy cloak also. And whosoever shall compel thee + to go one mile, go with him two. Give to him that asketh thee, and + from him that would borrow of thee turn not thou away. + + Ye have heard that it was said, Thou shalt love thy neighbor, and + hate thine enemy: but I say unto you, Love your enemies, and pray + for them that persecute you; that ye may be sons of your Father + who is in heaven: for he maketh his sun to rise on the evil and + the good, and sendeth rain on the just and the unjust. For if ye + love them that love you, what reward have ye? do not even the + publicans the same? And if ye salute your brethren only, what do + ye more than others? do not even the Gentiles the same? Ye + therefore shall be perfect, as your heavenly Father is + perfect.--Matt. 5:38-48. + + +The Law restricted the natural desire for revenge to the limit of a strict +equivalent. If a man knocked out your tooth, you could knock out one for +him, but not two teeth, nor all he had. Of course retaliation never heals +a feud. Jesus proposes to limit revenge still farther and to retaliate +only by acts of kindness. That is, in fact, the only way to end a quarrel +completely and victoriously. It reestablishes fellowship and kills an +enemy. + +The Law called for love for one's neighbors; the scribes had added the +permission to hate one's enemies. Jesus raises the standards of good-will. +The law of love applies to all. There is nothing great in loving those who +love us. Anybody can do that. Heroic love begins where no love comes to +meet it. Those who can win that triumph show the true family likeness of +God, and are now living in his Kingdom. + +_What are our personal experiences as to the utility of revenge?_ + +_What is the difference between the non-resistance which Jesus proposed, +and cowardice?_ + +_Is there such a thing in fact as loving your enemies?_ + + + +Study for the Week + + +I + + +The Hebrew religion was an unfinished religion. That is one of the best +proofs of its divine inspiration. The prophets had the forward look. Great +things were yet to come. As one of the most daring expressed it, the old +and hallowed covenant, made by God at the Exodus, would be superseded by a +new and higher relation; God would write his law into the hearts of the +people; the old drill in outward statutes would disappear, for all men +would know God by an inward experience of forgiveness and love (Jeremiah +31:31-34). + +Jesus not only shared this expectation of a new religious era, but set it +in the center of his teaching. Religion to him was not static. He lived in +a moving world. A new age was coming, and he would be the initiator of it. +"From the days of John the Baptist until now the kingdom of God suffereth +violence, and men of violence take it by force." John had been the +greatest of the prophets; with him a new swift movement had begun; but +something far greater was coming; even the least in the new age would have +an advantage over John (Matt. 11:11-19). + +The popular conception expected the new age to come by divine miraculous +interference simply. The Messiah would descend from heaven with angelic +legions, expel the Romans, judge the nation, punish the apostate Jews, and +then the new Jerusalem, which was already complete and waiting in heaven, +would descend from above. That was the Utopia of Jewish apocalypticism. +Jesus never eliminated the direct acts of God and the significance of +divine catastrophes from his outlook. But in his parables taken from +biological processes (see especially Matthew 13) he developed a conception +of continuous and quiet growth, culminating at last in the judgment act of +God. The Kingdom of God, he said, is like a farmer who sows his grain and +lets the forces of nature work; he goes about his daily tasks, and all the +time the tiny blades come up, the ear forms and gets heavy, and then comes +the harvest (Mark 4:26-29). Jesus was working his way toward evolutionary +conceptions. They were so new to his followers that he put them in parable +form to avoid antagonism. + +Such a conception of the Kingdom brought it closer to human action. It was +already at work; it was in one sense already present (Luke 17:20-21). It +was possible then to help it along. + +The most obvious duty was for every man to clean up his own backyard and +repent of his sins. Every one should approximate the life of the Kingdom +by living now as he would expect to live then. But, as we have seen from +his sayings, Jesus went far beyond this. He demanded an elevation of the +accepted ethical standards. It was not simply a matter of erring and +lagging individuals, but of the socialized norms of conduct. He had deep +reverence and loyalty for the religion of his nation, and never told his +followers to break with it. But he asserted boldly that the customary +ethics of Judaism, based on the Decalogue and its interpretation by the +Jewish theologians, was not good enough. It was good as far as it went, +and he had no destructive criticism of it, but it needed to be "fulfilled" +and to have its lines prolonged. + +We have studied the six sample instances which he offered in order to +explain his principle of moral and social progress. In each case he +accepts the law as it stood, but asks for more of the same thing, more +respect for personality, more reverence for womanhood, more stability for +the home, more truthfulness, more peacefulness, more love. Thus he +combined continuity with progress, conservatism with radicalism. + + +II + + +The platform for ethical progress laid down in the Sermon on the Mount is +a great platform. When Tolstoi first realized the social significance of +these simple sentences, it acted as a revelation which changed his life. +Even men who reject the supernatural claims of Christianity uncover before +the Sermon on the Mount. Yet its fate is tragic. It has not been "damned +with faint praise," but made ineffective by universal praise. Its +commandments are lifted so high that nobody feels under obligations to act +on them. Only small sections of the Christian Church have taken the +sayings on oaths, non-resistance, and love of enemies to mean what they +say and to be obligatory. Yet all feel that the line of ethical and social +advance must lie in the direction traced by Jesus, and if society could +only climb out of the present pit of predatory selfishness and meanness to +that level, it would be heaven. + +Do you and I believe in it? Do we believe that it is not enough to keep +out of the spiritual hell and damnation of adultery, but that a clean mind +would be the most efficient and cheerful mind? Do we believe that a man +who forgives and keeps sweet is happier and safer than a man who always +resents things and stirs the witches' caldron of hate in his soul? If a +man loved his enemy and turned the other cheek, would he be everybody's +door-mat or everybody's temple of refuge? + +Suppose we mark for the present those parts which we are willing to accept +as our own standards of action. If there are portions which do not seem +practicable, let us post them in our minds as debatable propositions, as +points to be tested by the experience of coming years, or as working +hypotheses in the science of living. + +But whatever we may think of single points, let us stick to the leading +thought of Jesus, that every advance toward the Kingdom of God, that is, +toward the true social order, involves a raising of the ethical standards +accepted by society. This is a principle of social progress which every +leading intellect ought to know by heart. + + +III + + +When Jesus offered his six sample cases of ethical progress, he had no +intention of exhausting the principle of advance which he laid down. There +was more to say about the Jewish law. It is now for his followers to treat +the inherited ethical conceptions of traditional Christianity with the +same combination of reverence and courage with which he treated the Jewish +law. + +From the beginning Christianity taught self-control and the mastery of the +spirit over physical desires. It always condemned drunkenness. But ancient +Christianity never demanded abstinence from fermented drink. With modern +methods of manufacturing alcoholic drinks and modern capitalistic methods +of pushing their sale, the danger has become more pressing. With modern +scientific knowledge the physiological and social problems of drink have +become clearer. Modern life demands an undrugged nervous system for quick +and steady reactions. It was said of old time, "Thou shalt not get drunk"; +but today the spirit of Christianity and modern life says, "Thou shalt not +drink nor sell intoxicants at all." + +In every case in which the interests of woman came before Jesus, he took +her side. At that time woman was the suppressed half of humanity. The +attitude of historic Christianity has been a mixture between his spirit +and the spirit of the patriarchal family. Today Christianity is plainly +prolonging the line of respect and spiritual valuation to the point of +equality between men and women--and beyond. + +From the beginning an emancipating force resided in Christianity which was +bound to register its effects in political life. But in an age of +despotism it might have to confine its political morality to the duty of +patient submission, and content itself with offering little sanctuaries of +freedom to the oppressed in the Christian fraternities. Today, in the age +of democracy, it has become immoral to endure private ownership of +government. It is no longer a sufficient righteousness to live a good life +in private. Christianity needs an ethic of public life. + +It was said of old "Thou shalt not commit murder." It is said to us, "Ye +shall not wear down life in the young by premature hard labor; nor let the +fear of poverty freeze the fountain of life; and ye shall put a stop to +war." + +It was said of old, "Thou shalt not steal." It is said to us, "Ye shall +take no unearned gain from your fellows, but pay to society in productive +labor what ye take from it in goods." + + +IV + + +This matter of raising the moral standards of society is preeminently an +affair of the young. They must do it or it will never be done. The Sermon +on the Mount was spoken by a young man, and it moves with the impetuous +virility of youth. The old are water-logged physically. They are mentally +bound up with the institutions inside of which they have spent a lifetime, +and they want to enjoy in peace the wealth and position they have +attained. We shall be just the same forty years from now. But while we are +young is the time to make a forward run with the flag of Christ, the +banner of justice and love, and plant it on the heights yonder. We must +not only be better men and women than we are now. We must leave a better +world behind us when we are through with it. Whatever we affirm in our +growing years will work out in some fashion in our years of maturity and +power. If fifty thousand college men and women a year would range +themselves alongside of Jesus Christ, look at our present world as +open-eyed as he looked at his world, see where the social standards of +conduct are in contradiction with his spirit and with modern need, and +work to raise them, the world would feel the effect in ten years. And +those who would strive in that way would live by faith in the higher +commonwealth of God and have some of its nobility of spirit. + + + +Suggestions for Thought and Discussion + + +I. _Living Up to the Old Standards_ + +1. What would happen if a college community began to live up to the +standards of work and honor which all acknowledge? + +2. Does human nature welcome a moral advance? + +II. _The Ethical Program of Jesus_ + +1. What advance does Jesus' program make necessary? State the main +principle in Matt. 5:17-48, and the six applications made by Jesus +himself. How was this principle connected with his idea of the Kingdom? + +2. Can we agree with the principle? How far can we go with Jesus in his +application? + +3. Would a man get more or less satisfaction out of life if he obeyed +these maxims in private life? + +4. How far could a man hold his own if he obeyed them in a reasonable way +in business or in public life? If a man loved his enemies and turned the +other cheek, would he be everybody's doormat or everybody's friend and +refuge? + +III. _Raising the Standards Today_ + +1. On what ethical questions have we come to the point where the moral +standards accepted by society can be and must be raised? + +2. If you could purchase one single advance by your life, what would you +choose? + +3. How does an expansion of the area of full social obligation operate to +raise the standards of conduct? Who is my neighbor, and who is not? + +IV. _For Special Discussion_ + +1. A new intellectual age has opened with the rise of modern science; what +new moral standards should be the result of our new knowledge? + +2. A new economic age opened with the invention of power machinery and the +social organization of labor; what new moral standards should have been +the result of the new wealth of civilization? + +3. A new political era opened with the rise of democracy; what new moral +standards should be achieved in the life of States and cities? + +4. A new era began in world-wide relations with the beginning of +steam-carried commerce; what new standards are needed for international +and inter-racial relations? + + + + + +PART III. THE RECALCITRANT SOCIAL FORCES + + + + +Chapter VII. Leadership For Service + + +_Ambition Must Get Its Satisfaction by Serving Humanity_ + +The Kingdom of God was an ideal. If it was to be turned into concrete +realities, it would encounter the recalcitrant and stubborn instincts of +human nature and the conservative forces of society. Where did Jesus +locate the obstacles? At what points was he aware of resistance? Did he +realize the force of ambition and the love of power? Did he gauge the pull +of the property instinct? Did he feel religion as a help or a hindrance in +realizing the Kingdom of God? These questions we shall follow up in three +lessons. + +DAILY READINGS + + + +First Day: The Trustee + + + And Peter said, Lord, speakest thou this parable unto us, or even + unto all? And the Lord said, Who then is the faithful and wise + steward, whom his lord shall set over his household, to give them + their portion of food in due season? Blessed is that servant, whom + his lord when he cometh shall find so doing. Of a truth I say unto + you, that he will set him over all that he hath. But if that + servant shall say in his heart, My lord delayeth his coming; and + shall begin to beat the menservants and the maidservants, and to + eat and drink, and to be drunken; the lord of that servant shall + come in a day when he expecteth not, and in an hour when he + knoweth not, and shall cut him asunder, and appoint his portion + with the unfaithful. And that servant, who knew his lord's will, + and made not ready, nor did according to his will, shall be beaten + with many stripes; but he that knew not, and did things worthy of + stripes, shall be beaten with few stripes. And to whomsoever much + is given, of him shall much be required: and to whom they commit + much, of him will they ask the more.--Luke 12:41-48. + + +The preceding verses (v. 35-40) dealt with the faithfulness of the rank +and file; this parable deals with the responsibility of official position +and sketches the alternative of selfish and serviceable leadership. The +head steward had charge of a great estate, directing the labor of workmen +and maids, dealing out supplies, and controlling the welfare and happiness +of all. The absence of the master made his authority for the time +absolute. Would he use it for the good of all? If so, wider scope and +higher honor would come to him. Or would he become intoxicated with power, +take things easy, boss his fellow-servants around, and become a petty +tyrant? If so, he would get what was coming to him. Every man's duty is +measured by his knowledge and by his power. If, therefore, a man rises to +leadership, and finds his elbow-room enlarging, let him stiffen his sense +of duty to correspond, or there will be trouble. Degeneration by power is +written all over history. + +The functions of a head steward belong to the age of great landowners. How +would you modernize this parable to express the same ideas? + + + +Second Day: Preparing for the Use of Power + + + Then was Jesus led up of the Spirit into the wilderness to be + tempted of the devil. And when he had fasted forty days and forty + nights, he afterward hungered. And the tempter came and said unto + him, If thou art the Son of God, command that these stones become + bread. But he answered and said, It is written, Man shall not live + by bread alone, but by every word that proceedeth out of the mouth + of God. Then the devil taketh him into the holy city; and he set + him on the pinnacle of the temple, and saith unto him, If thou art + the Son of God, cast thyself down: for it is written, + + He shall give his angels charge concerning thee: and, + + On their hands they shall bear thee up, + Lest haply thou dash thy foot against a stone. + + Jesus said unto him, Again it is written, Thou shalt not make + trial of the Lord thy God. Again, the devil taketh him unto an + exceeding high mountain, and showeth him all the kingdoms of the + world, and the glory of them; and he said unto him, All these + things will I give thee, if thou wilt fall down and worship me. + Then saith Jesus unto him, Get thee hence, Satan: for it is + written, Thou shalt worship the Lord thy God, and him only shalt + thou serve.--Matt.4:1-10. + + +The baptism of Jesus was an act of dedication to the coming reign of God, +and it brought him a deep spiritual experience. He came out of it with the +sense of an immediate mission, of being called to a supreme leadership, +and with the consciousness of power to correspond with his destiny. At +once he confronted the question: How would he employ his Messianic power? +By what means would he obtain leadership? In the desert his mind was +concentrated on these problems. This story displays the temptations of a +leader, and sums up his settlement on three points: first, he realized +that he must not swerve aside for personal gratification, but must serve +the will of God only; second, he must not debase his power by playing for +popularity by means of spectacular, miraculous display; third, he must not +win his leadership by methods that would mortgage him to the prince of +this world, for instance by the use of force. + +How would these points apply to a young man seeking political office, +intellectual eminence, or artistic achievement? + +_Have we ever had a time of religious concentration to consider the +problems of our future leadership?_ + + + +Third Day: The New Principle of Leadership + + + Then came to him the mother of the sons of Zebedee with her sons, + worshipping him, and asking a certain thing of him. And he said + unto her, What wouldest thou? She saith unto him, Command that + these my two sons may sit, one on thy right hand, and one on thy + left hand, in thy kingdom. But Jesus answered and said, Ye know + not what ye ask. Are ye able to drink the cup that I am about to + drink? They say unto him, We are able. He saith unto them, My cup + indeed ye shall drink: but to sit on my right hand, and on my left + hand, is not mine to give; but it is for them for whom it hath + been prepared of my Father. And when the ten heard it, they were + moved with indignation concerning the two brethren. But Jesus + called them unto him, and said, Ye know that the rulers of the + Gentiles lord it over them, and their great ones exercise + authority over them. Not so shall it be among you: but whosoever + would become great among you shall be your minister; and whosoever + would be first among you shall be your servant: even as the Son of + man came not to be ministered unto, but to minister, and to give + his life a ransom for many.--Matt. 20:20-28. + + +This passage is fundamental for our subject. It is the clearest +formulation of the social principle involved in leadership. It contrasts +two opposite types of leadership throughout human history. Salome and her +sons thought Jesus was going to Jerusalem to inaugurate his Kingdom. They +asked for an advance pledge assuring them of the chief place. Jesus +replied that that place would not go by favoritism. There is a price to be +paid for leadership in his reign, and God alone will allot the final +honors. He felt in their request a relapse into conceptions that he +detested. In all political organizations he saw the tyrannical use of +power over the people. There must be an end of that in the new social +order. Ambition must seek its satisfaction by distinguished service, and +only extra-hazardous service shall win honor. He himself proposed to be a +leader of that new type, and to give his life as a ransom for the +emancipation of the people. + +Our Master here offers each of us the conscious choice between two +principles of action. _Have we made our choice?_ + +He offers a norm for estimating the real value of men in public life. +_Have we ever tried to apply it?_ + + + +Fourth Day: The History of a Governing Class + + + Hear another parable: There was a man that was a householder, who + planted a vineyard, and set a hedge about it, and digged a + winepress in it, and built a tower, and let it out to husbandmen, + and went into another country. And when the season of the fruits + drew near, he sent his servants to the husbandmen, to receive his + fruits. And the husbandmen took his servants, and beat one, and + killed another, and stoned another. Again, he sent other servants + more than the first: and they did unto them in like manner. But + afterward he sent unto them his son, saying, They will reverence + my son. But the husbandmen, when they saw the son, said among + themselves, This is the heir; come, let us kill him, and take his + inheritance. And they took him, and cast him forth out of the + vineyard, and killed him. When therefore the lord of the vineyard + shall come, what will he do unto those husbandmen? They say unto + him, He will miserably destroy those miserable men, and will let + out the vineyard unto other husbandmen, who shall render him the + fruits in their seasons. Jesus saith unto them, Did ye never read + in the scriptures, + + The stone which the builders rejected, + The same was made the head of the corner; + This was from the Lord, + + And it is marvellous in our eyes? Therefore say I unto you, The + kingdom of God shall be taken away from you, and shall be given to + a nation bringing forth the fruits thereof. And he that falleth on + this stone shall be broken to pieces: but on whomsoever it shall + fall, it will scatter him as dust. And when the chief priests and + the Pharisees heard his parables, they perceived that he spake of + them. And when they sought to lay hold on him, they feared the + multitudes, because they took him for a prophet.--Matt. 21:33-46. + + +A delegation of the chief priests, lawyers, and elders challenged the +authority of Jesus to act as he did. He replied by challenging their +authority to act as they did. The vineyard parable sums up his view of the +moral history of the governing class in his nation. It was like a group of +men who had rented a vineyard on shares, but took advantage of the owner's +absence to embezzle his share, insolently to beat up his representatives, +and to put themselves in possession of the farm. Every demand of God for +righteousness in the history of Israel had been resisted by those in +power. What title, then, did they have to the rights they claimed? Unless +they fulfilled the function of true leaders, why should they not be put +out of power and brought to justice? In this passage, then, we have a +characterization of leaders who take the profits and honors of leadership, +without performing its higher duties to God and humanity. + +Is there any connection between this challenge of Jesus, and the +functional theories of society and the evolutionary conception of history? + + + +Fifth Day: An Indictment of a Governing Class + + + Then spake Jesus to the multitudes and to his disciples, saying, + The scribes and the Pharisees sit on Moses' seat, all things + therefore whatsoever they bid you, these do and observe: but do + not ye after their works; for they say, and do not. Yea, they bind + heavy burdens and grievous to be borne, and lay them on men's + shoulders; but they themselves will not move them with their + finger. But all their works they do to be seen of men: for they + make broad their phylacteries, and enlarge the borders of their + garments, and love the chief place at feasts, and the chief seats + in the synagogues, and the salutations in the marketplaces, and to + be called of men, Rabbi. But be not ye called Rabbi: for one is + your teacher, and all ye are brethren. And call no man your father + on the earth: for one is your Father, even he who is in heaven. + Neither be ye called masters: for one is your master, even the + Christ. But he that is greatest among you shall be your servant. + And whosoever shall exalt himself shall be humbled; and whosoever + shall humble himself shall be exalted. + + But woe unto you, scribes and Pharisees, hypocrites! because ye + shut the kingdom of heaven against men: for ye enter not in + yourselves, neither suffer ye them that are entering in to + enter.--Matt. 23:1-13. + + +The invective against the scribes and Pharisees (Matt. 23) is a +characterization of selfish leadership in the field of religion. Its +fundamental elements have remained the same in all religions and through +all history: fine talk and little action; religion turned into a law and a +burden, in order to hold the people in obedience to the interests of the +leaders; pride and ambition exploiting religion to get honors. Jesus tells +the people to revolt against the titles in which this domination had found +decorative satisfaction. He demands democracy, humility, brotherliness. + +Does this description justly apply to the Christian ministry today, or has +there been a great historical change by which that profession has become a +profession of service? + +Where in modern social life would the invective of Jesus against selfish +leadership still be true? + + + +Sixth Day: The Lost Leader + + + And in these days Peter stood up in the midst of the brethren, and + said (and there was a multitude of persons gathered together, + about a hundred and twenty), Brethren, it was needful that the + scripture should be fulfilled, which the Holy Spirit spake before + by the mouth of David concerning Judas, who was guide to them that + took Jesus. For he was numbered among us, and received his portion + in this ministry. (Now this man obtained a field with the reward + of his iniquity; and falling headlong, he burst asunder in the + midst, and all his bowels gushed out. And it became known to all + the dwellers at Jerusalem; insomuch that in their language that + field was called Akeldama, that is, The field of blood.) For it is + written in the book of Psalms, + + Let his habitation be made desolate, + And let no man dwell therein: + + and, + + His office let another take.--Acts 1:15-20. + + +The character and motives of Judas remain an unsolved riddle. The Gospels +leave no doubt that money played a part with him. But could a man whom +Jesus selected and trusted be actuated by so sordid a motive alone? Was he +perhaps embittered because he had staked his ambition on the Galilean +Messiah and Jesus failed to act the part assigned to him? Was he hoping to +force him to revolutionary action? We may be sure that Judas was no +slinking thief only. In Rubens' picture of the Last Supper at Milano Judas +has a strong and noble face, but troubled and restless eyes, telling of a +hurt soul. The other disciples were deeply impressed by his betrayal of +the Master and of the common cause. Judas is the type of the lost leader. +"Just for a handful of silver he left us, just for a ribbon to stick in +his coat." Some leaders blunder and learn better; some sag to lower levels +but plod on; some sell out. Judas could not bear to live. Read James +Russell Lowell's "Extreme Unction." + +Have you known of cases today of men who have abandoned or betrayed a +cause to get office or income? Any who abandon humanity itself to get +thirty pieces for themselves? + + + +Seventh Day: The New Order of Leaders + + + And Jesus went about all the cities and the villages, teaching in + their synagogues, and preaching the gospel of the kingdom, and + healing all manner of disease and all manner of sickness. But when + he saw the multitudes, he was moved with compassion for them, + because they were distressed and scattered, as sheep not having a + shepherd. Then saith he unto his disciples, The harvest indeed is + plenteous, but the laborers are few. Pray ye therefore the Lord of + the harvest, that he send forth laborers into his harvest. + + And he called unto him his twelve disciples, and gave them + authority over unclean spirits, to cast them out, and to heal all + manner of disease and all manner of sickness. + + Now the names of the twelve apostles are these: The first, Simon, + who is called Peter, and Andrew his brother; James the son of + Zebedee, and John his brother; Philip, and Bartholomew; Thomas, + and Matthew the publican; James the son of Alphus, and Thaddus; + Simon the Cananan, and Judas Iscariot, who also betrayed + him.--Matt. 9:35-10:4. + + +We have studied part of this passage before as an expression of the social +feeling of Jesus. Note now that it was their leaderless condition which +impressed him. Plenty of priests, lawyers, and experts on the Bible, but +no friendly shepherds for the people. When he created the apostolate, he +initiated a new order of leadership, a band of men who would serve and not +exploit. Read the instructions he gave them (Chap. 10), and see how +carefully he fences out selfish gain. Service versus exploitation, that is +one of the tests of all who claim leadership in his name. We realize that +in the field of religion. But why should not the same test be made in +professional, political, and business life? Predatory action may not be as +glaringly shameful there, but is it any the more moral? + +_Now what about you and me?_ + + + +Study for the Week + + +I + + +The desire to lead and excel is natural and right. Because men are +gregarious, they need leadership for their social groups, and social +progress depends largely on securing adequate leaders. Those who have the +natural gifts for leadership--and also those who merely think they +have--usually have a keen desire for its satisfactions. College life is a +miniature world of criss-cross ambitions and of contrivances for trying +out leaders. + +Jesus did not demand self-effacement and the suppression of ability. He +welcomed evidences of noble self-assertion. His own Messianic call was a +summons to the highest leadership. His temptations were the settlement of +leadership problems. His final lament over the city of Jerusalem was a +burst of sorrow because he had failed to win his people to follow him. + +Now, in moving about among men to win them for the Kingdom, Jesus +encountered the leaders who were on deck before he came--the wealthy men +who controlled the economic outfit; the official groups who held what +political power was left to the Jews; and the lawyers, theologians, +priests, and zealots who dominated the religious life of a very religious +people. These classes overlapped; together they constituted the oligarchy +of his nation. Both sides soon realized that there were fundamental +antagonisms between them. The conflict grew acute, until it headed up in +the great duel of the last days at Jerusalem. His experiences in this +conflict with hostile leadership are recorded in the passages which we +have studied and others like them. + + +II + + +In the fundamental reply to James and John he formulated his observations +in a great political generalization: "Ye know that the rulers of the +nations lord it over them and their great men hold down the rest by +force." In its earlier and cruder forms, the State is a contrivance of a +victorious group to hold down the conquered, and exploit them. If anyone +has not yet read political history as an account of systematic +exploitation of nation by nation and class by class, he has some education +still coming to him. + +Even where political leadership has not been plainly predatory but rested +on real service, humanity has often had a heavy price to pay for it. +Successful military leaders were able to perpetuate a royal dynasty and +perhaps fasten a race of hereditary incapables on a nation, to be +maintained in royal splendor. The feudal nobility performed useful work in +the earlier, turbulent times, but it continued to take rent and tribute +for centuries after its useful functions had lapsed. Modern business men +who have organized public service corporations have often served the +nation well, but they now own the highways and fundamental outfit of the +nation, and if their descendants or assignees collect tribute, perhaps on +inflated capitalization, for generations to come, it looks like rather +costly service. The obligations of power have a curious way of getting +lost in the shuffle of time, but titles, rank, legal privileges, rent, and +interest are carefully groomed. If one man loses them, some other man +nurses them, and the people always pay. + +The Kingdom of God sets a fraternal and righteous social order against the +predatory and unrighteous order which humanity has inherited from the +past. The new order must have a new dynasty of leaders, for every social +order has its own kind of aristocracy. Jesus does not propose to abolish +leadership, but he proposes a new basis for greatness which is sharply +opposed to the old: "Whoever has ambition to be a great man among you, let +him be your servant; and whoever is ambitious to rank first among you, let +him be your bondservant. Just as the Son of Man did not come to have +others serve him, but to render service and to give his life as a ransom +for many." Ability and ambition are still to lead, but they are to be +yoked to the service of all. Not he who kills and subjugates, but he who +makes life safe and happy, shall have the statue set up in his honor. Not +the great warrior and killer, but the great healer and the man who +multiplies the blades of grass and the ears of wheat and the size of +potatoes shall be the great names treasured. The higher the honor craved, +the more strenuous must be the service; if a man wants first prize, he +must get down to voluntary slavery. The old way to leadership was to knock +others down and climb up on them; the new way is to get underneath and +boost. + + +III + + +Jesus put himself under this law of leadership. We see from his words that +the cross was the outcome of a consistent principle adopted by him. The +rules he laid down for his apostolate were meant to bar out selfish +acquisition: "Freely ye received, freely give. Get you no gold, nor +silver, nor brass in your purses; no wallet for your journey, neither two +coats, nor shoes, nor staff; for the laborer is worthy of his food." It is +a significant fact that again and again religious leaders who really cared +for the condition of the people, have tried to create a genuine leadership +for them along the same lines; Francis of Assisi gathered his "little +brothers"; Peter Waldus his Bible teachers; Wycliffe his "poor preachers"; +John Wesley his local preachers and itinerants; William Booth his ensigns +and captains with the big bass drum; and the entire foreign mission +propaganda calls for leaders who will go to the people and offers them +nothing but enough to live in health. Today practically the entire +Christian ministry, one of the most important bodies of men, has come +under the law of leadership for service. It was once, at least in its +upper-class sections, rich with unearned incomes, pervaded by graft, and +domineering in spirit; it is now a clean and plain-living profession; +whatever its shortcomings, graft and extortion are not of them. + +The question is now, whether other professions will go through the same +historical process of cleansing. The religious spirit has pioneering +qualities; under its impulse men blaze the trail which broad social +movements or historical developments follow later. Greedy leadership first +seemed intolerable in the Church; after a time it may become intolerable +in politics and business. The trend of civilization is toward intelligent +service on plain pay. Educators, judges, scientists, doctors are on that +basis now. It has become dishonorable for them to use their positions for +a holdup. The great discoverers in the line of sero-therapy might have +taken toll in golden streams, but they did not. It would have been +contrary to the ethics of their profession. That means that their +profession is on a Christian basis. Where graft is taken out of politics, +officials become devoted public servants. The reproach has been made +against a man of great ability that at the end of his life his name is not +connected with any great cause or measure for the welfare of the people. +Whether the judgment was just or not, that point of view is the one to +take. + +Can business be brought under the law of service? Or is commerce +constitutionally incapable of it? There are many indications that a +conscious spiritual change is coming over those men in business who have +enough intellect and character to look beyond immediate needs. The type of +business leadership which took millions out of filthy factory towns, wore +out women and took the youth out of children, cleared twelve per cent from +slum tenements, kept men and women from marriage by underpayment, and kept +the cradle empty by high prices and fear of the future--this type of +leadership is antiquated. It belongs to a pre-Christian and pagan age. It +is only a question whether business leaders will voluntarily turn their +back on such misuse of power or have a change forced on them. Those who +mark time on the old methods will become moral derelicts, and their wealth +will not forever screen their moral obtuseness. + +The nation needs leaders who will persuade conservative farmers to use +scientific methods; who will teach our wasteful people the value of +self-restraint, and the beauty of cooperative buying and selling; who will +teach our communities that it is a sin to rob our own children by leaving +soil, water, and forests poorer than we found them; who will give the +people good housing without taking the unearned increment; who will +organize the dangerous industries for safety; who will place the relations +of leaders and workers in industry on a basis of justice and goodwill so +that industrial peace can be attained. Is such an object satisfying to a +young man of business capacity, or does he want to build a million dollar +house and populate it with one child? It is confessed that civilization +has been succeeding on the technical side and failing on the ethical. The +more the machinery of life is concentrated in the hands of a limited group +of business leaders, the more important does the social enlightenment and +moral objective of these leaders become to society. To which of the two +types do we belong? + + +IV + + +Will a life of service satisfy the capable and call out their best powers +for the service of humanity? Men will play the game according to the rules +of the game. If humanity changes the rules, its strong men will still let +out their energies, because they can not help it, and they will like +themselves all the better for being on the side of their fellow-men. There +is no pleasure in being isolated, eyed with resentment, and conscious of +hardness. If ten per cent net means long hours, low wages, and repression, +and if six per cent would mean good will and contentment, it might pay the +leaders of industry to take less in dividends and take it out in the +higher satisfactions. + +For men of great ability this is the chance for enduring fame. Who will +remember the men that did nothing but amass wealth? Who of our presidents +are remembered and loved? Those who suffered with and for the people. + +The leadership of service validates its rightness by its intellectual +results. Predatory and parasitic classes become intellectually sterile and +ignorant of real life. A man who wants to serve men, must get close to +them. If we carry a load uphill, we have to choose our footing, and will +perforce become intimately acquainted with the law of gravitation. Nothing +develops the intellect like heading a just cause and fighting for it. + +Here, then, we have another social principle of Jesus. The ambition of the +strong must be yoked to the service of society. Power and honor must be +earned by distinguished and costly service. Progress along this direction +marks the progress of the Kingdom of God. Extortionate and domineering +leadership must be superseded where the Kingdom of God moves forward. + + +V + + +Does the life of our colleges and universities square with this principle? +College men and women crave honor from their fellows, or their +fraternities crave it for them vicariously. How do the "big men" in +college win it? Do they win it by raising the standards of intellectual +work for all? By making fun clean and honorable through the power of a +clean public opinion? By creating a college spirit which will put manhood +into every generation of Freshmen that plunges into it? Or do they win +honor by organizing parties, by intoxicating themselves and others with +frothy "social" successes, by acting for the gallery to see and applaud, +and by wasting the dynamics of youth on shooting rockets that look like +stars and come down like sticks? Such men are essentially selfish; even +their service is self-seeking and deserves no honor from others. The more +talented and attractive they are, the more damage do they do. They +perpetuate their kind. If fraternities or honorary societies honor and +reward that sort of leadership, they force individuals into futility, and +reenforce the natural temptation to shallow work and display by the +powerful pressure of socialized public opinion. + +What has just been said applies to the inner life of the college group +during its brief command over young men and women. But meanwhile the +outside life is waiting for them. Society creates and finances the +colleges and universities from the social fund created by those who work. +A college man who toys with his work and fights those who want to make him +work, ought to be demoted and his chance given to some workingman who has +intellectual hunger and would use it. But even of the able and efficient +college men society has a right to inquire whether it is training enemies +and exploiters or friends and leaders. This question will be asked more +and more insistently by democracy as it becomes intelligent. Christianity +anticipates this inquiry by its appeal to the individual conscience. Every +college man and woman should choose the principle on which he proposes to +exercise leadership in case he wins it. Are we willing to gain wealth by +impoverishing others? Are we willing to get pleasure by degrading others? +Are we willing to gain power and freedom for ourselves by making others +powerless and unfree? Jesus distinguishes three kinds of men who are +interested in the sheep--the robber, the hireling, and the shepherd. You +can tell the presence of the robber by the death of the sheep; the +hireling by his cowardice; the true leader by his valor and love. + +A special word should be said to college women. In her book on "Woman and +Labor," Olive Schreiner has pointed out that as families rise to wealth, +the women slip into parasitism more readily than the men. They cease to do +productive work, accept the luxuries of life as their right, and fall in +with upper-class pretensions. The means of leadership--time, wealth, social +resources--are at their command. How will they use them? The number of +women with unearned incomes is increasing rapidly in America. Now, if much +is given them, much will be required. Can they produce enough social +values to justify what they consume? The least we can do is to give as +much as we get. Anything less is immoral. + +What kind of influence do college girls exert on able young men who turn +toward them in love? Nothing will shrivel the idealistic conceptions of +life in a young man as thoroughly as love for a selfish woman. The world +is full of eyeless Samsons, grinding the money-mills, and whipped to a +quicker pace by smiling grafters--who would not recognize this description +of them if they saw it. + + + +Suggestions for Thought and Discussion + + +I. _The Need of Leadership_ + +1. Does the need of leadership diminish with the spread of democracy? With +the growth of education? + +2. Do we need leadership more or less in America today than fifty years +ago? + +II. _Jesus on the Problems of Leadership_ + +1. Give proof that Jesus consciously confronted the problem of social +leadership. + +2. What elements did he condemn in the old leadership of his nation? + +3. What principle of leadership did he lay down for the new social order? + +4. What body of leaders did he create, and what standards of special honor +did he impose on them? + +5. What do we think of the historic effectiveness of the leadership he +created? What is the true interpretation of Judas Iscariot? + +6. What evidences are there in Jesus' career that he was true to his +ideals of leadership? + +III. _The Problem of Leadership in History_ + +1. How have the great leaders in the field of religion attacked the +problem of leadership in the Church? What does the Protestant Reformation +signify from this point of view? + +2. How have the landed aristocrats of the past met the Christian test of +leadership? + +3. Give examples from history and from modern life of men who exercised +power in the way Christ condemned. Give examples of others who exercised +it according to Christ's law. + +IV. _The Problem of Leadership in Modern Life_ + +1. In what professions is ambition now securely tied up with service, so +that a man must serve well in order to rise? + +2. In what positions can a man still gain power and wealth by exploiting +society? + +3. Is the consciousness that they are public servants spreading among +business men? If so, to what is this due? + +4. Is society paying too big a price for the leadership of the industrial +aristocracy today? + +5. When the interests of the stockholders are set over against the health +of women and children, and the safety of employes, which consideration +determines the wages paid? + +6. How have the social leaders of the past mortgaged the economic +resources of nations to their own families? To what extent is this true of +our country? + +7. How can society protect itself against exploitation under present +conditions? + +V. _For Special Discussion_ + +1. A corporation has averaged 24 per cent to its stockholders. It pays +twelve dollars a week to its ordinary workmen. Would you call this +predatory leadership? Where do you draw the line? + +2. Does the salary of teachers in our country indicate that we give honor +according to service rendered? + +3. How does the increasing size of business undertakings and their +importance for public welfare emphasize the ethical importance of right +leadership? + + + + +Chapter VIII. Private Property And The Common Good + + +_Private Property Must Serve Social Welfare_ + +A glance across history or a simple acquaintance with human life in any +community will show us that private property is at the same time a +necessary expression of personality and stimulator of character, and, on +the other hand, a chief outlet and fortification of selfishness. Every +reformatory effort must aim to conserve and spread the blessings of +property, and every step toward a better social order will be pugnaciously +blocked by its selfish beneficiaries. + +What were Jesus' convictions about private property? + +DAILY READINGS + + + +First Day: The Rival Interest + + + And he spake to them many things in parables, saying, Behold, the + sower went forth to sow; and as he sowed, some seeds fell by the + way side, and the birds came and devoured them: and others fell + upon the rocky places, where they had not much earth: and + straightway they sprang up, because they had no deepness of earth: + and when the sun was risen, they were scorched; and because they + had no root, they withered away. And others fell upon the thorns; + and the thorns grew up and choked them: and others fell upon the + good ground, and yielded fruit, some a hundredfold, some sixty, + some thirty.... When any one heareth the word of the kingdom, and + understandeth it not, then cometh the evil one, and snatcheth away + that which hath been sown in his heart. This is he that was sown + by the way side. And he that was sown upon the rocky places, this + is he that heareth the word, and straight-way with joy receiveth + it; yet hath he not root in himself, but endureth for a while; and + when tribulation or persecution ariseth because of the word, + straightway he stumbleth. And he that was sown among the thorns, + this is he that heareth the word; and the care of the world, and + the deceitfulness of riches, choke the word, and he becometh + unfruitful. And he that was sown upon the good ground, this is he + that heareth the word, and understandeth it; who verily beareth + fruit, and bringeth forth, some a hundredfold, some sixty, some + thirty.--Matt. 13:3-8; 19-23. + + +This parable was intended to explain to the disciples why the Kingdom was +not coming with a rush, as they expected. The story embodies the practical +experiences of Jesus in his propaganda. He saw his work as a duplication +of the sower's work on a higher level. The success of both depends on the +receptiveness of the soil. The sower encounters hard trodden ground, rocky +patches, and spots where hardy thorns or thistles drain the soil and where +his work produces only empty ears and futile beginnings. So Jesus met the +stolid conservative and also the emotional type. But the climax of his +difficulties was a mind preoccupied by property worries, or lured by the +illusions of wealth. He early found, then, that devotion to property is +likely to be a rival to the higher interests and the common good. + +How do modern social groups line up when measured by spiritual +receptiveness? + + + +Second Day: The Accumulator + + + And one out of the multitude said unto him, Teacher, bid my + brother divide the inheritance with me. But he said unto him, Man, + who made me a judge or a divider over you? And he said unto them, + Take heed, and keep yourselves from all covetousness: for a man's + life consisteth not in the abundance of the things which he + possesseth. And he spoke a parable unto them, saying, The ground + of a certain rich man brought forth plentifully; and he reasoned + within himself, saying, What shall I do, because I have not where + to bestow my fruits? And he said, This will I do: I will pull down + my barns, and build greater; and there will I bestow all my grain + and my goods. And I will say to my soul, Soul, thou hast much + goods laid up for many years; take thine ease, eat, drink, be + merry. But God said unto him, Thou foolish one, this night is thy + soul required of thee; and the things which thou hast prepared, + whose shall they be? So is he that layeth up treasure for himself, + and is not rich toward God.--Luke 12:13-21. + + +Most men today would have no fault to find with this man. He was only +doing what the modern world is unanimously trying to do. Having made a +pile, he proposed to make a bigger pile. Meanwhile he slapped his soul on +the back and smacked his lips in anticipation. To Jesus the fat farmer was +a tragic comedy. In the first place, an unseen hand was waiting to snuff +out his candle. To plan life as if it consisted in an abundance of +material wealth is something of a miscalculation in a world where death is +part of the scheme of things. In the second place, Jesus saw no higher +purpose in the man's aim and outlook to redeem his acquisitiveness. The +man was a sublimated chipmunk, gloating over bushels of pignuts. If wealth +is saved to raise and educate children, or achieve some social good, it +deserves moral respect or admiration. But if the acquisitive instinct is +without social feeling or vision, and centered on self, it gets no +respect, at least from Jesus. + +Unlimited acquisition used to be considered immoral and dishonorable. How +and when did public opinion change on this? + + + +Third Day: Quit Grafting + + + And the multitudes asked him, saying, What then must we do? And he + answered and said unto them, He that hath two coats, let him + impart to him that hath none; and he that hath food, let him do + likewise. And there came also publicans to be baptized, and they + said unto him, Teacher, what must we do? And he said unto them, + Extort no more than that which is appointed you. And soldiers also + asked him, saying, And we, what must we do? And he said unto them, + Extort from no man by violence, neither accuse any one wrongfully; + and be content with your wages.--Luke 3:10-14. + + +The social teachings of John the Baptist were so close to those of Jesus +that we can safely draw on them in this passage. + +John told the people that a new era was coming and they would have to get +a new mind and manner of life as an outfit for it. The people asked for +specifications. John's suggestions ran along two lines. He encouraged the +plain working people to be neighborly and friendly, and share with a man +who was hard up. With powerful individuals, like hired soldiers and Roman +tax-farmers, he insisted that they must quit using their physical force +and legal power as a cinch to extort money. In other words, they must quit +grafting. In the Kingdom of God the "big, black book of graft" will be +closed, and men will no longer eat their protesting fellow-men. The more +we realize that some form of graft is at the bottom of most easy incomes, +the more good sense will we see in this kind of evangelism. + +Have we ever been a victim of extortion? How did it feel? Did it sour the +milk of human kindness in us? + + + +Fourth Day: God versus Mammon + + + Lay not up for yourselves treasures upon the earth, where moth and + rust consume, and where thieves break through and steal: but lay + up for yourselves treasures in heaven, where neither moth nor rust + doth consume, and where thieves do not break through nor steal: + for where thy treasure is there will thy heart be also. The lamp + of the body is the eye: if therefore thine eye be single, thy + whole body shall be full of light. But if thine eye be evil, thy + whole body shall be full of darkness. If therefore the light that + is in thee be darkness, how great is the darkness! No man can + serve two masters: for either he will hate the one, and love the + other; or else he will hold to one, and despise the other. Ye + cannot serve God and mammon.--Matt. 6:19-24. + + +Acquisition may operate on different planes. A man may accumulate material +stuff, or he may acquire spiritual faculties, memories, and relations. In +a balanced life the two work side by side in peace, and each may aid the +other. But the experience of all spiritual teachers shows that practically +the acquisition of property often becomes a passion which absorbs the man +and leaves little energy for the higher pursuits. Most men who have used +up their life to acquire wealth look back with homesickness to some +idealistic aspiration of their youth as to a lost Edenland. Jesus felt the +antagonism of private wealth and the Kingdom of God so keenly that he set +God and Mammon over against each other, and warned us that we must choose +between them. Placed in this connection, the saying about the darkening of +the inner light seems to refer to the influence of money-getting on the +higher vision of the soul. This entire passage is fundamental and will +explain other sayings which follow. + +Do God and money come into flat collision in college life? + + + +Fifth Day: The Divisive Influence of Riches + + + Now there was a certain rich man, and he was clothed in purple and + fine linen, faring sumptuously every day: and a certain beggar + named Lazarus was laid at his gate, full of sores, and desiring to + be fed with the crumbs that fell from the rich man's table; yea, + even the dogs came and licked his sores. And it came to pass, that + the beggar died, and that he was carried away by the angels into + Abraham's bosom: and the rich man also died, and was buried. And + in Hades he lifted up his eyes, being in torments, and seeth + Abraham afar off, and Lazarus in his bosom. And he cried and said, + Father Abraham, have mercy on me, and send Lazarus, that he may + dip the tip of his finger in water, and cool my tongue; for I am + in anguish in this flame. But Abraham said, Son, remember that + thou in thy lifetime receivedst thy good things, and Lazarus in + like manner evil things: but now here he is comforted, and thou + art in anguish. And besides all this, between us and you there is + a great gulf fixed, that they that would pass from hence to you + may not be able, and that none may cross over from thence to us. + And he said, I pray thee therefore, father, that thou wouldest + send him to my father's house; for I have five brethren; that he + may testify unto them, lest they also come into this place of + torment. But Abraham saith, They have Moses and the prophets; let + them hear them. And he said, Nay, father Abraham: but if one go to + them from the dead, they will repent. And he said unto him, If + they hear not Moses and the prophets, neither will they be + persuaded, if one rise from the dead.--Luke 16:19-31. + + +Why does Jesus send the rich man to hell as if it were a matter of course? +No crimes or vices are alleged. It must be that a life given over to +sumptuous living and indifferent to the want and misery of a fellow-man at +the doorstep seemed to Jesus a deeply immoral and sinful life. Jesus +exerted all his energies to bring men close together in love. But wealth +divides. It creates semi-human relations between social classes, so that a +small dole seems to be a full discharge of obligations toward the poor, +and manly independence and virtue may be resented as offensive. The sting +of this parable is in the reference to the five brothers who were still +living as Dives had lived, and whom he was vainly trying to reach by +wireless. See verse 14 in explanation. + +Is it fair to call the relations between the selfish rich and the +dependent poor "semi-human relations"? + + + +Sixth Day: Get a Plank for the Deluge + + + And he said also unto the disciples, There was a certain rich man, + who had a steward; and the same was accused unto him that he was + wasting his goods. And he called him, and said unto him, What is + this that I hear of thee? render the account of thy stewardship; + for thou canst be no longer steward. And the steward said within + himself, What shall I do, seeing that my lord taketh away the + stewardship from me? I have not strength to dig; to beg I am + ashamed. I am resolved what to do, that, when I am put out of the + stewardship, they may receive me into their houses. And calling to + him each one of his lord's debtors, he said to the first, How much + owest thou unto my lord? And he said, A hundred measures of oil. + And he said unto him, Take thy bond, and sit down quickly and + write fifty. Then said he to another, And how much owest thou? And + he said, A hundred measures of wheat. He saith unto him, Take thy + bond, and write fourscore. And his lord commended the unrighteous + steward because he had done wisely: for the sons of this world are + for their own generation wiser than the sons of the light. And I + say unto you, Make to yourselves friends by means of the mammon of + unrighteousness; that, when it shall fail, they may receive you + into the eternal tabernacles.--Luke 16:1-9. + + +This is one of the wittiest stories in the Bible and must be read with +some sense of humor. The tenant farmers of a great estate paid their rent +in shares of the produce. This elastic system offered the steward a chance +to make something on the side. He was found out and discharged, but while +he was closing up his accounts he still had a short spell of authority. +Things looked dark. He did not care to blister his white hands with a +hoe-handle, nor his social pride by begging. So he grafted one last graft, +but on so large a scale that the tenants would be under lasting +obligations to him. The scamp was a crook, but at least he was +long-headed. Jesus wished the children of light were as clever in taking a +long look ahead as the children of this world. In that case men would get +ready for the new age, in which mammon loses its buying power, by making +friends with it now, and their friends would take them in as guests after +the great reversal. + +How do you like the humorous independence of Jesus? + + + +Seventh Day: Stranded on His Wealth + + + And a certain ruler asked him, saying, Good Teacher, what shall I + do to inherit eternal life? And Jesus said unto him, Why callest + thou me good? none is good, save one, even God. Thou knowest the + commandments, Do not commit adultery, Do not kill, Do not steal, + Do not bear false witness, Honor thy father and mother. And he + said, All these things have I observed from my youth up. And when + Jesus heard it, he said unto him, One thing thou lackest yet: sell + all that thou hast, and distribute unto the poor, and thou shalt + have treasure in heaven: and come, follow me. But when he heard + these things, he became exceeding sorrowful; for he was very rich. + And Jesus seeing him said, How hardly shall they that have riches + enter into the kingdom of God! For it is easier for a camel to + enter in through a needle's eye, than for a rich man to enter into + the kingdom of God.--Luke 18:18-25. + + +A fine young man, of clean and conscientious life, but with unsatisfied +aspirations in his soul. Jesus invites him to a more heroic type of +excellence, cutting loose from his wealth and devoting himself to the +apostolate of the Kingdom of God. It was a great chance for a great life. +He might have stood for God before kings and mobs, and ranked with Peter, +John, and Paul as a household name. He did not rise to his chance. What +held him? Jesus felt it was his wealth. A poor man would have had less to +leave, and might have left it cheerfully. So Jesus sums up the +psychological situation in the saddened exclamation that it is exceedingly +hard for a rich man to enter the Kingdom where men live in justice, +fraternity, and idealism. + +Have you noticed that in recent years an increasing number of this man's +grandsons are trying to cut loose and find the real life, eternal life? +Can you name any? + + + +Study for the Week + + +Evidently the dangers connected with property were much in the mind of +Jesus. He seems to have emphasized them more fully and frequently than the +evils of licentiousness or drunkenness. The modern Church has reversed the +relative emphasis. Why? + +Of course we must not look for the methods or viewpoints of political +economy in his teachings. His concern was for the spiritual vitality and +soundness of the individual, and for the human relations existing among +men. He was interested in property only in so far as it corrupted the +higher nature or made fraternity difficult. But let no one underestimate +the importance of these considerations. These things are the real end of +life. All the rest is scaffolding. We should be farther along if the +economic and social sciences had kept these fundamental questions more +sternly in sight. + + +I + + +Plainly Jesus felt that the acquisitive instinct, like the sex instinct, +easily breaks bounds and becomes ravenous; there is even less natural +limit to it. It absorbs the energies of intellect and will. As with the +rich fool, the horizon of life is filled with chances to make the pile +grow bigger. Life seems to consist of money, and the problems of money. + +People are valued according to that standard. Marriages are arranged for +it. Politics is run for it. Wars are begun for it. Creative artistic and +intellectual impulses are shouldered aside, fall asleep, or die of +inanition. Property is intended to secure freedom of action and +self-development; in fact, it often chains men and clips their wings. This +is what Jesus calls "the deceitfulness of riches" and "the darkening of +the inner eye."(2) + +In addition to the blight of character, wealth exerts a desocializing and +divisive influence. It wedges apart groups that belong together. Dives and +Lazarus may live in the front and rear of the same block, but with no +sense of solidarity. Dives would have been deeply moved, perhaps, if one +of his own class had punctured a tire in the Philistian desert and gone +for two days without any food except crumbs. The separation of humanity +into classes on the lines of wealth is so universal and so orthodox that +few of us ever realize that it flouts all the principles of Christianity +and humanity. + +In the case of the young ruler Jesus encountered the fact that wealth bars +men out of the world of their ideals. The question was not whether the +young man could get to heaven, but whether he could have a share in the +real life, in the kingdom of right relations. It is hard to acquire great +wealth without doing injustice to others; it is hard to possess it and yet +deal with others on the basis of equal humanity; it is hard to give it +away even without doing mischief. + +We have seen that Jesus believed profoundly in the value and dignity of +human life; that he sought to create solidarity; that he was chiefly +concerned for the saving of the lowly; and that he demanded an heroic life +in the service of the Kingdom of God. But wealth, as he saw it, flouted +the value of life, dissolved the spiritual solidarity of whole classes, +and kept the lowly low; the wealthy had lost the capacity for an heroic +life. + +This is radical teaching. What shall we say to it? Jesus is backed by the +Old Testament prophets and the most spiritual teaching of the Hebrew +people, which condemned injustice and extortionate money-making even more +energetically than did Jesus. Medieval Christianity sincerely assented to +the principle that private property is a danger to the soul and a +neutralizer of love. Every monastic community tried to cut under sex +dangers by celibacy, and property dangers by communism. This was an +enormous misinterpretation of Christianity, but it shows that men took the +teachings on the dangers of private property seriously. The modern +Christian world does not. It has quietly set aside the ideas of Jesus on +this subject, lives its life without much influence from them, and +contents itself with emphasizing other aspects. + +Has the teaching of Jesus on private property been superseded by a better +understanding of the social value of property? Or has his teaching been +suppressed and swamped by the universal covetousness of modern life? "Our +moral pace-setters strike at bad personal habits, but act as if there was +something sacred about money-getting; and, _seeing that the master +iniquities of our time are connected with money-making_, they do not get +into the fight at all. The child-drivers, monopoly-builders, and crooked +financiers have no fear of men whose thought is run in the moulds of their +grandfathers. Go to the tainted-money colleges, and you will learn that +Drink, not Graft, is the nation's bane" (Edward A. Ross, "Sin and Society, +an Analysis of Latter-day Iniquity," p. 97--the italics are his). + + +II + + +The machinery for making money which Jesus knew, was simple, crude, and +puny compared with the complicated and pervasive system which the magnates +of modern industry have built up. There was probably not a millionaire in +all Palestine. What would he have said to our great cities? + +We need a Christian ethics of property, more perhaps than anything else. +The wrongs connected with wealth are the most vulnerable point of our +civilization. Unless we can make that crooked place straight, all our +charities and religion are involved in hypocrisy. + +We have to harmonize the two facts, that wealth is good and necessary, and +that wealth is a danger to its possessor and to society. On the one hand +property is indispensable to personal freedom, to all higher +individuality, and to self-realization; the right to property is a +corollary of the right to life; without property men are at the mercy of +nature and in bondage to those who have property. On the other hand +property is used as a means of collecting tribute and private taxes, as a +club with which to extort unearned gain from laborers and consumers, and +as the fundamental tool of oppression. + +Where do we draw the line? Is it true that property created by productive +labor is a great moralizer, and that property acquired without productive +labor is the great demoralizer? Is it correct that property for use is on +the whole good, and property for power is a menace? + +What is the relation between property and self-development? At what point +does property become excessive? At what point does food become excessive +and poisonous? At what point does fertilizer begin to kill a plant? Would +any real social values be lost if incomes averaged $2,000 and none +exceeded $10,000? + +To what extent does a moral purpose take the dangers out of acquisition? + +Is any life moral in which the natural capacities are not sincerely taxed +to do productive work? If a man's wealth is destined to cut his +descendants off from productive labor, is it a blessing? What is the moral +difference between strenuous occupation and labor? How large a proportion +of our time and energy can be devoted to play and leisure without +softening our moral fiber? + +At what points does private property come to be anti-social? If we could +eliminate the monopoly elements and the capacity to levy tribute, would +there be much danger in the remainder? + +Does private property, in the enormous aggregations of today and in +control of the essential outfit of society, still correspond to the +essential theoretical conception of private property, or have public +properties and public functions fallen under private control? "Much that +we are accustomed to hear called legitimate insistence upon the rights of +property, the Old Testament would seem to call the robbery of God, and +grinding the faces of the poor" (The Bishop of Oxford). + + +III + + +The religious spirit will always have to call the individual farther than +the law can compel him to go. After all unjust and tainted portions have +been eliminated from our property, religion lays its hands on the rest and +says, "You are only a steward over this." In the parables of the talents, +the pounds, and the unjust steward, Jesus argues on the assumption that +our resources are a trust, and not absolute property. We manage and +control them, but always under responsibility. We hold them from God, and +his will has eminent domain. But the will of God is identical with the +good of mankind. When we hold property in trust for God, we hold it for +humanity, of which we are part. We misuse the trust if by it we deprive +others of health, freedom, joy, hope, or efficiency, for instance, by +overworking others and underworking our own children. + + + +Suggestions for Thought and Discussion + + +I. _The Love of Money_ + +1. Define graft. What is wrong in it? Where do we see it? Where are we +myopic about it? + +2. Why did Jesus have so much to say about money and so little about +drink? Why does Paul call the love of money "the root of all evil"? + +II. _Jesus' Fear of Riches_ + +1. On what ground does Jesus fear the influence of riches and of their +accumulation? + +2. Summarize Jesus' teachings regarding wealth. + +3. In what respects is his attitude different from the ordinary viewpoint +of the modern world? + +4. Was Jesus opposed to the owning of farming tools or fishing smacks? +Where would he draw the line between honest earnings and dangerous wealth? + +5. Was his teaching on wealth ascetic? Was it socialistic? + +6. To what extent should we recognize his insight on this question as +authority for us? + +III. _The Problem of Wealth in the Modern World_ + +I. Are the "master iniquities" of our age located in sex life, politics, +or business? + +2. Distinguish between "property for use" and "property for power." + +3. What are the moral evils created by mass poverty? By aggregations of +wealthy families? + +4. Why has the modern world set aside Jesus' teachings about wealth? To +what extent have we substituted a better understanding of the social value +of property? How far should we be satisfied with our present adjustment of +the property question? + +5. What methods of money making are condemned by the common sentiment of +the Church? Is there anything which ought to be included in this +condemnation? If so, what? + +IV. _The Christian Attitude Toward Property and Wealth Under Modern +Conditions_ + +1. At what point does the amassing of private property become contrary to +the principles of Jesus? + +2. What legalized property rights are antagonistic to Jesus' principles? + +3. How can society accumulate wealth without the injustice and social +divisions which now accompany the amassing of private fortunes? + +4. If a man has an invested income, has he the right to live a life of +leisure? When is it right to be a non-producer? + +5. How rich has a Christian a right to be? In a Christian society what is +the minimum limit of income? + +6. Would economic democracy eliminate or enforce the doctrine of +stewardship? + +7. How can we pluck the sting of sin out of private property? + +V. _For Special Discussion_ + +1. Are millionaires a symptom of social disease or a triumph of +civilization? + +2. Should social science reckon with the influence of wealth on personal +character? + +3. What moral conviction is expressed in the condemnation of usurious +interest and of rack-rent? Should excessive profit be included? + +4. How could industry be financed if there were no wealthy investors with +accumulations? + +5. When is a college student a parasite? + +6. If college communities had less money would they breed better men and +women? + +7. How have the successes of predatory finance affected the outlook and +morality of college students? + + + + +Chapter IX. The Social Test Of Religion + + +_Religion Must be Socially Efficient_ + +The teaching of Jesus dealt with three recalcitrant forces, which easily +escape from the control of social duty and become a clog to spiritual +progress: ambition for power and leadership, and the love of property, +have been considered. How about religion? Is it a help or a hindrance in +the progress of humanity? Opinions are very much divided today. No student +of society can neglect religion as a social force. What did Jesus think of +it? + +DAILY READINGS + + + +First Day: Worship is not Enough + + + What unto me is the multitude of your sacrifices? saith Jehovah: I + have had enough of the burnt-offerings of rams, and the fat of fed + beasts; and I delight not in the blood of bullocks, or of lambs, + or of he-goats. When ye come to appear before me, who hath + required this at your hand, to trample my courts? Bring no more + vain oblations; incense is an abomination unto me; new moon and + sabbath, the calling of assemblies,--I cannot away with iniquity + and the solemn meeting. Your new moons and your appointed feasts + my soul hateth; they are a trouble unto me; I am weary of bearing + them. And when ye spread forth your hands, I will hide mine eyes + from you; yea, when ye make many prayers, I will not hear: your + hands are full of blood. Wash you, make you clean; put away the + evil of your doings from before mine eyes; cease to do evil; learn + to do well; seek justice, relieve the oppressed, judge the + fatherless, plead for the widow.--Isa. 1:11-17. + + Wherewith shall I come before Jehovah, and bow myself before the + high God? shall I come before him with burnt-offerings, with + calves a year old? will Jehovah be pleased with thousands of rams, + or with ten thousands of rivers of oil? shall I give my first-born + for my transgression, the fruit of my body for the sin of my soul? + He hath showed thee, O man, what is good; and what doth Jehovah + require of thee, but to do justly, and to love kindness, and to + walk humbly with thy God?--Micah 6:6-8. + + +These two passages are classical expressions of a note which runs through +all the prophetic teaching of the Old Testament. There was a fundamental +antagonism between those who saw the service of God in the inherited +ritual and sacrificial action, and those who felt that the essential +service of God is righteousness of life. The prophets wanted a religion +that would change social conduct, and repudiated religious doings that had +no ethical value. They held that worship alone is not enough. God wants +life and conduct. + +Suggest parallels from the history of the Christian or the non-Christian +religions. + + + +Second Day: The Test of Social Value + + + And it came to pass, that he was going on the sabbath day through + the grainfields; and his disciples began, as they went, to pluck + the ears. And the Pharisees said unto him, Behold, why do they on + the sabbath day that which is not lawful? And he said unto them, + Did ye never read what David did, when he had need, and was + hungry, he, and they that were with him? How he entered into the + house of God when Abiathar was high priest, and ate the showbread, + which it is not lawful to eat save for the priests, and gave also + to them that were with him? And he said unto them, The sabbath was + made for man; and not man for the sabbath: so that the Son of man + is lord even of the sabbath. + + And he entered again into the synagogue; and there was a man there + who had his hand withered. And they watched him, whether he would + heal him on the sabbath day; that they might accuse him. And he + saith unto the man that had his hand withered, Stand forth. And he + saith unto them, Is it lawful on the sabbath day to do good, or to + do harm? to save a life, or to kill? But they held their peace. + And when he had looked round about on them with anger, being + grieved at the hardening of their heart, he saith unto the man, + Stretch forth thy hand. And he stretched it forth; and his hand + was restored.--Mark 2:23-3:5. + + +The Mosaic law intended the Sabbath to be a haven of rest for all who were +driven, the slave, the immigrant, even the cattle. It was a precious +institution of social protection. But the strict religionists of Jesus' +time had made a yoke of tyranny of it, so that hungry men could not rub +the kernels from ears of grain without being charged with threshing, and +Jesus could not heal a poor paralytic without getting black looks. A fine +institution of social welfare and relief had been turned into an +anti-social regulation. Jesus fell back on the fundamental maxim of the +prophets, "I desire kindness and not sacrifice," and laid down the +principle that "the Sabbath was made for man, and not man for the +Sabbath." The religious institution of the Sabbath must have social value; +this is the essential test even in religion. + +Is the Sabbath more useful to society now than in Puritan times? + +From which do we suffer more today, from excessive strictness or excessive +looseness in Sabbath observance? + +How is the social value of the rest-day frustrated for the working class? + + + +Third Day: Natural Duty above Artificial + + + And the Pharisees and the scribes ask him, Why walk not thy + disciples according to the tradition of the elders, but eat their + bread with defiled hands? And he said unto them, Well did Isaiah + prophesy of you hypocrites, as it is written, + + This people honoreth me with their lips, + But their heart is far from me. + But in vain do they worship me, + Teaching as their doctrines the precepts of men. + + Ye leave the commandment of God, and hold fast the tradition of + men. And he said unto them, Full well do ye reject the commandment + of God, that ye may keep your tradition. For Moses said, Honor thy + father and thy mother; and, He that speaketh evil of father or + mother, let him die the death: but ye say, If a man shall say to + his father or his mother, That wherewith thou mightest have been + profited by me is Corban, that is to say, Given to God; ye no + longer suffer him to do aught for his father or his mother; making + void the word of God by your tradition, which ye have delivered: + and many such like things ye do.--Mark 7:5-13. + + +Contemporary Jewish religion was full of taboos, defilements, and +purifications. Read Mark 7:1-23. Jesus was so indifferent about the +religious ablutions that he was brought to book for it by the pious. He +replied that these regulations were not part of the divine law, but later +accretions the product of theological casuistry, and that they tended to +obscure the real divine duties. He cited a flagrant case. By eternal and +divine law a man owes love and support to his parents. But the scribes +held that if a man vowed to give money to the temple, this obligation, +being toward God, superseded the obligation to his parents, which was +merely human. To Jesus this seemed a perversion of religion. +Ecclesiastical claims were made to stifle fundamental social duty. To +Jesus the latter had incomparably higher value. Religion had become a +social danger through such teaching. + +Give proof from modern history that religious institutions may become +injurious to social morality and welfare. + + + +Fourth Day: Religion Which Obscured Duty + + + Woe unto you, scribes and Pharisees, hypocrites! for ye tithe mint + and anise and cummin, and have left undone the weightier matters + of the law, justice, and mercy, and faith: but these ye ought to + have done, and not to have left the other undone. Ye blind guides, + that strain out the gnat, and swallow the camel! + + Woe unto you, scribes and Pharisees, hypocrites! for ye cleanse + the outside of the cup and of the platter, but within they are + full from extortion and excess. Thou blind Pharisee, cleanse first + the inside of the cup and of the platter, that the outside thereof + may become clean also.--Matt. 23:23-26. + + Woe unto you, scribes and Pharisees, hypocrites! for ye compass + sea and land to make one proselyte; and when he is become so, ye + make him twofold more a son of hell than yourselves.--Matt. 23:15. + + +The great invective of Jesus against the scribes and Pharisees (Matthew +23) deals wholly with the perversions of religion. In these verses he +emphasizes the fact that the solemn importance attached to external +minuti turned the attention of men from the really fundamental spiritual +duties, such as justice, mercy, and good faith. As the blood was supposed +to be the sacred element of life, it had to be drained off in butchering, +and a drowned animal could not be eaten. Jesus wittily describes the +Pharisee filtering out drowned gnats from the drinking water, but bolting +some camel of a sin without blinking. The outside of the cup was kept +scrupulously scoured, but the inside was filled with the products of +rapacity and the material for luxurious excess. When religion had become +of such a sort, even missionary activity became an actual damage, for the +converts were turned into fanatical sticklers on trifles. In all this we +can see him striking out for a kind of religion that would result in +righteous conduct and have social value. + +_Have we had any experience of religion which obscured duty to us? Have we +had any experience of religion which revealed duty to us?_ + + + +Fifth Day: Religious Wonders and Social Realities + + + And the Pharisees and Sadducees came, and trying him asked him to + show them a sign from heaven. But he answered and said unto them, + When it is evening, ye say, It will be fair weather: for the + heaven is red. And in the morning, It will be foul weather to-day: + for the heaven is red and lowering. Ye know how to discern the + face of the heaven; but ye cannot discern the signs of the times. + An evil and adulterous generation seeketh after a sign; and there + shall no sign be given unto it, but the sign of Jonah. And he left + them, and departed.--Matt. 16:1-4. + + +This demand for a miracle pursued Jesus all through his teaching activity. +He settled with it on principle in his desert temptation; he would not +leap from the pinnacles of the temple, or do anything to turn his work +into a holy circus. But the demand followed him to his death: "If thou art +the Son of God, come down from the cross." A good, stunning miracle seemed +a short cut to faith, the most convincing way of furnishing proof of his +divine mission. Also, it would be mighty interesting. But he never catered +to the demand. His power was only for the relief of suffering. He tried to +keep his acts of healing private. In this passage he advised his opponents +to use their intellect in more useful directions than stargazing for signs +from heaven. They were weather-wise. Let them read the signs of the times. +Storms were brewing on the horizon. Forty years later Titus destroyed +Jerusalem and broke the back of the Jewish nation. The prophetic mind of +Jesus saw it coming (Luke 19:41-44). + +If they had accepted his teaching of peace instead of getting intoxicated +by the visions of revolutionary apocalypticism, the doom might have been +averted. He was trying to bring their feet to the ground, turn their mind +to realities, and make their religion socially efficient. + +Would the sight of a miracle have effected a moral change in a Pharisee? + +How would religion be affected, if miraculous demonstrations could be +furnished at will? + + + +Sixth Day: When Religion Separates Men + + + And as Jesus passed by from thence, he saw a man, called Matthew, + sitting at the place of toll: and he saith unto him, Follow me. + And he arose, and followed him. + + And it came to pass, as he sat at meat in the house, behold, many + publicans and sinners came and sat down with Jesus and his + disciples. And when the Pharisees saw it, they said unto his + disciples, Why eateth your Teacher with the publicans and sinners? + But when he heard it, he said, They that are whole have no need of + a physician, but they that are sick. But go ye and learn what this + meaneth, I desire mercy, and not sacrifice: for I came not to call + the righteous, but sinners.--Matt. 9:9-13. + + +The Jewish community, religious at the core, had a fringe of people who +had failed to live up to the requirements of the Law. They came under the +condemnation of the respectable people and of their own conscience, and +drifted into the despised and vicious occupations. These were the +"publicans and sinners," the "publicans and harlots," to whom the Gospels +refer. A socially efficient religion would have prompted the good people +to establish loving and saving contact with these people. Actually +religion so accentuated the social divergence that the Pharisees were +shocked when Jesus mingled in a friendly way with this class and even +added one of them to his traveling companions. The parables of the lost +coin, lost sheep, and prodigal son were spoken in reply to the slur, "This +man receiveth sinners, and eateth with them" (Luke 15). The elder brother +of the prodigal pictures this loveless and censorious religion. + +Jesus crossed the line of demarcation and established social contact and +friendliness, through which salvation could come to these religious +derelicts. He quoted again the old saying of the prophets, "I desire +mercy, and not sacrifice." God was not as much concerned about correct +religious performances as the Pharisees thought, and a great deal more +concerned about mercy for the fallen, and the simple human qualities which +bring the strong and the weak together. + +What experiences have we had of refusal to associate? Was the cleavage +along lines of race, wealth, education, morals, or religion? + +_Has religion with us been an impulse toward men, or away from men?_ + + + +Seventh Day: Be Useful or Die + + + And he spake this parable; A certain man had a fig tree planted in + his vineyard; and he came seeking fruit thereon, and found none. + And he said unto the vinedresser, Behold, these three years I come + seeking fruit on this fig tree, and find none: cut it down; why + doth it also cumber the ground? And he answering saith unto him, + Lord, let it alone this year also, till I shall dig about it, and + dung it: and if it bear fruit thenceforth, well; but if not, thou + shalt cut it down.--Luke 13:6-9. + + +Jesus evidently had some interest in scientific agriculture. Both the +owner and the vine-dresser in this parable were out for agricultural +efficiency. The owner hated to see soil and space wasted; the vine-dresser +was reluctant to sacrifice a tree, and proposed better tillage and more +fertilizer. Taking this parable in connection with what precedes, we see +that Jesus was concerned about the future of his nation and its religion. +Both would have to validate their right to exist; God could not have them +cumber the ground. They must make good. This is the stern urge of the God +whom we know in history and evolution, with the voice of Christ pleading +for patience. But it is agreed between them that ultimately the law of +fitness must rule. Religion can not bank on claims of antiquity alone. +Every generation must find it newly efficient to create the social virtues +then needed. Remember that this was spoken by a Jewish patriot and the +supreme exponent of the Hebrew religion. + +Give historical instances of the permanent downfall or decline of nations. +Trace the connection between their fate and their religion. + + + +Study for the Week + + +Jesus Christ was the founder of the highest religion; he was himself the +purest religious spirit known to us. Why, then, was he in opposition to +religion? The clash between him and the representatives of organized +religion was not occasional or superficial. It ran through his whole +activity, was one of the dominant notes in his teaching, culminated in the +great spiritual duel between him and the Jewish hierarchy in the last days +at Jerusalem, and led directly to his crucifixion. + + +I + + +The opposition of Jesus was not, of course, against religion itself, but +against religion as he found it. It was not directed against any departure +from the legitimate order of the priesthood; nor against an improper +ritual or wrong doctrine of sacrifices. In fact, it did not turn on any of +the issues which were of such importance to the Church in later times. He +criticized the most earnest religious men of his day because their +religion harmed men instead of helping them. It was unsocial, or +anti-social. + +The Old Testament prophets also were in opposition to the priestly system +of their time because it used up the religious interest of the people in +ceremonial performances without ethical outcome. It diverted spiritual +energy, by substituting lower religious requirements for the one +fundamental thing which God required--righteousness in social and political +life. They insisted over and over that Jehovah wants righteousness and +wants nothing else. Their aim was to make religion and ethics one and +inseparable. They struck for the social efficiency of religion. + +At the time of Jesus the Jewish sacrifices had lost much of their +religious importance. During the Exile they had lapsed. They were +professional performances of one class. The numerous Jews scattered in +other countries perhaps saw the temple once in a lifetime. Modern feeling +in the first century was against bloody sacrifices. The recorded sayings +of Jesus hardly mention them. On the other hand the daily life of the +people was pervaded by little prescribed religious actions. The Sabbath +with its ritual was punctiliously observed.(3) There were frequent days of +fasting, religious ablutions and baths, long prayers to be recited several +times daily, with prayer straps around the arm and forehead, and a +tasseled cloth over the head. The exact performance of these things seemed +an essential part of religion to the most earnest men. + +We have seen how Jesus collided with these religious requirements and on +what grounds. If men were deeply concerned about the taboo food that went +into their bodies, they would not be concerned about the evil thoughts +that arose in their souls. If they were taught to focus on petty duties, +such as tithing, the great ethical principles and obligations moved to the +outer field of vision and became blurred. The Sabbath, which had +originated in merciful purpose toward the poor, had been turned into +another burden. Religion, which ought to bring good men into saving +contact with the wayward by love, actually resulted in separating the two +by a chasm of religious pride and censoriousness. A man-made and +artificial religious performance, such as giving toward the support of the +temple, crowded aside fundamental obligations written deep in the +constitution of human society, such as filial reverence and family +solidarity. + +Other reformers have condemned religious practices because they were +departures from the holy Book or from primitive custom. Jesus, too, +pointed out that some of these regulations were recent innovations. But +the real standard by which he judged current religious questions was not +ancient authority but the present good of men. The spiritual center on +which he took his stand and from which he judged all things, was the +Kingdom of God, the perfect social order. Even the ordinances of religion +must justify themselves by making an effective contribution to the Kingdom +of God. The Sabbath was made for man, and its observance must meet the +test of service to man's welfare. It must function wholesomely. The candle +must give light, or what is the use of it? The salt must be salty and +preserve from decay, or it will be thrown out and trodden under foot. If +the fig-tree bears no fruit, why is it allowed to use up space and crowd +better plants off the soil? This, then, is Christ's test in matters of +institutional religion. The Church and all its doings must serve the +Kingdom of God. + + +II + + +The social efficiency of religion is a permanent social problem. What is +the annual expense of maintaining the churches in the United States? How +much capital is invested in the church buildings? (See U. S. Census +Bulletin No. 103, of 1906.) How much care and interest and loving +free-will labor does an average village community bestow on religion as +compared with other objects? All men feel instinctively that religion +exerts a profound and subtle influence on the springs of conduct. Even +those who denounce it, acknowledge at least its power for harm. Most of us +know it as a power for good. But all history shows that this great +spiritual force easily deteriorates. _Corruptio optimi pessima._ + +Religion may develop an elaborate social apparatus of its own, wheels +within wheels, and instead of being a dynamic of righteousness in the +natural social relations of men, its energies may be consumed in driving +its own machinery. Instead of being the power-house supplying the Kingdom +of God among men with power and light, the Church may exist for its own +sake. It then may become an expensive consumer of social wealth, a +conservative clog, and a real hindrance of social progress. + +Live religion gives proof of its value by the sense of freedom, peace, and +elation which it creates. We feel we are right with the holy Power which +is behind, and beneath, and above all things. It gives a satisfying +interpretation of life and of our own place in it. It moves our aims +higher up, draws our fellow-men closer, and invigorates our will. + +But our growth sets a problem for our religion. The religion of childhood +will not satisfy adolescent youth, and the religion of youth ought not to +satisfy a mature man or woman. Our soul must build statelier mansions for +itself. Religion must continue to answer all our present needs and inspire +all our present functions. A person who has failed to adjust his religion +to his growing powers and his intellectual horizon, has failed in one of +the most important functions of growth, just as if his cranium failed to +expand and to give room to his brain. Being microcephalous is a +misfortune, and nothing to boast of. + +Precisely the same problem arises when society passes through eras of +growth. Religion must keep pace. The Church must pass the burning torch of +religious experience from age to age, transmitting the faith of the +fathers to the children, and not allowing any spiritual values to perish. +But it must allow and aid religion to adjust itself. Its inspiring +teaching must meet the new social problems so effectively that no evil can +last long or grow beyond remedy. In every new age religion must stand the +test of social efficiency. Is it passing that test in Western +civilization? + +Religion is a bond of social coherence. It creates loyalty. But it may +teach loyalty to antiquated observances or a dwarfed system of truth. Have +you ever seen believers rallying around a lost cause in religion? Yet +these relics were once a live issue, and full of thrilling religious +vitality. + +Society changes. Will religion change with it? If society passes from +agriculture and rural settlements to industry and urban conditions, can +the customary practices of religion remain unchanged? Give some instances +where prescientific conceptions of the universe, embodied in religion, +have blocked the spread of scientific knowledge among the people. The +caste distinctions of Hinduism were the product of a combination between +religion and the social organization of the people; can they last when +industrialism and democracy are pervading India? The clerical attitude of +authority was natural when the Catholic clergy were the only educated +class in the community; is it justified today? Protestantism won the +allegiance of industrial communities when the young business class was +struggling to emancipate itself from the feudal system. It developed an +individualistic philosophy of ethics. Today society tends toward +solidaristic organization. How will that affect religion and its scheme of +duty? Thus religion, by its very virtues of loyalty and reverence, may +fall behind and lose its full social efficiency. It must be geared to the +big live issues of today if it is to manifest its full saving energies. + +How does this problem of the efficiency of religion bear on the foreign +missionary movement? How will backward or stationary civilizations be +affected by the introduction of a modern and enthusiastic religion? + +We may feel the defects of our church life at home, but there is no doubt +that the young men and women who go out from our colleges under religious +impulses, are felt as a virile and modernizing force when they settle to +their work in Turkey or Persia. Christian educational institutions and +medical missions have raised the intellectual and humane standards of +young China. Buddhism in Japan has felt the challenge of competition and +is readjusting its ethics and philosophy to connect with modern social +ideals. The historical effects of our religious colonization will not +mature for several generations, but they are bound to be very great. The +nations and races are drawing together. They need a monotheistic religion +as a spiritual basis for their sense of human unity. This is a big, +modern, social task. It makes its claim on men and women who have youth, +education, and spiritual power. Is the religious life of our colleges and +universities efficient enough to meet the need? + +Here are the enormous tasks of international relations, which the Great +War has forced us to realize--the prevention of armed conflicts, the +elimination of the irritant causes of war, the protection of the small +nations which possess what the big nations covet, the freedom of the seas +as the common highway of God, fair and free interchange in commerce +without any effort to set up monopoly rights and the privilege of +extortionate gain, the creation of an institutional basis for a great +family of nations in days to come. These are some of the tasks which the +men and women who are now young must take on their mind and conscience for +life, and leave to their children to finish. What contributions, in your +opinion, could the spirit of the Christian religion make to such a +program, if it were realized intelligently and pressed home through the +agencies of the Christian Church? In what ways has American religion shown +its efficiency since the war broke out? + +Christianity has been a great power in our country to cleanse and +fraternalize the social life of simple communities. Can it meet the +complex needs of modern industrialism in the same way? It can not +truthfully be claimed that it has done so in any industrial country. Its +immense spiritual forces might be the decisive element, but they have been +effectively organized against a few only of the great modern evils. On the +fundamental ethical questions of capitalism the Church has not yet made up +its own mind--not to speak of enforcing the mind of Christ. Nor have the +specialists in the universities and colleges supplied the leaders of the +Church with clear information and guidance on these questions. We can not +make much permanent progress toward a just social order as long as the +masses of the working people in the industrial nations continue in +economic poverty and political helplessness, and as long as a minority +controls the land, the tools, and the political power. We shall linger on +the borders of the Inferno until a new accession of moral insight and +spiritual power comes to the nations. How will it come? + + +III + + +What could the churches in an average village community accomplish if they +intelligently directed the power of religion to foster the sense of +fraternal unity and to promote the institutions which make for unity? How +could they draw the new, the strange, and the irregular families into the +circle of neighborly feeling? In what way could they help to assimilate +immigrants and to prevent the formation of several communities in the same +section, overlapping, alien, and perhaps hostile? How would it affect the +recreational situation if the churches took a constructive rather than a +prohibitive attitude toward amusements, and if they promoted the +sociability of the community rather than that of church groups? + +With the rise of land prices and the control of transportation and +markets, the rural population is moving toward a social crisis like that +which transformed the urban population in the industrial revolution. +Agriculture will become capitalistic, and the weaker families will drop to +the position of tenants and agricultural laborers. Cooperation is their +way of salvation. Its effectiveness has been amply demonstrated in older +countries. It requires a strong sense of solidarity, loyalty, and good +faith to succeed. It has made so little headway in America because our +national character has not been developed in these directions. What could +the churches do to save the weaker families from social submergence by +backing cooperation and developing the moral qualities needed for it? + +The strong religious life of our people might be more effective if the +churches were less divided. Their economic and human resources are partly +wasted by useless competition. Our denominational divisions are nearly all +an historical heritage, imported from Europe, and coming down from a +controversial age. Their issues all meant something vital and socially +important in the midst of the social order of that day; but in many cases +the real significance has quietly crumbled away, and they are not really +the same issues that deeply engaged our forefathers. We are all "tithing +mint, anise, and cummin," and forgetting the weighty matters, such as +social justice and Christian fraternity. Everybody is ready to acknowledge +this about every denomination except his own. We need a revaluation of our +religious issues from the point of view of the Kingdom of God. That would +bring us into harmony with the judgment of Jesus. Nothing else will. + + +IV + + +The social efficiency of religion--what call is there in that to the +college men and women of this generation? Shall they cease to worship and +pray, seek the salvation of society in ethics and sociology, and abandon +religion to stagnation? Or shall they seek a new experience of religion in +full sight of the modern world, and work by faith toward that reign of God +in which his will shall be done? + + + +Suggestions for Thought and Discussion + + +I. _When the Salt Loses its Savor_ + +1. What is the individual to do when religion becomes a hindrance to +religion? + +2. What types of revolt against inherited religion have you met in +college? + +II. _Prophetic Religion Against Traditional Religion_ + +1. What did the prophets criticize in the religion of their day? + +2. What was Jesus' test of religion? + +3. Give instances in which he found religion to be a hindrance to the +highest welfare. How did religion obscure duty? + +4. What was the essential cause of the clash between Jesus and the +religious leaders of his day? + +III. _The Historic Reformation of Religion_ + +1. In studying history, what sins or failures of the Church have impressed +you most? + +2. What did the Protestant Reformation contribute to make religion +efficient? + +3. Has the Church been a rival or a feeder of the Kingdom of God? + +4. Give historical examples of the failure of religion to meet the changed +requirements of a new epoch. + +5. What contributions has the Church made to social progress? + +IV. _Religion Today_ + +1. What have Christian missions done to change the social conditions in +non-Christian countries? + +2. How do you rate the social service value of a first-class minister in a +community? On what does his value depend? + +3. Of what social value to a community is a costly and beautiful church +building? + +4. What investment in capital and annual expenditure does the maintenance +of the churches in your community entail? Does the social return to the +community justify the investment? + +5. Are the issues which divided the Protestant denominations in the +sixteenth and seventeenth centuries still vital enough to justify the +continuance of the divisions? Summarize the evils of the divisions and +their counter-balancing good. + +6. Is the ordinary criticism of the churches fair? Are ministers overpaid +or underpaid? Do the churches graft? How do the churches compare in social +efficiency with other similar social institutions? + +V. _For Special Discussion_ + +1. Why did the reformation of the Church historically precede the reform +of politics and industry? + +2. Do the unsolved social problems of Christian nations prove the social +inefficiency of religion? Could religion alone change the maladjustment of +society? + +3. Why has religion been more effective in the field of private life than +of public life? + +4. If you had full control of the churches in a given country or village +community, on what aims would you concentrate their forces? + + + + + +PART IV. CONQUEST BY CONFLICT + + + + +Chapter X. The Conflict With Evil + + +_The Kingdom of God Will Have to Fight for Its Advance_ + +The great objective is the Kingdom of God. In realizing the Reign of God +on earth three recalcitrant forces have to be brought into obedience to +God's law: the desire for power, the love of property, and unsocial +religion. We have studied Christ's thought concerning these in the +foregoing chapters. The advance of the Kingdom of God is not simply a +process of social education, but a conflict with hostile forces which +resist, neutralize, and defy whatever works toward the true social order. +The strategy of the Kingdom of God, therefore, involves a study of the +social problem of evil. + +DAILY READINGS + + + +First Day: The Consciousness of Sin in the Lord's Prayer + + + And forgive us our debts, as we also have forgiven our debtors. + And bring us not into temptation, but deliver us from the evil + one.--Matt. 6:12, 13. + + +The Lord's Prayer expresses the very mind and spirit of the Master. It +begins with the Kingdom of God; it ends with the problem of sin. As we +stand before God, we realize that we have loaded up our life with debts we +can never pay. We have wasted our time, and the powers of body and soul. +We have left black marks of contagion on some whose path we have crossed. +We have hurt even those who loved us by our ill-temper, thoughtlessness, +and selfishness. + +We can only ask God to forgive and give us another chance: "Forgive us our +debts." Looking forward we see the possibility of fatal temptations. We +know how fragile our power of resistance is. "Lead us not into temptation, +but deliver us from evil." Thus the consciousness of sin is written across +this greatest of all prayers. + +Is a sense of unworthiness an indication of moral strength or of weakness? + +_Where do we draw the line between a normal and abnormal sense of sin?_ + + + +Second Day: Evil Embodied in Character + + + Either make the tree good, and its fruit good; or make the tree + corrupt, and its fruit corrupt: for the tree is known by its + fruit. Ye offspring of vipers, how can ye, being evil, speak good + things? for out of the abundance of the heart the mouth speaketh. + The good man out of his good treasure bringeth forth good things: + and the evil man out of his evil treasure bringeth forth evil + things. And I say unto you, that every idle word that men shall + speak, they shall give account thereof in the day of judgment. For + by thy words thou shalt be justified, and by thy words thou shalt + be condemned.--Matt. 12:33-37. + + +Character is formed by action, but after it is formed, it determines +action. What a man says and does, he becomes; and what he has become, he +says and does. An honest and clean-minded man instinctively does what is +kind and honorable. But when a man for years has gone for profit and +selfish power, you can trust him as a general thing to do what is +underhanded and mean. Since selfish ability elbows its way to controlling +positions in business, politics, and society, the character reactions of +such men are a force with which the Kingdom of God must reckon. They are +the personal equipment of the kingdom of evil, and the more respectable, +well-dressed, and clever they are, the worse it is. + +What man or woman of our acquaintance would we single out as the clearest +case of an evil character? + +Why do we so judge him? + + + +Third Day: The Social Pressure of Evil + + + And he said unto his disciples, It is impossible but that + occasions of stumbling should come; but woe unto him, through whom + they come! It were well for him if a millstone were hanged about + his neck, and he were thrown into the sea, rather than that he + should cause one of these little ones to stumble.--Luke 17:1, 2. + + +A sex story lodging in a young mind, an invitation to companionship and a +drink, a sneer at religion which makes faith look silly--such things trip +us up. They are stumbling-blocks, like wires stretched across a path in +the dark. Just because we are social and easily influenced by friendship, +admiration, or persuasion, one man's suggestion or example draws the other +man on. Jesus knew that social solicitation and pressure toward sin was +inevitable. It is the price we pay for our social nature. But, all the +same, it is a terrible thing to contaminate a soul or steer a life toward +its ruin. This saying about the millstone is one of the sternest words +ever uttered. + + + "Three men went out one summer night, + No care they had or aim, + And dined and drank. "Ere we go home + We'll have," they said, "a game." + + Three girls began that summer night + A life of endless shame, + And went through drink, disease, and death, + As swift as racing flame. + Lawless and homeless, foul they died; + Rich, loved, and praised the men; + But when they all shall meet with God, + And justice speaks--what then?" + + +Let us enumerate to our own minds cases where others drew us into wrong, +and cases where we were a cause of evil for others. About which do we feel +sorest now? Why? + + + +Fourth Day: Moral Laziness + + + No man having drunk old wine desireth new; for he saith, The old + is good.--Luke 5:39. + + +This is a chance remark, but a keen observation. In wine-raising countries +an expert tongue and nice discrimination between the fifty-seven varieties +is one of the most coveted talents. A man who would prefer some recent +stuff to the celebrated vintage of 18--, would commit intellectual +_hari-kari_. It is said that in some of the celebrated vaults of France +they breed spiders to cover the bottles with webs and dust to convey the +delicious suggestion of antiquity. Jesus uses the preference for old +vintage to characterize the conservative instinct in human nature. This is +one of the stickiest impediments to progress, one of the most respectable +forms of evil-mindedness. "The hereditary tiger is in us all, also the +hereditary oyster and clam. Indifference is the largest factor, though not +the ugliest form, in the production of evil" (President Hyde). Men are +morally lazy; they have to be pushed into what is good for them, and the +"pushee" is almost sure to resent the pushing. The idea that men ardently +desire what is rational and noble is pernicious fiction. They want to be +let alone. This is part of original sin. + +Was the above written in haste, or will it stand? + + + +Fifth Day: Satanic Frustration of Good + + + Another parable set he before them, saying, The kingdom of heaven + is likened unto a man that sowed good seed in his field: but while + men slept, his enemy came and sowed tares also among the wheat, + and went away. But when the blade sprang up and brought forth + fruit, then appeared the tares also. And the servants of the + householder came and said unto him, Sir, didst thou not sow good + seed in thy field? whence then hath it tares? And he said unto + them, An enemy hath done this. And the servants say unto him, Wilt + thou then that we go and gather them up? But he saith, Nay; lest + haply while ye gather up the tares, ye root up the wheat with + them. Let both grow together until the harvest: and in the time of + the harvest I will say to the reapers, Gather up first the tares, + and bind them in bundles to burn them; but gather the wheat into + my barn.--Matt. 13:24-30. + + +Here we encounter the devil. There is more in sin than our own frailty and +stupidity, and the bad influence of other individuals. There is a +permanent force of organized evil which vitiates every higher movement and +sows tares among the grain over night. You work hard on some law to reform +the ballot or the primary in order to protect the freedom and rights of +the people, and after three years your device has become a favorite tool +of the interests. You found a benevolent institution, and after you are +dead it becomes a nest of graft. Even the Church of Jesus was for +centuries so corrupt that all good men felt its reform in head and members +to be the greatest desideratum in Christendom. Evil is more durable and +versatile than youth and optimism imagine. The belief in a satanic power +of evil expresses the conviction of the permanent power of evil. In early +Christianity the belief in the devil was closely connected with the +Christian opposition to the idolatrous and wicked social order of +heathenism. In the Apocalypse the dragon who stands for Satan, and the +beasts who stand for the despotic Roman Empire, are in close alliance. + +What are the satanic social forces today? + +The parable of the tares grew out of a personal experience. _Has our +observation ever furnished anything similar?_ + + + +Sixth Day: The Irrepressible Conflict + + + Think not that I came to send peace on the earth: I came not to + send peace, but a sword. For I came to set a man at variance + against his father, and the daughter against her mother, and the + daughter in law against her mother in law: and a man's foes shall + be they of his own household. He that loveth father or mother more + than me is not worthy of me; and he that loveth son or daughter + more than me is not worthy of me. And he that doth not take his + cross and follow after me, is not worthy of me. He that findeth + his life shall lose it; and he that loseth his life for my sake + shall find it.--Matt. 10:34-39. + + +Into a world controlled by sin was launched the life of Christ. The more +completely he embodied the divine character and will, the more certain and +intense would be the conflict between him and the powers dominating the +old order. He accepted this fight, not only for himself but for his +followers. It would follow them up into the intimacies of their homes. Any +faith that takes the Kingdom of God seriously, has its fight cut out for +it. Unless we accept our share of it, we are playing with our +discipleship. But when the fight is for the Kingdom of God, those who +dodge, lose; and those who lose, win. + +Which involves more conflict, a life set on the Kingdom of God on earth, +or a faith set on the life to come? + +_Does the idea of a fighting faith attract us?_ + +_Would this serve as a __"__substitute for war__"__?_ + + + +Seventh Day: Militant Gentleness + + + But I say unto you, Love your enemies, and pray for them that + persecute you; that ye may be sons of your Father who is in + heaven: for he maketh his sun to rise on the evil and the good, + and sendeth rain on the just and the unjust.--Matt. 5:44, 45. + + Render to no man evil for evil. Take thought for things honorable + in the sight of all men. But if thine enemy hunger, feed him; if + he thirst, give him to drink: for in so doing thou shalt heap + coals of fire upon his head. Be not overcome of evil, but overcome + evil with good.--Rom. 12:17, 20, 21. + + Jesus answered, My kingdom is not of this world: if my kingdom + were of this world, then would my servants fight, that I should + not be delivered to the Jews: but now is my kingdom not from + hence. Pilate therefore said unto him, Art thou a king then? Jesus + answered, Thou sayest that I am a king. To this end have I been + born, and to this end am I come into the world, that I should bear + witness unto the truth. Every one that is of the truth heareth my + voice.--John 18:36, 37. + + +When we call out the militant spirit in religion, we summon a dangerous +power. It has bred grimness and cruelty. Crusaders and inquisitors did +their work in the name of Jesus, but not in his spirit. We must saturate +ourselves with the spirit of our Master if our fighting is to further his +Kingdom. Hate breeds hate; force challenges force. Only love disarms; only +forgiveness kills an enemy and leaves a friend. Jesus blended gentleness +and virility, forgiving love and uncompromising boldness. He offered it as +a mark of his Kingdom that his followers used no force to defend him. +Wherever they have done so, the Kingdom of heaven has dropped to the level +of the brutal empires. His attack is by the truth; whoever is won by that, +is conquered for good. Force merely changes the form of evil. When we +"overcome evil with good," we eliminate it. + +What did Paul mean by saying that acts of kindness to an enemy heap coals +of fire on his head? + +How about moral crusades that aim to put joint-keepers and pimps in +prison? + + + +Study for the Week + + +All great religious teachers have had a deep sense of the power of evil in +human life. Jesus apparently was not interested in the philosophical +question of the origin of evil, but accepted the fact of evil in a +pragmatic way, and saw his own life as a conflict with sin and wrong. + +Some facts, as we have seen, were clearly written in his consciousness: +the frailty of our will; the consolidation of evil in men of bad character +and the automatic output of lies and distortions coming from such; the +power of social pressure by which the weak are made to trip and fall; and +the pervasive satanic power of evil which purposely neutralizes the +efforts leading toward the Reign of God. + +The fact that Jesus realized evil in individuals and society, that he +reckoned with it practically, and that he set himself against it with +singleness of purpose, constitutes another of his social principles. Any +view of life which blurs the fact of evil would have seemed to him an +illusion. He would have foretold failure for any policy based on it. His +great social problem was redemption from evil. Every step of approach +toward the Kingdom of God must be won by conflict. + +Modern science explains evil along totally different lines, but as to the +main facts it agrees with the spiritual insight of Jesus. Psychology +recognizes that the higher desires are usually sluggish and faint, while +the animal appetites are strong and clamorous. Our will tires easily and +readily yields to social pressure. In many individuals the raw material of +character is terribly flawed by inheritance. So the young, with a maximum +of desire and a minimum of self-restraint, slip into folly, and the aging +backslide into shame. Human nature needs a strong reenforcement to rouse +it from its inherited lethargy and put it on the toilsome upward track. It +needs redemption, emancipation from slavery, a breaking of bonds. + + +I + + +Evangelism is the attack of redemptive energy in the sphere of personal +life. It comes to a man shamed by the sense of guilt and baffled by moral +failure, and rouses him to a consciousness of his high worth and eternal +destiny. It transmits the faith of the Christian Church in a loving and +gracious God who is willing to forgive and powerful to save. It teaches a +man to pray, curing his soul by affirming over and over a triumphant +faith, and throwing it open to mysterious spiritual powers which bring +joy, peace, and strength beyond himself. It sets before him a code of +moral duty to quicken and guide his conscience. It puts him inside of a +group of like-minded people who exercise social restraint and urge him on. + +When all this is wisely combined, it constitutes a spiritual reenforcement +of incomparable energy. It acts like an emancipation. It gives a sense of +freedom and newness. The untrained observer sees it mainly in those cases +where the turn has come in some dramatic form and where the contrast +between the old and new life is most demonstrable. But the saving force is +at work even when it seeps in through home influences so quietly that the +beneficiary of it does not realize what a great thing has been done for +him. + +The saving force has to attack the powers in possession. Only those who +have helped in wresting men free from sin can tell what a stiff fight it +often is. Here is an intellectual professional man who goes off for a +secret spree about once in sixty days; a respectable woman who has come +under the opium habit; a boy who is both a cigarette fiend and sexually +weak; a man who domineers and cows his wife and family; a woman who has +reduced her husband to slavery to supply her expensive tastes; a girl who +shirks all work and throws the burden of her selfish life on a hard-worked +mother; a college man whose parents are straining all their resources and +using up their security for old age to keep him at college, and who +gambles--complete the catalogue for yourself. To make these individuals +over into true citizens of the Kingdom of God and loyal fellow-workers of +their fellow-men means constructive conflict of a high order. It has been +done.(4) + + +II + + +The problem of evil becomes far more complicated when evil is socialized. +The simplest and most familiar form of that is the boys' gang. Here is a +group of young humans who get their fun and adventure by pulling the +whiskers of the law. They idealize vice and crime. Leadership in their +group is won by proficiency in profanity, gambling, obscenity, and +slugging. The gang assimilates its members; there is regimentation of +evil. It acts as a channel of tradition; the boy of fifteen teaches the +boy of twelve what he has learned from the boy of eighteen. + +How is the problem of evil affected when the powers of human society, +which usually restrain the individual from vice and rebellion, are used to +urge him into it? Should the strategy of the Kingdom of God be adjusted to +that situation? It is not enough to win individuals away from the gangs. +Can the gang spirit itself be christianized and used to restrain and +stimulate the young for good? Has this been done, and where, and how? Is +Christian institutional work sufficient to cope with the problem? What +readjustments in the recreational and educational outfit of our American +communities are needed to give a wholesome outlet to the spirit of play +and adventure, and to train the young for their life work? Would such an +outfit do the work without personal leadership inspired by religion? + +Christian evangelism in the past has not had an adequate understanding of +the power of the group. In what connections has the Church shown a true +valuation of the social factor in sin and redemption? At what points has +its strategy been ineffective in dealing with socialized evil? What +contributions can social science make to the efficiency of evangelism? +Would a correct scientific analysis of the constructive and disintegrating +forces in society be enough to do saving work? + + +III + + +The bad gangs of the young are usually held together by a misdirected love +of play and adventure. The dangerous combinations of adults are +consolidated by "the cohesive power of plunder." That makes them a far +more difficult proposition. + +Any local attack on saloons and vice resorts furnishes a laboratory +demonstration of socialized evil. The object of both kinds of institutions +is to make big profit by catering to desires which induce men to spend +freely. Music and sociability are used as a bait. The people who profit by +this trade are held together by the fear of a common danger. Since the +community uses political means of curbing or suppressing the vice +business, the vice group goes into politics to prevent it. It seeks to +control the police, the courts, the political machines by sharing part of +its profits. Lawyers, officials, newspaper proprietors, and real estate +men are linked up and summoned like a feudal levy in case of danger. +Drugstores, doctors, chauffeurs, messenger boys, and all kinds of people +are used to bring in trade and make it secure. The exploded fictions of +alcoholism are kept circulating. Like a tape-worm in the intestines, these +articulated and many-jointed parasitic organizations of vice make our +communities sick, dirty, and decadent. + +We have learned to read the sordid trail of the drink and vice traffic in +American communities. There is another kind of organized evil, even more +ancient, pervasive, and deadly, which few understand, though it has left a +trail sufficiently terrible. + +Wherever we look in the history of the older nations, we see an alignment +of two fundamental classes. The one is born to toil, stunted by toil, and +gets its class characteristics by toil. The other is characterized by the +pleasures and arts of leisure, is physically and mentally developed by +leisure, and proud and jealous of its leisure. This class is always +class-conscious; its groups, however antagonistic, always stand together +against the class of toil. Its combination of leisure and wealth is +conditioned on the power of taking tribute from the labor of many. In +order to do this with safety, it must control political power, the +military outfit, the power of making, interpreting and executing the laws, +and the forces forming public opinion. + +Before the advent of industrialism and political democracy, it secured its +income by controlling the land and the government of nations; and the +effects of its control can be read in the condition of the rural +population of Russia, Austria, Eastern Germany, Italy, France before the +Revolution, England, and especially Ireland. The development of industry +has changed the problem of economic and political control; but the +essentials remain, as we can see in the condition of industrial +communities and the history of labor legislation. + +The fundamental sin of all dominant classes has been the taking of +unearned incomes. Political oppression has always been a corollary of +economic parasitism, a means to an end. The combination of the two +constitutes the largest and most continuous form of organized evil in +human history. + +Jesus used the illustration of pegs maliciously driven into the path to +make men stumble and fall. It would require some illustration drawn from +modern machinery to express the wholesale prostration of bodies and souls +where covetousness has secured continuous power and has been able to get +in its full work. Anyone who has ever looked with human understanding at +the undersized and stupid peasants of countries ruled by their landlord +class, or at the sordid homes and pleasures of miners or industrial +workers where some corporation feared neither God nor the law, ought to +get a comprehension of the power of evil that has rested like an iron yoke +on humanity. + +We think most readily of the children of the poor as a product of +exploitation; underfed and overstimulated, cut off from the clean +pleasures of nature, often tainted with vice before knowledge has come, +and urged along by the appetites and cruel selfishness of older persons, +they are a standing accusation against society itself.(5) Jesus would have +felt that the children of the rich are an even worse product of +exploitation than the poor. When "society" plays, it burns up the labor of +thousands like fireworks. The only possible justification for the +aggregations of wealth is that the rich are to act as the trustees and +directors of the wealth of society; but their children--except in +conspicuous and fine exceptions--are put out of contact with the people +whom they must know if they are to serve them, so that it takes heroic +effort on the part of noble exceptions to get in contact with the people +once more, and to discover how they live. In all nations the atmosphere of +the aristocratic groups drugs the sense of obligation, and possesses the +mind with the notion that the life and labor of men are made to play +tennis with. The existence of great permanent groups, feeding but not +producing, dominating and directing the life of whole nations according to +their own needs, may well seem a supreme proof of the power of evil in +humanity. + + +IV + + +If evil is socialized, salvation must be socialized. The organization of +the Christian Church is a recognition of the social factor in salvation. +It is not enough to have God, and Christ, and the Bible. A group is +needed, organized on Christian principles, and expressing the Christian +spirit, which will assimilate the individual and gradually make him over +into a citizen of the Kingdom of God. Salvation will rarely come to anyone +without the mediation of some individual or group which already has +salvation. It may be very small and simple. "Where two or three are +gathered in my name, there am I in the midst of them." That saying +recognizes that an additional force is given to religion by its embodiment +in a group of believers. Professor Royce has recently reasserted in modern +terms the old doctrine that "there is no salvation outside of the Church," +calling the Church "the beloved community." Of course the question is how +intensively Christian the Church can make its members. That will depend on +the question how Christian the Church itself is, and there's the rub. + +The Church is the permanent social factor in salvation. But it has cause +to realize that many social forces outside its immediate organization must +be used, if the entire community is to be christianized. + +In the earliest centuries Christianity was practically limited to the life +within the Church. Being surrounded by a hostile social order, and +compelled to fence off its members, it created a little duplicate social +order within the churches where it sought to realize the distinctively +Christian social life. Its influence there was necessarily restricted +mainly to individual morality, family life, and neighborly intercourse, +and here it did fundamental work in raising the moral standards. On the +other hand, it failed to reorganize industry, property, and the State. +Even if Christians had had an intelligent social and political outlook, +any interference with the Roman Empire by the low-class adherents of a +forbidden religion was out of the question. When the Church was recognized +and favored under Constantine and his successors, it had lost its +democratic composition and spirit, and the persons who controlled it were +the same sort of men who controlled the State. + +The early age of the Church has had a profound influence in fixing the +ideals and aims of later times. The compulsory seclusion and confinement +of the age of persecution are supposed to mark the mission of the Church. +As long as the social life in our country was simple and rural, the +churches, when well led, were able to control the moral life of entire +communities. But as social organization became complex and the solidarity +of neighborhood life was left behind, the situation got beyond the +institutional influence of the churches. Evidently the fighting energies +of Christianity will have to make their attack on broader lines, and +utilize the scientific knowledge of society, which is now for the first +time at the command of religion, and the forces set free by political and +social democracy. We can not restrict the modern conflict with evil to the +defensive tactics of a wholly different age. Wherever organized evil +opposes the advance of the Kingdom of God, there is the battle-front. +Wherever there is any saving to be done, Christianity ought to be in it. +The intensive economic and sociological studies of the present generation +of college students are a preparation for this larger warfare with evil. +These studies will receive their moral dignity and religious consecration +when they are put at the service of Jesus Christ and the Kingdom of God. + + + +Suggestions for Thought and Discussion + + +I. _The Natural Drift_ + +1. If left alone, which way do we tend? Does a normal and sound individual +need spiritual reinforcement to live a good life? + +2. How do you account for the fact that the noblest movements are so +easily debased? + +II. _Jesus and Human Sin_ + +1. Did Jesus take a friendly or a gloomy view of human nature? How did the +fact of sin in humanity impress him? + +2. Why did he condemn so sternly those who caused the weak to stumble? +Estimate the relative force of the natural weakness of human nature, and +of the pressure of socialized evil, when individuals go wrong. + +3. Do you agree with the exposition in the Daily Reading for the Fourth +Day? Do men want to be let alone? Is this an evidence of sinful tendency? + +4. What personal experiences of Jesus prompted the parable of the tares? +Was the conception of Satan in Jewish religion of individual or social +origin? When did it have political significance? + +III. _The Irrepressible Conflict_ + +1. Why did Jesus foresee an inevitable conflict if the Kingdom of God was +to come? Has history borne him out? + +2. Does mystical religion involve a man in conflict? Does ascetic +religion? Which books him for more conflict with social evil--a life set on +the Kingdom of God on earth, or a faith set on the life to come? + +3. What form does the conflict with evil take in our personal life? What +reinforcement does the Christian religion as a spiritual faith offer us? +What personal experience have we of its failure or its effectiveness? + +4. What is meant by evil being socialized? In what ways does this increase +the ability of evil to defend and propagate itself? + +5. What are the most dangerous forms of organized evil today? How do they +work? + +6. What are the most disastrous "stumbling blocks" today for working +people? For business men? For students? + +7. The Church sings many militant hymns. Is the Church as a whole a +fighting force today? + +IV. _For Special Discussion_ + +1. How should an individual go about it to fight concrete and socialized +evils in a community? + +2. How can a church get into the fight? Should the Church go into +politics? Why, or why not? + +3. Would Christianity be just as influential as a social power of +salvation if the Christian Church did not exist? + +4. Will the fight against evil ever be won? If not, is it worth fighting? + + + + +Chapter XI. The Cross As A Social Principle + + +_Social Redemption is Wrought by Vicarious Suffering_ + +DAILY READINGS + + + +First Day: The Prophetic Succession + + + And he began to speak unto them in parables. A man planted a + vineyard, and set a hedge about it, and digged a pit for the + winepress, and built a tower, and let it out to husbandmen, and + went into another country. And at the season he sent to the + husbandmen a servant, that he might receive from the husbandmen of + the fruits of the vineyard. And they took him, and beat him, and + sent him away empty. And again he sent unto them another servant; + and him they wounded in the head, and handled shamefully. And he + sent another; and him they killed: and many others; beating some, + and killing some. He had yet one, a beloved son: he sent him last + unto them, saying, They will reverence my son. But those + husbandmen said among themselves, This is the heir; come, let us + kill him, and the inheritance shall be ours. And they took him, + and killed him, and cast him forth out of the vineyard. What + therefore will the lord of the vineyard do? he will come and + destroy the husbandmen, and will give the vineyard unto + others.--Mark 12:1-9. + + +The vineyard parable was meant as an epitome of Jewish history. By the +servants who came to summon the nation to obedience, Jesus meant the +prophets. The history of the Hebrew people was marked by a unique +succession of men who had experienced God, who lived in the consciousness +of the Eternal, who judged the national life by the standard of divine +righteousness, and who spoke to their generation as representatives of +God.(6) The spirit of these men and the indirect permanent influence they +gained in their nation give the Old Testament its incomparable power to +impel and inspire us. They were the moving force in the spiritual progress +of their nation. Yet Jesus here sketches their fate as one of suffering +and rejection. + +Have other nations had a succession of men corresponding to the Hebrew +prophets? + +Are there any in our own national history? + + + +Second Day: The Suffering Servant of Jehovah + + + Surely he hath borne our griefs, and carried our sorrows; yet we + did esteem him stricken, smitten of God, and afflicted. But he was + wounded for our transgressions, he was bruised for our iniquities; + the chastisement of our peace was upon him; and with his stripes + we are healed. All we like sheep have gone astray; we have turned + every one to his own way; and Jehovah hath laid on him the + iniquity of us all. + + He was oppressed, yet when he was afflicted he opened not his + mouth; as a lamb that is led to the slaughter, and as a sheep that + before its shearers is dumb, so he opened not his mouth. By + oppression and judgment he was taken away; and as for his + generation, who among them considered that he was cut off out of + the land of the living for the transgression of my people to whom + the stroke was due?--Isaiah 53:4-8. + + +In the latter part of Isaiah are a number of sections describing the +character and mission of "the servant of Jehovah." Whom did the writer +mean? A single great personality? The suffering and exiled Hebrew nation? +A godly and inspired group of prophets within the nation? The Christian +Church has always seen in this servant of Jehovah a striking prophecy of +Christ. The fact that the interpretation has long been in question +indicates that the characteristics of the servant of Jehovah can be traced +in varying degrees in the nation, in the prophetic order, in single +prophets, and preeminently in the great culminating figure of all +prophethood. Isaiah 53 describes the servant of Jehovah as rejected and +despised, misunderstood, bearing the transgressions and chastisement of +all. It is the first great formulation of the fact of vicarious suffering +in humanity. + +Why and how can the sins of a group fall on one? + + + +Third Day: A Contemporary Prophet + + + And as these went their way, Jesus began to say unto the + multitudes concerning John, What went ye out into the wilderness + to behold? a reed shaken with the wind? But what went ye out to + see? a man clothed in soft raiment? Behold, they that wear soft + raiment are in kings' houses. But wherefore went ye out? to see a + prophet? Yea, I say unto you, and much more than a prophet. This + is he, of whom it is written, + + Behold, I send my messenger before thy face, + Who shall prepare thy way before thee.... + + But whereunto shall I liken this generation? It is like unto + children sitting in the marketplaces, who call unto their fellows + and say, We piped unto you, and ye did not dance; we wailed, and + ye did not mourn. + + For John came neither eating nor drinking, and they say, He hath a + demon. The Son of man came eating and drinking, and they say, + Behold a gluttonous man and a winebibber, a friend of publicans + and sinners! And wisdom is justified by her works.--Matt. 11:7-10; + 16-19. + + +To Jesus prophetism was not merely an historic fact, but a living reality. +He believed in present-day inspiration. He and his contemporaries had seen +one great prophet, fearless, heroic, with all the marks of the type, a +messenger of God inaugurating a new era of spiritual ferment (vs. 12, 13). +But John had to bear the prophet's lot. He was then in prison for the +crime of telling a king the truth, and was soon to die to please a +vindictive woman. The people, too, had wagged their heads over him. Like +pouting children on the public square, who "won't play," whether the game +proposed is a wedding or a funeral, the people had criticized John for +being a gloomy ascetic, and found fault with Jesus for his shocking +cheerfulness. There was no way of suiting them, and no way of making them +take the call of God to heart. Long before electricity was invented, human +nature knew all about interposing nonconductors between itself and the +truth. + +_Have we ever noticed students interposing a general criticism between +themselves and a particular obligation?_ + +Can it be that one of the uses of a higher education is to furnish greater +facility in fuddling inconvenient truth? + + + +Fourth Day: Looking Forward to the Cross + + + And it came to pass, when the days were well-nigh come that he + should be received up, he stedfastly set his face to go to + Jerusalem.--Luke 9:51. + + In that very hour there came certain Pharisees, saying to him, Get + thee out, and go hence: for Herod would fain kill thee. And he + said unto them, Go and say to that fox, Behold, I cast out demons + and perform cures to-day and to-morrow, and the third day I am + perfected. Nevertheless I must go on my way to-day and to-morrow + and the day following; for it cannot be that a prophet perish out + of Jerusalem. O Jerusalem, Jerusalem, that killeth the prophets, + and stoneth them that are sent unto her! how often would I have + gathered thy children together, even as a hen gathereth her own + brood under her wings, and ye would not!--Luke 13:31-34. + + +Jesus early knew that the decision was going against him. He saw the cross +on the horizon of his life long before others saw it. Painters have +pictured him in his father's carpenter shop, with tools on his shoulder, +gazing down at his shadow shaped like a cross. He accepted death +consciously and "stedfastly set his face to go up to Jerusalem," though he +knew what was awaiting him. Jerusalem had acquired a sad preeminence as +the place where the struggles between the prophets and the heads of the +nation were settled. He saw his own death as part of the prophetic +succession. He went to it, not as a driven slave, but as a free spirit. +That jackal of a king, Herod, could not scare him out of Galilee. His time +was in his Father's hand. Today, tomorrow, and the day following, he would +work, and then he would be perfected. + + + +Fifth Day: New Prophets to Follow + + + Woe unto you, scribes and Pharisees, hypocrites! for ye build the + sepulchres of the prophets, and garnish the tombs of the + righteous, and say, If we had been in the days of our fathers, we + should not have been partakers with them in the blood of the + prophets. Wherefore ye witness to yourselves, that ye are sons of + them that slew the prophets. Fill ye up then the measure of your + fathers. Ye serpents, ye offspring of vipers, how shall ye escape + the judgment of hell? Therefore, behold, I send unto you prophets, + and wise men, and scribes: some of them shall ye kill and crucify; + and some of them shall ye scourge in your synagogues, and + persecute from city to city: that upon you may come all the + righteous blood shed on the earth, from the blood of Abel the + righteous unto the blood of Zachariah son of Barachiah, whom ye + slew between the sanctuary and the altar. Verily I say unto you, + All these things shall come upon this generation.--Matt. 23:29-36. + + +This is the climax of the great invective against the religious leaders of +the nation. The last count in the indictment is that they were about to +complete the record of their fathers by rejecting and persecuting the +prophets of their generation. The fact had sunk into the public mind that +former generations had been guilty of this. "If we had been in the days of +our fathers, we should not have been partakers with them in the blood of +the prophets." Jesus promises to make a test of this and foretells that +they will go the old way and so declare their spiritual solidarity with +the sins of the past. We see here that he thought of his disciples as +moving in the prophetic succession. + + + "Hast thou chosen, O my people, on whose party thou shalt stand, + Ere the Doom from its worn sandals shakes the dust against the + land?" + + "Never shows the choice momentous till the judgment hath passed + by." + + + +Sixth Day: The Cross for All + + + From that time began Jesus to show unto his disciples, that he + must go unto Jerusalem, and suffer many things of the elders and + chief priests and scribes, and be killed, and the third day be + raised up. And Peter took him, and began to rebuke him, saying, Be + it far from thee, Lord: this shall never be unto thee. But he + turned, and said unto Peter, Get thee behind me, Satan: thou art a + stumbling-block unto me: for thou mindest not the things of God, + but the things of men. Then said Jesus unto his disciples, If any + man would come after me, let him deny himself, and take up his + cross, and follow me. For whosoever would save his life shall lose + it: and whosoever shall lose his life for my sake shall find + it.--Matt. 16:21-25. + + +When the tide was turning against Jesus, he tested the attitude of the +inner circles of his disciples, and drew from Peter on behalf of all a +ringing declaration of faith and loyalty (vs. 13-16). "From that time" +Jesus began to share with them his outlook toward death. Peter expressed +the shock which all felt and protested against the possibility. The +vehemence with which Jesus repelled Peter's suggestion gives us a glimpse +of the inner struggles in his mind, of which we get a fuller revelation in +his prayer in Gethsemane. But instead of receding from his prediction of +the cross, he expanded it by laying the obligation of prophetic suffering +on all his disciples. Their adjustment toward that destiny would at the +same time be the settlement of their own salvation. When the Kingdom of +God is at stake, a man saves his life by losing it and loses his life by +saving it, and the loss of his higher self can not be offset by any amount +of external gain. + +_Looking ahead to the profession which we expect to enter, where do we +foresee the possibility of losing our lives by trying to save them, or of +saving our lives by apparently losing them?_ + + + +Seventh Day: The Consolations of the Prophet + + + Behold, I send you forth as sheep in the midst of wolves: be ye + therefore wise as serpents, and harmless as doves. But beware of + men: for they will deliver you up to councils, and in their + synagogues they will scourge you; yea and before governors and + kings shall ye be brought for my sake, for a testimony to them and + to the Gentiles. But when they deliver you up be not anxious how + or what ye shall speak: for it shall be given you in that hour + what ye shall speak. For it is not ye that speak, but the Spirit + of your Father that speaketh in you.--Matt. 10:16-20. + + Jesus saith unto them, Did ye never read the scriptures, + + The stone which the builders rejected, + The same was made the head of the corner; + This was from the Lord, + And it is marvellous in our eyes?--Matt. 21:42. + + Blessed are they that have been persecuted for righteousness' + sake: for theirs is the kingdom of heaven. Blessed are ye when men + shall reproach you, and persecute you, and say all manner of evil + against you falsely, for my sake. Rejoice, and be exceeding glad: + for great is your reward in heaven: for so persecuted they the + prophets that were before you.--Matt. 5:10-12. + + +These three passages express three great consolations for those who share +prophetic opposition with Christ. They will have to face great odds; +numbers and weight will be against them. But there will be a quiet voice +within to prompt them and sustain them: "It is not ye that speak, but the +Spirit of your Father that speaketh in you." + +The second consolation is that the higher court will reverse the verdict +of the lower. The stonemasons may look a stone over and conclude that it +will not fit into the building; but the architect may have reserved that +stone for the head of the corner. The prophet rarely lives to see his own +historical vindication, but faith knows it is inevitable. + +The third consolation is contained in the last of the Beatitudes. Those +who are persecuted for righteousness' sake may well rejoice for the +company they are in, for the Leader whose name they bear, and for the +Kingdom of God which is now and ever shall be their heritage. + +Imagine two classmates in the same profession, reaching the end of their +career. The one has attained success, wealth, eminence, together with a +reputation of never having done a courageous and self-sacrificing action, +and with the consciousness that his soul has grown small as he has grown +old. The other has been a fighter for the right, a conspicuous man, but +has kept out of office, tasting poverty and opposition with his family, +yet with the consciousness that he has had the salt of the earth for his +friends and that he has put in some mighty good licks for righteousness. +_Which would we rather be?_ + + + +Study for the Week + + +Christian men have differed widely in interpreting the significance of +Christ's suffering and death, but all have agreed that the cross was the +effective culmination of his work and the key which unlocks the meaning of +his whole life. The Church has always felt that the death of Christ was an +event of eternal importance for the salvation of mankind, unique and +without a parallel. It has an almost inexhaustible many-sidedness. We are +examining here but one aspect. We have seen in the passages studied this +week that Jesus himself linked his own suffering and rejection with the +fate of the prophets who were before him and with the fate of his +disciples who would come after him. He saw a red line running through +history, and his own life and death were part of it. He himself +generalized the social value of his peculiar experience, and taught us to +see the cross as a great social principle of the Kingdom of God. He saw +his death as the highest demonstration of a permanent law of human life. + + +I + + +Evil is socialized, institutionalized, and militant. The Kingdom of God +and its higher laws can displace it only by conflict. "Truth forever on +the scaffold, Wrong forever on the throne." This clash involves suffering. +This suffering will fall most heavily on those who most completely embody +the spirit and ideas of the Kingdom, and who have the necessary boldness +to make the fight. + +In most men the eternal moral conflict gets only confused understanding. +Sometimes they are aroused by sentimental pity or indignation, but soon +tire again. If their own interests are affected they fight well. But there +are men and women whose minds have been made so sensitive by personal +experiences or so cleansed by right education and by the spirit of God +that they take hold of the moral issues with a really adequate +understanding. Living somehow on the outskirts of the Kingdom of Heaven, +they have learned to think and feel according to its higher ways, and when +they turn toward things as they now are, of course there is a collision; +not this time a collision of interests, but a clash of principles, of +justice with wrong, of truth with crafty subterfuges, or of solidarity +with predatory selfishness. + +The life and fate of these individuals anticipates the issues of history. +This is the prophetic quality of their lives. Working out the moral and +intellectual problems in their minds before the masses have realized them, +they become the natural leaders in the fight, clarify the minds of others, +and thus become, not only forerunners, but invaluable personal factors in +the moral progress of the race. "The single living spirits are the +effective units in shaping history; all common tendencies working toward +realization must first be condensed as personal forces in such minds, and +then by interaction between them work their way to general recognition" +(Lotze). Lowell's "Present Crisis" is perhaps the most powerful poetical +expression of the prophetic function in history. + + + "Count me o'er earth's chosen heroes--they were souls that stood + alone, + While the men they agonized for hurled the contumelious stone, + Stood serene, and down the future saw the golden beam incline + To the side of perfect justice, mastered by their faith divine, + By one man's plain truth to manhood and to God's supreme design. + + "By the light of burning heretics Christ's bleeding feet I track, + Toiling up new Calvaries ever with the cross that turns not back, + And these mounts of anguish number how each generation learned + One new word of that grand Credo which in prophet-hearts hath + burned + Since the first man stood God-conquered with his face to heaven + upturned." + + +II + + +During the centuries when the Church was herself in need of redemption and +her purification was resisted by the dominant ecclesiastical interests, +such prophetic spirits as Arnold of Brescia, Wycliffe, Huss, and +Savonarola were most frequently found battling for the freedom of the +Church from the despotic grafters inside and outside of the hierarchy, and +for the purity of the gospel. The Church was a chief part of the social +order, and the reform of the Church was the preeminent social problem. +Today the Church is on the whole free from graft, and as openminded as the +state of public intelligence permits it to be. Therefore the prophet minds +are now set free to fight for the freedom of the people in political +government and for the substitution of cooperation for predatory methods +in industry, and the clash is most felt on that field. + +The law of prophetic suffering holds true as much as ever. Probably no +group of men have ever undertaken to cleanse a city of profit-making vice +without being made to suffer for it. In the last thirty years this country +has watched eminent men in public life in various great cities making a +sincere drive to break the grip of a grafting police machine, or of a +political clique, or of public service corporations. For a while such a +man has public sentiment with him, for all communities have a desire to be +moral. But when it becomes clear that he really means what he says, and +that important incomes will be hurt, powerful forces set on him with abuse +and ridicule, try to wreck his business or health, and sidetrack his +political ambitions. An eminent editor in the Middle West, speaking before +the Press Association of his State several years ago, said: "There is not +a man in the United States today who has tried honestly to do anything to +change the fundamental conditions that make for poverty, disease, vice, +and crime in our great cities, in our courts and in our legislatures, who, +at the very time at which his efforts seemed most likely to succeed, has +not been suddenly turned upon and rent by the great newspaper +publications." A volume of truthful biographical sketches of such leaders +would give us a history of the cross in politics, and would tell us more +about Christianity as an effective force in our country than some church +statistics. + + +III + + +Jesus took the sin of throttling the prophets very seriously. It is sin on +a higher level than the side-stepping of frail human nature, or the wrongs +done in private grievances. Since the Kingdom of God is the highest thing +there is, an attempt to block it or ruin it is the worst sin. Our hope for +the advance of the race and its escape from its permanent evils is +conditioned on keeping our moral perceptions clear and strong. Suffocating +the best specimens of moral intelligence and intimidating the rest by +their fate quenches the guiding light of mankind. Is anything worse? + +Jesus held that the rejection of the prophets might involve the whole +nation in guilt and doom. How does the action of Caiaphas and a handful of +other men involve all the rest? By virtue of human solidarity. One sins +and all suffer, because all are bound together. A dominant group acts for +all, and drags all into disaster. This points to the moral importance of +good government. If exploiters and oppressors are in control of society, +its collective actions will be guided and determined by the very men who +have most to fear from the Kingdom of God and most inclination to stifle +the prophetic voices. + +But the same solidarity which acts as a conductor of sin will also serve +as a basis to make the attack of the righteous few effective for all. If +the suffering of good men puts a just issue where all can see and +understand, it intensifies and consolidates the right feeling of the +community. The suffering of a leader calls out passionate sympathy and +loyalty, sometimes in a dangerous degree. In the labor movement almost any +fault is forgiven to a man who has been in prison for the cause of labor, +and death for a popular cause will idealize the memory of very ordinary or +questionable characters. But if the character of a leader is pure, +suffering accredits him and gives him power. The cross had an incomparable +value in putting the cause of Christianity before the world. It placed +Jesus where mankind could never forget him, and it lit up the whole +problem of sin and redemption with the fire of the greatest of all +tragedies. + + + "The cross, bold type of shame to homage turned, + Of an unfinished life that sways the world." + + +IV + + +But not all righteous suffering is socially effective. A good man may be +suppressed before he has won a following, or even before he has wrought +out his message in his own mind, and his suppression leaves only a few +bubbles on the waters of oblivion. In that case his life has failed to +discharge the redemptive force contained in it. It only adds a little more +to the horror and tragedy of a sinful, deaf, and blood-stained world. Many +of the men whose lives ebbed away behind the cruel silence of the walls of +the Spanish Inquisition, were such men as Spain needed most. What saving +effect did their death exercise? The uncounted patriots whose chains have +clanked on the march to Siberian exile, have not yet freed Russia from its +blind oligarchy. Our faith is that their lives were dear to God, and that +their sorrows and the bitter tears of those who loved them are somehow +part of an accumulating force which will one day save Russia. But this is +religious faith, "a conviction of things not seen." We can not prove it. +We can only trust. + +Meanwhile it is our business to see that no innocent blood is wasted. Pain +is a merciful and redemptive institution of nature when pain acts as an +alarm-bell to direct intelligent attention to the cause of the pain. If +pain does not force the elimination of its own cause, it is an added evil. +The death of the innocent, through oppression, child labor, dirt diseases, +or airless tenements, ought to arrest the attention of the community and +put the social cause of their death in the limelight. In that case they +have died a vicarious death which helps to redeem the rest from a social +evil, and anyone who utilizes their suffering for that end, shows his +reverence for their death. We owe that duty in even higher measure to the +prophets, who are not passive and unconscious victims, but who set +themselves intelligently in opposition to evil. The moral soundness of a +nation can be measured by the swiftness and accuracy with which it +understands its prophetic voices, or personalities, or events. The next +best thing to being a prophet is to interpret a prophet. This is one of +the proper functions of trained and idealistic minds, such as college men +and women should possess. The more the Kingdom of God is present, the less +will prophets be allowed to suffer. When it is fully come, the cross will +disappear. + + +V + + +The social principle of the cross contains a challenge to all who are +conscious of qualities of leadership. Let the average man do average +duties, but let the strong man shoulder the heavy pack. It is no more than +fair that persons of great natural power should deliberately choose work +involving social hardships. At present the theory seems to be that the +strong have a right to secure places where they will be freed from the +necessity of exerting themselves, and can lay their support on the +shoulders of the poor. That is the law of the cross reversed. Our +semi-pagan society has always practiced vicarious suffering by letting the +poor bear the burdens of the rich in addition to their own. Instead of +encouraging the capable to hunt after predatory profit and entrusting +public powers to those who have been most successful in preying, we ought +to encourage solidaristic feeling, and give both power and honor to those +who are ready to serve the commonwealth at severe cost to themselves. + +What has the principle of the cross to say to college men and women? If +they have an exceptional outfit, let them do exceptional work. A knight in +armor was expected to charge where others could not venture. A college +education entitles a Christian man to some hard knocks. It seems +contemptible for us to walk off with the pleasures and powers of +intellectual training, and to leave the work of protecting children and +working girls against exploitation to men and women without education, +without leisure, and without social standing, who will have to pay double +the tale of effort for every bit of success they win. In some European +countries foreign mission service has been left mainly to men and women of +the artisan class. In our country college men and women have volunteered +for it. That is as it ought to be. On the other hand, in the struggle for +political liberty the European universities have taken a braver and more +sacrificial part than has ever fallen to our lot. + +Those who are conscious of a prophetic mission have a redoubled motive for +a clean, sober, and sincere life. Especially in its initial stages an +ethical movement is identified with its leaders and tested by their +character. A good man can get a hearing for an unpopular cause by the +trust he inspires. His cause banks on his credit. The flawed private +character or dubious history of a leader is a drag. It is worse yet if a +man whose name has long been a guarantee for his message, backslides and +brings doubt upon all his previous professions. Cases could be mentioned +where noble movements were wrecked for years because a leader forfeited +his honor. Constant fighting against evil involves subtle temptations. To +stand alone, to set your own conviction against the majority, to challenge +what is supposed to be final, to disregard the conventional standards--this +may lead to dangerous habits of mind. If we propose to spread a lot of +canvas in a high wind, we need the more ballast in the hold. Through the +thin partitions of a summer hotel, a man heard Moody praying God to save +him from Moody. Imagine what it must be to lose standing and honor among +your fellow men by secret weakness. Imagine also the poignant pain if your +disgrace pulls down a cause which you have loved for years and which in +purer days you vowed to follow to its coronation. + + + +Suggestions for Thought and Discussion + + +I. _Vicarious Suffering and Social Progress_ + +1. Does suffering benefit humanity? Titus crucified thousands of Jews +during the destruction of Jerusalem. Did their death have any saving +effect? + +2. What is the connection between vicarious suffering and social +salvation? + +II. _Prophetic Suffering_ + +1. What was the fate of the Old Testament prophets? What was their +influence in the life of Israel? To what extent is Mark 12:1-9 a fair +epitome of the treatment of the prophets by the Hebrew nation? + +2. What is the significance of Isa. 53:4-8? Why and how can the sins of a +group fall on another? + +3. Where did Jesus see the continuity of prophetic suffering in his own +times? + +4. What place did he give to vicarious suffering in the life of his +followers and in the conquest of the Kingdom? How does the law of the +Cross connect with the fact of solidarity? + +5. In what respects was Christ's Cross unique? In what respects does it +express a general spiritual law? + +III. _Vicarious Suffering Today_ + +1. Give instances of persons in public life today whose careers were +wrecked because they assailed socialized evil or graft. How does this +differ from the fate of the prophets? + +2. Are the sacrifices of prophetic leaders ever useless and actually +ineffective? Do you feel an inward protest against that? On what ground? + +3. To what extent is the call to be a Christian a challenge to vicarious +suffering? What social significance, then, would Christian baptism have? + +4. Is there anything wrong with a Christian life which does not incur +suffering? + +5. Would suffering be normal in the religious life of the young? + +6. Why does this social principle apply especially to college men and +women? + +IV. _For Special Discussion_ + +1. What qualities constitute a man a prophet? + +2. Are there embryonic prophets? Or spent prophets? Is a prophet +necessarily a saint? + +3. Do prophets arise where religion deals with private life only? What is +the social value of prophetic personalities? + +4. Name men in secular history and literature who have the marks of the +prophet. Any in recent times? + +5. Does learning create prophetic vision or blur it? + +6. Does the ordinary religion today put a man in line for the Cross or for +a job as a bank director? + +7. Can you think of anything that would bring the Cross back into the life +of the churches today? + +8. Would vicarious suffering diminish if society became Christianized? + + + + +Chapter XII. A Review And A Challenge + + +_The Social Principles of Jesus Demand Personal Allegiance and Social +Action_ + +DAILY READINGS + + + +First Day: The Social Mission of Christians + + + Ye are the salt of the earth.... Ye are the light of the + world.--Matt. 5:13, 14. + + +"Jesus speaks here with the consciousness of an historic mission to the +whole of humanity. Yet it was a Nazarene carpenter speaking to a group of +Galilean peasants and fishermen. Under the circumstances, and at the time, +it was an utterance of the most daring faith--faith in himself, faith in +them, faith in what he was putting into them, faith in faith. Jesus failed +and was crucified, first his body by his enemies, and then his spirit by +the men who bore his name. But that failure was so amazing a success that +today it takes an effort on our part to realize that it required any faith +on his part to inaugurate the Kingdom of God and to send out his +apostolate."(7) + +If the antiseptic and enlightening influence of the sincere followers of +Jesus were eliminated from our American communities, what would be the +presumable social effects? + + + +Second Day: The Great Initiator of the Kingdom of God + + + At that season Jesus answered and said, I thank thee, O Father, + Lord of heaven and earth, that thou didst hide these things from + the wise and understanding, and didst reveal them unto babes: yea, + Father, for so it was well-pleasing in thy sight. All things have + been delivered unto me of my Father: and no one knoweth the Son, + save the Father; neither doth any know the Father, save the Son, + and he to whomsoever the Son willeth to reveal him. Come unto me, + all ye that labor and are heavy laden, and I will give you rest. + Take my yoke upon you, and learn of me; for I am meek and lowly in + heart: and ye shall find rest unto your souls. For my yoke is + easy, and my burden is light.--Matt. 11:25-30. + + +This is one of the most thrilling passages in the Bible. It has always +been understood as a call to intimate religion, as the appeal of a +personal Saviour to those who are loaded with sin and weary of +worldliness. But in fact it expresses the sense of a revolutionary mission +to society. + +Jesus had the consciousness of a unique relation to the Father, which made +him the mediator of a new understanding of God and of life (v. 27). This +new insight was making a new intellectual alignment, leaving the +philosophers and scholars as they were, and fertilizing the minds of +simple people (v. 25). It is an historical fact that the brilliant body of +intellectuals of the first and second centuries was blind to what proved +to be the most fruitful and influential movement of all times, and it was +left to slaves and working men to transmit it and save it from suppression +at the cost of their lives. + +Then Jesus turns to the toiling and heavy laden people about him with the +offer of a new kind of leadership--none of the brutal self-assertion of the +Csars and of all conquerors here, but a gentle and humble spirit, and an +obedience which was pleasure and brought release to the soul. + +These words express his consciousness of being different, and of bearing +within him the beginnings of a new spiritual constitution of humanity. + +When individuals have really come under the new law of Christ, does Jesus +make good? + +Would he also make good if humanity based its collective life on the +social principles which we have studied? + +If the choice is between Csar and Christ, which shall it be? + + + +Third Day: The Kingdom of Truth + + + Pilate therefore entered again into the Prtorium, and called + Jesus, and said unto him, Art thou the King of the Jews? Jesus + answered, Sayest thou this of thyself, or did others tell it thee + concerning me? Pilate answered, Am I a Jew? Thine own nation and + the chief priests, delivered thee unto me: what hast thou done? + Jesus answered, My kingdom is not of this world: if my kingdom + were of this world, then would my servants fight, that I should + not be delivered to the Jews: but now is my kingdom not from + hence. Pilate therefore said unto him, Art thou a king then? Jesus + answered, Thou sayest that I am a king. To this end have I been + born, and to this end am I come into the world, that I should bear + witness unto the truth. Every one that is of the truth heareth my + voice. Pilate saith unto him, What is truth? + + And when he had said this, he went out again unto the Jews, and + saith unto them, I find no crime in him.--John 18:33-38. + + +All kingdoms rest on force; formerly on swords and bayonets, now on big +guns. To overthrow them you must prepare more force, bigger guns. Jesus +was accused before Pilate of being leader of a force revolution aiming to +make him king. He claimed the kingship, but repudiated the force. To his +mind the absence of force resistance was characteristic of his whole +undertaking. Instead, his power was based on the appeal and attractiveness +of truth. When Pilate heard about "truth" he thought he had a sophist +before him, one more builder of metaphysical systems, and expressed the +skepticism of the man on the street: "What is truth?" But Jesus was not a +teacher of abstract doctrine, whatever his expounders have made of him. +His mind was bent on realities. If we substitute "reality" for "truth" in +his saying here, we shall get near his thought. + +Which is more durable, power based on force, or power based on spiritual +coherence? + + + +Fourth Day: A Mental Transformation + + + I beseech you therefore, brethren, by the mercies of God, to + present your bodies a living sacrifice, holy, acceptable to God, + which is your spiritual service. And be not fashioned according to + this world: but be ye transformed by the renewing of your mind, + that ye may prove what is the good and acceptable and perfect will + of God.--Rom. 12:1, 2. + + +In the first century the Christians were a new social group, confronting +the social order of the Roman Empire with a new religious faith, a +revolutionary hope, and a powerful impulse of fraternity. Those who had +come out of pagan society still felt the pull of its loose pleasures and +moral maxims, and of its idolatry. Paul here challenges them to submit +fully to the social assimilation of the new group. It involved an +intellectual renewal, a new spiritual orientation, which must have been +searching and painful. It involved the loss of many social pleasures, of +business profit and civic honor, and it might at any time mean banishment, +torture, and death. The altar symbol of sacrifice might become a scarlet +reality. Yet see with what triumphant joy and assurance Paul speaks. + +If a student should dedicate himself to the creation of a Christian social +order today, would it still require an intellectual renewing? + +Would it cramp him or enlarge him? + + + +Fifth Day: The Distinctive Contribution of Christ + + + There was the true light, even the light which lighteth every man, + coming into the world. He was in the world, and the world was made + through him, and the world knew him not. He came unto his own, and + they that were his own received him not. But as many as received + him, to them gave he the right to become children of God, even to + them that believe on his name: who were born, not of blood, nor of + the will of the flesh, nor of the will of man, but of God. And the + Word became flesh, and dwelt among us (and we beheld his glory, + glory as of the only begotten from the Father), full of grace and + truth. For the law was given through Moses; grace and truth came + through Jesus Christ.--John 1:9-14, 17. + + +Here is the tragedy of the Gospel story, seen from a long perspective and +stated in terms of Greek philosophy. The Light which lighteth every man, +the _Logos_ through whom God had created the _kosmos_, had come to this +world in human form, and been rejected. But some had received him, and +these had received a new life through him, which made them children of +God. They had discovered in him a new kind of spiritual splendor, +characterized by "grace and truth." Even Moses had contributed only law to +humanity; Christ was identified with grace and truth. + +How would you paraphrase the statements of John to express the attitude of +nineteen centuries to Christ? + +What has he in fact done for those who have received him? + +What would be the modern equivalent of "grace and truth" to express the +distinctive contribution of Christ to human history? + + + +Sixth Day: The Master of the Greatest Game + + + Therefore let us also, seeing we are compassed about with so great + a cloud of witnesses, lay aside every weight, and the sin which + doth so easily beset us, and let us run with patience the race + that is set before us, looking unto Jesus the author and perfecter + of our faith, who for the joy that was set before him endured the + cross, despising shame, and hath sat down at the right hand of the + throne of God. For consider him that hath endured such gainsaying + of sinners against himself, that ye wax not weary, fainting in + your souls.--Heb. 12:1-3. + + +The man who wrote the little treatise from which this is quoted saw the +history of humanity summed up in the live spirits who had the power of +projection into the future. Faith is the quality of mind which sees things +before they are visible, which acts on ideals before they are realities, +and which feels the distant city of God to be more dear, substantial, and +attractive than the edible and profitable present. Read Hebrews 11. So he +calls on Christians to take up the same manner of life, and compares them +with men running a race in an amphitheatre packed with all the generations +of the past who are watching them make their record. But he bids them keep +their eye on Jesus who starts them at the line and will meet them at the +goal, and who has set the pace for good and fleet men for all time. + +What is the social and evolutionary value of the men of "faith" in the +sense of Hebrews 11? + +_Have we left Jesus behind us by this time?_ + + + +Seventh Day: The Beginning of the Greatest Movement in History + + + Now after John was delivered up, Jesus came into Galilee, + preaching the gospel of God, and saying, The time is fulfilled, + and the kingdom of God is at hand: repent ye, and believe in the + gospel. + + And passing along by the sea of Galilee, he saw Simon and Andrew + the brother of Simon casting a net in the sea; for they were + fishers. And Jesus said unto them, Come ye after me, and I will + make you to become fishers of men. And straightway they left the + nets, and followed him. And going on a little further, he saw + James the son of Zebedee, and John his brother, who also were in + the boat mending the nets. And straightway he called them: and + they left their father Zebedee in the boat with the hired + servants, and went after him.--Mark 1:14-20. + + +Here we have the beginning of organized Christianity. This is the germinal +cell of that vast social movement of which foreign missions, the +establishment of the American Republic, and the modern labor movement are +products. It began with repentance, faith, and self-sacrificing action, +and it will always have to advance by the same means. To those four men +Jesus was an incarnate challenge. He dared them to come, and promised to +put their lives on a higher level. He stands over against us with the same +challenge. He points to the blackened fields of battle, to the economic +injustice and exploitation of industry, to the paganism and sexualism of +our life. Is this old order of things to go on forever? Will our children, +and their children, still be ground through the hopper? Or have we faith +to adventure our life in a new order, the Kingdom of God? + + + +Study for the Week + + +Has our study of the "Social Principles of Jesus" revealed a clear and +consistent scheme of life, worthy of our respect? + + +I + + +We have seen that three convictions were axiomatic within Jesus, so that +all his reasoning and his moral imperatives were based on them, just as +all thought and work in physics is based on gravitation. These convictions +were the sacredness of life and personality, the solidarity of the human +family, and the obligation of the strong to stand up for all whose life is +impaired or whose place within humanity is denied. + +It can not be questioned that these convictions were a tremendous and +spontaneous force in the spirit of Jesus. That alone suffices to align him +with all idealistic minds, to whom man is more than matter, more than +labor force, a mysterious participant of the spiritual powers of the +universe. It aligns him with all men of solidaristic conviction, who are +working for genuine community life in village and city, for a nation with +fraternal institutions and fraternal national consciousness, and for a +coming family of nations and races. It aligns him with all exponents of +the democratic social spirit of our day, who feel the wrongs of the common +people and are trying to make the world juster and more fraternal. + +The best forces of modern life are converging along these lines. There is +no contradiction between them and the spirit of Jesus. On the contrary, +they are largely the product of his spirit, diffused and organized in the +Western world. He was the initiator; we are the interpreters and agents. +Nor has he been outstripped like an early inventor and discoverer whose +crude work is honored only because others were able to improve on it. +Quite the contrary; the more vividly these spiritual convictions glow in +the heart of any man, the more will he feel that Jesus is still ahead, +still the inspiring force. As soon as we get beyond theory to life and +action, we know that we are dependent for the spiritual powers in modern +life on the continued influence of Jesus Christ over the lives of others. + + +II + + +We saw in the second place that Jesus had a social ideal, the Reign of God +on earth, in which God's will would be done. This ideal with him was not a +Utopian and academic fancy, but the great prize and task of life toward +which he launched all his energies. He called men to turn away from the +evil ways of the old order, and to get a mind fit for the new. He set the +able individuals to work, and put the spirit of intense labor and devotion +into them. He proposed to effect the transition from the old order to the +new by expanding the area of moral obligation and raising the standards of +moral relationships. + +By having such a social ideal at all, he draws away from all who are +stationary and anchored in the world as it is; from all who locate the +possibility of growth and progress in the individual only; and from all +whose desire for perfection runs away from this world to a world beyond +the grave. + +By moving toward the new social order of the Kingdom of God with such +wholeness of determination, he is the constant rebuke for all of us who +are trying to live with a "divided allegiance," straddling between the +iniquities of force, profit, and inhumanity, and the fraternal +righteousness of the Gospel we profess to believe. Jesus at least was no +time-server, no Mr. Facing-both-ways, no hypocrite; and whenever we touch +his elbow by inadvertence, a shiver of reality and self-contempt runs +through us. + + +III + + +We saw in the third place that Jesus dealt with serious intelligence with +the great human instincts that go wrong. + +The capacity for leadership and the desire for it have fastened the +damning institutions of tyranny and oppression on humanity and tied us up +so completely that the rare historical chances of freedom and progress +have been like a tumultuous and brief escape. Yet Jesus saw that ambition +was not to be suppressed, but to be yoked to the service of society. In +the past, society was allowed to advance and prosper only if this advanced +the prosperity and security of its ruling classes. Jesus proposed that +this be reversed, so that the leaders would have to earn power and honor +by advancing the welfare of society by distinguished service at cost to +themselves. + +The desire for private property has been the chief outlet for selfish +impulses antagonistic to public welfare. To gain private wealth men have +slaughtered the forests, contaminated the rivers, drained the fertility of +the soil, monopolized the mineral wealth of the country, enslaved +childhood, double-yoked motherhood, exhausted manhood, hog-tied community +undertakings, and generally acted as the dog in the manger toward +humanity. Jesus opposed accumulation without moral purpose, the inhumanity +of property differences, and the fatal absorption of money-making. Yet he +was not ascetic. It is probably safe to say that he would not be against +private property in so far as it serves the common good, and not against +public property at all. + +Like ambition and the property instinct, the religious impulse may go +wrong, and subject society to its distortions or tyranny. Jesus always +stood for an ethical and social outcome of religion. He sought to harness +the great power of religion to righteousness and love. With a mind so +purely religious we might expect that he would make all earthly and social +interests subservient to personal religion. The fact that he reversed it, +seems clear proof that he was socially minded and that the Kingdom of God +as a right social organism was the really vital thing to him. + + +IV + + +We have seen, finally, that Jesus had a deep sense of the sin and evil in +the world. Human nature is frail; men of evil will are powerful; organized +evil is in practical control. Consequently social regeneration involves +not only growth but conflict. The way to the Kingdom of God always has +been and always will be a _via dolorosa_. The cross is not accidental, but +is a law of social progress. + +These conceptions together seem to shape up into a consistent conception +of social life. It is not the modern scientific scheme, but a religious +view of life. But it blends incomparably better with modern science than +the scholastic philosophy or theology of an age far nearer to us than +Jesus. It is strange how little modern knowledge has to discount in the +teachings of Jesus. As Romanes once pointed out,(8) Plato followed +Socrates and lived amidst a blaze of genius never since equalled; he is +the greatest representative of human reason in the direction of +spirituality unaided by revelation; "but the errors in the dialogues reach +to absurdity in reason and to sayings shocking to the moral sense." + +The writer of this little book has come back to an intensive study of +Jesus at intervals of years, and every time it was like a fresh +revelation, leaving a sense of mental exhilaration and a new sense of joy +in truth. Never was there a feeling that Jesus was exhausted and had +nothing more to say. + +For a true valuation of his intellectual contribution to mankind we must +remember that we have not a page of his own writing. We are dependent on +the verbal memory of his disciples; so far as we know, nothing was written +down for years. The fragments which survived probably had to stand the +ordeal of translation from the Aramaic to the Greek. Simply from the point +of view of literature, it is an amazing thing that anything characteristic +in Jesus survived at all. But it did. His sayings have the sparkle of +genius and personality; the illustrations and epigrams which he threw off +in fertile profusion are still clinchers; even his humor plays around +them. Critics undertake to fix on the genuine sayings by internal +evidence. Only a mind of transcendent originality could win its way to +posterity through such obstructions. + +But we ought not to forget the brevity of our material when we try to +build up a coherent conception of his outlook on society. There is little +use in stickling on details. The main thing is the personality of Jesus, +his religious and ethical insight into the nature and needs of the social +life of mankind, the vital power of religious conviction which he was able +to put behind righteousness, and the historical force which he set going +through history. + +From the indirect influences which Jesus Christ set in motion, no man or +woman or child in America can escape. We live on him. Even those who +attack the Christian Church, or who repudiate what they suppose Christ to +stand for, do so with spiritual weapons which they have borrowed from him. +But it does make a great difference whether the young men and women of our +day give their conscious and intelligent allegiance to Christianity or +hold aloof in misunderstanding. Without them the Christian movement will +mark time on old issues. With them it will dig new irrigation channels and +string the wires for new power transmission. + +In return, Christianity can do more for students than they themselves are +likely to realize in youth. Men grow tired. Their moral enthusiasm flags. +Scientific sociology may remain academic, cold, and ineffective. We need +inspiration, impulse, will power, and nothing can furnish such steady +accessions of moral energy as living religion. Science and the Christian +faith combined are strong. Those who succeed in effecting a combination of +these two without insincerity or cowardice are the coming leaders. + +If a student's mind has given inward consent to the teachings of Jesus in +this course of study, that constitutes an appeal for personal +discipleship. Can we go with Christ in living out these principles, and +meanwhile draw on his spiritual wealth to build up our growing life? If +there is a student who can not at present affirm all that the Christian +Church holds concerning the nature of Christ, why should he not approach +him as the earliest disciples did, by personal love and obedience, +following him and cooperating with him in the business of the Kingdom of +God, and arriving in time at full faith in his Messiahship? A great and +firm faith is the product and prize of a lifetime of prayer and loving +action. "Light is sown to the righteous." As we gather the wisdom of life, +and find that while we move from knowledge to knowledge, we are also +advancing from mystery to mystery, many of us will be ready and glad to +join in the highest affirmation of faith about Jesus Christ, in whom we +have learned to see God. + + + "If Jesus Christ is a man, + And only a man, I say + That of all mankind I cleave to him, + And to him I cleave alway. + + "If Jesus Christ is a God, + And the only God, I swear + I will follow him through heaven and hell, + The earth, the sea, and the air." + + --RICHARD WATSON GILDER. + + +If Christianity henceforth is to discharge its full energy in the +regeneration of social life, it especially needs the allegiance of college +men and women who have learned to understand to some degree the facts and +laws of human society. The development of what is called "Social +Christianity" or "the social gospel," is a fusion between the new +understanding created by the social sciences, and the teachings and moral +ideals of Christianity. This combination was inevitable; it has already +registered social effects of the highest importance; if it can win the +active minds of the present generation of college students, it will swing +a part of the enormous organized forces of the Christian Church to bear on +the social tasks of our American communities, and that will help to create +the nobler America which we see by faith. + +Christians have never fully understood Christianity. A purer comprehension +of its tremendous contents is always necessary. Think what it would +signify to a local community if all sincere Christian people in it should +interpret their obligation in the social terms which we have been using; +if they should seek not only their own salvation, but the reign of God in +their own town; if they should cultivate the habit of seeing a divine +sacredness in every personality, should assist in creating the economic +foundations for fraternal solidarity, and if, as Christians, they should +champion the weak in their own community. We need a power of renewal in +our American communities that will carry us across the coming social +transition, and social Christianity can supply it by directing the plastic +force of the old faith of our fathers to the new social tasks. + +Jesus was the initiator of the Kingdom of God. It is a real thing, now in +operation. It is within us, and among us, gaining ground in our +intellectual life and in our social institutions. It overlaps and +interpenetrates all existing organizations, raising them to a higher level +when they are good, resisting them when they are evil, quietly +revolutionizing the old social order and changing it into the new. It +suffers terrible reverses; we are in the midst of one now; but after a +time it may become apparent that a master hand has turned the situation +and laid the basis of victory on the wrecks of defeat. The Kingdom of God +is always coming; you can never lay your hand on it and say, "It is here." +But such fragmentary realizations of it as we have, alone make life worth +living. The memories which are still sweet and dear when the fire begins +to die in the ashes, are the memories of days when we lived fully in the +Kingdom of Heaven, toiling for it, suffering for it, and feeling the +stirring of the godlike and eternal life within us. The most humiliating +and crushing realization is that we have betrayed our heavenly Fatherland +and sold out for thirty pieces of silver. We often mistake it. We think we +see its banner in the distance, when it is only the bloody flag of the old +order. But a man learns. He comes to know whether he is in God's country, +especially if he sees the great Leader near him. + + + +Suggestions for Thought and Discussion + + +I. _The Social Principles of Jesus_ + +1. Sum up the social principles of Jesus which we have worked out in this +course. + +2. Do they seem incisive? Would they demand far-reaching social changes? +What changes? + +3. What conceptions acquired in philosophical and social science studies +connect fruitfully with the principles of Jesus? Do any scientific +conceptions conflict with the essential ideas of Jesus? + +II. _Social Salvation_ + +1. What is your frank estimate of the value of the social principles of +Jesus as a religious and ethical basis for the regeneration of society? + +2. Does the spiritual development of modern life tend toward the position +of Jesus or away from it? + +3. What opportunities and methods does modern life offer for carrying out +these principles in our social order? + +4. If society cannot be saved under the spiritual leadership of Jesus, how +can it be saved? + +III. _The Leader_ + +1. As this course proceeded, has our respect or reverence for Jesus Christ +increased or diminished? In what ways? + +2. Would it be possible to join the forward Christian forces in working +for the Kingdom of God even if the theological questions are still +unsolved in our minds? + +3. What seem now the best methods of carrying out these principles in our +own community and in the world? + +IV. _For Special Discussion_ + +1. Does the salvation of society seem to make the salvation of the +individual unnecessary or trivial? Have you lost interest in it? + +2. How should social and personal salvation connect? + +3. What would a loyal religious dedication to Christ and Christianity mean +to our scientific social intelligence? + +4. What would it mean to the course of our life? + + + + + + +FOOTNOTES + + + 1 Rauschenbusch, "Prayers of the Social Awakening," p. 15, on "The + Social Meaning of the Lord's Prayer." + + 2 See the chapter on "The Tragedy of Dives" in Rauschenbusch, + "Christianizing the Social Order," p. 291. + + 3 Edersheim, "Life and Times of Jesus, the Messiah," Appendix XVII, + give a detailed account of Sabbath regulations. + + 4 See, for instance, Begbie, "Twice Born Men." + + 5 See Jane Addams, "A New Conscience and an Ancient Evil." + + 6 Why not give a fresh reading to the Hebrew prophets? Read them as if + they had just been dug up in the East. Read them with the insight + into social life developed by economic and sociological work in + college. Read them with the critical social and political situations + in mind. Read entire books at a sitting to absorb the spiritual + valor of the prophets and their sense of God and of righteousness. + George Adam Smith's "The Book of the Twelve Prophets" has fine + social understanding, and gives the necessary historical background. + + 7 "Christianity and the Social Crisis," p. 415. + + 8 G. J. Romanes, "Thoughts on Religion," p. 157. + + + + + +***END OF THE PROJECT GUTENBERG EBOOK THE SOCIAL PRINCIPLES OF JESUS*** + + + +CREDITS + + +September 5, 2009 + + Project Gutenberg TEI edition 1 + Produced by Bryan Ness, David King, and the Online Distributed + Proofreading Team at <http://www.pgdp.net/>. 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\ No newline at end of file diff --git a/29912-8.zip b/29912-8.zip Binary files differnew file mode 100644 index 0000000..15d7c17 --- /dev/null +++ b/29912-8.zip diff --git a/29912-h.zip b/29912-h.zip Binary files differnew file mode 100644 index 0000000..33358cf --- /dev/null +++ b/29912-h.zip diff --git a/29912-h/29912-h.html b/29912-h/29912-h.html new file mode 100644 index 0000000..ffb784f --- /dev/null +++ b/29912-h/29912-h.html @@ -0,0 +1,10769 @@ +<?xml version="1.0" encoding="utf-8"?> +<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Strict//EN" "http://www.w3.org/TR/xhtml1/DTD/xhtml1-strict.dtd"> +<html xmlns="http://www.w3.org/1999/xhtml" lang="en" xml:lang="en"><head><meta http-equiv="Content-Type" content="text/html; charset=utf-8" /><meta http-equiv="Content-Style-Type" content="text/css" /><link rel="schema.DC" href="http://purl.org/dc/elements/1.1/" /><meta name="DC.Creator" content="Walter Rauschenbusch" /><meta name="DC.Title" content="The Social Principles of Jesus" /><meta name="DC.Date" content="September 5, 2009" /><meta name="DC.Language" content="English" /><meta name="DC.Publisher" content="Project Gutenberg" /><meta name="DC.Identifier" content="http://www.gutenberg.org/etext/29912" /><meta name="DC.Rights" content="This text is in the public domain." /><title>The Project Gutenberg EBook of The Social Principles of Jesus by Walter Rauschenbusch</title><style type="text/css">/* +The Gnutenberg Press - default CSS2 stylesheet + +Any generated element will have a class "tei" and a class "tei-elem" +where elem is the element name in TEI. +The order of statements is important !!! 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You may copy it, + give it away or re-use it under the terms of the Project + Gutenberg License <a href="#pglicense" class="tei tei-ref">included with this + eBook</a> or online at <a href="http://www.gutenberg.org/license" class="tei tei-xref">http://www.gutenberg.org/license</a></p></div><pre class="pre tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em">Title: The Social Principles of Jesus + +Author: Walter Rauschenbusch + +Release Date: September 5, 2009 [Ebook #29912] + +Language: English + +Character set encoding: UTF-8 + + +***START OF THE PROJECT GUTENBERG EBOOK THE SOCIAL PRINCIPLES OF JESUS*** +</pre></div> + </div> + <div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em"> + + </div> + + <hr class="page" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em"> + <p class="tei tei-p" style="text-align: center; margin-bottom: 1.20em"><span style="font-size: 120%">College Voluntary Study Courses</span></p> + <p class="tei tei-p" style="text-align: center; margin-bottom: 1.00em">Fourth Year—Part 1</p> + <p class="tei tei-p" style="text-align: center; margin-bottom: 1.73em"><span style="font-size: 173%">The Social Principles Of Jesus</span></p> + <p class="tei tei-p" style="text-align: center; margin-bottom: 1.20em"><span style="font-size: 120%">By</span></p> + <p class="tei tei-p" style="text-align: center; margin-bottom: 1.44em"><span style="font-size: 144%">Walter Rauschenbusch</span></p> + <p class="tei tei-p" style="text-align: center; margin-bottom: 1.00em">Professor of Church History, Rochester Theological Seminary</p> + <p class="tei tei-p" style="text-align: center; margin-bottom: 1.00em">Written under the Direction of Sub-Committee on College Courses, Sunday School Council of Evangelical Denominations, and Committee on Voluntary Study, Council of North American Student Movements</p> + <p class="tei tei-p" style="text-align: center; margin-bottom: 1.00em">The Woman's Press</p> + <p class="tei tei-p" style="text-align: center; margin-bottom: 1.00em">600 Lexington Avenue</p> + <p class="tei tei-p" style="text-align: center; margin-bottom: 1.00em">New York City</p> + <p class="tei tei-p" style="text-align: center; margin-bottom: 1.00em">1917</p> + <p class="tei tei-p" style="text-align: center; margin-bottom: 1.00em">Copyright, 1916, by</p> + <p class="tei tei-p" style="text-align: center; margin-bottom: 1.00em">The International Committee of Young Men's Christian Associations</p> + <p class="tei tei-p" style="text-align: center; margin-bottom: 1.00em">Entered at Stationers' Hall, London, 1916</p> + <p class="tei tei-p" style="text-align: center; margin-bottom: 1.00em">All Rights Reserved</p> + </div> + <hr class="page" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em"> + <h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">Contents</span></h1> + <ul class="tei tei-index tei-index-toc"><li><a href="#toc1">Introduction</a></li><li><a href="#toc3">Part I. The Axiomatic Social Convictions Of Jesus</a></li><li style="margin-left: 2em"><a href="#toc5">Chapter I. The Value Of Life</a></li><li style="margin-left: 2em"><a href="#toc7">Chapter II. The Solidarity Of The Human Family</a></li><li style="margin-left: 2em"><a href="#toc9">Chapter III. Standing With The People</a></li><li><a href="#toc11">Part II. The Social Ideal Of Jesus</a></li><li style="margin-left: 2em"><a href="#toc13">Chapter IV. The Kingdom Of God: Its Values</a></li><li style="margin-left: 2em"><a href="#toc15">Chapter V. The Kingdom Of God: Its Tasks</a></li><li style="margin-left: 2em"><a href="#toc17">Chapter VI. A New Age And New Standards</a></li><li><a href="#toc19">Part III. The Recalcitrant Social Forces</a></li><li style="margin-left: 2em"><a href="#toc21">Chapter VII. Leadership For Service</a></li><li style="margin-left: 2em"><a href="#toc23">Chapter VIII. Private Property And The Common Good</a></li><li style="margin-left: 2em"><a href="#toc25">Chapter IX. The Social Test Of Religion</a></li><li><a href="#toc27">Part IV. Conquest By Conflict</a></li><li style="margin-left: 2em"><a href="#toc29">Chapter X. The Conflict With Evil</a></li><li style="margin-left: 2em"><a href="#toc31">Chapter XI. The Cross As A Social Principle</a></li><li style="margin-left: 2em"><a href="#toc33">Chapter XII. A Review And A Challenge</a></li><li><a href="#toc35">Footnotes</a></li></ul> + </div> + + </div> +<div class="tei tei-body" style="margin-bottom: 6.00em; margin-top: 6.00em"> + +<span class="tei tei-pb" id="pagei">[pg i]</span><a name="Pg0i" id="Pg0i" class="tei tei-anchor"></a> + +<hr class="page" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em"> +<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">College Voluntary Study Courses</span></h1> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-q">“The Social Principles of Jesus”</span> takes seventh place in a +series of text-books known as College Voluntary Study +Courses. The general outline for this curriculum has been +prepared by the Committee on Voluntary Study of the +Council of North American Student Movements, representing +the Student Young Men's and Young Women's Christian +Associations and the Student Volunteer Movement, and the +Sub-Committee on College Courses of the Sunday School +Council of Evangelical Denominations, representing twenty-nine +communions. Therefore the text-books are planned for +the use of student classes in the Sunday School, as well as +for the supplementary groups on the campus. The present +text-book has been written under the direction of these +Committees. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The text-books are not suitable for use in the academic +curriculum, as they have been definitely planned for voluntary +study groups. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +This series, covering four years, is designed to form a +minimum curriculum for the voluntary study of the Bible, +foreign missions, and North American problems. Daily Bible +Readings are printed with each text-book. The student viewpoint +is given first emphasis—what are the student interests? +what are the student problems? +</p> + +<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"><span style="font-size: 90%"> +The Bible text printed in short measure (indented both +sides) is taken from the American Standard Edition of the +Revised Bible, copyright, 1901, by Thomas Nelson & Sons, +and is used by permission. +</span></div> + +</div> + +<span class="tei tei-pb" id="pageii">[pg ii]</span><a name="Pgii" id="Pgii" class="tei tei-anchor"></a> + +<hr class="page" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em"> +<a name="toc1" id="toc1"></a> +<a name="pdf2" id="pdf2"></a> +<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">Introduction</span></h1> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +This book is not a life of Christ, nor an exposition of his +religious teachings, nor a doctrinal statement about his person +and work. It is an attempt to formulate in simple propositions +the fundamental convictions of Jesus about the social +and ethical relations and duties of men. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Our generation is profoundly troubled by the problems of +organized society. The most active interest of serious men +and women in the colleges is concentrated on them. We +know that we are in deep need of moral light and spiritual +inspiration in our gropings. There is an increasing realization, +too, that the salvation of society lies in the direction +toward which Jesus led. And yet there is no clear understanding +of what he stood for. Those who have grown up +under Christian teaching can sum up the doctrines of the +Church readily, but the principles which we must understand +if we are to follow Jesus in the way of life, seem +enveloped in a haze. The ordinary man sees clearly only +Christ's law of love and the golden rule. This book seeks +to bring to a point what we all vaguely know. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +It does not undertake to furnish predigested material, or +to impose conclusions. It spreads out the most important +source passages for personal study, points out the connection +between the principles of Jesus and modern social problems, +and raises questions for discussion. It was written primarily +for voluntary study groups of college seniors, and +their intellectual and spiritual needs are not like those of an +average church audience. It challenges college men and +women to face the social convictions of Jesus and to make +their own adjustments. +</p> + +</div> + +<span class="tei tei-pb" id="page001">[pg 001]</span><a name="Pg001" id="Pg001" class="tei tei-anchor"></a> + +<hr class="page" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em"> +<a name="toc3" id="toc3"></a> +<a name="pdf4" id="pdf4"></a> +<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">Part I. The Axiomatic Social Convictions Of Jesus</span></h1> + +<div class="tei tei-div" style="margin-bottom: 4.00em; margin-top: 4.00em"> +<a name="toc5" id="toc5"></a> +<a name="pdf6" id="pdf6"></a> +<h2 class="tei tei-head" style="text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"><span style="font-size: 144%">Chapter I. The Value Of Life</span></h2> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Whatever our present conceptions of Jesus Christ may be, +we ought to approach our study of his teachings with a +sense of reverence. With the slenderest human means at his +disposal, within a brief span of time, he raised our understanding +of God and of human life to new levels forever, +and set forces in motion which revolutionized history. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Of his teachings we have only fragments, but they have an +inexhaustible vitality. In this course we are to examine these +as our source material in order to discover, if possible, what +fundamental ethical principles were in the mind of Jesus. +This part of his thought has been less understood and appropriated +than other parts, and it is more needed today than +ever. Let us go at this study with the sense of handling +something great, which may have guiding force for our own +lives. Let us work out for ourselves the social meaning of +the personality and thought of Jesus Christ, and be prepared +to face his challenge to the present social and economic order +of which we are part. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +How did Jesus view the life and personality of the men +about him? How did he see the social relation which binds +people together? What was the reaction of his mind in face +of the inequalities and sufferings of actual society? If we +can get hold of the convictions which were axiomatic and +immediate with him on these three questions, we shall have +the key to his social principles. We shall take them up in the +first three chapters. +</p> + +<span class="tei tei-pb" id="page002">[pg 002]</span><a name="Pg002" id="Pg002" class="tei tei-anchor"></a> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-variant: small-caps">Daily Readings</span></span> +</p> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">First Day: The Worth of a Child</span></h3> + +<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"><span style="font-size: 90%"> +And they were bringing unto him little children, +that he should touch them: and the disciples rebuked +them. But when Jesus saw it, he was moved +with indignation, and said unto them, Suffer the +little children to come unto me; forbid them not: +for to such belongeth the kingdom of God. Verily +I say unto you, Whosoever shall not receive the +kingdom of God as a little child, he shall in no wise +enter therein. And he took them in his arms, and +blessed them, laying his hands upon them.—Mark +10:13-16. +</span></div> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The child is humanity reduced to its simplest terms. Affectionate +joy in children is perhaps the purest expression +of social feeling. Jesus was indignant when the disciples +thought children were not of sufficient importance to occupy +his attention. Compared with the selfish ambition of grown-ups +he felt something heavenly in children, a breath of the +Kingdom of God. They are nearer the Kingdom than those +whom the world has smudged. To inflict any spiritual injury +on one of these little ones seemed to him an inexpressible +guilt. See Matthew 18:1-6. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-style: italic">Can the moral standing of a community be fairly judged +by the statistics of child labor and infant mortality?</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-style: italic">What prompts some young men to tyrannize over their +younger brothers?</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-style: italic">How does this passage and the principle of the sacredness +of life bear on the problem of eugenics?</span></span> +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Second Day: The Humanity of a Leper</span></h3> + +<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"><span style="font-size: 90%"> +And when he was come down from the mountain, +great multitudes followed him. And behold, there +came to him a leper, and worshipped him, saying, +Lord, if thou wilt, thou canst make me clean. And +</span><span class="tei tei-pb" id="page003">[pg 003]</span><a name="Pg003" id="Pg003" class="tei tei-anchor"></a><span style="font-size: 90%"> +he stretched forth his hand, and touched him, saying, +I will; be thou made clean. And straightway +his leprosy was cleansed. And Jesus saith unto him, +See thou tell no man; but go, show thyself to the +priest, and offer the gift that Moses commanded, for +a testimony unto them.—Matt. 8:1-4. +</span></div> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Whenever Jesus healed he rendered a social service to his +fellows. The spontaneous tenderness which he put into his +contact with the sick was an expression of his sense of the +sacredness of life. A leper with fingerless hands and decaying +joints was repulsive to the æsthetic feelings and a +menace to selfish fear of infection. The community quarantined +the lepers in waste places by stoning them when they +crossed bounds. (Remember Ben Hur's mother and sister.) +Jesus not only healed this man, but his sense of humanity so +went out to him that <span class="tei tei-q">“he stretched forth his hand and touched +him.”</span> Even the most wretched specimen of humanity still +had value to him. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-style: italic">What is the social and moral importance of those professions +which cure or prevent sickness?</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-style: italic">How would a strong religious sense of the sacredness of +life affect members of these professions?</span></span> +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Third Day: The Moral Quality of Contempt</span></h3> + +<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"><span style="font-size: 90%"> +Ye have heard that it was said to them of old time, +Thou shalt not kill; and whosoever shall kill shall be +in danger of the judgment: but I say unto you, that +every one who is angry with his brother shall be in +danger of the judgment; and whosoever shall say to +his brother, Raca, shall be in danger of the council; +and whosoever shall say, Thou fool, shall be in danger +of the hell of fire.—Matt. 5:21, 22. +</span></div> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +In the Sermon on the Mount Jesus demanded that the +standards of social morality be raised to a new level. He +proposed that the feeling of anger and hate be treated as +<span class="tei tei-pb" id="page004">[pg 004]</span><a name="Pg004" id="Pg004" class="tei tei-anchor"></a> +seriously as murder had been treated under the old code, and +if anyone went so far as to use hateful and contemptuous +expressions toward a fellow-man, it ought to be a case for +the supreme court. Of course this was simply a vivid form +of putting it. The important point is that Jesus ranged hate +and contempt under the category of murder. To abuse a man +with words of contempt denies his worth, breaks down his +self-respect, and robs him of the regard of others. It is an +attempt to murder his soul. The horror which Jesus feels +for such action is an expression of his own respect for the +worth of personality. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-style: italic">How is the self-respect and sense of personal worth of men +built up or broken down in college communities?</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-style: italic">How in industrial communities?</span></span> +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Fourth Day: Bringing Back the Outcast</span></h3> + +<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"> +<p class="tei tei-p" style="margin-bottom: 0.90em"><span style="font-size: 90%"> +Now all the publicans and sinners were drawing +near unto him to hear him. And both the Pharisees +and the scribes murmured, saying, This man receiveth +sinners, and eateth with them. +</span></p> + +<p class="tei tei-p" style="margin-bottom: 0.90em"><span style="font-size: 90%"> +And he spake unto them this parable, saying, What +man of you, having a hundred sheep, and having lost +one of them, doth not leave the ninety and nine in the +wilderness, and go after that which is lost, until he +find it? And when he hath found it, he layeth it on +his shoulders, rejoicing. And when he cometh home, +he calleth together his friends and his neighbors, +saying unto them, Rejoice with me, for I have found +my sheep which was lost. I say unto you, that even +so there shall be joy in heaven over one sinner that +repenteth, more than over ninety and nine righteous +persons, who need no repentance. +</span></p> + +<p class="tei tei-p" style="margin-bottom: 0.90em"><span style="font-size: 90%"> +Or what woman having ten pieces of silver, if she +lose one piece, doth not light a lamp, and sweep the +house, and seek diligently until she find it? And +when she hath found it, she calleth together her +friends and neighbors, saying, Rejoice with me, for +I have found the piece which I had lost. Even so, +</span><span class="tei tei-pb" id="page005">[pg 005]</span><a name="Pg005" id="Pg005" class="tei tei-anchor"></a><span style="font-size: 90%"> +I say unto you, there is joy in the presence of the +angels of God over one sinner that repenteth.—Luke +15:1-10. +</span></p> +</div> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Every Jewish community had a fringe of unchurched people, +who could not keep up the strict observance of the Law +and had given up trying. The pious people, just because they +were pious, felt they must cold-shoulder such. Jesus walked +across the lines established. What seems to have been the +motive that prompted him? Why did the Pharisee withdraw, +and why did Jesus mix with the publicans? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-style: italic">What groups in our own communities correspond to the +</span><span class="tei tei-q"><span style="font-style: italic">“</span><span style="font-style: italic">publicans and sinners,</span><span style="font-style: italic">”</span></span><span style="font-style: italic"> and what is the attitude of religious +people toward them?</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-style: italic">What social groups in college towns are spoken of with +contempt by college men, and why?</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-style: italic">Is there a Pharisaism of education? Define and locate it.</span></span> +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Fifth Day: The Problem of the Delinquents</span></h3> + +<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"><span style="font-size: 90%"> +For the Son of man came to seek and to save that +which was lost.—Luke 19:10. +</span></div> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Here Jesus formulates the inner meaning and mission of +his life as he himself felt it. He was here for social restoration +and moral salvage. No human being should go to +pieces if he could help it. He was not only willing to help +people who came to him for help, but he proposed to go after +them. The <span class="tei tei-q">“lost”</span> man was too valuable and sacred to be lost. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-style: italic">How does the Christian impulse of salvation connect with +the activities represented in the National Conference of +Charities and Correction?</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-style: italic">How does a college community regard its </span><span class="tei tei-q"><span style="font-style: italic">“</span><span style="font-style: italic">sinners</span><span style="font-style: italic">”</span></span><span style="font-style: italic">?</span></span> Suppose +a man has an instinct for low amusements and a yellow +sense of honor, how do the higher forces in college life get +at that man to set him right? +</p> + +</div> + +<span class="tei tei-pb" id="page006">[pg 006]</span><a name="Pg006" id="Pg006" class="tei tei-anchor"></a> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Sixth Day: Going Beyond Justice</span></h3> + +<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"><span style="font-size: 90%"> +For the kingdom of heaven is like unto a man that +was a householder, who went out early in the morning +to hire laborers into his vineyard. And when he +had agreed with the laborers for a shilling a day, he +sent them into his vineyard. And he went out about +the third hour, and saw others standing in the marketplace +idle; and to them he said, Go ye also into +the vineyard, and whatsoever is right I will give you. +And they went their way. Again he went out about +the sixth and the ninth hour, and did likewise. And +about the eleventh hour he went out and found others +standing: and he saith unto them, Why stand ye here +all the day idle? They say unto him, Because no man +hath hired us. He said unto them, Go ye also into the +vineyard. And when even was come, the lord of the +vineyard said unto his steward, Call the laborers, +and pay them their hire, beginning from the last unto +the first. And when they came that were hired about +the eleventh hour, they received every man a shilling. +And when the first came, they supposed that they +would receive more; and they likewise received every +man a shilling. And when they received it, they murmured +against the householder, saying, These last +have spent but one hour, and thou hast made them +equal unto us, who have borne the burden of the +day and the scorching heat. But he answered and +said to one of them, Friend, I do thee no wrong: +didst not thou agree with me for a shilling? Take +up that which is thine, and go thy way; it is my will +to give unto this last, even as unto thee. Is it not +lawful for me to do what I will with mine own? or +is thine eye evil, because I am good? So the last +shall be first, and the first last.—Matt. 20:1-16. +</span></div> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Judaism rested on legality. So much obedience to the law +earned so much reward, according to the contract between +God and Israel. Theoretically this was just; practically it +gave the inside track to the respectable and well to do, for it +took leisure and money to obey the minutiæ of the Law. In +<span class="tei tei-pb" id="page007">[pg 007]</span><a name="Pg007" id="Pg007" class="tei tei-anchor"></a> +this parable the employer rises from the level of justice to +the higher plane of human fellow-feeling. These eleventh-hour +men had been ready to work; they had to eat and live; +he proposed to give them a living wage because he felt an +inner prompting to do so. In the parable of the Prodigal +Son the father does more for his son than justice required, +because he was a father. Here the employer does more because +he is a man. Each acted from a sense of the worth +of the human life with which he was dealing. It was the +same sense of worth and sacredness in Jesus which prompted +him to invent these parables. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-style: italic">Do we find ourselves valuing people according to their +utility to us, or do we have an active feeling of their human +interest and worth?</span></span> Let us run over in our minds our family +and relatives, our professors and friends, and the people in +town who serve us, and see with whom we are on a human +footing. +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Seventh Day: The Courtesy of Jesus</span></h3> + +<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"><span style="font-size: 90%"> +And early in the morning he came again into the +temple, and all the people came unto him; and he sat +down, and taught them. And the scribes and the +Pharisees bring a woman taken in adultery; and having +set her in the midst, they say unto him, Teacher, +this woman hath been taken in adultery, in the very +act. Now in the law Moses commanded us to stone +such: what then sayest thou of her? And this they +said, trying him that they might have whereof to +accuse him. But Jesus stooped down, and with his +finger wrote on the ground. But when they continued +asking him, he lifted up himself, and said unto them, +He that is without sin among you, let him first cast a +stone at her. And again he stooped down and with +his finger wrote on the ground. And they, when they +heard it, went out one by one, beginning from the +eldest, even unto the last: and Jesus was left alone, +and the woman, where she was, in the midst. And +Jesus lifted up himself, and said unto her, Woman, +</span><span class="tei tei-pb" id="page008">[pg 008]</span><a name="Pg008" id="Pg008" class="tei tei-anchor"></a><span style="font-size: 90%"> +where are they? did no man condemn thee? And +she said, No man, Lord. And Jesus said, Neither +do I condemn thee: go thy way; from henceforth sin +no more.—John 8:2-11. +</span></div> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Was there ever a more gentlemanly handling of a raw +situation? This woman was going through one of the most +harrowing experiences conceivable, exposed to the gaze of a +leering and scornful crowd, her good name torn away, her +self-respect crushed. Jesus shielded her from stoning by the +power of his personality and his consummate skill in handling +men. He got inside their guard, aroused their own sense of +past guilt, and so awakened some human fellow-feeling for +the woman. When he was alone with her, what a mingling +of kindness and severity! Surely she would carry away the +memory of a wonderful friend who came to her in her dire +need. Why did Jesus twice turn his eyes away to the ground? +Was he ashamed to look at her shame? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Such a sudden, tragic happening is a severe test of a man's +qualities. It brought out the courtesy of Jesus, his respect for +human personality even in its shame. <span class="tei tei-hi"><span style="font-style: italic">How can we train ourselves +so that we may be equal to such emergencies?</span></span> Would +continued spiritual contact with Jesus be likely to make a +difference? +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Study for the Week</span></h3> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The passages we have studied are inductive material. Can +there be any doubt that Jesus had a spontaneous love for his +fellow-men and a deep sense of the sacredness of human +personality? Physical deformity and moral guilt could not +obscure the divine worth of human life to him. To cause any +soul to stumble and go down, or to express contempt for any +human being, was to him a horrible guilt. +</p> + +<div class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"> +<h4 class="tei tei-head" style="text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">I</h4> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +This regard for human life was based on the same social +<span class="tei tei-pb" id="page009">[pg 009]</span><a name="Pg009" id="Pg009" class="tei tei-anchor"></a> +instinct which every normal man possesses. But with Jesus it +was so strong that it determined all his viewpoints and activities. +He affirmed the humane instinct consciously and intelligently, +and raised it to the dignity of a social principle. +This alone would be enough to mark him out as a new type, +prophetic and creative of a new development of the race. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Whence did Jesus derive the strength and purity of his +social feeling? Was it simply the endowment of a finely attuned +nature? Other fine minds of the ancient world valued +men according to their wealth, their rank, their power, their +education, their beauty. Jesus valued men as such, apart from +any attractive equipment. Why? <span class="tei tei-q">“The deeper our insight +into human destiny becomes, the more sacred does every individual +human being seem to us”</span> (Lotze). The respect of +Jesus for every concrete person whom he met was due to his +religious insight into human life and destiny. But how did +he get his insight? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Love and religion have the power of idealistic interpretation. +To a mother her child is a wonderful being. To a true +lover the girl he loves has sacredness. With Jesus the consciousness +of a God of love revealed the beauty of men. The +old gods were despotic supermen, mythical duplicates of the +human kings and conquerors. The God of Jesus was the +great Father who lets his light shine on the just and the unjust, +and offers forgiveness and love to all. Jesus lived in +the spiritual atmosphere of that faith. Consequently he saw +men from that point of view. They were to him children of +that God. Even the lowliest was high. The light that shone +on him from the face of God shed a splendor on the prosaic +ranks of men. In this way religion enriches and illuminates +social feeling. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Jesus succeeded in transmitting something of his own sense +of the sacredness of life to his followers. As Wundt says: +<span class="tei tei-q">“Humanity in this highest sense was brought into the world +by Christianity.”</span> The love of men became a social dogma +of the Church. Some other convictions of Jesus left few +traces on the common thought of Christendom, but the +<span class="tei tei-pb" id="page010">[pg 010]</span><a name="Pg010" id="Pg010" class="tei tei-anchor"></a> +Church has always stood for a high estimate of the potential +worth of the soul of man. It has always taught that man +was made in God's image and that he is destined to share in +the holiness and eternal life of God. +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"> +<h4 class="tei tei-head" style="text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">II</h4> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +What effects has this registered on social conduct? Has +the Church intelligently resisted social forces or conditions +which brutalized or shamed men? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +It is most difficult to estimate accurately the historic influence +of religious ideas. They are subtle and hard to trace. +But we can justly reason from our own observations in +evangelism and foreign mission work. Those of us who +have gone through a clearly marked conversion to Christianity +will probably remember that we realized our fellow-men +with a new warmth and closeness, and under higher points of +view. We were then entering into the Christian valuation +of human life. In foreign missions the influence of Christianity +can be contrasted with non-Christian social life, and +there is often a striking rise in the respect for life and personality +as compared with the hardness and callousness of +heathen society. This is one of the distinctive marks of the +modern and Western world compared with the ancient and +the Oriental. Those individuals among us who have really +duplicated something of the spirit of Jesus are always marked +by their loving regard for human life, even its wreckage. +That sense of sacredness is the basis for the whole missionary +and philanthropic activity of Christian men and women. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +It is also an important force in the social movements. Have +there been any widespread, continuous, and successful movements +for social justice outside of the territory influenced by +Christianity? Was there any causal connection between the +historic reformation and purification of Christianity since the +sixteenth century and the rise of civil and social democracy? +Does the spread of Christian ideas and feelings predispose +the powerful classes to make concessions? What contribution +<span class="tei tei-pb" id="page011">[pg 011]</span><a name="Pg011" id="Pg011" class="tei tei-anchor"></a> +did the Wesleyan revival among the working people of England +make toward the rise of the trade union movement, the +education of stable leaders, and the faith in democracy? It +takes idealistic convictions a long time to permeate large +social classes, but they often spring into effectiveness suddenly. +Certainly a belief in the worth and capacity of the +common man is a spiritual support of democratic institutions, +and where the Church really spread the Christian sense of +the worth and sacredness of human life, it has been a great +stabilizer of civil liberty. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Jesus asserted with religious power what all men feel. +Sometimes it requires the solemn presence of death to brush +aside the artificial distinctions of society and to make us +realize that a life is a life, and precious as such. But when +we are at our best, we do feel the sacredness of human life. +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"> +<h4 class="tei tei-head" style="text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">III</h4> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Does our present social order develop or neutralize that +feeling in us? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Presumably it works both ways. For those who want to +spread the spirit of Christ, it becomes important to inquire +at what points our social institutions cheapen life and take +the value out of personality. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The class differences inherited from the past are designed +to hedge the upper classes about with honor, but they necessarily +depreciate the lower classes by contrast and neutralize +the tie of the common blood. In some countries the self-respect +of the lower classes is affronted by degrading forms +of legal punishment reserved for them. Forms of servility +are exacted from servants and peasants. The practical working +of class differences is most clearly seen in the relation +of the sexes. Love is a great equalizer; hence it clashes with +class pride. The plot of innumerable dramas and novels +turns on the efforts of love to overcome the laws of social +caste. Where class spirit is traditional and fully developed, +men have a double code for the women of their own class, +<span class="tei tei-pb" id="page012">[pg 012]</span><a name="Pg012" id="Pg012" class="tei tei-anchor"></a> +and those of the lower classes. It is a far greater offense +for a gentleman to marry a girl of the lower class than to +ruin her. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +It is the glory of America that our laws do not intend to +recognize class differences. The conditions of life on a raw +continent and the principles embodied in religious and political +idealism fortunately cooperated. Will this last, or are the +great differences in wealth once more resulting in definite +class lines and in class pride and contempt? What does the +phrase <span class="tei tei-q">“of good family”</span> imply by contrast? What evidence +does college fraternity life offer as to the existence of social +classes? How is immigration likely to increase the cleavages +by adding differences of race and color, religion, language, +and manners? What light does the history of immigration +in America cast on our valuation of human life in strangers? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Political oligarchies have usually defended their rule by the +assumption that the masses are incapable and the few are +superior. The laws made by them, however, have usually +shown ignorance and indifference as to the human needs of +the working masses. The same fundamental adjustment +exists in industry. It is not an expression of the worth of +the working people if they have no right to organize or to +share in governing the conditions under which they work, and +if years of good work earn a man no ownership or equity, +no legal standing or even tenure of employment in a business. +Is the right to petition for a redress of grievances an adequate +industrial expression of the Christian doctrine of the +worth and sacredness of personality? Is not property essential +to the real freedom and self-expression of a human +personality? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +War and prostitution are the most flagrant offenses against +this social principle. War is a wholesale waster of life. +Prostitution is the worst form of contempt for personality. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Does our intellectual and scientific work ever tend to chill +the warm sense of human values? Do we acquire something +of the impassiveness of Nature in studying her enormous +waste of life? Do we transfer to human affairs her readiness +<span class="tei tei-pb" id="page013">[pg 013]</span><a name="Pg013" id="Pg013" class="tei tei-anchor"></a> +to use up the masses in order to produce a higher type? +Jesus did not talk about eliminating the unfit. He talked +about saving them, which requires greater constructive +energy if it is really to be done. It also requires a higher +faith in the latent recuperative capacities of human nature. +The detached attitude of scientific study may combine with +our plentiful natural egotism to create a cold indifference +toward the less attractive masses of humanity. We need the +glow of Christ's feeling for men to come unharmed out of +this intellectual temptation. +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"> +<h4 class="tei tei-head" style="text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">IV</h4> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Doubtless the objection has arisen in our minds that it is +not in the interest of the future of the race that religious pity +shall coddle and multiply the weak, or put them in control +of society. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +But did Jesus want the weak to stay weak? Was his social +feeling ever maudlin? He was himself a powerful and free +personality, who refused to be suppressed or conformed to +the dominant type. He challenged the existing authorities, +one against the field. Even in the slender record we have of +him we can see him running the gamut of emotions from +wrath and invective to tenderness and humor. It was +precisely his own powerful individuality which made him demand +for others the right to become free and strong souls. +Other powerful individuals have used up the rest as means +to their end. What human life or character did Jesus weaken +or break down? He was an emancipator, a creator of strong +men. His followers in later times did lay a new yoke on the +spirits of men and denied them the right to think their own +thoughts and be themselves. But the spirit of Jesus is an +awakening force. Even the down-and-out brace up when +they come in contact with him, and feel that they are still +good for something. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-q">“Jesus Christ was the first to bring the value of every +human soul to light, and what he did no one can any more +<span class="tei tei-pb" id="page014">[pg 014]</span><a name="Pg014" id="Pg014" class="tei tei-anchor"></a> +undo”</span> (Harnack). But it remains for every individual to +accept and reaffirm that religious faith as his own guiding +principle according to which he proposes to live. We shall +be at one with the spirit of Christianity and of modern +civilization if we approach all men with the expectation of +finding beneath commonplace, sordid, or even repulsive externals +some qualities of love, loyalty, heroism, aspiration, or +repentance, which prove the divine in man. Kant expressed +that reverence for personality in his doctrine that we must +never treat a man as a means only, but always as an end in +himself. So far as our civilization treats men merely as labor +force, fit to produce wealth for the few, it is not yet Christian. +Any man who treats his fellows in that way, blunts +his higher nature; as Fichte says, whoever treats another as +a slave, becomes a slave. We might add, whoever treats him +as a child of God, becomes a child of God and learns to +know God. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-q">“The principle of reverence for personality is the ruling +principle in ethics, and in religion; it constitutes, therefore, +the truest and highest test of either an individual or a +civilization; it has been, even unconsciously, the guiding and +determining principle in all human progress; and in its religious +interpretation, it is, indeed, the one faith that keeps +meaning and value for life”</span> (President Henry C. King). +</p> + +</div> + +</div> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Suggestions for Thought and Discussion</span></h3> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +I. <span class="tei tei-hi"><span style="font-style: italic">The Ordinary Estimate of Men</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +1. How much do we care for a man if he is of no practical +use to us? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +2. On what basis do we ordinarily value men? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +II. <span class="tei tei-hi"><span style="font-style: italic">Jesus' Estimate of Men</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +1. Which source passages in the daily readings seemed +to put the feeling of Jesus in the clearest light? +</p> + +<span class="tei tei-pb" id="page015">[pg 015]</span><a name="Pg015" id="Pg015" class="tei tei-anchor"></a> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +2. How did the religious insight of Jesus reenforce his +social feeling? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +3. To what extent is it possible to duplicate his sense of +humanity without his consciousness of God? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +III. <span class="tei tei-hi"><span style="font-style: italic">The Valuation of the Individual in Modern Life</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +1. List the evidences that modern society values men as +such apart from economic utility or standing, or show that +it does not so value them. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +2. Is the tendency in modern life toward a lower or +higher valuation of the individual? To what extent is this +due to the influence of Christianity? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +3. How do the statistics of industrial accidents agree +with our Christian valuation of life? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +IV. <span class="tei tei-hi"><span style="font-style: italic">The Test of History</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +1. What widespread and successful movements for +social justice have there been outside the territory influenced +by Christianity? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +2. How do modern missions serve as an experiment +station for the problem of this chapter? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +3. What connection was there between the Wesleyan +revival and the rise of the trade union movement in England? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +V. <span class="tei tei-hi"><span style="font-style: italic">For Special Discussion</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +1. Do permanent class differences necessarily result in +a slighter social feeling for the inferior class? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +2. Describe the class lines drawn in your home town. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +3. Did you feel these lines more or less when you entered +college? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +4. Does college life tend to make us callous or sympathetic? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +5. Does life in social settlements seem to increase or +<span class="tei tei-pb" id="page016">[pg 016]</span><a name="Pg016" id="Pg016" class="tei tei-anchor"></a> +decrease respect for human nature in college men and +women? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +6. How would you preserve your self-respect if you +were a working man placed in degrading labor conditions? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +7. Does an honor system build up self-respect? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +8. Have your scientific studies, and especially evolutionary +teachings, increased your regard for humanity in +the mass? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +9. According to your observation, does religion make +a man a stronger or weaker personality? +</p> + +</div> + +</div> + +<span class="tei tei-pb" id="page017">[pg 017]</span><a name="Pg017" id="Pg017" class="tei tei-anchor"></a> + +<hr class="page" /><div class="tei tei-div" style="margin-bottom: 4.00em; margin-top: 4.00em"> +<a name="toc7" id="toc7"></a> +<a name="pdf8" id="pdf8"></a> +<h2 class="tei tei-head" style="text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"><span style="font-size: 144%">Chapter II. The Solidarity Of The Human Family</span></h2> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Every man has worth and sacredness as a man. We +fixed on that as the simplest and most fundamental social +principle of Jesus. The second question is, What relation +do men bear to each other? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-variant: small-caps">Daily Readings</span></span> +</p> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">First Day: The Social Impulse and the Law of Christ</span></h3> + +<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"><span style="font-size: 90%"> +And one of them, a lawyer, asked him a question, +trying him: Teacher, which is the great commandment +in the law? And he said unto him, Thou shalt love +the Lord thy God with all thy heart, and with all thy +soul, and with all thy mind. This is the great and +first commandment. And a second like unto it is +this, Thou shalt love thy neighbor as thyself. On +these two commandments the whole law hangeth, +and the prophets.—Matt. 22:35-40. +</span></div> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Which among the multitudinous prescriptions of the Jewish +law ought to take precedence of the rest? It was a fine +academic question for church lawyers to discuss. Jesus +passed by all ceremonial and ecclesiastical requirements, +and put his hand on love as the central law of life, both in +religion and ethics. It was a great simplification and spiritualization +of religion. But love is the social instinct which +binds man and man together and makes them indispensable +to one another. Whoever demands love, demands solidarity. +Whoever sets love first, sets fellowship high. +</p> + +<span class="tei tei-pb" id="page018">[pg 018]</span><a name="Pg018" id="Pg018" class="tei tei-anchor"></a> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-style: italic">When Jesus speaks of love, what more than mere emotion +does he mean?</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-style: italic">Is love really the highest thing?</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-style: italic">What do you think of the epigram of Augustine:</span></span> +<span class="tei tei-hi"><span style="font-variant: small-caps">Ama et fac quod vis?</span></span> +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Second Day: Jesus Craving Friendship</span></h3> + +<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"><span style="font-size: 90%"> +Then cometh Jesus with them unto a place called +Gethsemane, and saith unto his disciples, Sit ye here, +while I go yonder and pray. And he took with him +Peter and the two sons of Zebedee, and began to +be sorrowful and sore troubled. Then saith he unto +them, My soul is exceeding sorrowful, even unto +death: abide ye here, and watch with me. And he +went forward a little, and fell on his face, and +prayed, saying, My Father, if it be possible, let this +cup pass away from me: nevertheless, not as I will, +but as thou wilt. And he cometh unto the disciples, +and findeth them sleeping, and saith unto Peter, +What, could ye not watch with me one hour? +Watch and pray, that ye enter not into temptation: +the spirit indeed is willing, but the flesh is weak. +Again a second time he went away, and prayed, +saying, My Father, if this cannot pass away, except +I drink it, thy will be done. And he came again +and found them sleeping, for their eyes were heavy. +And he left them again, and went away, and prayed +a third time, saying again the same words. Then +cometh he to the disciples, and saith unto them, +Sleep on now, and take your rest: behold, the hour +is at hand, and the Son of man is betrayed into the +hands of sinners. Arise, let us be going: behold, +he is at hand that betrayeth me.—Matt. 26:36-46. +</span></div> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Jesus was personally very sociable. He evidently enjoyed +mixing with people. He liked the give-and-take of life. He +had friendships. A group of men and women gathered +around him who gave him their devoted loyalty. He in +turn needed them. The denial of Peter and the betrayal of +<span class="tei tei-pb" id="page019">[pg 019]</span><a name="Pg019" id="Pg019" class="tei tei-anchor"></a> +Judas hurt him, partly because they were defections from +the comradeship of his group. In Gethsemane he craved +friendship. He prayed to God, but he reached out for Peter +and John. The longing for friendship and the unrest of +loneliness are proof of a truly human and social nature. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-style: italic">In how far is a need for others a sign of strength or of +weakness?</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-style: italic">What connection has the spirit of a team, or the loyalty of +a college class, with the Christian law of love?</span></span> +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Third Day: Restoring Solidarity</span></h3> + +<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"><span style="font-size: 90%"> +Then came Peter and said to him, Lord, how oft +shall my brother sin against me, and I forgive him? +until seven times? Jesus saith unto him, I say not +unto thee, Until seven times; but, Until seventy times +seven.—Matt. 18:21-22. +</span></div> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Love binds together; hate and anger cut apart. They +destroy fellowship. Therefore the chief effort of the Christian +spirit must be to reestablish fellowship wherever men +have been sundered by ill-will. This is done by confession +and forgiveness. Forgiveness was so important to Jesus +because social unity was so important to him. In the Lord's +Prayer he makes full fellowship with men a condition of +full fellowship with God: <span class="tei tei-q">“Forgive us our debts, as we have +forgiven our debtors.”</span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Are there any personal injuries which are beyond forgiveness? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-style: italic">Think back to any striking experience of forgiving or being +forgiven. What was the religious and moral reaction on +your life?</span></span> +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Fourth Day: The Christian Intensification of Love</span></h3> + +<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"> +<p class="tei tei-p" style="margin-bottom: 0.90em"><span style="font-size: 90%"> +Hereby know we love, because he laid down his life +for us: and we ought to lay down our lives for the +brethren. But whoso hath the world's goods, and +</span><span class="tei tei-pb" id="page020">[pg 020]</span><a name="Pg020" id="Pg020" class="tei tei-anchor"></a><span style="font-size: 90%"> +beholdeth his brother in need, and shutteth up his +compassion from him, how doth the love of God +abide in him? My little children, let us not love in +word, neither with the tongue; but in deed and +truth.—1 John 3:16-18. +</span></p> + +<p class="tei tei-p" style="margin-bottom: 0.90em"><span style="font-size: 90%"> +Beloved, let us love one another: for love is of +God; and every one that loveth is begotten of God, +and knoweth God. He that loveth not knoweth not +God; for God is love. Herein was the love of God +manifested in us, that God hath sent his only begotten +Son into the world that we might live through +him.—1 John 4:7-9. +</span></p> + +<p class="tei tei-p" style="margin-bottom: 0.90em"><span style="font-size: 90%"> +Beloved, if God so loved us, we also ought to love +one another. No man hath beheld God at any time: +if we love one another, God abideth in us, and his +love is perfected in us.—1 John 4:11-12. +</span></p> +</div> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +These are quotations from one of the early Christian writings. +They are evidence of the emphasis put on love as a +distinctive doctrine of the new religion. Note how the +natural social instinct of human affection is intensified and +uplifted by religious motives and forces. Which of these +motives are directly taken from the personality and life of +Christ? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-style: italic">Do you remember any quotations from non-Christian literature +in which a similar love for love is expressed?</span></span> +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Fifth Day: Solidaristic Responsibility</span></h3> + +<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"><span style="font-size: 90%"> +Then began he to upbraid the cities wherein most +of his mighty works were done, because they repented +not. Woe unto thee, Chorazin! woe unto thee, Bethsaida! +for if the mighty works had been done in +Tyre and Sidon which were done in you, they +would have repented long ago in sackcloth and +ashes. But I say unto you, it shall be more tolerable +for Tyre and Sidon in the day of judgment, than +for you. And thou, Capernaum, shalt thou be exalted +</span><span class="tei tei-pb" id="page021">[pg 021]</span><a name="Pg021" id="Pg021" class="tei tei-anchor"></a><span style="font-size: 90%"> +unto heaven? thou shalt go down unto Hades: for +if the mighty works had been done in Sodom which +were done in thee, it would have remained until this +day. But I say unto you that it shall be more tolerable +for the land of Sodom in the day of judgment, +than for thee.—Matt. 11:20-24. +</span></div> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +We know that by constant common action a social group +develops a common spirit and common standards of action, +which then assimilate and standardize the actions of its +members. Jesus felt the solidarity of the neighborhood +groups in Galilee with whom he mingled. He treated them +as composite personalities, jointly responsible for their moral +decisions. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-style: italic">What groups of which we have been a part in the past have +stamped us with the group character for good or evil? How +about those of which we are now a part?</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-style: italic">What have we learned from the Great War about national +solidarity?</span></span> +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Sixth Day: The Solidarity of the Generations</span></h3> + +<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"><span style="font-size: 90%"> +Woe unto you, scribes and Pharisees, hypocrites! +for ye build the sepulchres of the prophets, and +garnish the tombs of the righteous, and say, If we had +been in the days of our fathers, we should not have +been partakers with them in the blood of the prophets. +Wherefore ye witness to yourselves, that ye are sons +of them that slew the prophets. Fill ye up then the +measure of your fathers. Ye serpents, ye offspring of +vipers, how shall ye escape the judgment of hell? +Therefore, behold, I send unto you prophets, and wise +men, and scribes: some of them shall ye kill and +crucify; and some of them shall ye scourge in your +synagogues, and persecute from city to city: that +upon you may come all the righteous blood shed on +the earth, from the blood of Abel the righteous unto +the blood of Zachariah son of Barachiah, whom ye +slew between the sanctuary and the altar. Verily I +</span><span class="tei tei-pb" id="page022">[pg 022]</span><a name="Pg022" id="Pg022" class="tei tei-anchor"></a><span style="font-size: 90%"> +say unto you, All these things shall come upon this +generation.—Matt. 23:29-36. +</span></div> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Jesus saw a moral solidarity existing, not only between +contemporaries who act together, but between generations +that act alike. Every generation clings to its profitable wrongs +and tries to silence those who stand for higher righteousness. +Posterity takes comfort in being fairer about the dead issues, +but is just as hot and bad about present issues. The sons +reenact the old tragedies on a new stage, and so line up with +their fathers. In looking back over the history of his nation, +Jesus saw a continuity of wrong which bound the generations +together in a solidarity of guilt. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-style: italic">Does the connection consist only in similarity of action, +or is there a causal continuity of wrong in the life of a +community?</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-style: italic">Is there anything in our personal family history or family +wealth and business which threatens to line us up with past +evils?</span></span> +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Seventh Day: Social Consciousness in the Lord's Prayer</span></h3> + +<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"><span style="font-size: 90%"> +After this manner therefore pray ye: Our Father +who art in heaven, Hallowed be thy name. Thy kingdom +come. Thy will be done, as in heaven, so on +earth. Give us this day our daily bread. And +forgive us our debts, as we also have forgiven our +debtors. And bring us not into temptation, but +deliver us from the evil one.—Matt. 6:9-13. +</span></div> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-style: italic">Is there anything more solitary than a human soul calling +to the invisible Presence? Is there anything more social in +consciousness than the Lord's Prayer?</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-style: italic">Where in these petitions do you feel the sense of social +coherence as the unspoken presupposition of the thought?</span><a id="noteref_1" name="noteref_1" href="#note_1"><span class="tei tei-noteref"><span style="font-size: 60%; font-style: italic; vertical-align: super">1</span></span></a></span> +</p> + +<span class="tei tei-pb" id="page023">[pg 023]</span><a name="Pg023" id="Pg023" class="tei tei-anchor"></a> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-style: italic">Could Jesus have thought this prayer if the unity of the +race had not been both an instinctive reality and a clear +social principle with him?</span></span> +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Study for the Week</span></h3> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +That man is a social being is the fundamental fact with +which all social sciences have to deal. We may like or dislike +people; we can not well be indifferent to them if they get +close to us. As Sartor Resartus puts it: <span class="tei tei-q">“In vain thou +deniest it; thou <em class="tei tei-emph"><span style="font-style: italic">art</span></em> my brother. Thy very hatred, thy very +envy, those foolish lies thou tellest of me in thy splenetic +humour; what is all this but an inverted sympathy? Were I +a steam-engine, wouldst thou take the trouble to tell lies +of me?”</span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Sex admiration, parental love, <span class="tei tei-q">“the dear love of comrades,”</span> +the thrill of patriotism, the joy of play, are all forms of +fellowship. They give us happiness because they satisfy our +social instinct. To realize our unity gives relish to life. To +be thrust out of fellowship is the great pain. Many evil +things get their attractiveness mainly through the fact that +they create a bit of fellowship—such as it is. The slender +thread of good in the saloon is comradeship. (See Jack +London, <span class="tei tei-q">“John Barleycorn.”</span>) +</p> + +<div class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"> +<h4 class="tei tei-head" style="text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">I</h4> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +None ever felt this social unity of our race more deeply +than Jesus. To him it was sacred and divine. Hence his +emphasis on love and forgiveness. He put his personality +behind the natural instinct of social attraction and encouraged +it. He swung the great force of religion around +to bear on it and drive it home. Anything that substitutes +antagonism for fraternity is evil to him. Just as in the case +of the natural respect for human life and personality, so in +the case of the natural social cohesion of men, he lifted the +blind instinct of human nature by the insight of religion and +<span class="tei tei-pb" id="page024">[pg 024]</span><a name="Pg024" id="Pg024" class="tei tei-anchor"></a> +constituted it a fundamental principle of life. It is the +business of Christianity to widen the area of comradeship. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Common human judgment assents to the valuation of Jesus. +Wherever an effective and stable form of fellowship has +been created, a sense of sacredness begins to attach to it, and +men defend it as a sort of shrine of the divine in man. +Wherever men are striving to create a larger fellowship, +they have religious enthusiasm as if they were building a +temple for God. This is the heart of church loyalty. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The family is the most striking case of solidarity. It is +first formed of two units at opposite poles in point of sex, +experience, taste, need, and aims; and when they form it, +they usually have as much sense of sacredness as their +character is capable of feeling. When children are added, +more divergences of age, capacity, and need are injected. +Yet out of these contradictory elements a social fellowship +is built up, which, in the immense majority of cases, defies +the shocks of life and the strain of changing moods and +needs, forms the chief source of contentment for the majority +of men and women, and, when conspicuously successful, +wins the spontaneous tribute of reverence from all right-thinking +persons. In using the equipment of the home, in +standing by one another in time of sickness and trouble, and +in spiritual sympathy, a true family practices solidarity of +interests, and furnishes the chief education in cooperation. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Political unity was at first an expansion of family unity. +The passionate loyalty with which a nation defends its +country and its freedom, is not simply a defence of real estate +and livestock, but of its national brotherhood and solidarity. +The devotion with which people suffer and die for their +State is all the more remarkable because all States hitherto +have been largely organizations for coercion and exploitation, +and only in part real fraternal communities. Patriotism +hitherto has been largely a prophetic outreaching toward a +great fellowship nowhere realized. The peoples walk by faith. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +What evidence does college life furnish us of the fact that +social unity is realized with some sense of sacredness? Why +<span class="tei tei-pb" id="page025">[pg 025]</span><a name="Pg025" id="Pg025" class="tei tei-anchor"></a> +do the years in college stand out in the later memories of +graduates with such a glamour? Why do students devote so +much unpaid service to their teams and fraternities? Is it +for the selfish advantages they hope to get, or because they +feel they are realizing the best of life in being part of a +solidaristic group? Do the dangers of college organizations +prove or disprove the principle that fellowship is felt to be +something sacred? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Any historical event in which men stood by their group +through suffering or to death is remembered with pride. Any +case of desertion or betrayal is remembered with shame. +No group forgives those who sell out its solidarity for private +safety or profit. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Insurance and cooperation are two great demonstrations of +the power of solidarity. In insurance we bear one another's +burdens, <span class="tei tei-q">“and so fulfil the law of Christ.”</span> The cooperative +associations, which have had such enormous success in Europe, +succeed only where neighborhood or common idealistic conviction +has previously established a consciousness of social +unity. They have to overcome the most adverse conditions +in achieving success. When they do, the effect on the +economic prosperity of the people and on their moral stability +and progressiveness is remarkable. +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"> +<h4 class="tei tei-head" style="text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">II</h4> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Thus the instincts of the race assent to the social principle +of Jesus, that fellowship is sacred. The chief law of Christianity +does not contradict the social nature of man but +expresses and reenforces it. It is the special function of +Christians to promote social unity and expand its blessings. +To do this intelligently we should take note where, at present, +solidarity is frustrated. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +For instance, it is important to inquire how social unity is +negatived in commercial life. Is competition necessarily unfraternal? +Would a Socialist organization of society necessarily +be fraternal? Is it a denial of fellowship to exact +<span class="tei tei-pb" id="page026">[pg 026]</span><a name="Pg026" id="Pg026" class="tei tei-anchor"></a> +monopoly profit from consumers, or to take advantage of the +ignorance or necessities of a buyer? Is the law of the +market compatible with a fraternal conception of society? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Where can you trace the principle of solidarity actually +at work in industrial life? Give cases where you have +observed a real sense of human coherence and loyalty between +employer and employes. How had the feeling been promoted +in those cases and what effect did it have on the economic +relations of the two groups? Why is the feeling of antagonism +between these groups so common? Does the wages +system make this inevitable? How ought we to value the +willingness of organized labor to stand together, especially +on strike, and what connection does the bitterness toward +<span class="tei tei-q">“scabs”</span> have with our subject? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +War is a rupture of fellowship on a large scale. The +Great War of 1914 has been the most extensive demonstration +of the collapse of love which any of us wants to see. As +soon as one nation no longer recognizes its social unity with +another nation, all morality collapses, and a deluge of hate, +cruelty, and lies follows. The problem of international peace +is the problem of expanding the area of love and social +unity. It is the sin of Christendom that so few took this +problem seriously until we were chastised for our moral +stupidity and inertia. The young men and women of today +will have to take this problem on their intellect and conscience +for their lifetime, and propose to see it through. +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"> +<h4 class="tei tei-head" style="text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">III</h4> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Does religion create social unity or neutralize it? Does +prayer isolate or connect? Has the force of religion in +human history done more to divide or to consolidate men? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Evidently religion may work both ways, and all who are +interested in it must see to it that their religion does not +escape control and wreck fraternity. Even mystic prayer +and contemplation, which is commonly regarded as the flower +of religious life, may make men indifferent to their fellows. +</p> + +<span class="tei tei-pb" id="page027">[pg 027]</span><a name="Pg027" id="Pg027" class="tei tei-anchor"></a> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +It is worth noting that the prayer experiences of Jesus were +not ascetic or unsocial. They prepared him for action. When +he went into the desert after his baptism it was to settle the +principles on which his Messianic work was to be done; his +temptations prove that. When he went out from Capernaum +to pray <span class="tei tei-q">“a great while before day,”</span> it was to launch his aggressive +missionary campaign among the Galilæan villages. +Prayer may be an emotional dissipation. Prayer is Christian +only if it makes us realize our fellows more keenly and +affectionately. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +It is one thing to praise love and another thing to practice +it. We may theorize about society and ourselves be contrary +and selfish units in it. Social unity is an achievement. A +loving mind toward our fellows, even the cranky, is the prize +of a lifetime. How can it be evoked and cultivated in us? +That is one of the most important problems in education. +Can it be solved without religious influences? Love will not +up at the bidding. We can observe the fact that personal +discipleship of Christ has given some persons in our acquaintance +a rare capacity for love, for social sympathy, for peaceableness, +for all the society-making qualities. We can make +test of the fact for ourselves that every real contact with him +gives us an accession of fraternity and greater fitness for +nobler social unity. It makes us good fellows. +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"> +<h4 class="tei tei-head" style="text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">IV</h4> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The man who intelligently realizes the Chinese and the +Zulu as his brothers with whom he must share the earth, is +an ampler mind—other things being equal—than the man who +can think of humanity only in terms of pale-faces. The +consciousness of humanity will have to be wrought out just +as the consciousness of nationality was gradually acquired. +He who has it is ahead of his time and a pioneer of the +future. The missionary puts himself in the position to acquire +that wider sense of solidarity. By becoming a neighbor +to remote people he broadens their conception of humanity +<span class="tei tei-pb" id="page028">[pg 028]</span><a name="Pg028" id="Pg028" class="tei tei-anchor"></a> +and his own, and then can be an interpreter of his new +friends to his old friends. The interest in foreign missions +has, in fact, been a prime educational force, carrying a world-wide +consciousness of solidarity into thousands of plain minds +and hones that would otherwise have been provincial in their +horizon. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +A world-wide civilization must have a common monotheistic +faith as its spiritual basis. Such a faith must be unitive and +not divisive. What the world needs is a religion with a +powerful sense of solidarity. +</p> + +</div> + +</div> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Suggestions for Thought and Discussion</span></h3> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +I. <span class="tei tei-hi"><span style="font-style: italic">Solidarity in Human Life</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +1. Are comradeship and team-work instinctive, or must +they be learned? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +2. Do the symptoms of hatred prove or disprove social +unity? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +3. Does a strong sense of social unity make a vigorous +individualism harder to maintain? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +II. <span class="tei tei-hi"><span style="font-style: italic">Christianity and Solidarity</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +1. Give proof that Jesus felt a human hunger for companionship. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +2. How does the place assigned to love in the teachings +of Jesus bear on solidarity? How does the duty of forgiveness +connect with this? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +3. How does the spirit of the Lord's Prayer prove +the place of solidarity in Christianity? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +III. <span class="tei tei-hi"><span style="font-style: italic">Jesus and the Social Groups</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +1. Where did Jesus treat communities as composite personalities? +Would it be equally just today to hold cities +responsible as moral units? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +2. How did Jesus trace a moral solidarity between generations? +</p> + +<span class="tei tei-pb" id="page029">[pg 029]</span><a name="Pg029" id="Pg029" class="tei tei-anchor"></a> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +IV. <span class="tei tei-hi"><span style="font-style: italic">Solidarity in Modern Life</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +1. Where do you see the principle of solidarity accepted +and where do you see it denied in modern social life? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +2. In what way does war outrage Jesus' principles of +social unity? Does it ever promote fraternity and solidarity? +If so how? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +3. Is class consciousness a denial of social solidarity or +an approach to it? How can group loyalty be made to +contribute to the common weal? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +4. How should we value the willingness of organized +labor to stand together, particularly on strike? What light +does bitterness toward scabs throw on social solidarity? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +5. Why is the feeling of antagonism between employer +and employe so common? Does a wage system make this +inevitable? Can a real sense of cooperation be secured? +If so how? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +6. If a manufacturer has a monopoly, how much profit +will loyalty to Christian principles permit him to make? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +7. When is competition unfraternal? Would socialism +insure fraternity? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +8. Do college fraternities practice fraternity? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +V. <span class="tei tei-hi"><span style="font-style: italic">Strengthening Solidarity</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +1. How can the law of love be made the basis of modern +business? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +2. Does religion create social unity or neutralize it? +How about prayer? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +3. How does the Christian law of love bear on the relations +of the races in America? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +4. What have Christian missions done to lead society +from the nationalistic to the international and inter-racial +stage? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +5. Can world-wide social unity be secured without the +influence of Christianity? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +VI. <span class="tei tei-hi"><span style="font-style: italic">For Special Discussion</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +1. To what extent does our present commercial and +<span class="tei tei-pb" id="page030">[pg 030]</span><a name="Pg030" id="Pg030" class="tei tei-anchor"></a> +industrial organization furnish a basis for experience of +solidarity and education in it? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +2. What aspects of modern advertising are Christian and +which are non-Christian? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +3. To what extent is the law of the market compatible +with a fraternal conception of society? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +4. Would a successful socialist organization create a +stronger sense of solidarity or would divisive interests get +in by new ways? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +5. Which has the better inducements to loyalty, a college, +or a trade union? Which has more of it? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +6. How does the team spirit go wrong among students? +</p> + +</div> + +</div> + +<span class="tei tei-pb" id="page031">[pg 031]</span><a name="Pg031" id="Pg031" class="tei tei-anchor"></a> + +<hr class="page" /><div class="tei tei-div" style="margin-bottom: 4.00em; margin-top: 4.00em"> +<a name="toc9" id="toc9"></a> +<a name="pdf10" id="pdf10"></a> +<h2 class="tei tei-head" style="text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"><span style="font-size: 144%">Chapter III. Standing With The People</span></h2> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +We have found two simple and axiomatic social principles +in the fundamental convictions of Jesus: The sacredness of +life and personality, and the spiritual solidarity of men. Now +confront a mind mastered by these convictions with the actual +conditions of society, with the contempt for life and the +denial of social obligation existing, and how will he react? +How will he see the duty of the strong, and his own duty? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-variant: small-caps">Daily Readings</span></span> +</p> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">First Day: The Social Platform of Jesus</span></h3> + +<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"> +<p class="tei tei-p" style="margin-bottom: 0.90em"><span style="font-size: 90%"> +And he came to Nazareth, where he had been +brought up: and he entered, as his custom was, into +the synagogue on the sabbath day, and stood up to +read. And there was delivered unto him the book +of the prophet Isaiah. And he opened the book, and +found the place where it was written, +</span></p> + +<div class="tei tei-lg" style="margin-bottom: 0.90em; margin-top: 0.90em"> +<div class="tei tei-l" style="text-align: left"><span style="font-size: 90%">The Spirit of the Lord is upon me,</span></div> +<div class="tei tei-l" style="text-align: left"><span style="font-size: 90%">Because he anointed me to preach good tidings to the poor:</span></div> +<div class="tei tei-l" style="text-align: left"><span style="font-size: 90%">He hath sent me to proclaim release to the captives,</span></div> +<div class="tei tei-l" style="text-align: left"><span style="font-size: 90%">And recovering of sight to the blind,</span></div> +<div class="tei tei-l" style="text-align: left"><span style="font-size: 90%">To set at liberty them that are bruised,</span></div> +<div class="tei tei-l" style="text-align: left"><span style="font-size: 90%">To proclaim the acceptable year of the Lord.</span></div> +</div> + +<p class="tei tei-p" style="margin-bottom: 0.90em"><span style="font-size: 90%"> +And he closed the book, and gave it back to the +attendant, and sat down: and the eyes of all in the +synagogue were fastened on him. And he began to +say unto them, To-day hath this scripture been fulfilled +in your ears. And all bare him witness, and +</span><span class="tei tei-pb" id="page032">[pg 032]</span><a name="Pg032" id="Pg032" class="tei tei-anchor"></a><span style="font-size: 90%"> +wondered at the words of grace which proceeded out +of his mouth: and they said, Is not this Joseph's +son?—Luke 4:16-22. +</span></p> +</div> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Luke evidently felt that this appearance of Jesus in the +synagogue of his home city at the outset of his public work +was a significant occasion. The passage from Isaiah (61:1f) +was doubtless one of the favorite quotations of Jesus. He +saw his own aims summarized in it and he now announced +it as his program. Its promises were now about to be realized. +What were they? Glad tidings for the poor, release for the +imprisoned, sight for the blind, freedom for the oppressed, +and a <span class="tei tei-q">“year of Jehovah.”</span> If this was an allusion to the year +of Jubilee (Lev. 25), it involved a revolutionary <span class="tei tei-q">“shedding +of burdens,”</span> such as Solon brought about at Athens. At any +rate, social and religious emancipation are woven together in +these phrases. Plainly Jesus saw his mission in raising to +free and full life those whom life had held down and hurt. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-q">“As thou didst send me into the world, even so sent I +them.”</span> Must the platform of Jesus be our platform and +program? +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Second Day: The Social Test of the Messiah</span></h3> + +<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"><span style="font-size: 90%"> +And the disciples of John told him of all these +things. And John calling unto him two of his disciples +sent them to the Lord, saying, Art thou he that +cometh, or look we for another? And when the men +were come unto him, they said, John the Baptist hath +sent us unto thee, saying, Art thou he that cometh, +or look we for another? In that hour he cured many +of diseases and plagues and evil spirits; and on many +that were blind he bestowed sight. And he answered +and said unto them, Go and tell John the things +which ye have seen and heard; the blind receive their +sight, the lame walk, the lepers are cleansed, and the +deaf hear, the dead are raised up, the poor have good +tidings preached to them. And blessed is he, whosoever +</span><span class="tei tei-pb" id="page033">[pg 033]</span><a name="Pg033" id="Pg033" class="tei tei-anchor"></a><span style="font-size: 90%"> +shall find no occasion of stumbling in me. +Luke 7:18-23. +</span></div> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Was Jesus the Coming One? He did not quite measure up +to John's expectations. The Messiah was to purge the people +of evil elements, winnowing the chaff from the wheat and +burning it. His symbol was the axe. Jesus was manifesting +no such spirit. Was he then the Messiah? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Jesus shifted the test to another field. Human suffering +was being relieved and the poor were having glad news proclaimed +to them. Sympathy for the people was the assured +common ground between Jesus and John. Jesus felt that +John would recognize the dawn of the reign of God by the +evidence which he offered him. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +What, then, would be proper evidence that the reign of +God is gaining ground in our intellect and feeling? +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Third Day: The Church, a Product of Social Feeling</span></h3> + +<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"><span style="font-size: 90%"> +And Jesus went about all the cities and the villages, +teaching in their synagogues, and preaching the gospel +of the kingdom, and healing all manner of disease +and all manner of sickness. But when he saw the +multitudes, he was moved with compassion for them, +because they were distressed and scattered, as sheep +not having a shepherd. Then saith he unto his disciples, +The harvest indeed is plenteous, but the laborers +are few. Pray ye therefore the Lord of the +harvest, that he send forth laborers into his harvest. +And he called unto him his twelve disciples, and +gave them authority over unclean spirits, to cast them +out, and to heal all manner of disease and all manner +of sickness.—Matt. 9:35-10:1. +</span></div> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The selection of the Twelve, their grouping by twos, and +their employment as independent messengers, was the most +important organizing act of Jesus. Out of it ultimately grew +the Christian Church. Now note what motives led to it. +<span class="tei tei-pb" id="page034">[pg 034]</span><a name="Pg034" id="Pg034" class="tei tei-anchor"></a> +Jesus was relieving social misery. He was oppressed by the +sense of it. The Greek verbs are very inadequately rendered +by <span class="tei tei-q">“distressed and scattered.”</span> The first means <span class="tei tei-q">“skinned, harried”</span>; +the second means <span class="tei tei-q">“flung down, prostrate.”</span> The people +were like a flock of sheep after the wolves are through +with them. There was dearth of true leaders. So Jesus +took the material he had and organized the apostolate—for +what? The Church grew out of the social feeling of Jesus +for the sufferings of the common people. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +To what extent, in your judgment, does the Church today +share the feeling of Jesus about the condition of the people +and fulfil the purpose for which he organized the apostolate? +Or has the condition of the people changed so that their social +needs are less urgent? +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Fourth Day: Jesus Took Sides</span></h3> + +<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"><span style="font-size: 90%"> +And he lifted up his eyes on his disciples, and said, +Blessed are ye poor: for yours is the kingdom of God. +Blessed are ye that hunger now: for ye shall be filled. +Blessed are ye that weep now: for ye shall laugh. +Blessed are ye, when men shall hate you, and when +they shall separate you from their company, and reproach +you, and cast out your name as evil, for the +Son of man's sake. Rejoice in that day, and leap +for joy: for behold, your reward is great in heaven; +for in the same manner did their fathers unto the +prophets. But woe unto you that are rich! for ye +have received your consolation. Woe unto you, ye +that are full now! for ye shall hunger. Woe unto +you, ye that laugh now for ye shall mourn and +weep. Woe unto you, when all men shall speak well +of you! for in the same manner did their fathers to +the false prophets.—Luke 6:20-26. +</span></div> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +In these Beatitudes, as Luke reports them, Jesus clearly +takes sides with the lowly. He says God and the future are +not on the side of the rich, the satiated; the devotees of +pleasure, the people who take the popular side on everything. +<span class="tei tei-pb" id="page035">[pg 035]</span><a name="Pg035" id="Pg035" class="tei tei-anchor"></a> +Ultimately the verdict will be for those who are now poor and +underfed, who carry the heavy end of things, and who have +to stand for the unpopular side. In the report of the Beatitudes +given by Matthew (5:3-12) the terms are less social +and more spiritual, and the contrast between the upper and +lower classes is not marked; but even there the promise of +the great reversal of things is to the humble and peaceable +folk, the hard hit and unpopular; they are to inherit the +earth, and also God's kingdom. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Would it make Jesus a wiser teacher and nobler figure if +he had reversed his sympathies? +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Fifth Day: Salvation through the Common People</span></h3> + +<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"> +<p class="tei tei-p" style="margin-bottom: 0.90em"><span style="font-size: 90%"> +In that same hour he rejoiced in the Holy Spirit, +and said, I thank thee, O Father, Lord of heaven +and earth, that thou didst hide these things from the +wise and understanding, and didst reveal them unto +babes: yea, Father; for so it was well-pleasing in thy +sight.—Luke 10:21. +</span></p> + +<p class="tei tei-p" style="margin-bottom: 0.90em"><span style="font-size: 90%"> +For behold your calling, brethren, that not many +wise after the flesh, not many mighty, not many noble, +are called: but God chose the foolish things of the +world, that he might put to shame them that are wise; +and God chose the weak things of the world, that he +might put to shame the things that are strong; +and the base things of the world, and the things that +are despised, did God choose, yea and the things +that are not, that he might bring to nought the things +that are: that no flesh should glory before God.—1 +Cor 1:26-29. +</span></p> +</div> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The actual results of his work proved to Jesus that his +success was to be with the simple-minded, and not with the +pundit class. He accepted the fact with a thrill of joy, and +praised God for making it so. Paul verified the same alignment +in the early Church. The upper classes held back through +<span class="tei tei-pb" id="page036">[pg 036]</span><a name="Pg036" id="Pg036" class="tei tei-anchor"></a> +pride of birth or education, or through the timidity of wealth. +In bringing in a new order of things, God had to use plain +people to get a leverage. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-style: italic">What really was it that Jesus saw in the lowly to attract +him?</span></span> +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Sixth Day: Jesus, a Man of the People</span></h3> + +<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"> +<p class="tei tei-p" style="margin-bottom: 0.90em"><span style="font-size: 90%"> +And when they drew nigh unto Jerusalem, and +came unto Bethphage, unto the mount of Olives, then +Jesus sent two disciples, saying unto them, Go into +the village that is over against you, and straightway +ye shall find an ass tied, and a colt with her: loose +them, and bring them unto me. And if any one say +aught unto you, ye shall say, The Lord hath need of +them; and straightway he will send them. Now this +is come to pass, that it might be fulfilled which was +spoken through the prophet, saying, +</span></p> + +<div class="tei tei-lg" style="margin-bottom: 0.90em; margin-top: 0.90em"> +<div class="tei tei-l" style="text-align: left"><span style="font-size: 90%">Tell ye the daughter of Zion,</span></div> +<div class="tei tei-l" style="text-align: left"><span style="font-size: 90%">Behold, thy King cometh unto thee,</span></div> +<div class="tei tei-l" style="text-align: left"><span style="font-size: 90%">Meek, and riding upon an ass,</span></div> +<div class="tei tei-l" style="text-align: left"><span style="font-size: 90%">And upon a colt the foal of an ass.</span></div> +</div> + +<p class="tei tei-p" style="margin-bottom: 0.90em"><span style="font-size: 90%"> +And the disciples went, and did even as Jesus appointed +them, and brought the ass, and the colt, and +put on them their garments; and he sat thereon. +And the most part of the multitude spread their garments +in the way; and others cut branches from the +trees, and spread them in the way. And the multitudes +that went before him, and that followed, cried +saying, Hosanna to the son of David: Blessed is +he that cometh in the name of the Lord; Hosanna +in the highest. And when he was come into Jerusalem, +all the city was stirred, saying, Who is this? +And the multitudes said, This is the prophet, Jesus, +from Nazareth of Galilee.—Matt. 21:1-11. +</span></p> +</div> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Here was a democratic procession! No caparisoned +charger, but a burro—though a young and frisky one, carefully +selected—no military escort with a brass band and a +drum major, but a throng of peasants, shouting the psalms +<span class="tei tei-pb" id="page037">[pg 037]</span><a name="Pg037" id="Pg037" class="tei tei-anchor"></a> +of their fathers and the hope of a good time coming; no costly +rugs to carpet the way of the King, but the sweat-stained +garments of working people and branches wrenched off by +Galilæan fists. What was he, this King of the future, +ridiculous or sublime? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +If Jesus is ever to make his entry into the spiritual sovereignty +of humanity, will the social classes line up as they +did at Jerusalem? +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Seventh Day: The Final Test for All</span></h3> + +<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"><span style="font-size: 90%"> +But when the Son of man shall come in his glory, +and all the angels with him, then shall he sit on the +throne of his glory: and before him shall be gathered +all the nations: and he shall separate them one from +another, as the shepherd separateth the sheep from +the goats; and he shall set the sheep on his right +hand, but the goats on the left. Then shall the King +say unto them on his right hand, Come, ye blessed +of my Father, inherit the kingdom prepared for you +from the foundation of the world: for I was hungry, +and ye gave me to eat; I was thirsty, and ye gave +me drink; I was a stranger, and ye took me in; naked, +and ye clothed me; I was sick, and ye visited me; I +was in prison, and ye came unto me. Then shall the +righteous answer him, saying, Lord, when saw we +thee hungry, and fed thee? or athirst, and gave thee +drink? And when saw we thee a stranger, and took +thee in? or naked, and clothed thee? And when +saw we thee sick, or in prison, and came unto thee? +And the King shall answer and say unto them, Verily +I say unto you, Inasmuch as ye did it unto one of +these my brethren, even these least, ye did it unto +me. Then shall he say also unto them on the left +hand, Depart from me, ye cursed, into the eternal +fire which is prepared for the devil and his angels: +for I was hungry, and ye did not give me to eat; I +was thirsty, and ye gave me no drink; I was a +stranger, and ye took me not in; naked, and ye +clothed me not; sick, and in prison, and ye visited me +</span><span class="tei tei-pb" id="page038">[pg 038]</span><a name="Pg038" id="Pg038" class="tei tei-anchor"></a><span style="font-size: 90%"> +not. Then shall they also answer, saying, Lord, when +saw we thee hungry, or athirst, or a stranger, or +naked, or sick, or in prison, and did not minister +unto thee? Then shall he answer them, saying, Verily +I say unto you, Inasmuch as ye did it not unto one of +these least, ye did it not unto me. And these shall +go away into eternal punishment: but the righteous +into eternal life.—Matt. 25:31-46. +</span></div> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-q">“Whence he shall come to judge the quick and the dead.”</span> +Think of it—absolute justice done at last, by an all-knowing +Judge, where no earthly pull of birth, wealth, learning, or +power will count, and where all masks fall! By what code +of law and what standard shall we be judged there? Here +is the answer of Jesus: Not by creed and church questions, +but by our human relations; by the reality of our social +feeling; by our practical solidarity with our fellow-men. If +we lived in the presence of hunger, loneliness, and oppression, +in the same country with child labor, race contempt, +the long day, rack rents, prostitution, just earnings withheld +by power, the price of living raised to swell swollen profit—if +we saw such things and remained apathetic, out we go. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-style: italic">You and I—to the right or the left?</span></span> +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Study for the Week</span></h3> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +No one can turn from a frank reading of the Gospels without +realizing that Jesus had a deep fellow-feeling, not only +for suffering and handicapped individuals, but for the mass +of the poorer people of his country, the peasants, the fishermen, +the artisans. He declared that it was his mission to +bring glad tidings to this class; and not only glad words, but +happy realities. Evidently the expectation of the coming +Reign of God to his mind signified some substantial relief +and release to the submerged and oppressed. Our modern +human feeling glories in this side of our Saviour's work. +Art and literature love to see him from this angle. +</p> + +<span class="tei tei-pb" id="page039">[pg 039]</span><a name="Pg039" id="Pg039" class="tei tei-anchor"></a> + +<div class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"> +<h4 class="tei tei-head" style="text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">I</h4> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +His concern for the poor was the necessary result of the +two fundamental convictions discussed by us in the previous +chapters. If he felt the sacredness of life, even in its humble +and hardworn forms, and if he felt the family unity of all men +in such a way that the sorrows of the poor were his sorrows, +then, of course, he could not be at ease while the people +were <span class="tei tei-q">“skinned and prostrate,”</span> <span class="tei tei-q">“like sheep without a shepherd.”</span> +Wherever any group has developed real solidarity, +its best attention is always given to those who are most in +need. <span class="tei tei-q">“The whole have no need of a physician,”</span> said Jesus; +the strong can take care of themselves. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +So he cast in his lot with the people consciously. He +slept in their homes, healed their diseases, ate their bread, +and shared his own with them. He gave them a faith, a hope +of better days, and a sense that God was on their side. Such +a faith is more than meat and drink. In turn they rallied +around him, and could not get enough of him. <span class="tei tei-q">“The common +people heard him gladly.”</span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Furthermore, the feeling of Jesus for <span class="tei tei-q">“the poor”</span> was not +the sort of compassion we feel for the hopelessly crippled in +body or mind. His feeling was one of love and trust. The +Galilæan peasants, from whom Peter and John sprang, were +not morons, or the sodden dregs of city slums. They were +the patient, hard-working folks who have always made up the +rank and file of all peoples. They had their faults, and Jesus +must have known them. But did he ever denounce them, or +call them <span class="tei tei-q">“offspring of vipers”</span>? Did he ever indicate that +their special vices were frustrating the Kingdom of God? +They needed spiritual impulse and leadership, but their nature +was sound and they were the raw material for the redeemed +humanity which he strove to create. +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"> +<h4 class="tei tei-head" style="text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">II</h4> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +There is one more quality which we shall have to recognize +in the attitude of Jesus to <span class="tei tei-q">“the poor.”</span> He saw them over +<span class="tei tei-pb" id="page040">[pg 040]</span><a name="Pg040" id="Pg040" class="tei tei-anchor"></a> +against <span class="tei tei-q">“the rich.”</span> Amid all the variations of human society +these two groups always reappear—those who live by their +own productive labor, and those who live on the productive +labor of others whom they control. Practically they overlap +and blend, but when our perspective is distant enough, we +can distinguish them. In Greek and Roman society, in +medieval life, and in all civilized nations of today—barring, +of course, our own—we can see them side by side. Each +conditions the other; neither would exist without the other. +Each class develops its own moral and spiritual habits, its +own set of virtues and vices. Some of us were born in the +upper class, some in the lower; and in college groups the +majority come from the border line. By instinct, by the +experiences of life, or by national reflection, we usually give +our moral allegiance to one or the other, and are then apt +to lean to that side in every question arising. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Now, Jesus took sides with the group of toil. He stood +up for them. He stood with them. We can not help seeing +him with his arm thrown in protection about the poor man, +and his other hand raised in warning to the rich. If we are +in any doubt about this, we can let his contemporaries decide +it for us. Plainly the common people claimed him as their +friend. Did the governing classes have the same feeling for +him? It seems hard to escape the conclusion that Jesus was +not impartial between the two. Was he nevertheless just? +To the æsthetic sense, and also to a superficial moral judgment, +the upper classes are everywhere more congenial and +attractive. To the moral judgment of Jesus, as we shall see +more fully in a later chapter, there was something disquieting +and dangerous about the spiritual qualities of <span class="tei tei-q">“the rich,”</span> and +something lovable and hopeful about the qualities of the +common man. Was he right? This is a very important +practical question for all who are disposed to follow his moral +leadership. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The perception that Jesus championed the people can be +found throughout literature and art. Our own Lowell has +expressed it in his <span class="tei tei-q">“Parable”</span> in which he describes Jesus +<span class="tei tei-pb" id="page041">[pg 041]</span><a name="Pg041" id="Pg041" class="tei tei-anchor"></a> +coming back to earth to see <span class="tei tei-q">“how the men, my brethren, +believe in me.”</span> +</p> + +<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"> +<div class="tei tei-lg" style="margin-bottom: 0.90em; margin-top: 0.90em"> +<div class="tei tei-l" style="text-align: left"><span class="tei tei-q" style="text-align: left"><span style="font-size: 90%">“</span><span style="font-size: 90%">Have ye founded your thrones and altars, then,</span></span></div> +<div class="tei tei-l" style="text-align: left"><span style="font-size: 90%">On the bodies and souls of living men?</span></div> +<div class="tei tei-l" style="text-align: left"><span style="font-size: 90%">And think ye that building shall endure,</span></div> +<div class="tei tei-l" style="text-align: left"><span style="font-size: 90%">Which shelters the noble and crushes the poor?</span></div> +</div> + +<div class="tei tei-lg" style="margin-bottom: 0.90em; margin-top: 0.90em"> +<div class="tei tei-l" style="text-align: left"><span class="tei tei-q" style="text-align: left"><span style="font-size: 90%">“</span><span style="font-size: 90%">With gates of silver and bars of gold</span></span></div> +<div class="tei tei-l" style="text-align: left"><span style="font-size: 90%">Ye have fenced my sheep from their Father's fold;</span></div> +<div class="tei tei-l" style="text-align: left"><span style="font-size: 90%">I have heard the dropping of their tears</span></div> +<div class="tei tei-l" style="text-align: left"><span style="font-size: 90%">In heaven these eighteen hundred years.</span></div> +</div> + +<div class="tei tei-lg" style="margin-bottom: 0.90em; margin-top: 0.90em"> +<div class="tei tei-l" style="text-align: left"><span class="tei tei-q" style="text-align: left"><span style="font-size: 90%">“</span><span style="font-size: 90%">Then Christ sought out an artisan,</span></span></div> +<div class="tei tei-l" style="text-align: left"><span style="font-size: 90%">A low-browed, stunted, haggard man,</span></div> +<div class="tei tei-l" style="text-align: left"><span style="font-size: 90%">And a motherless girl, whose fingers thin,</span></div> +<div class="tei tei-l" style="text-align: left"><span style="font-size: 90%">Pushed from her faintly want and sin.</span></div> +</div> + +<div class="tei tei-lg" style="margin-bottom: 0.90em; margin-top: 0.90em"> +<div class="tei tei-l" style="text-align: left"><span class="tei tei-q" style="text-align: left"><span style="font-size: 90%">“</span><span style="font-size: 90%">These set he in the midst of them,</span></span></div> +<div class="tei tei-l" style="text-align: left"><span style="font-size: 90%">And as they drew back their garment-hem</span></div> +<div class="tei tei-l" style="text-align: left"><span style="font-size: 90%">For fear of defilement, </span><span class="tei tei-q" style="text-align: left"><span style="font-size: 90%">“</span><span style="font-size: 90%">Lo, here,</span><span style="font-size: 90%">”</span></span><span style="font-size: 90%"> said he,</span></div> +<div class="tei tei-l" style="text-align: left"><span class="tei tei-q" style="text-align: left"><span class="tei tei-q" style="text-align: left"><span style="font-size: 90%">‘</span><span style="font-size: 90%">The images ye have made of me.</span><span style="font-size: 90%">’</span></span><span style="font-size: 90%"> ”</span></span></div> +</div> +</div> + +</div> + +<div class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"> +<h4 class="tei tei-head" style="text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">III</h4> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +We shall get the historical setting for Christ's championship +of the people by going back to the Old Testament +prophets. They were his spiritual forebears. He nourished +his mind on their writings and loved to quote them. Now, +the Hebrew prophets with one accord stood up for the +common people and laid the blame for social wrong on the +powerful classes. They underlined no other sin with such +scarlet marks as the sins of injustice, oppression, and the +corruption of judges. But these are the sins which bear down +the lowly, and have always been practiced and hushed up +by the powerful. <span class="tei tei-q">“Hear this word, ye kine of Bashan, that +oppress the poor, that crush the needy.... Ye trample upon +<span class="tei tei-pb" id="page042">[pg 042]</span><a name="Pg042" id="Pg042" class="tei tei-anchor"></a> +the poor, and take exactions from him of wheat; ... ye that +afflict the just, that take a bribe, and that turn aside the +needy in the gate from their right.... For three transgressions +of Israel, yea, for four, I will not turn away the +punishment thereof; because they have sold the righteous +for silver, and the needy for a pair of shoes; they that pant +after the dust of the earth on the head of the poor”</span> (Amos +4:1; 5:11-12; 2:6-7). Micah describes the strong and +crafty crowding the peasant from his ancestral holding and +the mother from her home by the devices always used for +such ends, exorbitant interest on loans, foreclosure in times +of distress, <span class="tei tei-q">“seeing the judge”</span> before the trial, and hardness +of heart toward broken life and happiness (Micah 2:1-2; +2:9; 3:1-2). We cannot belittle the moral insight of that +unique succession of men. Their spiritual force is still hard +at work in our Christian civilization, especially in the contribution +which the Jewish people are making to the labor +movement. +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"> +<h4 class="tei tei-head" style="text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">IV</h4> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Among the Greeks and Romans political and literary life +was so completely dominated by the aristocratic class that no +such succession of champions of the common man could well +arise. Yet some of the men of whom posterity thinks with +most veneration were upper-class champions of the common +people—Solon, for instance, Manlius, and the Gracchi. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +In recent centuries the vast forces of social evolution seem +to have set in the direction toward which Jesus faced. Since +the Reformation the institutions of religion have been more +or less democratized. The common people have secured some +participation in political power and have been able to use it +somewhat for their economic betterment. They share much +more fully in education than formerly. Before the outbreak +of the Great War it seemed safe to anticipate that the +working people would secure an increasing share of the social +wealth, the security, the opportunities for health, for artistic +enjoyment, and of all that makes life worth living. Today +<span class="tei tei-pb" id="page043">[pg 043]</span><a name="Pg043" id="Pg043" class="tei tei-anchor"></a> +the future is heavily clouded and uncertain; but our faith +still holds that even the great disaster will help ultimately to +weaken the despotic and exploiting forces, and make the +condition of the common people more than ever the chief +concern of science and statesmanship. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Jesus was on the side of the common people long before +democracy was on the ascendant. He loved them, felt their +worth, trusted their latent capacities, and promised them the +Kingdom of God. The religion he founded, even when +impure and under the control of the upper classes, has been +the historical basis for the aspirations of the common people +and has readily united with democratic movements. His +personality and spirit has remained an impelling and directing +force in the minds of many individuals who have <span class="tei tei-q">“gone to +the people”</span> because they know Jesus is with them. In fact +we can look for more direct social effectiveness of Jesus in +the future, because the new historical interpretation of the +Bible helps us to see him more plainly amid the social life +of his own people. +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"> +<h4 class="tei tei-head" style="text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">V</h4> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +So we must add a third social principle to the first two. +The first was that life and personality are sacred; the second +that men belong together; the third is that the strong must +stand with the weak and defend their cause. In his description +of the Messianic Judgment, Jesus proposed to recognize +as his followers only those who had responded to the call +of human need and solidarity. He created the apostleship +and therewith the germ of the Church in order to serve the +people whose needs he saw and felt. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +How does this concern college men and women? By our +opportunities and equipment we rank with the strong. Disciplined +intellect is armor and sword. Many of us have inherited +social standing and some wealth; it may not be much, but it +raises us above the terrible push of immediate need. What +relation do we propose to have with the great mass of men +and women who were born without the chances which have +<span class="tei tei-pb" id="page044">[pg 044]</span><a name="Pg044" id="Pg044" class="tei tei-anchor"></a> +fallen to us without exertion? Do we propose to serve them +or to ride on them? Will we seek to gain some form of +power by means of which we can live in plenty, with only +slight and pleasurable exertion? In that case we can hardly +return to our fellow-men in work as much as we take from +them in enjoyment and luxury. We shall be part of that +dead weight which has always bent the back of the poor. +Is that an honorable ambition? Or do we propose to enter +the working team of humanity and to hold up our end? Our +end ought to be heavier than the average because we have +had longer and better training. <span class="tei tei-q">“To whomsoever much is +given, of him shall much be required.”</span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The moral problem for college communities is accentuated +when we remember that few students pay fully for what +they get. Whether our institutions are supported from taxation +or from endowments, a large part of their incomes are +derived from the annual labor of society; tuitions pay only +a fraction of the running expenses and of the interest on the +plant. Even if a student pays all charges, he is in part a +pensioner on the public. The working people in the last +resort support us; the same people who are often so eager +for education, and who can not get it. Some of them would +feel rich if they had the leavings of knowledge which we +throw to the floor and tread upon in our spirit of surfeit. +To take our education at their hands and use it to devise +ways by which we can continue to live on them, seems disquieting +even to a pagan conscience. It ought to be insufferable +to a sense of social responsibility trained under +Christian influences. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Here is a test for college communities more searching than +the physical test of athletics, or the intellectual tests of +scholarship. Do we feel our social unity with the people who +work for their living, and do we propose to use our special +privileges and capacities for their social redemption? +</p> + +<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"> +<div class="tei tei-lg" style="margin-bottom: 0.90em; margin-top: 0.90em"> +<div class="tei tei-l" style="text-align: left"><span class="tei tei-q" style="text-align: left"><span style="font-size: 90%">“</span><span style="font-size: 90%">When wilt Thou save the people?</span></span></div> +<div class="tei tei-l" style="text-align: left"><span style="font-size: 90%">O God of Mercy, when?</span></div> +<span class="tei tei-pb" id="page045">[pg 045]</span><a name="Pg045" id="Pg045" class="tei tei-anchor"></a> +<div class="tei tei-l" style="text-align: left"><span style="font-size: 90%">Not kings and lords, but nations,</span></div> +<div class="tei tei-l" style="text-align: left"><span style="font-size: 90%">Not thrones and crowns, but men.</span></div> +<div class="tei tei-l" style="text-align: left"><span style="font-size: 90%">Flowers of Thy heart, O God, are they.</span></div> +<div class="tei tei-l" style="text-align: left"><span style="font-size: 90%">Let them not pass like weeds away,</span></div> +<div class="tei tei-l" style="text-align: left"><span style="font-size: 90%">Let them not fade in sunless day!</span></div> +<div class="tei tei-l" style="text-align: left"><span class="tei tei-q" style="text-align: left"><span style="font-size: 90%">God save the +people!</span><span style="font-size: 90%">”</span></span><span style="font-size: 90%">—</span><span class="tei tei-hi" style="text-align: left"><span style="font-size: 90%; font-variant: small-caps">Ebenezer Elliott.</span></span></div> +</div> +</div> + +</div> + +</div> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Suggestions for Thought and Discussion</span></h3> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +I. <span class="tei tei-hi"><span style="font-style: italic">The Partisanship of Jesus</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +1. Did Jesus really take sides with the poor? Prove it. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +2. Try to prove the other side. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +3. Which would be safer evidence: single sayings, or +the total impression of his life and teachings? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +4. What do you conclude regarding the attitude of Jesus? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +II. <span class="tei tei-hi"><span style="font-style: italic">The Church and the People</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +1. What motives led Jesus to organize and send out the +twelve? What was the historical significance of that +action? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +2. When and how did the Church lose its working class +character? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +3. Does the Church today share Jesus' feelings about +the condition of the people? Sum up evidence for and +against. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +4. What is the true function of the Church in society so +far as the poor are concerned? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +III. <span class="tei tei-hi"><span style="font-style: italic">Standing up for the People Today</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +1. Is it a superficial or profound test to range a man +according to his sympathy with the common people? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +2. What does it involve to stand up for the people +today? How does it differ from charity and relief work? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +3. Name some men and women in our own times who +seem to have stood up for them most wisely and effectively. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +4. What are the vices of social reformers? +</p> + +<span class="tei tei-pb" id="page046">[pg 046]</span><a name="Pg046" id="Pg046" class="tei tei-anchor"></a> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +IV. <span class="tei tei-hi"><span style="font-style: italic">The Concern of College Men and Women</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +1. How can college men and women make a just return +for their special opportunities? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +2. What movements in college and university life in +recent years are in line with this social principle of Jesus? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +3. What part have the university students of Russia, +Austria, Germany, and England taken in social movements? +Have American students ever taken a similar interest in +working class movements? If not, why not? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +V. <span class="tei tei-hi"><span style="font-style: italic">For Special Discussion</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +1. Is it an advantage or disadvantage to Christianity +that it began among the working class? What effects did +that have on its ethical points of view and its impulses? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +2. Why did the regeneration of ancient society have to +come through the lowly? Will it have to come the same +way today? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +3. Is it ethical to live without productive labor? Is it +morally tolerable to enjoy excessive leisure purchased by +the excessive toil of others? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +4. Is there any clear conviction on this question in the +Christian Church today? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +5. Is the fact that a person has sprung from the working-class +a guarantee that he will have the working-class +sympathies? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +6. Who seem to have more natural democratic feeling, +the men or the women of the upper classes? +</p> + +</div> + +</div> + +</div> + +<span class="tei tei-pb" id="page049">[pg 049]</span><a name="Pg049" id="Pg049" class="tei tei-anchor"></a> + +<hr class="page" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em"> +<a name="toc11" id="toc11"></a> +<a name="pdf12" id="pdf12"></a> +<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">Part II. The Social Ideal Of Jesus</span></h1> + +<div class="tei tei-div" style="margin-bottom: 4.00em; margin-top: 4.00em"> +<a name="toc13" id="toc13"></a> +<a name="pdf14" id="pdf14"></a> +<h2 class="tei tei-head" style="text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"><span style="font-size: 144%">Chapter IV. The Kingdom Of God: Its Values</span></h2> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-style: italic">The Right Social Order is the Highest Good for All</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The first three chapters dealt with simple human principles +which are common and instinctive with all real men. Jesus +simply expanded the range of their application, clarified our +comprehension of them, placed them in the very center of +religious duty, and so lifted them to the high level of great +social and religious principles. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +In the next three chapters we shall take up a conception +which is not universally human, but which Jesus derived from +the historic life of the Hebrew people—the idea of the +<span class="tei tei-q">“Kingdom of God.”</span> A better translation would be <span class="tei tei-q">“the +Reign of God.”</span> This conception embodied the social ideal +and purpose of the best minds of one of the few creative +nations of history. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +How did Jesus interpret this inherited social ideal? What +did the Kingdom of God seem to him to offer men? What did +it demand of them? What immediate ethical duty did this +social ideal involve? Our inquiry will move along these lines +in the next three chapters. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-variant: small-caps">Daily Readings</span></span> +</p> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">First Day: The Main Chance</span></h3> + +<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"> +<p class="tei tei-p" style="margin-bottom: 0.90em"><span style="font-size: 90%"> +The kingdom of heaven is like unto a treasure +hidden in the field; which a man found, and hid; +and in his joy he goeth and selleth all that he hath, +and buyeth that field. +</span></p> + +<p class="tei tei-p" style="margin-bottom: 0.90em"><span style="font-size: 90%"> +Again, the kingdom of heaven is like unto a man +that is a merchant seeking goodly pearls: and having +</span><span class="tei tei-pb" id="page050">[pg 050]</span><a name="Pg050" id="Pg050" class="tei tei-anchor"></a><span style="font-size: 90%"> +found one pearl of great price, he went and sold +all that he had, and bought it.—Matt. 13:44-46. +</span></p> +</div> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +When war was common, property insecure, and safe deposit +vaults were scarce, it was common for men to bury +treasure in time of trouble and to forget it when they were +dead. Whoever accidentally found it <span class="tei tei-q">“struck pay dirt”</span> and +hastened to locate his claim. An extraordinary jewel, too, +was a bonanza. The infant capitalists of that day were wise +enough to liquidate their other holdings and invest everything +in the main chance. Jesus calls for the application of +the same method on the higher level. The Kingdom of God +is the highest good of all; why not stake all on the chance +of that? These parables were spoken out of his own experience. +He was gladly surrendering home, comfort, public +approval, and life itself to realize the Reign of God in +humanity. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Imagine that Jesus had surrendered his religious idealism, +had gained wealth and official standing, and died of old age. +Would he have gained? What would the world have lost? +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Second Day: The Master Fact</span></h3> + +<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"><span style="font-size: 90%"> +From that time began Jesus to preach, and to say, +Repent ye; for the kingdom of heaven is at hand.—Matt. +4:17. +</span></div> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The Kingdom of God is a master fact. It takes control. +When the Kingdom becomes a reality to us, we can not live +on in the old way. We must repent, begin over, overhaul +the values of life and put them down at their true price, +and so readjust our fundamental directions. The conduct of +the individual must rise in response to higher conceptions of +the meaning and possibilities of the life of humanity. Tolstoi +has described his conversion in the simplest terms in the +introduction to <span class="tei tei-q">“My Religion:”</span> +</p> + +<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"> +<span class="tei tei-q"><span style="font-size: 90%">“</span><span style="font-size: 90%">Five years ago faith came to me; I believed in +</span><span class="tei tei-pb" id="page051">[pg 051]</span><a name="Pg051" id="Pg051" class="tei tei-anchor"></a><span style="font-size: 90%"> +the doctrine of Jesus, and my whole life underwent a +sudden transformation. What I had once wished for +I wished for no longer, and I began to desire what +I had never desired before. What had once appeared +to me right now became wrong, and the wrong of +the past I beheld as right. My condition was like +that of a man who goes forth upon some errand, and +having traversed a portion of the road, decides +that the matter is of no importance, and turns back. +What was at first on his right hand is now on his +left, and what was at his left hand is now on his +right; instead of going away from his abode, he +desires to get back to it as soon as possible. My life +and my desires were completely changed; good and +evil interchanged meanings. Why so? Because I +understood the doctrine of Jesus in a different way +from that in which I had understood it before.</span><span style="font-size: 90%">”</span></span><span style="font-size: 90%"> ... </span><span class="tei tei-q"><span style="font-size: 90%">“</span><span style="font-size: 90%">I +understood the words of Jesus, and life and +death ceased to be evil; instead of despair, I tasted joy +and happiness.</span><span style="font-size: 90%">”</span></span> +</div> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Some seek religion to escape hell and attain heaven; some +to attain a perfect personality; some to bring in the Reign of +God. Give cases. Estimate the relative religious and social +significance of these different spiritual experiences. +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Third Day: Baptism and the New Order</span></h3> + +<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"> +<div class="tei tei-lg" style="margin-bottom: 0.90em; margin-top: 0.90em"> +<div class="tei tei-l" style="text-align: left"><span style="font-size: 90%">Even as it is written in Isaiah the prophet,</span></div> +<div class="tei tei-l" style="text-align: left"><span style="font-size: 90%">Behold, I send my messenger before thy face,</span></div> +<div class="tei tei-l" style="text-align: left"><span style="font-size: 90%">Who shall prepare thy way;</span></div> +<div class="tei tei-l" style="text-align: left"><span style="font-size: 90%">The voice of one crying in the wilderness,</span></div> +<div class="tei tei-l" style="text-align: left"><span style="font-size: 90%">Make ye ready the way of the Lord,</span></div> +<div class="tei tei-l" style="text-align: left"><span style="font-size: 90%">Make his paths straight;</span></div> +</div> + +<p class="tei tei-p" style="margin-bottom: 0.90em"><span style="font-size: 90%"> +John came, who baptized in the wilderness and +preached the baptism of repentance unto remission +of sins. And there went out unto him all the country +of Judæa, and all they of Jerusalem; and they were +baptized of him in the river Jordan, confessing their +sins. And John was clothed with camel's hair, and +had a leathern girdle about his loins, and did eat +</span><span class="tei tei-pb" id="page052">[pg 052]</span><a name="Pg052" id="Pg052" class="tei tei-anchor"></a><span style="font-size: 90%"> +locusts and wild honey. And he preached, saying, +There cometh after me he that is mightier than I, +the latchet of whose shoes I am not worthy to stoop +down and unloose. I baptized you in water; but he +shall baptize you in the Holy Spirit.—Mark 1:2-8. +</span></p> +</div> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The men who were baptized by John were not looking +forward to death and to salvation after death, but to the +coming of the Kingdom of God and of his Messiah. They +repented and accepted the badge of baptism in order to have +a share in the blessings of the Kingdom and to escape the +imminent judgment of the Messiah. Baptism was then +the mark of a national and social movement toward a new +era, and was a personal dedication to a righteous social +order. This original idea of baptism was practically lost +to the Christian consciousness in later times. Every man +who today realizes the Kingdom of God as the supreme good, +can reaffirm his own baptism as a dedication to the social +ideal and to the leadership of Jesus who initiated it. Such +a social interpretation of our personal discipleship will bring +us into closer spiritual agreement with the original aim of +Christianity. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-style: italic">Has our baptism ever had a social significance to us?</span></span> +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Fourth Day: The Way to Happiness</span></h3> + +<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"><span style="font-size: 90%"> +Therefore I say unto you, Be not anxious for +your life, what ye shall eat, or what ye shall drink; +nor yet for your body, what ye shall put on. Is not +the life more than the food, and the body than the +raiment? Behold the birds of the heaven, that they +sow not, neither do they reap, nor gather into barns, +and your heavenly Father feedeth them. Are not +ye of much more value than they? And which of +you by being anxious can add one cubit unto the +measure of his life? And why are ye anxious concerning +raiment? Consider the lilies of the field, +how they grow; they toil not, neither do they spin: +yet I say unto you, that even Solomon in all his +</span><span class="tei tei-pb" id="page053">[pg 053]</span><a name="Pg053" id="Pg053" class="tei tei-anchor"></a><span style="font-size: 90%"> +glory was not arrayed like one of these. But if God +doth so clothe the grass of the field, which to-day +is, and to-morrow is cast into the oven, shall he +not much more clothe you, O ye of little faith? Be +not therefore anxious, saying, What shall we eat? +or, What shall we drink? or, Wherewithal shall we +be clothed? For after all these things do the Gentiles +seek; for your heavenly Father knoweth that ye +have need of all these things. But seek ye first his +kingdom, and his righteousness; and all these things +shall be added unto you. Be not therefore anxious +for the morrow: for the morrow will be anxious for +itself. Sufficient unto the day is the evil thereof.—Matt. +6:25-34. +</span></div> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +This is a song of divine carelessness; not the recklessness +of a tramp who has lost his self-respect and his capacity for +long outlooks, but the carelessness of an aristocratic spirit, +conscious of his high human dignity. God has given us life; +will he not give what life needs? If the birds and the lilies +can make a living, can not we? It is pagan and low-bred to +wear out our souls with worry about minor needs. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The key to this passage lies in the words <span class="tei tei-q">“your Father,”</span> +and <span class="tei tei-q">“his Kingdom.”</span> Man is a child of God, and that dignity +gives some calm and assurance amid the worries of life. +If we set our life toward the Kingdom as the supreme aim, +all the lesser interests will drop to their proper place. In +the measure in which the will of God is done and his +righteousness practiced among men, the satisfaction of the +main material wants will be easy. The Kingdom, the true +social order, is the highest good; all other good things are +contained in it. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +To worry or not to worry, that is the question. <em class="tei tei-emph"><span style="font-style: italic">Have we +ever tried the adoption of a high aim as the way to happiness?</span></em> +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Fifth Day: Sunny Religion</span></h3> + +<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"><span style="font-size: 90%"> +And John's disciples and the Pharisees were fasting: +and they come and say unto him, Why do +</span><span class="tei tei-pb" id="page054">[pg 054]</span><a name="Pg054" id="Pg054" class="tei tei-anchor"></a><span style="font-size: 90%"> +John's disciples and the disciples of the Pharisees fast, +but thy disciples fast not? And Jesus said unto +them, Can the sons of the bridechamber fast, while +the bridegroom is with them? as long as they have +the bridegroom with them, they cannot fast. But +the days will come, when the bridegroom shalt be +taken away from them, and then will they fast in +that day. No man seweth a piece of undressed cloth +on an old garment: else that which should fill it up +taketh from it, the new from the old, and a worse +rent is made. And no man putteth new wine into +old wine-skins; else the wine will burst the skins, and +the wine perisheth, and the skins: but they put new +wine into fresh wine-skins.—Mark 2:18-22. +</span></div> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Fasting was an important part of piety with strict Jews. +It was an expression of religious sorrow and self-abasement. +Afflicting the body intensified this spiritual emotion. The +disciples of the Pharisees and of John were surprised and +shocked by the fact that Jesus and his group disregarded this +custom. The reply of Jesus shows the religious temper of +Jesus in a new light. He says his disciples were happy, +like guests at a wedding; why should they act as if they +were mournful? Fasting was alien to the spirit which ruled +in his company. It would be just as inappropriate as to +patch a piece of unshrunken stuff on an old garment, or to +put fermenting wine in old and brittle skin bottles. The +religion of Jesus, then, was distinguished from other earnest +religion by its happy and sunny character. See also the sharp +distinction he makes between the ascetic life of John and his +own enjoyment of social life (Matt. 11:16-19). Yet Jesus +was a homeless man, moving toward death. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +There seems to be a difference between the self-denial of +ascetic religion, and the surrender of self to the Kingdom of +God. What is it? +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Sixth Day: The Poise of Expectancy</span></h3> + +<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"><span style="font-size: 90%"> +Then shall the kingdom of heaven be likened unto +ten virgins, who took their lamps, and went forth +</span><span class="tei tei-pb" id="page055">[pg 055]</span><a name="Pg055" id="Pg055" class="tei tei-anchor"></a><span style="font-size: 90%"> +to meet the bridegroom. And five of them were +foolish, and five were wise. For the foolish, when +they took their lamps, took no oil with them: but +the wise took oil in their vessels with their lamps. +Now while the bridegroom tarried, they all slumbered +and slept. But at midnight there is a cry, Behold, +the bridegroom! Come ye forth to meet him. Then +all those virgins arose, and trimmed their lamps. +And the foolish said unto the wise, Give us of your +oil; for our lamps are going out. But the wise answered, +saying, Peradventure there will not be enough +for us and you: go ye rather to them that sell, and +buy for yourselves. And while they went away to +buy, the bridegroom came; and they that were ready +went in with him to the marriage feast: and the door +was shut. Afterward came also the other virgins, +saying, Lord, Lord, open to us. But he answered +and said, Verily I say unto you, I know you not. +Watch therefore, for ye know not the day nor the +hour.—Matt. 25:1-13. +</span></div> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The Lord was to return soon and consummate the establishment +of his Kingdom. The first two generations of +Christians took this hope very seriously. Expectancy was +the true pose of Christians. Under the conditions of that +time this was their way of declaring that the Kingdom of +God is the highest good and that all our life should be concentrated +on it. If Jesus lived today he could find even more +effective exhortations to look sharp and not get left. But is +the constant expectation of a divine catastrophe from heaven +possible for modern minds? Must we translate that expectation +into the hope of moral and social development? By +doing so, can we still have a religious sense of a great and +divine future overhanging humanity which will give to our +life the same value and solemnity which the first generation +felt? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-style: italic">Explain what a strong social hope and faith would contribute +to a person's life in the course of years.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +How do faith and practical social effort react on each other? +</p> + +</div> + +<span class="tei tei-pb" id="page056">[pg 056]</span><a name="Pg056" id="Pg056" class="tei tei-anchor"></a> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Seventh Day: The Coming Joys</span></h3> + +<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"> +<div class="tei tei-lg" style="margin-bottom: 0.90em; margin-top: 0.90em"> +<div class="tei tei-l" style="text-align: left"><span style="font-size: 90%">Blessed are the meek: for they shall inherit the earth.</span></div> +<div class="tei tei-l" style="text-align: left"><span style="font-size: 90%">Blessed are they that hunger and thirst after righteousness: +for they shall be filled.</span></div> +<div class="tei tei-l" style="text-align: left"><span style="font-size: 90%">Blessed are the merciful: for they shall obtain mercy.</span></div> +<div class="tei tei-l" style="text-align: left"><span style="font-size: 90%">Blessed are the pure in heart: for they shall see God.</span></div> +<div class="tei tei-l" style="text-align: left"><span style="font-size: 90%">Blessed are the peacemakers: for they shall be called sons of God.</span></div> +<div class="tei tei-l" style="text-align: left"><span style="font-size: 90%">Blessed are they that have been persecuted for righteousness' sake: +for theirs is the kingdom of heaven.—Matt. 5:5-10.</span></div> +</div></div> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +In the Sermon on the Mount Jesus formally outlined his +conceptions of ethical and religious life as distinguished from +those then current. It was the platform of the Kingdom of +God. We might expect it to begin with denunciation. Instead +it opens with a spontaneous burst of joy. A great good was +coming. It would bring a store of blessings to all who had +the inward qualifications to receive them. All who felt the +divine dissatisfaction with themselves and the craving for +social justice and righteousness, would get their satisfaction +(v. 3, 4, 6). The higher social virtues, gentleness, purity of +heart, peaceableness, would get recognition and gain ascendancy +(v. 5, 7, 8, 9). But the climax of praise and promise +is for those who propagated righteousness where it was not +wanted, and suffered for it (v. 10-12). <span class="tei tei-q">“These words belong +to the greatest ever uttered”</span> (Hegel). They are pure religion, +and they were called forth by religious faith in a social +ideal. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Have we known men and women who had some of these +qualities, who lived within the Kingdom of God, and who +enjoyed its blessings? If they have ennobled our life, let +us think of them a moment with a silent benediction. +</p> + +</div> + +<span class="tei tei-pb" id="page057">[pg 057]</span><a name="Pg057" id="Pg057" class="tei tei-anchor"></a> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Study for the Week</span></h3> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +We see from the passages we have studied that the mind +of Jesus was centered on a great hope which was just ahead. +It was so beautiful that even in anticipation it was filling +his soul with joy and he knew it would bless all who shared +in it. It seemed to him so valuable and engrossing that a +man ought to stake his whole life on attaining it, and +subordinate all other aims to this dominant desire. +</p> + +<div class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"> +<h4 class="tei tei-head" style="text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">I</h4> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +He spoke of this great good as <span class="tei tei-q">“the Kingdom of God.”</span> +Even a superficial reading of the first three Gospels shows +that this was the pivot of his teaching. Yet he nowhere +defines the phrase. He took an understanding of it for +granted with his hearers, and simply announced that it was +now close at hand, and they must act accordingly. What did +the words mean to them? The idea covered by the phrase +was an historic product of the Jewish people, and we shall +have to understand it as such. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The Hebrew prophets had concentrated their incomparable +religious energy on the simple demand for righteousness, +especially in social and national life. The actual life of the +nation, especially of its ruling classes, of course never squared +with the religious ideal. The injustice and oppression around +them seemed intolerable to the prophets, just because the +ethical imperative within them was so strong. So their unsatisfied +desire for righteousness took the form of an ardent +expectation of a coming day when things would be as they +ought to be. God would make bare his holy arm to punish +the wicked, to sift the good, to establish his law, and to +vindicate the rights of the oppressed. This great <span class="tei tei-q">“day of +Jehovah”</span> would inaugurate a new age, the Kingdom of God, +the Reign of God. The phrase, then, embodies the social +ideal of the finest religious minds of a unique people. The +essential thing in it is the projection into the future of the +demand for a just social order. The prophets looked to a +<span class="tei tei-pb" id="page058">[pg 058]</span><a name="Pg058" id="Pg058" class="tei tei-anchor"></a> +direct miraculous act of God to realize their vision, but they +were in close touch with the facts of political life and always +demanded social action on the human side. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Plato's Republic and More's Utopia are intellectual productions +which have appealed to single idealistic minds. The +Hebrew prophets succeeded in socializing their ideal. By the +force of religion they wrought the conception of the Kingdom +of God into the common mind of a nation as a traditional +conviction which was assimilated by every new generation. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +But when a great idea is appropriated by the masses, it is +sure to become cruder to suit their intellect and their need; +and when a national ideal is handed on for centuries, it will +change with the changing fortunes of the people that holds +it. When the Hebrew nation came under the foreign rule +of the Assyrians, Persians, and finally the Romans, its freedom +and chance for political action were lost, and its political +ideals, too, deteriorated. The Kingdom hope became theological, +artificial, a scheme of epochs of predetermined length +and of marvelous stage settings. Yet, even in this form, it +was a splendid hope of emancipation, of national greatness, +and of future justice and fraternity, and it helped to keep the +nation's soul alive amid crushing sorrows. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The people at the time of Jesus in the main held this +apocalyptic conception of the Kingdom. It was to come as +a divine catastrophe, beginning with an act of judgment and +resulting in a glorious Jewish imperialism. Jesus shared the +substance of the expectation, but as a true spiritual leader he +reconstructed, clarified, and elevated the hope of the masses. +He would have nothing to do with any plans involving blood-shed +and force revolution. The Hebrew Jehovah became +"our Father in heaven" and this democratized the Reign of +Jehovah. The pious Jew expected God to enforce the ceremonial +laws; Jesus had little to say about religious ceremonial, +and a great deal about righteousness and love. Under +his hands the Jewish imperialistic dream changed into a call +for universal human fraternity. He repeatedly and emphatically +explained the coming of the Kingdom in terms taken +<span class="tei tei-pb" id="page059">[pg 059]</span><a name="Pg059" id="Pg059" class="tei tei-anchor"></a> +from biological growth, and his thoughts seem to have verged +away from the popular catastrophic ideas toward ideas of +organic development. These changes—if we have correctly +interpreted them—represent Jesus' own contribution to the +history of the Kingdom ideal, and they are all in the same +direction in which the modern mind has moved. (For a +fuller statement of these modifications see Rauschenbusch, +<span class="tei tei-q">“Christianizing the Social Order,”</span> p. 48-68.) +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"> +<h4 class="tei tei-head" style="text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">II</h4> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +So much by way of historical information. Now let us +emphasize again that this social ideal seemed to Jesus so fair +and fine that he gave his whole soul to it. Naturally he +would. Since he loved men and believed in their solidarity, +the conception of a God-filled humanity living in a righteous +social order, which would give free play to love and would +bind all in close ties, would be the only satisfying outlook for +him. He promised that all who hungered and thirsted after +righteousness would be satisfied in the Kingdom, and he was +himself the chief of these. The Kingdom of God was his +fatherland, in which his spirit lived with God; and with that +vision of perfect humanity before him, he kept its calm and +tranquillity amid the enmity of men as he sought to win men +to its better ways. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The Kingdom of God is the highest good. The idea of God +is the highest and most comprehensive conception in philosophy; +the idea of the Kingdom of God is the highest and +broadest idea in sociology and ethics. It is so high and broad +that many find it hard even to grasp the idea. Just as a +barbaric tribe of hunters or fishermen would find it impossible +to comprehend the social coherence and the patriotism of a +nation of a hundred millions; just as the narrow nationalist +of today falls down intellectually and morally when he confronts +world-forces and relations: so we who are trained to +think in terms of family and State, give out when we are to +treat the Kingdom of God as a reality. It takes faith of the +<span class="tei tei-pb" id="page060">[pg 060]</span><a name="Pg060" id="Pg060" class="tei tei-anchor"></a> +intellect to comprehend a stage of evolution before it is +reached. It takes faith of character to launch yourself toward +a great moral goal before its tangible and profitable elements +are within reach. It takes more moral daring today than for +a century past to believe in the reemergence and final victory +of God's social order. But this is the time for all true +believers to square their shoulders and say with Galileo, <span class="tei tei-q">“And +yet it moves.”</span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Any man whose soul is kindled by the conception of the +Kingdom of God is a real man. Whoever loves the idea, +must turn it into reality as far as life lets him. Whoever +tries it, will suffer. But even if he suffers, he will be more +blessed and more truly a man than he would be if he did not +try. In seeking the Kingdom he realizes himself. <span class="tei tei-q">“He that +loseth his life for my sake, shall find it.”</span> +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"> +<h4 class="tei tei-head" style="text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">III</h4> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Jesus bade us <span class="tei tei-q">“seek first the Kingdom of God and his +righteousness,”</span> and he obeyed his own call. The main object +of his life was the ideal social order and the perfect ethic. +Now if Jesus is our ideal of human goodness, is any goodness +good unless it works in the same direction? If a man is of +flawless private life, but is indifferent to any social ideal, or +even hostile to all attempts at better justice and greater +fraternity, is he really good? Even a strong desire for +personal perfection, if there is no desire for a regeneration +of society in it, must be rated as sub-Christian because it is +lacking in the sense of solidarity and may be lacking in love. +</p> + +</div> + +</div> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Suggestions for Thought and Discussion</span></h3> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +I. <span class="tei tei-hi"><span style="font-style: italic">The Power of a Great Idea</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +1. Did the idea of the Kingdom of God ever play a +part in your religious education? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +2. Did you feel any response to it in studying this lesson? +Does it have reality? +</p> + +<span class="tei tei-pb" id="page061">[pg 061]</span><a name="Pg061" id="Pg061" class="tei tei-anchor"></a> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +3. Suppose an entire study group should fail to see anything +in it, would that prove it valueless? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +II. <span class="tei tei-hi"><span style="font-style: italic">Historical Changes in the Kingdom Ideal</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +1. How did the Kingdom ideal take shape in the minds +of the Hebrew prophets? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +2. Explain the nature of the apocalyptic hope and its +divergence from the prophetic ideal. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +3. What passages seem to throw the most light on Jesus' +conception of it, and his feeling about it? What do you +think about the Beatitudes from this point of view? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +4. At what points did Jesus clarify and elevate the hereditary +hope of his nation? Summarize the conception of +the Kingdom as it lay in the mind of Jesus. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +III. <span class="tei tei-hi"><span style="font-style: italic">Present Possibilities of the Kingdom Idea</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +1. What value would the preaching of the Kingdom of +God have in evangelistic work today? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +2. How would it affect religious education and the moral +outlook of the young? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +3. How would the possession of the Kingdom faith equip +the Church for leadership in an age of social movements +and unrest? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +4. How does the Kingdom hope add to the joyousness +of the Christian life? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +5. How does Jesus' conception of the Kingdom of God +connect with the great social and national hopes of today? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +IV. <span class="tei tei-hi"><span style="font-style: italic">For Special Discussion</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +1. How does a man realize himself in seeking the Kingdom? +How does a man realize the Kingdom in developing +himself? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +2. Does the idea seem to offer a religious vehicle for +conceptions you have derived from sociological work? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +3. Does a social concept like the <span class="tei tei-q">“Kingdom of God”</span> gain +<span class="tei tei-pb" id="page062">[pg 062]</span><a name="Pg062" id="Pg062" class="tei tei-anchor"></a> +anything for its practical efficiency today from being +ancient, and from being religious? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +4. Will such a concept ever be effective with the masses +unless it is essentially religious? +</p> + +</div> + +</div> + +<span class="tei tei-pb" id="page063">[pg 063]</span><a name="Pg063" id="Pg063" class="tei tei-anchor"></a> + +<hr class="page" /><div class="tei tei-div" style="margin-bottom: 4.00em; margin-top: 4.00em"> +<a name="toc15" id="toc15"></a> +<a name="pdf16" id="pdf16"></a> +<h2 class="tei tei-head" style="text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"><span style="font-size: 144%">Chapter V. The Kingdom Of God: Its Tasks</span></h2> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-style: italic">The Right Social Order is the Supreme Task for Each</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The perfect social order is the highest good. In so far +as it is a gift of God, offered to the individual like the fertile +earth and the oxygen of the air, we must appropriate it +and enjoy every approximation to the perfect society. +But what is the responsibility of the individual toward the +achievement of the ideal social order? What task does it lay +on him? How did Jesus see this problem? It is finely stated +in the words with which Émile de Laveleye closes his book +<span class="tei tei-q">“Sur la propriété”</span>: <span class="tei tei-q">“There is a social order which is the best. +Necessarily it is not always the present order. Else why +should we seek to change the latter? But it is that order +which ought to exist to realize the greatest good for humanity. +God knows it and wills it. It is for man to discover +and establish it.”</span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +What, then, is the responsibility of the individual with +regard to the achievement of this highest good? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-variant: small-caps">Daily Readings</span></span> +</p> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">First Day: The Kingdom of Hard Work</span></h3> + +<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"><span style="font-size: 90%"> +For it is as when a man, going into another +country, called his own servants, and delivered unto +them his goods. And unto one he gave five talents, +to another two, to another one; to each according +to his several ability; and he went on his journey. +Straightway he that received the five talents went +and traded with them, and made other five talents. +</span><span class="tei tei-pb" id="page064">[pg 064]</span><a name="Pg064" id="Pg064" class="tei tei-anchor"></a><span style="font-size: 90%"> +In like manner he also that received the two gained +other two. But he that received the one went away +and digged in the earth, and hid his lord's money. +Now after a long time the lord of those servants +cometh, and maketh a reckoning with them. And +he that received the five talents came and brought +other five talents, saying, Lord, thou deliveredst unto +me five talents: lo, I have gained other five talents. +His lord said unto him, Well done, good and faithful +servant: thou hast been faithful over a few +things, I will set thee over many things; enter thou +into the joy of thy lord. And he also that received +the two talents came and said, Lord, thou deliveredst +unto me two talents: lo, I have gained other two +talents. His lord said unto him, Well done, good +and faithful servant: thou hast been faithful over a +few things, I will set thee over many things; enter +thou into the joy of thy lord. And he also that had +received the one talent came and said, Lord, I knew +thee that thou art a hard man, reaping where thou +didst not sow, and gathering where thou didst not +scatter; and I was afraid, and went away and hid +thy talent in the earth: lo, thou hast thine own. +But his lord answered and said unto him, Thou +wicked and slothful servant, thou knewest that I +reap where I sowed not, and gather where I did not +scatter; thou oughtest therefore to have put my +money to the bankers, and at my coming I should +have received back mine own with interest. Take +ye away therefore the talent from him, and give it +unto him that hath the ten talents. For unto every +one that hath shall be given, and he shall have +abundance: but from him that hath not, even that +which he hath shall be taken away. And cast ye out +the unprofitable servant into the outer darkness: +there shall be the weeping and the gnashing of teeth.—Matt. +25:14-30. +</span></div> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Evidently the sympathy of Jesus was with the two men +who hustled, and not with the fellow who took it out in +growling and blaming the boss. Jesus would have agreed +<span class="tei tei-pb" id="page065">[pg 065]</span><a name="Pg065" id="Pg065" class="tei tei-anchor"></a> +to the proposition that to live an unproductive life is one +of the cardinal sins. Evolution and Christianity agree +on that. This exhortation to do good work was given +when Jesus was looking forward to his death and his absence. +He would leave the Kingdom of God as an unfinished +task. He wanted his disciples to carry forward +their Master's business under their own initiative when he +was not there to direct them. The new conditions would +throw even heavier responsibilities on them. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Can you translate this parable into terms of college life +and sketch three college students as companion pieces to +the three business men? +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Second Day: The Call to Action</span></h3> + +<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"> +<p class="tei tei-p" style="margin-bottom: 0.90em"><span style="font-size: 90%"> +And passing along by the sea of Galilee, he saw +Simon and Andrew the brother of Simon casting +a net in the sea; for they were fishers. And Jesus +said unto them, Come ye after me, and I will make +you to become fishers of men. And straightway +they left the nets, and followed him. And going +on a little further, he saw James the son of Zebedee, +and John his brother, who also were in the boat +mending the nets. And straightway he called them: +and they left their father Zebedee in the boat with +the hired servants, and went after him.—Mark 1:16-20. +</span></p> + +<div class="tei tei-tb"><hr style="width: 50%" /></div> + +<p class="tei tei-p" style="margin-bottom: 0.90em"><span style="font-size: 90%"> +And as Jesus passed by from thence, he saw a +man, called Matthew, sitting at the place of toll: +and he saith unto him, Follow me. And he arose +and followed him.—Matt. 9:9. +</span></p> + +<div class="tei tei-tb"><hr style="width: 50%" /></div> + +<p class="tei tei-p" style="margin-bottom: 0.90em"><span style="font-size: 90%"> +And as they went on the way, a certain man said +unto him, I will follow thee whithersoever thou +goest. And Jesus said unto him, The foxes have +holes, and the birds of the heaven have nests; but +the Son of man hath not where to lay his head. +And he said unto another, Follow me. But he said, +Lord, suffer me first to go and bury my father. +</span><span class="tei tei-pb" id="page066">[pg 066]</span><a name="Pg066" id="Pg066" class="tei tei-anchor"></a><span style="font-size: 90%"> +But he said unto him, Leave the dead to bury their +own dead; but go thou and publish abroad the kingdom +of God. And another also said, I will follow +thee, Lord; but first suffer me to bid farewell to +them that are at my house. But Jesus said unto +him, No man, having put his hand to the plow, and +looking back, is fit for the kingdom of God.—Luke +9:57-62. +</span></p> +</div> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The way in which Jesus called his disciples shows that he +felt he had a big business in hand. It was a call to action, +to conflict and loss, and there was snap in it. Leaving +their boats and nets doubtless seemed a big proposition to +these four fishermen; but they did it. Matthew had to give +up a government job with pickings. These five rose to their +chance with courageous decision, and their names are still +borne by millions of boys today. The names of the other +three are lost to fame. One of them gushed and Jesus +cooled off his emotions. The second and third wanted to +procrastinate and hid behind social obligations. Note that +epigram about the ploughman. It is a splendid expression of +intelligent and concentrated energy. You can't drive a +straight furrow while you <span class="tei tei-q">“rubber.”</span> You've got to <span class="tei tei-q">“tend +to your job.”</span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Four of the first five are said to have died a violent death. +Would they have been wiser if they had looked out for +Number One? +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Third Day: The Futility of Talk</span></h3> + +<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"> +<p class="tei tei-p" style="margin-bottom: 0.90em"><span style="font-size: 90%"> +Not every one that saith unto me, Lord, Lord, +shall enter into the kingdom of heaven; but he that +doeth the will of my Father who is in heaven. +Many will say to me in that day, Lord, Lord, did +we not prophesy by thy name, and by thy name +cast out demons, and by thy name do many mighty +works? And then will I profess unto them, I never +knew you: depart from me, ye that work iniquity. +</span></p> + +<p class="tei tei-p" style="margin-bottom: 0.90em"><span style="font-size: 90%"> +Every one therefore that heareth these words of +</span><span class="tei tei-pb" id="page067">[pg 067]</span><a name="Pg067" id="Pg067" class="tei tei-anchor"></a><span style="font-size: 90%"> +mine, and doeth them, shall be likened unto a wise +man, who built his house upon the rock: and the +rain descended, and the floods came, and the winds +blew, and beat upon that house; and it fell not: for +it was founded upon the rock. And every one that +heareth these words of mine, and doeth them not, +shall be likened unto a foolish man, who built his +house upon the sand: and the rain descended, and +the floods came, and the winds blew, and smote upon +that house; and it fell: and great was the fall +thereof.—Matt. 7:21-27. +</span></p> +</div> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Jesus evidently felt deeply the emptiness and futility of +much of the religious talk. He was interested only in those +emotions and professions which could get themselves translated +into character and action. Words have always been +the bane of religion as well as its vehicle. Religious emotion +has enormous motive force, but it is the easiest thing in the +world for it to sizzle away in high professions and wordy +prayers. In that case it is a substitute and counterfeit, and +a damage to the Reign of God among men. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +How about our own religious talk? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Would it be better, then, to give up preaching and public +prayer? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-style: italic">What has the utterance of religion done for us?</span></span> +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Fourth Day: This Camel Passed Through</span></h3> + +<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"><span style="font-size: 90%"> +And he entered and was passing through Jericho. +And behold, a man called by name Zacchæus; and +he was a chief publican, and he was rich. And he +sought to see Jesus who he was; and could not for +the crowd, because he was little of stature. And he +ran on before, and climbed up into a sycomore tree +to see him: for he was to pass that way. And when +Jesus came to the place, he looked up, and said +unto him, Zacchæus, make haste, and come down; +for to-day I must abide at thy house. And he made +haste, and came down, and received him joyfully. +And when they saw it, they all murmured, saying, +</span><span class="tei tei-pb" id="page068">[pg 068]</span><a name="Pg068" id="Pg068" class="tei tei-anchor"></a><span style="font-size: 90%"> +He is gone in to lodge with a man that is a sinner. +And Zacchæus stood, and said unto the Lord, Behold, +Lord, the half of my goods I give to the poor; +and if I have wrongfully exacted aught of any man, +I restore fourfold. And Jesus said unto him, To-day +is salvation come to this house, forasmuch as he also +is a son of Abraham. For the Son of man came to +seek and to save that which was lost.—Luke 19:1-10. +</span></div> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Zacchæus was engaged in the profitable but shady business +of farming the Roman taxing system in one of the +richest districts of Palestine. He was a politician and business +man combined, and the kind of man that is <span class="tei tei-q">“bound to +land.”</span> Being only five feet one he had no chance amid +a crowd in a narrow street watching a procession. So he +climbed a tree. Imagine a corporation president climbing +a telegraph post to see Jesus! This spirit of determination +appealed to Jesus and he promptly made friends with him, +though he well knew he would lose some more of his reputation +by identifying himself with a publican. Zacchæus +proved his fitness for the Kingdom of God by parting with +his accumulated graft at a single sweep. Fifty per cent +of his property given away outright; the balance used to +make restitution at the rate of four hundred per cent—how +much was left? Here a camel passed through the needle's +eye, and Jesus stood and cheered. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +At what points is the moral energy of college men and +women most severely tested? Where do they meet their +great spiritual decisions? +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Fifth Day: Will in Prayer</span></h3> + +<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"><span style="font-size: 90%"> +And he spake a parable unto them to the end that +they ought always to pray, and not to faint; saying, +There was in a city a judge, who feared not God, +and regarded not man: and there was a widow in +that city; and she came oft unto him, saying, Avenge +me of mine adversary. And he would not for a +while: but afterward he said within himself, Though +</span><span class="tei tei-pb" id="page069">[pg 069]</span><a name="Pg069" id="Pg069" class="tei tei-anchor"></a><span style="font-size: 90%"> +I fear not God, nor regard man; yet because this +widow troubleth me, I will avenge her, lest she +wear me out by her continual coming. And the +Lord said, Hear what the unrighteous judge saith. +And shall not God avenge his elect, that cry to him +day and night, and yet he is longsuffering over +them?—Luke 18:1-7. +</span></div> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +In most of his sayings on prayer Jesus either objected to +the wordiness of prayers (Matt. 6:5-13), or he demanded +more will and persistence. In the story of the widow and +the judge the odds were against the widow. Being only a +widow she had no pull and no vote. The judge was frankly +a tough case, untouched by religion and conscience, and +thick-skinned as to public opinion. Yet the widow won out +by sheer doggedness. Surely the mind that sketched the +reiterating widow and the collapsing politician had an admiring +eye for energy of action. Jesus wanted that spirit +and determination put into prayer. But note that he was +thinking, not of personal edification, nor of private benefits +to be obtained, but of the <span class="tei tei-q">“avenging of God's elect”</span>; that +is, of straightening out the affairs of the world so that the +wrongs of the righteous would be redressed. A keen social +consciousness about the condition of God's people, coupled +with <span class="tei tei-q">“hunger and thirst for justice,”</span> can turn prayer into +action. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-style: italic">Have we any experience of prayer concentrated on great +public evils?</span></span> How does that differ from prayers centering +about our own interests? (See Fosdick, <span class="tei tei-q">“The Meaning of +Prayer,”</span> Chapter X.) +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Sixth Day: Twelve against the Field</span></h3> + +<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"><span style="font-size: 90%"> +And as ye go, preach, saying, The kingdom of +heaven is at hand. Heal the sick, raise the dead, +cleanse the lepers, cast out demons: freely ye received, +freely give. Get you no gold; nor silver, +nor brass in your purses: no wallet for your journey, +</span><span class="tei tei-pb" id="page070">[pg 070]</span><a name="Pg070" id="Pg070" class="tei tei-anchor"></a><span style="font-size: 90%"> +neither two coats, nor shoes, nor staff: for the +laborer is worthy of his food. And into whatsoever +city or village ye shall enter, search out who in it +is worthy; and there abide till ye go forth.... +And whosoever shall not receive you, nor hear your +words, as ye go forth out of that house or that city, +shake off the dust of your feet. Verily I say unto +you, It shall be more tolerable for the land of +Sodom and Gomorrah in the day of judgment, than +for that city.... And be not afraid of them that +kill the body, but are not able to kill the soul.—Matt. +10:7-11, 14-15, 28a. +</span></div> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +This whole chapter expresses with immense vitality the +heroic spirit called forth by the Kingdom propaganda. Jesus +sent these twelve men through the villages of Galilee to +duplicate and multiply what he was doing. The natural +leaders of society, the able, the educated, the powerful, were +concerned in setting up their own kingdom and enslaving +their fellows to serve them. So Jesus took what material he +had, peasants and fishermen, and created a new leadership. +He flung them against existing society, knowing well that +they would have to face opposition. In fact, they were +destined, one by one, to go to death for their cause. He +tells them not to mind a little thing like death, but to do +their work and rally the people around the idea of the +Reign of God. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Can the men and women who are today trying to rebuild +human society on a basis of social justice and fraternity +claim any right of succession in the sending of the Twelve? +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Seventh Day: Doing All, and Then Some</span></h3> + +<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"><span style="font-size: 90%"> +But who is there of you, having a servant plowing +or keeping sheep, that will say unto him, when he +is come in from the field, Come straightway and sit +down to meat; and will not rather say unto him, +Make ready wherewith I may sup, and gird thyself, +</span><span class="tei tei-pb" id="page071">[pg 071]</span><a name="Pg071" id="Pg071" class="tei tei-anchor"></a><span style="font-size: 90%"> +and serve me, till I have eaten and drunken; and +afterward thou shalt eat and drink? Doth he thank +the servant because he did the things that were commanded? +Even so ye also, when ye shall have done +all the things that are commanded you, say, We are +unprofitable servants; we have done that which it +was our duty to do.—Luke 17:7-10. +</span></div> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Jesus often boldly took his illustrations from the facts +of life even when they were repellent to him. Here he +holds up the joyless life of a Syrian agricultural laborer. +After plodding all day in the field, this man comes home, +tired and hungry. Is he promptly cared for? No, he must +first cook and serve his master's meal. Then he can eat +what's left. Does he get any thanks for working overtime? +Not a thank. Now, says Jesus, what this man does under +the hard coercion of his lot, you and I must do of our +own free will. After we have done a man's work, let us +go and do some more for the sake of the cause, and disclaim +praise. That spirit of utter service is, in fact, the +spirit in which men work when the Kingdom vision gets +hold of them. They become greedy for work and can not +satisfy themselves. The strong and inspired men always feel +at the end that they have not done half they ought to have +done. The last words of Martin Luther, scribbled on a +scrap of paper, were: <span class="tei tei-q">“We are beggars. That's true.”</span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +What would Jesus say to a college student who is chronically +tired and who feels that he is laying his professors and +his father under heavy obligation by working at all? +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Study for the Week</span></h3> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Is it not a strange fate that down to the most recent +times art has pictured Jesus all meek and gentle, and theology +has emphasized his passive suffering? Yet he was high-power +energy. His epigrams and hyperboles crack like a +whip-lash. He was up before dawn. He always rose to the +<span class="tei tei-pb" id="page072">[pg 072]</span><a name="Pg072" id="Pg072" class="tei tei-anchor"></a> +sight of human need. To do the will of his Father was meat +and drink to him. His life was a combat. He faced opposition +without flinching and <span class="tei tei-q">“stedfastly set his face to go +up to Jerusalem”</span> when he knew it meant death. Even when +he stood silent before the court and when he hung nailed to +the gallows, he was a spiritual force in action and men +were disturbed and afraid before him. +</p> + +<div class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"> +<h4 class="tei tei-head" style="text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">I</h4> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +He communicated energy to others. He hated mere talk +and discouraged fruitless theorizing. He praised energetic +action when he found it, as in the case of Zacchæus, and of +the men who climbed the roof with a paralytic man and +dug up the roofing to let him down to Jesus. He called +that sort of thing <span class="tei tei-q">“faith.”</span> Faith, in Jesus' use of the word, +did not mean shutting your eyes and folding your hands. +He said it was an explosive that could remove mountains. +He gave three of his disciples nicknames, and they were +all given to express forcefulness; Simon he called Peter, +the Rock; and James and John he called Boanerges, the +sons of thunder. He sent his disciples open-eyed to face +trouble; he told them the wolves were waiting for them, but +to rejoice and be exceeding glad for the chance of lining up +against them. Let us clear our minds forever of the idea +that Jesus was a mild and innocuous person who parted his +hair and beard in the middle, and turned his disciples into +mollycoddles. Away with it! +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Though the spirit of Jesus has never had more than half +a chance in historic Christianity, yet it is demonstrable that +the total efficiency of humanity, the bulk of work done, and +the capacity for heroic tension of energies have been greatly +increased by it. Taking it on the smallest scale—every real +conversion means a break with debasing habits, with alcoholism, +with the waste of sexual energies; it means more +self-control, more responsiveness to duty, more capacity to +take a long outlook, and consequently better work. We can +<span class="tei tei-pb" id="page073">[pg 073]</span><a name="Pg073" id="Pg073" class="tei tei-anchor"></a> +observe this in ourselves and others. We still need the +coercion of stern necessity and of public opinion to keep us +straight, but an inward compulsion is added. A Christian +carries his policeman around inside of him. Where Christianity +gets a really firm hold on men or women, especially if +there is a basis of natural ability, it pushes them on to lead +in moral movements and they break away for human +progress. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +When Christianity multiplies such cases, and makes soberness, +duty, and hard work the habit of entire communities, +we have a social fact of first-class importance; for the human +animal is naturally lazy, sluggish, and inclined to live for +today. The capacity to subordinate immediate gratification +for a future good is scarce; the capacity to subordinate +selfish advantage to a great common and moral good is +scarcer still. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +We can see this force working on a larger scale on the +foreign mission field where Christianity is a new social energy. +There it is easier to disentangle it from other social forces. +What are the comparative results when it gets a lodgment in +a single social class or tribal group? This question will +bear watching during the next fifty years. The full social +results of Christianity will not show till the third generation. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +We get another demonstration of increased working efficiency +in humanity wherever Christianity has passed through +an internal purification which has set free more of its spiritual +energies. What, for instance, has been the historic connection +between the development of capitalistic industry in +Holland, England, and France, and the sober and frugal +piety and patient laboriousness created in the Calvinists of +Holland, the Puritans of England, and the Huguenots of +France? +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"> +<h4 class="tei tei-head" style="text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">II</h4> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The contributions made by Christianity to the working +efficiency and the constructive social abilities of humanity in +the past have been mainly indirect. The main aim set before +<span class="tei tei-pb" id="page074">[pg 074]</span><a name="Pg074" id="Pg074" class="tei tei-anchor"></a> +Christians was to save their souls from eternal woe, to have +communion with God now and hereafter, and to live God-fearing +lives. It was individualistic religion, concentrated +on the life to come. Its social effectiveness was largely a +by-product. What, now, would have been the result if +Christianity had placed an equally strong emphasis on the +Kingdom of God, the ideal social order? Other things being +equal, a Christian father and mother are better parents than +others because they have more sense of duty, more love, +and a higher valuation of spiritual things. But if, in addition, +they have a religious desire for a higher social order and +realize that noble children are a splendid contribution to it, +how will that affect their parenthood? A teacher, artist, or +scientist who is also a religious man, will do conscientious +work if he works under the motives of individualistic religion. +But if he has a vision of the Kingdom of God on earth and +sees the contributions he can make to it, will not that raise +the character of his output? A business man of strong +Christian character will work hard, keep his word in business, +and deal fairly with employes and customers. But +would not a new direction be given to his moral energies if +his religion taught him that he must help to shape the workings +of industry and trade so that hereafter there will be no +fundamental clash between business and the morals of +Christianity? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +What the world of Christian men and women needs is to +have a great social objective set before them and laid on +their conscience with the authority of religion. Then religion +would get behind social evolution in earnest. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +This would be no new and foreign element imported into +our religion. It would be a modern revival of the doctrine of +Jesus himself, which has been too long submerged and +neglected. One chief reason why it was side-tracked is that +no despotic State and no society dominated by a predatory +class ever wanted religion applied to a reconstruction of the +social order. The idea of the Kingdom of God reawoke +with the rise of modern democracy. Now is the time for it. +</p> + +</div> + +<span class="tei tei-pb" id="page075">[pg 075]</span><a name="Pg075" id="Pg075" class="tei tei-anchor"></a> + +<div class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"> +<h4 class="tei tei-head" style="text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">III</h4> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The idea of the Kingdom of God is not identified with any +special social theory. It means justice, freedom, fraternity, +labor, joy. Let each social system and movement show us +what it can contribute and we will weigh its claims. We +want the old ideal defined in modern terms, in the terms +of modern democracy, of the power machine, of international +peace, and of evolutionary science. But we want to embrace +it with the old religious faith and ardor, so that we can +pray over it. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +This great task of establishing a righteous social life on +earth embraces all minor tasks in so far as they are good. +The mother who tries to make a good home, the farmer +who feeds the people, the teacher who trains them, the +scientist who gets the facts for all, the merchant, the workingman, +the artist, the leader in play—they are all contributing +to the Kingdom, provided they view their work so, and +are trying to put an evolutionary <em class="tei tei-emph"><span style="font-style: italic">plus</span></em> into it which will lift +the total nearer to the divine will. The Kingdom is the +supreme task, and all small tasks are part of it. That gives +every man a place in it who works—where is the idler's place +in it?—and it hallows all good work with religious glory. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +It may seem as if this social aim of religion may depreciate +the aim of developing our own personality and of saving our +souls. It ought not. Sometimes it does for a time. But we +are each so enormously important to ourselves that we are +not likely to forget ourselves, and the practical struggle with +temptation and sorrow will teach us to seek strength for our +personal needs from Christ. In time we shall learn to say +with Jesus, <span class="tei tei-q">“For their sakes I sanctify myself, that they also +may be sanctified.”</span> In time surrender to the Kingdom ideal, +toil for it, self-denial for it, cooperation with others for it, +will have the strongest kind of reactions on ourselves and +our moral fiber. Gymnasium work is all right, but real work +in the open is better. We are most durably saved by putting +in hard work for the Kingdom of God. +</p> + +<span class="tei tei-pb" id="page076">[pg 076]</span><a name="Pg076" id="Pg076" class="tei tei-anchor"></a> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +In every great task a religious man is consciously thrown +back on the aid of God—most of all in the greatest task of +all. Eternal powers are cooperating with our puny efforts. +That alone guarantees that our work is not wasted. We +plant and water, but unless God's sun shines upon it, our work +is nothing. He is a fool that is not reverent and humble. +We sorely need this faith in the collaboration and patience of +God today when so much of the best spiritual achievement +of mankind is swept away, and we seem far away from a +kingdom of love. <span class="tei tei-q">“As the heavens are higher than the +earth, so are my ways higher than your ways, and my +thoughts than your thoughts.”</span> +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"> +<h4 class="tei tei-head" style="text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">IV</h4> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Here, then, we have another social principle of Jesus. A +collective moral ideal is a necessity for the individual and +the race. Every man must have a conscious determination to +help in his own place to work out a righteous social order for +and with God. The race must increasingly turn its own +evolution into a conscious process. It owes that duty to itself +and to God who seeks an habitation in it. It must seek to +realize its divine destiny. <span class="tei tei-q">“Thy kingdom come! Thy will +be done on earth as it is done in heaven!”</span> This is the +conscious evolutionary program of Jesus. It combines religion, +social science, and ethical action in a perfect synthesis. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +What has this to say to students? Everything, it seems. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +First, whatever is to be our particular job, we must relate +it to the supreme common task at which God and all good +men are working. Unless we see and assert that relation, +we are mere day-laborers or slaves, with neither intelligence +nor enthusiasm. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Second, anyone who, instead of loyally relating his life-work +to God's work, pursues his own ambition at the expense +of the Kingdom and damages it to make profit for himself, +is like a man who takes pay to damage his country. He +<span class="tei tei-pb" id="page077">[pg 077]</span><a name="Pg077" id="Pg077" class="tei tei-anchor"></a> +makes the work harder for all who are more faithful than +he, and their blood will be upon him. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Third, <span class="tei tei-q">“<span class="tei tei-foreign"><span style="font-style: italic">noblesse oblige</span></span>.”</span> +If we belong to the republic of +learning and education, something extra is justly due from +us. Here, for instance, is the evangelization of the world in +this generation. An organization has been created to accomplish +it. Heroic pioneers have died, preparing the way for +larger forces. Is our life fit and good enough to put into +that? Here is the Christianization of the social order in the +next two generations. What have all our social studies been +for in the design of God? To fit ourselves for exploiting our +fellows or to show them the way to the Kingdom of God? +</p> + +</div> + +</div> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Suggestions for Thought and Discussion</span></h3> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +I. <span class="tei tei-hi"><span style="font-style: italic">Our Untapped Reserves</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +1. How far is a person who produces nothing, of use +to the community? Is increase of productive efficiency the +test of progress? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +2. Does religion help to call out reserves of energy in +human nature? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +II. <span class="tei tei-hi"><span style="font-style: italic">The Energy of Jesus</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +1. How far did Jesus give evidence of audacity and high +power energy? Has the Christian Church realized this? +How about the portrayals of him in art? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +2. Furnish evidence that Jesus demanded sincere work. +How was this connected with the Kingdom of God in his +mind? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +3. Give proof that he demanded heroism of his followers +as a commonplace thing. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +4. How did this temper affect his view of prayer? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +III. <span class="tei tei-hi"><span style="font-style: italic">Christianity and Work</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +1. Has Christianity ever promoted idleness? If so, +what type of Christianity was it? +</p> + +<span class="tei tei-pb" id="page078">[pg 078]</span><a name="Pg078" id="Pg078" class="tei tei-anchor"></a> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +2. Taken as a whole has Christianity increased the +amount of work done, or lessened it? Give historical proof. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +3. Would it raise the economic efficiency of an African +tribe to become Christians? Would it raise the efficiency +of the Mexican people if they adopted a purer type of +Christianity? How? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +4. Where is the idler's place in the Kingdom of God? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +IV. <span class="tei tei-hi"><span style="font-style: italic">The Reenforcement of Christianity by the Kingdom +Ideal</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +1. Is a call to be converted a call to enjoy spiritual peace +or to exert spiritual energy? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +2. How has the idea arisen that Christianity is a "dope" +to make people contented amid wrong conditions? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +3. How would the Kingdom faith give religious quality +to the plain man's job? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +4. Other things being equal, has a religious man more +or less fighting energy against wrong than a non-religious +man? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +5. If a man passes from an individualistic to a social +conception of religion, what change will it make in moral +action? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +6. To what extent is the enterprise of the Kingdom of +God a dynamic expression of accepted sociological principles? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +7. What is the special obligation of college men and +women to the Kingdom of God? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +V. <span class="tei tei-hi"><span style="font-style: italic">For Special Discussion</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +1. Is the Kingdom of God to be brought about by an +act of God in the future or by the work of men in the +present? Does the one exclude the other? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +2. Does our social order call out the full energy and +intelligence of the working people? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +3. Can an overworked and underpaid workman feel that +<em class="tei tei-emph"><span style="font-style: italic">he is working</span></em> for the Kingdom of God? +</p> + +<span class="tei tei-pb" id="page079">[pg 079]</span><a name="Pg079" id="Pg079" class="tei tei-anchor"></a> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +4. Does the Kingdom of God necessarily involve elements +of social readjustment and change? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +5. Would a predatory governing class in the past have +allowed the preaching of a social conception of the Kingdom +of God? +</p> + +</div> + +</div> + +<span class="tei tei-pb" id="page080">[pg 080]</span><a name="Pg080" id="Pg080" class="tei tei-anchor"></a> + +<hr class="page" /><div class="tei tei-div" style="margin-bottom: 4.00em; margin-top: 4.00em"> +<a name="toc17" id="toc17"></a> +<a name="pdf18" id="pdf18"></a> +<h2 class="tei tei-head" style="text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"><span style="font-size: 144%">Chapter VI. A New Age And New Standards</span></h2> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-style: italic">As the Kingdom Comes Ethical Standards Must +Advance</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Every approximation to the Reign of God in humanity +demands an advance in the social relations of men, that is, +an advance in ethics. Every really epochal advance must +have it or slip back. There must be, first, better obedience +to the moral principles already recognized and accepted by +society; second, an expansion of the sway of ethical duty +to new fields and wider groups of humanity; and third, a +recognition of new duties and the assimilation of new and +higher ethical conceptions. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +To what extent did Jesus appreciate these supreme needs? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-variant: small-caps">Daily Readings</span></span> +</p> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">First Day: Living up to the Old Standards</span></h3> + +<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"> +<p class="tei tei-p" style="margin-bottom: 0.90em"><span style="font-size: 90%"> +In the high-priesthood of Annas and Caiaphas, the +word of God came unto John the son of Zacharias +in the wilderness. And he came into all the region +round about the Jordan, preaching the baptism of +repentance unto remission of sins; as it is written +in the book of the words of Isaiah the prophet, +</span></p> + +<div class="tei tei-lg" style="margin-bottom: 0.90em; margin-top: 0.90em"> +<div class="tei tei-l" style="text-align: left"><span style="font-size: 90%">The voice of one crying in the wilderness,</span></div> +<div class="tei tei-l" style="text-align: left"><span style="font-size: 90%">Make ye ready the way of the Lord,</span></div> +<div class="tei tei-l" style="text-align: left"><span style="font-size: 90%">Make his paths straight.</span></div> +<div class="tei tei-l" style="text-align: left"><span style="font-size: 90%">Every valley shall be filled,</span></div> +<div class="tei tei-l" style="text-align: left"><span style="font-size: 90%">And every mountain and hill shall be brought low;</span></div> +<div class="tei tei-l" style="text-align: left"><span style="font-size: 90%">And the crooked shall become straight,</span></div> +<div class="tei tei-l" style="text-align: left"><span style="font-size: 90%">And the rough ways smooth;</span></div> +<div class="tei tei-l" style="text-align: left"><span style="font-size: 90%">And all flesh shall see the salvation of God.</span></div> +</div> + +<span class="tei tei-pb" id="page081">[pg 081]</span><a name="Pg081" id="Pg081" class="tei tei-anchor"></a> + +<p class="tei tei-p" style="margin-bottom: 0.90em"><span style="font-size: 90%"> +He said therefore to the multitudes that went out +to be baptized of him, Ye offspring of vipers, who +warned you to flee from the wrath to come? Bring +forth therefore fruits worthy of repentance, and +begin not to say within yourselves, We have Abraham +to our father: for I say unto you, that God is able +of these stones to raise up children unto Abraham. +And even now the axe also lieth at the root of the +trees: every tree therefore that bringeth not forth +good fruit is hewn down, and cast into the fire.—Luke +3:2-9. +</span></p> +</div> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The ABC of social renewal and moral advance is for +each of us to face our sins sincerely and get on a basis of +frankness with God and ourselves. Therefore Christianity +set out with a call for personal repentance. If we only +acted up to what we know to be right, this world would be +a different place. But we fool ourselves with protective +coloring devices in order to keep our own self-respect. Take +our language, for instance; it reeks with evasive euphemisms +intended to make nasty sins look prettier. We call +stealing <span class="tei tei-q">“swiping”</span> and cheating <span class="tei tei-q">“cribbing.”</span> When we have +been drunk we say we were <span class="tei tei-q">“squiffy.”</span> As soon as we face +the facts, we realize that what we call peccadilloes in ourselves +are the black sins that have slain the innocents and +have hag ridden humanity through all its history. That is +the beginning of social vision. Personal repentance is a +social advance. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +What equivalent have college men and women for the +plea of the Pharisees that they were Abraham's children +and had a pull with God? +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Second Day: Expanding the Area of Obligation</span></h3> + +<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"><span style="font-size: 90%"> +And behold, a certain lawyer stood up and made +trial of him, saying, Teacher, what shall I do to +inherit eternal life? And he said unto him, What is +written in the law? how readest thou? And he +answering said, Thou shalt love the Lord thy God +</span><span class="tei tei-pb" id="page082">[pg 082]</span><a name="Pg082" id="Pg082" class="tei tei-anchor"></a><span style="font-size: 90%"> +with all thy heart, and with all thy soul, and with +all thy strength, and with all thy mind; and thy +neighbor as thyself. And he said unto him, Thou +hast answered right: this do, and thou shalt live. +But he, desiring to justify himself, said unto Jesus, +And who is my neighbor? Jesus made answer and +said, A certain man was going down from Jerusalem +to Jericho; and he fell among robbers, who +both stripped him and beat him, and departed, leaving +him half dead. And by chance a certain priest was +going down that way: and when he saw him, he +passed by on the other side. And in like manner +a Levite also, when he came to the place, and saw +him, passed by on the other side. But a certain +Samaritan, as he journeyed, came where he was: +and when he saw him, he was moved with compassion, +and came to him, and bound up his wounds, +pouring on them oil and wine; and he set him on +his own beast, and brought him to an inn, and took +care of him. And on the morrow he took out two +shillings, and gave them to the host, and said, Take +care of him; and whatsoever thou spendest more, I, +when I come back again, will repay thee. Which of +these three, thinkest thou, proved neighbor unto him +that fell among the robbers? And he said, He that +showed mercy on him. And Jesus said unto him, +Go, and do thou likewise.—Luke 10:25-37. +</span></div> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +A meaty story and a famous one. The lawyer found his +own answer uncomfortably simple when it was taken up +in such a matter-of-fact way. It was suddenly up to him +to act on his own advice. He tried to hedge by raising a +new question: <span class="tei tei-q">“Love my neighbor? Certainly. But who is +my neighbor?”</span> Who is within the cordon of fraternal +fellowship with me? All men of my people and religion? +Or only the good and desirable people? Where do you +draw the line? Follows the story of the Good Samaritan. +<span class="tei tei-q">“Your neighbor? The alien and the heretic.”</span> The logic +of the reply demanded that some good Jew would be shown +caring for a wounded Samaritan. Jesus gives it a smashing +<span class="tei tei-pb" id="page083">[pg 083]</span><a name="Pg083" id="Pg083" class="tei tei-anchor"></a> +effectiveness by reversing the role and showing the hated +Samaritan as the heroic lover of his kind. To get the +situation we must remember the historic enmity between the +Jews and the half-breed aliens who had stolen their land and +their religion while they were exiled. If we substitute +Spaniard and Moor, Kurd and Armenian, Serb and Bulgar, +we may get the tension. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-style: italic">Who are our American Samaritans?</span></span> +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Third Day: Raising the Standards</span></h3> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +We must live up to what we know is right, and we must +expand the area of ethical obligation to take in even men of +alien race and hostile religion. But beyond that, we need +a conscious advance in the ethical standards themselves. +Jesus worked out this principle with perfect clearness in a +part of the Sermon on the Mount, Matthew 5:17-48. He +states the need, and then shows in six cases how such an +advance would work out. We shall take these up in their +order. Matthew has introduced scattered sayings of Jesus +which serve as corollaries, but which do not bear directly +on the real course of the argument; for instance, Matthew +5:23-26; 29-30. In our quotations in this and the following +days we shall confine ourselves to the main line of thought in +order to concentrate attention on that. +</p> + +<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"><span style="font-size: 90%"> +Think not that I came to destroy the law or the +prophets: I came not to destroy, but to fulfil.... +For I say unto you, that except your righteousness +shall exceed the righteousness of the scribes and +Pharisees, ye shall in no wise enter into the kingdom +of heaven.—Matt. 5:17, 20. +</span></div> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Apparently conservative Jews soon felt the spiritual freedom +and force in the teachings of Jesus. He seemed to them to +be attacking the sacred Law, the foundation of morality and +religion. Jesus mentions the charge but denies it. His purpose +was not destructive but constructive. He demanded not +<span class="tei tei-pb" id="page084">[pg 084]</span><a name="Pg084" id="Pg084" class="tei tei-anchor"></a> +less righteousness but more. The lines of right living needed +to be prolonged. The traditional standards were no longer +adequate. A man might obey them and yet not be a good +man. The scribes and Pharisees were the model church +members of Judaism and experts in piety, yet they were +not qualified to enter the Kingdom of God. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-style: italic">Are we also good people who are not good enough?</span></span> +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Fourth Day: The Sins of Hate</span></h3> + +<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"><span style="font-size: 90%"> +Ye have heard that it was said to them of old +time, Thou shalt not kill; and whosoever shall kill +shall be in danger of the judgment: but I say unto +you, that every one who is angry with his brother +shall be in danger of the judgment; and whosoever +shall say to his brother, Raca, shall be in danger +of the council; and whosoever shall say, Thou fool, +shall be in danger of the hell of fire.—Matt. 5:21, 22. +</span></div> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The Law of Moses forbade murder; a man-slayer was +amenable in the ordinary court. Was this an adequate expression +of the sacredness of human life and personality? +It never even scratched a man or woman who assaulted the +soul of another with anger and curses. Jesus proposed that +these sins be restandardized. Plain anger ought to be valued +about as murder used to be. And if anybody went so far +as to revile a brother and deny his moral or intellectual +worth, the Supreme Court and Gehenna would be about right +for him. The lawyers' gauge of culpability can not get down +to the subtler expressions of lovelessness which break the +prime law of the Kingdom. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-style: italic">By what methods is contempt expressed in our own social +life?</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-style: italic">How highly do we rate the moral value of self-respect?</span></span> +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Fifth Day: The Sins of Sex</span></h3> + +<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"> +<p class="tei tei-p" style="margin-bottom: 0.90em"><span style="font-size: 90%"> +Ye have heard that it was said, Thou shalt not +</span><span class="tei tei-pb" id="page085">[pg 085]</span><a name="Pg085" id="Pg085" class="tei tei-anchor"></a><span style="font-size: 90%"> +commit adultery: but I say unto you, that every one +that looketh on a woman to lust after her hath committed +adultery with her already in his heart.... +</span></p> + +<p class="tei tei-p" style="margin-bottom: 0.90em"><span style="font-size: 90%"> +It was said also, Whosoever shall put away his +wife, let him give her a writing of divorcement: +but I say unto you, that every one that putteth away +his wife, saving for the cause of fornication, maketh +her an adulteress; and whosoever shall marry her +when she is put away committeth adultery.—Matt. +5:27, 28; 31, 32. +</span></p> +</div> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +These two cases deal with sex. The old law forbade +adultery, the infringement of family life, and stopped there. +Jesus goes back of the act to the lustful imaginations and +the wandering eye, which may lack opportunity but which +are the real spring of all uncleanness. He runs the line of +ethical obligation farther back. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The law of divorce (Deut. 24:1), especially as interpreted +by the scribes, was very comfortable—for the male. +He could divorce his wife for almost any cause. Her only +protection was that a formal paper had to be given her +which enabled her to marry again. As a woman's economic +and social standing in that age depended almost wholly on +her family relations, she was at the mercy of the man. Jesus +demanded more protection for her. To him the relation was +indissoluble. The Mosaic provision for divorce was a concession +to the low moral level of the people. The ideal was +the <span class="tei tei-q">“one man, one woman”</span> provision of the Creator. (See +Matt. 19:3-8). The disciples ruefully remarked that such +a strengthening of the bond did not add to the attractiveness +of marriage—for the male (19:10). +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Where do we draw the line between the rightful, natural +desire of sex and lawless predatory lust? +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Sixth Day: The Sins of Words</span></h3> + +<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"><span style="font-size: 90%"> +Again, ye have heard that it was said to them of +old time, Thou shalt not forswear thyself, but shalt +</span><span class="tei tei-pb" id="page086">[pg 086]</span><a name="Pg086" id="Pg086" class="tei tei-anchor"></a><span style="font-size: 90%"> +perform unto the Lord thine oaths: but I say unto +you, Swear not at all; neither by the heaven, for it +is the throne of God; nor by the earth, for it is the +footstool of his feet; nor by Jerusalem, for it is the +city of the great King. Neither shalt thou swear by +thy head, for thou canst not make one hair white or +black. But let your speech be, Yea, yea; Nay, nay: +and whatsoever is more than these is of the evil one.—Matt. +5:33-37. +</span></div> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Current morality had reached the point of insisting on +truthfulness when a man was under oath. Solemnly to call +God to witness a statement and yet to fool your neighbor by +it, was downright wicked. But it was very handy. So they +developed a joyful lot of casuistical distinctions as to which +kind of oaths were binding and which didn't count. See how +Jesus ridiculed this (Matt. 23:16-22). Here he proposed that +the obligation of veracity be extended to all statements. A +truthful man needs no oaths to assure a doubting world that +this time he is really telling what is so. Oaths are a device +of the devil to limit the amount of truth in the world. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +How about oaths for legal purposes? Could they be dispensed +with? Have they done more good or harm? +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Seventh Day: The Sins of Strife</span></h3> + +<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"> +<p class="tei tei-p" style="margin-bottom: 0.90em"><span style="font-size: 90%"> +Ye have heard that it was said, An eye for an eye, +and a tooth for a tooth: but I say unto you, Resist +not him that is evil: but whosoever smiteth thee on +thy right cheek, turn to him the other also. And if +any man would go to law with thee, and take away +thy coat, let him have thy cloak also. And whosoever +shall compel thee to go one mile, go with him +two. Give to him that asketh thee, and from him +that would borrow of thee turn not thou away. +</span></p> + +<p class="tei tei-p" style="margin-bottom: 0.90em"><span style="font-size: 90%"> +Ye have heard that it was said, Thou shalt love +thy neighbor, and hate thine enemy: but I say unto +you, Love your enemies, and pray for them that persecute +you; that ye may be sons of your Father who +</span><span class="tei tei-pb" id="page087">[pg 087]</span><a name="Pg087" id="Pg087" class="tei tei-anchor"></a><span style="font-size: 90%"> +is in heaven: for he maketh his sun to rise on the +evil and the good, and sendeth rain on the just and +the unjust. For if ye love them that love you, what +reward have ye? do not even the publicans the same? +And if ye salute your brethren only, what do ye +more than others? do not even the Gentiles the same? +Ye therefore shall be perfect, as your heavenly Father +is perfect.—Matt. 5:38-48. +</span></p> +</div> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The Law restricted the natural desire for revenge to the +limit of a strict equivalent. If a man knocked out your tooth, +you could knock out one for him, but not two teeth, nor +all he had. Of course retaliation never heals a feud. Jesus +proposes to limit revenge still farther and to retaliate only +by acts of kindness. That is, in fact, the only way to end +a quarrel completely and victoriously. It reestablishes fellowship +and kills an enemy. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The Law called for love for one's neighbors; the scribes +had added the permission to hate one's enemies. Jesus raises +the standards of good-will. The law of love applies to all. +There is nothing great in loving those who love us. Anybody +can do that. Heroic love begins where no love comes +to meet it. Those who can win that triumph show the true +family likeness of God, and are now living in his Kingdom. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-style: italic">What are our personal experiences as to the utility of +revenge?</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-style: italic">What is the difference between the non-resistance which +Jesus proposed, and cowardice?</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-style: italic">Is there such a thing in fact as loving your enemies?</span></span> +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Study for the Week</span></h3> + +<div class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"> +<h4 class="tei tei-head" style="text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">I</h4> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The Hebrew religion was an unfinished religion. That is +one of the best proofs of its divine inspiration. The prophets +had the forward look. Great things were yet to come. As +one of the most daring expressed it, the old and hallowed +<span class="tei tei-pb" id="page088">[pg 088]</span><a name="Pg088" id="Pg088" class="tei tei-anchor"></a> +covenant, made by God at the Exodus, would be superseded +by a new and higher relation; God would write his +law into the hearts of the people; the old drill in outward +statutes would disappear, for all men would know God by +an inward experience of forgiveness and love (Jeremiah 31:31-34). +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Jesus not only shared this expectation of a new religious +era, but set it in the center of his teaching. Religion to him +was not static. He lived in a moving world. A new age +was coming, and he would be the initiator of it. <span class="tei tei-q">“From the +days of John the Baptist until now the kingdom of God suffereth +violence, and men of violence take it by force.”</span> John +had been the greatest of the prophets; with him a new swift +movement had begun; but something far greater was coming; +even the least in the new age would have an advantage +over John (Matt. 11:11-19). +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The popular conception expected the new age to come by +divine miraculous interference simply. The Messiah would +descend from heaven with angelic legions, expel the Romans, +judge the nation, punish the apostate Jews, and then the +new Jerusalem, which was already complete and waiting in +heaven, would descend from above. That was the Utopia +of Jewish apocalypticism. Jesus never eliminated the direct +acts of God and the significance of divine catastrophes from +his outlook. But in his parables taken from biological processes +(see especially Matthew 13) he developed a conception +of continuous and quiet growth, culminating at last in +the judgment act of God. The Kingdom of God, he said, +is like a farmer who sows his grain and lets the forces of +nature work; he goes about his daily tasks, and all the time +the tiny blades come up, the ear forms and gets heavy, and +then comes the harvest (Mark 4:26-29). Jesus was working +his way toward evolutionary conceptions. They were so +new to his followers that he put them in parable form to +avoid antagonism. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Such a conception of the Kingdom brought it closer to +human action. It was already at work; it was in one sense +<span class="tei tei-pb" id="page089">[pg 089]</span><a name="Pg089" id="Pg089" class="tei tei-anchor"></a> +already present (Luke 17:20-21). It was possible then to +help it along. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The most obvious duty was for every man to clean up his +own backyard and repent of his sins. Every one should approximate +the life of the Kingdom by living now as he would +expect to live then. But, as we have seen from his sayings, +Jesus went far beyond this. He demanded an elevation +of the accepted ethical standards. It was not simply a +matter of erring and lagging individuals, but of the socialized +norms of conduct. He had deep reverence and loyalty for +the religion of his nation, and never told his followers to +break with it. But he asserted boldly that the customary +ethics of Judaism, based on the Decalogue and its interpretation +by the Jewish theologians, was not good enough. It was +good as far as it went, and he had no destructive criticism +of it, but it needed to be <span class="tei tei-q">“fulfilled”</span> and to have its lines prolonged. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +We have studied the six sample instances which he offered +in order to explain his principle of moral and social progress. +In each case he accepts the law as it stood, but asks +for more of the same thing, more respect for personality, +more reverence for womanhood, more stability for the home, +more truthfulness, more peacefulness, more love. Thus he +combined continuity with progress, conservatism with +radicalism. +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"> +<h4 class="tei tei-head" style="text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">II</h4> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The platform for ethical progress laid down in the Sermon +on the Mount is a great platform. When Tolstoi first realized +the social significance of these simple sentences, it acted as a +revelation which changed his life. Even men who reject the +supernatural claims of Christianity uncover before the Sermon +on the Mount. Yet its fate is tragic. It has not been +<span class="tei tei-q">“damned with faint praise,”</span> but made ineffective by universal +praise. Its commandments are lifted so high that nobody +feels under obligations to act on them. Only small sections +<span class="tei tei-pb" id="page090">[pg 090]</span><a name="Pg090" id="Pg090" class="tei tei-anchor"></a> +of the Christian Church have taken the sayings on oaths, non-resistance, +and love of enemies to mean what they say and +to be obligatory. Yet all feel that the line of ethical and +social advance must lie in the direction traced by Jesus, and +if society could only climb out of the present pit of predatory +selfishness and meanness to that level, it would be heaven. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Do you and I believe in it? Do we believe that it is not +enough to keep out of the spiritual hell and damnation of +adultery, but that a clean mind would be the most efficient +and cheerful mind? Do we believe that a man who forgives +and keeps sweet is happier and safer than a man who always +resents things and stirs the witches' caldron of hate in his +soul? If a man loved his enemy and turned the other cheek, +would he be everybody's door-mat or everybody's temple of +refuge? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Suppose we mark for the present those parts which we are +willing to accept as our own standards of action. If there +are portions which do not seem practicable, let us post them +in our minds as debatable propositions, as points to be tested +by the experience of coming years, or as working hypotheses +in the science of living. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +But whatever we may think of single points, let us stick +to the leading thought of Jesus, that every advance toward +the Kingdom of God, that is, toward the true social order, +involves a raising of the ethical standards accepted by society. +This is a principle of social progress which every leading +intellect ought to know by heart. +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"> +<h4 class="tei tei-head" style="text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">III</h4> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +When Jesus offered his six sample cases of ethical progress, +he had no intention of exhausting the principle of advance +which he laid down. There was more to say about +the Jewish law. It is now for his followers to treat the inherited +ethical conceptions of traditional Christianity with the +same combination of reverence and courage with which he +treated the Jewish law. +</p> + + +<span class="tei tei-pb" id="page091">[pg 091]</span><a name="Pg091" id="Pg091" class="tei tei-anchor"></a> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +From the beginning Christianity taught self-control and the +mastery of the spirit over physical desires. It always condemned +drunkenness. But ancient Christianity never demanded +abstinence from fermented drink. With modern +methods of manufacturing alcoholic drinks and modern capitalistic +methods of pushing their sale, the danger has become +more pressing. With modern scientific knowledge the +physiological and social problems of drink have become +clearer. Modern life demands an undrugged nervous system +for quick and steady reactions. It was said of old time, +<span class="tei tei-q">“Thou shalt not get drunk”</span>; but today the spirit of Christianity +and modern life says, <span class="tei tei-q">“Thou shalt not drink nor sell +intoxicants at all.”</span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +In every case in which the interests of woman came before +Jesus, he took her side. At that time woman was the suppressed +half of humanity. The attitude of historic Christianity +has been a mixture between his spirit and the spirit +of the patriarchal family. Today Christianity is plainly prolonging +the line of respect and spiritual valuation to the point +of equality between men and women—and beyond. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +From the beginning an emancipating force resided in Christianity +which was bound to register its effects in political life. +But in an age of despotism it might have to confine its political +morality to the duty of patient submission, and content +itself with offering little sanctuaries of freedom to the oppressed +in the Christian fraternities. Today, in the age of +democracy, it has become immoral to endure private ownership +of government. It is no longer a sufficient righteousness +to live a good life in private. Christianity needs an +ethic of public life. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +It was said of old <span class="tei tei-q">“Thou shalt not commit murder.”</span> It +is said to us, <span class="tei tei-q">“Ye shall not wear down life in the young by +premature hard labor; nor let the fear of poverty freeze the +fountain of life; and ye shall put a stop to war.”</span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +It was said of old, <span class="tei tei-q">“Thou shalt not steal.”</span> It is said to us, +<span class="tei tei-q">“Ye shall take no unearned gain from your fellows, but pay +to society in productive labor what ye take from it in goods.”</span> +</p> + +</div> + +<span class="tei tei-pb" id="page092">[pg 092]</span><a name="Pg092" id="Pg092" class="tei tei-anchor"></a> + +<div class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"> +<h4 class="tei tei-head" style="text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">IV</h4> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +This matter of raising the moral standards of society is +preeminently an affair of the young. They must do it or it +will never be done. The Sermon on the Mount was spoken +by a young man, and it moves with the impetuous virility of +youth. The old are water-logged physically. They are mentally +bound up with the institutions inside of which they have +spent a lifetime, and they want to enjoy in peace the wealth +and position they have attained. We shall be just the same +forty years from now. But while we are young is the time +to make a forward run with the flag of Christ, the banner +of justice and love, and plant it on the heights yonder. We +must not only be better men and women than we are now. +We must leave a better world behind us when we are through +with it. Whatever we affirm in our growing years will work +out in some fashion in our years of maturity and power. If +fifty thousand college men and women a year would range +themselves alongside of Jesus Christ, look at our present +world as open-eyed as he looked at his world, see where the +social standards of conduct are in contradiction with his spirit +and with modern need, and work to raise them, the world +would feel the effect in ten years. And those who would +strive in that way would live by faith in the higher commonwealth +of God and have some of its nobility of spirit. +</p> + +</div> + +</div> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Suggestions for Thought and Discussion</span></h3> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +I. <span class="tei tei-hi"><span style="font-style: italic">Living Up to the Old Standards</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +1. What would happen if a college community began to +live up to the standards of work and honor which all +acknowledge? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +2. Does human nature welcome a moral advance? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +II. <span class="tei tei-hi"><span style="font-style: italic">The Ethical Program of Jesus</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +1. What advance does Jesus' program make necessary? +State the main principle in Matt. 5:17-48, and the six applications +<span class="tei tei-pb" id="page093">[pg 093]</span><a name="Pg093" id="Pg093" class="tei tei-anchor"></a> +made by Jesus himself. How was this principle +connected with his idea of the Kingdom? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +2. Can we agree with the principle? How far can we +go with Jesus in his application? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +3. Would a man get more or less satisfaction out of +life if he obeyed these maxims in private life? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +4. How far could a man hold his own if he obeyed them +in a reasonable way in business or in public life? If a +man loved his enemies and turned the other cheek, would +he be everybody's doormat or everybody's friend and +refuge? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +III. <span class="tei tei-hi"><span style="font-style: italic">Raising the Standards Today</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +1. On what ethical questions have we come to the point +where the moral standards accepted by society can be and +must be raised? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +2. If you could purchase one single advance by your +life, what would you choose? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +3. How does an expansion of the area of full social +obligation operate to raise the standards of conduct? +Who is my neighbor, and who is not? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +IV. <span class="tei tei-hi"><span style="font-style: italic">For Special Discussion</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +1. A new intellectual age has opened with the rise of +modern science; what new moral standards should be the +result of our new knowledge? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +2. A new economic age opened with the invention of +power machinery and the social organization of labor; +what new moral standards should have been the result of +the new wealth of civilization? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +3. A new political era opened with the rise of democracy; +what new moral standards should be achieved in the +life of States and cities? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +4. A new era began in world-wide relations with the +beginning of steam-carried commerce; what new standards +are needed for international and inter-racial relations? +</p> + +</div> + +</div> + +</div> + +<span class="tei tei-pb" id="page097">[pg 097]</span><a name="Pg097" id="Pg097" class="tei tei-anchor"></a> + +<hr class="page" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em"> +<a name="toc19" id="toc19"></a> +<a name="pdf20" id="pdf20"></a> +<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">Part III. The Recalcitrant Social Forces</span></h1> + +<div class="tei tei-div" style="margin-bottom: 4.00em; margin-top: 4.00em"> +<a name="toc21" id="toc21"></a> +<a name="pdf22" id="pdf22"></a> +<h2 class="tei tei-head" style="text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"><span style="font-size: 144%">Chapter VII. Leadership For Service</span></h2> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-style: italic">Ambition Must Get Its Satisfaction by Serving +Humanity</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The Kingdom of God was an ideal. If it was to be turned +into concrete realities, it would encounter the recalcitrant +and stubborn instincts of human nature and the conservative +forces of society. Where did Jesus locate the obstacles? +At what points was he aware of resistance? Did he realize +the force of ambition and the love of power? Did he gauge +the pull of the property instinct? Did he feel religion as a +help or a hindrance in realizing the Kingdom of God? These +questions we shall follow up in three lessons. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-variant: small-caps">Daily Readings</span></span> +</p> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">First Day: The Trustee</span></h3> + +<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"><span style="font-size: 90%"> +And Peter said, Lord, speakest thou this parable +unto us, or even unto all? And the Lord said, Who +then is the faithful and wise steward, whom his +lord shall set over his household, to give them their +portion of food in due season? Blessed is that servant, +whom his lord when he cometh shall find so +doing. Of a truth I say unto you, that he will set +him over all that he hath. But if that servant shall +say in his heart, My lord delayeth his coming; and +shall begin to beat the menservants and the maidservants, +and to eat and drink, and to be drunken; +the lord of that servant shall come in a day when +he expecteth not, and in an hour when he knoweth +not, and shall cut him asunder, and appoint his portion +</span><span class="tei tei-pb" id="page098">[pg 098]</span><a name="Pg098" id="Pg098" class="tei tei-anchor"></a><span style="font-size: 90%"> +with the unfaithful. And that servant, who knew +his lord's will, and made not ready, nor did according +to his will, shall be beaten with many stripes; +but he that knew not, and did things worthy of +stripes, shall be beaten with few stripes. And to +whomsoever much is given, of him shall much be +required: and to whom they commit much, of him +will they ask the more.—Luke 12:41-48. +</span></div> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The preceding verses (v. 35-40) dealt with the faithfulness +of the rank and file; this parable deals with the responsibility +of official position and sketches the alternative of +selfish and serviceable leadership. The head steward had +charge of a great estate, directing the labor of workmen +and maids, dealing out supplies, and controlling the welfare +and happiness of all. The absence of the master made his +authority for the time absolute. Would he use it for the +good of all? If so, wider scope and higher honor would +come to him. Or would he become intoxicated with power, +take things easy, boss his fellow-servants around, and become +a petty tyrant? If so, he would get what was coming to +him. Every man's duty is measured by his knowledge and +by his power. If, therefore, a man rises to leadership, and +finds his elbow-room enlarging, let him stiffen his sense of +duty to correspond, or there will be trouble. Degeneration +by power is written all over history. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The functions of a head steward belong to the age of great +landowners. How would you modernize this parable to express +the same ideas? +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Second Day: Preparing for the Use of Power</span></h3> + +<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"> +<p class="tei tei-p" style="margin-bottom: 0.90em"><span style="font-size: 90%"> +Then was Jesus led up of the Spirit into the wilderness +to be tempted of the devil. And when he had +fasted forty days and forty nights, he afterward +hungered. And the tempter came and said unto him, +If thou art the Son of God, command that these +stones become bread. But he answered and said, It +</span><span class="tei tei-pb" id="page099">[pg 099]</span><a name="Pg099" id="Pg099" class="tei tei-anchor"></a><span style="font-size: 90%"> +is written, Man shall not live by bread alone, but +by every word that proceedeth out of the mouth of +God. Then the devil taketh him into the holy city; +and he set him on the pinnacle of the temple, and +saith unto him, If thou art the Son of God, cast thyself +down: for it is written, +</span></p> + +<p class="tei tei-p" style="margin-bottom: 0.90em"><span style="font-size: 90%"> +He shall give his angels charge concerning thee: +and, +</span></p> + +<div class="tei tei-lg" style="margin-bottom: 0.90em; margin-top: 0.90em"> +<div class="tei tei-l" style="text-align: left"><span style="font-size: 90%">On their hands they shall bear thee up,</span></div> +<div class="tei tei-l" style="text-align: left"><span style="font-size: 90%">Lest haply thou dash thy foot against a stone.</span></div> +</div> + +<p class="tei tei-p" style="margin-bottom: 0.90em"><span style="font-size: 90%"> +Jesus said unto him, Again it is written, Thou +shalt not make trial of the Lord thy God. Again, +the devil taketh him unto an exceeding high mountain, +and showeth him all the kingdoms of the world, +and the glory of them; and he said unto him, All +these things will I give thee, if thou wilt fall down +and worship me. Then saith Jesus unto him, Get +thee hence, Satan: for it is written, Thou shalt worship +the Lord thy God, and him only shalt thou +serve.—Matt.4:1-10. +</span></p> +</div> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The baptism of Jesus was an act of dedication to the coming +reign of God, and it brought him a deep spiritual experience. +He came out of it with the sense of an immediate +mission, of being called to a supreme leadership, and with +the consciousness of power to correspond with his destiny. +At once he confronted the question: How would he employ +his Messianic power? By what means would he obtain +leadership? In the desert his mind was concentrated on these +problems. This story displays the temptations of a leader, +and sums up his settlement on three points: first, he realized +that he must not swerve aside for personal gratification, but +must serve the will of God only; second, he must not debase +his power by playing for popularity by means of spectacular, +miraculous display; third, he must not win his leadership by +methods that would mortgage him to the prince of this world, +for instance by the use of force. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +How would these points apply to a young man seeking +political office, intellectual eminence, or artistic achievement? +</p> + +<span class="tei tei-pb" id="page100">[pg 100]</span><a name="Pg100" id="Pg100" class="tei tei-anchor"></a> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-style: italic">Have we ever had a time of religious concentration to consider +the problems of our future leadership?</span></span> +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Third Day: The New Principle of Leadership</span></h3> + +<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"><span style="font-size: 90%"> +Then came to him the mother of the sons of Zebedee +with her sons, worshipping him, and asking a +certain thing of him. And he said unto her, What +wouldest thou? She saith unto him, Command that +these my two sons may sit, one on thy right hand, +and one on thy left hand, in thy kingdom. But Jesus +answered and said, Ye know not what ye ask. Are +ye able to drink the cup that I am about to drink? +They say unto him, We are able. He saith unto them, +My cup indeed ye shall drink: but to sit on my right +hand, and on my left hand, is not mine to give; but +it is for them for whom it hath been prepared of +my Father. And when the ten heard it, they were +moved with indignation concerning the two brethren. +But Jesus called them unto him, and said, Ye know +that the rulers of the Gentiles lord it over them, and +their great ones exercise authority over them. Not +so shall it be among you: but whosoever would become +great among you shall be your minister; and +whosoever would be first among you shall be your +servant: even as the Son of man came not to be +ministered unto, but to minister, and to give his life +a ransom for many.—Matt. 20:20-28. +</span></div> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +This passage is fundamental for our subject. It is the +clearest formulation of the social principle involved in leadership. +It contrasts two opposite types of leadership throughout +human history. Salome and her sons thought Jesus was +going to Jerusalem to inaugurate his Kingdom. They asked +for an advance pledge assuring them of the chief place. +Jesus replied that that place would not go by favoritism. +There is a price to be paid for leadership in his reign, and +God alone will allot the final honors. He felt in their request +a relapse into conceptions that he detested. In all political +organizations he saw the tyrannical use of power over +<span class="tei tei-pb" id="page101">[pg 101]</span><a name="Pg101" id="Pg101" class="tei tei-anchor"></a> +the people. There must be an end of that in the new social +order. Ambition must seek its satisfaction by distinguished +service, and only extra-hazardous service shall win honor. He +himself proposed to be a leader of that new type, and to give +his life as a ransom for the emancipation of the people. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Our Master here offers each of us the conscious choice +between two principles of action. <span class="tei tei-hi"><span style="font-style: italic">Have we made our choice?</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +He offers a norm for estimating the real value of men in +public life. <span class="tei tei-hi"><span style="font-style: italic">Have we ever tried to apply it?</span></span> +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Fourth Day: The History of a Governing Class</span></h3> + +<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"> +<p class="tei tei-p" style="margin-bottom: 0.90em"><span style="font-size: 90%"> +Hear another parable: There was a man that was +a householder, who planted a vineyard, and set a +hedge about it, and digged a winepress in it, and +built a tower, and let it out to husbandmen, and went +into another country. And when the season of the +fruits drew near, he sent his servants to the husbandmen, +to receive his fruits. And the husbandmen +took his servants, and beat one, and killed another, +and stoned another. Again, he sent other servants +more than the first: and they did unto them in +like manner. But afterward he sent unto them his +son, saying, They will reverence my son. But the +husbandmen, when they saw the son, said among +themselves, This is the heir; come, let us kill him, +and take his inheritance. And they took him, and +cast him forth out of the vineyard, and killed him. +When therefore the lord of the vineyard shall come, +what will he do unto those husbandmen? They say +unto him, He will miserably destroy those miserable +men, and will let out the vineyard unto other husbandmen, +who shall render him the fruits in their +seasons. Jesus saith unto them, Did ye never read +in the scriptures, +</span></p> + +<div class="tei tei-lg" style="margin-bottom: 0.90em; margin-top: 0.90em"> +<div class="tei tei-l" style="text-align: left"><span style="font-size: 90%">The stone which the builders rejected,</span></div> +<div class="tei tei-l" style="text-align: left"><span style="font-size: 90%">The same was made the head of the corner;</span></div> +<div class="tei tei-l" style="text-align: left"><span style="font-size: 90%">This was from the Lord,</span></div> +</div> + +<p class="tei tei-p" style="margin-bottom: 0.90em"><span style="font-size: 90%"> +And it is marvellous in our eyes? Therefore say +I unto you, The kingdom of God shall be taken +</span><span class="tei tei-pb" id="page102">[pg 102]</span><a name="Pg102" id="Pg102" class="tei tei-anchor"></a><span style="font-size: 90%"> +away from you, and shall be given to a nation bringing +forth the fruits thereof. And he that falleth on +this stone shall be broken to pieces: but on whomsoever +it shall fall, it will scatter him as dust. And +when the chief priests and the Pharisees heard his +parables, they perceived that he spake of them. And +when they sought to lay hold on him, they feared +the multitudes, because they took him for a prophet.—Matt. +21:33-46. +</span></p> +</div> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +A delegation of the chief priests, lawyers, and elders challenged +the authority of Jesus to act as he did. He replied +by challenging their authority to act as they did. The vineyard +parable sums up his view of the moral history of the +governing class in his nation. It was like a group of men +who had rented a vineyard on shares, but took advantage of +the owner's absence to embezzle his share, insolently to beat +up his representatives, and to put themselves in possession +of the farm. Every demand of God for righteousness in the +history of Israel had been resisted by those in power. What +title, then, did they have to the rights they claimed? Unless +they fulfilled the function of true leaders, why should they +not be put out of power and brought to justice? In this +passage, then, we have a characterization of leaders who take +the profits and honors of leadership, without performing its +higher duties to God and humanity. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Is there any connection between this challenge of Jesus, +and the functional theories of society and the evolutionary +conception of history? +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Fifth Day: An Indictment of a Governing Class</span></h3> + +<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"> +<p class="tei tei-p" style="margin-bottom: 0.90em"><span style="font-size: 90%"> +Then spake Jesus to the multitudes and to his disciples, +saying, The scribes and the Pharisees sit on +Moses' seat, all things therefore whatsoever they +bid you, these do and observe: but do not ye after +their works; for they say, and do not. Yea, they +bind heavy burdens and grievous to be borne, and +lay them on men's shoulders; but they themselves +</span><span class="tei tei-pb" id="page103">[pg 103]</span><a name="Pg103" id="Pg103" class="tei tei-anchor"></a><span style="font-size: 90%"> +will not move them with their finger. But all their +works they do to be seen of men: for they make +broad their phylacteries, and enlarge the borders of +their garments, and love the chief place at feasts, +and the chief seats in the synagogues, and the salutations +in the marketplaces, and to be called of men, +Rabbi. But be not ye called Rabbi: for one is your +teacher, and all ye are brethren. And call no man +your father on the earth: for one is your Father, +even he who is in heaven. Neither be ye called masters: +for one is your master, even the Christ. But +he that is greatest among you shall be your servant. +And whosoever shall exalt himself shall be humbled; +and whosoever shall humble himself shall be +exalted. +</span></p> + +<p class="tei tei-p" style="margin-bottom: 0.90em"><span style="font-size: 90%"> +But woe unto you, scribes and Pharisees, hypocrites! +because ye shut the kingdom of heaven against +men: for ye enter not in yourselves, neither suffer ye +them that are entering in to enter.—Matt. 23:1-13. +</span></p> +</div> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The invective against the scribes and Pharisees (Matt. 23) +is a characterization of selfish leadership in the field of religion. +Its fundamental elements have remained the same +in all religions and through all history: fine talk and little +action; religion turned into a law and a burden, in order to +hold the people in obedience to the interests of the leaders; +pride and ambition exploiting religion to get honors. Jesus +tells the people to revolt against the titles in which this +domination had found decorative satisfaction. He demands +democracy, humility, brotherliness. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Does this description justly apply to the Christian ministry +today, or has there been a great historical change by which +that profession has become a profession of service? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Where in modern social life would the invective of Jesus +against selfish leadership still be true? +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Sixth Day: The Lost Leader</span></h3> + +<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"> +<p class="tei tei-p" style="margin-bottom: 0.90em"><span style="font-size: 90%"> +And in these days Peter stood up in the midst of +</span><span class="tei tei-pb" id="page104">[pg 104]</span><a name="Pg104" id="Pg104" class="tei tei-anchor"></a><span style="font-size: 90%"> +the brethren, and said (and there was a multitude of +persons gathered together, about a hundred and +twenty), Brethren, it was needful that the scripture +should be fulfilled, which the Holy Spirit spake before +by the mouth of David concerning Judas, who +was guide to them that took Jesus. For he was numbered +among us, and received his portion in this +ministry. (Now this man obtained a field with the +reward of his iniquity; and falling headlong, he burst +asunder in the midst, and all his bowels gushed out. +And it became known to all the dwellers at Jerusalem; +insomuch that in their language that field +was called Akeldama, that is, The field of blood.) +For it is written in the book of Psalms, +</span></p> + +<div class="tei tei-lg" style="margin-bottom: 0.90em; margin-top: 0.90em"> +<div class="tei tei-l" style="text-align: left"><span style="font-size: 90%">Let his habitation be made desolate,</span></div> +<div class="tei tei-l" style="text-align: left"><span style="font-size: 90%">And let no man dwell therein:</span></div> +</div> + +<p class="tei tei-p" style="margin-bottom: 0.90em"><span style="font-size: 90%"> +and, +</span></p> + +<div class="tei tei-lg" style="margin-bottom: 0.90em; margin-top: 0.90em"> +<div class="tei tei-l" style="text-align: left"><span style="font-size: 90%">His office let another take.—Acts 1:15-20.</span></div> +</div> +</div> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The character and motives of Judas remain an unsolved +riddle. The Gospels leave no doubt that money played a part +with him. But could a man whom Jesus selected and trusted +be actuated by so sordid a motive alone? Was he perhaps +embittered because he had staked his ambition on the Galilean +Messiah and Jesus failed to act the part assigned to +him? Was he hoping to force him to revolutionary action? +We may be sure that Judas was no slinking thief only. In +Rubens' picture of the Last Supper at Milano Judas has a +strong and noble face, but troubled and restless eyes, telling +of a hurt soul. The other disciples were deeply impressed +by his betrayal of the Master and of the common cause. +Judas is the type of the lost leader. <span class="tei tei-q">“Just for a handful of +silver he left us, just for a ribbon to stick in his coat.”</span> Some +leaders blunder and learn better; some sag to lower levels +but plod on; some sell out. Judas could not bear to live. +Read James Russell Lowell's <span class="tei tei-q">“Extreme Unction.”</span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Have you known of cases today of men who have abandoned +or betrayed a cause to get office or income? Any +<span class="tei tei-pb" id="page105">[pg 105]</span><a name="Pg105" id="Pg105" class="tei tei-anchor"></a> +who abandon humanity itself to get thirty pieces for themselves? +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Seventh Day: The New Order of Leaders</span></h3> + +<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"> +<p class="tei tei-p" style="margin-bottom: 0.90em"><span style="font-size: 90%"> +And Jesus went about all the cities and the villages, +teaching in their synagogues, and preaching the +gospel of the kingdom, and healing all manner of +disease and all manner of sickness. But when he +saw the multitudes, he was moved with compassion +for them, because they were distressed and scattered, +as sheep not having a shepherd. Then saith he unto +his disciples, The harvest indeed is plenteous, but +the laborers are few. Pray ye therefore the Lord +of the harvest, that he send forth laborers into his +harvest. +</span></p> + +<p class="tei tei-p" style="margin-bottom: 0.90em"><span style="font-size: 90%"> +And he called unto him his twelve disciples, and +gave them authority over unclean spirits, to cast them +out, and to heal all manner of disease and all manner +of sickness. +</span></p> + +<p class="tei tei-p" style="margin-bottom: 0.90em"><span style="font-size: 90%"> +Now the names of the twelve apostles are these: +The first, Simon, who is called Peter, and Andrew +his brother; James the son of Zebedee, and John his +brother; Philip, and Bartholomew; Thomas, and +Matthew the publican; James the son of Alphæus, +and Thaddæus; Simon the Cananæan, and Judas +Iscariot, who also betrayed him.—Matt. 9:35-10:4. +</span></p> +</div> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +We have studied part of this passage before as an expression +of the social feeling of Jesus. Note now that it +was their leaderless condition which impressed him. Plenty +of priests, lawyers, and experts on the Bible, but no friendly +shepherds for the people. When he created the apostolate, +he initiated a new order of leadership, a band of men who +would serve and not exploit. Read the instructions he gave +them (Chap. 10), and see how carefully he fences out selfish +gain. Service versus exploitation, that is one of the tests +of all who claim leadership in his name. We realize that in +the field of religion. But why should not the same test be +<span class="tei tei-pb" id="page106">[pg 106]</span><a name="Pg106" id="Pg106" class="tei tei-anchor"></a> +made in professional, political, and business life? Predatory +action may not be as glaringly shameful there, but is it any +the more moral? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-style: italic">Now what about you and me?</span></span> +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Study for the Week</span></h3> + +<div class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"> +<h4 class="tei tei-head" style="text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">I</h4> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The desire to lead and excel is natural and right. Because +men are gregarious, they need leadership for their +social groups, and social progress depends largely on securing +adequate leaders. Those who have the natural gifts for +leadership—and also those who merely think they have—usually +have a keen desire for its satisfactions. College life +is a miniature world of criss-cross ambitions and of contrivances +for trying out leaders. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Jesus did not demand self-effacement and the suppression +of ability. He welcomed evidences of noble self-assertion. +His own Messianic call was a summons to the highest leadership. +His temptations were the settlement of leadership +problems. His final lament over the city of Jerusalem was +a burst of sorrow because he had failed to win his people +to follow him. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Now, in moving about among men to win them for the +Kingdom, Jesus encountered the leaders who were on deck +before he came—the wealthy men who controlled the economic +outfit; the official groups who held what political +power was left to the Jews; and the lawyers, theologians, +priests, and zealots who dominated the religious life of a very +religious people. These classes overlapped; together they +constituted the oligarchy of his nation. Both sides soon +realized that there were fundamental antagonisms between +them. The conflict grew acute, until it headed up in the +great duel of the last days at Jerusalem. His experiences +in this conflict with hostile leadership are recorded in the +passages which we have studied and others like them. +</p> + +</div> + +<span class="tei tei-pb" id="page107">[pg 107]</span><a name="Pg107" id="Pg107" class="tei tei-anchor"></a> + +<div class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"> +<h4 class="tei tei-head" style="text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">II</h4> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +In the fundamental reply to James and John he formulated +his observations in a great political generalization: <span class="tei tei-q">“Ye +know that the rulers of the nations lord it over them and +their great men hold down the rest by force.”</span> In its earlier +and cruder forms, the State is a contrivance of a victorious +group to hold down the conquered, and exploit them. If +anyone has not yet read political history as an account of +systematic exploitation of nation by nation and class by class, +he has some education still coming to him. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Even where political leadership has not been plainly predatory +but rested on real service, humanity has often had a +heavy price to pay for it. Successful military leaders were +able to perpetuate a royal dynasty and perhaps fasten a race +of hereditary incapables on a nation, to be maintained in +royal splendor. The feudal nobility performed useful work +in the earlier, turbulent times, but it continued to take rent +and tribute for centuries after its useful functions had lapsed. +Modern business men who have organized public service +corporations have often served the nation well, but they now +own the highways and fundamental outfit of the nation, and +if their descendants or assignees collect tribute, perhaps on +inflated capitalization, for generations to come, it looks like +rather costly service. The obligations of power have a +curious way of getting lost in the shuffle of time, but titles, +rank, legal privileges, rent, and interest are carefully groomed. +If one man loses them, some other man nurses them, and +the people always pay. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The Kingdom of God sets a fraternal and righteous social +order against the predatory and unrighteous order which +humanity has inherited from the past. The new order must +have a new dynasty of leaders, for every social order has its +own kind of aristocracy. Jesus does not propose to abolish +leadership, but he proposes a new basis for greatness which +is sharply opposed to the old: <span class="tei tei-q">“Whoever has ambition to be +a great man among you, let him be your servant; and whoever +<span class="tei tei-pb" id="page108">[pg 108]</span><a name="Pg108" id="Pg108" class="tei tei-anchor"></a> +is ambitious to rank first among you, let him be your +bondservant. Just as the Son of Man did not come to have +others serve him, but to render service and to give his life +as a ransom for many.”</span> Ability and ambition are still to +lead, but they are to be yoked to the service of all. Not he +who kills and subjugates, but he who makes life safe and +happy, shall have the statue set up in his honor. Not the +great warrior and killer, but the great healer and the man +who multiplies the blades of grass and the ears of wheat +and the size of potatoes shall be the great names treasured. +The higher the honor craved, the more strenuous must be the +service; if a man wants first prize, he must get down to +voluntary slavery. The old way to leadership was to knock +others down and climb up on them; the new way is to get +underneath and boost. +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"> +<h4 class="tei tei-head" style="text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">III</h4> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Jesus put himself under this law of leadership. We see +from his words that the cross was the outcome of a consistent +principle adopted by him. The rules he laid down for +his apostolate were meant to bar out selfish acquisition: +<span class="tei tei-q">“Freely ye received, freely give. Get you no gold, nor silver, +nor brass in your purses; no wallet for your journey, neither +two coats, nor shoes, nor staff; for the laborer is worthy of +his food.”</span> It is a significant fact that again and again religious +leaders who really cared for the condition of the people, +have tried to create a genuine leadership for them along +the same lines; Francis of Assisi gathered his <span class="tei tei-q">“little +brothers”</span>; Peter Waldus his Bible teachers; Wycliffe his +<span class="tei tei-q">“poor preachers”</span>; John Wesley his local preachers and itinerants; +William Booth his ensigns and captains with the big +bass drum; and the entire foreign mission propaganda calls +for leaders who will go to the people and offers them nothing +but enough to live in health. Today practically the entire +Christian ministry, one of the most important bodies of men, +has come under the law of leadership for service. It was +once, at least in its upper-class sections, rich with unearned +<span class="tei tei-pb" id="page109">[pg 109]</span><a name="Pg109" id="Pg109" class="tei tei-anchor"></a> +incomes, pervaded by graft, and domineering in spirit; it is +now a clean and plain-living profession; whatever its shortcomings, +graft and extortion are not of them. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The question is now, whether other professions will go +through the same historical process of cleansing. The religious +spirit has pioneering qualities; under its impulse men +blaze the trail which broad social movements or historical +developments follow later. Greedy leadership first seemed +intolerable in the Church; after a time it may become intolerable +in politics and business. The trend of civilization +is toward intelligent service on plain pay. Educators, judges, +scientists, doctors are on that basis now. It has become dishonorable +for them to use their positions for a holdup. The +great discoverers in the line of sero-therapy might have taken +toll in golden streams, but they did not. It would have been +contrary to the ethics of their profession. That means that +their profession is on a Christian basis. Where graft is taken +out of politics, officials become devoted public servants. The +reproach has been made against a man of great ability that +at the end of his life his name is not connected with any +great cause or measure for the welfare of the people. +Whether the judgment was just or not, that point of view is +the one to take. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Can business be brought under the law of service? Or is +commerce constitutionally incapable of it? There are many +indications that a conscious spiritual change is coming over +those men in business who have enough intellect and character +to look beyond immediate needs. The type of business +leadership which took millions out of filthy factory towns, +wore out women and took the youth out of children, cleared +twelve per cent from slum tenements, kept men and women +from marriage by underpayment, and kept the cradle empty +by high prices and fear of the future—this type of leadership +is antiquated. It belongs to a pre-Christian and pagan +age. It is only a question whether business leaders will +voluntarily turn their back on such misuse of power or have +a change forced on them. Those who mark time on the old +<span class="tei tei-pb" id="page110">[pg 110]</span><a name="Pg110" id="Pg110" class="tei tei-anchor"></a> +methods will become moral derelicts, and their wealth will +not forever screen their moral obtuseness. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The nation needs leaders who will persuade conservative +farmers to use scientific methods; who will teach our wasteful +people the value of self-restraint, and the beauty of cooperative +buying and selling; who will teach our communities +that it is a sin to rob our own children by leaving soil, +water, and forests poorer than we found them; who will +give the people good housing without taking the unearned +increment; who will organize the dangerous industries for +safety; who will place the relations of leaders and workers +in industry on a basis of justice and goodwill so that industrial +peace can be attained. Is such an object satisfying +to a young man of business capacity, or does he want to build +a million dollar house and populate it with one child? It is +confessed that civilization has been succeeding on the technical +side and failing on the ethical. The more the machinery +of life is concentrated in the hands of a limited group of +business leaders, the more important does the social enlightenment +and moral objective of these leaders become to +society. To which of the two types do we belong? +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"> +<h4 class="tei tei-head" style="text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">IV</h4> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Will a life of service satisfy the capable and call out their +best powers for the service of humanity? Men will play the +game according to the rules of the game. If humanity changes +the rules, its strong men will still let out their energies, because +they can not help it, and they will like themselves all +the better for being on the side of their fellow-men. There +is no pleasure in being isolated, eyed with resentment, and +conscious of hardness. If ten per cent net means long hours, +low wages, and repression, and if six per cent would mean +good will and contentment, it might pay the leaders of industry +to take less in dividends and take it out in the higher +satisfactions. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +For men of great ability this is the chance for enduring +<span class="tei tei-pb" id="page111">[pg 111]</span><a name="Pg111" id="Pg111" class="tei tei-anchor"></a> +fame. Who will remember the men that did nothing but +amass wealth? Who of our presidents are remembered and +loved? Those who suffered with and for the people. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The leadership of service validates its rightness by its intellectual +results. Predatory and parasitic classes become intellectually +sterile and ignorant of real life. A man who +wants to serve men, must get close to them. If we carry +a load uphill, we have to choose our footing, and will perforce +become intimately acquainted with the law of gravitation. +Nothing develops the intellect like heading a just cause +and fighting for it. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Here, then, we have another social principle of Jesus. The +ambition of the strong must be yoked to the service of +society. Power and honor must be earned by distinguished +and costly service. Progress along this direction marks the +progress of the Kingdom of God. Extortionate and +domineering leadership must be superseded where the Kingdom +of God moves forward. +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"> +<h4 class="tei tei-head" style="text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">V</h4> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Does the life of our colleges and universities square with +this principle? College men and women crave honor from +their fellows, or their fraternities crave it for them vicariously. +How do the <span class="tei tei-q">“big men”</span> in college win it? Do they +win it by raising the standards of intellectual work for all? +By making fun clean and honorable through the power of a +clean public opinion? By creating a college spirit which will +put manhood into every generation of Freshmen that +plunges into it? Or do they win honor by organizing parties, +by intoxicating themselves and others with frothy <span class="tei tei-q">“social”</span> +successes, by acting for the gallery to see and applaud, and +by wasting the dynamics of youth on shooting rockets that +look like stars and come down like sticks? Such men are +essentially selfish; even their service is self-seeking and deserves +no honor from others. The more talented and attractive +they are, the more damage do they do. They perpetuate +<span class="tei tei-pb" id="page112">[pg 112]</span><a name="Pg112" id="Pg112" class="tei tei-anchor"></a> +their kind. If fraternities or honorary societies honor +and reward that sort of leadership, they force individuals +into futility, and reenforce the natural temptation to shallow +work and display by the powerful pressure of socialized +public opinion. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +What has just been said applies to the inner life of the +college group during its brief command over young men and +women. But meanwhile the outside life is waiting for them. +Society creates and finances the colleges and universities +from the social fund created by those who work. A college +man who toys with his work and fights those who want to +make him work, ought to be demoted and his chance given +to some workingman who has intellectual hunger and would +use it. But even of the able and efficient college men +society has a right to inquire whether it is training enemies +and exploiters or friends and leaders. This question will +be asked more and more insistently by democracy as it becomes +intelligent. Christianity anticipates this inquiry by its +appeal to the individual conscience. Every college man and +woman should choose the principle on which he proposes to +exercise leadership in case he wins it. Are we willing to +gain wealth by impoverishing others? Are we willing to get +pleasure by degrading others? Are we willing to gain power +and freedom for ourselves by making others powerless and +unfree? Jesus distinguishes three kinds of men who are interested +in the sheep—the robber, the hireling, and the shepherd. +You can tell the presence of the robber by the death +of the sheep; the hireling by his cowardice; the true leader +by his valor and love. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +A special word should be said to college women. In her +book on <span class="tei tei-q">“Woman and Labor,”</span> Olive Schreiner has pointed +out that as families rise to wealth, the women slip into +parasitism more readily than the men. They cease to do +productive work, accept the luxuries of life as their right, +and fall in with upper-class pretensions. The means of +leadership—time, wealth, social resources—are at their command. +How will they use them? The number of women +<span class="tei tei-pb" id="page113">[pg 113]</span><a name="Pg113" id="Pg113" class="tei tei-anchor"></a> +with unearned incomes is increasing rapidly in America. +Now, if much is given them, much will be required. Can +they produce enough social values to justify what they consume? +The least we can do is to give as much as we get. +Anything less is immoral. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +What kind of influence do college girls exert on able young +men who turn toward them in love? Nothing will shrivel the +idealistic conceptions of life in a young man as thoroughly +as love for a selfish woman. The world is full of eyeless +Samsons, grinding the money-mills, and whipped to a quicker +pace by smiling grafters—who would not recognize this +description of them if they saw it. +</p> + +</div> + +</div> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Suggestions for Thought and Discussion</span></h3> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +I. <span class="tei tei-hi"><span style="font-style: italic">The Need of Leadership</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +1. Does the need of leadership diminish with the spread +of democracy? With the growth of education? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +2. Do we need leadership more or less in America today +than fifty years ago? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +II. <span class="tei tei-hi"><span style="font-style: italic">Jesus on the Problems of Leadership</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +1. Give proof that Jesus consciously confronted the +problem of social leadership. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +2. What elements did he condemn in the old leadership +of his nation? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +3. What principle of leadership did he lay down for +the new social order? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +4. What body of leaders did he create, and what standards +of special honor did he impose on them? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +5. What do we think of the historic effectiveness of +the leadership he created? What is the true interpretation +of Judas Iscariot? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +6. What evidences are there in Jesus' career that he +was true to his ideals of leadership? +</p> + +<span class="tei tei-pb" id="page114">[pg 114]</span><a name="Pg114" id="Pg114" class="tei tei-anchor"></a> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +III. <span class="tei tei-hi"><span style="font-style: italic">The Problem of Leadership in History</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +1. How have the great leaders in the field of religion +attacked the problem of leadership in the Church? What +does the Protestant Reformation signify from this point of +view? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +2. How have the landed aristocrats of the past met the +Christian test of leadership? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +3. Give examples from history and from modern life +of men who exercised power in the way Christ condemned. +Give examples of others who exercised it according to +Christ's law. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +IV. <span class="tei tei-hi"><span style="font-style: italic">The Problem of Leadership in Modern Life</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +1. In what professions is ambition now securely tied +up with service, so that a man must serve well in order +to rise? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +2. In what positions can a man still gain power and +wealth by exploiting society? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +3. Is the consciousness that they are public servants +spreading among business men? If so, to what is this due? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +4. Is society paying too big a price for the leadership +of the industrial aristocracy today? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +5. When the interests of the stockholders are set over +against the health of women and children, and the safety +of employes, which consideration determines the wages +paid? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +6. How have the social leaders of the past mortgaged +the economic resources of nations to their own families? +To what extent is this true of our country? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +7. How can society protect itself against exploitation +under present conditions? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +V. <span class="tei tei-hi"><span style="font-style: italic">For Special Discussion</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +1. A corporation has averaged 24 per cent to its stockholders. +It pays twelve dollars a week to its ordinary +<span class="tei tei-pb" id="page115">[pg 115]</span><a name="Pg115" id="Pg115" class="tei tei-anchor"></a> +workmen. Would you call this predatory leadership? +Where do you draw the line? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +2. Does the salary of teachers in our country indicate +that we give honor according to service rendered? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +3. How does the increasing size of business undertakings +and their importance for public welfare emphasize the +ethical importance of right leadership? +</p> + +</div> + +</div> + +<span class="tei tei-pb" id="page116">[pg 116]</span><a name="Pg116" id="Pg116" class="tei tei-anchor"></a> + +<hr class="page" /><div class="tei tei-div" style="margin-bottom: 4.00em; margin-top: 4.00em"> +<a name="toc23" id="toc23"></a> +<a name="pdf24" id="pdf24"></a> +<h2 class="tei tei-head" style="text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"><span style="font-size: 144%">Chapter VIII. Private Property And The Common Good</span></h2> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-style: italic">Private Property Must Serve Social Welfare</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +A glance across history or a simple acquaintance with +human life in any community will show us that private +property is at the same time a necessary expression of +personality and stimulator of character, and, on the other +hand, a chief outlet and fortification of selfishness. Every +reformatory effort must aim to conserve and spread the +blessings of property, and every step toward a better social +order will be pugnaciously blocked by its selfish beneficiaries. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +What were Jesus' convictions about private property? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-variant: small-caps">Daily Readings</span></span> +</p> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">First Day: The Rival Interest</span></h3> + +<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"><span style="font-size: 90%"> +And he spake to them many things in parables, +saying, Behold, the sower went forth to sow; and +as he sowed, some seeds fell by the way side, and +the birds came and devoured them: and others fell +upon the rocky places, where they had not much +earth: and straightway they sprang up, because they +had no deepness of earth: and when the sun was +risen, they were scorched; and because they had no +root, they withered away. And others fell upon +the thorns; and the thorns grew up and choked +them: and others fell upon the good ground, and +yielded fruit, some a hundredfold, some sixty, some +thirty.... When any one heareth the word of the +kingdom, and understandeth it not, then cometh the +</span><span class="tei tei-pb" id="page117">[pg 117]</span><a name="Pg117" id="Pg117" class="tei tei-anchor"></a><span style="font-size: 90%"> +evil one, and snatcheth away that which hath been +sown in his heart. This is he that was sown by the +way side. And he that was sown upon the rocky +places, this is he that heareth the word, and straight-way +with joy receiveth it; yet hath he not root in +himself, but endureth for a while; and when tribulation +or persecution ariseth because of the word, +straightway he stumbleth. And he that was sown +among the thorns, this is he that heareth the word; +and the care of the world, and the deceitfulness of +riches, choke the word, and he becometh unfruitful. +And he that was sown upon the good ground, this is +he that heareth the word, and understandeth it; who +verily beareth fruit, and bringeth forth, some a +hundredfold, some sixty, some thirty.—Matt. 13:3-8; 19-23. +</span></div> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +This parable was intended to explain to the disciples why +the Kingdom was not coming with a rush, as they expected. +The story embodies the practical experiences of Jesus in his +propaganda. He saw his work as a duplication of the sower's +work on a higher level. The success of both depends on +the receptiveness of the soil. The sower encounters hard +trodden ground, rocky patches, and spots where hardy thorns +or thistles drain the soil and where his work produces only +empty ears and futile beginnings. So Jesus met the stolid +conservative and also the emotional type. But the climax +of his difficulties was a mind preoccupied by property worries, +or lured by the illusions of wealth. He early found, then, +that devotion to property is likely to be a rival to the higher +interests and the common good. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +How do modern social groups line up when measured by +spiritual receptiveness? +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Second Day: The Accumulator</span></h3> + +<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"><span style="font-size: 90%"> +And one out of the multitude said unto him, +Teacher, bid my brother divide the inheritance with +me. But he said unto him, Man, who made me a +</span><span class="tei tei-pb" id="page118">[pg 118]</span><a name="Pg118" id="Pg118" class="tei tei-anchor"></a><span style="font-size: 90%"> +judge or a divider over you? And he said unto +them, Take heed, and keep yourselves from all +covetousness: for a man's life consisteth not in the +abundance of the things which he possesseth. And +he spoke a parable unto them, saying, The ground +of a certain rich man brought forth plentifully; and +he reasoned within himself, saying, What shall I do, +because I have not where to bestow my fruits? And +he said, This will I do: I will pull down my barns, and +build greater; and there will I bestow all my grain +and my goods. And I will say to my soul, Soul, thou +hast much goods laid up for many years; take thine +ease, eat, drink, be merry. But God said unto him, +Thou foolish one, this night is thy soul required of +thee; and the things which thou hast prepared, whose +shall they be? So is he that layeth up treasure for +himself, and is not rich toward God.—Luke 12:13-21. +</span></div> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Most men today would have no fault to find with this +man. He was only doing what the modern world is unanimously +trying to do. Having made a pile, he proposed to +make a bigger pile. Meanwhile he slapped his soul on the +back and smacked his lips in anticipation. To Jesus the fat +farmer was a tragic comedy. In the first place, an unseen +hand was waiting to snuff out his candle. To plan life as +if it consisted in an abundance of material wealth is something +of a miscalculation in a world where death is part of +the scheme of things. In the second place, Jesus saw no +higher purpose in the man's aim and outlook to redeem his +acquisitiveness. The man was a sublimated chipmunk, gloating +over bushels of pignuts. If wealth is saved to raise and +educate children, or achieve some social good, it deserves +moral respect or admiration. But if the acquisitive instinct +is without social feeling or vision, and centered on self, it +gets no respect, at least from Jesus. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Unlimited acquisition used to be considered immoral and +dishonorable. How and when did public opinion change on +this? +</p> + +</div> + +<span class="tei tei-pb" id="page119">[pg 119]</span><a name="Pg119" id="Pg119" class="tei tei-anchor"></a> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Third Day: Quit Grafting</span></h3> + +<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"><span style="font-size: 90%"> +And the multitudes asked him, saying, What then +must we do? And he answered and said unto them, +He that hath two coats, let him impart to him that +hath none; and he that hath food, let him do likewise. +And there came also publicans to be baptized, +and they said unto him, Teacher, what must we do? +And he said unto them, Extort no more than that +which is appointed you. And soldiers also asked him, +saying, And we, what must we do? And he said +unto them, Extort from no man by violence, neither +accuse any one wrongfully; and be content with your +wages.—Luke 3:10-14. +</span></div> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The social teachings of John the Baptist were so close +to those of Jesus that we can safely draw on them in this +passage. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +John told the people that a new era was coming and they +would have to get a new mind and manner of life as an outfit +for it. The people asked for specifications. John's suggestions +ran along two lines. He encouraged the plain working +people to be neighborly and friendly, and share with a man +who was hard up. With powerful individuals, like hired +soldiers and Roman tax-farmers, he insisted that they must +quit using their physical force and legal power as a cinch +to extort money. In other words, they must quit grafting. +In the Kingdom of God the <span class="tei tei-q">“big, black book of graft”</span> will +be closed, and men will no longer eat their protesting fellow-men. +The more we realize that some form of graft is at +the bottom of most easy incomes, the more good sense will +we see in this kind of evangelism. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Have we ever been a victim of extortion? How did it +feel? Did it sour the milk of human kindness in us? +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Fourth Day: God versus Mammon</span></h3> + +<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"><span style="font-size: 90%"> +Lay not up for yourselves treasures upon the earth, +where moth and rust consume, and where thieves +</span><span class="tei tei-pb" id="page120">[pg 120]</span><a name="Pg120" id="Pg120" class="tei tei-anchor"></a><span style="font-size: 90%"> +break through and steal: but lay up for yourselves +treasures in heaven, where neither moth nor rust +doth consume, and where thieves do not break +through nor steal: for where thy treasure is there +will thy heart be also. The lamp of the body is the +eye: if therefore thine eye be single, thy whole body +shall be full of light. But if thine eye be evil, thy +whole body shall be full of darkness. If therefore +the light that is in thee be darkness, how great is the +darkness! No man can serve two masters: for either +he will hate the one, and love the other; or else he +will hold to one, and despise the other. Ye cannot +serve God and mammon.—Matt. 6:19-24. +</span></div> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Acquisition may operate on different planes. A man may +accumulate material stuff, or he may acquire spiritual faculties, +memories, and relations. In a balanced life the two work +side by side in peace, and each may aid the other. But the +experience of all spiritual teachers shows that practically +the acquisition of property often becomes a passion which +absorbs the man and leaves little energy for the higher pursuits. +Most men who have used up their life to acquire +wealth look back with homesickness to some idealistic aspiration +of their youth as to a lost Edenland. Jesus felt the +antagonism of private wealth and the Kingdom of God so +keenly that he set God and Mammon over against each +other, and warned us that we must choose between them. +Placed in this connection, the saying about the darkening of +the inner light seems to refer to the influence of money-getting +on the higher vision of the soul. This entire passage +is fundamental and will explain other sayings which follow. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Do God and money come into flat collision in college life? +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Fifth Day: The Divisive Influence of Riches</span></h3> + +<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"><span style="font-size: 90%"> +Now there was a certain rich man, and he was +clothed in purple and fine linen, faring sumptuously +every day: and a certain beggar named Lazarus was +laid at his gate, full of sores, and desiring to be fed +</span><span class="tei tei-pb" id="page121">[pg 121]</span><a name="Pg121" id="Pg121" class="tei tei-anchor"></a><span style="font-size: 90%"> +with the crumbs that fell from the rich man's table; +yea, even the dogs came and licked his sores. And +it came to pass, that the beggar died, and that he was +carried away by the angels into Abraham's bosom: +and the rich man also died, and was buried. And in +Hades he lifted up his eyes, being in torments, and +seeth Abraham afar off, and Lazarus in his bosom. +And he cried and said, Father Abraham, have mercy +on me, and send Lazarus, that he may dip the tip of +his finger in water, and cool my tongue; for I am +in anguish in this flame. But Abraham said, Son, +remember that thou in thy lifetime receivedst thy +good things, and Lazarus in like manner evil things: +but now here he is comforted, and thou art in anguish. +And besides all this, between us and you there is a +great gulf fixed, that they that would pass from +hence to you may not be able, and that none may +cross over from thence to us. And he said, I pray +thee therefore, father, that thou wouldest send him +to my father's house; for I have five brethren; that +he may testify unto them, lest they also come into +this place of torment. But Abraham saith, They have +Moses and the prophets; let them hear them. And +he said, Nay, father Abraham: but if one go to them +from the dead, they will repent. And he said unto +him, If they hear not Moses and the prophets, neither +will they be persuaded, if one rise from the dead.—Luke +16:19-31. +</span></div> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Why does Jesus send the rich man to hell as if it were a +matter of course? No crimes or vices are alleged. It must +be that a life given over to sumptuous living and indifferent +to the want and misery of a fellow-man at the doorstep +seemed to Jesus a deeply immoral and sinful life. Jesus +exerted all his energies to bring men close together in love. +But wealth divides. It creates semi-human relations between +social classes, so that a small dole seems to be a full discharge +of obligations toward the poor, and manly independence +and virtue may be resented as offensive. The sting +of this parable is in the reference to the five brothers who +<span class="tei tei-pb" id="page122">[pg 122]</span><a name="Pg122" id="Pg122" class="tei tei-anchor"></a> +were still living as Dives had lived, and whom he was vainly +trying to reach by wireless. See verse 14 in explanation. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Is it fair to call the relations between the selfish rich and +the dependent poor <span class="tei tei-q">“semi-human relations”</span>? +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Sixth Day: Get a Plank for the Deluge</span></h3> + +<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"><span style="font-size: 90%"> +And he said also unto the disciples, There was a +certain rich man, who had a steward; and the same +was accused unto him that he was wasting his goods. +And he called him, and said unto him, What is this +that I hear of thee? render the account of thy stewardship; +for thou canst be no longer steward. And +the steward said within himself, What shall I do, +seeing that my lord taketh away the stewardship +from me? I have not strength to dig; to beg I am +ashamed. I am resolved what to do, that, when I +am put out of the stewardship, they may receive me +into their houses. And calling to him each one of +his lord's debtors, he said to the first, How much +owest thou unto my lord? And he said, A hundred +measures of oil. And he said unto him, Take thy +bond, and sit down quickly and write fifty. Then +said he to another, And how much owest thou? +And he said, A hundred measures of wheat. He saith +unto him, Take thy bond, and write fourscore. And +his lord commended the unrighteous steward because +he had done wisely: for the sons of this world are +for their own generation wiser than the sons of the +light. And I say unto you, Make to yourselves +friends by means of the mammon of unrighteousness; +that, when it shall fail, they may receive you +into the eternal tabernacles.—Luke 16:1-9. +</span></div> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +This is one of the wittiest stories in the Bible and must +be read with some sense of humor. The tenant farmers of +a great estate paid their rent in shares of the produce. This +elastic system offered the steward a chance to make something +on the side. He was found out and discharged, but +while he was closing up his accounts he still had a short spell +<span class="tei tei-pb" id="page123">[pg 123]</span><a name="Pg123" id="Pg123" class="tei tei-anchor"></a> +of authority. Things looked dark. He did not care to +blister his white hands with a hoe-handle, nor his social pride +by begging. So he grafted one last graft, but on so large +a scale that the tenants would be under lasting obligations +to him. The scamp was a crook, but at least he was long-headed. +Jesus wished the children of light were as clever in +taking a long look ahead as the children of this world. In +that case men would get ready for the new age, in which +mammon loses its buying power, by making friends with it +now, and their friends would take them in as guests after +the great reversal. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +How do you like the humorous independence of Jesus? +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Seventh Day: Stranded on His Wealth</span></h3> + +<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"><span style="font-size: 90%"> +And a certain ruler asked him, saying, Good +Teacher, what shall I do to inherit eternal life? +And Jesus said unto him, Why callest thou me good? +none is good, save one, even God. Thou knowest +the commandments, Do not commit adultery, Do not +kill, Do not steal, Do not bear false witness, Honor +thy father and mother. And he said, All these +things have I observed from my youth up. And when +Jesus heard it, he said unto him, One thing thou +lackest yet: sell all that thou hast, and distribute +unto the poor, and thou shalt have treasure in +heaven: and come, follow me. But when he heard +these things, he became exceeding sorrowful; for +he was very rich. And Jesus seeing him said, How +hardly shall they that have riches enter into the +kingdom of God! For it is easier for a camel to +enter in through a needle's eye, than for a rich man +to enter into the kingdom of God.—Luke 18:18-25. +</span></div> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +A fine young man, of clean and conscientious life, but +with unsatisfied aspirations in his soul. Jesus invites him +to a more heroic type of excellence, cutting loose from his +wealth and devoting himself to the apostolate of the Kingdom +of God. It was a great chance for a great life. He +<span class="tei tei-pb" id="page124">[pg 124]</span><a name="Pg124" id="Pg124" class="tei tei-anchor"></a> +might have stood for God before kings and mobs, and ranked +with Peter, John, and Paul as a household name. He did +not rise to his chance. What held him? Jesus felt it was +his wealth. A poor man would have had less to leave, and +might have left it cheerfully. So Jesus sums up the psychological +situation in the saddened exclamation that it is exceedingly +hard for a rich man to enter the Kingdom where +men live in justice, fraternity, and idealism. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Have you noticed that in recent years an increasing number +of this man's grandsons are trying to cut loose and find the +real life, eternal life? Can you name any? +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Study for the Week</span></h3> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Evidently the dangers connected with property were much +in the mind of Jesus. He seems to have emphasized them +more fully and frequently than the evils of licentiousness or +drunkenness. The modern Church has reversed the relative +emphasis. Why? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Of course we must not look for the methods or viewpoints +of political economy in his teachings. His concern +was for the spiritual vitality and soundness of the individual, +and for the human relations existing among men. He was +interested in property only in so far as it corrupted the higher +nature or made fraternity difficult. But let no one underestimate +the importance of these considerations. These things +are the real end of life. All the rest is scaffolding. We +should be farther along if the economic and social sciences +had kept these fundamental questions more sternly in sight. +</p> + +<div class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"> +<h4 class="tei tei-head" style="text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">I</h4> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Plainly Jesus felt that the acquisitive instinct, like the sex +instinct, easily breaks bounds and becomes ravenous; there +is even less natural limit to it. It absorbs the energies of +intellect and will. As with the rich fool, the horizon of life +is filled with chances to make the pile grow bigger. Life +seems to consist of money, and the problems of money. +</p> + +<span class="tei tei-pb" id="page125">[pg 125]</span><a name="Pg125" id="Pg125" class="tei tei-anchor"></a> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +People are valued according to that standard. Marriages +are arranged for it. Politics is run for it. Wars are begun +for it. Creative artistic and intellectual impulses are shouldered +aside, fall asleep, or die of inanition. Property is +intended to secure freedom of action and self-development; +in fact, it often chains men and clips their wings. This +is what Jesus calls <span class="tei tei-q">“the deceitfulness of riches”</span> and <span class="tei tei-q">“the +darkening of the inner eye.”</span><a id="noteref_2" name="noteref_2" href="#note_2"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +In addition to the blight of character, wealth exerts a desocializing +and divisive influence. It wedges apart groups +that belong together. Dives and Lazarus may live in the +front and rear of the same block, but with no sense of +solidarity. Dives would have been deeply moved, perhaps, +if one of his own class had punctured a tire in the Philistian +desert and gone for two days without any food except +crumbs. The separation of humanity into classes on the +lines of wealth is so universal and so orthodox that few +of us ever realize that it flouts all the principles of Christianity +and humanity. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +In the case of the young ruler Jesus encountered the fact +that wealth bars men out of the world of their ideals. The +question was not whether the young man could get to heaven, +but whether he could have a share in the real life, in the +kingdom of right relations. It is hard to acquire great +wealth without doing injustice to others; it is hard to possess +it and yet deal with others on the basis of equal humanity; +it is hard to give it away even without doing mischief. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +We have seen that Jesus believed profoundly in the value +and dignity of human life; that he sought to create solidarity; +that he was chiefly concerned for the saving of the lowly; +and that he demanded an heroic life in the service of the +Kingdom of God. But wealth, as he saw it, flouted the value +of life, dissolved the spiritual solidarity of whole classes, +and kept the lowly low; the wealthy had lost the capacity for +an heroic life. +</p> + +<span class="tei tei-pb" id="page126">[pg 126]</span><a name="Pg126" id="Pg126" class="tei tei-anchor"></a> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +This is radical teaching. What shall we say to it? Jesus +is backed by the Old Testament prophets and the most +spiritual teaching of the Hebrew people, which condemned +injustice and extortionate money-making even more energetically +than did Jesus. Medieval Christianity sincerely +assented to the principle that private property is a danger to +the soul and a neutralizer of love. Every monastic community +tried to cut under sex dangers by celibacy, and property +dangers by communism. This was an enormous misinterpretation +of Christianity, but it shows that men took the teachings +on the dangers of private property seriously. The +modern Christian world does not. It has quietly set aside the +ideas of Jesus on this subject, lives its life without much +influence from them, and contents itself with emphasizing +other aspects. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Has the teaching of Jesus on private property been superseded +by a better understanding of the social value of +property? Or has his teaching been suppressed and swamped +by the universal covetousness of modern life? <span class="tei tei-q">“Our moral +pace-setters strike at bad personal habits, but act as if there +was something sacred about money-getting; and, <em class="tei tei-emph"><span style="font-style: italic">seeing that +the master iniquities of our time are connected with money-making</span></em>, +they do not get into the fight at all. The child-drivers, +monopoly-builders, and crooked financiers have no +fear of men whose thought is run in the moulds of their +grandfathers. Go to the tainted-money colleges, and you +will learn that Drink, not Graft, is the nation's bane”</span> +(Edward A. Ross, <span class="tei tei-q">“Sin and Society, an Analysis of Latter-day +Iniquity,”</span> p. 97—the italics are his). +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"> +<h4 class="tei tei-head" style="text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">II</h4> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The machinery for making money which Jesus knew, was +simple, crude, and puny compared with the complicated and +pervasive system which the magnates of modern industry +have built up. There was probably not a millionaire in all +Palestine. What would he have said to our great cities? +</p> + +<span class="tei tei-pb" id="page127">[pg 127]</span><a name="Pg127" id="Pg127" class="tei tei-anchor"></a> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +We need a Christian ethics of property, more perhaps than +anything else. The wrongs connected with wealth are the +most vulnerable point of our civilization. Unless we can +make that crooked place straight, all our charities and religion +are involved in hypocrisy. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +We have to harmonize the two facts, that wealth is good +and necessary, and that wealth is a danger to its possessor +and to society. On the one hand property is indispensable to +personal freedom, to all higher individuality, and to self-realization; +the right to property is a corollary of the right +to life; without property men are at the mercy of nature +and in bondage to those who have property. On the other +hand property is used as a means of collecting tribute and +private taxes, as a club with which to extort unearned gain +from laborers and consumers, and as the fundamental tool +of oppression. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Where do we draw the line? Is it true that property +created by productive labor is a great moralizer, and that +property acquired without productive labor is the great demoralizer? +Is it correct that property for use is on the whole +good, and property for power is a menace? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +What is the relation between property and self-development? +At what point does property become excessive? At +what point does food become excessive and poisonous? At +what point does fertilizer begin to kill a plant? Would any +real social values be lost if incomes averaged $2,000 and +none exceeded $10,000? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +To what extent does a moral purpose take the dangers out +of acquisition? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Is any life moral in which the natural capacities are not +sincerely taxed to do productive work? If a man's wealth +is destined to cut his descendants off from productive labor, +is it a blessing? What is the moral difference between +strenuous occupation and labor? How large a proportion of +our time and energy can be devoted to play and leisure +without softening our moral fiber? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +At what points does private property come to be anti-social? +<span class="tei tei-pb" id="page128">[pg 128]</span><a name="Pg128" id="Pg128" class="tei tei-anchor"></a> +If we could eliminate the monopoly elements and +the capacity to levy tribute, would there be much danger in +the remainder? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Does private property, in the enormous aggregations of +today and in control of the essential outfit of society, still +correspond to the essential theoretical conception of private +property, or have public properties and public functions fallen +under private control? <span class="tei tei-q">“Much that we are accustomed to +hear called legitimate insistence upon the rights of property, +the Old Testament would seem to call the robbery of God, +and grinding the faces of the poor”</span> (The Bishop of Oxford). +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"> +<h4 class="tei tei-head" style="text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">III</h4> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The religious spirit will always have to call the individual +farther than the law can compel him to go. After all unjust +and tainted portions have been eliminated from our property, +religion lays its hands on the rest and says, <span class="tei tei-q">“You are only +a steward over this.”</span> In the parables of the talents, the +pounds, and the unjust steward, Jesus argues on the assumption +that our resources are a trust, and not absolute property. +We manage and control them, but always under responsibility. +We hold them from God, and his will has eminent +domain. But the will of God is identical with the good +of mankind. When we hold property in trust for God, we +hold it for humanity, of which we are part. We misuse the +trust if by it we deprive others of health, freedom, joy, +hope, or efficiency, for instance, by overworking others and +underworking our own children. +</p> + +</div> + +</div> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Suggestions for Thought and Discussion</span></h3> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +I. <span class="tei tei-hi"><span style="font-style: italic">The Love of Money</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +1. Define graft. What is wrong in it? Where do we +see it? Where are we myopic about it? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +2. Why did Jesus have so much to say about money +and so little about drink? Why does Paul call the love +of money <span class="tei tei-q">“the root of all evil”</span>? +</p> + +<span class="tei tei-pb" id="page129">[pg 129]</span><a name="Pg129" id="Pg129" class="tei tei-anchor"></a> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +II. <span class="tei tei-hi"><span style="font-style: italic">Jesus' Fear of Riches</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +1. On what ground does Jesus fear the influence of +riches and of their accumulation? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +2. Summarize Jesus' teachings regarding wealth. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +3. In what respects is his attitude different from the +ordinary viewpoint of the modern world? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +4. Was Jesus opposed to the owning of farming tools +or fishing smacks? Where would he draw the line between +honest earnings and dangerous wealth? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +5. Was his teaching on wealth ascetic? Was it socialistic? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +6. To what extent should we recognize his insight on +this question as authority for us? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +III. <span class="tei tei-hi"><span style="font-style: italic">The Problem of Wealth in the Modern World</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +I. Are the "master iniquities" of our age located in sex +life, politics, or business? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +2. Distinguish between <span class="tei tei-q">“property for use”</span> and <span class="tei tei-q">“property +for power.”</span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +3. What are the moral evils created by mass poverty? +By aggregations of wealthy families? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +4. Why has the modern world set aside Jesus' teachings +about wealth? To what extent have we substituted a +better understanding of the social value of property? +How far should we be satisfied with our present adjustment +of the property question? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +5. What methods of money making are condemned by +the common sentiment of the Church? Is there anything +which ought to be included in this condemnation? If so, +what? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +IV. <span class="tei tei-hi"><span style="font-style: italic">The Christian Attitude Toward Property and Wealth +Under Modern Conditions</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +1. At what point does the amassing of private property +become contrary to the principles of Jesus? +</p> + +<span class="tei tei-pb" id="page130">[pg 130]</span><a name="Pg130" id="Pg130" class="tei tei-anchor"></a> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +2. What legalized property rights are antagonistic to +Jesus' principles? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +3. How can society accumulate wealth without the +injustice and social divisions which now accompany the +amassing of private fortunes? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +4. If a man has an invested income, has he the right +to live a life of leisure? When is it right to be a non-producer? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +5. How rich has a Christian a right to be? In a Christian +society what is the minimum limit of income? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +6. Would economic democracy eliminate or enforce the +doctrine of stewardship? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +7. How can we pluck the sting of sin out of private +property? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +V. <span class="tei tei-hi"><span style="font-style: italic">For Special Discussion</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +1. Are millionaires a symptom of social disease or a +triumph of civilization? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +2. Should social science reckon with the influence of +wealth on personal character? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +3. What moral conviction is expressed in the condemnation +of usurious interest and of rack-rent? Should +excessive profit be included? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +4. How could industry be financed if there were no +wealthy investors with accumulations? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +5. When is a college student a parasite? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +6. If college communities had less money would they +breed better men and women? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +7. How have the successes of predatory finance affected +the outlook and morality of college students? +</p> + +</div> + +</div> + +<span class="tei tei-pb" id="page131">[pg 131]</span><a name="Pg131" id="Pg131" class="tei tei-anchor"></a> + +<hr class="page" /><div class="tei tei-div" style="margin-bottom: 4.00em; margin-top: 4.00em"> +<a name="toc25" id="toc25"></a> +<a name="pdf26" id="pdf26"></a> +<h2 class="tei tei-head" style="text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"><span style="font-size: 144%">Chapter IX. The Social Test Of Religion</span></h2> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-style: italic">Religion Must be Socially Efficient</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The teaching of Jesus dealt with three recalcitrant forces, +which easily escape from the control of social duty and +become a clog to spiritual progress: ambition for power and +leadership, and the love of property, have been considered. +How about religion? Is it a help or a hindrance in the progress +of humanity? Opinions are very much divided today. +No student of society can neglect religion as a social force. +What did Jesus think of it? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-variant: small-caps">Daily Readings</span></span> +</p> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">First Day: Worship is not Enough</span></h3> + +<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"> +<p class="tei tei-p" style="margin-bottom: 0.90em"><span style="font-size: 90%"> +What unto me is the multitude of your sacrifices? +saith Jehovah: I have had enough of the burnt-offerings +of rams, and the fat of fed beasts; and I +delight not in the blood of bullocks, or of lambs, or of +he-goats. When ye come to appear before me, who +hath required this at your hand, to trample my +courts? Bring no more vain oblations; incense is +an abomination unto me; new moon and sabbath, +the calling of assemblies,—I cannot away with iniquity +and the solemn meeting. Your new moons and +your appointed feasts my soul hateth; they are a +trouble unto me; I am weary of bearing them. And +when ye spread forth your hands, I will hide mine +eyes from you; yea, when ye make many prayers, I +will not hear: your hands are full of blood. Wash +you, make you clean; put away the evil of your +doings from before mine eyes; cease to do evil; +</span><span class="tei tei-pb" id="page132">[pg 132]</span><a name="Pg132" id="Pg132" class="tei tei-anchor"></a><span style="font-size: 90%"> +learn to do well; seek justice, relieve the oppressed, +judge the fatherless, plead for the widow.—Isa. 1:11-17. +</span></p> + +<p class="tei tei-p" style="margin-bottom: 0.90em"><span style="font-size: 90%"> +Wherewith shall I come before Jehovah, and bow +myself before the high God? shall I come before +him with burnt-offerings, with calves a year old? +will Jehovah be pleased with thousands of rams, or +with ten thousands of rivers of oil? shall I give my +first-born for my transgression, the fruit of my +body for the sin of my soul? He hath showed thee, +O man, what is good; and what doth Jehovah require +of thee, but to do justly, and to love kindness, +and to walk humbly with thy God?—Micah 6:6-8. +</span></p> +</div> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +These two passages are classical expressions of a note +which runs through all the prophetic teaching of the Old +Testament. There was a fundamental antagonism between +those who saw the service of God in the inherited ritual and +sacrificial action, and those who felt that the essential service +of God is righteousness of life. The prophets wanted a +religion that would change social conduct, and repudiated +religious doings that had no ethical value. They held that +worship alone is not enough. God wants life and conduct. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Suggest parallels from the history of the Christian or the +non-Christian religions. +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Second Day: The Test of Social Value</span></h3> + +<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"> +<p class="tei tei-p" style="margin-bottom: 0.90em"><span style="font-size: 90%"> +And it came to pass, that he was going on the +sabbath day through the grainfields; and his disciples +began, as they went, to pluck the ears. And +the Pharisees said unto him, Behold, why do they +on the sabbath day that which is not lawful? And +he said unto them, Did ye never read what David +did, when he had need, and was hungry, he, and +they that were with him? How he entered into the +house of God when Abiathar was high priest, and +ate the showbread, which it is not lawful to eat +</span><span class="tei tei-pb" id="page133">[pg 133]</span><a name="Pg133" id="Pg133" class="tei tei-anchor"></a><span style="font-size: 90%"> +save for the priests, and gave also to them that were +with him? And he said unto them, The sabbath +was made for man; and not man for the sabbath: +so that the Son of man is lord even of the sabbath. +</span></p> + +<p class="tei tei-p" style="margin-bottom: 0.90em"><span style="font-size: 90%"> +And he entered again into the synagogue; and +there was a man there who had his hand withered. +And they watched him, whether he would heal him +on the sabbath day; that they might accuse him. +And he saith unto the man that had his hand withered, +Stand forth. And he saith unto them, Is it +lawful on the sabbath day to do good, or to do +harm? to save a life, or to kill? But they held their +peace. And when he had looked round about on +them with anger, being grieved at the hardening of +their heart, he saith unto the man, Stretch forth +thy hand. And he stretched it forth; and his hand +was restored.—Mark 2:23-3:5. +</span></p> +</div> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The Mosaic law intended the Sabbath to be a haven of rest +for all who were driven, the slave, the immigrant, even the +cattle. It was a precious institution of social protection. +But the strict religionists of Jesus' time had made a yoke of +tyranny of it, so that hungry men could not rub the kernels +from ears of grain without being charged with threshing, +and Jesus could not heal a poor paralytic without getting +black looks. A fine institution of social welfare and relief +had been turned into an anti-social regulation. Jesus fell +back on the fundamental maxim of the prophets, <span class="tei tei-q">“I desire +kindness and not sacrifice,”</span> and laid down the principle that +<span class="tei tei-q">“the Sabbath was made for man, and not man for the +Sabbath.”</span> The religious institution of the Sabbath must +have social value; this is the essential test even in religion. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Is the Sabbath more useful to society now than in Puritan +times? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +From which do we suffer more today, from excessive +strictness or excessive looseness in Sabbath observance? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +How is the social value of the rest-day frustrated for the +working class? +</p> + +</div> + +<span class="tei tei-pb" id="page134">[pg 134]</span><a name="Pg134" id="Pg134" class="tei tei-anchor"></a> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Third Day: Natural Duty above Artificial</span></h3> + +<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"> +<p class="tei tei-p" style="margin-bottom: 0.90em"><span style="font-size: 90%"> +And the Pharisees and the scribes ask him, Why +walk not thy disciples according to the tradition of +the elders, but eat their bread with defiled hands? +And he said unto them, Well did Isaiah prophesy of +you hypocrites, as it is written, +</span></p> + +<div class="tei tei-lg" style="margin-bottom: 0.90em; margin-top: 0.90em"> +<div class="tei tei-l" style="text-align: left"><span style="font-size: 90%">This people honoreth me with their lips,</span></div> +<div class="tei tei-l" style="text-align: left"><span style="font-size: 90%">But their heart is far from me.</span></div> +<div class="tei tei-l" style="text-align: left"><span style="font-size: 90%">But in vain do they worship me,</span></div> +<div class="tei tei-l" style="text-align: left"><span style="font-size: 90%">Teaching as their doctrines the precepts of men.</span></div> +</div> + +<p class="tei tei-p" style="margin-bottom: 0.90em"><span style="font-size: 90%"> +Ye leave the commandment of God, and hold fast +the tradition of men. And he said unto them, Full +well do ye reject the commandment of God, that +ye may keep your tradition. For Moses said, Honor +thy father and thy mother; and, He that speaketh +evil of father or mother, let him die the death: +but ye say, If a man shall say to his father or his +mother, That wherewith thou mightest have been +profited by me is Corban, that is to say, Given to God; +ye no longer suffer him to do aught for his father +or his mother; making void the word of God by your +tradition, which ye have delivered: and many such +like things ye do.—Mark 7:5-13. +</span></p> +</div> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Contemporary Jewish religion was full of taboos, defilements, +and purifications. Read Mark 7:1-23. Jesus was so +indifferent about the religious ablutions that he was brought +to book for it by the pious. He replied that these regulations +were not part of the divine law, but later accretions +the product of theological casuistry, and that they tended to +obscure the real divine duties. He cited a flagrant case. +By eternal and divine law a man owes love and support to +his parents. But the scribes held that if a man vowed to +give money to the temple, this obligation, being toward God, +superseded the obligation to his parents, which was merely +human. To Jesus this seemed a perversion of religion. +Ecclesiastical claims were made to stifle fundamental social +duty. To Jesus the latter had incomparably higher value. +Religion had become a social danger through such teaching. +</p> + +<span class="tei tei-pb" id="page135">[pg 135]</span><a name="Pg135" id="Pg135" class="tei tei-anchor"></a> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Give proof from modern history that religious institutions +may become injurious to social morality and welfare. +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Fourth Day: Religion Which Obscured Duty</span></h3> + +<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"> +<p class="tei tei-p" style="margin-bottom: 0.90em"><span style="font-size: 90%"> +Woe unto you, scribes and Pharisees, hypocrites! +for ye tithe mint and anise and cummin, and have +left undone the weightier matters of the law, justice, +and mercy, and faith: but these ye ought to have +done, and not to have left the other undone. Ye +blind guides, that strain out the gnat, and swallow +the camel! +</span></p> + +<p class="tei tei-p" style="margin-bottom: 0.90em"><span style="font-size: 90%"> +Woe unto you, scribes and Pharisees, hypocrites! +for ye cleanse the outside of the cup and of the +platter, but within they are full from extortion and +excess. Thou blind Pharisee, cleanse first the inside +of the cup and of the platter, that the outside thereof +may become clean also.—Matt. 23:23-26. +</span></p> + +<p class="tei tei-p" style="margin-bottom: 0.90em"><span style="font-size: 90%"> +Woe unto you, scribes and Pharisees, hypocrites! +for ye compass sea and land to make one proselyte; +and when he is become so, ye make him twofold +more a son of hell than yourselves.—Matt. 23:15. +</span></p> +</div> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The great invective of Jesus against the scribes and Pharisees +(Matthew 23) deals wholly with the perversions of +religion. In these verses he emphasizes the fact that the +solemn importance attached to external minutiæ turned the +attention of men from the really fundamental spiritual duties, +such as justice, mercy, and good faith. As the blood was +supposed to be the sacred element of life, it had to be +drained off in butchering, and a drowned animal could not +be eaten. Jesus wittily describes the Pharisee filtering out +drowned gnats from the drinking water, but bolting some +camel of a sin without blinking. The outside of the cup was +kept scrupulously scoured, but the inside was filled with the +products of rapacity and the material for luxurious excess. +When religion had become of such a sort, even missionary +activity became an actual damage, for the converts were +turned into fanatical sticklers on trifles. In all this we can +<span class="tei tei-pb" id="page136">[pg 136]</span><a name="Pg136" id="Pg136" class="tei tei-anchor"></a> +see him striking out for a kind of religion that would result +in righteous conduct and have social value. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-style: italic">Have we had any experience of religion which obscured +duty to us? Have we had any experience of religion which +revealed duty to us?</span></span> +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Fifth Day: Religious Wonders and Social Realities</span></h3> + +<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"><span style="font-size: 90%"> +And the Pharisees and Sadducees came, and trying +him asked him to show them a sign from heaven. +But he answered and said unto them, When it is +evening, ye say, It will be fair weather: for the +heaven is red. And in the morning, It will be foul +weather to-day: for the heaven is red and lowering. +Ye know how to discern the face of the heaven; but +ye cannot discern the signs of the times. An evil +and adulterous generation seeketh after a sign; and +there shall no sign be given unto it, but the sign of +Jonah. And he left them, and departed.—Matt. 16:1-4. +</span></div> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +This demand for a miracle pursued Jesus all through his +teaching activity. He settled with it on principle in his desert +temptation; he would not leap from the pinnacles of the +temple, or do anything to turn his work into a holy circus. +But the demand followed him to his death: <span class="tei tei-q">“If thou art the +Son of God, come down from the cross.”</span> A good, stunning +miracle seemed a short cut to faith, the most convincing way +of furnishing proof of his divine mission. Also, it would be +mighty interesting. But he never catered to the demand. +His power was only for the relief of suffering. He tried to +keep his acts of healing private. In this passage he advised +his opponents to use their intellect in more useful directions +than stargazing for signs from heaven. They were weather-wise. +Let them read the signs of the times. Storms were +brewing on the horizon. Forty years later Titus destroyed +Jerusalem and broke the back of the Jewish nation. The +prophetic mind of Jesus saw it coming (Luke 19:41-44). +</p> + +<span class="tei tei-pb" id="page137">[pg 137]</span><a name="Pg137" id="Pg137" class="tei tei-anchor"></a> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +If they had accepted his teaching of peace instead of getting +intoxicated by the visions of revolutionary apocalypticism, +the doom might have been averted. He was trying to bring +their feet to the ground, turn their mind to realities, and +make their religion socially efficient. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Would the sight of a miracle have effected a moral change +in a Pharisee? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +How would religion be affected, if miraculous demonstrations +could be furnished at will? +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Sixth Day: When Religion Separates Men</span></h3> + +<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"> +<p class="tei tei-p" style="margin-bottom: 0.90em"><span style="font-size: 90%"> +And as Jesus passed by from thence, he saw a man, +called Matthew, sitting at the place of toll: and he +saith unto him, Follow me. And he arose, and +followed him. +</span></p> + +<p class="tei tei-p" style="margin-bottom: 0.90em"><span style="font-size: 90%"> +And it came to pass, as he sat at meat in the house, +behold, many publicans and sinners came and sat +down with Jesus and his disciples. And when the +Pharisees saw it, they said unto his disciples, Why +eateth your Teacher with the publicans and sinners? +But when he heard it, he said, They that are whole +have no need of a physician, but they that are sick. +But go ye and learn what this meaneth, I desire +mercy, and not sacrifice: for I came not to call the +righteous, but sinners.—Matt. 9:9-13. +</span></p> +</div> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The Jewish community, religious at the core, had a fringe +of people who had failed to live up to the requirements of +the Law. They came under the condemnation of the respectable +people and of their own conscience, and drifted +into the despised and vicious occupations. These were the +<span class="tei tei-q">“publicans and sinners,”</span> the <span class="tei tei-q">“publicans and harlots,”</span> to whom +the Gospels refer. A socially efficient religion would have +prompted the good people to establish loving and saving +contact with these people. Actually religion so accentuated +the social divergence that the Pharisees were shocked when +Jesus mingled in a friendly way with this class and even +<span class="tei tei-pb" id="page138">[pg 138]</span><a name="Pg138" id="Pg138" class="tei tei-anchor"></a> +added one of them to his traveling companions. The parables +of the lost coin, lost sheep, and prodigal son were +spoken in reply to the slur, <span class="tei tei-q">“This man receiveth sinners, and +eateth with them”</span> (Luke 15). The elder brother of the +prodigal pictures this loveless and censorious religion. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Jesus crossed the line of demarcation and established social +contact and friendliness, through which salvation could come +to these religious derelicts. He quoted again the old saying +of the prophets, <span class="tei tei-q">“I desire mercy, and not sacrifice.”</span> God +was not as much concerned about correct religious performances +as the Pharisees thought, and a great deal more +concerned about mercy for the fallen, and the simple human +qualities which bring the strong and the weak together. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +What experiences have we had of refusal to associate? +Was the cleavage along lines of race, wealth, education, +morals, or religion? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-style: italic">Has religion with us been an impulse toward men, or +away from men?</span></span> +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Seventh Day: Be Useful or Die</span></h3> + +<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"><span style="font-size: 90%"> +And he spake this parable; A certain man had a +fig tree planted in his vineyard; and he came seeking +fruit thereon, and found none. And he said unto +the vinedresser, Behold, these three years I come +seeking fruit on this fig tree, and find none: cut it +down; why doth it also cumber the ground? And +he answering saith unto him, Lord, let it alone +this year also, till I shall dig about it, and dung it: +and if it bear fruit thenceforth, well; but if not, thou +shalt cut it down.—Luke 13:6-9. +</span></div> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Jesus evidently had some interest in scientific agriculture. +Both the owner and the vine-dresser in this parable were out +for agricultural efficiency. The owner hated to see soil and +space wasted; the vine-dresser was reluctant to sacrifice a +tree, and proposed better tillage and more fertilizer. Taking +this parable in connection with what precedes, we see that +<span class="tei tei-pb" id="page139">[pg 139]</span><a name="Pg139" id="Pg139" class="tei tei-anchor"></a> +Jesus was concerned about the future of his nation and its +religion. Both would have to validate their right to exist; +God could not have them cumber the ground. They must +make good. This is the stern urge of the God whom we know +in history and evolution, with the voice of Christ pleading +for patience. But it is agreed between them that ultimately +the law of fitness must rule. Religion can not bank on claims +of antiquity alone. Every generation must find it newly efficient +to create the social virtues then needed. Remember that +this was spoken by a Jewish patriot and the supreme exponent +of the Hebrew religion. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Give historical instances of the permanent downfall or +decline of nations. Trace the connection between their fate +and their religion. +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Study for the Week</span></h3> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Jesus Christ was the founder of the highest religion; he +was himself the purest religious spirit known to us. Why, +then, was he in opposition to religion? The clash between +him and the representatives of organized religion was not +occasional or superficial. It ran through his whole activity, +was one of the dominant notes in his teaching, culminated in +the great spiritual duel between him and the Jewish hierarchy +in the last days at Jerusalem, and led directly to his crucifixion. +</p> + +<div class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"> +<h4 class="tei tei-head" style="text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">I</h4> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The opposition of Jesus was not, of course, against religion +itself, but against religion as he found it. It was not directed +against any departure from the legitimate order of the priesthood; +nor against an improper ritual or wrong doctrine of +sacrifices. In fact, it did not turn on any of the issues which +were of such importance to the Church in later times. He +criticized the most earnest religious men of his day because +their religion harmed men instead of helping them. It was +unsocial, or anti-social. +</p> + +<span class="tei tei-pb" id="page140">[pg 140]</span><a name="Pg140" id="Pg140" class="tei tei-anchor"></a> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The Old Testament prophets also were in opposition to the +priestly system of their time because it used up the religious +interest of the people in ceremonial performances without +ethical outcome. It diverted spiritual energy, by substituting +lower religious requirements for the one fundamental +thing which God required—righteousness in social and political +life. They insisted over and over that Jehovah wants +righteousness and wants nothing else. Their aim was to +make religion and ethics one and inseparable. They struck +for the social efficiency of religion. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +At the time of Jesus the Jewish sacrifices had lost much +of their religious importance. During the Exile they had +lapsed. They were professional performances of one class. +The numerous Jews scattered in other countries perhaps saw +the temple once in a lifetime. Modern feeling in the first +century was against bloody sacrifices. The recorded sayings +of Jesus hardly mention them. On the other hand the daily +life of the people was pervaded by little prescribed religious +actions. The Sabbath with its ritual was punctiliously +observed.<a id="noteref_3" name="noteref_3" href="#note_3"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3</span></span></a> +There were frequent days of fasting, religious +ablutions and baths, long prayers to be recited several times +daily, with prayer straps around the arm and forehead, and +a tasseled cloth over the head. The exact performance of +these things seemed an essential part of religion to the most +earnest men. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +We have seen how Jesus collided with these religious +requirements and on what grounds. If men were deeply +concerned about the taboo food that went into their bodies, +they would not be concerned about the evil thoughts that +arose in their souls. If they were taught to focus on petty +duties, such as tithing, the great ethical principles and obligations +moved to the outer field of vision and became blurred. +The Sabbath, which had originated in merciful purpose +toward the poor, had been turned into another burden. +Religion, which ought to bring good men into saving contact +<span class="tei tei-pb" id="page141">[pg 141]</span><a name="Pg141" id="Pg141" class="tei tei-anchor"></a> +with the wayward by love, actually resulted in separating the +two by a chasm of religious pride and censoriousness. A man-made +and artificial religious performance, such as giving +toward the support of the temple, crowded aside fundamental +obligations written deep in the constitution of human society, +such as filial reverence and family solidarity. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Other reformers have condemned religious practices because +they were departures from the holy Book or from +primitive custom. Jesus, too, pointed out that some of these +regulations were recent innovations. But the real standard +by which he judged current religious questions was not +ancient authority but the present good of men. The spiritual +center on which he took his stand and from which he judged +all things, was the Kingdom of God, the perfect social order. +Even the ordinances of religion must justify themselves by +making an effective contribution to the Kingdom of God. +The Sabbath was made for man, and its observance must +meet the test of service to man's welfare. It must function +wholesomely. The candle must give light, or what is the +use of it? The salt must be salty and preserve from decay, +or it will be thrown out and trodden under foot. If the +fig-tree bears no fruit, why is it allowed to use up space and +crowd better plants off the soil? This, then, is Christ's test +in matters of institutional religion. The Church and all +its doings must serve the Kingdom of God. +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"> +<h4 class="tei tei-head" style="text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">II</h4> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The social efficiency of religion is a permanent social +problem. What is the annual expense of maintaining the +churches in the United States? How much capital is invested +in the church buildings? (See U. S. Census Bulletin +No. 103, of 1906.) How much care and interest and loving +free-will labor does an average village community bestow +on religion as compared with other objects? All men feel +instinctively that religion exerts a profound and subtle influence +on the springs of conduct. Even those who denounce +<span class="tei tei-pb" id="page142">[pg 142]</span><a name="Pg142" id="Pg142" class="tei tei-anchor"></a> +it, acknowledge at least its power for harm. Most of us +know it as a power for good. But all history shows that this +great spiritual force easily deteriorates. <span lang="la" class="tei tei-foreign" xml:lang="la"><span style="font-style: italic">Corruptio +optimi pessima.</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Religion may develop an elaborate social apparatus of its +own, wheels within wheels, and instead of being a dynamic +of righteousness in the natural social relations of men, its +energies may be consumed in driving its own machinery. +Instead of being the power-house supplying the Kingdom of +God among men with power and light, the Church may +exist for its own sake. It then may become an expensive +consumer of social wealth, a conservative clog, and a real +hindrance of social progress. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Live religion gives proof of its value by the sense of +freedom, peace, and elation which it creates. We feel we +are right with the holy Power which is behind, and beneath, +and above all things. It gives a satisfying interpretation of +life and of our own place in it. It moves our aims higher +up, draws our fellow-men closer, and invigorates our will. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +But our growth sets a problem for our religion. The +religion of childhood will not satisfy adolescent youth, and +the religion of youth ought not to satisfy a mature man +or woman. Our soul must build statelier mansions for itself. +Religion must continue to answer all our present needs and +inspire all our present functions. A person who has failed +to adjust his religion to his growing powers and his intellectual +horizon, has failed in one of the most important +functions of growth, just as if his cranium failed to expand +and to give room to his brain. Being microcephalous is a +misfortune, and nothing to boast of. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Precisely the same problem arises when society passes +through eras of growth. Religion must keep pace. The +Church must pass the burning torch of religious experience +from age to age, transmitting the faith of the fathers to +the children, and not allowing any spiritual values to perish. +But it must allow and aid religion to adjust itself. Its +inspiring teaching must meet the new social problems so +<span class="tei tei-pb" id="page143">[pg 143]</span><a name="Pg143" id="Pg143" class="tei tei-anchor"></a> +effectively that no evil can last long or grow beyond remedy. +In every new age religion must stand the test of social +efficiency. Is it passing that test in Western civilization? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Religion is a bond of social coherence. It creates loyalty. +But it may teach loyalty to antiquated observances or a +dwarfed system of truth. Have you ever seen believers rallying +around a lost cause in religion? Yet these relics were +once a live issue, and full of thrilling religious vitality. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Society changes. Will religion change with it? If society +passes from agriculture and rural settlements to industry +and urban conditions, can the customary practices of religion +remain unchanged? Give some instances where prescientific +conceptions of the universe, embodied in religion, have +blocked the spread of scientific knowledge among the people. +The caste distinctions of Hinduism were the product of a +combination between religion and the social organization of +the people; can they last when industrialism and democracy +are pervading India? The clerical attitude of authority was +natural when the Catholic clergy were the only educated class +in the community; is it justified today? Protestantism won +the allegiance of industrial communities when the young +business class was struggling to emancipate itself from the +feudal system. It developed an individualistic philosophy of +ethics. Today society tends toward solidaristic organization. +How will that affect religion and its scheme of duty? Thus +religion, by its very virtues of loyalty and reverence, may +fall behind and lose its full social efficiency. It must be +geared to the big live issues of today if it is to manifest its +full saving energies. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +How does this problem of the efficiency of religion bear +on the foreign missionary movement? How will backward +or stationary civilizations be affected by the introduction of +a modern and enthusiastic religion? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +We may feel the defects of our church life at home, but +there is no doubt that the young men and women who go +out from our colleges under religious impulses, are felt as +a virile and modernizing force when they settle to their work +<span class="tei tei-pb" id="page144">[pg 144]</span><a name="Pg144" id="Pg144" class="tei tei-anchor"></a> +in Turkey or Persia. Christian educational institutions and +medical missions have raised the intellectual and humane +standards of young China. Buddhism in Japan has felt the +challenge of competition and is readjusting its ethics and +philosophy to connect with modern social ideals. The historical +effects of our religious colonization will not mature +for several generations, but they are bound to be very great. +The nations and races are drawing together. They need a +monotheistic religion as a spiritual basis for their sense of +human unity. This is a big, modern, social task. It makes +its claim on men and women who have youth, education, and +spiritual power. Is the religious life of our colleges and +universities efficient enough to meet the need? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Here are the enormous tasks of international relations, +which the Great War has forced us to realize—the prevention +of armed conflicts, the elimination of the irritant causes +of war, the protection of the small nations which possess +what the big nations covet, the freedom of the seas as the +common highway of God, fair and free interchange in commerce +without any effort to set up monopoly rights and the +privilege of extortionate gain, the creation of an institutional +basis for a great family of nations in days to come. +These are some of the tasks which the men and women who +are now young must take on their mind and conscience for +life, and leave to their children to finish. What contributions, +in your opinion, could the spirit of the Christian religion +make to such a program, if it were realized intelligently and +pressed home through the agencies of the Christian Church? +In what ways has American religion shown its efficiency since +the war broke out? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Christianity has been a great power in our country to +cleanse and fraternalize the social life of simple communities. +Can it meet the complex needs of modern industrialism in +the same way? It can not truthfully be claimed that it has +done so in any industrial country. Its immense spiritual +forces might be the decisive element, but they have been +effectively organized against a few only of the great modern +<span class="tei tei-pb" id="page145">[pg 145]</span><a name="Pg145" id="Pg145" class="tei tei-anchor"></a> +evils. On the fundamental ethical questions of capitalism +the Church has not yet made up its own mind—not to speak +of enforcing the mind of Christ. Nor have the specialists +in the universities and colleges supplied the leaders of the +Church with clear information and guidance on these questions. +We can not make much permanent progress toward +a just social order as long as the masses of the working +people in the industrial nations continue in economic poverty +and political helplessness, and as long as a minority controls +the land, the tools, and the political power. We shall +linger on the borders of the Inferno until a new accession +of moral insight and spiritual power comes to the nations. +How will it come? +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"> +<h4 class="tei tei-head" style="text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">III</h4> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +What could the churches in an average village community +accomplish if they intelligently directed the power of religion +to foster the sense of fraternal unity and to promote the +institutions which make for unity? How could they draw the +new, the strange, and the irregular families into the circle of +neighborly feeling? In what way could they help to assimilate +immigrants and to prevent the formation of several +communities in the same section, overlapping, alien, and perhaps +hostile? How would it affect the recreational situation +if the churches took a constructive rather than a prohibitive +attitude toward amusements, and if they promoted the sociability +of the community rather than that of church groups? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +With the rise of land prices and the control of transportation +and markets, the rural population is moving toward +a social crisis like that which transformed the urban population +in the industrial revolution. Agriculture will become +capitalistic, and the weaker families will drop to the position +of tenants and agricultural laborers. Cooperation is their +way of salvation. Its effectiveness has been amply demonstrated +in older countries. It requires a strong sense of +solidarity, loyalty, and good faith to succeed. It has made +so little headway in America because our national character +<span class="tei tei-pb" id="page146">[pg 146]</span><a name="Pg146" id="Pg146" class="tei tei-anchor"></a> +has not been developed in these directions. What could the +churches do to save the weaker families from social submergence +by backing cooperation and developing the moral +qualities needed for it? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The strong religious life of our people might be more +effective if the churches were less divided. Their economic +and human resources are partly wasted by useless competition. +Our denominational divisions are nearly all an +historical heritage, imported from Europe, and coming down +from a controversial age. Their issues all meant something +vital and socially important in the midst of the social order +of that day; but in many cases the real significance has +quietly crumbled away, and they are not really the same +issues that deeply engaged our forefathers. We are all +<span class="tei tei-q">“tithing mint, anise, and cummin,”</span> and forgetting the weighty +matters, such as social justice and Christian fraternity. Everybody +is ready to acknowledge this about every denomination +except his own. We need a revaluation of our religious +issues from the point of view of the Kingdom of God. +That would bring us into harmony with the judgment of +Jesus. Nothing else will. +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"> +<h4 class="tei tei-head" style="text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">IV</h4> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The social efficiency of religion—what call is there in that +to the college men and women of this generation? Shall +they cease to worship and pray, seek the salvation of society +in ethics and sociology, and abandon religion to stagnation? +Or shall they seek a new experience of religion in full +sight of the modern world, and work by faith toward that +reign of God in which his will shall be done? +</p> + +</div> + +</div> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Suggestions for Thought and Discussion</span></h3> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +I. <span class="tei tei-hi"><span style="font-style: italic">When the Salt Loses its Savor</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +1. What is the individual to do when religion becomes +a hindrance to religion? +</p> + +<span class="tei tei-pb" id="page147">[pg 147]</span><a name="Pg147" id="Pg147" class="tei tei-anchor"></a> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +2. What types of revolt against inherited religion have +you met in college? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +II. <span class="tei tei-hi"><span style="font-style: italic">Prophetic Religion Against Traditional Religion</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +1. What did the prophets criticize in the religion of +their day? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +2. What was Jesus' test of religion? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +3. Give instances in which he found religion to be a +hindrance to the highest welfare. How did religion obscure +duty? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +4. What was the essential cause of the clash between +Jesus and the religious leaders of his day? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +III. <span class="tei tei-hi"><span style="font-style: italic">The Historic Reformation of Religion</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +1. In studying history, what sins or failures of the +Church have impressed you most? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +2. What did the Protestant Reformation contribute to +make religion efficient? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +3. Has the Church been a rival or a feeder of the Kingdom +of God? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +4. Give historical examples of the failure of religion +to meet the changed requirements of a new epoch. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +5. What contributions has the Church made to social +progress? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +IV. <span class="tei tei-hi"><span style="font-style: italic">Religion Today</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +1. What have Christian missions done to change the +social conditions in non-Christian countries? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +2. How do you rate the social service value of a first-class +minister in a community? On what does his value +depend? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +3. Of what social value to a community is a costly and +beautiful church building? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +4. What investment in capital and annual expenditure +does the maintenance of the churches in your community +<span class="tei tei-pb" id="page148">[pg 148]</span><a name="Pg148" id="Pg148" class="tei tei-anchor"></a> +entail? Does the social return to the community justify +the investment? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +5. Are the issues which divided the Protestant denominations +in the sixteenth and seventeenth centuries still +vital enough to justify the continuance of the divisions? +Summarize the evils of the divisions and their counter-balancing +good. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +6. Is the ordinary criticism of the churches fair? Are +ministers overpaid or underpaid? Do the churches graft? +How do the churches compare in social efficiency with other +similar social institutions? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +V. <span class="tei tei-hi"><span style="font-style: italic">For Special Discussion</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +1. Why did the reformation of the Church historically +precede the reform of politics and industry? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +2. Do the unsolved social problems of Christian nations +prove the social inefficiency of religion? Could religion +alone change the maladjustment of society? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +3. Why has religion been more effective in the field of +private life than of public life? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +4. If you had full control of the churches in a given +country or village community, on what aims would you +concentrate their forces? +</p> + +</div> + +</div> + +</div> + + +<span class="tei tei-pb" id="page151">[pg 151]</span><a name="Pg151" id="Pg151" class="tei tei-anchor"></a> + +<hr class="page" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em"> +<a name="toc27" id="toc27"></a> +<a name="pdf28" id="pdf28"></a> +<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">Part IV. Conquest By Conflict</span></h1> + +<div class="tei tei-div" style="margin-bottom: 4.00em; margin-top: 4.00em"> +<a name="toc29" id="toc29"></a> +<a name="pdf30" id="pdf30"></a> +<h2 class="tei tei-head" style="text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"><span style="font-size: 144%">Chapter X. The Conflict With Evil</span></h2> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-style: italic">The Kingdom of God Will Have to Fight for Its +Advance</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The great objective is the Kingdom of God. In realizing +the Reign of God on earth three recalcitrant forces have +to be brought into obedience to God's law: the desire for +power, the love of property, and unsocial religion. We have +studied Christ's thought concerning these in the foregoing +chapters. The advance of the Kingdom of God is not simply +a process of social education, but a conflict with hostile forces +which resist, neutralize, and defy whatever works toward +the true social order. The strategy of the Kingdom of God, +therefore, involves a study of the social problem of evil. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-variant: small-caps">Daily Readings</span></span> +</p> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">First Day: The Consciousness of Sin in the Lord's Prayer</span></h3> + +<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"><span style="font-size: 90%"> +And forgive us our debts, as we also have forgiven +our debtors. And bring us not into temptation, +but deliver us from the evil one.—Matt. 6:12, 13. +</span></div> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The Lord's Prayer expresses the very mind and spirit of +the Master. It begins with the Kingdom of God; it ends +with the problem of sin. As we stand before God, we realize +that we have loaded up our life with debts we can never +pay. We have wasted our time, and the powers of body +and soul. We have left black marks of contagion on some +whose path we have crossed. We have hurt even those who +loved us by our ill-temper, thoughtlessness, and selfishness. +</p> + +<span class="tei tei-pb" id="page152">[pg 152]</span><a name="Pg152" id="Pg152" class="tei tei-anchor"></a> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +We can only ask God to forgive and give us another chance: +<span class="tei tei-q">“Forgive us our debts.”</span> Looking forward we see the possibility +of fatal temptations. We know how fragile our +power of resistance is. <span class="tei tei-q">“Lead us not into temptation, but +deliver us from evil.”</span> Thus the consciousness of sin is written +across this greatest of all prayers. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Is a sense of unworthiness an indication of moral strength +or of weakness? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-style: italic">Where do we draw the line between a normal and abnormal +sense of sin?</span></span> +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Second Day: Evil Embodied in Character</span></h3> + +<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"><span style="font-size: 90%"> +Either make the tree good, and its fruit good; or +make the tree corrupt, and its fruit corrupt: for the +tree is known by its fruit. Ye offspring of vipers, +how can ye, being evil, speak good things? for out +of the abundance of the heart the mouth speaketh. +The good man out of his good treasure bringeth +forth good things: and the evil man out of his evil +treasure bringeth forth evil things. And I say unto +you, that every idle word that men shall speak, they +shall give account thereof in the day of judgment. +For by thy words thou shalt be justified, and by thy +words thou shalt be condemned.—Matt. 12:33-37. +</span></div> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Character is formed by action, but after it is formed, it +determines action. What a man says and does, he becomes; +and what he has become, he says and does. An honest and +clean-minded man instinctively does what is kind and honorable. +But when a man for years has gone for profit and +selfish power, you can trust him as a general thing to do what +is underhanded and mean. Since selfish ability elbows its +way to controlling positions in business, politics, and society, +the character reactions of such men are a force with which +the Kingdom of God must reckon. They are the personal +equipment of the kingdom of evil, and the more respectable, +well-dressed, and clever they are, the worse it is. +</p> + +<span class="tei tei-pb" id="page153">[pg 153]</span><a name="Pg153" id="Pg153" class="tei tei-anchor"></a> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +What man or woman of our acquaintance would we single +out as the clearest case of an evil character? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Why do we so judge him? +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Third Day: The Social Pressure of Evil</span></h3> + +<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"><span style="font-size: 90%"> +And he said unto his disciples, It is impossible but +that occasions of stumbling should come; but woe +unto him, through whom they come! It were well +for him if a millstone were hanged about his neck, +and he were thrown into the sea, rather than that +he should cause one of these little ones to stumble.—Luke +17:1, 2. +</span></div> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +A sex story lodging in a young mind, an invitation to +companionship and a drink, a sneer at religion which makes +faith look silly—such things trip us up. They are stumbling-blocks, +like wires stretched across a path in the dark. Just +because we are social and easily influenced by friendship, +admiration, or persuasion, one man's suggestion or example +draws the other man on. Jesus knew that social solicitation +and pressure toward sin was inevitable. It is the price we +pay for our social nature. But, all the same, it is a terrible +thing to contaminate a soul or steer a life toward its ruin. +This saying about the millstone is one of the sternest words +ever uttered. +</p> + +<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"> +<div class="tei tei-lg" style="margin-bottom: 0.90em; margin-top: 0.90em"> +<div class="tei tei-l" style="text-align: left"><span class="tei tei-q" style="text-align: left"><span style="font-size: 90%">“</span><span style="font-size: 90%">Three men went out one summer night,</span></span></div> +<div class="tei tei-l" style="text-align: left"><span style="font-size: 90%">No care they had or aim,</span></div> +<div class="tei tei-l" style="text-align: left"><span style="font-size: 90%">And dined and drank. </span><span class="tei tei-q" style="text-align: left"><span style="font-size: 90%">“</span><span style="font-size: 90%">Ere we go home</span></span></div> +<div class="tei tei-l" style="text-align: left"><span class="tei tei-q" style="text-align: left"><span style="font-size: 90%">We'll have,</span><span style="font-size: 90%">”</span></span><span style="font-size: 90%"> they said, </span><span class="tei tei-q" style="text-align: left"><span style="font-size: 90%">“</span><span style="font-size: 90%">a game.</span><span style="font-size: 90%">”</span></span></div> +</div> + +<div class="tei tei-lg" style="margin-bottom: 0.90em; margin-top: 0.90em"> +<div class="tei tei-l" style="text-align: left"><span style="font-size: 90%">Three girls began that summer night</span></div> +<div class="tei tei-l" style="text-align: left"><span style="font-size: 90%">A life of endless shame,</span></div> +<div class="tei tei-l" style="text-align: left"><span style="font-size: 90%">And went through drink, disease, and death,</span></div> +<div class="tei tei-l" style="text-align: left"><span style="font-size: 90%">As swift as racing flame.</span></div> +<div class="tei tei-l" style="text-align: left"><span style="font-size: 90%">Lawless and homeless, foul they died;</span></div> +<div class="tei tei-l" style="text-align: left"><span style="font-size: 90%">Rich, loved, and praised the men;</span></div> +<div class="tei tei-l" style="text-align: left"><span style="font-size: 90%">But when they all shall meet with God,</span></div> +<div class="tei tei-l" style="text-align: left"><span class="tei tei-q" style="text-align: left"><span style="font-size: 90%">And justice speaks—what then?</span><span style="font-size: 90%">”</span></span></div> +</div> +</div> + +<span class="tei tei-pb" id="page154">[pg 154]</span><a name="Pg154" id="Pg154" class="tei tei-anchor"></a> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Let us enumerate to our own minds cases where others +drew us into wrong, and cases where we were a cause of +evil for others. About which do we feel sorest now? Why? +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Fourth Day: Moral Laziness</span></h3> + +<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"><span style="font-size: 90%"> +No man having drunk old wine desireth new; for +he saith, The old is good.—Luke 5:39. +</span></div> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +This is a chance remark, but a keen observation. In wine-raising +countries an expert tongue and nice discrimination +between the fifty-seven varieties is one of the most coveted +talents. A man who would prefer some recent stuff to the +celebrated vintage of 18—, would commit +intellectual <span class="tei tei-foreign"><span style="font-style: italic">hari-kari</span></span>. +It is said that in some of the celebrated vaults of +France they breed spiders to cover the bottles with webs +and dust to convey the delicious suggestion of antiquity. +Jesus uses the preference for old vintage to characterize the +conservative instinct in human nature. This is one of the +stickiest impediments to progress, one of the most respectable +forms of evil-mindedness. <span class="tei tei-q">“The hereditary tiger is in us all, +also the hereditary oyster and clam. Indifference is the +largest factor, though not the ugliest form, in the production +of evil”</span> (President Hyde). Men are morally lazy; +they have to be pushed into what is good for them, and the +<span class="tei tei-q">“pushee”</span> is almost sure to resent the pushing. The idea that +men ardently desire what is rational and noble is pernicious +fiction. They want to be let alone. This is part of original +sin. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Was the above written in haste, or will it stand? +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Fifth Day: Satanic Frustration of Good</span></h3> + +<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"><span style="font-size: 90%"> +Another parable set he before them, saying, The +kingdom of heaven is likened unto a man that sowed +good seed in his field: but while men slept, his enemy +came and sowed tares also among the wheat, and +</span><span class="tei tei-pb" id="page155">[pg 155]</span><a name="Pg155" id="Pg155" class="tei tei-anchor"></a><span style="font-size: 90%"> +went away. But when the blade sprang up and +brought forth fruit, then appeared the tares also. +And the servants of the householder came and said +unto him, Sir, didst thou not sow good seed in thy +field? whence then hath it tares? And he said unto +them, An enemy hath done this. And the servants +say unto him, Wilt thou then that we go and gather +them up? But he saith, Nay; lest haply while ye +gather up the tares, ye root up the wheat with them. +Let both grow together until the harvest: and in +the time of the harvest I will say to the reapers, +Gather up first the tares, and bind them in bundles +to burn them; but gather the wheat into my barn.—Matt. +13:24-30. +</span></div> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Here we encounter the devil. There is more in sin than +our own frailty and stupidity, and the bad influence of other +individuals. There is a permanent force of organized evil +which vitiates every higher movement and sows tares among +the grain over night. You work hard on some law to reform +the ballot or the primary in order to protect the freedom +and rights of the people, and after three years your +device has become a favorite tool of the interests. You +found a benevolent institution, and after you are dead it becomes +a nest of graft. Even the Church of Jesus was for +centuries so corrupt that all good men felt its reform in +head and members to be the greatest desideratum in Christendom. +Evil is more durable and versatile than youth and +optimism imagine. The belief in a satanic power of evil expresses +the conviction of the permanent power of evil. In +early Christianity the belief in the devil was closely connected +with the Christian opposition to the idolatrous and +wicked social order of heathenism. In the Apocalypse the +dragon who stands for Satan, and the beasts who stand for +the despotic Roman Empire, are in close alliance. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +What are the satanic social forces today? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The parable of the tares grew out of a personal experience. +<span class="tei tei-hi"><span style="font-style: italic">Has our observation ever furnished anything similar?</span></span> +</p> + +</div> + +<span class="tei tei-pb" id="page156">[pg 156]</span><a name="Pg156" id="Pg156" class="tei tei-anchor"></a> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Sixth Day: The Irrepressible Conflict</span></h3> + +<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"><span style="font-size: 90%"> +Think not that I came to send peace on the earth: +I came not to send peace, but a sword. For I came +to set a man at variance against his father, and the +daughter against her mother, and the daughter in law +against her mother in law: and a man's foes shall be +they of his own household. He that loveth father +or mother more than me is not worthy of me; and +he that loveth son or daughter more than me is not +worthy of me. And he that doth not take his cross +and follow after me, is not worthy of me. He that +findeth his life shall lose it; and he that loseth his +life for my sake shall find it.—Matt. 10:34-39. +</span></div> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Into a world controlled by sin was launched the life of +Christ. The more completely he embodied the divine character +and will, the more certain and intense would be the +conflict between him and the powers dominating the old +order. He accepted this fight, not only for himself but for +his followers. It would follow them up into the intimacies +of their homes. Any faith that takes the Kingdom of God +seriously, has its fight cut out for it. Unless we accept our +share of it, we are playing with our discipleship. But when +the fight is for the Kingdom of God, those who dodge, lose; +and those who lose, win. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Which involves more conflict, a life set on the Kingdom +of God on earth, or a faith set on the life to come? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-style: italic">Does the idea of a fighting faith attract us?</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-style: italic">Would this serve as a </span><span class="tei tei-q"><span style="font-style: italic">“</span><span style="font-style: italic">substitute for war</span><span style="font-style: italic">”</span></span><span style="font-style: italic">?</span></span> +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Seventh Day: Militant Gentleness</span></h3> + +<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"> +<p class="tei tei-p" style="margin-bottom: 0.90em"><span style="font-size: 90%"> +But I say unto you, Love your enemies, and pray +for them that persecute you; that ye may be sons +of your Father who is in heaven: for he maketh his +sun to rise on the evil and the good, and sendeth +rain on the just and the unjust.—Matt. 5:44, 45. +</span></p> + +<p class="tei tei-p" style="margin-bottom: 0.90em"><span style="font-size: 90%"> +Render to no man evil for evil. Take thought +for things honorable in the sight of all men. But +</span><span class="tei tei-pb" id="page157">[pg 157]</span><a name="Pg157" id="Pg157" class="tei tei-anchor"></a><span style="font-size: 90%"> +if thine enemy hunger, feed him; if he thirst, give +him to drink: for in so doing thou shalt heap coals +of fire upon his head. Be not overcome of evil, but +overcome evil with good.—Rom. 12:17, 20, 21. +</span></p> + +<p class="tei tei-p" style="margin-bottom: 0.90em"><span style="font-size: 90%"> +Jesus answered, My kingdom is not of this world: +if my kingdom were of this world, then would my +servants fight, that I should not be delivered to the +Jews: but now is my kingdom not from hence. Pilate +therefore said unto him, Art thou a king then? Jesus +answered, Thou sayest that I am a king. To this +end have I been born, and to this end am I come +into the world, that I should bear witness unto the +truth. Every one that is of the truth heareth my +voice.—John 18:36, 37. +</span></p> +</div> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +When we call out the militant spirit in religion, we summon +a dangerous power. It has bred grimness and cruelty. +Crusaders and inquisitors did their work in the name of +Jesus, but not in his spirit. We must saturate ourselves with +the spirit of our Master if our fighting is to further his +Kingdom. Hate breeds hate; force challenges force. Only +love disarms; only forgiveness kills an enemy and leaves a +friend. Jesus blended gentleness and virility, forgiving love +and uncompromising boldness. He offered it as a mark of his +Kingdom that his followers used no force to defend him. +Wherever they have done so, the Kingdom of heaven has +dropped to the level of the brutal empires. His attack is by +the truth; whoever is won by that, is conquered for good. +Force merely changes the form of evil. When we <span class="tei tei-q">“overcome +evil with good,”</span> we eliminate it. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +What did Paul mean by saying that acts of kindness to +an enemy heap coals of fire on his head? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +How about moral crusades that aim to put joint-keepers +and pimps in prison? +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Study for the Week</span></h3> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +All great religious teachers have had a deep sense of the +power of evil in human life. Jesus apparently was not interested +<span class="tei tei-pb" id="page158">[pg 158]</span><a name="Pg158" id="Pg158" class="tei tei-anchor"></a> +in the philosophical question of the origin of evil, +but accepted the fact of evil in a pragmatic way, and saw his +own life as a conflict with sin and wrong. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Some facts, as we have seen, were clearly written in his +consciousness: the frailty of our will; the consolidation of +evil in men of bad character and the automatic output of +lies and distortions coming from such; the power of social +pressure by which the weak are made to trip and fall; and +the pervasive satanic power of evil which purposely neutralizes +the efforts leading toward the Reign of God. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The fact that Jesus realized evil in individuals and society, +that he reckoned with it practically, and that he set himself +against it with singleness of purpose, constitutes another of +his social principles. Any view of life which blurs the fact +of evil would have seemed to him an illusion. He would +have foretold failure for any policy based on it. His great +social problem was redemption from evil. Every step of approach +toward the Kingdom of God must be won by conflict. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Modern science explains evil along totally different lines, +but as to the main facts it agrees with the spiritual insight +of Jesus. Psychology recognizes that the higher desires are +usually sluggish and faint, while the animal appetites are +strong and clamorous. Our will tires easily and readily yields +to social pressure. In many individuals the raw material of +character is terribly flawed by inheritance. So the young, +with a maximum of desire and a minimum of self-restraint, +slip into folly, and the aging backslide into shame. Human +nature needs a strong reenforcement to rouse it from its inherited +lethargy and put it on the toilsome upward track. It +needs redemption, emancipation from slavery, a breaking of +bonds. +</p> + +<div class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"> +<h4 class="tei tei-head" style="text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">I</h4> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Evangelism is the attack of redemptive energy in the +sphere of personal life. It comes to a man shamed by the +sense of guilt and baffled by moral failure, and rouses him to +a consciousness of his high worth and eternal destiny. It +<span class="tei tei-pb" id="page159">[pg 159]</span><a name="Pg159" id="Pg159" class="tei tei-anchor"></a> +transmits the faith of the Christian Church in a loving and +gracious God who is willing to forgive and powerful to save. +It teaches a man to pray, curing his soul by affirming over +and over a triumphant faith, and throwing it open to mysterious +spiritual powers which bring joy, peace, and strength +beyond himself. It sets before him a code of moral duty to +quicken and guide his conscience. It puts him inside of a +group of like-minded people who exercise social restraint +and urge him on. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +When all this is wisely combined, it constitutes a spiritual +reenforcement of incomparable energy. It acts like an emancipation. +It gives a sense of freedom and newness. The +untrained observer sees it mainly in those cases where the +turn has come in some dramatic form and where the contrast +between the old and new life is most demonstrable. But the +saving force is at work even when it seeps in through home +influences so quietly that the beneficiary of it does not realize +what a great thing has been done for him. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The saving force has to attack the powers in possession. +Only those who have helped in wresting men free from sin +can tell what a stiff fight it often is. Here is an intellectual +professional man who goes off for a secret spree about once +in sixty days; a respectable woman who has come under the +opium habit; a boy who is both a cigarette fiend and sexually +weak; a man who domineers and cows his wife and family; +a woman who has reduced her husband to slavery to supply +her expensive tastes; a girl who shirks all work and throws +the burden of her selfish life on a hard-worked mother; a +college man whose parents are straining all their resources +and using up their security for old age to keep him at college, +and who gambles—complete the catalogue for yourself. +To make these individuals over into true citizens of the +Kingdom of God and loyal fellow-workers of their fellow-men +means constructive conflict of a high order. It has been +done.<a id="noteref_4" name="noteref_4" href="#note_4"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">4</span></span></a> +</p> + +</div> + +<span class="tei tei-pb" id="page160">[pg 160]</span><a name="Pg160" id="Pg160" class="tei tei-anchor"></a> + +<div class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"> +<h4 class="tei tei-head" style="text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">II</h4> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The problem of evil becomes far more complicated when +evil is socialized. The simplest and most familiar form of +that is the boys' gang. Here is a group of young humans +who get their fun and adventure by pulling the whiskers of +the law. They idealize vice and crime. Leadership in their +group is won by proficiency in profanity, gambling, obscenity, +and slugging. The gang assimilates its members; there is +regimentation of evil. It acts as a channel of tradition; the +boy of fifteen teaches the boy of twelve what he has learned +from the boy of eighteen. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +How is the problem of evil affected when the powers of +human society, which usually restrain the individual from +vice and rebellion, are used to urge him into it? Should +the strategy of the Kingdom of God be adjusted to that +situation? It is not enough to win individuals away from +the gangs. Can the gang spirit itself be christianized and +used to restrain and stimulate the young for good? Has +this been done, and where, and how? Is Christian institutional +work sufficient to cope with the problem? What readjustments +in the recreational and educational outfit of our +American communities are needed to give a wholesome outlet +to the spirit of play and adventure, and to train the +young for their life work? Would such an outfit do the +work without personal leadership inspired by religion? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Christian evangelism in the past has not had an adequate +understanding of the power of the group. In what connections +has the Church shown a true valuation of the social +factor in sin and redemption? At what points has its strategy +been ineffective in dealing with socialized evil? What contributions +can social science make to the efficiency of evangelism? +Would a correct scientific analysis of the constructive +and disintegrating forces in society be enough to do +saving work? +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"> +<h4 class="tei tei-head" style="text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">III</h4> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The bad gangs of the young are usually held together by +<span class="tei tei-pb" id="page161">[pg 161]</span><a name="Pg161" id="Pg161" class="tei tei-anchor"></a> +a misdirected love of play and adventure. The dangerous +combinations of adults are consolidated by <span class="tei tei-q">“the cohesive +power of plunder.”</span> That makes them a far more difficult +proposition. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Any local attack on saloons and vice resorts furnishes a +laboratory demonstration of socialized evil. The object of +both kinds of institutions is to make big profit by catering +to desires which induce men to spend freely. Music and +sociability are used as a bait. The people who profit by this +trade are held together by the fear of a common danger. +Since the community uses political means of curbing or suppressing +the vice business, the vice group goes into politics +to prevent it. It seeks to control the police, the courts, the +political machines by sharing part of its profits. Lawyers, +officials, newspaper proprietors, and real estate men are linked +up and summoned like a feudal levy in case of danger. Drugstores, +doctors, chauffeurs, messenger boys, and all kinds of +people are used to bring in trade and make it secure. The +exploded fictions of alcoholism are kept circulating. Like a +tape-worm in the intestines, these articulated and many-jointed +parasitic organizations of vice make our communities +sick, dirty, and decadent. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +We have learned to read the sordid trail of the drink and +vice traffic in American communities. There is another kind +of organized evil, even more ancient, pervasive, and deadly, +which few understand, though it has left a trail sufficiently +terrible. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Wherever we look in the history of the older nations, we +see an alignment of two fundamental classes. The one is +born to toil, stunted by toil, and gets its class characteristics +by toil. The other is characterized by the pleasures and +arts of leisure, is physically and mentally developed by +leisure, and proud and jealous of its leisure. This class is +always class-conscious; its groups, however antagonistic, always +stand together against the class of toil. Its combination +of leisure and wealth is conditioned on the power of +taking tribute from the labor of many. In order to do this +<span class="tei tei-pb" id="page162">[pg 162]</span><a name="Pg162" id="Pg162" class="tei tei-anchor"></a> +with safety, it must control political power, the military outfit, +the power of making, interpreting and executing the laws, +and the forces forming public opinion. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Before the advent of industrialism and political democracy, +it secured its income by controlling the land and the government +of nations; and the effects of its control can be read in +the condition of the rural population of Russia, Austria, +Eastern Germany, Italy, France before the Revolution, England, +and especially Ireland. The development of industry +has changed the problem of economic and political control; +but the essentials remain, as we can see in the condition of +industrial communities and the history of labor legislation. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The fundamental sin of all dominant classes has been the +taking of unearned incomes. Political oppression has always +been a corollary of economic parasitism, a means to an end. +The combination of the two constitutes the largest and most +continuous form of organized evil in human history. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Jesus used the illustration of pegs maliciously driven into +the path to make men stumble and fall. It would require +some illustration drawn from modern machinery to express +the wholesale prostration of bodies and souls where covetousness +has secured continuous power and has been able to +get in its full work. Anyone who has ever looked with +human understanding at the undersized and stupid peasants +of countries ruled by their landlord class, or at the sordid +homes and pleasures of miners or industrial workers where +some corporation feared neither God nor the law, ought to +get a comprehension of the power of evil that has rested like +an iron yoke on humanity. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +We think most readily of the children of the poor as a +product of exploitation; underfed and overstimulated, cut +off from the clean pleasures of nature, often tainted with +vice before knowledge has come, and urged along by the +appetites and cruel selfishness of older persons, they are a +standing accusation against society itself.<a id="noteref_5" name="noteref_5" href="#note_5"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">5</span></span></a> Jesus would have +<span class="tei tei-pb" id="page163">[pg 163]</span><a name="Pg163" id="Pg163" class="tei tei-anchor"></a> +felt that the children of the rich are an even worse product +of exploitation than the poor. When <span class="tei tei-q">“society”</span> plays, it burns +up the labor of thousands like fireworks. The only possible +justification for the aggregations of wealth is that the rich +are to act as the trustees and directors of the wealth of +society; but their children—except in conspicuous and fine +exceptions—are put out of contact with the people whom they +must know if they are to serve them, so that it takes heroic +effort on the part of noble exceptions to get in contact with +the people once more, and to discover how they live. In all +nations the atmosphere of the aristocratic groups drugs the +sense of obligation, and possesses the mind with the notion +that the life and labor of men are made to play tennis with. +The existence of great permanent groups, feeding but not +producing, dominating and directing the life of whole nations +according to their own needs, may well seem a supreme proof +of the power of evil in humanity. +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"> +<h4 class="tei tei-head" style="text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">IV</h4> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +If evil is socialized, salvation must be socialized. The +organization of the Christian Church is a recognition of the +social factor in salvation. It is not enough to have God, +and Christ, and the Bible. A group is needed, organized on +Christian principles, and expressing the Christian spirit, which +will assimilate the individual and gradually make him over +into a citizen of the Kingdom of God. Salvation will rarely +come to anyone without the mediation of some individual or +group which already has salvation. It may be very small +and simple. <span class="tei tei-q">“Where two or three are gathered in my name, +there am I in the midst of them.”</span> That saying recognizes +that an additional force is given to religion by its embodiment +in a group of believers. Professor Royce has recently +reasserted in modern terms the old doctrine that <span class="tei tei-q">“there is +no salvation outside of the Church,”</span> calling the Church <span class="tei tei-q">“the +beloved community.”</span> Of course the question is how intensively +Christian the Church can make its members. That +<span class="tei tei-pb" id="page164">[pg 164]</span><a name="Pg164" id="Pg164" class="tei tei-anchor"></a> +will depend on the question how Christian the Church itself +is, and there's the rub. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The Church is the permanent social factor in salvation. +But it has cause to realize that many social forces outside +its immediate organization must be used, if the entire community +is to be christianized. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +In the earliest centuries Christianity was practically limited +to the life within the Church. Being surrounded by a hostile +social order, and compelled to fence off its members, it created +a little duplicate social order within the churches where it +sought to realize the distinctively Christian social life. Its +influence there was necessarily restricted mainly to individual +morality, family life, and neighborly intercourse, and here it +did fundamental work in raising the moral standards. On +the other hand, it failed to reorganize industry, property, and +the State. Even if Christians had had an intelligent social +and political outlook, any interference with the Roman Empire +by the low-class adherents of a forbidden religion was +out of the question. When the Church was recognized and +favored under Constantine and his successors, it had lost its +democratic composition and spirit, and the persons who controlled +it were the same sort of men who controlled the +State. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The early age of the Church has had a profound influence +in fixing the ideals and aims of later times. The compulsory +seclusion and confinement of the age of persecution are supposed +to mark the mission of the Church. As long as the +social life in our country was simple and rural, the churches, +when well led, were able to control the moral life of entire +communities. But as social organization became complex +and the solidarity of neighborhood life was left behind, the +situation got beyond the institutional influence of the churches. +Evidently the fighting energies of Christianity will have to +make their attack on broader lines, and utilize the scientific +knowledge of society, which is now for the first time at the +command of religion, and the forces set free by political and +social democracy. We can not restrict the modern conflict +<span class="tei tei-pb" id="page165">[pg 165]</span><a name="Pg165" id="Pg165" class="tei tei-anchor"></a> +with evil to the defensive tactics of a wholly different age. +Wherever organized evil opposes the advance of the Kingdom +of God, there is the battle-front. Wherever there is any +saving to be done, Christianity ought to be in it. The intensive +economic and sociological studies of the present +generation of college students are a preparation for this +larger warfare with evil. These studies will receive their +moral dignity and religious consecration when they are put +at the service of Jesus Christ and the Kingdom of God. +</p> + +</div> + +</div> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Suggestions for Thought and Discussion</span></h3> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +I. <span class="tei tei-hi"><span style="font-style: italic">The Natural Drift</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +1. If left alone, which way do we tend? Does a normal +and sound individual need spiritual reinforcement to live +a good life? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +2. How do you account for the fact that the noblest +movements are so easily debased? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +II. <span class="tei tei-hi"><span style="font-style: italic">Jesus and Human Sin</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +1. Did Jesus take a friendly or a gloomy view of human +nature? How did the fact of sin in humanity impress him? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +2. Why did he condemn so sternly those who caused the +weak to stumble? Estimate the relative force of the natural +weakness of human nature, and of the pressure of socialized +evil, when individuals go wrong. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +3. Do you agree with the exposition in the Daily Reading +for the Fourth Day? Do men want to be let alone? +Is this an evidence of sinful tendency? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +4. What personal experiences of Jesus prompted the +parable of the tares? Was the conception of Satan in +Jewish religion of individual or social origin? When did +it have political significance? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +III. <span class="tei tei-hi"><span style="font-style: italic">The Irrepressible Conflict</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +1. Why did Jesus foresee an inevitable conflict if the +<span class="tei tei-pb" id="page166">[pg 166]</span><a name="Pg166" id="Pg166" class="tei tei-anchor"></a> +Kingdom of God was to come? Has history borne him +out? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +2. Does mystical religion involve a man in conflict? +Does ascetic religion? Which books him for more conflict +with social evil—a life set on the Kingdom of God on earth, +or a faith set on the life to come? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +3. What form does the conflict with evil take in our +personal life? What reinforcement does the Christian +religion as a spiritual faith offer us? What personal experience +have we of its failure or its effectiveness? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +4. What is meant by evil being socialized? In what +ways does this increase the ability of evil to defend and +propagate itself? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +5. What are the most dangerous forms of organized +evil today? How do they work? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +6. What are the most disastrous <span class="tei tei-q">“stumbling blocks”</span> +today for working people? For business men? For students? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +7. The Church sings many militant hymns. Is the +Church as a whole a fighting force today? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +IV. <span class="tei tei-hi"><span style="font-style: italic">For Special Discussion</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +1. How should an individual go about it to fight concrete +and socialized evils in a community? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +2. How can a church get into the fight? Should the +Church go into politics? Why, or why not? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +3. Would Christianity be just as influential as a social +power of salvation if the Christian Church did not exist? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +4. Will the fight against evil ever be won? If not, is it +worth fighting? +</p> + +</div> + +</div> + +<span class="tei tei-pb" id="page167">[pg 167]</span><a name="Pg167" id="Pg167" class="tei tei-anchor"></a> + +<hr class="page" /><div class="tei tei-div" style="margin-bottom: 4.00em; margin-top: 4.00em"> +<a name="toc31" id="toc31"></a> +<a name="pdf32" id="pdf32"></a> +<h2 class="tei tei-head" style="text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"><span style="font-size: 144%">Chapter XI. The Cross As A Social Principle</span></h2> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-style: italic">Social Redemption is Wrought by Vicarious Suffering</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-variant: small-caps">Daily Readings</span></span> +</p> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">First Day: The Prophetic Succession</span></h3> + +<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"><span style="font-size: 90%"> +And he began to speak unto them in parables. A +man planted a vineyard, and set a hedge about it, +and digged a pit for the winepress, and built a tower, +and let it out to husbandmen, and went into another +country. And at the season he sent to the +husbandmen a servant, that he might receive from +the husbandmen of the fruits of the vineyard. And +they took him, and beat him, and sent him away +empty. And again he sent unto them another servant; +and him they wounded in the head, and handled +shamefully. And he sent another; and him they +killed: and many others; beating some, and killing +some. He had yet one, a beloved son: he sent him +last unto them, saying, They will reverence my son. +But those husbandmen said among themselves, This +is the heir; come, let us kill him, and the inheritance +shall be ours. And they took him, and killed him, +and cast him forth out of the vineyard. What therefore +will the lord of the vineyard do? he will come +and destroy the husbandmen, and will give the vineyard +unto others.—Mark 12:1-9. +</span></div> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The vineyard parable was meant as an epitome of Jewish +history. By the servants who came to summon the nation +to obedience, Jesus meant the prophets. The history of the +Hebrew people was marked by a unique succession of men +<span class="tei tei-pb" id="page168">[pg 168]</span><a name="Pg168" id="Pg168" class="tei tei-anchor"></a> +who had experienced God, who lived in the consciousness +of the Eternal, who judged the national life by the standard +of divine righteousness, and who spoke to their generation +as representatives of God.<a id="noteref_6" name="noteref_6" href="#note_6"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">6</span></span></a> The spirit of these men and the +indirect permanent influence they gained in their nation give +the Old Testament its incomparable power to impel and +inspire us. They were the moving force in the spiritual progress +of their nation. Yet Jesus here sketches their fate as +one of suffering and rejection. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Have other nations had a succession of men corresponding +to the Hebrew prophets? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Are there any in our own national history? +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Second Day: The Suffering Servant of Jehovah</span></h3> + +<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"> +<p class="tei tei-p" style="margin-bottom: 0.90em"><span style="font-size: 90%"> +Surely he hath borne our griefs, and carried our +sorrows; yet we did esteem him stricken, smitten of +God, and afflicted. But he was wounded for our +transgressions, he was bruised for our iniquities; the +chastisement of our peace was upon him; and with +his stripes we are healed. All we like sheep have +gone astray; we have turned every one to his own +way; and Jehovah hath laid on him the iniquity of us +all. +</span></p> + +<p class="tei tei-p" style="margin-bottom: 0.90em"><span style="font-size: 90%"> +He was oppressed, yet when he was afflicted he +opened not his mouth; as a lamb that is led to the +slaughter, and as a sheep that before its shearers +is dumb, so he opened not his mouth. By oppression +and judgment he was taken away; and as for his +generation, who among them considered that he was +cut off out of the land of the living for the transgression +of my people to whom the stroke was due?—Isaiah +53:4-8. +</span></p> +</div> + +<span class="tei tei-pb" id="page169">[pg 169]</span><a name="Pg169" id="Pg169" class="tei tei-anchor"></a> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +In the latter part of Isaiah are a number of sections describing +the character and mission of <span class="tei tei-q">“the servant of Jehovah.”</span> +Whom did the writer mean? A single great personality? +The suffering and exiled Hebrew nation? A +godly and inspired group of prophets within the nation? +The Christian Church has always seen in this servant of +Jehovah a striking prophecy of Christ. The fact that the +interpretation has long been in question indicates that the +characteristics of the servant of Jehovah can be traced in +varying degrees in the nation, in the prophetic order, in +single prophets, and preeminently in the great culminating +figure of all prophethood. Isaiah 53 describes the servant +of Jehovah as rejected and despised, misunderstood, bearing +the transgressions and chastisement of all. It is the first +great formulation of the fact of vicarious suffering in +humanity. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Why and how can the sins of a group fall on one? +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Third Day: A Contemporary Prophet</span></h3> + +<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"> +<p class="tei tei-p" style="margin-bottom: 0.90em"><span style="font-size: 90%"> +And as these went their way, Jesus began to say +unto the multitudes concerning John, What went ye +out into the wilderness to behold? a reed shaken +with the wind? But what went ye out to see? a man +clothed in soft raiment? Behold, they that wear soft +raiment are in kings' houses. But wherefore went ye +out? to see a prophet? Yea, I say unto you, and +much more than a prophet. This is he, of whom it +is written, +</span></p> + +<div class="tei tei-lg" style="margin-bottom: 0.90em; margin-top: 0.90em"> +<div class="tei tei-l" style="text-align: left"><span style="font-size: 90%">Behold, I send my messenger before thy face,</span></div> +<div class="tei tei-l" style="text-align: left"><span style="font-size: 90%">Who shall prepare thy way before thee....</span></div> +</div> + +<p class="tei tei-p" style="margin-bottom: 0.90em"><span style="font-size: 90%"> +But whereunto shall I liken this generation? It +is like unto children sitting in the marketplaces, who +call unto their fellows and say, We piped unto you, +and ye did not dance; we wailed, and ye did not +mourn. +</span></p> + +<p class="tei tei-p" style="margin-bottom: 0.90em"><span style="font-size: 90%"> +For John came neither eating nor drinking, and +they say, He hath a demon. The Son of man came +eating and drinking, and they say, Behold a gluttonous +</span><span class="tei tei-pb" id="page170">[pg 170]</span><a name="Pg170" id="Pg170" class="tei tei-anchor"></a><span style="font-size: 90%"> +man and a winebibber, a friend of publicans +and sinners! And wisdom is justified by her works.—Matt. +11:7-10; 16-19. +</span></p> +</div> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +To Jesus prophetism was not merely an historic fact, but +a living reality. He believed in present-day inspiration. He +and his contemporaries had seen one great prophet, fearless, +heroic, with all the marks of the type, a messenger of God +inaugurating a new era of spiritual ferment (vs. 12, 13). +But John had to bear the prophet's lot. He was then in +prison for the crime of telling a king the truth, and was +soon to die to please a vindictive woman. The people, too, +had wagged their heads over him. Like pouting children on +the public square, who <span class="tei tei-q">“won't play,”</span> whether the game proposed +is a wedding or a funeral, the people had criticized John +for being a gloomy ascetic, and found fault with Jesus for +his shocking cheerfulness. There was no way of suiting +them, and no way of making them take the call of God to +heart. Long before electricity was invented, human nature +knew all about interposing nonconductors between itself and +the truth. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-style: italic">Have we ever noticed students interposing a general criticism +between themselves and a particular obligation?</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Can it be that one of the uses of a higher education is +to furnish greater facility in fuddling inconvenient truth? +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Fourth Day: Looking Forward to the Cross</span></h3> + +<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"> +<p class="tei tei-p" style="margin-bottom: 0.90em"><span style="font-size: 90%"> +And it came to pass, when the days were well-nigh +come that he should be received up, he stedfastly +set his face to go to Jerusalem.—Luke 9:51. +</span></p> + +<p class="tei tei-p" style="margin-bottom: 0.90em"><span style="font-size: 90%"> +In that very hour there came certain Pharisees, +saying to him, Get thee out, and go hence: for +Herod would fain kill thee. And he said unto them, +Go and say to that fox, Behold, I cast out demons +and perform cures to-day and to-morrow, and the +third day I am perfected. Nevertheless I must go +on my way to-day and to-morrow and the day following; +</span><span class="tei tei-pb" id="page171">[pg 171]</span><a name="Pg171" id="Pg171" class="tei tei-anchor"></a><span style="font-size: 90%"> +for it cannot be that a prophet perish out +of Jerusalem. O Jerusalem, Jerusalem, that killeth +the prophets, and stoneth them that are sent unto +her! how often would I have gathered thy children +together, even as a hen gathereth her own brood +under her wings, and ye would not!—Luke 13:31-34. +</span></p> +</div> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Jesus early knew that the decision was going against him. +He saw the cross on the horizon of his life long before +others saw it. Painters have pictured him in his father's +carpenter shop, with tools on his shoulder, gazing down at +his shadow shaped like a cross. He accepted death consciously +and <span class="tei tei-q">“stedfastly set his face to go up to Jerusalem,”</span> +though he knew what was awaiting him. Jerusalem +had acquired a sad preeminence as the place where the +struggles between the prophets and the heads of the nation +were settled. He saw his own death as part of the prophetic +succession. He went to it, not as a driven slave, but as a +free spirit. That jackal of a king, Herod, could not scare +him out of Galilee. His time was in his Father's hand. Today, +tomorrow, and the day following, he would work, and +then he would be perfected. +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Fifth Day: New Prophets to Follow</span></h3> + +<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"><span style="font-size: 90%"> +Woe unto you, scribes and Pharisees, hypocrites! +for ye build the sepulchres of the prophets, and garnish +the tombs of the righteous, and say, If we had +been in the days of our fathers, we should not have +been partakers with them in the blood of the prophets. +Wherefore ye witness to yourselves, that ye +are sons of them that slew the prophets. Fill ye up +then the measure of your fathers. Ye serpents, ye +offspring of vipers, how shall ye escape the judgment +of hell? Therefore, behold, I send unto you +prophets, and wise men, and scribes: some of them +shall ye kill and crucify; and some of them shall ye +scourge in your synagogues, and persecute from city +to city: that upon you may come all the righteous +blood shed on the earth, from the blood of Abel the +</span><span class="tei tei-pb" id="page172">[pg 172]</span><a name="Pg172" id="Pg172" class="tei tei-anchor"></a><span style="font-size: 90%"> +righteous unto the blood of Zachariah son of Barachiah, +whom ye slew between the sanctuary and the +altar. Verily I say unto you, All these things shall +come upon this generation.—Matt. 23:29-36. +</span></div> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +This is the climax of the great invective against the religious +leaders of the nation. The last count in the indictment +is that they were about to complete the record of +their fathers by rejecting and persecuting the prophets of +their generation. The fact had sunk into the public mind +that former generations had been guilty of this. <span class="tei tei-q">“If we had +been in the days of our fathers, we should not have been +partakers with them in the blood of the prophets.”</span> Jesus +promises to make a test of this and foretells that they will +go the old way and so declare their spiritual solidarity with +the sins of the past. We see here that he thought of his +disciples as moving in the prophetic succession. +</p> + +<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"> +<div class="tei tei-lg" style="margin-bottom: 0.90em; margin-top: 0.90em"> +<div class="tei tei-l" style="text-align: left"><span class="tei tei-q" style="text-align: left"><span style="font-size: 90%">“</span><span style="font-size: 90%">Hast thou chosen, O my people, on whose party thou shalt stand,</span></span></div> +<div class="tei tei-l" style="text-align: left"><span class="tei tei-q" style="text-align: left"><span style="font-size: 90%">Ere the Doom from its worn sandals shakes the dust against the +land?</span><span style="font-size: 90%">”</span></span></div> +</div> + +<div class="tei tei-lg" style="margin-bottom: 0.90em; margin-top: 0.90em"> +<div class="tei tei-l" style="text-align: left"><span class="tei tei-q" style="text-align: left"><span style="font-size: 90%">“</span><span style="font-size: 90%">Never shows the choice momentous till the judgment hath passed by.</span><span style="font-size: 90%">”</span></span></div> +</div> +</div> + +</div> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Sixth Day: The Cross for All</span></h3> + +<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"><span style="font-size: 90%"> +From that time began Jesus to show unto his disciples, +that he must go unto Jerusalem, and suffer +many things of the elders and chief priests and +scribes, and be killed, and the third day be raised up. +And Peter took him, and began to rebuke him, saying, +Be it far from thee, Lord: this shall never be +unto thee. But he turned, and said unto Peter, Get +thee behind me, Satan: thou art a stumbling-block +unto me: for thou mindest not the things of God, +but the things of men. Then said Jesus unto his +disciples, If any man would come after me, let him +</span><span class="tei tei-pb" id="page173">[pg 173]</span><a name="Pg173" id="Pg173" class="tei tei-anchor"></a><span style="font-size: 90%"> +deny himself, and take up his cross, and follow me. +For whosoever would save his life shall lose it: and +whosoever shall lose his life for my sake shall find +it.—Matt. 16:21-25. +</span></div> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +When the tide was turning against Jesus, he tested the +attitude of the inner circles of his disciples, and drew from +Peter on behalf of all a ringing declaration of faith and +loyalty (vs. 13-16). <span class="tei tei-q">“From that time”</span> Jesus began to share +with them his outlook toward death. Peter expressed the +shock which all felt and protested against the possibility. +The vehemence with which Jesus repelled Peter's suggestion +gives us a glimpse of the inner struggles in his mind, of +which we get a fuller revelation in his prayer in Gethsemane. +But instead of receding from his prediction of the cross, he +expanded it by laying the obligation of prophetic suffering +on all his disciples. Their adjustment toward that destiny +would at the same time be the settlement of their own salvation. +When the Kingdom of God is at stake, a man saves +his life by losing it and loses his life by saving it, and the +loss of his higher self can not be offset by any amount of +external gain. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-style: italic">Looking ahead to the profession which we expect to enter, +where do we foresee the possibility of losing our lives by +trying to save them, or of saving our lives by apparently +losing them?</span></span> +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Seventh Day: The Consolations of the Prophet</span></h3> + +<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"> +<p class="tei tei-p" style="margin-bottom: 0.90em"><span style="font-size: 90%"> +Behold, I send you forth as sheep in the midst of +wolves: be ye therefore wise as serpents, and harmless +as doves. But beware of men: for they will +deliver you up to councils, and in their synagogues +they will scourge you; yea and before governors +and kings shall ye be brought for my sake, for a +testimony to them and to the Gentiles. But when +they deliver you up be not anxious how or what ye +shall speak: for it shall be given you in that hour +</span><span class="tei tei-pb" id="page174">[pg 174]</span><a name="Pg174" id="Pg174" class="tei tei-anchor"></a><span style="font-size: 90%"> +what ye shall speak. For it is not ye that speak, +but the Spirit of your Father that speaketh in +you.—Matt. 10:16-20. +</span></p> + +<p class="tei tei-p" style="margin-bottom: 0.90em"><span style="font-size: 90%"> +Jesus saith unto them, Did ye never read the scriptures, +</span></p> + +<div class="tei tei-lg" style="margin-bottom: 0.90em; margin-top: 0.90em"> +<div class="tei tei-l" style="text-align: left"><span style="font-size: 90%">The stone which the builders rejected,</span></div> +<div class="tei tei-l" style="text-align: left"><span style="font-size: 90%">The same was made the head of the corner;</span></div> +<div class="tei tei-l" style="text-align: left"><span style="font-size: 90%">This was from the Lord,</span></div> +<div class="tei tei-l" style="text-align: left"><span style="font-size: 90%">And it is marvellous in our eyes?—Matt. 21:42.</span></div> +</div> + +<p class="tei tei-p" style="margin-bottom: 0.90em"><span style="font-size: 90%"> +Blessed are they that have been persecuted for +righteousness' sake: for theirs is the kingdom of +heaven. Blessed are ye when men shall reproach +you, and persecute you, and say all manner of evil +against you falsely, for my sake. Rejoice, and be +exceeding glad: for great is your reward in heaven: +for so persecuted they the prophets that were before +you.—Matt. 5:10-12. +</span></p> +</div> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +These three passages express three great consolations for +those who share prophetic opposition with Christ. They +will have to face great odds; numbers and weight will be +against them. But there will be a quiet voice within to prompt +them and sustain them: <span class="tei tei-q">“It is not ye that speak, but the +Spirit of your Father that speaketh in you.”</span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The second consolation is that the higher court will reverse +the verdict of the lower. The stonemasons may look +a stone over and conclude that it will not fit into the building; +but the architect may have reserved that stone for the +head of the corner. The prophet rarely lives to see his own +historical vindication, but faith knows it is inevitable. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The third consolation is contained in the last of the +Beatitudes. Those who are persecuted for righteousness' +sake may well rejoice for the company they are in, for the +Leader whose name they bear, and for the Kingdom of God +which is now and ever shall be their heritage. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Imagine two classmates in the same profession, reaching +the end of their career. The one has attained success, wealth, +eminence, together with a reputation of never having done a +<span class="tei tei-pb" id="page175">[pg 175]</span><a name="Pg175" id="Pg175" class="tei tei-anchor"></a> +courageous and self-sacrificing action, and with the consciousness +that his soul has grown small as he has grown +old. The other has been a fighter for the right, a conspicuous +man, but has kept out of office, tasting poverty and +opposition with his family, yet with the consciousness that +he has had the salt of the earth for his friends and that he +has put in some mighty good licks for righteousness. <em class="tei tei-emph"><span style="font-style: italic">Which +would we rather be?</span></em> +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Study for the Week</span></h3> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Christian men have differed widely in interpreting the +significance of Christ's suffering and death, but all have +agreed that the cross was the effective culmination of his +work and the key which unlocks the meaning of his whole +life. The Church has always felt that the death of Christ +was an event of eternal importance for the salvation of mankind, +unique and without a parallel. It has an almost inexhaustible +many-sidedness. We are examining here but one +aspect. We have seen in the passages studied this week that +Jesus himself linked his own suffering and rejection with +the fate of the prophets who were before him and with the +fate of his disciples who would come after him. He saw a +red line running through history, and his own life and death +were part of it. He himself generalized the social value of +his peculiar experience, and taught us to see the cross as a +great social principle of the Kingdom of God. He saw his +death as the highest demonstration of a permanent law of +human life. +</p> + +<div class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"> +<h4 class="tei tei-head" style="text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">I</h4> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Evil is socialized, institutionalized, and militant. The Kingdom +of God and its higher laws can displace it only by +conflict. <span class="tei tei-q">“Truth forever on the scaffold, Wrong forever on +the throne.”</span> This clash involves suffering. This suffering +will fall most heavily on those who most completely embody +the spirit and ideas of the Kingdom, and who have the +necessary boldness to make the fight. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +In most men the eternal moral conflict gets only confused +<span class="tei tei-pb" id="page176">[pg 176]</span><a name="Pg176" id="Pg176" class="tei tei-anchor"></a> +understanding. Sometimes they are aroused by sentimental +pity or indignation, but soon tire again. If their own +interests are affected they fight well. But there are men +and women whose minds have been made so sensitive by +personal experiences or so cleansed by right education and +by the spirit of God that they take hold of the moral issues +with a really adequate understanding. Living somehow on +the outskirts of the Kingdom of Heaven, they have learned +to think and feel according to its higher ways, and when +they turn toward things as they now are, of course there is +a collision; not this time a collision of interests, but a clash +of principles, of justice with wrong, of truth with crafty +subterfuges, or of solidarity with predatory selfishness. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The life and fate of these individuals anticipates the issues +of history. This is the prophetic quality of their lives. +Working out the moral and intellectual problems in their +minds before the masses have realized them, they become the +natural leaders in the fight, clarify the minds of others, and +thus become, not only forerunners, but invaluable personal +factors in the moral progress of the race. <span class="tei tei-q">“The single living +spirits are the effective units in shaping history; all common +tendencies working toward realization must first be condensed +as personal forces in such minds, and then by interaction +between them work their way to general recognition”</span> +(Lotze). Lowell's <span class="tei tei-q">“Present Crisis”</span> is perhaps the most +powerful poetical expression of the prophetic function in +history. +</p> + +<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"> +<div class="tei tei-lg" style="margin-bottom: 0.90em; margin-top: 0.90em"> +<div class="tei tei-l" style="text-align: left"><span class="tei tei-q" style="text-align: left"><span style="font-size: 90%">“</span><span style="font-size: 90%">Count me o'er earth's chosen +heroes—they were souls that stood alone,</span></span></div> +<div class="tei tei-l" style="text-align: left"><span style="font-size: 90%">While the men they agonized for hurled the contumelious stone,</span></div> +<div class="tei tei-l" style="text-align: left"><span style="font-size: 90%">Stood serene, and down the future saw the golden beam incline</span></div> +<div class="tei tei-l" style="text-align: left"><span style="font-size: 90%">To the side of perfect justice, mastered by their faith divine,</span></div> +<div class="tei tei-l" style="text-align: left"><span style="font-size: 90%">By one man's plain truth to manhood and to God's supreme design.</span></div> +</div> + +<span class="tei tei-pb" id="page177">[pg 177]</span><a name="Pg177" id="Pg177" class="tei tei-anchor"></a> + +<div class="tei tei-lg" style="margin-bottom: 0.90em; margin-top: 0.90em"> +<div class="tei tei-l" style="text-align: left"><span style="font-size: 90%">"By the light of burning heretics Christ's bleeding feet I track,</span></div> +<div class="tei tei-l" style="text-align: left"><span style="font-size: 90%">Toiling up new Calvaries ever with the cross that turns not back,</span></div> +<div class="tei tei-l" style="text-align: left"><span style="font-size: 90%">And these mounts of anguish number how each generation learned</span></div> +<div class="tei tei-l" style="text-align: left"><span style="font-size: 90%">One new word of that grand Credo which in prophet-hearts hath burned</span></div> +<div class="tei tei-l" style="text-align: left"><span class="tei tei-q" style="text-align: left"><span style="font-size: 90%">Since the first man stood God-conquered +with his face to heaven upturned.</span><span style="font-size: 90%">”</span></span></div> +</div> +</div> + +</div> + +<div class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"> +<h4 class="tei tei-head" style="text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">II</h4> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +During the centuries when the Church was herself in need +of redemption and her purification was resisted by the +dominant ecclesiastical interests, such prophetic spirits as +Arnold of Brescia, Wycliffe, Huss, and Savonarola were +most frequently found battling for the freedom of the +Church from the despotic grafters inside and outside of the +hierarchy, and for the purity of the gospel. The Church was +a chief part of the social order, and the reform of the Church +was the preeminent social problem. Today the Church is +on the whole free from graft, and as openminded as the +state of public intelligence permits it to be. Therefore the +prophet minds are now set free to fight for the freedom of +the people in political government and for the substitution +of cooperation for predatory methods in industry, and the +clash is most felt on that field. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The law of prophetic suffering holds true as much as +ever. Probably no group of men have ever undertaken to +cleanse a city of profit-making vice without being made to +suffer for it. In the last thirty years this country has watched +eminent men in public life in various great cities making a +sincere drive to break the grip of a grafting police machine, +or of a political clique, or of public service corporations. For +a while such a man has public sentiment with him, for all +communities have a desire to be moral. But when it becomes +clear that he really means what he says, and that important +<span class="tei tei-pb" id="page178">[pg 178]</span><a name="Pg178" id="Pg178" class="tei tei-anchor"></a> +incomes will be hurt, powerful forces set on him with abuse +and ridicule, try to wreck his business or health, and sidetrack +his political ambitions. An eminent editor in the Middle +West, speaking before the Press Association of his State +several years ago, said: <span class="tei tei-q">“There is not a man in the United +States today who has tried honestly to do anything to change +the fundamental conditions that make for poverty, disease, +vice, and crime in our great cities, in our courts and in our +legislatures, who, at the very time at which his efforts seemed +most likely to succeed, has not been suddenly turned upon +and rent by the great newspaper publications.”</span> A volume of +truthful biographical sketches of such leaders would give us +a history of the cross in politics, and would tell us more +about Christianity as an effective force in our country than +some church statistics. +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"> +<h4 class="tei tei-head" style="text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">III</h4> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Jesus took the sin of throttling the prophets very seriously. +It is sin on a higher level than the side-stepping of frail +human nature, or the wrongs done in private grievances. +Since the Kingdom of God is the highest thing there is, +an attempt to block it or ruin it is the worst sin. Our hope +for the advance of the race and its escape from its permanent +evils is conditioned on keeping our moral perceptions +clear and strong. Suffocating the best specimens of moral +intelligence and intimidating the rest by their fate quenches +the guiding light of mankind. Is anything worse? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Jesus held that the rejection of the prophets might involve +the whole nation in guilt and doom. How does the action +of Caiaphas and a handful of other men involve all the rest? +By virtue of human solidarity. One sins and all suffer, +because all are bound together. A dominant group acts for +all, and drags all into disaster. This points to the moral +importance of good government. If exploiters and oppressors +are in control of society, its collective actions will be guided +and determined by the very men who have most to fear +<span class="tei tei-pb" id="page179">[pg 179]</span><a name="Pg179" id="Pg179" class="tei tei-anchor"></a> +from the Kingdom of God and most inclination to stifle the +prophetic voices. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +But the same solidarity which acts as a conductor of sin +will also serve as a basis to make the attack of the righteous +few effective for all. If the suffering of good men puts +a just issue where all can see and understand, it intensifies +and consolidates the right feeling of the community. The +suffering of a leader calls out passionate sympathy and loyalty, +sometimes in a dangerous degree. In the labor movement +almost any fault is forgiven to a man who has been in prison +for the cause of labor, and death for a popular cause will +idealize the memory of very ordinary or questionable characters. +But if the character of a leader is pure, suffering +accredits him and gives him power. The cross had an incomparable +value in putting the cause of Christianity before +the world. It placed Jesus where mankind could never forget +him, and it lit up the whole problem of sin and redemption +with the fire of the greatest of all tragedies. +</p> + +<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"> +<div class="tei tei-lg" style="margin-bottom: 0.90em; margin-top: 0.90em"> +<div class="tei tei-l" style="text-align: left"><span class="tei tei-q" style="text-align: left"><span style="font-size: 90%">“</span><span style="font-size: 90%">The cross, bold type of shame to homage turned,</span></span></div> +<div class="tei tei-l" style="text-align: left"><span class="tei tei-q" style="text-align: left"><span style="font-size: 90%">Of an unfinished life that sways the world.</span><span style="font-size: 90%">”</span></span></div> +</div> +</div> + +</div> + +<div class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"> +<h4 class="tei tei-head" style="text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">IV</h4> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +But not all righteous suffering is socially effective. A good +man may be suppressed before he has won a following, or +even before he has wrought out his message in his own mind, +and his suppression leaves only a few bubbles on the waters +of oblivion. In that case his life has failed to discharge the +redemptive force contained in it. It only adds a little more +to the horror and tragedy of a sinful, deaf, and blood-stained +world. Many of the men whose lives ebbed away +behind the cruel silence of the walls of the Spanish Inquisition, +were such men as Spain needed most. What saving effect did +their death exercise? The uncounted patriots whose chains +have clanked on the march to Siberian exile, have not yet +freed Russia from its blind oligarchy. Our faith is that their +<span class="tei tei-pb" id="page180">[pg 180]</span><a name="Pg180" id="Pg180" class="tei tei-anchor"></a> +lives were dear to God, and that their sorrows and the bitter +tears of those who loved them are somehow part of an +accumulating force which will one day save Russia. But this +is religious faith, <span class="tei tei-q">“a conviction of things not seen.”</span> We can +not prove it. We can only trust. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Meanwhile it is our business to see that no innocent blood +is wasted. Pain is a merciful and redemptive institution of +nature when pain acts as an alarm-bell to direct intelligent +attention to the cause of the pain. If pain does not force +the elimination of its own cause, it is an added evil. The +death of the innocent, through oppression, child labor, dirt +diseases, or airless tenements, ought to arrest the attention +of the community and put the social cause of their death in +the limelight. In that case they have died a vicarious death +which helps to redeem the rest from a social evil, and anyone +who utilizes their suffering for that end, shows his reverence +for their death. We owe that duty in even higher measure +to the prophets, who are not passive and unconscious victims, +but who set themselves intelligently in opposition to evil. +The moral soundness of a nation can be measured by the +swiftness and accuracy with which it understands its prophetic +voices, or personalities, or events. The next best +thing to being a prophet is to interpret a prophet. This is +one of the proper functions of trained and idealistic minds, +such as college men and women should possess. The more the +Kingdom of God is present, the less will prophets be allowed +to suffer. When it is fully come, the cross will disappear. +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"> +<h4 class="tei tei-head" style="text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">V</h4> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The social principle of the cross contains a challenge to +all who are conscious of qualities of leadership. Let the +average man do average duties, but let the strong man +shoulder the heavy pack. It is no more than fair that persons +of great natural power should deliberately choose work involving +social hardships. At present the theory seems to be +that the strong have a right to secure places where they will +<span class="tei tei-pb" id="page181">[pg 181]</span><a name="Pg181" id="Pg181" class="tei tei-anchor"></a> +be freed from the necessity of exerting themselves, and can +lay their support on the shoulders of the poor. That is the +law of the cross reversed. Our semi-pagan society has +always practiced vicarious suffering by letting the poor bear +the burdens of the rich in addition to their own. Instead +of encouraging the capable to hunt after predatory profit +and entrusting public powers to those who have been most +successful in preying, we ought to encourage solidaristic +feeling, and give both power and honor to those who are +ready to serve the commonwealth at severe cost to themselves. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +What has the principle of the cross to say to college men +and women? If they have an exceptional outfit, let them do +exceptional work. A knight in armor was expected to charge +where others could not venture. A college education entitles +a Christian man to some hard knocks. It seems contemptible +for us to walk off with the pleasures and powers of intellectual +training, and to leave the work of protecting children +and working girls against exploitation to men and women +without education, without leisure, and without social standing, +who will have to pay double the tale of effort for every +bit of success they win. In some European countries foreign +mission service has been left mainly to men and women of +the artisan class. In our country college men and women +have volunteered for it. That is as it ought to be. On the +other hand, in the struggle for political liberty the European +universities have taken a braver and more sacrificial part +than has ever fallen to our lot. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Those who are conscious of a prophetic mission have a +redoubled motive for a clean, sober, and sincere life. Especially +in its initial stages an ethical movement is identified +with its leaders and tested by their character. A good man +can get a hearing for an unpopular cause by the trust he +inspires. His cause banks on his credit. The flawed private +character or dubious history of a leader is a drag. It is +worse yet if a man whose name has long been a guarantee +for his message, backslides and brings doubt upon all his +previous professions. Cases could be mentioned where noble +<span class="tei tei-pb" id="page182">[pg 182]</span><a name="Pg182" id="Pg182" class="tei tei-anchor"></a> +movements were wrecked for years because a leader forfeited +his honor. Constant fighting against evil involves subtle +temptations. To stand alone, to set your own conviction +against the majority, to challenge what is supposed to be +final, to disregard the conventional standards—this may lead +to dangerous habits of mind. If we propose to spread a lot +of canvas in a high wind, we need the more ballast in the +hold. Through the thin partitions of a summer hotel, a +man heard Moody praying God to save him from Moody. +Imagine what it must be to lose standing and honor among +your fellow men by secret weakness. Imagine also the +poignant pain if your disgrace pulls down a cause which +you have loved for years and which in purer days you vowed +to follow to its coronation. +</p> + +</div> + +</div> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Suggestions for Thought and Discussion</span></h3> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +I. <span class="tei tei-hi"><span style="font-style: italic">Vicarious Suffering and Social Progress</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +1. Does suffering benefit humanity? Titus crucified +thousands of Jews during the destruction of Jerusalem. +Did their death have any saving effect? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +2. What is the connection between vicarious suffering +and social salvation? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +II. <span class="tei tei-hi"><span style="font-style: italic">Prophetic Suffering</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +1. What was the fate of the Old Testament prophets? +What was their influence in the life of Israel? To what +extent is Mark 12:1-9 a fair epitome of the treatment of +the prophets by the Hebrew nation? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +2. What is the significance of Isa. 53:4-8? Why and +how can the sins of a group fall on another? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +3. Where did Jesus see the continuity of prophetic suffering +in his own times? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +4. What place did he give to vicarious suffering in the +life of his followers and in the conquest of the Kingdom? +How does the law of the Cross connect with the fact of +solidarity? +</p> + +<span class="tei tei-pb" id="page183">[pg 183]</span><a name="Pg183" id="Pg183" class="tei tei-anchor"></a> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +5. In what respects was Christ's Cross unique? In what +respects does it express a general spiritual law? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +III. <span class="tei tei-hi"><span style="font-style: italic">Vicarious Suffering Today</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +1. Give instances of persons in public life today whose +careers were wrecked because they assailed socialized evil +or graft. How does this differ from the fate of the +prophets? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +2. Are the sacrifices of prophetic leaders ever useless +and actually ineffective? Do you feel an inward protest +against that? On what ground? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +3. To what extent is the call to be a Christian a challenge +to vicarious suffering? What social significance, +then, would Christian baptism have? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +4. Is there anything wrong with a Christian life which +does not incur suffering? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +5. Would suffering be normal in the religious life of +the young? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +6. Why does this social principle apply especially to +college men and women? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +IV. <span class="tei tei-hi"><span style="font-style: italic">For Special Discussion</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +1. What qualities constitute a man a prophet? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +2. Are there embryonic prophets? Or spent prophets? +Is a prophet necessarily a saint? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +3. Do prophets arise where religion deals with private +life only? What is the social value of prophetic personalities? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +4. Name men in secular history and literature who have +the marks of the prophet. Any in recent times? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +5. Does learning create prophetic vision or blur it? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +6. Does the ordinary religion today put a man in line +for the Cross or for a job as a bank director? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +7. Can you think of anything that would bring the +Cross back into the life of the churches today? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +8. Would vicarious suffering diminish if society became +Christianized? +</p> + +</div> + +</div> + +<span class="tei tei-pb" id="page184">[pg 184]</span><a name="Pg184" id="Pg184" class="tei tei-anchor"></a> + +<hr class="page" /><div class="tei tei-div" style="margin-bottom: 4.00em; margin-top: 4.00em"> +<a name="toc33" id="toc33"></a> +<a name="pdf34" id="pdf34"></a> +<h2 class="tei tei-head" style="text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"><span style="font-size: 144%">Chapter XII. A Review And A Challenge</span></h2> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-style: italic">The Social Principles of Jesus Demand Personal +Allegiance and Social Action</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-variant: small-caps">Daily Readings</span></span> +</p> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">First Day: The Social Mission of Christians</span></h3> + +<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"><span style="font-size: 90%"> +Ye are the salt of the earth.... Ye are the +light of the world.—Matt. 5:13, 14. +</span></div> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-q">“Jesus speaks here with the consciousness of an historic +mission to the whole of humanity. Yet it was a Nazarene +carpenter speaking to a group of Galilean peasants and +fishermen. Under the circumstances, and at the time, it was +an utterance of the most daring faith—faith in himself, faith +in them, faith in what he was putting into them, faith in faith. +Jesus failed and was crucified, first his body by his enemies, +and then his spirit by the men who bore his name. But that +failure was so amazing a success that today it takes an +effort on our part to realize that it required any faith on +his part to inaugurate the Kingdom of God and to send +out his apostolate.”</span><a id="noteref_7" name="noteref_7" href="#note_7"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">7</span></span></a> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +If the antiseptic and enlightening influence of the sincere +followers of Jesus were eliminated from our American communities, +what would be the presumable social effects? +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Second Day: The Great Initiator of the Kingdom of God</span></h3> + +<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"><span style="font-size: 90%"> +At that season Jesus answered and said, I thank +thee, O Father, Lord of heaven and earth, that thou +</span><span class="tei tei-pb" id="page185">[pg 185]</span><a name="Pg185" id="Pg185" class="tei tei-anchor"></a><span style="font-size: 90%"> +didst hide these things from the wise and understanding, +and didst reveal them unto babes: yea, +Father, for so it was well-pleasing in thy sight. +All things have been delivered unto me of my +Father: and no one knoweth the Son, save the +Father; neither doth any know the Father, save the +Son, and he to whomsoever the Son willeth to +reveal him. Come unto me, all ye that labor and +are heavy laden, and I will give you rest. Take my +yoke upon you, and learn of me; for I am meek and +lowly in heart: and ye shall find rest unto your souls. +For my yoke is easy, and my burden is light.—Matt. +11:25-30. +</span></div> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +This is one of the most thrilling passages in the Bible. It +has always been understood as a call to intimate religion, as +the appeal of a personal Saviour to those who are loaded +with sin and weary of worldliness. But in fact it expresses +the sense of a revolutionary mission to society. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Jesus had the consciousness of a unique relation to the +Father, which made him the mediator of a new understanding +of God and of life (v. 27). This new insight was +making a new intellectual alignment, leaving the philosophers +and scholars as they were, and fertilizing the minds of +simple people (v. 25). It is an historical fact that the +brilliant body of intellectuals of the first and second centuries +was blind to what proved to be the most fruitful and +influential movement of all times, and it was left to slaves +and working men to transmit it and save it from suppression +at the cost of their lives. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Then Jesus turns to the toiling and heavy laden people +about him with the offer of a new kind of leadership—none +of the brutal self-assertion of the Cæsars and of all conquerors +here, but a gentle and humble spirit, and an obedience +which was pleasure and brought release to the soul. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +These words express his consciousness of being different, +and of bearing within him the beginnings of a new spiritual +constitution of humanity. +</p> + +<span class="tei tei-pb" id="page186">[pg 186]</span><a name="Pg186" id="Pg186" class="tei tei-anchor"></a> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +When individuals have really come under the new law +of Christ, does Jesus make good? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Would he also make good if humanity based its collective +life on the social principles which we have studied? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +If the choice is between Cæsar and Christ, which shall it be? +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Third Day: The Kingdom of Truth</span></h3> + +<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"> +<p class="tei tei-p" style="margin-bottom: 0.90em"><span style="font-size: 90%"> +Pilate therefore entered again into the Prætorium, +and called Jesus, and said unto him, Art thou the +King of the Jews? Jesus answered, Sayest thou this +of thyself, or did others tell it thee concerning me? +Pilate answered, Am I a Jew? Thine own nation +and the chief priests, delivered thee unto me: what +hast thou done? Jesus answered, My kingdom is +not of this world: if my kingdom were of this +world, then would my servants fight, that I should +not be delivered to the Jews: but now is my kingdom +not from hence. Pilate therefore said unto him, +Art thou a king then? Jesus answered, Thou sayest +that I am a king. To this end have I been born, +and to this end am I come into the world, that I +should bear witness unto the truth. Every one that +is of the truth heareth my voice. Pilate saith unto +him, What is truth? +</span></p> + +<p class="tei tei-p" style="margin-bottom: 0.90em"><span style="font-size: 90%"> +And when he had said this, he went out again +unto the Jews, and saith unto them, I find no crime +in him.—John 18:33-38. +</span></p> +</div> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +All kingdoms rest on force; formerly on swords and +bayonets, now on big guns. To overthrow them you must +prepare more force, bigger guns. Jesus was accused before +Pilate of being leader of a force revolution aiming to make +him king. He claimed the kingship, but repudiated the force. +To his mind the absence of force resistance was characteristic +of his whole undertaking. Instead, his power was +based on the appeal and attractiveness of truth. When +Pilate heard about <span class="tei tei-q">“truth”</span> he thought he had a sophist +before him, one more builder of metaphysical systems, and +expressed the skepticism of the man on the street: <span class="tei tei-q">“What is +<span class="tei tei-pb" id="page187">[pg 187]</span><a name="Pg187" id="Pg187" class="tei tei-anchor"></a> +truth?”</span> But Jesus was not a teacher of abstract doctrine, +whatever his expounders have made of him. His mind was +bent on realities. If we substitute <span class="tei tei-q">“reality”</span> for <span class="tei tei-q">“truth”</span> in +his saying here, we shall get near his thought. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Which is more durable, power based on force, or power +based on spiritual coherence? +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Fourth Day: A Mental Transformation</span></h3> + +<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"><span style="font-size: 90%"> +I beseech you therefore, brethren, by the mercies +of God, to present your bodies a living sacrifice, holy, +acceptable to God, which is your spiritual service. +And be not fashioned according to this world: but +be ye transformed by the renewing of your mind, +that ye may prove what is the good and acceptable +and perfect will of God.—Rom. 12:1, 2. +</span></div> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +In the first century the Christians were a new social group, +confronting the social order of the Roman Empire with a +new religious faith, a revolutionary hope, and a powerful +impulse of fraternity. Those who had come out of pagan +society still felt the pull of its loose pleasures and moral +maxims, and of its idolatry. Paul here challenges them to +submit fully to the social assimilation of the new group. It +involved an intellectual renewal, a new spiritual orientation, +which must have been searching and painful. It involved the +loss of many social pleasures, of business profit and civic +honor, and it might at any time mean banishment, torture, +and death. The altar symbol of sacrifice might become a +scarlet reality. Yet see with what triumphant joy and assurance +Paul speaks. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +If a student should dedicate himself to the creation of a +Christian social order today, would it still require an intellectual +renewing? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Would it cramp him or enlarge him? +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Fifth Day: The Distinctive Contribution of Christ</span></h3> + +<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"><span style="font-size: 90%"> +There was the true light, even the light which +</span><span class="tei tei-pb" id="page188">[pg 188]</span><a name="Pg188" id="Pg188" class="tei tei-anchor"></a><span style="font-size: 90%"> +lighteth every man, coming into the world. He was +in the world, and the world was made through him, +and the world knew him not. He came unto his +own, and they that were his own received him not. +But as many as received him, to them gave he the +right to become children of God, even to them that +believe on his name: who were born, not of blood, +nor of the will of the flesh, nor of the will of man, +but of God. And the Word became flesh, and dwelt +among us (and we beheld his glory, glory as of the +only begotten from the Father), full of grace and +truth. For the law was given through Moses; grace +and truth came through Jesus Christ.—John 1:9-14, 17. +</span></div> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Here is the tragedy of the Gospel story, seen from a long +perspective and stated in terms of Greek philosophy. The +Light which lighteth every man, the <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: italic">Logos</span></span> +through whom God had created the <span lang="el" class="tei tei-foreign" xml:lang="el"><span style="font-style: italic">kosmos</span></span>, +had come to this world in +human form, and been rejected. But some had received +him, and these had received a new life through him, which +made them children of God. They had discovered in him +a new kind of spiritual splendor, characterized by <span class="tei tei-q">“grace +and truth.”</span> Even Moses had contributed only law to +humanity; Christ was identified with grace and truth. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +How would you paraphrase the statements of John to +express the attitude of nineteen centuries to Christ? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +What has he in fact done for those who have received him? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +What would be the modern equivalent of <span class="tei tei-q">“grace and +truth”</span> to express the distinctive contribution of Christ to +human history? +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Sixth Day: The Master of the Greatest Game</span></h3> + +<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"><span style="font-size: 90%"> +Therefore let us also, seeing we are compassed +about with so great a cloud of witnesses, lay aside +every weight, and the sin which doth so easily beset +us, and let us run with patience the race that is +set before us, looking unto Jesus the author and +</span><span class="tei tei-pb" id="page189">[pg 189]</span><a name="Pg189" id="Pg189" class="tei tei-anchor"></a><span style="font-size: 90%"> +perfecter of our faith, who for the joy that was +set before him endured the cross, despising shame, +and hath sat down at the right hand of the throne +of God. For consider him that hath endured such +gainsaying of sinners against himself, that ye wax not +weary, fainting in your souls.—Heb. 12:1-3. +</span></div> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The man who wrote the little treatise from which this is +quoted saw the history of humanity summed up in the live +spirits who had the power of projection into the future. +Faith is the quality of mind which sees things before they +are visible, which acts on ideals before they are realities, and +which feels the distant city of God to be more dear, substantial, +and attractive than the edible and profitable present. +Read Hebrews 11. So he calls on Christians to take up +the same manner of life, and compares them with men +running a race in an amphitheatre packed with all the generations +of the past who are watching them make their record. +But he bids them keep their eye on Jesus who starts them +at the line and will meet them at the goal, and who has set +the pace for good and fleet men for all time. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +What is the social and evolutionary value of the men of +<span class="tei tei-q">“faith”</span> in the sense of Hebrews 11? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +<span class="tei tei-hi"><span style="font-style: italic">Have we left Jesus behind us by this time?</span></span> +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Seventh Day: The Beginning of the Greatest Movement +in History</span></h3> + +<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"> +<p class="tei tei-p" style="margin-bottom: 0.90em"><span style="font-size: 90%"> +Now after John was delivered up, Jesus came +into Galilee, preaching the gospel of God, and saying, +The time is fulfilled, and the kingdom of God is at +hand: repent ye, and believe in the gospel. +</span></p> + +<p class="tei tei-p" style="margin-bottom: 0.90em"><span style="font-size: 90%"> +And passing along by the sea of Galilee, he saw +Simon and Andrew the brother of Simon casting a +net in the sea; for they were fishers. And Jesus +said unto them, Come ye after me, and I will make +you to become fishers of men. And straightway they +left the nets, and followed him. And going on a +little further, he saw James the son of Zebedee, and +</span><span class="tei tei-pb" id="page190">[pg 190]</span><a name="Pg190" id="Pg190" class="tei tei-anchor"></a><span style="font-size: 90%"> +John his brother, who also were in the boat mending +the nets. And straightway he called them: and they +left their father Zebedee in the boat with the hired +servants, and went after him.—Mark 1:14-20. +</span></p> +</div> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Here we have the beginning of organized Christianity. +This is the germinal cell of that vast social movement of +which foreign missions, the establishment of the American +Republic, and the modern labor movement are products. It +began with repentance, faith, and self-sacrificing action, and +it will always have to advance by the same means. To those +four men Jesus was an incarnate challenge. He dared them +to come, and promised to put their lives on a higher level. +He stands over against us with the same challenge. He +points to the blackened fields of battle, to the economic injustice +and exploitation of industry, to the paganism and +sexualism of our life. Is this old order of things to go on +forever? Will our children, and their children, still be +ground through the hopper? Or have we faith to adventure +our life in a new order, the Kingdom of God? +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Study for the Week</span></h3> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Has our study of the <span class="tei tei-q">“Social Principles of Jesus”</span> revealed +a clear and consistent scheme of life, worthy of our respect? +</p> + +<div class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"> +<h4 class="tei tei-head" style="text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">I</h4> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +We have seen that three convictions were axiomatic within +Jesus, so that all his reasoning and his moral imperatives +were based on them, just as all thought and work in physics +is based on gravitation. These convictions were the sacredness +of life and personality, the solidarity of the human +family, and the obligation of the strong to stand up for +all whose life is impaired or whose place within humanity is +denied. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +It can not be questioned that these convictions were a +tremendous and spontaneous force in the spirit of Jesus. +That alone suffices to align him with all idealistic minds, +<span class="tei tei-pb" id="page191">[pg 191]</span><a name="Pg191" id="Pg191" class="tei tei-anchor"></a> +to whom man is more than matter, more than labor force, +a mysterious participant of the spiritual powers of the universe. +It aligns him with all men of solidaristic conviction, +who are working for genuine community life in village and +city, for a nation with fraternal institutions and fraternal +national consciousness, and for a coming family of nations +and races. It aligns him with all exponents of the democratic +social spirit of our day, who feel the wrongs of the +common people and are trying to make the world juster and +more fraternal. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The best forces of modern life are converging along these +lines. There is no contradiction between them and the spirit +of Jesus. On the contrary, they are largely the product of +his spirit, diffused and organized in the Western world. He +was the initiator; we are the interpreters and agents. Nor +has he been outstripped like an early inventor and discoverer +whose crude work is honored only because others were able +to improve on it. Quite the contrary; the more vividly these +spiritual convictions glow in the heart of any man, the more +will he feel that Jesus is still ahead, still the inspiring force. +As soon as we get beyond theory to life and action, we know +that we are dependent for the spiritual powers in modern +life on the continued influence of Jesus Christ over the lives +of others. +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"> +<h4 class="tei tei-head" style="text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">II</h4> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +We saw in the second place that Jesus had a social ideal, +the Reign of God on earth, in which God's will would be +done. This ideal with him was not a Utopian and academic +fancy, but the great prize and task of life toward which he +launched all his energies. He called men to turn away from +the evil ways of the old order, and to get a mind fit for the +new. He set the able individuals to work, and put the spirit +of intense labor and devotion into them. He proposed to +effect the transition from the old order to the new by expanding +the area of moral obligation and raising the standards +of moral relationships. +</p> + +<span class="tei tei-pb" id="page192">[pg 192]</span><a name="Pg192" id="Pg192" class="tei tei-anchor"></a> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +By having such a social ideal at all, he draws away from all +who are stationary and anchored in the world as it is; from +all who locate the possibility of growth and progress in the +individual only; and from all whose desire for perfection +runs away from this world to a world beyond the grave. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +By moving toward the new social order of the Kingdom +of God with such wholeness of determination, he is the +constant rebuke for all of us who are trying to live with a +<span class="tei tei-q">“divided allegiance,”</span> straddling between the iniquities of force, +profit, and inhumanity, and the fraternal righteousness of +the Gospel we profess to believe. Jesus at least was no time-server, +no Mr. Facing-both-ways, no hypocrite; and whenever +we touch his elbow by inadvertence, a shiver of reality and +self-contempt runs through us. +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"> +<h4 class="tei tei-head" style="text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">III</h4> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +We saw in the third place that Jesus dealt with serious +intelligence with the great human instincts that go wrong. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The capacity for leadership and the desire for it have +fastened the damning institutions of tyranny and oppression +on humanity and tied us up so completely that the rare +historical chances of freedom and progress have been like a +tumultuous and brief escape. Yet Jesus saw that ambition +was not to be suppressed, but to be yoked to the service of +society. In the past, society was allowed to advance and +prosper only if this advanced the prosperity and security of +its ruling classes. Jesus proposed that this be reversed, so +that the leaders would have to earn power and honor by +advancing the welfare of society by distinguished service at +cost to themselves. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The desire for private property has been the chief outlet +for selfish impulses antagonistic to public welfare. To gain +private wealth men have slaughtered the forests, contaminated +the rivers, drained the fertility of the soil, monopolized +the mineral wealth of the country, enslaved childhood, double-yoked +motherhood, exhausted manhood, hog-tied community +<span class="tei tei-pb" id="page193">[pg 193]</span><a name="Pg193" id="Pg193" class="tei tei-anchor"></a> +undertakings, and generally acted as the dog in the manger +toward humanity. Jesus opposed accumulation without moral +purpose, the inhumanity of property differences, and the fatal +absorption of money-making. Yet he was not ascetic. It is +probably safe to say that he would not be against private +property in so far as it serves the common good, and not +against public property at all. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Like ambition and the property instinct, the religious impulse +may go wrong, and subject society to its distortions or +tyranny. Jesus always stood for an ethical and social outcome +of religion. He sought to harness the great power of +religion to righteousness and love. With a mind so purely +religious we might expect that he would make all earthly and +social interests subservient to personal religion. The fact +that he reversed it, seems clear proof that he was socially +minded and that the Kingdom of God as a right social +organism was the really vital thing to him. +</p> + +</div> + +<div class="tei tei-div" style="margin-bottom: 2.00em; margin-top: 2.00em"> +<h4 class="tei tei-head" style="text-align: left; margin-bottom: 2.00em; margin-top: 2.00em">IV</h4> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +We have seen, finally, that Jesus had a deep sense of the +sin and evil in the world. Human nature is frail; men of +evil will are powerful; organized evil is in practical control. +Consequently social regeneration involves not only growth but +conflict. The way to the Kingdom of God always has been +and always will be a <span class="tei tei-foreign"><span style="font-style: italic">via dolorosa</span></span>. +The cross is not accidental, +but is a law of social progress. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +These conceptions together seem to shape up into a consistent +conception of social life. It is not the modern scientific +scheme, but a religious view of life. But it blends incomparably +better with modern science than the scholastic +philosophy or theology of an age far nearer to us than Jesus. +It is strange how little modern knowledge has to discount +in the teachings of Jesus. As Romanes once pointed out,<a id="noteref_8" name="noteref_8" href="#note_8"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">8</span></span></a> +Plato followed Socrates and lived amidst a blaze of genius +never since equalled; he is the greatest representative of +<span class="tei tei-pb" id="page194">[pg 194]</span><a name="Pg194" id="Pg194" class="tei tei-anchor"></a> +human reason in the direction of spirituality unaided by +revelation; <span class="tei tei-q">“but the errors in the dialogues reach to absurdity +in reason and to sayings shocking to the moral sense.”</span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +The writer of this little book has come back to an intensive +study of Jesus at intervals of years, and every time it was +like a fresh revelation, leaving a sense of mental exhilaration +and a new sense of joy in truth. Never was there a feeling +that Jesus was exhausted and had nothing more to say. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +For a true valuation of his intellectual contribution to mankind +we must remember that we have not a page of his own +writing. We are dependent on the verbal memory of his +disciples; so far as we know, nothing was written down for +years. The fragments which survived probably had to stand +the ordeal of translation from the Aramaic to the Greek. +Simply from the point of view of literature, it is an amazing +thing that anything characteristic in Jesus survived at all. +But it did. His sayings have the sparkle of genius and personality; +the illustrations and epigrams which he threw off +in fertile profusion are still clinchers; even his humor plays +around them. Critics undertake to fix on the genuine sayings +by internal evidence. Only a mind of transcendent originality +could win its way to posterity through such obstructions. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +But we ought not to forget the brevity of our material +when we try to build up a coherent conception of his outlook +on society. There is little use in stickling on details. The +main thing is the personality of Jesus, his religious and +ethical insight into the nature and needs of the social life +of mankind, the vital power of religious conviction which +he was able to put behind righteousness, and the historical +force which he set going through history. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +From the indirect influences which Jesus Christ set in +motion, no man or woman or child in America can escape. +We live on him. Even those who attack the Christian Church, +or who repudiate what they suppose Christ to stand for, +do so with spiritual weapons which they have borrowed +from him. But it does make a great difference whether the +young men and women of our day give their conscious and +<span class="tei tei-pb" id="page195">[pg 195]</span><a name="Pg195" id="Pg195" class="tei tei-anchor"></a> +intelligent allegiance to Christianity or hold aloof in misunderstanding. +Without them the Christian movement will +mark time on old issues. With them it will dig new irrigation +channels and string the wires for new power transmission. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +In return, Christianity can do more for students than +they themselves are likely to realize in youth. Men grow +tired. Their moral enthusiasm flags. Scientific sociology +may remain academic, cold, and ineffective. We need inspiration, +impulse, will power, and nothing can furnish such +steady accessions of moral energy as living religion. Science +and the Christian faith combined are strong. Those who +succeed in effecting a combination of these two without +insincerity or cowardice are the coming leaders. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +If a student's mind has given inward consent to the teachings +of Jesus in this course of study, that constitutes an +appeal for personal discipleship. Can we go with Christ in +living out these principles, and meanwhile draw on his spiritual +wealth to build up our growing life? If there is a +student who can not at present affirm all that the Christian +Church holds concerning the nature of Christ, why should +he not approach him as the earliest disciples did, by personal +love and obedience, following him and cooperating with him +in the business of the Kingdom of God, and arriving in +time at full faith in his Messiahship? A great and firm +faith is the product and prize of a lifetime of prayer and +loving action. <span class="tei tei-q">“Light is sown to the righteous.”</span> As we +gather the wisdom of life, and find that while we move +from knowledge to knowledge, we are also advancing from +mystery to mystery, many of us will be ready and glad to +join in the highest affirmation of faith about Jesus Christ, +in whom we have learned to see God. +</p> + +<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"> +<div class="tei tei-lg" style="margin-bottom: 0.90em; margin-top: 0.90em"> +<div class="tei tei-l" style="text-align: left"><span class="tei tei-q" style="text-align: left"><span style="font-size: 90%">“</span><span style="font-size: 90%">If Jesus Christ is a man,</span></span></div> +<div class="tei tei-l" style="text-align: left"><span style="font-size: 90%">And only a man, I say</span></div> +<div class="tei tei-l" style="text-align: left"><span style="font-size: 90%">That of all mankind I cleave to him,</span></div> +<div class="tei tei-l" style="text-align: left"><span style="font-size: 90%">And to him I cleave alway.</span></div> +</div> + +<span class="tei tei-pb" id="page196">[pg 196]</span><a name="Pg196" id="Pg196" class="tei tei-anchor"></a> + +<div class="tei tei-lg" style="margin-bottom: 0.90em; margin-top: 0.90em"> +<div class="tei tei-l" style="text-align: left"><span class="tei tei-q" style="text-align: left"><span style="font-size: 90%">“</span><span style="font-size: 90%">If Jesus Christ is a God,</span></span></div> +<div class="tei tei-l" style="text-align: left"><span style="font-size: 90%">And the only God, I swear</span></div> +<div class="tei tei-l" style="text-align: left"><span style="font-size: 90%">I will follow him through heaven and hell,</span></div> +<div class="tei tei-l" style="text-align: left"><span class="tei tei-q" style="text-align: left"><span style="font-size: 90%">The earth, the sea, and the air.</span><span style="font-size: 90%">”</span></span></div> +</div> + +<p class="tei tei-p" style="margin-bottom: 0.90em"><span style="font-size: 90%"> +—</span><span class="tei tei-hi"><span style="font-size: 90%; font-variant: small-caps">Richard Watson Gilder.</span></span> +</p> +</div> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +If Christianity henceforth is to discharge its full energy in +the regeneration of social life, it especially needs the allegiance +of college men and women who have learned to understand +to some degree the facts and laws of human society. +The development of what is called <span class="tei tei-q">“Social Christianity”</span> or +<span class="tei tei-q">“the social gospel,”</span> is a fusion between the new understanding +created by the social sciences, and the teachings +and moral ideals of Christianity. This combination was +inevitable; it has already registered social effects of the +highest importance; if it can win the active minds of the +present generation of college students, it will swing a part of +the enormous organized forces of the Christian Church to +bear on the social tasks of our American communities, and +that will help to create the nobler America which we see +by faith. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Christians have never fully understood Christianity. A +purer comprehension of its tremendous contents is always +necessary. Think what it would signify to a local community +if all sincere Christian people in it should interpret +their obligation in the social terms which we have been +using; if they should seek not only their own salvation, but +the reign of God in their own town; if they should cultivate +the habit of seeing a divine sacredness in every personality, +should assist in creating the economic foundations for fraternal +solidarity, and if, as Christians, they should champion +the weak in their own community. We need a power of +renewal in our American communities that will carry us +across the coming social transition, and social Christianity +can supply it by directing the plastic force of the old faith +of our fathers to the new social tasks. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +Jesus was the initiator of the Kingdom of God. It is a +real thing, now in operation. It is within us, and among +<span class="tei tei-pb" id="page197">[pg 197]</span><a name="Pg197" id="Pg197" class="tei tei-anchor"></a> +us, gaining ground in our intellectual life and in our social +institutions. It overlaps and interpenetrates all existing organizations, +raising them to a higher level when they are good, +resisting them when they are evil, quietly revolutionizing the +old social order and changing it into the new. It suffers +terrible reverses; we are in the midst of one now; but after +a time it may become apparent that a master hand has turned +the situation and laid the basis of victory on the wrecks of +defeat. The Kingdom of God is always coming; you can +never lay your hand on it and say, <span class="tei tei-q">“It is here.”</span> But such +fragmentary realizations of it as we have, alone make life +worth living. The memories which are still sweet and dear +when the fire begins to die in the ashes, are the memories of +days when we lived fully in the Kingdom of Heaven, toiling +for it, suffering for it, and feeling the stirring of the godlike +and eternal life within us. The most humiliating and crushing +realization is that we have betrayed our heavenly Fatherland +and sold out for thirty pieces of silver. We often +mistake it. We think we see its banner in the distance, when +it is only the bloody flag of the old order. But a man learns. +He comes to know whether he is in God's country, especially +if he sees the great Leader near him. +</p> + +</div> + +</div> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">Suggestions for Thought and Discussion</span></h3> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +I. <span class="tei tei-hi"><span style="font-style: italic">The Social Principles of Jesus</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +1. Sum up the social principles of Jesus which we have +worked out in this course. +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +2. Do they seem incisive? Would they demand far-reaching +social changes? What changes? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +3. What conceptions acquired in philosophical and social +science studies connect fruitfully with the principles of +Jesus? Do any scientific conceptions conflict with the +essential ideas of Jesus? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +II. <span class="tei tei-hi"><span style="font-style: italic">Social Salvation</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +1. What is your frank estimate of the value of the social +<span class="tei tei-pb" id="page198">[pg 198]</span><a name="Pg198" id="Pg198" class="tei tei-anchor"></a> +principles of Jesus as a religious and ethical basis for the +regeneration of society? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +2. Does the spiritual development of modern life tend +toward the position of Jesus or away from it? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +3. What opportunities and methods does modern life +offer for carrying out these principles in our social order? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +4. If society cannot be saved under the spiritual leadership +of Jesus, how can it be saved? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +III. <span class="tei tei-hi"><span style="font-style: italic">The Leader</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +1. As this course proceeded, has our respect or reverence +for Jesus Christ increased or diminished? In what +ways? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +2. Would it be possible to join the forward Christian +forces in working for the Kingdom of God even if the +theological questions are still unsolved in our minds? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +3. What seem now the best methods of carrying out +these principles in our own community and in the world? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +IV. <span class="tei tei-hi"><span style="font-style: italic">For Special Discussion</span></span> +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +1. Does the salvation of society seem to make the salvation +of the individual unnecessary or trivial? Have you +lost interest in it? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +2. How should social and personal salvation connect? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +3. What would a loyal religious dedication to Christ +and Christianity mean to our scientific social intelligence? +</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"> +4. What would it mean to the course of our life? +</p> +</div> +</div> +</div> +</div> +<hr class="doublepage" /><div class="tei tei-back" style="margin-bottom: 2.00em; margin-top: 6.00em"> + <div id="footnotes" class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em"> + <a name="toc35" id="toc35"></a> + <a name="pdf36" id="pdf36"></a> + <h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">Footnotes</span></h1> + <dl class="tei tei-list-footnotes"><dt class="tei tei-notelabel"><a id="note_1" name="note_1" href="#noteref_1">1.</a></dt><dd class="tei tei-notetext">Rauschenbusch, +<span class="tei tei-q">“Prayers of the Social Awakening,”</span> p. 15, on <span class="tei tei-q">“The Social +Meaning of the Lord's Prayer.”</span></dd><dt class="tei tei-notelabel"><a id="note_2" name="note_2" href="#noteref_2">2.</a></dt><dd class="tei tei-notetext">See the chapter on +<span class="tei tei-q">“The Tragedy of Dives”</span> in Rauschenbusch, <span class="tei tei-q">“Christianizing +the Social Order,”</span> p. 291.</dd><dt class="tei tei-notelabel"><a id="note_3" name="note_3" href="#noteref_3">3.</a></dt><dd class="tei tei-notetext">Edersheim, <span class="tei tei-q">“Life and Times +of Jesus, the Messiah,”</span> Appendix XVII, give +a detailed account of Sabbath regulations.</dd><dt class="tei tei-notelabel"><a id="note_4" name="note_4" href="#noteref_4">4.</a></dt><dd class="tei tei-notetext">See, for instance, Begbie, <span class="tei tei-q">“Twice Born Men.”</span></dd><dt class="tei tei-notelabel"><a id="note_5" name="note_5" href="#noteref_5">5.</a></dt><dd class="tei tei-notetext">See Jane Addams, +<span class="tei tei-q">“A New Conscience and an Ancient Evil.”</span></dd><dt class="tei tei-notelabel"><a id="note_6" name="note_6" href="#noteref_6">6.</a></dt><dd class="tei tei-notetext">Why not give +a fresh reading to the Hebrew prophets? Read them as if +they had just been dug up in the East. Read them with the insight into +social life developed by economic and sociological work in college. Read +them with the critical social and political situations in mind. Read entire +books at a sitting to absorb the spiritual valor of the prophets and their sense +of God and of righteousness. George Adam Smith's <span class="tei tei-q">“The Book of the Twelve +Prophets”</span> has fine social understanding, and gives the necessary historical +background.</dd><dt class="tei tei-notelabel"><a id="note_7" name="note_7" href="#noteref_7">7.</a></dt><dd class="tei tei-notetext"><span class="tei tei-q">“Christianity +and the Social Crisis,”</span> p. 415.</dd><dt class="tei tei-notelabel"><a id="note_8" name="note_8" href="#noteref_8">8.</a></dt><dd class="tei tei-notetext">G. J. +Romanes, <span class="tei tei-q">“Thoughts on Religion,”</span> p. 157.</dd></dl> + </div> + <hr class="doublepage" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em"> + <div id="pgfooter" class="tei tei-div" style="margin-bottom: 4.00em; margin-top: 4.00em"><pre class="pre tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em">***END OF THE PROJECT GUTENBERG EBOOK THE SOCIAL PRINCIPLES OF JESUS*** +</pre><hr class="doublepage" /><div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"><a name="rightpageheader37" id="rightpageheader37"></a><a name="pgtoc38" id="pgtoc38"></a><a name="pdf39" id="pdf39"></a><h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">Credits</span></h1><table summary="This is a list." class="tei tei-list" style="margin-bottom: 1.00em; margin-top: 1.00em"><tbody><tr><th class="tei tei-label tei-label-gloss">September 5, 2009 </th></tr><tr><td class="tei tei-item"><table summary="This is a list." class="tei tei-list" style="margin-bottom: 1.00em; margin-top: 1.00em"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Project Gutenberg TEI edition 1</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item"><span class="tei tei-respStmt"> + <span class="tei tei-name"> + Produced by Bryan Ness, David King, and the Online + Distributed Proofreading Team at <http://www.pgdp.net/>. + (This book was produced from scanned images of public domain + material from the Google Print project.) + </span> + </span></td></tr></tbody></table></td></tr></tbody></table></div><hr class="doublepage" /><div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"><a name="rightpageheader40" id="rightpageheader40"></a><a name="pgtoc41" id="pgtoc41"></a><a name="pdf42" id="pdf42"></a><h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">A Word from Project Gutenberg</span></h1><p class="tei tei-p" style="margin-bottom: 1.00em">This file should be named + 29912-h.html or + 29912-h.zip.</p><p class="tei tei-p" style="margin-bottom: 1.00em">This and all associated files of various formats will be found + in: + + <a href="http://www.gutenberg.org/dirs/2/9/9/1/29912/" class="block tei tei-xref" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"><span style="font-size: 90%">http://www.gutenberg.org</span><span style="font-size: 90%">/dirs/2/9/9/1/29912/</span></a></p><p class="tei tei-p" style="margin-bottom: 1.00em">Updated editions will replace the previous one — the old + editions will be renamed.</p><p class="tei tei-p" style="margin-bottom: 1.00em">Creating the works from public domain print editions means that + no one owns a United States copyright in these works, so the + Foundation (and you!) can copy and distribute it in the United + States without permission and without paying copyright royalties. + Special rules, set forth in the General Terms of Use part of this + license, apply to copying and distributing Project Gutenberg™ electronic works + to protect the Project Gutenberg™ concept and trademark. 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[(Pg013) 99 0 R (Pg014) 103 0 R (Pg015) 107 0 R (Pg016) 111 0 R (Pg017) 112 0 R (Pg018) 120 0 R] +/Limits [(Pg013) (Pg018)] +>> endobj +1073 0 obj << +/Names [(Pg019) 124 0 R (Pg020) 132 0 R (Pg021) 136 0 R (Pg022) 140 0 R (Pg023) 144 0 R (Pg024) 148 0 R] +/Limits [(Pg019) (Pg024)] +>> endobj +1074 0 obj << +/Names [(Pg025) 153 0 R (Pg026) 157 0 R (Pg027) 161 0 R (Pg028) 165 0 R (Pg029) 169 0 R (Pg030) 173 0 R] +/Limits [(Pg025) (Pg030)] +>> endobj +1075 0 obj << +/Names [(Pg031) 174 0 R (Pg032) 186 0 R (Pg033) 190 0 R (Pg034) 194 0 R (Pg035) 198 0 R (Pg036) 202 0 R] +/Limits [(Pg031) (Pg036)] +>> endobj +1076 0 obj << +/Names [(Pg037) 207 0 R (Pg038) 211 0 R (Pg039) 215 0 R (Pg040) 219 0 R (Pg041) 223 0 R (Pg042) 227 0 R] +/Limits [(Pg037) (Pg042)] +>> endobj +1077 0 obj << +/Names [(Pg043) 232 0 R (Pg044) 236 0 R (Pg045) 240 0 R (Pg046) 244 0 R (Pg049) 248 0 R (Pg050) 264 0 R] +/Limits [(Pg043) (Pg050)] +>> endobj +1078 0 obj << +/Names [(Pg051) 268 0 R (Pg052) 272 0 R (Pg053) 276 0 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0 R] +/Limits [(Pg087) (Pg092)] +>> endobj +1085 0 obj << +/Names [(Pg093) 448 0 R (Pg097) 452 0 R (Pg098) 467 0 R (Pg099) 471 0 R (Pg0i) 23 0 R (Pg100) 475 0 R] +/Limits [(Pg093) (Pg100)] +>> endobj +1086 0 obj << +/Names [(Pg101) 480 0 R (Pg102) 484 0 R (Pg103) 488 0 R (Pg104) 492 0 R (Pg105) 496 0 R (Pg106) 500 0 R] +/Limits [(Pg101) (Pg106)] +>> endobj +1087 0 obj << +/Names [(Pg107) 505 0 R (Pg108) 509 0 R (Pg109) 513 0 R (Pg110) 517 0 R (Pg111) 521 0 R (Pg112) 525 0 R] +/Limits [(Pg107) (Pg112)] +>> endobj +1088 0 obj << +/Names [(Pg113) 530 0 R (Pg114) 534 0 R (Pg115) 538 0 R (Pg116) 539 0 R (Pg117) 547 0 R (Pg118) 551 0 R] +/Limits [(Pg113) (Pg118)] +>> endobj +1089 0 obj << +/Names [(Pg119) 555 0 R (Pg120) 560 0 R (Pg121) 567 0 R (Pg122) 568 0 R (Pg123) 575 0 R (Pg124) 579 0 R] +/Limits [(Pg119) (Pg124)] +>> endobj +1090 0 obj << +/Names [(Pg125) 584 0 R (Pg126) 588 0 R (Pg127) 592 0 R (Pg128) 596 0 R (Pg129) 600 0 R (Pg130) 604 0 R] +/Limits [(Pg125) (Pg130)] +>> endobj +1091 0 obj << +/Names [(Pg131) 605 0 R (Pg132) 614 0 R (Pg133) 618 0 R (Pg134) 622 0 R (Pg135) 626 0 R (Pg136) 633 0 R] +/Limits [(Pg131) (Pg136)] +>> endobj +1092 0 obj << +/Names [(Pg137) 638 0 R (Pg138) 642 0 R (Pg139) 646 0 R (Pg140) 650 0 R (Pg141) 654 0 R (Pg142) 658 0 R] +/Limits [(Pg137) (Pg142)] +>> endobj +1093 0 obj << +/Names [(Pg143) 663 0 R (Pg144) 667 0 R (Pg145) 671 0 R (Pg146) 675 0 R (Pg147) 679 0 R (Pg148) 683 0 R] +/Limits [(Pg143) (Pg148)] +>> endobj +1094 0 obj << +/Names [(Pg151) 684 0 R (Pg152) 700 0 R (Pg153) 704 0 R (Pg154) 708 0 R (Pg155) 712 0 R (Pg156) 716 0 R] +/Limits [(Pg151) (Pg156)] +>> endobj +1095 0 obj << +/Names [(Pg157) 721 0 R (Pg158) 725 0 R (Pg159) 729 0 R (Pg160) 733 0 R (Pg161) 737 0 R (Pg162) 741 0 R] +/Limits [(Pg157) (Pg162)] +>> endobj +1096 0 obj << +/Names [(Pg163) 746 0 R (Pg164) 750 0 R (Pg165) 754 0 R (Pg166) 758 0 R (Pg167) 762 0 R (Pg168) 770 0 R] +/Limits [(Pg163) (Pg168)] +>> endobj +1097 0 obj << +/Names [(Pg169) 775 0 R (Pg170) 782 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You may copy it, give it + away or re-use it under the terms of the Project Gutenberg + License online at www.gutenberg.org/license</p> + </availability> + </publicationStmt> + <sourceDesc> + <bibl> + Created electronically. + </bibl> + </sourceDesc> + </fileDesc> + <encodingDesc> + </encodingDesc> + <profileDesc> + <langUsage> + <language id="en"></language> + <language id="la"></language> + <language id="el"></language> + </langUsage> + </profileDesc> + <revisionDesc> + <change> + <date value="2009-09-2009">September 5, 2009</date> + <respStmt> + <name> + Produced by Bryan Ness, David King, and the Online + Distributed Proofreading Team at <http://www.pgdp.net/>. + (This book was produced from scanned images of public domain + material from the Google Print project.) + </name> + </respStmt> + <item>Project Gutenberg TEI edition 1</item> + </change> + </revisionDesc> +</teiHeader> + +<pgExtensions> + <pgStyleSheet> + .boxed { x-class: boxed } + .shaded { x-class: shaded } + .rules { x-class: rules; rules: all } + .indent { margin-left: 2 } + .bold { font-weight: bold } + .italic { font-style: italic } + .smallcaps { font-variant: small-caps } + </pgStyleSheet> + + <pgCharMap formats="txt.iso-8859-1"> + <char id="U0x2014"> + <charName>mdash</charName> + <desc>EM DASH</desc> + <mapping>--</mapping> + </char> + <char id="U0x2003"> + <charName>emsp</charName> + <desc>EM SPACE</desc> + <mapping> </mapping> + </char> + <char id="U0x2026"> + <charName>hellip</charName> + <desc>HORIZONTAL ELLIPSIS</desc> + <mapping>...</mapping> + </char> + </pgCharMap> +</pgExtensions> + +<text lang="en"> + <front> + <div> + <divGen type="pgheader" /> + </div> + <div> + <divGen type="encodingDesc" /> + </div> + + <div rend="page-break-before: always"> + <p rend="font-size: large; text-align: center">College Voluntary Study Courses</p> + <p rend="text-align: center">Fourth Year—Part 1</p> + <p rend="font-size: xx-large; text-align: center">The Social Principles Of Jesus</p> + <p rend="font-size: large; text-align: center">By</p> + <p rend="font-size: x-large; text-align: center">Walter Rauschenbusch</p> + <p rend="text-align: center">Professor of Church History, Rochester Theological Seminary</p> + <p rend="text-align: center">Written under the Direction of Sub-Committee on College Courses, Sunday School Council of Evangelical Denominations, and Committee on Voluntary Study, Council of North American Student Movements</p> + <p rend="text-align: center">The Woman's Press</p> + <p rend="text-align: center">600 Lexington Avenue</p> + <p rend="text-align: center">New York City</p> + <p rend="text-align: center">1917</p> + <p rend="text-align: center">Copyright, 1916, by</p> + <p rend="text-align: center">The International Committee of Young Men's Christian Associations</p> + <p rend="text-align: center">Entered at Stationers' Hall, London, 1916</p> + <p rend="text-align: center">All Rights Reserved</p> + </div> + <div rend="page-break-before: always"> + <head>Contents</head> + <divGen type="toc" /> + </div> + + </front> +<body> + +<pb n='i'/><anchor id='Pg0i'/> + +<div rend='page-break-before: always'> +<head>College Voluntary Study Courses</head> + +<p> +<q>The Social Principles of Jesus</q> takes seventh place in a +series of text-books known as College Voluntary Study +Courses. The general outline for this curriculum has been +prepared by the Committee on Voluntary Study of the +Council of North American Student Movements, representing +the Student Young Men's and Young Women's Christian +Associations and the Student Volunteer Movement, and the +Sub-Committee on College Courses of the Sunday School +Council of Evangelical Denominations, representing twenty-nine +communions. Therefore the text-books are planned for +the use of student classes in the Sunday School, as well as +for the supplementary groups on the campus. The present +text-book has been written under the direction of these +Committees. +</p> + +<p> +The text-books are not suitable for use in the academic +curriculum, as they have been definitely planned for voluntary +study groups. +</p> + +<p> +This series, covering four years, is designed to form a +minimum curriculum for the voluntary study of the Bible, +foreign missions, and North American problems. Daily Bible +Readings are printed with each text-book. The student viewpoint +is given first emphasis—what are the student interests? +what are the student problems? +</p> + +<quote rend='display'> +The Bible text printed in short measure (indented both +sides) is taken from the American Standard Edition of the +Revised Bible, copyright, 1901, by Thomas Nelson & Sons, +and is used by permission. +</quote> + +</div> + +<pb n='ii'/><anchor id='Pgii'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Introduction</head> + +<p> +This book is not a life of Christ, nor an exposition of his +religious teachings, nor a doctrinal statement about his person +and work. It is an attempt to formulate in simple propositions +the fundamental convictions of Jesus about the social +and ethical relations and duties of men. +</p> + +<p> +Our generation is profoundly troubled by the problems of +organized society. The most active interest of serious men +and women in the colleges is concentrated on them. We +know that we are in deep need of moral light and spiritual +inspiration in our gropings. There is an increasing realization, +too, that the salvation of society lies in the direction +toward which Jesus led. And yet there is no clear understanding +of what he stood for. Those who have grown up +under Christian teaching can sum up the doctrines of the +Church readily, but the principles which we must understand +if we are to follow Jesus in the way of life, seem +enveloped in a haze. The ordinary man sees clearly only +Christ's law of love and the golden rule. This book seeks +to bring to a point what we all vaguely know. +</p> + +<p> +It does not undertake to furnish predigested material, or +to impose conclusions. It spreads out the most important +source passages for personal study, points out the connection +between the principles of Jesus and modern social problems, +and raises questions for discussion. It was written primarily +for voluntary study groups of college seniors, and +their intellectual and spiritual needs are not like those of an +average church audience. It challenges college men and +women to face the social convictions of Jesus and to make +their own adjustments. +</p> + +</div> + +<pb n='001'/><anchor id='Pg001'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Part I. The Axiomatic Social Convictions Of Jesus</head> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter I. The Value Of Life</head> + +<p> +Whatever our present conceptions of Jesus Christ may be, +we ought to approach our study of his teachings with a +sense of reverence. With the slenderest human means at his +disposal, within a brief span of time, he raised our understanding +of God and of human life to new levels forever, +and set forces in motion which revolutionized history. +</p> + +<p> +Of his teachings we have only fragments, but they have an +inexhaustible vitality. In this course we are to examine these +as our source material in order to discover, if possible, what +fundamental ethical principles were in the mind of Jesus. +This part of his thought has been less understood and appropriated +than other parts, and it is more needed today than +ever. Let us go at this study with the sense of handling +something great, which may have guiding force for our own +lives. Let us work out for ourselves the social meaning of +the personality and thought of Jesus Christ, and be prepared +to face his challenge to the present social and economic order +of which we are part. +</p> + +<p> +How did Jesus view the life and personality of the men +about him? How did he see the social relation which binds +people together? What was the reaction of his mind in face +of the inequalities and sufferings of actual society? If we +can get hold of the convictions which were axiomatic and +immediate with him on these three questions, we shall have +the key to his social principles. We shall take them up in the +first three chapters. +</p> + +<pb n='002'/><anchor id='Pg002'/> + +<p> +<hi rend='smallcaps'>Daily Readings</hi> +</p> + +<div> +<head>First Day: The Worth of a Child</head> + +<quote rend='display'> +And they were bringing unto him little children, +that he should touch them: and the disciples rebuked +them. But when Jesus saw it, he was moved +with indignation, and said unto them, Suffer the +little children to come unto me; forbid them not: +for to such belongeth the kingdom of God. Verily +I say unto you, Whosoever shall not receive the +kingdom of God as a little child, he shall in no wise +enter therein. And he took them in his arms, and +blessed them, laying his hands upon them.—Mark +10:13-16. +</quote> + +<p> +The child is humanity reduced to its simplest terms. Affectionate +joy in children is perhaps the purest expression +of social feeling. Jesus was indignant when the disciples +thought children were not of sufficient importance to occupy +his attention. Compared with the selfish ambition of grown-ups +he felt something heavenly in children, a breath of the +Kingdom of God. They are nearer the Kingdom than those +whom the world has smudged. To inflict any spiritual injury +on one of these little ones seemed to him an inexpressible +guilt. See Matthew 18:1-6. +</p> + +<p> +<hi rend='italic'>Can the moral standing of a community be fairly judged +by the statistics of child labor and infant mortality?</hi> +</p> + +<p> +<hi rend='italic'>What prompts some young men to tyrannize over their +younger brothers?</hi> +</p> + +<p> +<hi rend='italic'>How does this passage and the principle of the sacredness +of life bear on the problem of eugenics?</hi> +</p> + +</div> + +<div> +<head>Second Day: The Humanity of a Leper</head> + +<quote rend='display'> +And when he was come down from the mountain, +great multitudes followed him. And behold, there +came to him a leper, and worshipped him, saying, +Lord, if thou wilt, thou canst make me clean. And +<pb n='003'/><anchor id='Pg003'/> +he stretched forth his hand, and touched him, saying, +I will; be thou made clean. And straightway +his leprosy was cleansed. And Jesus saith unto him, +See thou tell no man; but go, show thyself to the +priest, and offer the gift that Moses commanded, for +a testimony unto them.—Matt. 8:1-4. +</quote> + +<p> +Whenever Jesus healed he rendered a social service to his +fellows. The spontaneous tenderness which he put into his +contact with the sick was an expression of his sense of the +sacredness of life. A leper with fingerless hands and decaying +joints was repulsive to the æsthetic feelings and a +menace to selfish fear of infection. The community quarantined +the lepers in waste places by stoning them when they +crossed bounds. (Remember Ben Hur's mother and sister.) +Jesus not only healed this man, but his sense of humanity so +went out to him that <q>he stretched forth his hand and touched +him.</q> Even the most wretched specimen of humanity still +had value to him. +</p> + +<p> +<hi rend='italic'>What is the social and moral importance of those professions +which cure or prevent sickness?</hi> +</p> + +<p> +<hi rend='italic'>How would a strong religious sense of the sacredness of +life affect members of these professions?</hi> +</p> + +</div> + +<div> +<head>Third Day: The Moral Quality of Contempt</head> + +<quote rend='display'> +Ye have heard that it was said to them of old time, +Thou shalt not kill; and whosoever shall kill shall be +in danger of the judgment: but I say unto you, that +every one who is angry with his brother shall be in +danger of the judgment; and whosoever shall say to +his brother, Raca, shall be in danger of the council; +and whosoever shall say, Thou fool, shall be in danger +of the hell of fire.—Matt. 5:21, 22. +</quote> + +<p> +In the Sermon on the Mount Jesus demanded that the +standards of social morality be raised to a new level. He +proposed that the feeling of anger and hate be treated as +<pb n='004'/><anchor id='Pg004'/> +seriously as murder had been treated under the old code, and +if anyone went so far as to use hateful and contemptuous +expressions toward a fellow-man, it ought to be a case for +the supreme court. Of course this was simply a vivid form +of putting it. The important point is that Jesus ranged hate +and contempt under the category of murder. To abuse a man +with words of contempt denies his worth, breaks down his +self-respect, and robs him of the regard of others. It is an +attempt to murder his soul. The horror which Jesus feels +for such action is an expression of his own respect for the +worth of personality. +</p> + +<p> +<hi rend='italic'>How is the self-respect and sense of personal worth of men +built up or broken down in college communities?</hi> +</p> + +<p> +<hi rend='italic'>How in industrial communities?</hi> +</p> + +</div> + +<div> +<head>Fourth Day: Bringing Back the Outcast</head> + +<quote rend='display'> +<p> +Now all the publicans and sinners were drawing +near unto him to hear him. And both the Pharisees +and the scribes murmured, saying, This man receiveth +sinners, and eateth with them. +</p> + +<p> +And he spake unto them this parable, saying, What +man of you, having a hundred sheep, and having lost +one of them, doth not leave the ninety and nine in the +wilderness, and go after that which is lost, until he +find it? And when he hath found it, he layeth it on +his shoulders, rejoicing. And when he cometh home, +he calleth together his friends and his neighbors, +saying unto them, Rejoice with me, for I have found +my sheep which was lost. I say unto you, that even +so there shall be joy in heaven over one sinner that +repenteth, more than over ninety and nine righteous +persons, who need no repentance. +</p> + +<p> +Or what woman having ten pieces of silver, if she +lose one piece, doth not light a lamp, and sweep the +house, and seek diligently until she find it? And +when she hath found it, she calleth together her +friends and neighbors, saying, Rejoice with me, for +I have found the piece which I had lost. Even so, +<pb n='005'/><anchor id='Pg005'/> +I say unto you, there is joy in the presence of the +angels of God over one sinner that repenteth.—Luke +15:1-10. +</p> +</quote> + +<p> +Every Jewish community had a fringe of unchurched people, +who could not keep up the strict observance of the Law +and had given up trying. The pious people, just because they +were pious, felt they must cold-shoulder such. Jesus walked +across the lines established. What seems to have been the +motive that prompted him? Why did the Pharisee withdraw, +and why did Jesus mix with the publicans? +</p> + +<p> +<hi rend='italic'>What groups in our own communities correspond to the +<q>publicans and sinners,</q> and what is the attitude of religious +people toward them?</hi> +</p> + +<p> +<hi rend='italic'>What social groups in college towns are spoken of with +contempt by college men, and why?</hi> +</p> + +<p> +<hi rend='italic'>Is there a Pharisaism of education? Define and locate it.</hi> +</p> + +</div> + +<div> +<head>Fifth Day: The Problem of the Delinquents</head> + +<quote rend='display'> +For the Son of man came to seek and to save that +which was lost.—Luke 19:10. +</quote> + +<p> +Here Jesus formulates the inner meaning and mission of +his life as he himself felt it. He was here for social restoration +and moral salvage. No human being should go to +pieces if he could help it. He was not only willing to help +people who came to him for help, but he proposed to go after +them. The <q>lost</q> man was too valuable and sacred to be lost. +</p> + +<p> +<hi rend='italic'>How does the Christian impulse of salvation connect with +the activities represented in the National Conference of +Charities and Correction?</hi> +</p> + +<p> +<hi rend='italic'>How does a college community regard its <q>sinners</q>?</hi> Suppose +a man has an instinct for low amusements and a yellow +sense of honor, how do the higher forces in college life get +at that man to set him right? +</p> + +</div> + +<pb n='006'/><anchor id='Pg006'/> + +<div> +<head>Sixth Day: Going Beyond Justice</head> + +<quote rend='display'> +For the kingdom of heaven is like unto a man that +was a householder, who went out early in the morning +to hire laborers into his vineyard. And when he +had agreed with the laborers for a shilling a day, he +sent them into his vineyard. And he went out about +the third hour, and saw others standing in the marketplace +idle; and to them he said, Go ye also into +the vineyard, and whatsoever is right I will give you. +And they went their way. Again he went out about +the sixth and the ninth hour, and did likewise. And +about the eleventh hour he went out and found others +standing: and he saith unto them, Why stand ye here +all the day idle? They say unto him, Because no man +hath hired us. He said unto them, Go ye also into the +vineyard. And when even was come, the lord of the +vineyard said unto his steward, Call the laborers, +and pay them their hire, beginning from the last unto +the first. And when they came that were hired about +the eleventh hour, they received every man a shilling. +And when the first came, they supposed that they +would receive more; and they likewise received every +man a shilling. And when they received it, they murmured +against the householder, saying, These last +have spent but one hour, and thou hast made them +equal unto us, who have borne the burden of the +day and the scorching heat. But he answered and +said to one of them, Friend, I do thee no wrong: +didst not thou agree with me for a shilling? Take +up that which is thine, and go thy way; it is my will +to give unto this last, even as unto thee. Is it not +lawful for me to do what I will with mine own? or +is thine eye evil, because I am good? So the last +shall be first, and the first last.—Matt. 20:1-16. +</quote> + +<p> +Judaism rested on legality. So much obedience to the law +earned so much reward, according to the contract between +God and Israel. Theoretically this was just; practically it +gave the inside track to the respectable and well to do, for it +took leisure and money to obey the minutiæ of the Law. In +<pb n='007'/><anchor id='Pg007'/> +this parable the employer rises from the level of justice to +the higher plane of human fellow-feeling. These eleventh-hour +men had been ready to work; they had to eat and live; +he proposed to give them a living wage because he felt an +inner prompting to do so. In the parable of the Prodigal +Son the father does more for his son than justice required, +because he was a father. Here the employer does more because +he is a man. Each acted from a sense of the worth +of the human life with which he was dealing. It was the +same sense of worth and sacredness in Jesus which prompted +him to invent these parables. +</p> + +<p> +<hi rend='italic'>Do we find ourselves valuing people according to their +utility to us, or do we have an active feeling of their human +interest and worth?</hi> Let us run over in our minds our family +and relatives, our professors and friends, and the people in +town who serve us, and see with whom we are on a human +footing. +</p> + +</div> + +<div> +<head>Seventh Day: The Courtesy of Jesus</head> + +<quote rend='display'> +And early in the morning he came again into the +temple, and all the people came unto him; and he sat +down, and taught them. And the scribes and the +Pharisees bring a woman taken in adultery; and having +set her in the midst, they say unto him, Teacher, +this woman hath been taken in adultery, in the very +act. Now in the law Moses commanded us to stone +such: what then sayest thou of her? And this they +said, trying him that they might have whereof to +accuse him. But Jesus stooped down, and with his +finger wrote on the ground. But when they continued +asking him, he lifted up himself, and said unto them, +He that is without sin among you, let him first cast a +stone at her. And again he stooped down and with +his finger wrote on the ground. And they, when they +heard it, went out one by one, beginning from the +eldest, even unto the last: and Jesus was left alone, +and the woman, where she was, in the midst. And +Jesus lifted up himself, and said unto her, Woman, +<pb n='008'/><anchor id='Pg008'/> +where are they? did no man condemn thee? And +she said, No man, Lord. And Jesus said, Neither +do I condemn thee: go thy way; from henceforth sin +no more.—John 8:2-11. +</quote> + +<p> +Was there ever a more gentlemanly handling of a raw +situation? This woman was going through one of the most +harrowing experiences conceivable, exposed to the gaze of a +leering and scornful crowd, her good name torn away, her +self-respect crushed. Jesus shielded her from stoning by the +power of his personality and his consummate skill in handling +men. He got inside their guard, aroused their own sense of +past guilt, and so awakened some human fellow-feeling for +the woman. When he was alone with her, what a mingling +of kindness and severity! Surely she would carry away the +memory of a wonderful friend who came to her in her dire +need. Why did Jesus twice turn his eyes away to the ground? +Was he ashamed to look at her shame? +</p> + +<p> +Such a sudden, tragic happening is a severe test of a man's +qualities. It brought out the courtesy of Jesus, his respect for +human personality even in its shame. <hi rend='italic'>How can we train ourselves +so that we may be equal to such emergencies?</hi> Would +continued spiritual contact with Jesus be likely to make a +difference? +</p> + +</div> + +<div> +<head>Study for the Week</head> + +<p> +The passages we have studied are inductive material. Can +there be any doubt that Jesus had a spontaneous love for his +fellow-men and a deep sense of the sacredness of human +personality? Physical deformity and moral guilt could not +obscure the divine worth of human life to him. To cause any +soul to stumble and go down, or to express contempt for any +human being, was to him a horrible guilt. +</p> + +<div> +<head>I</head> + +<p> +This regard for human life was based on the same social +<pb n='009'/><anchor id='Pg009'/> +instinct which every normal man possesses. But with Jesus it +was so strong that it determined all his viewpoints and activities. +He affirmed the humane instinct consciously and intelligently, +and raised it to the dignity of a social principle. +This alone would be enough to mark him out as a new type, +prophetic and creative of a new development of the race. +</p> + +<p> +Whence did Jesus derive the strength and purity of his +social feeling? Was it simply the endowment of a finely attuned +nature? Other fine minds of the ancient world valued +men according to their wealth, their rank, their power, their +education, their beauty. Jesus valued men as such, apart from +any attractive equipment. Why? <q>The deeper our insight +into human destiny becomes, the more sacred does every individual +human being seem to us</q> (Lotze). The respect of +Jesus for every concrete person whom he met was due to his +religious insight into human life and destiny. But how did +he get his insight? +</p> + +<p> +Love and religion have the power of idealistic interpretation. +To a mother her child is a wonderful being. To a true +lover the girl he loves has sacredness. With Jesus the consciousness +of a God of love revealed the beauty of men. The +old gods were despotic supermen, mythical duplicates of the +human kings and conquerors. The God of Jesus was the +great Father who lets his light shine on the just and the unjust, +and offers forgiveness and love to all. Jesus lived in +the spiritual atmosphere of that faith. Consequently he saw +men from that point of view. They were to him children of +that God. Even the lowliest was high. The light that shone +on him from the face of God shed a splendor on the prosaic +ranks of men. In this way religion enriches and illuminates +social feeling. +</p> + +<p> +Jesus succeeded in transmitting something of his own sense +of the sacredness of life to his followers. As Wundt says: +<q>Humanity in this highest sense was brought into the world +by Christianity.</q> The love of men became a social dogma +of the Church. Some other convictions of Jesus left few +traces on the common thought of Christendom, but the +<pb n='010'/><anchor id='Pg010'/> +Church has always stood for a high estimate of the potential +worth of the soul of man. It has always taught that man +was made in God's image and that he is destined to share in +the holiness and eternal life of God. +</p> + +</div> + +<div> +<head>II</head> + +<p> +What effects has this registered on social conduct? Has +the Church intelligently resisted social forces or conditions +which brutalized or shamed men? +</p> + +<p> +It is most difficult to estimate accurately the historic influence +of religious ideas. They are subtle and hard to trace. +But we can justly reason from our own observations in +evangelism and foreign mission work. Those of us who +have gone through a clearly marked conversion to Christianity +will probably remember that we realized our fellow-men +with a new warmth and closeness, and under higher points of +view. We were then entering into the Christian valuation +of human life. In foreign missions the influence of Christianity +can be contrasted with non-Christian social life, and +there is often a striking rise in the respect for life and personality +as compared with the hardness and callousness of +heathen society. This is one of the distinctive marks of the +modern and Western world compared with the ancient and +the Oriental. Those individuals among us who have really +duplicated something of the spirit of Jesus are always marked +by their loving regard for human life, even its wreckage. +That sense of sacredness is the basis for the whole missionary +and philanthropic activity of Christian men and women. +</p> + +<p> +It is also an important force in the social movements. Have +there been any widespread, continuous, and successful movements +for social justice outside of the territory influenced by +Christianity? Was there any causal connection between the +historic reformation and purification of Christianity since the +sixteenth century and the rise of civil and social democracy? +Does the spread of Christian ideas and feelings predispose +the powerful classes to make concessions? What contribution +<pb n='011'/><anchor id='Pg011'/> +did the Wesleyan revival among the working people of England +make toward the rise of the trade union movement, the +education of stable leaders, and the faith in democracy? It +takes idealistic convictions a long time to permeate large +social classes, but they often spring into effectiveness suddenly. +Certainly a belief in the worth and capacity of the +common man is a spiritual support of democratic institutions, +and where the Church really spread the Christian sense of +the worth and sacredness of human life, it has been a great +stabilizer of civil liberty. +</p> + +<p> +Jesus asserted with religious power what all men feel. +Sometimes it requires the solemn presence of death to brush +aside the artificial distinctions of society and to make us +realize that a life is a life, and precious as such. But when +we are at our best, we do feel the sacredness of human life. +</p> + +</div> + +<div> +<head>III</head> + +<p> +Does our present social order develop or neutralize that +feeling in us? +</p> + +<p> +Presumably it works both ways. For those who want to +spread the spirit of Christ, it becomes important to inquire +at what points our social institutions cheapen life and take +the value out of personality. +</p> + +<p> +The class differences inherited from the past are designed +to hedge the upper classes about with honor, but they necessarily +depreciate the lower classes by contrast and neutralize +the tie of the common blood. In some countries the self-respect +of the lower classes is affronted by degrading forms +of legal punishment reserved for them. Forms of servility +are exacted from servants and peasants. The practical working +of class differences is most clearly seen in the relation +of the sexes. Love is a great equalizer; hence it clashes with +class pride. The plot of innumerable dramas and novels +turns on the efforts of love to overcome the laws of social +caste. Where class spirit is traditional and fully developed, +men have a double code for the women of their own class, +<pb n='012'/><anchor id='Pg012'/> +and those of the lower classes. It is a far greater offense +for a gentleman to marry a girl of the lower class than to +ruin her. +</p> + +<p> +It is the glory of America that our laws do not intend to +recognize class differences. The conditions of life on a raw +continent and the principles embodied in religious and political +idealism fortunately cooperated. Will this last, or are the +great differences in wealth once more resulting in definite +class lines and in class pride and contempt? What does the +phrase <q>of good family</q> imply by contrast? What evidence +does college fraternity life offer as to the existence of social +classes? How is immigration likely to increase the cleavages +by adding differences of race and color, religion, language, +and manners? What light does the history of immigration +in America cast on our valuation of human life in strangers? +</p> + +<p> +Political oligarchies have usually defended their rule by the +assumption that the masses are incapable and the few are +superior. The laws made by them, however, have usually +shown ignorance and indifference as to the human needs of +the working masses. The same fundamental adjustment +exists in industry. It is not an expression of the worth of +the working people if they have no right to organize or to +share in governing the conditions under which they work, and +if years of good work earn a man no ownership or equity, +no legal standing or even tenure of employment in a business. +Is the right to petition for a redress of grievances an adequate +industrial expression of the Christian doctrine of the +worth and sacredness of personality? Is not property essential +to the real freedom and self-expression of a human +personality? +</p> + +<p> +War and prostitution are the most flagrant offenses against +this social principle. War is a wholesale waster of life. +Prostitution is the worst form of contempt for personality. +</p> + +<p> +Does our intellectual and scientific work ever tend to chill +the warm sense of human values? Do we acquire something +of the impassiveness of Nature in studying her enormous +waste of life? Do we transfer to human affairs her readiness +<pb n='013'/><anchor id='Pg013'/> +to use up the masses in order to produce a higher type? +Jesus did not talk about eliminating the unfit. He talked +about saving them, which requires greater constructive +energy if it is really to be done. It also requires a higher +faith in the latent recuperative capacities of human nature. +The detached attitude of scientific study may combine with +our plentiful natural egotism to create a cold indifference +toward the less attractive masses of humanity. We need the +glow of Christ's feeling for men to come unharmed out of +this intellectual temptation. +</p> + +</div> + +<div> +<head>IV</head> + +<p> +Doubtless the objection has arisen in our minds that it is +not in the interest of the future of the race that religious pity +shall coddle and multiply the weak, or put them in control +of society. +</p> + +<p> +But did Jesus want the weak to stay weak? Was his social +feeling ever maudlin? He was himself a powerful and free +personality, who refused to be suppressed or conformed to +the dominant type. He challenged the existing authorities, +one against the field. Even in the slender record we have of +him we can see him running the gamut of emotions from +wrath and invective to tenderness and humor. It was +precisely his own powerful individuality which made him demand +for others the right to become free and strong souls. +Other powerful individuals have used up the rest as means +to their end. What human life or character did Jesus weaken +or break down? He was an emancipator, a creator of strong +men. His followers in later times did lay a new yoke on the +spirits of men and denied them the right to think their own +thoughts and be themselves. But the spirit of Jesus is an +awakening force. Even the down-and-out brace up when +they come in contact with him, and feel that they are still +good for something. +</p> + +<p> +<q>Jesus Christ was the first to bring the value of every +human soul to light, and what he did no one can any more +<pb n='014'/><anchor id='Pg014'/> +undo</q> (Harnack). But it remains for every individual to +accept and reaffirm that religious faith as his own guiding +principle according to which he proposes to live. We shall +be at one with the spirit of Christianity and of modern +civilization if we approach all men with the expectation of +finding beneath commonplace, sordid, or even repulsive externals +some qualities of love, loyalty, heroism, aspiration, or +repentance, which prove the divine in man. Kant expressed +that reverence for personality in his doctrine that we must +never treat a man as a means only, but always as an end in +himself. So far as our civilization treats men merely as labor +force, fit to produce wealth for the few, it is not yet Christian. +Any man who treats his fellows in that way, blunts +his higher nature; as Fichte says, whoever treats another as +a slave, becomes a slave. We might add, whoever treats him +as a child of God, becomes a child of God and learns to +know God. +</p> + +<p> +<q>The principle of reverence for personality is the ruling +principle in ethics, and in religion; it constitutes, therefore, +the truest and highest test of either an individual or a +civilization; it has been, even unconsciously, the guiding and +determining principle in all human progress; and in its religious +interpretation, it is, indeed, the one faith that keeps +meaning and value for life</q> (President Henry C. King). +</p> + +</div> + +</div> + +<div> +<head>Suggestions for Thought and Discussion</head> + +<p> +I. <hi rend='italic'>The Ordinary Estimate of Men</hi> +</p> + +<p> +1. How much do we care for a man if he is of no practical +use to us? +</p> + +<p> +2. On what basis do we ordinarily value men? +</p> + +<p> +II. <hi rend='italic'>Jesus' Estimate of Men</hi> +</p> + +<p> +1. Which source passages in the daily readings seemed +to put the feeling of Jesus in the clearest light? +</p> + +<pb n='015'/><anchor id='Pg015'/> + +<p> +2. How did the religious insight of Jesus reenforce his +social feeling? +</p> + +<p> +3. To what extent is it possible to duplicate his sense of +humanity without his consciousness of God? +</p> + +<p> +III. <hi rend='italic'>The Valuation of the Individual in Modern Life</hi> +</p> + +<p> +1. List the evidences that modern society values men as +such apart from economic utility or standing, or show that +it does not so value them. +</p> + +<p> +2. Is the tendency in modern life toward a lower or +higher valuation of the individual? To what extent is this +due to the influence of Christianity? +</p> + +<p> +3. How do the statistics of industrial accidents agree +with our Christian valuation of life? +</p> + +<p> +IV. <hi rend='italic'>The Test of History</hi> +</p> + +<p> +1. What widespread and successful movements for +social justice have there been outside the territory influenced +by Christianity? +</p> + +<p> +2. How do modern missions serve as an experiment +station for the problem of this chapter? +</p> + +<p> +3. What connection was there between the Wesleyan +revival and the rise of the trade union movement in England? +</p> + +<p> +V. <hi rend='italic'>For Special Discussion</hi> +</p> + +<p> +1. Do permanent class differences necessarily result in +a slighter social feeling for the inferior class? +</p> + +<p> +2. Describe the class lines drawn in your home town. +</p> + +<p> +3. Did you feel these lines more or less when you entered +college? +</p> + +<p> +4. Does college life tend to make us callous or sympathetic? +</p> + +<p> +5. Does life in social settlements seem to increase or +<pb n='016'/><anchor id='Pg016'/> +decrease respect for human nature in college men and +women? +</p> + +<p> +6. How would you preserve your self-respect if you +were a working man placed in degrading labor conditions? +</p> + +<p> +7. Does an honor system build up self-respect? +</p> + +<p> +8. Have your scientific studies, and especially evolutionary +teachings, increased your regard for humanity in +the mass? +</p> + +<p> +9. According to your observation, does religion make +a man a stronger or weaker personality? +</p> + +</div> + +</div> + +<pb n='017'/><anchor id='Pg017'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter II. The Solidarity Of The Human Family</head> + +<p> +Every man has worth and sacredness as a man. We +fixed on that as the simplest and most fundamental social +principle of Jesus. The second question is, What relation +do men bear to each other? +</p> + +<p> +<hi rend='smallcaps'>Daily Readings</hi> +</p> + +<div> +<head>First Day: The Social Impulse and the Law of Christ</head> + +<quote rend='display'> +And one of them, a lawyer, asked him a question, +trying him: Teacher, which is the great commandment +in the law? And he said unto him, Thou shalt love +the Lord thy God with all thy heart, and with all thy +soul, and with all thy mind. This is the great and +first commandment. And a second like unto it is +this, Thou shalt love thy neighbor as thyself. On +these two commandments the whole law hangeth, +and the prophets.—Matt. 22:35-40. +</quote> + +<p> +Which among the multitudinous prescriptions of the Jewish +law ought to take precedence of the rest? It was a fine +academic question for church lawyers to discuss. Jesus +passed by all ceremonial and ecclesiastical requirements, +and put his hand on love as the central law of life, both in +religion and ethics. It was a great simplification and spiritualization +of religion. But love is the social instinct which +binds man and man together and makes them indispensable +to one another. Whoever demands love, demands solidarity. +Whoever sets love first, sets fellowship high. +</p> + +<pb n='018'/><anchor id='Pg018'/> + +<p> +<hi rend='italic'>When Jesus speaks of love, what more than mere emotion +does he mean?</hi> +</p> + +<p> +<hi rend='italic'>Is love really the highest thing?</hi> +</p> + +<p> +<hi rend='italic'>What do you think of the epigram of Augustine:</hi> +<hi rend='smallcaps'>Ama et fac quod vis?</hi> +</p> + +</div> + +<div> +<head>Second Day: Jesus Craving Friendship</head> + +<quote rend='display'> +Then cometh Jesus with them unto a place called +Gethsemane, and saith unto his disciples, Sit ye here, +while I go yonder and pray. And he took with him +Peter and the two sons of Zebedee, and began to +be sorrowful and sore troubled. Then saith he unto +them, My soul is exceeding sorrowful, even unto +death: abide ye here, and watch with me. And he +went forward a little, and fell on his face, and +prayed, saying, My Father, if it be possible, let this +cup pass away from me: nevertheless, not as I will, +but as thou wilt. And he cometh unto the disciples, +and findeth them sleeping, and saith unto Peter, +What, could ye not watch with me one hour? +Watch and pray, that ye enter not into temptation: +the spirit indeed is willing, but the flesh is weak. +Again a second time he went away, and prayed, +saying, My Father, if this cannot pass away, except +I drink it, thy will be done. And he came again +and found them sleeping, for their eyes were heavy. +And he left them again, and went away, and prayed +a third time, saying again the same words. Then +cometh he to the disciples, and saith unto them, +Sleep on now, and take your rest: behold, the hour +is at hand, and the Son of man is betrayed into the +hands of sinners. Arise, let us be going: behold, +he is at hand that betrayeth me.—Matt. 26:36-46. +</quote> + +<p> +Jesus was personally very sociable. He evidently enjoyed +mixing with people. He liked the give-and-take of life. He +had friendships. A group of men and women gathered +around him who gave him their devoted loyalty. He in +turn needed them. The denial of Peter and the betrayal of +<pb n='019'/><anchor id='Pg019'/> +Judas hurt him, partly because they were defections from +the comradeship of his group. In Gethsemane he craved +friendship. He prayed to God, but he reached out for Peter +and John. The longing for friendship and the unrest of +loneliness are proof of a truly human and social nature. +</p> + +<p> +<hi rend='italic'>In how far is a need for others a sign of strength or of +weakness?</hi> +</p> + +<p> +<hi rend='italic'>What connection has the spirit of a team, or the loyalty of +a college class, with the Christian law of love?</hi> +</p> + +</div> + +<div> +<head>Third Day: Restoring Solidarity</head> + +<quote rend='display'> +Then came Peter and said to him, Lord, how oft +shall my brother sin against me, and I forgive him? +until seven times? Jesus saith unto him, I say not +unto thee, Until seven times; but, Until seventy times +seven.—Matt. 18:21-22. +</quote> + +<p> +Love binds together; hate and anger cut apart. They +destroy fellowship. Therefore the chief effort of the Christian +spirit must be to reestablish fellowship wherever men +have been sundered by ill-will. This is done by confession +and forgiveness. Forgiveness was so important to Jesus +because social unity was so important to him. In the Lord's +Prayer he makes full fellowship with men a condition of +full fellowship with God: <q>Forgive us our debts, as we have +forgiven our debtors.</q> +</p> + +<p> +Are there any personal injuries which are beyond forgiveness? +</p> + +<p> +<hi rend='italic'>Think back to any striking experience of forgiving or being +forgiven. What was the religious and moral reaction on +your life?</hi> +</p> + +</div> + +<div> +<head>Fourth Day: The Christian Intensification of Love</head> + +<quote rend='display'> +<p> +Hereby know we love, because he laid down his life +for us: and we ought to lay down our lives for the +brethren. But whoso hath the world's goods, and +<pb n='020'/><anchor id='Pg020'/> +beholdeth his brother in need, and shutteth up his +compassion from him, how doth the love of God +abide in him? My little children, let us not love in +word, neither with the tongue; but in deed and +truth.—1 John 3:16-18. +</p> + +<p> +Beloved, let us love one another: for love is of +God; and every one that loveth is begotten of God, +and knoweth God. He that loveth not knoweth not +God; for God is love. Herein was the love of God +manifested in us, that God hath sent his only begotten +Son into the world that we might live through +him.—1 John 4:7-9. +</p> + +<p> +Beloved, if God so loved us, we also ought to love +one another. No man hath beheld God at any time: +if we love one another, God abideth in us, and his +love is perfected in us.—1 John 4:11-12. +</p> +</quote> + +<p> +These are quotations from one of the early Christian writings. +They are evidence of the emphasis put on love as a +distinctive doctrine of the new religion. Note how the +natural social instinct of human affection is intensified and +uplifted by religious motives and forces. Which of these +motives are directly taken from the personality and life of +Christ? +</p> + +<p> +<hi rend='italic'>Do you remember any quotations from non-Christian literature +in which a similar love for love is expressed?</hi> +</p> + +</div> + +<div> +<head>Fifth Day: Solidaristic Responsibility</head> + +<quote rend='display'> +Then began he to upbraid the cities wherein most +of his mighty works were done, because they repented +not. Woe unto thee, Chorazin! woe unto thee, Bethsaida! +for if the mighty works had been done in +Tyre and Sidon which were done in you, they +would have repented long ago in sackcloth and +ashes. But I say unto you, it shall be more tolerable +for Tyre and Sidon in the day of judgment, than +for you. And thou, Capernaum, shalt thou be exalted +<pb n='021'/><anchor id='Pg021'/> +unto heaven? thou shalt go down unto Hades: for +if the mighty works had been done in Sodom which +were done in thee, it would have remained until this +day. But I say unto you that it shall be more tolerable +for the land of Sodom in the day of judgment, +than for thee.—Matt. 11:20-24. +</quote> + +<p> +We know that by constant common action a social group +develops a common spirit and common standards of action, +which then assimilate and standardize the actions of its +members. Jesus felt the solidarity of the neighborhood +groups in Galilee with whom he mingled. He treated them +as composite personalities, jointly responsible for their moral +decisions. +</p> + +<p> +<hi rend='italic'>What groups of which we have been a part in the past have +stamped us with the group character for good or evil? How +about those of which we are now a part?</hi> +</p> + +<p> +<hi rend='italic'>What have we learned from the Great War about national +solidarity?</hi> +</p> + +</div> + +<div> +<head>Sixth Day: The Solidarity of the Generations</head> + +<quote rend='display'> +Woe unto you, scribes and Pharisees, hypocrites! +for ye build the sepulchres of the prophets, and +garnish the tombs of the righteous, and say, If we had +been in the days of our fathers, we should not have +been partakers with them in the blood of the prophets. +Wherefore ye witness to yourselves, that ye are sons +of them that slew the prophets. Fill ye up then the +measure of your fathers. Ye serpents, ye offspring of +vipers, how shall ye escape the judgment of hell? +Therefore, behold, I send unto you prophets, and wise +men, and scribes: some of them shall ye kill and +crucify; and some of them shall ye scourge in your +synagogues, and persecute from city to city: that +upon you may come all the righteous blood shed on +the earth, from the blood of Abel the righteous unto +the blood of Zachariah son of Barachiah, whom ye +slew between the sanctuary and the altar. Verily I +<pb n='022'/><anchor id='Pg022'/> +say unto you, All these things shall come upon this +generation.—Matt. 23:29-36. +</quote> + +<p> +Jesus saw a moral solidarity existing, not only between +contemporaries who act together, but between generations +that act alike. Every generation clings to its profitable wrongs +and tries to silence those who stand for higher righteousness. +Posterity takes comfort in being fairer about the dead issues, +but is just as hot and bad about present issues. The sons +reenact the old tragedies on a new stage, and so line up with +their fathers. In looking back over the history of his nation, +Jesus saw a continuity of wrong which bound the generations +together in a solidarity of guilt. +</p> + +<p> +<hi rend='italic'>Does the connection consist only in similarity of action, +or is there a causal continuity of wrong in the life of a +community?</hi> +</p> + +<p> +<hi rend='italic'>Is there anything in our personal family history or family +wealth and business which threatens to line us up with past +evils?</hi> +</p> + +</div> + +<div> +<head>Seventh Day: Social Consciousness in the Lord's Prayer</head> + +<quote rend='display'> +After this manner therefore pray ye: Our Father +who art in heaven, Hallowed be thy name. Thy kingdom +come. Thy will be done, as in heaven, so on +earth. Give us this day our daily bread. And +forgive us our debts, as we also have forgiven our +debtors. And bring us not into temptation, but +deliver us from the evil one.—Matt. 6:9-13. +</quote> + +<p> +<hi rend='italic'>Is there anything more solitary than a human soul calling +to the invisible Presence? Is there anything more social in +consciousness than the Lord's Prayer?</hi> +</p> + +<p> +<hi rend='italic'>Where in these petitions do you feel the sense of social +coherence as the unspoken presupposition of the thought?<note place='foot'>Rauschenbusch, +<q>Prayers of the Social Awakening,</q> p. 15, on <q>The Social +Meaning of the Lord's Prayer.</q></note></hi> +</p> + +<pb n='023'/><anchor id='Pg023'/> + +<p> +<hi rend='italic'>Could Jesus have thought this prayer if the unity of the +race had not been both an instinctive reality and a clear +social principle with him?</hi> +</p> + +</div> + +<div> +<head>Study for the Week</head> + +<p> +That man is a social being is the fundamental fact with +which all social sciences have to deal. We may like or dislike +people; we can not well be indifferent to them if they get +close to us. As Sartor Resartus puts it: <q>In vain thou +deniest it; thou <emph>art</emph> my brother. Thy very hatred, thy very +envy, those foolish lies thou tellest of me in thy splenetic +humour; what is all this but an inverted sympathy? Were I +a steam-engine, wouldst thou take the trouble to tell lies +of me?</q> +</p> + +<p> +Sex admiration, parental love, <q>the dear love of comrades,</q> +the thrill of patriotism, the joy of play, are all forms of +fellowship. They give us happiness because they satisfy our +social instinct. To realize our unity gives relish to life. To +be thrust out of fellowship is the great pain. Many evil +things get their attractiveness mainly through the fact that +they create a bit of fellowship—such as it is. The slender +thread of good in the saloon is comradeship. (See Jack +London, <q>John Barleycorn.</q>) +</p> + +<div> +<head>I</head> + +<p> +None ever felt this social unity of our race more deeply +than Jesus. To him it was sacred and divine. Hence his +emphasis on love and forgiveness. He put his personality +behind the natural instinct of social attraction and encouraged +it. He swung the great force of religion around +to bear on it and drive it home. Anything that substitutes +antagonism for fraternity is evil to him. Just as in the case +of the natural respect for human life and personality, so in +the case of the natural social cohesion of men, he lifted the +blind instinct of human nature by the insight of religion and +<pb n='024'/><anchor id='Pg024'/> +constituted it a fundamental principle of life. It is the +business of Christianity to widen the area of comradeship. +</p> + +<p> +Common human judgment assents to the valuation of Jesus. +Wherever an effective and stable form of fellowship has +been created, a sense of sacredness begins to attach to it, and +men defend it as a sort of shrine of the divine in man. +Wherever men are striving to create a larger fellowship, +they have religious enthusiasm as if they were building a +temple for God. This is the heart of church loyalty. +</p> + +<p> +The family is the most striking case of solidarity. It is +first formed of two units at opposite poles in point of sex, +experience, taste, need, and aims; and when they form it, +they usually have as much sense of sacredness as their +character is capable of feeling. When children are added, +more divergences of age, capacity, and need are injected. +Yet out of these contradictory elements a social fellowship +is built up, which, in the immense majority of cases, defies +the shocks of life and the strain of changing moods and +needs, forms the chief source of contentment for the majority +of men and women, and, when conspicuously successful, +wins the spontaneous tribute of reverence from all right-thinking +persons. In using the equipment of the home, in +standing by one another in time of sickness and trouble, and +in spiritual sympathy, a true family practices solidarity of +interests, and furnishes the chief education in cooperation. +</p> + +<p> +Political unity was at first an expansion of family unity. +The passionate loyalty with which a nation defends its +country and its freedom, is not simply a defence of real estate +and livestock, but of its national brotherhood and solidarity. +The devotion with which people suffer and die for their +State is all the more remarkable because all States hitherto +have been largely organizations for coercion and exploitation, +and only in part real fraternal communities. Patriotism +hitherto has been largely a prophetic outreaching toward a +great fellowship nowhere realized. The peoples walk by faith. +</p> + +<p> +What evidence does college life furnish us of the fact that +social unity is realized with some sense of sacredness? Why +<pb n='025'/><anchor id='Pg025'/> +do the years in college stand out in the later memories of +graduates with such a glamour? Why do students devote so +much unpaid service to their teams and fraternities? Is it +for the selfish advantages they hope to get, or because they +feel they are realizing the best of life in being part of a +solidaristic group? Do the dangers of college organizations +prove or disprove the principle that fellowship is felt to be +something sacred? +</p> + +<p> +Any historical event in which men stood by their group +through suffering or to death is remembered with pride. Any +case of desertion or betrayal is remembered with shame. +No group forgives those who sell out its solidarity for private +safety or profit. +</p> + +<p> +Insurance and cooperation are two great demonstrations of +the power of solidarity. In insurance we bear one another's +burdens, <q>and so fulfil the law of Christ.</q> The cooperative +associations, which have had such enormous success in Europe, +succeed only where neighborhood or common idealistic conviction +has previously established a consciousness of social +unity. They have to overcome the most adverse conditions +in achieving success. When they do, the effect on the +economic prosperity of the people and on their moral stability +and progressiveness is remarkable. +</p> + +</div> + +<div> +<head>II</head> + +<p> +Thus the instincts of the race assent to the social principle +of Jesus, that fellowship is sacred. The chief law of Christianity +does not contradict the social nature of man but +expresses and reenforces it. It is the special function of +Christians to promote social unity and expand its blessings. +To do this intelligently we should take note where, at present, +solidarity is frustrated. +</p> + +<p> +For instance, it is important to inquire how social unity is +negatived in commercial life. Is competition necessarily unfraternal? +Would a Socialist organization of society necessarily +be fraternal? Is it a denial of fellowship to exact +<pb n='026'/><anchor id='Pg026'/> +monopoly profit from consumers, or to take advantage of the +ignorance or necessities of a buyer? Is the law of the +market compatible with a fraternal conception of society? +</p> + +<p> +Where can you trace the principle of solidarity actually +at work in industrial life? Give cases where you have +observed a real sense of human coherence and loyalty between +employer and employes. How had the feeling been promoted +in those cases and what effect did it have on the economic +relations of the two groups? Why is the feeling of antagonism +between these groups so common? Does the wages +system make this inevitable? How ought we to value the +willingness of organized labor to stand together, especially +on strike, and what connection does the bitterness toward +<q>scabs</q> have with our subject? +</p> + +<p> +War is a rupture of fellowship on a large scale. The +Great War of 1914 has been the most extensive demonstration +of the collapse of love which any of us wants to see. As +soon as one nation no longer recognizes its social unity with +another nation, all morality collapses, and a deluge of hate, +cruelty, and lies follows. The problem of international peace +is the problem of expanding the area of love and social +unity. It is the sin of Christendom that so few took this +problem seriously until we were chastised for our moral +stupidity and inertia. The young men and women of today +will have to take this problem on their intellect and conscience +for their lifetime, and propose to see it through. +</p> + +</div> + +<div> +<head>III</head> + +<p> +Does religion create social unity or neutralize it? Does +prayer isolate or connect? Has the force of religion in +human history done more to divide or to consolidate men? +</p> + +<p> +Evidently religion may work both ways, and all who are +interested in it must see to it that their religion does not +escape control and wreck fraternity. Even mystic prayer +and contemplation, which is commonly regarded as the flower +of religious life, may make men indifferent to their fellows. +</p> + +<pb n='027'/><anchor id='Pg027'/> + +<p> +It is worth noting that the prayer experiences of Jesus were +not ascetic or unsocial. They prepared him for action. When +he went into the desert after his baptism it was to settle the +principles on which his Messianic work was to be done; his +temptations prove that. When he went out from Capernaum +to pray <q>a great while before day,</q> it was to launch his aggressive +missionary campaign among the Galilæan villages. +Prayer may be an emotional dissipation. Prayer is Christian +only if it makes us realize our fellows more keenly and +affectionately. +</p> + +<p> +It is one thing to praise love and another thing to practice +it. We may theorize about society and ourselves be contrary +and selfish units in it. Social unity is an achievement. A +loving mind toward our fellows, even the cranky, is the prize +of a lifetime. How can it be evoked and cultivated in us? +That is one of the most important problems in education. +Can it be solved without religious influences? Love will not +up at the bidding. We can observe the fact that personal +discipleship of Christ has given some persons in our acquaintance +a rare capacity for love, for social sympathy, for peaceableness, +for all the society-making qualities. We can make +test of the fact for ourselves that every real contact with him +gives us an accession of fraternity and greater fitness for +nobler social unity. It makes us good fellows. +</p> + +</div> + +<div> +<head>IV</head> + +<p> +The man who intelligently realizes the Chinese and the +Zulu as his brothers with whom he must share the earth, is +an ampler mind—other things being equal—than the man who +can think of humanity only in terms of pale-faces. The +consciousness of humanity will have to be wrought out just +as the consciousness of nationality was gradually acquired. +He who has it is ahead of his time and a pioneer of the +future. The missionary puts himself in the position to acquire +that wider sense of solidarity. By becoming a neighbor +to remote people he broadens their conception of humanity +<pb n='028'/><anchor id='Pg028'/> +and his own, and then can be an interpreter of his new +friends to his old friends. The interest in foreign missions +has, in fact, been a prime educational force, carrying a world-wide +consciousness of solidarity into thousands of plain minds +and hones that would otherwise have been provincial in their +horizon. +</p> + +<p> +A world-wide civilization must have a common monotheistic +faith as its spiritual basis. Such a faith must be unitive and +not divisive. What the world needs is a religion with a +powerful sense of solidarity. +</p> + +</div> + +</div> + +<div> +<head>Suggestions for Thought and Discussion</head> + +<p> +I. <hi rend='italic'>Solidarity in Human Life</hi> +</p> + +<p> +1. Are comradeship and team-work instinctive, or must +they be learned? +</p> + +<p> +2. Do the symptoms of hatred prove or disprove social +unity? +</p> + +<p> +3. Does a strong sense of social unity make a vigorous +individualism harder to maintain? +</p> + +<p> +II. <hi rend='italic'>Christianity and Solidarity</hi> +</p> + +<p> +1. Give proof that Jesus felt a human hunger for companionship. +</p> + +<p> +2. How does the place assigned to love in the teachings +of Jesus bear on solidarity? How does the duty of forgiveness +connect with this? +</p> + +<p> +3. How does the spirit of the Lord's Prayer prove +the place of solidarity in Christianity? +</p> + +<p> +III. <hi rend='italic'>Jesus and the Social Groups</hi> +</p> + +<p> +1. Where did Jesus treat communities as composite personalities? +Would it be equally just today to hold cities +responsible as moral units? +</p> + +<p> +2. How did Jesus trace a moral solidarity between generations? +</p> + +<pb n='029'/><anchor id='Pg029'/> + +<p> +IV. <hi rend='italic'>Solidarity in Modern Life</hi> +</p> + +<p> +1. Where do you see the principle of solidarity accepted +and where do you see it denied in modern social life? +</p> + +<p> +2. In what way does war outrage Jesus' principles of +social unity? Does it ever promote fraternity and solidarity? +If so how? +</p> + +<p> +3. Is class consciousness a denial of social solidarity or +an approach to it? How can group loyalty be made to +contribute to the common weal? +</p> + +<p> +4. How should we value the willingness of organized +labor to stand together, particularly on strike? What light +does bitterness toward scabs throw on social solidarity? +</p> + +<p> +5. Why is the feeling of antagonism between employer +and employe so common? Does a wage system make this +inevitable? Can a real sense of cooperation be secured? +If so how? +</p> + +<p> +6. If a manufacturer has a monopoly, how much profit +will loyalty to Christian principles permit him to make? +</p> + +<p> +7. When is competition unfraternal? Would socialism +insure fraternity? +</p> + +<p> +8. Do college fraternities practice fraternity? +</p> + +<p> +V. <hi rend='italic'>Strengthening Solidarity</hi> +</p> + +<p> +1. How can the law of love be made the basis of modern +business? +</p> + +<p> +2. Does religion create social unity or neutralize it? +How about prayer? +</p> + +<p> +3. How does the Christian law of love bear on the relations +of the races in America? +</p> + +<p> +4. What have Christian missions done to lead society +from the nationalistic to the international and inter-racial +stage? +</p> + +<p> +5. Can world-wide social unity be secured without the +influence of Christianity? +</p> + +<p> +VI. <hi rend='italic'>For Special Discussion</hi> +</p> + +<p> +1. To what extent does our present commercial and +<pb n='030'/><anchor id='Pg030'/> +industrial organization furnish a basis for experience of +solidarity and education in it? +</p> + +<p> +2. What aspects of modern advertising are Christian and +which are non-Christian? +</p> + +<p> +3. To what extent is the law of the market compatible +with a fraternal conception of society? +</p> + +<p> +4. Would a successful socialist organization create a +stronger sense of solidarity or would divisive interests get +in by new ways? +</p> + +<p> +5. Which has the better inducements to loyalty, a college, +or a trade union? Which has more of it? +</p> + +<p> +6. How does the team spirit go wrong among students? +</p> + +</div> + +</div> + +<pb n='031'/><anchor id='Pg031'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter III. Standing With The People</head> + +<p> +We have found two simple and axiomatic social principles +in the fundamental convictions of Jesus: The sacredness of +life and personality, and the spiritual solidarity of men. Now +confront a mind mastered by these convictions with the actual +conditions of society, with the contempt for life and the +denial of social obligation existing, and how will he react? +How will he see the duty of the strong, and his own duty? +</p> + +<p> +<hi rend='smallcaps'>Daily Readings</hi> +</p> + +<div> +<head>First Day: The Social Platform of Jesus</head> + +<quote rend='display'> +<p> +And he came to Nazareth, where he had been +brought up: and he entered, as his custom was, into +the synagogue on the sabbath day, and stood up to +read. And there was delivered unto him the book +of the prophet Isaiah. And he opened the book, and +found the place where it was written, +</p> + +<lg> +<l>The Spirit of the Lord is upon me,</l> +<l>Because he anointed me to preach good tidings to the poor:</l> +<l>He hath sent me to proclaim release to the captives,</l> +<l>And recovering of sight to the blind,</l> +<l>To set at liberty them that are bruised,</l> +<l>To proclaim the acceptable year of the Lord.</l> +</lg> + +<p> +And he closed the book, and gave it back to the +attendant, and sat down: and the eyes of all in the +synagogue were fastened on him. And he began to +say unto them, To-day hath this scripture been fulfilled +in your ears. And all bare him witness, and +<pb n='032'/><anchor id='Pg032'/> +wondered at the words of grace which proceeded out +of his mouth: and they said, Is not this Joseph's +son?—Luke 4:16-22. +</p> +</quote> + +<p> +Luke evidently felt that this appearance of Jesus in the +synagogue of his home city at the outset of his public work +was a significant occasion. The passage from Isaiah (61:1f) +was doubtless one of the favorite quotations of Jesus. He +saw his own aims summarized in it and he now announced +it as his program. Its promises were now about to be realized. +What were they? Glad tidings for the poor, release for the +imprisoned, sight for the blind, freedom for the oppressed, +and a <q>year of Jehovah.</q> If this was an allusion to the year +of Jubilee (Lev. 25), it involved a revolutionary <q>shedding +of burdens,</q> such as Solon brought about at Athens. At any +rate, social and religious emancipation are woven together in +these phrases. Plainly Jesus saw his mission in raising to +free and full life those whom life had held down and hurt. +</p> + +<p> +<q>As thou didst send me into the world, even so sent I +them.</q> Must the platform of Jesus be our platform and +program? +</p> + +</div> + +<div> +<head>Second Day: The Social Test of the Messiah</head> + +<quote rend='display'> +And the disciples of John told him of all these +things. And John calling unto him two of his disciples +sent them to the Lord, saying, Art thou he that +cometh, or look we for another? And when the men +were come unto him, they said, John the Baptist hath +sent us unto thee, saying, Art thou he that cometh, +or look we for another? In that hour he cured many +of diseases and plagues and evil spirits; and on many +that were blind he bestowed sight. And he answered +and said unto them, Go and tell John the things +which ye have seen and heard; the blind receive their +sight, the lame walk, the lepers are cleansed, and the +deaf hear, the dead are raised up, the poor have good +tidings preached to them. And blessed is he, whosoever +<pb n='033'/><anchor id='Pg033'/> +shall find no occasion of stumbling in me. +Luke 7:18-23. +</quote> + +<p> +Was Jesus the Coming One? He did not quite measure up +to John's expectations. The Messiah was to purge the people +of evil elements, winnowing the chaff from the wheat and +burning it. His symbol was the axe. Jesus was manifesting +no such spirit. Was he then the Messiah? +</p> + +<p> +Jesus shifted the test to another field. Human suffering +was being relieved and the poor were having glad news proclaimed +to them. Sympathy for the people was the assured +common ground between Jesus and John. Jesus felt that +John would recognize the dawn of the reign of God by the +evidence which he offered him. +</p> + +<p> +What, then, would be proper evidence that the reign of +God is gaining ground in our intellect and feeling? +</p> + +</div> + +<div> +<head>Third Day: The Church, a Product of Social Feeling</head> + +<quote rend='display'> +And Jesus went about all the cities and the villages, +teaching in their synagogues, and preaching the gospel +of the kingdom, and healing all manner of disease +and all manner of sickness. But when he saw the +multitudes, he was moved with compassion for them, +because they were distressed and scattered, as sheep +not having a shepherd. Then saith he unto his disciples, +The harvest indeed is plenteous, but the laborers +are few. Pray ye therefore the Lord of the +harvest, that he send forth laborers into his harvest. +And he called unto him his twelve disciples, and +gave them authority over unclean spirits, to cast them +out, and to heal all manner of disease and all manner +of sickness.—Matt. 9:35-10:1. +</quote> + +<p> +The selection of the Twelve, their grouping by twos, and +their employment as independent messengers, was the most +important organizing act of Jesus. Out of it ultimately grew +the Christian Church. Now note what motives led to it. +<pb n='034'/><anchor id='Pg034'/> +Jesus was relieving social misery. He was oppressed by the +sense of it. The Greek verbs are very inadequately rendered +by <q>distressed and scattered.</q> The first means <q>skinned, harried</q>; +the second means <q>flung down, prostrate.</q> The people +were like a flock of sheep after the wolves are through +with them. There was dearth of true leaders. So Jesus +took the material he had and organized the apostolate—for +what? The Church grew out of the social feeling of Jesus +for the sufferings of the common people. +</p> + +<p> +To what extent, in your judgment, does the Church today +share the feeling of Jesus about the condition of the people +and fulfil the purpose for which he organized the apostolate? +Or has the condition of the people changed so that their social +needs are less urgent? +</p> + +</div> + +<div> +<head>Fourth Day: Jesus Took Sides</head> + +<quote rend='display'> +And he lifted up his eyes on his disciples, and said, +Blessed are ye poor: for yours is the kingdom of God. +Blessed are ye that hunger now: for ye shall be filled. +Blessed are ye that weep now: for ye shall laugh. +Blessed are ye, when men shall hate you, and when +they shall separate you from their company, and reproach +you, and cast out your name as evil, for the +Son of man's sake. Rejoice in that day, and leap +for joy: for behold, your reward is great in heaven; +for in the same manner did their fathers unto the +prophets. But woe unto you that are rich! for ye +have received your consolation. Woe unto you, ye +that are full now! for ye shall hunger. Woe unto +you, ye that laugh now for ye shall mourn and +weep. Woe unto you, when all men shall speak well +of you! for in the same manner did their fathers to +the false prophets.—Luke 6:20-26. +</quote> + +<p> +In these Beatitudes, as Luke reports them, Jesus clearly +takes sides with the lowly. He says God and the future are +not on the side of the rich, the satiated; the devotees of +pleasure, the people who take the popular side on everything. +<pb n='035'/><anchor id='Pg035'/> +Ultimately the verdict will be for those who are now poor and +underfed, who carry the heavy end of things, and who have +to stand for the unpopular side. In the report of the Beatitudes +given by Matthew (5:3-12) the terms are less social +and more spiritual, and the contrast between the upper and +lower classes is not marked; but even there the promise of +the great reversal of things is to the humble and peaceable +folk, the hard hit and unpopular; they are to inherit the +earth, and also God's kingdom. +</p> + +<p> +Would it make Jesus a wiser teacher and nobler figure if +he had reversed his sympathies? +</p> + +</div> + +<div> +<head>Fifth Day: Salvation through the Common People</head> + +<quote rend='display'> +<p> +In that same hour he rejoiced in the Holy Spirit, +and said, I thank thee, O Father, Lord of heaven +and earth, that thou didst hide these things from the +wise and understanding, and didst reveal them unto +babes: yea, Father; for so it was well-pleasing in thy +sight.—Luke 10:21. +</p> + +<p> +For behold your calling, brethren, that not many +wise after the flesh, not many mighty, not many noble, +are called: but God chose the foolish things of the +world, that he might put to shame them that are wise; +and God chose the weak things of the world, that he +might put to shame the things that are strong; +and the base things of the world, and the things that +are despised, did God choose, yea and the things +that are not, that he might bring to nought the things +that are: that no flesh should glory before God.—1 +Cor 1:26-29. +</p> +</quote> + +<p> +The actual results of his work proved to Jesus that his +success was to be with the simple-minded, and not with the +pundit class. He accepted the fact with a thrill of joy, and +praised God for making it so. Paul verified the same alignment +in the early Church. The upper classes held back through +<pb n='036'/><anchor id='Pg036'/> +pride of birth or education, or through the timidity of wealth. +In bringing in a new order of things, God had to use plain +people to get a leverage. +</p> + +<p> +<hi rend='italic'>What really was it that Jesus saw in the lowly to attract +him?</hi> +</p> + +</div> + +<div> +<head>Sixth Day: Jesus, a Man of the People</head> + +<quote rend='display'> +<p> +And when they drew nigh unto Jerusalem, and +came unto Bethphage, unto the mount of Olives, then +Jesus sent two disciples, saying unto them, Go into +the village that is over against you, and straightway +ye shall find an ass tied, and a colt with her: loose +them, and bring them unto me. And if any one say +aught unto you, ye shall say, The Lord hath need of +them; and straightway he will send them. Now this +is come to pass, that it might be fulfilled which was +spoken through the prophet, saying, +</p> + +<lg> +<l>Tell ye the daughter of Zion,</l> +<l>Behold, thy King cometh unto thee,</l> +<l>Meek, and riding upon an ass,</l> +<l>And upon a colt the foal of an ass.</l> +</lg> + +<p> +And the disciples went, and did even as Jesus appointed +them, and brought the ass, and the colt, and +put on them their garments; and he sat thereon. +And the most part of the multitude spread their garments +in the way; and others cut branches from the +trees, and spread them in the way. And the multitudes +that went before him, and that followed, cried +saying, Hosanna to the son of David: Blessed is +he that cometh in the name of the Lord; Hosanna +in the highest. And when he was come into Jerusalem, +all the city was stirred, saying, Who is this? +And the multitudes said, This is the prophet, Jesus, +from Nazareth of Galilee.—Matt. 21:1-11. +</p> +</quote> + +<p> +Here was a democratic procession! No caparisoned +charger, but a burro—though a young and frisky one, carefully +selected—no military escort with a brass band and a +drum major, but a throng of peasants, shouting the psalms +<pb n='037'/><anchor id='Pg037'/> +of their fathers and the hope of a good time coming; no costly +rugs to carpet the way of the King, but the sweat-stained +garments of working people and branches wrenched off by +Galilæan fists. What was he, this King of the future, +ridiculous or sublime? +</p> + +<p> +If Jesus is ever to make his entry into the spiritual sovereignty +of humanity, will the social classes line up as they +did at Jerusalem? +</p> + +</div> + +<div> +<head>Seventh Day: The Final Test for All</head> + +<quote rend='display'> +But when the Son of man shall come in his glory, +and all the angels with him, then shall he sit on the +throne of his glory: and before him shall be gathered +all the nations: and he shall separate them one from +another, as the shepherd separateth the sheep from +the goats; and he shall set the sheep on his right +hand, but the goats on the left. Then shall the King +say unto them on his right hand, Come, ye blessed +of my Father, inherit the kingdom prepared for you +from the foundation of the world: for I was hungry, +and ye gave me to eat; I was thirsty, and ye gave +me drink; I was a stranger, and ye took me in; naked, +and ye clothed me; I was sick, and ye visited me; I +was in prison, and ye came unto me. Then shall the +righteous answer him, saying, Lord, when saw we +thee hungry, and fed thee? or athirst, and gave thee +drink? And when saw we thee a stranger, and took +thee in? or naked, and clothed thee? And when +saw we thee sick, or in prison, and came unto thee? +And the King shall answer and say unto them, Verily +I say unto you, Inasmuch as ye did it unto one of +these my brethren, even these least, ye did it unto +me. Then shall he say also unto them on the left +hand, Depart from me, ye cursed, into the eternal +fire which is prepared for the devil and his angels: +for I was hungry, and ye did not give me to eat; I +was thirsty, and ye gave me no drink; I was a +stranger, and ye took me not in; naked, and ye +clothed me not; sick, and in prison, and ye visited me +<pb n='038'/><anchor id='Pg038'/> +not. Then shall they also answer, saying, Lord, when +saw we thee hungry, or athirst, or a stranger, or +naked, or sick, or in prison, and did not minister +unto thee? Then shall he answer them, saying, Verily +I say unto you, Inasmuch as ye did it not unto one of +these least, ye did it not unto me. And these shall +go away into eternal punishment: but the righteous +into eternal life.—Matt. 25:31-46. +</quote> + +<p> +<q>Whence he shall come to judge the quick and the dead.</q> +Think of it—absolute justice done at last, by an all-knowing +Judge, where no earthly pull of birth, wealth, learning, or +power will count, and where all masks fall! By what code +of law and what standard shall we be judged there? Here +is the answer of Jesus: Not by creed and church questions, +but by our human relations; by the reality of our social +feeling; by our practical solidarity with our fellow-men. If +we lived in the presence of hunger, loneliness, and oppression, +in the same country with child labor, race contempt, +the long day, rack rents, prostitution, just earnings withheld +by power, the price of living raised to swell swollen profit—if +we saw such things and remained apathetic, out we go. +</p> + +<p> +<hi rend='italic'>You and I—to the right or the left?</hi> +</p> + +</div> + +<div> +<head>Study for the Week</head> + +<p> +No one can turn from a frank reading of the Gospels without +realizing that Jesus had a deep fellow-feeling, not only +for suffering and handicapped individuals, but for the mass +of the poorer people of his country, the peasants, the fishermen, +the artisans. He declared that it was his mission to +bring glad tidings to this class; and not only glad words, but +happy realities. Evidently the expectation of the coming +Reign of God to his mind signified some substantial relief +and release to the submerged and oppressed. Our modern +human feeling glories in this side of our Saviour's work. +Art and literature love to see him from this angle. +</p> + +<pb n='039'/><anchor id='Pg039'/> + +<div> +<head>I</head> + +<p> +His concern for the poor was the necessary result of the +two fundamental convictions discussed by us in the previous +chapters. If he felt the sacredness of life, even in its humble +and hardworn forms, and if he felt the family unity of all men +in such a way that the sorrows of the poor were his sorrows, +then, of course, he could not be at ease while the people +were <q>skinned and prostrate,</q> <q>like sheep without a shepherd.</q> +Wherever any group has developed real solidarity, +its best attention is always given to those who are most in +need. <q>The whole have no need of a physician,</q> said Jesus; +the strong can take care of themselves. +</p> + +<p> +So he cast in his lot with the people consciously. He +slept in their homes, healed their diseases, ate their bread, +and shared his own with them. He gave them a faith, a hope +of better days, and a sense that God was on their side. Such +a faith is more than meat and drink. In turn they rallied +around him, and could not get enough of him. <q>The common +people heard him gladly.</q> +</p> + +<p> +Furthermore, the feeling of Jesus for <q>the poor</q> was not +the sort of compassion we feel for the hopelessly crippled in +body or mind. His feeling was one of love and trust. The +Galilæan peasants, from whom Peter and John sprang, were +not morons, or the sodden dregs of city slums. They were +the patient, hard-working folks who have always made up the +rank and file of all peoples. They had their faults, and Jesus +must have known them. But did he ever denounce them, or +call them <q>offspring of vipers</q>? Did he ever indicate that +their special vices were frustrating the Kingdom of God? +They needed spiritual impulse and leadership, but their nature +was sound and they were the raw material for the redeemed +humanity which he strove to create. +</p> + +</div> + +<div> +<head>II</head> + +<p> +There is one more quality which we shall have to recognize +in the attitude of Jesus to <q>the poor.</q> He saw them over +<pb n='040'/><anchor id='Pg040'/> +against <q>the rich.</q> Amid all the variations of human society +these two groups always reappear—those who live by their +own productive labor, and those who live on the productive +labor of others whom they control. Practically they overlap +and blend, but when our perspective is distant enough, we +can distinguish them. In Greek and Roman society, in +medieval life, and in all civilized nations of today—barring, +of course, our own—we can see them side by side. Each +conditions the other; neither would exist without the other. +Each class develops its own moral and spiritual habits, its +own set of virtues and vices. Some of us were born in the +upper class, some in the lower; and in college groups the +majority come from the border line. By instinct, by the +experiences of life, or by national reflection, we usually give +our moral allegiance to one or the other, and are then apt +to lean to that side in every question arising. +</p> + +<p> +Now, Jesus took sides with the group of toil. He stood +up for them. He stood with them. We can not help seeing +him with his arm thrown in protection about the poor man, +and his other hand raised in warning to the rich. If we are +in any doubt about this, we can let his contemporaries decide +it for us. Plainly the common people claimed him as their +friend. Did the governing classes have the same feeling for +him? It seems hard to escape the conclusion that Jesus was +not impartial between the two. Was he nevertheless just? +To the æsthetic sense, and also to a superficial moral judgment, +the upper classes are everywhere more congenial and +attractive. To the moral judgment of Jesus, as we shall see +more fully in a later chapter, there was something disquieting +and dangerous about the spiritual qualities of <q>the rich,</q> and +something lovable and hopeful about the qualities of the +common man. Was he right? This is a very important +practical question for all who are disposed to follow his moral +leadership. +</p> + +<p> +The perception that Jesus championed the people can be +found throughout literature and art. Our own Lowell has +expressed it in his <q>Parable</q> in which he describes Jesus +<pb n='041'/><anchor id='Pg041'/> +coming back to earth to see <q>how the men, my brethren, +believe in me.</q> +</p> + +<quote rend='display'> +<lg> +<l><q rend='pre'>Have ye founded your thrones and altars, then,</q></l> +<l>On the bodies and souls of living men?</l> +<l>And think ye that building shall endure,</l> +<l>Which shelters the noble and crushes the poor?</l> +</lg> + +<lg> +<l><q rend='pre'>With gates of silver and bars of gold</q></l> +<l>Ye have fenced my sheep from their Father's fold;</l> +<l>I have heard the dropping of their tears</l> +<l>In heaven these eighteen hundred years.</l> +</lg> + +<lg> +<l><q rend='pre'>Then Christ sought out an artisan,</q></l> +<l>A low-browed, stunted, haggard man,</l> +<l>And a motherless girl, whose fingers thin,</l> +<l>Pushed from her faintly want and sin.</l> +</lg> + +<lg> +<l><q rend='pre'>These set he in the midst of them,</q></l> +<l>And as they drew back their garment-hem</l> +<l>For fear of defilement, <q>Lo, here,</q> said he,</l> +<l><q rend='post'><q>The images ye have made of me.</q></q></l> +</lg> +</quote> + +</div> + +<div> +<head>III</head> + +<p> +We shall get the historical setting for Christ's championship +of the people by going back to the Old Testament +prophets. They were his spiritual forebears. He nourished +his mind on their writings and loved to quote them. Now, +the Hebrew prophets with one accord stood up for the +common people and laid the blame for social wrong on the +powerful classes. They underlined no other sin with such +scarlet marks as the sins of injustice, oppression, and the +corruption of judges. But these are the sins which bear down +the lowly, and have always been practiced and hushed up +by the powerful. <q>Hear this word, ye kine of Bashan, that +oppress the poor, that crush the needy.... Ye trample upon +<pb n='042'/><anchor id='Pg042'/> +the poor, and take exactions from him of wheat; ... ye that +afflict the just, that take a bribe, and that turn aside the +needy in the gate from their right.... For three transgressions +of Israel, yea, for four, I will not turn away the +punishment thereof; because they have sold the righteous +for silver, and the needy for a pair of shoes; they that pant +after the dust of the earth on the head of the poor</q> (Amos +4:1; 5:11-12; 2:6-7). Micah describes the strong and +crafty crowding the peasant from his ancestral holding and +the mother from her home by the devices always used for +such ends, exorbitant interest on loans, foreclosure in times +of distress, <q>seeing the judge</q> before the trial, and hardness +of heart toward broken life and happiness (Micah 2:1-2; +2:9; 3:1-2). We cannot belittle the moral insight of that +unique succession of men. Their spiritual force is still hard +at work in our Christian civilization, especially in the contribution +which the Jewish people are making to the labor +movement. +</p> + +</div> + +<div> +<head>IV</head> + +<p> +Among the Greeks and Romans political and literary life +was so completely dominated by the aristocratic class that no +such succession of champions of the common man could well +arise. Yet some of the men of whom posterity thinks with +most veneration were upper-class champions of the common +people—Solon, for instance, Manlius, and the Gracchi. +</p> + +<p> +In recent centuries the vast forces of social evolution seem +to have set in the direction toward which Jesus faced. Since +the Reformation the institutions of religion have been more +or less democratized. The common people have secured some +participation in political power and have been able to use it +somewhat for their economic betterment. They share much +more fully in education than formerly. Before the outbreak +of the Great War it seemed safe to anticipate that the +working people would secure an increasing share of the social +wealth, the security, the opportunities for health, for artistic +enjoyment, and of all that makes life worth living. Today +<pb n='043'/><anchor id='Pg043'/> +the future is heavily clouded and uncertain; but our faith +still holds that even the great disaster will help ultimately to +weaken the despotic and exploiting forces, and make the +condition of the common people more than ever the chief +concern of science and statesmanship. +</p> + +<p> +Jesus was on the side of the common people long before +democracy was on the ascendant. He loved them, felt their +worth, trusted their latent capacities, and promised them the +Kingdom of God. The religion he founded, even when +impure and under the control of the upper classes, has been +the historical basis for the aspirations of the common people +and has readily united with democratic movements. His +personality and spirit has remained an impelling and directing +force in the minds of many individuals who have <q>gone to +the people</q> because they know Jesus is with them. In fact +we can look for more direct social effectiveness of Jesus in +the future, because the new historical interpretation of the +Bible helps us to see him more plainly amid the social life +of his own people. +</p> + +</div> + +<div> +<head>V</head> + +<p> +So we must add a third social principle to the first two. +The first was that life and personality are sacred; the second +that men belong together; the third is that the strong must +stand with the weak and defend their cause. In his description +of the Messianic Judgment, Jesus proposed to recognize +as his followers only those who had responded to the call +of human need and solidarity. He created the apostleship +and therewith the germ of the Church in order to serve the +people whose needs he saw and felt. +</p> + +<p> +How does this concern college men and women? By our +opportunities and equipment we rank with the strong. Disciplined +intellect is armor and sword. Many of us have inherited +social standing and some wealth; it may not be much, but it +raises us above the terrible push of immediate need. What +relation do we propose to have with the great mass of men +and women who were born without the chances which have +<pb n='044'/><anchor id='Pg044'/> +fallen to us without exertion? Do we propose to serve them +or to ride on them? Will we seek to gain some form of +power by means of which we can live in plenty, with only +slight and pleasurable exertion? In that case we can hardly +return to our fellow-men in work as much as we take from +them in enjoyment and luxury. We shall be part of that +dead weight which has always bent the back of the poor. +Is that an honorable ambition? Or do we propose to enter +the working team of humanity and to hold up our end? Our +end ought to be heavier than the average because we have +had longer and better training. <q>To whomsoever much is +given, of him shall much be required.</q> +</p> + +<p> +The moral problem for college communities is accentuated +when we remember that few students pay fully for what +they get. Whether our institutions are supported from taxation +or from endowments, a large part of their incomes are +derived from the annual labor of society; tuitions pay only +a fraction of the running expenses and of the interest on the +plant. Even if a student pays all charges, he is in part a +pensioner on the public. The working people in the last +resort support us; the same people who are often so eager +for education, and who can not get it. Some of them would +feel rich if they had the leavings of knowledge which we +throw to the floor and tread upon in our spirit of surfeit. +To take our education at their hands and use it to devise +ways by which we can continue to live on them, seems disquieting +even to a pagan conscience. It ought to be insufferable +to a sense of social responsibility trained under +Christian influences. +</p> + +<p> +Here is a test for college communities more searching than +the physical test of athletics, or the intellectual tests of +scholarship. Do we feel our social unity with the people who +work for their living, and do we propose to use our special +privileges and capacities for their social redemption? +</p> + +<quote rend='display'> +<lg> +<l><q rend='pre'>When wilt Thou save the people?</q></l> +<l>O God of Mercy, when?</l> +<pb n='045'/><anchor id='Pg045'/> +<l>Not kings and lords, but nations,</l> +<l>Not thrones and crowns, but men.</l> +<l>Flowers of Thy heart, O God, are they.</l> +<l>Let them not pass like weeds away,</l> +<l>Let them not fade in sunless day!</l> +<l><q rend='post'>God save the +people!</q>—<hi rend='smallcaps'>Ebenezer Elliott.</hi></l> +</lg> +</quote> + +</div> + +</div> + +<div> +<head>Suggestions for Thought and Discussion</head> + +<p> +I. <hi rend='italic'>The Partisanship of Jesus</hi> +</p> + +<p> +1. Did Jesus really take sides with the poor? Prove it. +</p> + +<p> +2. Try to prove the other side. +</p> + +<p> +3. Which would be safer evidence: single sayings, or +the total impression of his life and teachings? +</p> + +<p> +4. What do you conclude regarding the attitude of Jesus? +</p> + +<p> +II. <hi rend='italic'>The Church and the People</hi> +</p> + +<p> +1. What motives led Jesus to organize and send out the +twelve? What was the historical significance of that +action? +</p> + +<p> +2. When and how did the Church lose its working class +character? +</p> + +<p> +3. Does the Church today share Jesus' feelings about +the condition of the people? Sum up evidence for and +against. +</p> + +<p> +4. What is the true function of the Church in society so +far as the poor are concerned? +</p> + +<p> +III. <hi rend='italic'>Standing up for the People Today</hi> +</p> + +<p> +1. Is it a superficial or profound test to range a man +according to his sympathy with the common people? +</p> + +<p> +2. What does it involve to stand up for the people +today? How does it differ from charity and relief work? +</p> + +<p> +3. Name some men and women in our own times who +seem to have stood up for them most wisely and effectively. +</p> + +<p> +4. What are the vices of social reformers? +</p> + +<pb n='046'/><anchor id='Pg046'/> + +<p> +IV. <hi rend='italic'>The Concern of College Men and Women</hi> +</p> + +<p> +1. How can college men and women make a just return +for their special opportunities? +</p> + +<p> +2. What movements in college and university life in +recent years are in line with this social principle of Jesus? +</p> + +<p> +3. What part have the university students of Russia, +Austria, Germany, and England taken in social movements? +Have American students ever taken a similar interest in +working class movements? If not, why not? +</p> + +<p> +V. <hi rend='italic'>For Special Discussion</hi> +</p> + +<p> +1. Is it an advantage or disadvantage to Christianity +that it began among the working class? What effects did +that have on its ethical points of view and its impulses? +</p> + +<p> +2. Why did the regeneration of ancient society have to +come through the lowly? Will it have to come the same +way today? +</p> + +<p> +3. Is it ethical to live without productive labor? Is it +morally tolerable to enjoy excessive leisure purchased by +the excessive toil of others? +</p> + +<p> +4. Is there any clear conviction on this question in the +Christian Church today? +</p> + +<p> +5. Is the fact that a person has sprung from the working-class +a guarantee that he will have the working-class +sympathies? +</p> + +<p> +6. Who seem to have more natural democratic feeling, +the men or the women of the upper classes? +</p> + +</div> + +</div> + +</div> + +<pb n='049'/><anchor id='Pg049'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Part II. The Social Ideal Of Jesus</head> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter IV. The Kingdom Of God: Its Values</head> + +<p> +<hi rend='italic'>The Right Social Order is the Highest Good for All</hi> +</p> + +<p> +The first three chapters dealt with simple human principles +which are common and instinctive with all real men. Jesus +simply expanded the range of their application, clarified our +comprehension of them, placed them in the very center of +religious duty, and so lifted them to the high level of great +social and religious principles. +</p> + +<p> +In the next three chapters we shall take up a conception +which is not universally human, but which Jesus derived from +the historic life of the Hebrew people—the idea of the +<q>Kingdom of God.</q> A better translation would be <q>the +Reign of God.</q> This conception embodied the social ideal +and purpose of the best minds of one of the few creative +nations of history. +</p> + +<p> +How did Jesus interpret this inherited social ideal? What +did the Kingdom of God seem to him to offer men? What did +it demand of them? What immediate ethical duty did this +social ideal involve? Our inquiry will move along these lines +in the next three chapters. +</p> + +<p> +<hi rend='smallcaps'>Daily Readings</hi> +</p> + +<div> +<head>First Day: The Main Chance</head> + +<quote rend='display'> +<p> +The kingdom of heaven is like unto a treasure +hidden in the field; which a man found, and hid; +and in his joy he goeth and selleth all that he hath, +and buyeth that field. +</p> + +<p> +Again, the kingdom of heaven is like unto a man +that is a merchant seeking goodly pearls: and having +<pb n='050'/><anchor id='Pg050'/> +found one pearl of great price, he went and sold +all that he had, and bought it.—Matt. 13:44-46. +</p> +</quote> + +<p> +When war was common, property insecure, and safe deposit +vaults were scarce, it was common for men to bury +treasure in time of trouble and to forget it when they were +dead. Whoever accidentally found it <q>struck pay dirt</q> and +hastened to locate his claim. An extraordinary jewel, too, +was a bonanza. The infant capitalists of that day were wise +enough to liquidate their other holdings and invest everything +in the main chance. Jesus calls for the application of +the same method on the higher level. The Kingdom of God +is the highest good of all; why not stake all on the chance +of that? These parables were spoken out of his own experience. +He was gladly surrendering home, comfort, public +approval, and life itself to realize the Reign of God in +humanity. +</p> + +<p> +Imagine that Jesus had surrendered his religious idealism, +had gained wealth and official standing, and died of old age. +Would he have gained? What would the world have lost? +</p> + +</div> + +<div> +<head>Second Day: The Master Fact</head> + +<quote rend='display'> +From that time began Jesus to preach, and to say, +Repent ye; for the kingdom of heaven is at hand.—Matt. +4:17. +</quote> + +<p> +The Kingdom of God is a master fact. It takes control. +When the Kingdom becomes a reality to us, we can not live +on in the old way. We must repent, begin over, overhaul +the values of life and put them down at their true price, +and so readjust our fundamental directions. The conduct of +the individual must rise in response to higher conceptions of +the meaning and possibilities of the life of humanity. Tolstoi +has described his conversion in the simplest terms in the +introduction to <q>My Religion:</q> +</p> + +<quote rend='display'> +<q>Five years ago faith came to me; I believed in +<pb n='051'/><anchor id='Pg051'/> +the doctrine of Jesus, and my whole life underwent a +sudden transformation. What I had once wished for +I wished for no longer, and I began to desire what +I had never desired before. What had once appeared +to me right now became wrong, and the wrong of +the past I beheld as right. My condition was like +that of a man who goes forth upon some errand, and +having traversed a portion of the road, decides +that the matter is of no importance, and turns back. +What was at first on his right hand is now on his +left, and what was at his left hand is now on his +right; instead of going away from his abode, he +desires to get back to it as soon as possible. My life +and my desires were completely changed; good and +evil interchanged meanings. Why so? Because I +understood the doctrine of Jesus in a different way +from that in which I had understood it before.</q> ... <q>I +understood the words of Jesus, and life and +death ceased to be evil; instead of despair, I tasted joy +and happiness.</q> +</quote> + +<p> +Some seek religion to escape hell and attain heaven; some +to attain a perfect personality; some to bring in the Reign of +God. Give cases. Estimate the relative religious and social +significance of these different spiritual experiences. +</p> + +</div> + +<div> +<head>Third Day: Baptism and the New Order</head> + +<quote rend='display'> +<lg> +<l>Even as it is written in Isaiah the prophet,</l> +<l>Behold, I send my messenger before thy face,</l> +<l>Who shall prepare thy way;</l> +<l>The voice of one crying in the wilderness,</l> +<l>Make ye ready the way of the Lord,</l> +<l>Make his paths straight;</l> +</lg> + +<p> +John came, who baptized in the wilderness and +preached the baptism of repentance unto remission +of sins. And there went out unto him all the country +of Judæa, and all they of Jerusalem; and they were +baptized of him in the river Jordan, confessing their +sins. And John was clothed with camel's hair, and +had a leathern girdle about his loins, and did eat +<pb n='052'/><anchor id='Pg052'/> +locusts and wild honey. And he preached, saying, +There cometh after me he that is mightier than I, +the latchet of whose shoes I am not worthy to stoop +down and unloose. I baptized you in water; but he +shall baptize you in the Holy Spirit.—Mark 1:2-8. +</p> +</quote> + +<p> +The men who were baptized by John were not looking +forward to death and to salvation after death, but to the +coming of the Kingdom of God and of his Messiah. They +repented and accepted the badge of baptism in order to have +a share in the blessings of the Kingdom and to escape the +imminent judgment of the Messiah. Baptism was then +the mark of a national and social movement toward a new +era, and was a personal dedication to a righteous social +order. This original idea of baptism was practically lost +to the Christian consciousness in later times. Every man +who today realizes the Kingdom of God as the supreme good, +can reaffirm his own baptism as a dedication to the social +ideal and to the leadership of Jesus who initiated it. Such +a social interpretation of our personal discipleship will bring +us into closer spiritual agreement with the original aim of +Christianity. +</p> + +<p> +<hi rend='italic'>Has our baptism ever had a social significance to us?</hi> +</p> + +</div> + +<div> +<head>Fourth Day: The Way to Happiness</head> + +<quote rend='display'> +Therefore I say unto you, Be not anxious for +your life, what ye shall eat, or what ye shall drink; +nor yet for your body, what ye shall put on. Is not +the life more than the food, and the body than the +raiment? Behold the birds of the heaven, that they +sow not, neither do they reap, nor gather into barns, +and your heavenly Father feedeth them. Are not +ye of much more value than they? And which of +you by being anxious can add one cubit unto the +measure of his life? And why are ye anxious concerning +raiment? Consider the lilies of the field, +how they grow; they toil not, neither do they spin: +yet I say unto you, that even Solomon in all his +<pb n='053'/><anchor id='Pg053'/> +glory was not arrayed like one of these. But if God +doth so clothe the grass of the field, which to-day +is, and to-morrow is cast into the oven, shall he +not much more clothe you, O ye of little faith? Be +not therefore anxious, saying, What shall we eat? +or, What shall we drink? or, Wherewithal shall we +be clothed? For after all these things do the Gentiles +seek; for your heavenly Father knoweth that ye +have need of all these things. But seek ye first his +kingdom, and his righteousness; and all these things +shall be added unto you. Be not therefore anxious +for the morrow: for the morrow will be anxious for +itself. Sufficient unto the day is the evil thereof.—Matt. +6:25-34. +</quote> + +<p> +This is a song of divine carelessness; not the recklessness +of a tramp who has lost his self-respect and his capacity for +long outlooks, but the carelessness of an aristocratic spirit, +conscious of his high human dignity. God has given us life; +will he not give what life needs? If the birds and the lilies +can make a living, can not we? It is pagan and low-bred to +wear out our souls with worry about minor needs. +</p> + +<p> +The key to this passage lies in the words <q>your Father,</q> +and <q>his Kingdom.</q> Man is a child of God, and that dignity +gives some calm and assurance amid the worries of life. +If we set our life toward the Kingdom as the supreme aim, +all the lesser interests will drop to their proper place. In +the measure in which the will of God is done and his +righteousness practiced among men, the satisfaction of the +main material wants will be easy. The Kingdom, the true +social order, is the highest good; all other good things are +contained in it. +</p> + +<p> +To worry or not to worry, that is the question. <emph>Have we +ever tried the adoption of a high aim as the way to happiness?</emph> +</p> + +</div> + +<div> +<head>Fifth Day: Sunny Religion</head> + +<quote rend='display'> +And John's disciples and the Pharisees were fasting: +and they come and say unto him, Why do +<pb n='054'/><anchor id='Pg054'/> +John's disciples and the disciples of the Pharisees fast, +but thy disciples fast not? And Jesus said unto +them, Can the sons of the bridechamber fast, while +the bridegroom is with them? as long as they have +the bridegroom with them, they cannot fast. But +the days will come, when the bridegroom shalt be +taken away from them, and then will they fast in +that day. No man seweth a piece of undressed cloth +on an old garment: else that which should fill it up +taketh from it, the new from the old, and a worse +rent is made. And no man putteth new wine into +old wine-skins; else the wine will burst the skins, and +the wine perisheth, and the skins: but they put new +wine into fresh wine-skins.—Mark 2:18-22. +</quote> + +<p> +Fasting was an important part of piety with strict Jews. +It was an expression of religious sorrow and self-abasement. +Afflicting the body intensified this spiritual emotion. The +disciples of the Pharisees and of John were surprised and +shocked by the fact that Jesus and his group disregarded this +custom. The reply of Jesus shows the religious temper of +Jesus in a new light. He says his disciples were happy, +like guests at a wedding; why should they act as if they +were mournful? Fasting was alien to the spirit which ruled +in his company. It would be just as inappropriate as to +patch a piece of unshrunken stuff on an old garment, or to +put fermenting wine in old and brittle skin bottles. The +religion of Jesus, then, was distinguished from other earnest +religion by its happy and sunny character. See also the sharp +distinction he makes between the ascetic life of John and his +own enjoyment of social life (Matt. 11:16-19). Yet Jesus +was a homeless man, moving toward death. +</p> + +<p> +There seems to be a difference between the self-denial of +ascetic religion, and the surrender of self to the Kingdom of +God. What is it? +</p> + +</div> + +<div> +<head>Sixth Day: The Poise of Expectancy</head> + +<quote rend='display'> +Then shall the kingdom of heaven be likened unto +ten virgins, who took their lamps, and went forth +<pb n='055'/><anchor id='Pg055'/> +to meet the bridegroom. And five of them were +foolish, and five were wise. For the foolish, when +they took their lamps, took no oil with them: but +the wise took oil in their vessels with their lamps. +Now while the bridegroom tarried, they all slumbered +and slept. But at midnight there is a cry, Behold, +the bridegroom! Come ye forth to meet him. Then +all those virgins arose, and trimmed their lamps. +And the foolish said unto the wise, Give us of your +oil; for our lamps are going out. But the wise answered, +saying, Peradventure there will not be enough +for us and you: go ye rather to them that sell, and +buy for yourselves. And while they went away to +buy, the bridegroom came; and they that were ready +went in with him to the marriage feast: and the door +was shut. Afterward came also the other virgins, +saying, Lord, Lord, open to us. But he answered +and said, Verily I say unto you, I know you not. +Watch therefore, for ye know not the day nor the +hour.—Matt. 25:1-13. +</quote> + +<p> +The Lord was to return soon and consummate the establishment +of his Kingdom. The first two generations of +Christians took this hope very seriously. Expectancy was +the true pose of Christians. Under the conditions of that +time this was their way of declaring that the Kingdom of +God is the highest good and that all our life should be concentrated +on it. If Jesus lived today he could find even more +effective exhortations to look sharp and not get left. But is +the constant expectation of a divine catastrophe from heaven +possible for modern minds? Must we translate that expectation +into the hope of moral and social development? By +doing so, can we still have a religious sense of a great and +divine future overhanging humanity which will give to our +life the same value and solemnity which the first generation +felt? +</p> + +<p> +<hi rend='italic'>Explain what a strong social hope and faith would contribute +to a person's life in the course of years.</hi> +</p> + +<p> +How do faith and practical social effort react on each other? +</p> + +</div> + +<pb n='056'/><anchor id='Pg056'/> + +<div> +<head>Seventh Day: The Coming Joys</head> + +<quote rend='display'> +<lg> +<l>Blessed are the meek: for they shall inherit the earth.</l> +<l>Blessed are they that hunger and thirst after righteousness: +for they shall be filled.</l> +<l>Blessed are the merciful: for they shall obtain mercy.</l> +<l>Blessed are the pure in heart: for they shall see God.</l> +<l>Blessed are the peacemakers: for they shall be called sons of God.</l> +<l>Blessed are they that have been persecuted for righteousness' sake: +for theirs is the kingdom of heaven.—Matt. 5:5-10.</l> +</lg></quote> + +<p> +In the Sermon on the Mount Jesus formally outlined his +conceptions of ethical and religious life as distinguished from +those then current. It was the platform of the Kingdom of +God. We might expect it to begin with denunciation. Instead +it opens with a spontaneous burst of joy. A great good was +coming. It would bring a store of blessings to all who had +the inward qualifications to receive them. All who felt the +divine dissatisfaction with themselves and the craving for +social justice and righteousness, would get their satisfaction +(v. 3, 4, 6). The higher social virtues, gentleness, purity of +heart, peaceableness, would get recognition and gain ascendancy +(v. 5, 7, 8, 9). But the climax of praise and promise +is for those who propagated righteousness where it was not +wanted, and suffered for it (v. 10-12). <q>These words belong +to the greatest ever uttered</q> (Hegel). They are pure religion, +and they were called forth by religious faith in a social +ideal. +</p> + +<p> +Have we known men and women who had some of these +qualities, who lived within the Kingdom of God, and who +enjoyed its blessings? If they have ennobled our life, let +us think of them a moment with a silent benediction. +</p> + +</div> + +<pb n='057'/><anchor id='Pg057'/> + +<div> +<head>Study for the Week</head> + +<p> +We see from the passages we have studied that the mind +of Jesus was centered on a great hope which was just ahead. +It was so beautiful that even in anticipation it was filling +his soul with joy and he knew it would bless all who shared +in it. It seemed to him so valuable and engrossing that a +man ought to stake his whole life on attaining it, and +subordinate all other aims to this dominant desire. +</p> + +<div> +<head>I</head> + +<p> +He spoke of this great good as <q>the Kingdom of God.</q> +Even a superficial reading of the first three Gospels shows +that this was the pivot of his teaching. Yet he nowhere +defines the phrase. He took an understanding of it for +granted with his hearers, and simply announced that it was +now close at hand, and they must act accordingly. What did +the words mean to them? The idea covered by the phrase +was an historic product of the Jewish people, and we shall +have to understand it as such. +</p> + +<p> +The Hebrew prophets had concentrated their incomparable +religious energy on the simple demand for righteousness, +especially in social and national life. The actual life of the +nation, especially of its ruling classes, of course never squared +with the religious ideal. The injustice and oppression around +them seemed intolerable to the prophets, just because the +ethical imperative within them was so strong. So their unsatisfied +desire for righteousness took the form of an ardent +expectation of a coming day when things would be as they +ought to be. God would make bare his holy arm to punish +the wicked, to sift the good, to establish his law, and to +vindicate the rights of the oppressed. This great <q>day of +Jehovah</q> would inaugurate a new age, the Kingdom of God, +the Reign of God. The phrase, then, embodies the social +ideal of the finest religious minds of a unique people. The +essential thing in it is the projection into the future of the +demand for a just social order. The prophets looked to a +<pb n='058'/><anchor id='Pg058'/> +direct miraculous act of God to realize their vision, but they +were in close touch with the facts of political life and always +demanded social action on the human side. +</p> + +<p> +Plato's Republic and More's Utopia are intellectual productions +which have appealed to single idealistic minds. The +Hebrew prophets succeeded in socializing their ideal. By the +force of religion they wrought the conception of the Kingdom +of God into the common mind of a nation as a traditional +conviction which was assimilated by every new generation. +</p> + +<p> +But when a great idea is appropriated by the masses, it is +sure to become cruder to suit their intellect and their need; +and when a national ideal is handed on for centuries, it will +change with the changing fortunes of the people that holds +it. When the Hebrew nation came under the foreign rule +of the Assyrians, Persians, and finally the Romans, its freedom +and chance for political action were lost, and its political +ideals, too, deteriorated. The Kingdom hope became theological, +artificial, a scheme of epochs of predetermined length +and of marvelous stage settings. Yet, even in this form, it +was a splendid hope of emancipation, of national greatness, +and of future justice and fraternity, and it helped to keep the +nation's soul alive amid crushing sorrows. +</p> + +<p> +The people at the time of Jesus in the main held this +apocalyptic conception of the Kingdom. It was to come as +a divine catastrophe, beginning with an act of judgment and +resulting in a glorious Jewish imperialism. Jesus shared the +substance of the expectation, but as a true spiritual leader he +reconstructed, clarified, and elevated the hope of the masses. +He would have nothing to do with any plans involving blood-shed +and force revolution. The Hebrew Jehovah became +"our Father in heaven" and this democratized the Reign of +Jehovah. The pious Jew expected God to enforce the ceremonial +laws; Jesus had little to say about religious ceremonial, +and a great deal about righteousness and love. Under +his hands the Jewish imperialistic dream changed into a call +for universal human fraternity. He repeatedly and emphatically +explained the coming of the Kingdom in terms taken +<pb n='059'/><anchor id='Pg059'/> +from biological growth, and his thoughts seem to have verged +away from the popular catastrophic ideas toward ideas of +organic development. These changes—if we have correctly +interpreted them—represent Jesus' own contribution to the +history of the Kingdom ideal, and they are all in the same +direction in which the modern mind has moved. (For a +fuller statement of these modifications see Rauschenbusch, +<q>Christianizing the Social Order,</q> p. 48-68.) +</p> + +</div> + +<div> +<head>II</head> + +<p> +So much by way of historical information. Now let us +emphasize again that this social ideal seemed to Jesus so fair +and fine that he gave his whole soul to it. Naturally he +would. Since he loved men and believed in their solidarity, +the conception of a God-filled humanity living in a righteous +social order, which would give free play to love and would +bind all in close ties, would be the only satisfying outlook for +him. He promised that all who hungered and thirsted after +righteousness would be satisfied in the Kingdom, and he was +himself the chief of these. The Kingdom of God was his +fatherland, in which his spirit lived with God; and with that +vision of perfect humanity before him, he kept its calm and +tranquillity amid the enmity of men as he sought to win men +to its better ways. +</p> + +<p> +The Kingdom of God is the highest good. The idea of God +is the highest and most comprehensive conception in philosophy; +the idea of the Kingdom of God is the highest and +broadest idea in sociology and ethics. It is so high and broad +that many find it hard even to grasp the idea. Just as a +barbaric tribe of hunters or fishermen would find it impossible +to comprehend the social coherence and the patriotism of a +nation of a hundred millions; just as the narrow nationalist +of today falls down intellectually and morally when he confronts +world-forces and relations: so we who are trained to +think in terms of family and State, give out when we are to +treat the Kingdom of God as a reality. It takes faith of the +<pb n='060'/><anchor id='Pg060'/> +intellect to comprehend a stage of evolution before it is +reached. It takes faith of character to launch yourself toward +a great moral goal before its tangible and profitable elements +are within reach. It takes more moral daring today than for +a century past to believe in the reemergence and final victory +of God's social order. But this is the time for all true +believers to square their shoulders and say with Galileo, <q>And +yet it moves.</q> +</p> + +<p> +Any man whose soul is kindled by the conception of the +Kingdom of God is a real man. Whoever loves the idea, +must turn it into reality as far as life lets him. Whoever +tries it, will suffer. But even if he suffers, he will be more +blessed and more truly a man than he would be if he did not +try. In seeking the Kingdom he realizes himself. <q>He that +loseth his life for my sake, shall find it.</q> +</p> + +</div> + +<div> +<head>III</head> + +<p> +Jesus bade us <q>seek first the Kingdom of God and his +righteousness,</q> and he obeyed his own call. The main object +of his life was the ideal social order and the perfect ethic. +Now if Jesus is our ideal of human goodness, is any goodness +good unless it works in the same direction? If a man is of +flawless private life, but is indifferent to any social ideal, or +even hostile to all attempts at better justice and greater +fraternity, is he really good? Even a strong desire for +personal perfection, if there is no desire for a regeneration +of society in it, must be rated as sub-Christian because it is +lacking in the sense of solidarity and may be lacking in love. +</p> + +</div> + +</div> + +<div> +<head>Suggestions for Thought and Discussion</head> + +<p> +I. <hi rend='italic'>The Power of a Great Idea</hi> +</p> + +<p> +1. Did the idea of the Kingdom of God ever play a +part in your religious education? +</p> + +<p> +2. Did you feel any response to it in studying this lesson? +Does it have reality? +</p> + +<pb n='061'/><anchor id='Pg061'/> + +<p> +3. Suppose an entire study group should fail to see anything +in it, would that prove it valueless? +</p> + +<p> +II. <hi rend='italic'>Historical Changes in the Kingdom Ideal</hi> +</p> + +<p> +1. How did the Kingdom ideal take shape in the minds +of the Hebrew prophets? +</p> + +<p> +2. Explain the nature of the apocalyptic hope and its +divergence from the prophetic ideal. +</p> + +<p> +3. What passages seem to throw the most light on Jesus' +conception of it, and his feeling about it? What do you +think about the Beatitudes from this point of view? +</p> + +<p> +4. At what points did Jesus clarify and elevate the hereditary +hope of his nation? Summarize the conception of +the Kingdom as it lay in the mind of Jesus. +</p> + +<p> +III. <hi rend='italic'>Present Possibilities of the Kingdom Idea</hi> +</p> + +<p> +1. What value would the preaching of the Kingdom of +God have in evangelistic work today? +</p> + +<p> +2. How would it affect religious education and the moral +outlook of the young? +</p> + +<p> +3. How would the possession of the Kingdom faith equip +the Church for leadership in an age of social movements +and unrest? +</p> + +<p> +4. How does the Kingdom hope add to the joyousness +of the Christian life? +</p> + +<p> +5. How does Jesus' conception of the Kingdom of God +connect with the great social and national hopes of today? +</p> + +<p> +IV. <hi rend='italic'>For Special Discussion</hi> +</p> + +<p> +1. How does a man realize himself in seeking the Kingdom? +How does a man realize the Kingdom in developing +himself? +</p> + +<p> +2. Does the idea seem to offer a religious vehicle for +conceptions you have derived from sociological work? +</p> + +<p> +3. Does a social concept like the <q>Kingdom of God</q> gain +<pb n='062'/><anchor id='Pg062'/> +anything for its practical efficiency today from being +ancient, and from being religious? +</p> + +<p> +4. Will such a concept ever be effective with the masses +unless it is essentially religious? +</p> + +</div> + +</div> + +<pb n='063'/><anchor id='Pg063'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter V. The Kingdom Of God: Its Tasks</head> + +<p> +<hi rend='italic'>The Right Social Order is the Supreme Task for Each</hi> +</p> + +<p> +The perfect social order is the highest good. In so far +as it is a gift of God, offered to the individual like the fertile +earth and the oxygen of the air, we must appropriate it +and enjoy every approximation to the perfect society. +But what is the responsibility of the individual toward the +achievement of the ideal social order? What task does it lay +on him? How did Jesus see this problem? It is finely stated +in the words with which Émile de Laveleye closes his book +<q>Sur la propriété</q>: <q>There is a social order which is the best. +Necessarily it is not always the present order. Else why +should we seek to change the latter? But it is that order +which ought to exist to realize the greatest good for humanity. +God knows it and wills it. It is for man to discover +and establish it.</q> +</p> + +<p> +What, then, is the responsibility of the individual with +regard to the achievement of this highest good? +</p> + +<p> +<hi rend='smallcaps'>Daily Readings</hi> +</p> + +<div> +<head>First Day: The Kingdom of Hard Work</head> + +<quote rend='display'> +For it is as when a man, going into another +country, called his own servants, and delivered unto +them his goods. And unto one he gave five talents, +to another two, to another one; to each according +to his several ability; and he went on his journey. +Straightway he that received the five talents went +and traded with them, and made other five talents. +<pb n='064'/><anchor id='Pg064'/> +In like manner he also that received the two gained +other two. But he that received the one went away +and digged in the earth, and hid his lord's money. +Now after a long time the lord of those servants +cometh, and maketh a reckoning with them. And +he that received the five talents came and brought +other five talents, saying, Lord, thou deliveredst unto +me five talents: lo, I have gained other five talents. +His lord said unto him, Well done, good and faithful +servant: thou hast been faithful over a few +things, I will set thee over many things; enter thou +into the joy of thy lord. And he also that received +the two talents came and said, Lord, thou deliveredst +unto me two talents: lo, I have gained other two +talents. His lord said unto him, Well done, good +and faithful servant: thou hast been faithful over a +few things, I will set thee over many things; enter +thou into the joy of thy lord. And he also that had +received the one talent came and said, Lord, I knew +thee that thou art a hard man, reaping where thou +didst not sow, and gathering where thou didst not +scatter; and I was afraid, and went away and hid +thy talent in the earth: lo, thou hast thine own. +But his lord answered and said unto him, Thou +wicked and slothful servant, thou knewest that I +reap where I sowed not, and gather where I did not +scatter; thou oughtest therefore to have put my +money to the bankers, and at my coming I should +have received back mine own with interest. Take +ye away therefore the talent from him, and give it +unto him that hath the ten talents. For unto every +one that hath shall be given, and he shall have +abundance: but from him that hath not, even that +which he hath shall be taken away. And cast ye out +the unprofitable servant into the outer darkness: +there shall be the weeping and the gnashing of teeth.—Matt. +25:14-30. +</quote> + +<p> +Evidently the sympathy of Jesus was with the two men +who hustled, and not with the fellow who took it out in +growling and blaming the boss. Jesus would have agreed +<pb n='065'/><anchor id='Pg065'/> +to the proposition that to live an unproductive life is one +of the cardinal sins. Evolution and Christianity agree +on that. This exhortation to do good work was given +when Jesus was looking forward to his death and his absence. +He would leave the Kingdom of God as an unfinished +task. He wanted his disciples to carry forward +their Master's business under their own initiative when he +was not there to direct them. The new conditions would +throw even heavier responsibilities on them. +</p> + +<p> +Can you translate this parable into terms of college life +and sketch three college students as companion pieces to +the three business men? +</p> + +</div> + +<div> +<head>Second Day: The Call to Action</head> + +<quote rend='display'> +<p> +And passing along by the sea of Galilee, he saw +Simon and Andrew the brother of Simon casting +a net in the sea; for they were fishers. And Jesus +said unto them, Come ye after me, and I will make +you to become fishers of men. And straightway +they left the nets, and followed him. And going +on a little further, he saw James the son of Zebedee, +and John his brother, who also were in the boat +mending the nets. And straightway he called them: +and they left their father Zebedee in the boat with +the hired servants, and went after him.—Mark 1:16-20. +</p> + +<milestone unit='tb' rend='rule: 50%'/> + +<p> +And as Jesus passed by from thence, he saw a +man, called Matthew, sitting at the place of toll: +and he saith unto him, Follow me. And he arose +and followed him.—Matt. 9:9. +</p> + +<milestone unit='tb' rend='rule: 50%'/> + +<p> +And as they went on the way, a certain man said +unto him, I will follow thee whithersoever thou +goest. And Jesus said unto him, The foxes have +holes, and the birds of the heaven have nests; but +the Son of man hath not where to lay his head. +And he said unto another, Follow me. But he said, +Lord, suffer me first to go and bury my father. +<pb n='066'/><anchor id='Pg066'/> +But he said unto him, Leave the dead to bury their +own dead; but go thou and publish abroad the kingdom +of God. And another also said, I will follow +thee, Lord; but first suffer me to bid farewell to +them that are at my house. But Jesus said unto +him, No man, having put his hand to the plow, and +looking back, is fit for the kingdom of God.—Luke +9:57-62. +</p> +</quote> + +<p> +The way in which Jesus called his disciples shows that he +felt he had a big business in hand. It was a call to action, +to conflict and loss, and there was snap in it. Leaving +their boats and nets doubtless seemed a big proposition to +these four fishermen; but they did it. Matthew had to give +up a government job with pickings. These five rose to their +chance with courageous decision, and their names are still +borne by millions of boys today. The names of the other +three are lost to fame. One of them gushed and Jesus +cooled off his emotions. The second and third wanted to +procrastinate and hid behind social obligations. Note that +epigram about the ploughman. It is a splendid expression of +intelligent and concentrated energy. You can't drive a +straight furrow while you <q>rubber.</q> You've got to <q>tend +to your job.</q> +</p> + +<p> +Four of the first five are said to have died a violent death. +Would they have been wiser if they had looked out for +Number One? +</p> + +</div> + +<div> +<head>Third Day: The Futility of Talk</head> + +<quote rend='display'> +<p> +Not every one that saith unto me, Lord, Lord, +shall enter into the kingdom of heaven; but he that +doeth the will of my Father who is in heaven. +Many will say to me in that day, Lord, Lord, did +we not prophesy by thy name, and by thy name +cast out demons, and by thy name do many mighty +works? And then will I profess unto them, I never +knew you: depart from me, ye that work iniquity. +</p> + +<p> +Every one therefore that heareth these words of +<pb n='067'/><anchor id='Pg067'/> +mine, and doeth them, shall be likened unto a wise +man, who built his house upon the rock: and the +rain descended, and the floods came, and the winds +blew, and beat upon that house; and it fell not: for +it was founded upon the rock. And every one that +heareth these words of mine, and doeth them not, +shall be likened unto a foolish man, who built his +house upon the sand: and the rain descended, and +the floods came, and the winds blew, and smote upon +that house; and it fell: and great was the fall +thereof.—Matt. 7:21-27. +</p> +</quote> + +<p> +Jesus evidently felt deeply the emptiness and futility of +much of the religious talk. He was interested only in those +emotions and professions which could get themselves translated +into character and action. Words have always been +the bane of religion as well as its vehicle. Religious emotion +has enormous motive force, but it is the easiest thing in the +world for it to sizzle away in high professions and wordy +prayers. In that case it is a substitute and counterfeit, and +a damage to the Reign of God among men. +</p> + +<p> +How about our own religious talk? +</p> + +<p> +Would it be better, then, to give up preaching and public +prayer? +</p> + +<p> +<hi rend='italic'>What has the utterance of religion done for us?</hi> +</p> + +</div> + +<div> +<head>Fourth Day: This Camel Passed Through</head> + +<quote rend='display'> +And he entered and was passing through Jericho. +And behold, a man called by name Zacchæus; and +he was a chief publican, and he was rich. And he +sought to see Jesus who he was; and could not for +the crowd, because he was little of stature. And he +ran on before, and climbed up into a sycomore tree +to see him: for he was to pass that way. And when +Jesus came to the place, he looked up, and said +unto him, Zacchæus, make haste, and come down; +for to-day I must abide at thy house. And he made +haste, and came down, and received him joyfully. +And when they saw it, they all murmured, saying, +<pb n='068'/><anchor id='Pg068'/> +He is gone in to lodge with a man that is a sinner. +And Zacchæus stood, and said unto the Lord, Behold, +Lord, the half of my goods I give to the poor; +and if I have wrongfully exacted aught of any man, +I restore fourfold. And Jesus said unto him, To-day +is salvation come to this house, forasmuch as he also +is a son of Abraham. For the Son of man came to +seek and to save that which was lost.—Luke 19:1-10. +</quote> + +<p> +Zacchæus was engaged in the profitable but shady business +of farming the Roman taxing system in one of the +richest districts of Palestine. He was a politician and business +man combined, and the kind of man that is <q>bound to +land.</q> Being only five feet one he had no chance amid +a crowd in a narrow street watching a procession. So he +climbed a tree. Imagine a corporation president climbing +a telegraph post to see Jesus! This spirit of determination +appealed to Jesus and he promptly made friends with him, +though he well knew he would lose some more of his reputation +by identifying himself with a publican. Zacchæus +proved his fitness for the Kingdom of God by parting with +his accumulated graft at a single sweep. Fifty per cent +of his property given away outright; the balance used to +make restitution at the rate of four hundred per cent—how +much was left? Here a camel passed through the needle's +eye, and Jesus stood and cheered. +</p> + +<p> +At what points is the moral energy of college men and +women most severely tested? Where do they meet their +great spiritual decisions? +</p> + +</div> + +<div> +<head>Fifth Day: Will in Prayer</head> + +<quote rend='display'> +And he spake a parable unto them to the end that +they ought always to pray, and not to faint; saying, +There was in a city a judge, who feared not God, +and regarded not man: and there was a widow in +that city; and she came oft unto him, saying, Avenge +me of mine adversary. And he would not for a +while: but afterward he said within himself, Though +<pb n='069'/><anchor id='Pg069'/> +I fear not God, nor regard man; yet because this +widow troubleth me, I will avenge her, lest she +wear me out by her continual coming. And the +Lord said, Hear what the unrighteous judge saith. +And shall not God avenge his elect, that cry to him +day and night, and yet he is longsuffering over +them?—Luke 18:1-7. +</quote> + +<p> +In most of his sayings on prayer Jesus either objected to +the wordiness of prayers (Matt. 6:5-13), or he demanded +more will and persistence. In the story of the widow and +the judge the odds were against the widow. Being only a +widow she had no pull and no vote. The judge was frankly +a tough case, untouched by religion and conscience, and +thick-skinned as to public opinion. Yet the widow won out +by sheer doggedness. Surely the mind that sketched the +reiterating widow and the collapsing politician had an admiring +eye for energy of action. Jesus wanted that spirit +and determination put into prayer. But note that he was +thinking, not of personal edification, nor of private benefits +to be obtained, but of the <q>avenging of God's elect</q>; that +is, of straightening out the affairs of the world so that the +wrongs of the righteous would be redressed. A keen social +consciousness about the condition of God's people, coupled +with <q>hunger and thirst for justice,</q> can turn prayer into +action. +</p> + +<p> +<hi rend='italic'>Have we any experience of prayer concentrated on great +public evils?</hi> How does that differ from prayers centering +about our own interests? (See Fosdick, <q>The Meaning of +Prayer,</q> Chapter X.) +</p> + +</div> + +<div> +<head>Sixth Day: Twelve against the Field</head> + +<quote rend='display'> +And as ye go, preach, saying, The kingdom of +heaven is at hand. Heal the sick, raise the dead, +cleanse the lepers, cast out demons: freely ye received, +freely give. Get you no gold; nor silver, +nor brass in your purses: no wallet for your journey, +<pb n='070'/><anchor id='Pg070'/> +neither two coats, nor shoes, nor staff: for the +laborer is worthy of his food. And into whatsoever +city or village ye shall enter, search out who in it +is worthy; and there abide till ye go forth.... +And whosoever shall not receive you, nor hear your +words, as ye go forth out of that house or that city, +shake off the dust of your feet. Verily I say unto +you, It shall be more tolerable for the land of +Sodom and Gomorrah in the day of judgment, than +for that city.... And be not afraid of them that +kill the body, but are not able to kill the soul.—Matt. +10:7-11, 14-15, 28a. +</quote> + +<p> +This whole chapter expresses with immense vitality the +heroic spirit called forth by the Kingdom propaganda. Jesus +sent these twelve men through the villages of Galilee to +duplicate and multiply what he was doing. The natural +leaders of society, the able, the educated, the powerful, were +concerned in setting up their own kingdom and enslaving +their fellows to serve them. So Jesus took what material he +had, peasants and fishermen, and created a new leadership. +He flung them against existing society, knowing well that +they would have to face opposition. In fact, they were +destined, one by one, to go to death for their cause. He +tells them not to mind a little thing like death, but to do +their work and rally the people around the idea of the +Reign of God. +</p> + +<p> +Can the men and women who are today trying to rebuild +human society on a basis of social justice and fraternity +claim any right of succession in the sending of the Twelve? +</p> + +</div> + +<div> +<head>Seventh Day: Doing All, and Then Some</head> + +<quote rend='display'> +But who is there of you, having a servant plowing +or keeping sheep, that will say unto him, when he +is come in from the field, Come straightway and sit +down to meat; and will not rather say unto him, +Make ready wherewith I may sup, and gird thyself, +<pb n='071'/><anchor id='Pg071'/> +and serve me, till I have eaten and drunken; and +afterward thou shalt eat and drink? Doth he thank +the servant because he did the things that were commanded? +Even so ye also, when ye shall have done +all the things that are commanded you, say, We are +unprofitable servants; we have done that which it +was our duty to do.—Luke 17:7-10. +</quote> + +<p> +Jesus often boldly took his illustrations from the facts +of life even when they were repellent to him. Here he +holds up the joyless life of a Syrian agricultural laborer. +After plodding all day in the field, this man comes home, +tired and hungry. Is he promptly cared for? No, he must +first cook and serve his master's meal. Then he can eat +what's left. Does he get any thanks for working overtime? +Not a thank. Now, says Jesus, what this man does under +the hard coercion of his lot, you and I must do of our +own free will. After we have done a man's work, let us +go and do some more for the sake of the cause, and disclaim +praise. That spirit of utter service is, in fact, the +spirit in which men work when the Kingdom vision gets +hold of them. They become greedy for work and can not +satisfy themselves. The strong and inspired men always feel +at the end that they have not done half they ought to have +done. The last words of Martin Luther, scribbled on a +scrap of paper, were: <q>We are beggars. That's true.</q> +</p> + +<p> +What would Jesus say to a college student who is chronically +tired and who feels that he is laying his professors and +his father under heavy obligation by working at all? +</p> + +</div> + +<div> +<head>Study for the Week</head> + +<p> +Is it not a strange fate that down to the most recent +times art has pictured Jesus all meek and gentle, and theology +has emphasized his passive suffering? Yet he was high-power +energy. His epigrams and hyperboles crack like a +whip-lash. He was up before dawn. He always rose to the +<pb n='072'/><anchor id='Pg072'/> +sight of human need. To do the will of his Father was meat +and drink to him. His life was a combat. He faced opposition +without flinching and <q>stedfastly set his face to go +up to Jerusalem</q> when he knew it meant death. Even when +he stood silent before the court and when he hung nailed to +the gallows, he was a spiritual force in action and men +were disturbed and afraid before him. +</p> + +<div> +<head>I</head> + +<p> +He communicated energy to others. He hated mere talk +and discouraged fruitless theorizing. He praised energetic +action when he found it, as in the case of Zacchæus, and of +the men who climbed the roof with a paralytic man and +dug up the roofing to let him down to Jesus. He called +that sort of thing <q>faith.</q> Faith, in Jesus' use of the word, +did not mean shutting your eyes and folding your hands. +He said it was an explosive that could remove mountains. +He gave three of his disciples nicknames, and they were +all given to express forcefulness; Simon he called Peter, +the Rock; and James and John he called Boanerges, the +sons of thunder. He sent his disciples open-eyed to face +trouble; he told them the wolves were waiting for them, but +to rejoice and be exceeding glad for the chance of lining up +against them. Let us clear our minds forever of the idea +that Jesus was a mild and innocuous person who parted his +hair and beard in the middle, and turned his disciples into +mollycoddles. Away with it! +</p> + +<p> +Though the spirit of Jesus has never had more than half +a chance in historic Christianity, yet it is demonstrable that +the total efficiency of humanity, the bulk of work done, and +the capacity for heroic tension of energies have been greatly +increased by it. Taking it on the smallest scale—every real +conversion means a break with debasing habits, with alcoholism, +with the waste of sexual energies; it means more +self-control, more responsiveness to duty, more capacity to +take a long outlook, and consequently better work. We can +<pb n='073'/><anchor id='Pg073'/> +observe this in ourselves and others. We still need the +coercion of stern necessity and of public opinion to keep us +straight, but an inward compulsion is added. A Christian +carries his policeman around inside of him. Where Christianity +gets a really firm hold on men or women, especially if +there is a basis of natural ability, it pushes them on to lead +in moral movements and they break away for human +progress. +</p> + +<p> +When Christianity multiplies such cases, and makes soberness, +duty, and hard work the habit of entire communities, +we have a social fact of first-class importance; for the human +animal is naturally lazy, sluggish, and inclined to live for +today. The capacity to subordinate immediate gratification +for a future good is scarce; the capacity to subordinate +selfish advantage to a great common and moral good is +scarcer still. +</p> + +<p> +We can see this force working on a larger scale on the +foreign mission field where Christianity is a new social energy. +There it is easier to disentangle it from other social forces. +What are the comparative results when it gets a lodgment in +a single social class or tribal group? This question will +bear watching during the next fifty years. The full social +results of Christianity will not show till the third generation. +</p> + +<p> +We get another demonstration of increased working efficiency +in humanity wherever Christianity has passed through +an internal purification which has set free more of its spiritual +energies. What, for instance, has been the historic connection +between the development of capitalistic industry in +Holland, England, and France, and the sober and frugal +piety and patient laboriousness created in the Calvinists of +Holland, the Puritans of England, and the Huguenots of +France? +</p> + +</div> + +<div> +<head>II</head> + +<p> +The contributions made by Christianity to the working +efficiency and the constructive social abilities of humanity in +the past have been mainly indirect. The main aim set before +<pb n='074'/><anchor id='Pg074'/> +Christians was to save their souls from eternal woe, to have +communion with God now and hereafter, and to live God-fearing +lives. It was individualistic religion, concentrated +on the life to come. Its social effectiveness was largely a +by-product. What, now, would have been the result if +Christianity had placed an equally strong emphasis on the +Kingdom of God, the ideal social order? Other things being +equal, a Christian father and mother are better parents than +others because they have more sense of duty, more love, +and a higher valuation of spiritual things. But if, in addition, +they have a religious desire for a higher social order and +realize that noble children are a splendid contribution to it, +how will that affect their parenthood? A teacher, artist, or +scientist who is also a religious man, will do conscientious +work if he works under the motives of individualistic religion. +But if he has a vision of the Kingdom of God on earth and +sees the contributions he can make to it, will not that raise +the character of his output? A business man of strong +Christian character will work hard, keep his word in business, +and deal fairly with employes and customers. But +would not a new direction be given to his moral energies if +his religion taught him that he must help to shape the workings +of industry and trade so that hereafter there will be no +fundamental clash between business and the morals of +Christianity? +</p> + +<p> +What the world of Christian men and women needs is to +have a great social objective set before them and laid on +their conscience with the authority of religion. Then religion +would get behind social evolution in earnest. +</p> + +<p> +This would be no new and foreign element imported into +our religion. It would be a modern revival of the doctrine of +Jesus himself, which has been too long submerged and +neglected. One chief reason why it was side-tracked is that +no despotic State and no society dominated by a predatory +class ever wanted religion applied to a reconstruction of the +social order. The idea of the Kingdom of God reawoke +with the rise of modern democracy. Now is the time for it. +</p> + +</div> + +<pb n='075'/><anchor id='Pg075'/> + +<div> +<head>III</head> + +<p> +The idea of the Kingdom of God is not identified with any +special social theory. It means justice, freedom, fraternity, +labor, joy. Let each social system and movement show us +what it can contribute and we will weigh its claims. We +want the old ideal defined in modern terms, in the terms +of modern democracy, of the power machine, of international +peace, and of evolutionary science. But we want to embrace +it with the old religious faith and ardor, so that we can +pray over it. +</p> + +<p> +This great task of establishing a righteous social life on +earth embraces all minor tasks in so far as they are good. +The mother who tries to make a good home, the farmer +who feeds the people, the teacher who trains them, the +scientist who gets the facts for all, the merchant, the workingman, +the artist, the leader in play—they are all contributing +to the Kingdom, provided they view their work so, and +are trying to put an evolutionary <emph>plus</emph> into it which will lift +the total nearer to the divine will. The Kingdom is the +supreme task, and all small tasks are part of it. That gives +every man a place in it who works—where is the idler's place +in it?—and it hallows all good work with religious glory. +</p> + +<p> +It may seem as if this social aim of religion may depreciate +the aim of developing our own personality and of saving our +souls. It ought not. Sometimes it does for a time. But we +are each so enormously important to ourselves that we are +not likely to forget ourselves, and the practical struggle with +temptation and sorrow will teach us to seek strength for our +personal needs from Christ. In time we shall learn to say +with Jesus, <q>For their sakes I sanctify myself, that they also +may be sanctified.</q> In time surrender to the Kingdom ideal, +toil for it, self-denial for it, cooperation with others for it, +will have the strongest kind of reactions on ourselves and +our moral fiber. Gymnasium work is all right, but real work +in the open is better. We are most durably saved by putting +in hard work for the Kingdom of God. +</p> + +<pb n='076'/><anchor id='Pg076'/> + +<p> +In every great task a religious man is consciously thrown +back on the aid of God—most of all in the greatest task of +all. Eternal powers are cooperating with our puny efforts. +That alone guarantees that our work is not wasted. We +plant and water, but unless God's sun shines upon it, our work +is nothing. He is a fool that is not reverent and humble. +We sorely need this faith in the collaboration and patience of +God today when so much of the best spiritual achievement +of mankind is swept away, and we seem far away from a +kingdom of love. <q>As the heavens are higher than the +earth, so are my ways higher than your ways, and my +thoughts than your thoughts.</q> +</p> + +</div> + +<div> +<head>IV</head> + +<p> +Here, then, we have another social principle of Jesus. A +collective moral ideal is a necessity for the individual and +the race. Every man must have a conscious determination to +help in his own place to work out a righteous social order for +and with God. The race must increasingly turn its own +evolution into a conscious process. It owes that duty to itself +and to God who seeks an habitation in it. It must seek to +realize its divine destiny. <q>Thy kingdom come! Thy will +be done on earth as it is done in heaven!</q> This is the +conscious evolutionary program of Jesus. It combines religion, +social science, and ethical action in a perfect synthesis. +</p> + +<p> +What has this to say to students? Everything, it seems. +</p> + +<p> +First, whatever is to be our particular job, we must relate +it to the supreme common task at which God and all good +men are working. Unless we see and assert that relation, +we are mere day-laborers or slaves, with neither intelligence +nor enthusiasm. +</p> + +<p> +Second, anyone who, instead of loyally relating his life-work +to God's work, pursues his own ambition at the expense +of the Kingdom and damages it to make profit for himself, +is like a man who takes pay to damage his country. He +<pb n='077'/><anchor id='Pg077'/> +makes the work harder for all who are more faithful than +he, and their blood will be upon him. +</p> + +<p> +Third, <q><foreign rend='italic'>noblesse oblige</foreign>.</q> +If we belong to the republic of +learning and education, something extra is justly due from +us. Here, for instance, is the evangelization of the world in +this generation. An organization has been created to accomplish +it. Heroic pioneers have died, preparing the way for +larger forces. Is our life fit and good enough to put into +that? Here is the Christianization of the social order in the +next two generations. What have all our social studies been +for in the design of God? To fit ourselves for exploiting our +fellows or to show them the way to the Kingdom of God? +</p> + +</div> + +</div> + +<div> +<head>Suggestions for Thought and Discussion</head> + +<p> +I. <hi rend='italic'>Our Untapped Reserves</hi> +</p> + +<p> +1. How far is a person who produces nothing, of use +to the community? Is increase of productive efficiency the +test of progress? +</p> + +<p> +2. Does religion help to call out reserves of energy in +human nature? +</p> + +<p> +II. <hi rend='italic'>The Energy of Jesus</hi> +</p> + +<p> +1. How far did Jesus give evidence of audacity and high +power energy? Has the Christian Church realized this? +How about the portrayals of him in art? +</p> + +<p> +2. Furnish evidence that Jesus demanded sincere work. +How was this connected with the Kingdom of God in his +mind? +</p> + +<p> +3. Give proof that he demanded heroism of his followers +as a commonplace thing. +</p> + +<p> +4. How did this temper affect his view of prayer? +</p> + +<p> +III. <hi rend='italic'>Christianity and Work</hi> +</p> + +<p> +1. Has Christianity ever promoted idleness? If so, +what type of Christianity was it? +</p> + +<pb n='078'/><anchor id='Pg078'/> + +<p> +2. Taken as a whole has Christianity increased the +amount of work done, or lessened it? Give historical proof. +</p> + +<p> +3. Would it raise the economic efficiency of an African +tribe to become Christians? Would it raise the efficiency +of the Mexican people if they adopted a purer type of +Christianity? How? +</p> + +<p> +4. Where is the idler's place in the Kingdom of God? +</p> + +<p> +IV. <hi rend='italic'>The Reenforcement of Christianity by the Kingdom +Ideal</hi> +</p> + +<p> +1. Is a call to be converted a call to enjoy spiritual peace +or to exert spiritual energy? +</p> + +<p> +2. How has the idea arisen that Christianity is a "dope" +to make people contented amid wrong conditions? +</p> + +<p> +3. How would the Kingdom faith give religious quality +to the plain man's job? +</p> + +<p> +4. Other things being equal, has a religious man more +or less fighting energy against wrong than a non-religious +man? +</p> + +<p> +5. If a man passes from an individualistic to a social +conception of religion, what change will it make in moral +action? +</p> + +<p> +6. To what extent is the enterprise of the Kingdom of +God a dynamic expression of accepted sociological principles? +</p> + +<p> +7. What is the special obligation of college men and +women to the Kingdom of God? +</p> + +<p> +V. <hi rend='italic'>For Special Discussion</hi> +</p> + +<p> +1. Is the Kingdom of God to be brought about by an +act of God in the future or by the work of men in the +present? Does the one exclude the other? +</p> + +<p> +2. Does our social order call out the full energy and +intelligence of the working people? +</p> + +<p> +3. Can an overworked and underpaid workman feel that +<emph>he is working</emph> for the Kingdom of God? +</p> + +<pb n='079'/><anchor id='Pg079'/> + +<p> +4. Does the Kingdom of God necessarily involve elements +of social readjustment and change? +</p> + +<p> +5. Would a predatory governing class in the past have +allowed the preaching of a social conception of the Kingdom +of God? +</p> + +</div> + +</div> + +<pb n='080'/><anchor id='Pg080'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter VI. A New Age And New Standards</head> + +<p> +<hi rend='italic'>As the Kingdom Comes Ethical Standards Must +Advance</hi> +</p> + +<p> +Every approximation to the Reign of God in humanity +demands an advance in the social relations of men, that is, +an advance in ethics. Every really epochal advance must +have it or slip back. There must be, first, better obedience +to the moral principles already recognized and accepted by +society; second, an expansion of the sway of ethical duty +to new fields and wider groups of humanity; and third, a +recognition of new duties and the assimilation of new and +higher ethical conceptions. +</p> + +<p> +To what extent did Jesus appreciate these supreme needs? +</p> + +<p> +<hi rend='smallcaps'>Daily Readings</hi> +</p> + +<div> +<head>First Day: Living up to the Old Standards</head> + +<quote rend='display'> +<p> +In the high-priesthood of Annas and Caiaphas, the +word of God came unto John the son of Zacharias +in the wilderness. And he came into all the region +round about the Jordan, preaching the baptism of +repentance unto remission of sins; as it is written +in the book of the words of Isaiah the prophet, +</p> + +<lg> +<l>The voice of one crying in the wilderness,</l> +<l>Make ye ready the way of the Lord,</l> +<l>Make his paths straight.</l> +<l>Every valley shall be filled,</l> +<l>And every mountain and hill shall be brought low;</l> +<l>And the crooked shall become straight,</l> +<l>And the rough ways smooth;</l> +<l>And all flesh shall see the salvation of God.</l> +</lg> + +<pb n='081'/><anchor id='Pg081'/> + +<p> +He said therefore to the multitudes that went out +to be baptized of him, Ye offspring of vipers, who +warned you to flee from the wrath to come? Bring +forth therefore fruits worthy of repentance, and +begin not to say within yourselves, We have Abraham +to our father: for I say unto you, that God is able +of these stones to raise up children unto Abraham. +And even now the axe also lieth at the root of the +trees: every tree therefore that bringeth not forth +good fruit is hewn down, and cast into the fire.—Luke +3:2-9. +</p> +</quote> + +<p> +The ABC of social renewal and moral advance is for +each of us to face our sins sincerely and get on a basis of +frankness with God and ourselves. Therefore Christianity +set out with a call for personal repentance. If we only +acted up to what we know to be right, this world would be +a different place. But we fool ourselves with protective +coloring devices in order to keep our own self-respect. Take +our language, for instance; it reeks with evasive euphemisms +intended to make nasty sins look prettier. We call +stealing <q>swiping</q> and cheating <q>cribbing.</q> When we have +been drunk we say we were <q>squiffy.</q> As soon as we face +the facts, we realize that what we call peccadilloes in ourselves +are the black sins that have slain the innocents and +have hag ridden humanity through all its history. That is +the beginning of social vision. Personal repentance is a +social advance. +</p> + +<p> +What equivalent have college men and women for the +plea of the Pharisees that they were Abraham's children +and had a pull with God? +</p> + +</div> + +<div> +<head>Second Day: Expanding the Area of Obligation</head> + +<quote rend='display'> +And behold, a certain lawyer stood up and made +trial of him, saying, Teacher, what shall I do to +inherit eternal life? And he said unto him, What is +written in the law? how readest thou? And he +answering said, Thou shalt love the Lord thy God +<pb n='082'/><anchor id='Pg082'/> +with all thy heart, and with all thy soul, and with +all thy strength, and with all thy mind; and thy +neighbor as thyself. And he said unto him, Thou +hast answered right: this do, and thou shalt live. +But he, desiring to justify himself, said unto Jesus, +And who is my neighbor? Jesus made answer and +said, A certain man was going down from Jerusalem +to Jericho; and he fell among robbers, who +both stripped him and beat him, and departed, leaving +him half dead. And by chance a certain priest was +going down that way: and when he saw him, he +passed by on the other side. And in like manner +a Levite also, when he came to the place, and saw +him, passed by on the other side. But a certain +Samaritan, as he journeyed, came where he was: +and when he saw him, he was moved with compassion, +and came to him, and bound up his wounds, +pouring on them oil and wine; and he set him on +his own beast, and brought him to an inn, and took +care of him. And on the morrow he took out two +shillings, and gave them to the host, and said, Take +care of him; and whatsoever thou spendest more, I, +when I come back again, will repay thee. Which of +these three, thinkest thou, proved neighbor unto him +that fell among the robbers? And he said, He that +showed mercy on him. And Jesus said unto him, +Go, and do thou likewise.—Luke 10:25-37. +</quote> + +<p> +A meaty story and a famous one. The lawyer found his +own answer uncomfortably simple when it was taken up +in such a matter-of-fact way. It was suddenly up to him +to act on his own advice. He tried to hedge by raising a +new question: <q>Love my neighbor? Certainly. But who is +my neighbor?</q> Who is within the cordon of fraternal +fellowship with me? All men of my people and religion? +Or only the good and desirable people? Where do you +draw the line? Follows the story of the Good Samaritan. +<q>Your neighbor? The alien and the heretic.</q> The logic +of the reply demanded that some good Jew would be shown +caring for a wounded Samaritan. Jesus gives it a smashing +<pb n='083'/><anchor id='Pg083'/> +effectiveness by reversing the role and showing the hated +Samaritan as the heroic lover of his kind. To get the +situation we must remember the historic enmity between the +Jews and the half-breed aliens who had stolen their land and +their religion while they were exiled. If we substitute +Spaniard and Moor, Kurd and Armenian, Serb and Bulgar, +we may get the tension. +</p> + +<p> +<hi rend='italic'>Who are our American Samaritans?</hi> +</p> + +</div> + +<div> +<head>Third Day: Raising the Standards</head> + +<p> +We must live up to what we know is right, and we must +expand the area of ethical obligation to take in even men of +alien race and hostile religion. But beyond that, we need +a conscious advance in the ethical standards themselves. +Jesus worked out this principle with perfect clearness in a +part of the Sermon on the Mount, Matthew 5:17-48. He +states the need, and then shows in six cases how such an +advance would work out. We shall take these up in their +order. Matthew has introduced scattered sayings of Jesus +which serve as corollaries, but which do not bear directly +on the real course of the argument; for instance, Matthew +5:23-26; 29-30. In our quotations in this and the following +days we shall confine ourselves to the main line of thought in +order to concentrate attention on that. +</p> + +<quote rend='display'> +Think not that I came to destroy the law or the +prophets: I came not to destroy, but to fulfil.... +For I say unto you, that except your righteousness +shall exceed the righteousness of the scribes and +Pharisees, ye shall in no wise enter into the kingdom +of heaven.—Matt. 5:17, 20. +</quote> + +<p> +Apparently conservative Jews soon felt the spiritual freedom +and force in the teachings of Jesus. He seemed to them to +be attacking the sacred Law, the foundation of morality and +religion. Jesus mentions the charge but denies it. His purpose +was not destructive but constructive. He demanded not +<pb n='084'/><anchor id='Pg084'/> +less righteousness but more. The lines of right living needed +to be prolonged. The traditional standards were no longer +adequate. A man might obey them and yet not be a good +man. The scribes and Pharisees were the model church +members of Judaism and experts in piety, yet they were +not qualified to enter the Kingdom of God. +</p> + +<p> +<hi rend='italic'>Are we also good people who are not good enough?</hi> +</p> + +</div> + +<div> +<head>Fourth Day: The Sins of Hate</head> + +<quote rend='display'> +Ye have heard that it was said to them of old +time, Thou shalt not kill; and whosoever shall kill +shall be in danger of the judgment: but I say unto +you, that every one who is angry with his brother +shall be in danger of the judgment; and whosoever +shall say to his brother, Raca, shall be in danger +of the council; and whosoever shall say, Thou fool, +shall be in danger of the hell of fire.—Matt. 5:21, 22. +</quote> + +<p> +The Law of Moses forbade murder; a man-slayer was +amenable in the ordinary court. Was this an adequate expression +of the sacredness of human life and personality? +It never even scratched a man or woman who assaulted the +soul of another with anger and curses. Jesus proposed that +these sins be restandardized. Plain anger ought to be valued +about as murder used to be. And if anybody went so far +as to revile a brother and deny his moral or intellectual +worth, the Supreme Court and Gehenna would be about right +for him. The lawyers' gauge of culpability can not get down +to the subtler expressions of lovelessness which break the +prime law of the Kingdom. +</p> + +<p> +<hi rend='italic'>By what methods is contempt expressed in our own social +life?</hi> +</p> + +<p> +<hi rend='italic'>How highly do we rate the moral value of self-respect?</hi> +</p> + +</div> + +<div> +<head>Fifth Day: The Sins of Sex</head> + +<quote rend='display'> +<p> +Ye have heard that it was said, Thou shalt not +<pb n='085'/><anchor id='Pg085'/> +commit adultery: but I say unto you, that every one +that looketh on a woman to lust after her hath committed +adultery with her already in his heart.... +</p> + +<p> +It was said also, Whosoever shall put away his +wife, let him give her a writing of divorcement: +but I say unto you, that every one that putteth away +his wife, saving for the cause of fornication, maketh +her an adulteress; and whosoever shall marry her +when she is put away committeth adultery.—Matt. +5:27, 28; 31, 32. +</p> +</quote> + +<p> +These two cases deal with sex. The old law forbade +adultery, the infringement of family life, and stopped there. +Jesus goes back of the act to the lustful imaginations and +the wandering eye, which may lack opportunity but which +are the real spring of all uncleanness. He runs the line of +ethical obligation farther back. +</p> + +<p> +The law of divorce (Deut. 24:1), especially as interpreted +by the scribes, was very comfortable—for the male. +He could divorce his wife for almost any cause. Her only +protection was that a formal paper had to be given her +which enabled her to marry again. As a woman's economic +and social standing in that age depended almost wholly on +her family relations, she was at the mercy of the man. Jesus +demanded more protection for her. To him the relation was +indissoluble. The Mosaic provision for divorce was a concession +to the low moral level of the people. The ideal was +the <q>one man, one woman</q> provision of the Creator. (See +Matt. 19:3-8). The disciples ruefully remarked that such +a strengthening of the bond did not add to the attractiveness +of marriage—for the male (19:10). +</p> + +<p> +Where do we draw the line between the rightful, natural +desire of sex and lawless predatory lust? +</p> + +</div> + +<div> +<head>Sixth Day: The Sins of Words</head> + +<quote rend='display'> +Again, ye have heard that it was said to them of +old time, Thou shalt not forswear thyself, but shalt +<pb n='086'/><anchor id='Pg086'/> +perform unto the Lord thine oaths: but I say unto +you, Swear not at all; neither by the heaven, for it +is the throne of God; nor by the earth, for it is the +footstool of his feet; nor by Jerusalem, for it is the +city of the great King. Neither shalt thou swear by +thy head, for thou canst not make one hair white or +black. But let your speech be, Yea, yea; Nay, nay: +and whatsoever is more than these is of the evil one.—Matt. +5:33-37. +</quote> + +<p> +Current morality had reached the point of insisting on +truthfulness when a man was under oath. Solemnly to call +God to witness a statement and yet to fool your neighbor by +it, was downright wicked. But it was very handy. So they +developed a joyful lot of casuistical distinctions as to which +kind of oaths were binding and which didn't count. See how +Jesus ridiculed this (Matt. 23:16-22). Here he proposed that +the obligation of veracity be extended to all statements. A +truthful man needs no oaths to assure a doubting world that +this time he is really telling what is so. Oaths are a device +of the devil to limit the amount of truth in the world. +</p> + +<p> +How about oaths for legal purposes? Could they be dispensed +with? Have they done more good or harm? +</p> + +</div> + +<div> +<head>Seventh Day: The Sins of Strife</head> + +<quote rend='display'> +<p> +Ye have heard that it was said, An eye for an eye, +and a tooth for a tooth: but I say unto you, Resist +not him that is evil: but whosoever smiteth thee on +thy right cheek, turn to him the other also. And if +any man would go to law with thee, and take away +thy coat, let him have thy cloak also. And whosoever +shall compel thee to go one mile, go with him +two. Give to him that asketh thee, and from him +that would borrow of thee turn not thou away. +</p> + +<p> +Ye have heard that it was said, Thou shalt love +thy neighbor, and hate thine enemy: but I say unto +you, Love your enemies, and pray for them that persecute +you; that ye may be sons of your Father who +<pb n='087'/><anchor id='Pg087'/> +is in heaven: for he maketh his sun to rise on the +evil and the good, and sendeth rain on the just and +the unjust. For if ye love them that love you, what +reward have ye? do not even the publicans the same? +And if ye salute your brethren only, what do ye +more than others? do not even the Gentiles the same? +Ye therefore shall be perfect, as your heavenly Father +is perfect.—Matt. 5:38-48. +</p> +</quote> + +<p> +The Law restricted the natural desire for revenge to the +limit of a strict equivalent. If a man knocked out your tooth, +you could knock out one for him, but not two teeth, nor +all he had. Of course retaliation never heals a feud. Jesus +proposes to limit revenge still farther and to retaliate only +by acts of kindness. That is, in fact, the only way to end +a quarrel completely and victoriously. It reestablishes fellowship +and kills an enemy. +</p> + +<p> +The Law called for love for one's neighbors; the scribes +had added the permission to hate one's enemies. Jesus raises +the standards of good-will. The law of love applies to all. +There is nothing great in loving those who love us. Anybody +can do that. Heroic love begins where no love comes +to meet it. Those who can win that triumph show the true +family likeness of God, and are now living in his Kingdom. +</p> + +<p> +<hi rend='italic'>What are our personal experiences as to the utility of +revenge?</hi> +</p> + +<p> +<hi rend='italic'>What is the difference between the non-resistance which +Jesus proposed, and cowardice?</hi> +</p> + +<p> +<hi rend='italic'>Is there such a thing in fact as loving your enemies?</hi> +</p> + +</div> + +<div> +<head>Study for the Week</head> + +<div> +<head>I</head> + +<p> +The Hebrew religion was an unfinished religion. That is +one of the best proofs of its divine inspiration. The prophets +had the forward look. Great things were yet to come. As +one of the most daring expressed it, the old and hallowed +<pb n='088'/><anchor id='Pg088'/> +covenant, made by God at the Exodus, would be superseded +by a new and higher relation; God would write his +law into the hearts of the people; the old drill in outward +statutes would disappear, for all men would know God by +an inward experience of forgiveness and love (Jeremiah 31:31-34). +</p> + +<p> +Jesus not only shared this expectation of a new religious +era, but set it in the center of his teaching. Religion to him +was not static. He lived in a moving world. A new age +was coming, and he would be the initiator of it. <q>From the +days of John the Baptist until now the kingdom of God suffereth +violence, and men of violence take it by force.</q> John +had been the greatest of the prophets; with him a new swift +movement had begun; but something far greater was coming; +even the least in the new age would have an advantage +over John (Matt. 11:11-19). +</p> + +<p> +The popular conception expected the new age to come by +divine miraculous interference simply. The Messiah would +descend from heaven with angelic legions, expel the Romans, +judge the nation, punish the apostate Jews, and then the +new Jerusalem, which was already complete and waiting in +heaven, would descend from above. That was the Utopia +of Jewish apocalypticism. Jesus never eliminated the direct +acts of God and the significance of divine catastrophes from +his outlook. But in his parables taken from biological processes +(see especially Matthew 13) he developed a conception +of continuous and quiet growth, culminating at last in +the judgment act of God. The Kingdom of God, he said, +is like a farmer who sows his grain and lets the forces of +nature work; he goes about his daily tasks, and all the time +the tiny blades come up, the ear forms and gets heavy, and +then comes the harvest (Mark 4:26-29). Jesus was working +his way toward evolutionary conceptions. They were so +new to his followers that he put them in parable form to +avoid antagonism. +</p> + +<p> +Such a conception of the Kingdom brought it closer to +human action. It was already at work; it was in one sense +<pb n='089'/><anchor id='Pg089'/> +already present (Luke 17:20-21). It was possible then to +help it along. +</p> + +<p> +The most obvious duty was for every man to clean up his +own backyard and repent of his sins. Every one should approximate +the life of the Kingdom by living now as he would +expect to live then. But, as we have seen from his sayings, +Jesus went far beyond this. He demanded an elevation +of the accepted ethical standards. It was not simply a +matter of erring and lagging individuals, but of the socialized +norms of conduct. He had deep reverence and loyalty for +the religion of his nation, and never told his followers to +break with it. But he asserted boldly that the customary +ethics of Judaism, based on the Decalogue and its interpretation +by the Jewish theologians, was not good enough. It was +good as far as it went, and he had no destructive criticism +of it, but it needed to be <q>fulfilled</q> and to have its lines prolonged. +</p> + +<p> +We have studied the six sample instances which he offered +in order to explain his principle of moral and social progress. +In each case he accepts the law as it stood, but asks +for more of the same thing, more respect for personality, +more reverence for womanhood, more stability for the home, +more truthfulness, more peacefulness, more love. Thus he +combined continuity with progress, conservatism with +radicalism. +</p> + +</div> + +<div> +<head>II</head> + +<p> +The platform for ethical progress laid down in the Sermon +on the Mount is a great platform. When Tolstoi first realized +the social significance of these simple sentences, it acted as a +revelation which changed his life. Even men who reject the +supernatural claims of Christianity uncover before the Sermon +on the Mount. Yet its fate is tragic. It has not been +<q>damned with faint praise,</q> but made ineffective by universal +praise. Its commandments are lifted so high that nobody +feels under obligations to act on them. Only small sections +<pb n='090'/><anchor id='Pg090'/> +of the Christian Church have taken the sayings on oaths, non-resistance, +and love of enemies to mean what they say and +to be obligatory. Yet all feel that the line of ethical and +social advance must lie in the direction traced by Jesus, and +if society could only climb out of the present pit of predatory +selfishness and meanness to that level, it would be heaven. +</p> + +<p> +Do you and I believe in it? Do we believe that it is not +enough to keep out of the spiritual hell and damnation of +adultery, but that a clean mind would be the most efficient +and cheerful mind? Do we believe that a man who forgives +and keeps sweet is happier and safer than a man who always +resents things and stirs the witches' caldron of hate in his +soul? If a man loved his enemy and turned the other cheek, +would he be everybody's door-mat or everybody's temple of +refuge? +</p> + +<p> +Suppose we mark for the present those parts which we are +willing to accept as our own standards of action. If there +are portions which do not seem practicable, let us post them +in our minds as debatable propositions, as points to be tested +by the experience of coming years, or as working hypotheses +in the science of living. +</p> + +<p> +But whatever we may think of single points, let us stick +to the leading thought of Jesus, that every advance toward +the Kingdom of God, that is, toward the true social order, +involves a raising of the ethical standards accepted by society. +This is a principle of social progress which every leading +intellect ought to know by heart. +</p> + +</div> + +<div> +<head>III</head> + +<p> +When Jesus offered his six sample cases of ethical progress, +he had no intention of exhausting the principle of advance +which he laid down. There was more to say about +the Jewish law. It is now for his followers to treat the inherited +ethical conceptions of traditional Christianity with the +same combination of reverence and courage with which he +treated the Jewish law. +</p> + + +<pb n='091'/><anchor id='Pg091'/> + +<p> +From the beginning Christianity taught self-control and the +mastery of the spirit over physical desires. It always condemned +drunkenness. But ancient Christianity never demanded +abstinence from fermented drink. With modern +methods of manufacturing alcoholic drinks and modern capitalistic +methods of pushing their sale, the danger has become +more pressing. With modern scientific knowledge the +physiological and social problems of drink have become +clearer. Modern life demands an undrugged nervous system +for quick and steady reactions. It was said of old time, +<q>Thou shalt not get drunk</q>; but today the spirit of Christianity +and modern life says, <q>Thou shalt not drink nor sell +intoxicants at all.</q> +</p> + +<p> +In every case in which the interests of woman came before +Jesus, he took her side. At that time woman was the suppressed +half of humanity. The attitude of historic Christianity +has been a mixture between his spirit and the spirit +of the patriarchal family. Today Christianity is plainly prolonging +the line of respect and spiritual valuation to the point +of equality between men and women—and beyond. +</p> + +<p> +From the beginning an emancipating force resided in Christianity +which was bound to register its effects in political life. +But in an age of despotism it might have to confine its political +morality to the duty of patient submission, and content +itself with offering little sanctuaries of freedom to the oppressed +in the Christian fraternities. Today, in the age of +democracy, it has become immoral to endure private ownership +of government. It is no longer a sufficient righteousness +to live a good life in private. Christianity needs an +ethic of public life. +</p> + +<p> +It was said of old <q>Thou shalt not commit murder.</q> It +is said to us, <q>Ye shall not wear down life in the young by +premature hard labor; nor let the fear of poverty freeze the +fountain of life; and ye shall put a stop to war.</q> +</p> + +<p> +It was said of old, <q>Thou shalt not steal.</q> It is said to us, +<q>Ye shall take no unearned gain from your fellows, but pay +to society in productive labor what ye take from it in goods.</q> +</p> + +</div> + +<pb n='092'/><anchor id='Pg092'/> + +<div> +<head>IV</head> + +<p> +This matter of raising the moral standards of society is +preeminently an affair of the young. They must do it or it +will never be done. The Sermon on the Mount was spoken +by a young man, and it moves with the impetuous virility of +youth. The old are water-logged physically. They are mentally +bound up with the institutions inside of which they have +spent a lifetime, and they want to enjoy in peace the wealth +and position they have attained. We shall be just the same +forty years from now. But while we are young is the time +to make a forward run with the flag of Christ, the banner +of justice and love, and plant it on the heights yonder. We +must not only be better men and women than we are now. +We must leave a better world behind us when we are through +with it. Whatever we affirm in our growing years will work +out in some fashion in our years of maturity and power. If +fifty thousand college men and women a year would range +themselves alongside of Jesus Christ, look at our present +world as open-eyed as he looked at his world, see where the +social standards of conduct are in contradiction with his spirit +and with modern need, and work to raise them, the world +would feel the effect in ten years. And those who would +strive in that way would live by faith in the higher commonwealth +of God and have some of its nobility of spirit. +</p> + +</div> + +</div> + +<div> +<head>Suggestions for Thought and Discussion</head> + +<p> +I. <hi rend='italic'>Living Up to the Old Standards</hi> +</p> + +<p> +1. What would happen if a college community began to +live up to the standards of work and honor which all +acknowledge? +</p> + +<p> +2. Does human nature welcome a moral advance? +</p> + +<p> +II. <hi rend='italic'>The Ethical Program of Jesus</hi> +</p> + +<p> +1. What advance does Jesus' program make necessary? +State the main principle in Matt. 5:17-48, and the six applications +<pb n='093'/><anchor id='Pg093'/> +made by Jesus himself. How was this principle +connected with his idea of the Kingdom? +</p> + +<p> +2. Can we agree with the principle? How far can we +go with Jesus in his application? +</p> + +<p> +3. Would a man get more or less satisfaction out of +life if he obeyed these maxims in private life? +</p> + +<p> +4. How far could a man hold his own if he obeyed them +in a reasonable way in business or in public life? If a +man loved his enemies and turned the other cheek, would +he be everybody's doormat or everybody's friend and +refuge? +</p> + +<p> +III. <hi rend='italic'>Raising the Standards Today</hi> +</p> + +<p> +1. On what ethical questions have we come to the point +where the moral standards accepted by society can be and +must be raised? +</p> + +<p> +2. If you could purchase one single advance by your +life, what would you choose? +</p> + +<p> +3. How does an expansion of the area of full social +obligation operate to raise the standards of conduct? +Who is my neighbor, and who is not? +</p> + +<p> +IV. <hi rend='italic'>For Special Discussion</hi> +</p> + +<p> +1. A new intellectual age has opened with the rise of +modern science; what new moral standards should be the +result of our new knowledge? +</p> + +<p> +2. A new economic age opened with the invention of +power machinery and the social organization of labor; +what new moral standards should have been the result of +the new wealth of civilization? +</p> + +<p> +3. A new political era opened with the rise of democracy; +what new moral standards should be achieved in the +life of States and cities? +</p> + +<p> +4. A new era began in world-wide relations with the +beginning of steam-carried commerce; what new standards +are needed for international and inter-racial relations? +</p> + +</div> + +</div> + +</div> + +<pb n='097'/><anchor id='Pg097'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Part III. The Recalcitrant Social Forces</head> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter VII. Leadership For Service</head> + +<p> +<hi rend='italic'>Ambition Must Get Its Satisfaction by Serving +Humanity</hi> +</p> + +<p> +The Kingdom of God was an ideal. If it was to be turned +into concrete realities, it would encounter the recalcitrant +and stubborn instincts of human nature and the conservative +forces of society. Where did Jesus locate the obstacles? +At what points was he aware of resistance? Did he realize +the force of ambition and the love of power? Did he gauge +the pull of the property instinct? Did he feel religion as a +help or a hindrance in realizing the Kingdom of God? These +questions we shall follow up in three lessons. +</p> + +<p> +<hi rend='smallcaps'>Daily Readings</hi> +</p> + +<div> +<head>First Day: The Trustee</head> + +<quote rend='display'> +And Peter said, Lord, speakest thou this parable +unto us, or even unto all? And the Lord said, Who +then is the faithful and wise steward, whom his +lord shall set over his household, to give them their +portion of food in due season? Blessed is that servant, +whom his lord when he cometh shall find so +doing. Of a truth I say unto you, that he will set +him over all that he hath. But if that servant shall +say in his heart, My lord delayeth his coming; and +shall begin to beat the menservants and the maidservants, +and to eat and drink, and to be drunken; +the lord of that servant shall come in a day when +he expecteth not, and in an hour when he knoweth +not, and shall cut him asunder, and appoint his portion +<pb n='098'/><anchor id='Pg098'/> +with the unfaithful. And that servant, who knew +his lord's will, and made not ready, nor did according +to his will, shall be beaten with many stripes; +but he that knew not, and did things worthy of +stripes, shall be beaten with few stripes. And to +whomsoever much is given, of him shall much be +required: and to whom they commit much, of him +will they ask the more.—Luke 12:41-48. +</quote> + +<p> +The preceding verses (v. 35-40) dealt with the faithfulness +of the rank and file; this parable deals with the responsibility +of official position and sketches the alternative of +selfish and serviceable leadership. The head steward had +charge of a great estate, directing the labor of workmen +and maids, dealing out supplies, and controlling the welfare +and happiness of all. The absence of the master made his +authority for the time absolute. Would he use it for the +good of all? If so, wider scope and higher honor would +come to him. Or would he become intoxicated with power, +take things easy, boss his fellow-servants around, and become +a petty tyrant? If so, he would get what was coming to +him. Every man's duty is measured by his knowledge and +by his power. If, therefore, a man rises to leadership, and +finds his elbow-room enlarging, let him stiffen his sense of +duty to correspond, or there will be trouble. Degeneration +by power is written all over history. +</p> + +<p> +The functions of a head steward belong to the age of great +landowners. How would you modernize this parable to express +the same ideas? +</p> + +</div> + +<div> +<head>Second Day: Preparing for the Use of Power</head> + +<quote rend='display'> +<p> +Then was Jesus led up of the Spirit into the wilderness +to be tempted of the devil. And when he had +fasted forty days and forty nights, he afterward +hungered. And the tempter came and said unto him, +If thou art the Son of God, command that these +stones become bread. But he answered and said, It +<pb n='099'/><anchor id='Pg099'/> +is written, Man shall not live by bread alone, but +by every word that proceedeth out of the mouth of +God. Then the devil taketh him into the holy city; +and he set him on the pinnacle of the temple, and +saith unto him, If thou art the Son of God, cast thyself +down: for it is written, +</p> + +<p> +He shall give his angels charge concerning thee: +and, +</p> + +<lg> +<l>On their hands they shall bear thee up,</l> +<l>Lest haply thou dash thy foot against a stone.</l> +</lg> + +<p> +Jesus said unto him, Again it is written, Thou +shalt not make trial of the Lord thy God. Again, +the devil taketh him unto an exceeding high mountain, +and showeth him all the kingdoms of the world, +and the glory of them; and he said unto him, All +these things will I give thee, if thou wilt fall down +and worship me. Then saith Jesus unto him, Get +thee hence, Satan: for it is written, Thou shalt worship +the Lord thy God, and him only shalt thou +serve.—Matt.4:1-10. +</p> +</quote> + +<p> +The baptism of Jesus was an act of dedication to the coming +reign of God, and it brought him a deep spiritual experience. +He came out of it with the sense of an immediate +mission, of being called to a supreme leadership, and with +the consciousness of power to correspond with his destiny. +At once he confronted the question: How would he employ +his Messianic power? By what means would he obtain +leadership? In the desert his mind was concentrated on these +problems. This story displays the temptations of a leader, +and sums up his settlement on three points: first, he realized +that he must not swerve aside for personal gratification, but +must serve the will of God only; second, he must not debase +his power by playing for popularity by means of spectacular, +miraculous display; third, he must not win his leadership by +methods that would mortgage him to the prince of this world, +for instance by the use of force. +</p> + +<p> +How would these points apply to a young man seeking +political office, intellectual eminence, or artistic achievement? +</p> + +<pb n='100'/><anchor id='Pg100'/> + +<p> +<hi rend='italic'>Have we ever had a time of religious concentration to consider +the problems of our future leadership?</hi> +</p> + +</div> + +<div> +<head>Third Day: The New Principle of Leadership</head> + +<quote rend='display'> +Then came to him the mother of the sons of Zebedee +with her sons, worshipping him, and asking a +certain thing of him. And he said unto her, What +wouldest thou? She saith unto him, Command that +these my two sons may sit, one on thy right hand, +and one on thy left hand, in thy kingdom. But Jesus +answered and said, Ye know not what ye ask. Are +ye able to drink the cup that I am about to drink? +They say unto him, We are able. He saith unto them, +My cup indeed ye shall drink: but to sit on my right +hand, and on my left hand, is not mine to give; but +it is for them for whom it hath been prepared of +my Father. And when the ten heard it, they were +moved with indignation concerning the two brethren. +But Jesus called them unto him, and said, Ye know +that the rulers of the Gentiles lord it over them, and +their great ones exercise authority over them. Not +so shall it be among you: but whosoever would become +great among you shall be your minister; and +whosoever would be first among you shall be your +servant: even as the Son of man came not to be +ministered unto, but to minister, and to give his life +a ransom for many.—Matt. 20:20-28. +</quote> + +<p> +This passage is fundamental for our subject. It is the +clearest formulation of the social principle involved in leadership. +It contrasts two opposite types of leadership throughout +human history. Salome and her sons thought Jesus was +going to Jerusalem to inaugurate his Kingdom. They asked +for an advance pledge assuring them of the chief place. +Jesus replied that that place would not go by favoritism. +There is a price to be paid for leadership in his reign, and +God alone will allot the final honors. He felt in their request +a relapse into conceptions that he detested. In all political +organizations he saw the tyrannical use of power over +<pb n='101'/><anchor id='Pg101'/> +the people. There must be an end of that in the new social +order. Ambition must seek its satisfaction by distinguished +service, and only extra-hazardous service shall win honor. He +himself proposed to be a leader of that new type, and to give +his life as a ransom for the emancipation of the people. +</p> + +<p> +Our Master here offers each of us the conscious choice +between two principles of action. <hi rend='italic'>Have we made our choice?</hi> +</p> + +<p> +He offers a norm for estimating the real value of men in +public life. <hi rend='italic'>Have we ever tried to apply it?</hi> +</p> + +</div> + +<div> +<head>Fourth Day: The History of a Governing Class</head> + +<quote rend='display'> +<p> +Hear another parable: There was a man that was +a householder, who planted a vineyard, and set a +hedge about it, and digged a winepress in it, and +built a tower, and let it out to husbandmen, and went +into another country. And when the season of the +fruits drew near, he sent his servants to the husbandmen, +to receive his fruits. And the husbandmen +took his servants, and beat one, and killed another, +and stoned another. Again, he sent other servants +more than the first: and they did unto them in +like manner. But afterward he sent unto them his +son, saying, They will reverence my son. But the +husbandmen, when they saw the son, said among +themselves, This is the heir; come, let us kill him, +and take his inheritance. And they took him, and +cast him forth out of the vineyard, and killed him. +When therefore the lord of the vineyard shall come, +what will he do unto those husbandmen? They say +unto him, He will miserably destroy those miserable +men, and will let out the vineyard unto other husbandmen, +who shall render him the fruits in their +seasons. Jesus saith unto them, Did ye never read +in the scriptures, +</p> + +<lg> +<l>The stone which the builders rejected,</l> +<l>The same was made the head of the corner;</l> +<l>This was from the Lord,</l> +</lg> + +<p> +And it is marvellous in our eyes? Therefore say +I unto you, The kingdom of God shall be taken +<pb n='102'/><anchor id='Pg102'/> +away from you, and shall be given to a nation bringing +forth the fruits thereof. And he that falleth on +this stone shall be broken to pieces: but on whomsoever +it shall fall, it will scatter him as dust. And +when the chief priests and the Pharisees heard his +parables, they perceived that he spake of them. And +when they sought to lay hold on him, they feared +the multitudes, because they took him for a prophet.—Matt. +21:33-46. +</p> +</quote> + +<p> +A delegation of the chief priests, lawyers, and elders challenged +the authority of Jesus to act as he did. He replied +by challenging their authority to act as they did. The vineyard +parable sums up his view of the moral history of the +governing class in his nation. It was like a group of men +who had rented a vineyard on shares, but took advantage of +the owner's absence to embezzle his share, insolently to beat +up his representatives, and to put themselves in possession +of the farm. Every demand of God for righteousness in the +history of Israel had been resisted by those in power. What +title, then, did they have to the rights they claimed? Unless +they fulfilled the function of true leaders, why should they +not be put out of power and brought to justice? In this +passage, then, we have a characterization of leaders who take +the profits and honors of leadership, without performing its +higher duties to God and humanity. +</p> + +<p> +Is there any connection between this challenge of Jesus, +and the functional theories of society and the evolutionary +conception of history? +</p> + +</div> + +<div> +<head>Fifth Day: An Indictment of a Governing Class</head> + +<quote rend='display'> +<p> +Then spake Jesus to the multitudes and to his disciples, +saying, The scribes and the Pharisees sit on +Moses' seat, all things therefore whatsoever they +bid you, these do and observe: but do not ye after +their works; for they say, and do not. Yea, they +bind heavy burdens and grievous to be borne, and +lay them on men's shoulders; but they themselves +<pb n='103'/><anchor id='Pg103'/> +will not move them with their finger. But all their +works they do to be seen of men: for they make +broad their phylacteries, and enlarge the borders of +their garments, and love the chief place at feasts, +and the chief seats in the synagogues, and the salutations +in the marketplaces, and to be called of men, +Rabbi. But be not ye called Rabbi: for one is your +teacher, and all ye are brethren. And call no man +your father on the earth: for one is your Father, +even he who is in heaven. Neither be ye called masters: +for one is your master, even the Christ. But +he that is greatest among you shall be your servant. +And whosoever shall exalt himself shall be humbled; +and whosoever shall humble himself shall be +exalted. +</p> + +<p> +But woe unto you, scribes and Pharisees, hypocrites! +because ye shut the kingdom of heaven against +men: for ye enter not in yourselves, neither suffer ye +them that are entering in to enter.—Matt. 23:1-13. +</p> +</quote> + +<p> +The invective against the scribes and Pharisees (Matt. 23) +is a characterization of selfish leadership in the field of religion. +Its fundamental elements have remained the same +in all religions and through all history: fine talk and little +action; religion turned into a law and a burden, in order to +hold the people in obedience to the interests of the leaders; +pride and ambition exploiting religion to get honors. Jesus +tells the people to revolt against the titles in which this +domination had found decorative satisfaction. He demands +democracy, humility, brotherliness. +</p> + +<p> +Does this description justly apply to the Christian ministry +today, or has there been a great historical change by which +that profession has become a profession of service? +</p> + +<p> +Where in modern social life would the invective of Jesus +against selfish leadership still be true? +</p> + +</div> + +<div> +<head>Sixth Day: The Lost Leader</head> + +<quote rend='display'> +<p> +And in these days Peter stood up in the midst of +<pb n='104'/><anchor id='Pg104'/> +the brethren, and said (and there was a multitude of +persons gathered together, about a hundred and +twenty), Brethren, it was needful that the scripture +should be fulfilled, which the Holy Spirit spake before +by the mouth of David concerning Judas, who +was guide to them that took Jesus. For he was numbered +among us, and received his portion in this +ministry. (Now this man obtained a field with the +reward of his iniquity; and falling headlong, he burst +asunder in the midst, and all his bowels gushed out. +And it became known to all the dwellers at Jerusalem; +insomuch that in their language that field +was called Akeldama, that is, The field of blood.) +For it is written in the book of Psalms, +</p> + +<lg> +<l>Let his habitation be made desolate,</l> +<l>And let no man dwell therein:</l> +</lg> + +<p> +and, +</p> + +<lg> +<l>His office let another take.—Acts 1:15-20.</l> +</lg> +</quote> + +<p> +The character and motives of Judas remain an unsolved +riddle. The Gospels leave no doubt that money played a part +with him. But could a man whom Jesus selected and trusted +be actuated by so sordid a motive alone? Was he perhaps +embittered because he had staked his ambition on the Galilean +Messiah and Jesus failed to act the part assigned to +him? Was he hoping to force him to revolutionary action? +We may be sure that Judas was no slinking thief only. In +Rubens' picture of the Last Supper at Milano Judas has a +strong and noble face, but troubled and restless eyes, telling +of a hurt soul. The other disciples were deeply impressed +by his betrayal of the Master and of the common cause. +Judas is the type of the lost leader. <q>Just for a handful of +silver he left us, just for a ribbon to stick in his coat.</q> Some +leaders blunder and learn better; some sag to lower levels +but plod on; some sell out. Judas could not bear to live. +Read James Russell Lowell's <q>Extreme Unction.</q> +</p> + +<p> +Have you known of cases today of men who have abandoned +or betrayed a cause to get office or income? Any +<pb n='105'/><anchor id='Pg105'/> +who abandon humanity itself to get thirty pieces for themselves? +</p> + +</div> + +<div> +<head>Seventh Day: The New Order of Leaders</head> + +<quote rend='display'> +<p> +And Jesus went about all the cities and the villages, +teaching in their synagogues, and preaching the +gospel of the kingdom, and healing all manner of +disease and all manner of sickness. But when he +saw the multitudes, he was moved with compassion +for them, because they were distressed and scattered, +as sheep not having a shepherd. Then saith he unto +his disciples, The harvest indeed is plenteous, but +the laborers are few. Pray ye therefore the Lord +of the harvest, that he send forth laborers into his +harvest. +</p> + +<p> +And he called unto him his twelve disciples, and +gave them authority over unclean spirits, to cast them +out, and to heal all manner of disease and all manner +of sickness. +</p> + +<p> +Now the names of the twelve apostles are these: +The first, Simon, who is called Peter, and Andrew +his brother; James the son of Zebedee, and John his +brother; Philip, and Bartholomew; Thomas, and +Matthew the publican; James the son of Alphæus, +and Thaddæus; Simon the Cananæan, and Judas +Iscariot, who also betrayed him.—Matt. 9:35-10:4. +</p> +</quote> + +<p> +We have studied part of this passage before as an expression +of the social feeling of Jesus. Note now that it +was their leaderless condition which impressed him. Plenty +of priests, lawyers, and experts on the Bible, but no friendly +shepherds for the people. When he created the apostolate, +he initiated a new order of leadership, a band of men who +would serve and not exploit. Read the instructions he gave +them (Chap. 10), and see how carefully he fences out selfish +gain. Service versus exploitation, that is one of the tests +of all who claim leadership in his name. We realize that in +the field of religion. But why should not the same test be +<pb n='106'/><anchor id='Pg106'/> +made in professional, political, and business life? Predatory +action may not be as glaringly shameful there, but is it any +the more moral? +</p> + +<p> +<hi rend='italic'>Now what about you and me?</hi> +</p> + +</div> + +<div> +<head>Study for the Week</head> + +<div> +<head>I</head> + +<p> +The desire to lead and excel is natural and right. Because +men are gregarious, they need leadership for their +social groups, and social progress depends largely on securing +adequate leaders. Those who have the natural gifts for +leadership—and also those who merely think they have—usually +have a keen desire for its satisfactions. College life +is a miniature world of criss-cross ambitions and of contrivances +for trying out leaders. +</p> + +<p> +Jesus did not demand self-effacement and the suppression +of ability. He welcomed evidences of noble self-assertion. +His own Messianic call was a summons to the highest leadership. +His temptations were the settlement of leadership +problems. His final lament over the city of Jerusalem was +a burst of sorrow because he had failed to win his people +to follow him. +</p> + +<p> +Now, in moving about among men to win them for the +Kingdom, Jesus encountered the leaders who were on deck +before he came—the wealthy men who controlled the economic +outfit; the official groups who held what political +power was left to the Jews; and the lawyers, theologians, +priests, and zealots who dominated the religious life of a very +religious people. These classes overlapped; together they +constituted the oligarchy of his nation. Both sides soon +realized that there were fundamental antagonisms between +them. The conflict grew acute, until it headed up in the +great duel of the last days at Jerusalem. His experiences +in this conflict with hostile leadership are recorded in the +passages which we have studied and others like them. +</p> + +</div> + +<pb n='107'/><anchor id='Pg107'/> + +<div> +<head>II</head> + +<p> +In the fundamental reply to James and John he formulated +his observations in a great political generalization: <q>Ye +know that the rulers of the nations lord it over them and +their great men hold down the rest by force.</q> In its earlier +and cruder forms, the State is a contrivance of a victorious +group to hold down the conquered, and exploit them. If +anyone has not yet read political history as an account of +systematic exploitation of nation by nation and class by class, +he has some education still coming to him. +</p> + +<p> +Even where political leadership has not been plainly predatory +but rested on real service, humanity has often had a +heavy price to pay for it. Successful military leaders were +able to perpetuate a royal dynasty and perhaps fasten a race +of hereditary incapables on a nation, to be maintained in +royal splendor. The feudal nobility performed useful work +in the earlier, turbulent times, but it continued to take rent +and tribute for centuries after its useful functions had lapsed. +Modern business men who have organized public service +corporations have often served the nation well, but they now +own the highways and fundamental outfit of the nation, and +if their descendants or assignees collect tribute, perhaps on +inflated capitalization, for generations to come, it looks like +rather costly service. The obligations of power have a +curious way of getting lost in the shuffle of time, but titles, +rank, legal privileges, rent, and interest are carefully groomed. +If one man loses them, some other man nurses them, and +the people always pay. +</p> + +<p> +The Kingdom of God sets a fraternal and righteous social +order against the predatory and unrighteous order which +humanity has inherited from the past. The new order must +have a new dynasty of leaders, for every social order has its +own kind of aristocracy. Jesus does not propose to abolish +leadership, but he proposes a new basis for greatness which +is sharply opposed to the old: <q>Whoever has ambition to be +a great man among you, let him be your servant; and whoever +<pb n='108'/><anchor id='Pg108'/> +is ambitious to rank first among you, let him be your +bondservant. Just as the Son of Man did not come to have +others serve him, but to render service and to give his life +as a ransom for many.</q> Ability and ambition are still to +lead, but they are to be yoked to the service of all. Not he +who kills and subjugates, but he who makes life safe and +happy, shall have the statue set up in his honor. Not the +great warrior and killer, but the great healer and the man +who multiplies the blades of grass and the ears of wheat +and the size of potatoes shall be the great names treasured. +The higher the honor craved, the more strenuous must be the +service; if a man wants first prize, he must get down to +voluntary slavery. The old way to leadership was to knock +others down and climb up on them; the new way is to get +underneath and boost. +</p> + +</div> + +<div> +<head>III</head> + +<p> +Jesus put himself under this law of leadership. We see +from his words that the cross was the outcome of a consistent +principle adopted by him. The rules he laid down for +his apostolate were meant to bar out selfish acquisition: +<q>Freely ye received, freely give. Get you no gold, nor silver, +nor brass in your purses; no wallet for your journey, neither +two coats, nor shoes, nor staff; for the laborer is worthy of +his food.</q> It is a significant fact that again and again religious +leaders who really cared for the condition of the people, +have tried to create a genuine leadership for them along +the same lines; Francis of Assisi gathered his <q>little +brothers</q>; Peter Waldus his Bible teachers; Wycliffe his +<q>poor preachers</q>; John Wesley his local preachers and itinerants; +William Booth his ensigns and captains with the big +bass drum; and the entire foreign mission propaganda calls +for leaders who will go to the people and offers them nothing +but enough to live in health. Today practically the entire +Christian ministry, one of the most important bodies of men, +has come under the law of leadership for service. It was +once, at least in its upper-class sections, rich with unearned +<pb n='109'/><anchor id='Pg109'/> +incomes, pervaded by graft, and domineering in spirit; it is +now a clean and plain-living profession; whatever its shortcomings, +graft and extortion are not of them. +</p> + +<p> +The question is now, whether other professions will go +through the same historical process of cleansing. The religious +spirit has pioneering qualities; under its impulse men +blaze the trail which broad social movements or historical +developments follow later. Greedy leadership first seemed +intolerable in the Church; after a time it may become intolerable +in politics and business. The trend of civilization +is toward intelligent service on plain pay. Educators, judges, +scientists, doctors are on that basis now. It has become dishonorable +for them to use their positions for a holdup. The +great discoverers in the line of sero-therapy might have taken +toll in golden streams, but they did not. It would have been +contrary to the ethics of their profession. That means that +their profession is on a Christian basis. Where graft is taken +out of politics, officials become devoted public servants. The +reproach has been made against a man of great ability that +at the end of his life his name is not connected with any +great cause or measure for the welfare of the people. +Whether the judgment was just or not, that point of view is +the one to take. +</p> + +<p> +Can business be brought under the law of service? Or is +commerce constitutionally incapable of it? There are many +indications that a conscious spiritual change is coming over +those men in business who have enough intellect and character +to look beyond immediate needs. The type of business +leadership which took millions out of filthy factory towns, +wore out women and took the youth out of children, cleared +twelve per cent from slum tenements, kept men and women +from marriage by underpayment, and kept the cradle empty +by high prices and fear of the future—this type of leadership +is antiquated. It belongs to a pre-Christian and pagan +age. It is only a question whether business leaders will +voluntarily turn their back on such misuse of power or have +a change forced on them. Those who mark time on the old +<pb n='110'/><anchor id='Pg110'/> +methods will become moral derelicts, and their wealth will +not forever screen their moral obtuseness. +</p> + +<p> +The nation needs leaders who will persuade conservative +farmers to use scientific methods; who will teach our wasteful +people the value of self-restraint, and the beauty of cooperative +buying and selling; who will teach our communities +that it is a sin to rob our own children by leaving soil, +water, and forests poorer than we found them; who will +give the people good housing without taking the unearned +increment; who will organize the dangerous industries for +safety; who will place the relations of leaders and workers +in industry on a basis of justice and goodwill so that industrial +peace can be attained. Is such an object satisfying +to a young man of business capacity, or does he want to build +a million dollar house and populate it with one child? It is +confessed that civilization has been succeeding on the technical +side and failing on the ethical. The more the machinery +of life is concentrated in the hands of a limited group of +business leaders, the more important does the social enlightenment +and moral objective of these leaders become to +society. To which of the two types do we belong? +</p> + +</div> + +<div> +<head>IV</head> + +<p> +Will a life of service satisfy the capable and call out their +best powers for the service of humanity? Men will play the +game according to the rules of the game. If humanity changes +the rules, its strong men will still let out their energies, because +they can not help it, and they will like themselves all +the better for being on the side of their fellow-men. There +is no pleasure in being isolated, eyed with resentment, and +conscious of hardness. If ten per cent net means long hours, +low wages, and repression, and if six per cent would mean +good will and contentment, it might pay the leaders of industry +to take less in dividends and take it out in the higher +satisfactions. +</p> + +<p> +For men of great ability this is the chance for enduring +<pb n='111'/><anchor id='Pg111'/> +fame. Who will remember the men that did nothing but +amass wealth? Who of our presidents are remembered and +loved? Those who suffered with and for the people. +</p> + +<p> +The leadership of service validates its rightness by its intellectual +results. Predatory and parasitic classes become intellectually +sterile and ignorant of real life. A man who +wants to serve men, must get close to them. If we carry +a load uphill, we have to choose our footing, and will perforce +become intimately acquainted with the law of gravitation. +Nothing develops the intellect like heading a just cause +and fighting for it. +</p> + +<p> +Here, then, we have another social principle of Jesus. The +ambition of the strong must be yoked to the service of +society. Power and honor must be earned by distinguished +and costly service. Progress along this direction marks the +progress of the Kingdom of God. Extortionate and +domineering leadership must be superseded where the Kingdom +of God moves forward. +</p> + +</div> + +<div> +<head>V</head> + +<p> +Does the life of our colleges and universities square with +this principle? College men and women crave honor from +their fellows, or their fraternities crave it for them vicariously. +How do the <q>big men</q> in college win it? Do they +win it by raising the standards of intellectual work for all? +By making fun clean and honorable through the power of a +clean public opinion? By creating a college spirit which will +put manhood into every generation of Freshmen that +plunges into it? Or do they win honor by organizing parties, +by intoxicating themselves and others with frothy <q>social</q> +successes, by acting for the gallery to see and applaud, and +by wasting the dynamics of youth on shooting rockets that +look like stars and come down like sticks? Such men are +essentially selfish; even their service is self-seeking and deserves +no honor from others. The more talented and attractive +they are, the more damage do they do. They perpetuate +<pb n='112'/><anchor id='Pg112'/> +their kind. If fraternities or honorary societies honor +and reward that sort of leadership, they force individuals +into futility, and reenforce the natural temptation to shallow +work and display by the powerful pressure of socialized +public opinion. +</p> + +<p> +What has just been said applies to the inner life of the +college group during its brief command over young men and +women. But meanwhile the outside life is waiting for them. +Society creates and finances the colleges and universities +from the social fund created by those who work. A college +man who toys with his work and fights those who want to +make him work, ought to be demoted and his chance given +to some workingman who has intellectual hunger and would +use it. But even of the able and efficient college men +society has a right to inquire whether it is training enemies +and exploiters or friends and leaders. This question will +be asked more and more insistently by democracy as it becomes +intelligent. Christianity anticipates this inquiry by its +appeal to the individual conscience. Every college man and +woman should choose the principle on which he proposes to +exercise leadership in case he wins it. Are we willing to +gain wealth by impoverishing others? Are we willing to get +pleasure by degrading others? Are we willing to gain power +and freedom for ourselves by making others powerless and +unfree? Jesus distinguishes three kinds of men who are interested +in the sheep—the robber, the hireling, and the shepherd. +You can tell the presence of the robber by the death +of the sheep; the hireling by his cowardice; the true leader +by his valor and love. +</p> + +<p> +A special word should be said to college women. In her +book on <q>Woman and Labor,</q> Olive Schreiner has pointed +out that as families rise to wealth, the women slip into +parasitism more readily than the men. They cease to do +productive work, accept the luxuries of life as their right, +and fall in with upper-class pretensions. The means of +leadership—time, wealth, social resources—are at their command. +How will they use them? The number of women +<pb n='113'/><anchor id='Pg113'/> +with unearned incomes is increasing rapidly in America. +Now, if much is given them, much will be required. Can +they produce enough social values to justify what they consume? +The least we can do is to give as much as we get. +Anything less is immoral. +</p> + +<p> +What kind of influence do college girls exert on able young +men who turn toward them in love? Nothing will shrivel the +idealistic conceptions of life in a young man as thoroughly +as love for a selfish woman. The world is full of eyeless +Samsons, grinding the money-mills, and whipped to a quicker +pace by smiling grafters—who would not recognize this +description of them if they saw it. +</p> + +</div> + +</div> + +<div> +<head>Suggestions for Thought and Discussion</head> + +<p> +I. <hi rend='italic'>The Need of Leadership</hi> +</p> + +<p> +1. Does the need of leadership diminish with the spread +of democracy? With the growth of education? +</p> + +<p> +2. Do we need leadership more or less in America today +than fifty years ago? +</p> + +<p> +II. <hi rend='italic'>Jesus on the Problems of Leadership</hi> +</p> + +<p> +1. Give proof that Jesus consciously confronted the +problem of social leadership. +</p> + +<p> +2. What elements did he condemn in the old leadership +of his nation? +</p> + +<p> +3. What principle of leadership did he lay down for +the new social order? +</p> + +<p> +4. What body of leaders did he create, and what standards +of special honor did he impose on them? +</p> + +<p> +5. What do we think of the historic effectiveness of +the leadership he created? What is the true interpretation +of Judas Iscariot? +</p> + +<p> +6. What evidences are there in Jesus' career that he +was true to his ideals of leadership? +</p> + +<pb n='114'/><anchor id='Pg114'/> + +<p> +III. <hi rend='italic'>The Problem of Leadership in History</hi> +</p> + +<p> +1. How have the great leaders in the field of religion +attacked the problem of leadership in the Church? What +does the Protestant Reformation signify from this point of +view? +</p> + +<p> +2. How have the landed aristocrats of the past met the +Christian test of leadership? +</p> + +<p> +3. Give examples from history and from modern life +of men who exercised power in the way Christ condemned. +Give examples of others who exercised it according to +Christ's law. +</p> + +<p> +IV. <hi rend='italic'>The Problem of Leadership in Modern Life</hi> +</p> + +<p> +1. In what professions is ambition now securely tied +up with service, so that a man must serve well in order +to rise? +</p> + +<p> +2. In what positions can a man still gain power and +wealth by exploiting society? +</p> + +<p> +3. Is the consciousness that they are public servants +spreading among business men? If so, to what is this due? +</p> + +<p> +4. Is society paying too big a price for the leadership +of the industrial aristocracy today? +</p> + +<p> +5. When the interests of the stockholders are set over +against the health of women and children, and the safety +of employes, which consideration determines the wages +paid? +</p> + +<p> +6. How have the social leaders of the past mortgaged +the economic resources of nations to their own families? +To what extent is this true of our country? +</p> + +<p> +7. How can society protect itself against exploitation +under present conditions? +</p> + +<p> +V. <hi rend='italic'>For Special Discussion</hi> +</p> + +<p> +1. A corporation has averaged 24 per cent to its stockholders. +It pays twelve dollars a week to its ordinary +<pb n='115'/><anchor id='Pg115'/> +workmen. Would you call this predatory leadership? +Where do you draw the line? +</p> + +<p> +2. Does the salary of teachers in our country indicate +that we give honor according to service rendered? +</p> + +<p> +3. How does the increasing size of business undertakings +and their importance for public welfare emphasize the +ethical importance of right leadership? +</p> + +</div> + +</div> + +<pb n='116'/><anchor id='Pg116'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter VIII. Private Property And The Common Good</head> + +<p> +<hi rend='italic'>Private Property Must Serve Social Welfare</hi> +</p> + +<p> +A glance across history or a simple acquaintance with +human life in any community will show us that private +property is at the same time a necessary expression of +personality and stimulator of character, and, on the other +hand, a chief outlet and fortification of selfishness. Every +reformatory effort must aim to conserve and spread the +blessings of property, and every step toward a better social +order will be pugnaciously blocked by its selfish beneficiaries. +</p> + +<p> +What were Jesus' convictions about private property? +</p> + +<p> +<hi rend='smallcaps'>Daily Readings</hi> +</p> + +<div> +<head>First Day: The Rival Interest</head> + +<quote rend='display'> +And he spake to them many things in parables, +saying, Behold, the sower went forth to sow; and +as he sowed, some seeds fell by the way side, and +the birds came and devoured them: and others fell +upon the rocky places, where they had not much +earth: and straightway they sprang up, because they +had no deepness of earth: and when the sun was +risen, they were scorched; and because they had no +root, they withered away. And others fell upon +the thorns; and the thorns grew up and choked +them: and others fell upon the good ground, and +yielded fruit, some a hundredfold, some sixty, some +thirty.... When any one heareth the word of the +kingdom, and understandeth it not, then cometh the +<pb n='117'/><anchor id='Pg117'/> +evil one, and snatcheth away that which hath been +sown in his heart. This is he that was sown by the +way side. And he that was sown upon the rocky +places, this is he that heareth the word, and straight-way +with joy receiveth it; yet hath he not root in +himself, but endureth for a while; and when tribulation +or persecution ariseth because of the word, +straightway he stumbleth. And he that was sown +among the thorns, this is he that heareth the word; +and the care of the world, and the deceitfulness of +riches, choke the word, and he becometh unfruitful. +And he that was sown upon the good ground, this is +he that heareth the word, and understandeth it; who +verily beareth fruit, and bringeth forth, some a +hundredfold, some sixty, some thirty.—Matt. 13:3-8; 19-23. +</quote> + +<p> +This parable was intended to explain to the disciples why +the Kingdom was not coming with a rush, as they expected. +The story embodies the practical experiences of Jesus in his +propaganda. He saw his work as a duplication of the sower's +work on a higher level. The success of both depends on +the receptiveness of the soil. The sower encounters hard +trodden ground, rocky patches, and spots where hardy thorns +or thistles drain the soil and where his work produces only +empty ears and futile beginnings. So Jesus met the stolid +conservative and also the emotional type. But the climax +of his difficulties was a mind preoccupied by property worries, +or lured by the illusions of wealth. He early found, then, +that devotion to property is likely to be a rival to the higher +interests and the common good. +</p> + +<p> +How do modern social groups line up when measured by +spiritual receptiveness? +</p> + +</div> + +<div> +<head>Second Day: The Accumulator</head> + +<quote rend='display'> +And one out of the multitude said unto him, +Teacher, bid my brother divide the inheritance with +me. But he said unto him, Man, who made me a +<pb n='118'/><anchor id='Pg118'/> +judge or a divider over you? And he said unto +them, Take heed, and keep yourselves from all +covetousness: for a man's life consisteth not in the +abundance of the things which he possesseth. And +he spoke a parable unto them, saying, The ground +of a certain rich man brought forth plentifully; and +he reasoned within himself, saying, What shall I do, +because I have not where to bestow my fruits? And +he said, This will I do: I will pull down my barns, and +build greater; and there will I bestow all my grain +and my goods. And I will say to my soul, Soul, thou +hast much goods laid up for many years; take thine +ease, eat, drink, be merry. But God said unto him, +Thou foolish one, this night is thy soul required of +thee; and the things which thou hast prepared, whose +shall they be? So is he that layeth up treasure for +himself, and is not rich toward God.—Luke 12:13-21. +</quote> + +<p> +Most men today would have no fault to find with this +man. He was only doing what the modern world is unanimously +trying to do. Having made a pile, he proposed to +make a bigger pile. Meanwhile he slapped his soul on the +back and smacked his lips in anticipation. To Jesus the fat +farmer was a tragic comedy. In the first place, an unseen +hand was waiting to snuff out his candle. To plan life as +if it consisted in an abundance of material wealth is something +of a miscalculation in a world where death is part of +the scheme of things. In the second place, Jesus saw no +higher purpose in the man's aim and outlook to redeem his +acquisitiveness. The man was a sublimated chipmunk, gloating +over bushels of pignuts. If wealth is saved to raise and +educate children, or achieve some social good, it deserves +moral respect or admiration. But if the acquisitive instinct +is without social feeling or vision, and centered on self, it +gets no respect, at least from Jesus. +</p> + +<p> +Unlimited acquisition used to be considered immoral and +dishonorable. How and when did public opinion change on +this? +</p> + +</div> + +<pb n='119'/><anchor id='Pg119'/> + +<div> +<head>Third Day: Quit Grafting</head> + +<quote rend='display'> +And the multitudes asked him, saying, What then +must we do? And he answered and said unto them, +He that hath two coats, let him impart to him that +hath none; and he that hath food, let him do likewise. +And there came also publicans to be baptized, +and they said unto him, Teacher, what must we do? +And he said unto them, Extort no more than that +which is appointed you. And soldiers also asked him, +saying, And we, what must we do? And he said +unto them, Extort from no man by violence, neither +accuse any one wrongfully; and be content with your +wages.—Luke 3:10-14. +</quote> + +<p> +The social teachings of John the Baptist were so close +to those of Jesus that we can safely draw on them in this +passage. +</p> + +<p> +John told the people that a new era was coming and they +would have to get a new mind and manner of life as an outfit +for it. The people asked for specifications. John's suggestions +ran along two lines. He encouraged the plain working +people to be neighborly and friendly, and share with a man +who was hard up. With powerful individuals, like hired +soldiers and Roman tax-farmers, he insisted that they must +quit using their physical force and legal power as a cinch +to extort money. In other words, they must quit grafting. +In the Kingdom of God the <q>big, black book of graft</q> will +be closed, and men will no longer eat their protesting fellow-men. +The more we realize that some form of graft is at +the bottom of most easy incomes, the more good sense will +we see in this kind of evangelism. +</p> + +<p> +Have we ever been a victim of extortion? How did it +feel? Did it sour the milk of human kindness in us? +</p> + +</div> + +<div> +<head>Fourth Day: God versus Mammon</head> + +<quote rend='display'> +Lay not up for yourselves treasures upon the earth, +where moth and rust consume, and where thieves +<pb n='120'/><anchor id='Pg120'/> +break through and steal: but lay up for yourselves +treasures in heaven, where neither moth nor rust +doth consume, and where thieves do not break +through nor steal: for where thy treasure is there +will thy heart be also. The lamp of the body is the +eye: if therefore thine eye be single, thy whole body +shall be full of light. But if thine eye be evil, thy +whole body shall be full of darkness. If therefore +the light that is in thee be darkness, how great is the +darkness! No man can serve two masters: for either +he will hate the one, and love the other; or else he +will hold to one, and despise the other. Ye cannot +serve God and mammon.—Matt. 6:19-24. +</quote> + +<p> +Acquisition may operate on different planes. A man may +accumulate material stuff, or he may acquire spiritual faculties, +memories, and relations. In a balanced life the two work +side by side in peace, and each may aid the other. But the +experience of all spiritual teachers shows that practically +the acquisition of property often becomes a passion which +absorbs the man and leaves little energy for the higher pursuits. +Most men who have used up their life to acquire +wealth look back with homesickness to some idealistic aspiration +of their youth as to a lost Edenland. Jesus felt the +antagonism of private wealth and the Kingdom of God so +keenly that he set God and Mammon over against each +other, and warned us that we must choose between them. +Placed in this connection, the saying about the darkening of +the inner light seems to refer to the influence of money-getting +on the higher vision of the soul. This entire passage +is fundamental and will explain other sayings which follow. +</p> + +<p> +Do God and money come into flat collision in college life? +</p> + +</div> + +<div> +<head>Fifth Day: The Divisive Influence of Riches</head> + +<quote rend='display'> +Now there was a certain rich man, and he was +clothed in purple and fine linen, faring sumptuously +every day: and a certain beggar named Lazarus was +laid at his gate, full of sores, and desiring to be fed +<pb n='121'/><anchor id='Pg121'/> +with the crumbs that fell from the rich man's table; +yea, even the dogs came and licked his sores. And +it came to pass, that the beggar died, and that he was +carried away by the angels into Abraham's bosom: +and the rich man also died, and was buried. And in +Hades he lifted up his eyes, being in torments, and +seeth Abraham afar off, and Lazarus in his bosom. +And he cried and said, Father Abraham, have mercy +on me, and send Lazarus, that he may dip the tip of +his finger in water, and cool my tongue; for I am +in anguish in this flame. But Abraham said, Son, +remember that thou in thy lifetime receivedst thy +good things, and Lazarus in like manner evil things: +but now here he is comforted, and thou art in anguish. +And besides all this, between us and you there is a +great gulf fixed, that they that would pass from +hence to you may not be able, and that none may +cross over from thence to us. And he said, I pray +thee therefore, father, that thou wouldest send him +to my father's house; for I have five brethren; that +he may testify unto them, lest they also come into +this place of torment. But Abraham saith, They have +Moses and the prophets; let them hear them. And +he said, Nay, father Abraham: but if one go to them +from the dead, they will repent. And he said unto +him, If they hear not Moses and the prophets, neither +will they be persuaded, if one rise from the dead.—Luke +16:19-31. +</quote> + +<p> +Why does Jesus send the rich man to hell as if it were a +matter of course? No crimes or vices are alleged. It must +be that a life given over to sumptuous living and indifferent +to the want and misery of a fellow-man at the doorstep +seemed to Jesus a deeply immoral and sinful life. Jesus +exerted all his energies to bring men close together in love. +But wealth divides. It creates semi-human relations between +social classes, so that a small dole seems to be a full discharge +of obligations toward the poor, and manly independence +and virtue may be resented as offensive. The sting +of this parable is in the reference to the five brothers who +<pb n='122'/><anchor id='Pg122'/> +were still living as Dives had lived, and whom he was vainly +trying to reach by wireless. See verse 14 in explanation. +</p> + +<p> +Is it fair to call the relations between the selfish rich and +the dependent poor <q>semi-human relations</q>? +</p> + +</div> + +<div> +<head>Sixth Day: Get a Plank for the Deluge</head> + +<quote rend='display'> +And he said also unto the disciples, There was a +certain rich man, who had a steward; and the same +was accused unto him that he was wasting his goods. +And he called him, and said unto him, What is this +that I hear of thee? render the account of thy stewardship; +for thou canst be no longer steward. And +the steward said within himself, What shall I do, +seeing that my lord taketh away the stewardship +from me? I have not strength to dig; to beg I am +ashamed. I am resolved what to do, that, when I +am put out of the stewardship, they may receive me +into their houses. And calling to him each one of +his lord's debtors, he said to the first, How much +owest thou unto my lord? And he said, A hundred +measures of oil. And he said unto him, Take thy +bond, and sit down quickly and write fifty. Then +said he to another, And how much owest thou? +And he said, A hundred measures of wheat. He saith +unto him, Take thy bond, and write fourscore. And +his lord commended the unrighteous steward because +he had done wisely: for the sons of this world are +for their own generation wiser than the sons of the +light. And I say unto you, Make to yourselves +friends by means of the mammon of unrighteousness; +that, when it shall fail, they may receive you +into the eternal tabernacles.—Luke 16:1-9. +</quote> + +<p> +This is one of the wittiest stories in the Bible and must +be read with some sense of humor. The tenant farmers of +a great estate paid their rent in shares of the produce. This +elastic system offered the steward a chance to make something +on the side. He was found out and discharged, but +while he was closing up his accounts he still had a short spell +<pb n='123'/><anchor id='Pg123'/> +of authority. Things looked dark. He did not care to +blister his white hands with a hoe-handle, nor his social pride +by begging. So he grafted one last graft, but on so large +a scale that the tenants would be under lasting obligations +to him. The scamp was a crook, but at least he was long-headed. +Jesus wished the children of light were as clever in +taking a long look ahead as the children of this world. In +that case men would get ready for the new age, in which +mammon loses its buying power, by making friends with it +now, and their friends would take them in as guests after +the great reversal. +</p> + +<p> +How do you like the humorous independence of Jesus? +</p> + +</div> + +<div> +<head>Seventh Day: Stranded on His Wealth</head> + +<quote rend='display'> +And a certain ruler asked him, saying, Good +Teacher, what shall I do to inherit eternal life? +And Jesus said unto him, Why callest thou me good? +none is good, save one, even God. Thou knowest +the commandments, Do not commit adultery, Do not +kill, Do not steal, Do not bear false witness, Honor +thy father and mother. And he said, All these +things have I observed from my youth up. And when +Jesus heard it, he said unto him, One thing thou +lackest yet: sell all that thou hast, and distribute +unto the poor, and thou shalt have treasure in +heaven: and come, follow me. But when he heard +these things, he became exceeding sorrowful; for +he was very rich. And Jesus seeing him said, How +hardly shall they that have riches enter into the +kingdom of God! For it is easier for a camel to +enter in through a needle's eye, than for a rich man +to enter into the kingdom of God.—Luke 18:18-25. +</quote> + +<p> +A fine young man, of clean and conscientious life, but +with unsatisfied aspirations in his soul. Jesus invites him +to a more heroic type of excellence, cutting loose from his +wealth and devoting himself to the apostolate of the Kingdom +of God. It was a great chance for a great life. He +<pb n='124'/><anchor id='Pg124'/> +might have stood for God before kings and mobs, and ranked +with Peter, John, and Paul as a household name. He did +not rise to his chance. What held him? Jesus felt it was +his wealth. A poor man would have had less to leave, and +might have left it cheerfully. So Jesus sums up the psychological +situation in the saddened exclamation that it is exceedingly +hard for a rich man to enter the Kingdom where +men live in justice, fraternity, and idealism. +</p> + +<p> +Have you noticed that in recent years an increasing number +of this man's grandsons are trying to cut loose and find the +real life, eternal life? Can you name any? +</p> + +</div> + +<div> +<head>Study for the Week</head> + +<p> +Evidently the dangers connected with property were much +in the mind of Jesus. He seems to have emphasized them +more fully and frequently than the evils of licentiousness or +drunkenness. The modern Church has reversed the relative +emphasis. Why? +</p> + +<p> +Of course we must not look for the methods or viewpoints +of political economy in his teachings. His concern +was for the spiritual vitality and soundness of the individual, +and for the human relations existing among men. He was +interested in property only in so far as it corrupted the higher +nature or made fraternity difficult. But let no one underestimate +the importance of these considerations. These things +are the real end of life. All the rest is scaffolding. We +should be farther along if the economic and social sciences +had kept these fundamental questions more sternly in sight. +</p> + +<div> +<head>I</head> + +<p> +Plainly Jesus felt that the acquisitive instinct, like the sex +instinct, easily breaks bounds and becomes ravenous; there +is even less natural limit to it. It absorbs the energies of +intellect and will. As with the rich fool, the horizon of life +is filled with chances to make the pile grow bigger. Life +seems to consist of money, and the problems of money. +</p> + +<pb n='125'/><anchor id='Pg125'/> + +<p> +People are valued according to that standard. Marriages +are arranged for it. Politics is run for it. Wars are begun +for it. Creative artistic and intellectual impulses are shouldered +aside, fall asleep, or die of inanition. Property is +intended to secure freedom of action and self-development; +in fact, it often chains men and clips their wings. This +is what Jesus calls <q>the deceitfulness of riches</q> and <q>the +darkening of the inner eye.</q><note place='foot'>See the chapter on +<q>The Tragedy of Dives</q> in Rauschenbusch, <q>Christianizing +the Social Order,</q> p. 291.</note> +</p> + +<p> +In addition to the blight of character, wealth exerts a desocializing +and divisive influence. It wedges apart groups +that belong together. Dives and Lazarus may live in the +front and rear of the same block, but with no sense of +solidarity. Dives would have been deeply moved, perhaps, +if one of his own class had punctured a tire in the Philistian +desert and gone for two days without any food except +crumbs. The separation of humanity into classes on the +lines of wealth is so universal and so orthodox that few +of us ever realize that it flouts all the principles of Christianity +and humanity. +</p> + +<p> +In the case of the young ruler Jesus encountered the fact +that wealth bars men out of the world of their ideals. The +question was not whether the young man could get to heaven, +but whether he could have a share in the real life, in the +kingdom of right relations. It is hard to acquire great +wealth without doing injustice to others; it is hard to possess +it and yet deal with others on the basis of equal humanity; +it is hard to give it away even without doing mischief. +</p> + +<p> +We have seen that Jesus believed profoundly in the value +and dignity of human life; that he sought to create solidarity; +that he was chiefly concerned for the saving of the lowly; +and that he demanded an heroic life in the service of the +Kingdom of God. But wealth, as he saw it, flouted the value +of life, dissolved the spiritual solidarity of whole classes, +and kept the lowly low; the wealthy had lost the capacity for +an heroic life. +</p> + +<pb n='126'/><anchor id='Pg126'/> + +<p> +This is radical teaching. What shall we say to it? Jesus +is backed by the Old Testament prophets and the most +spiritual teaching of the Hebrew people, which condemned +injustice and extortionate money-making even more energetically +than did Jesus. Medieval Christianity sincerely +assented to the principle that private property is a danger to +the soul and a neutralizer of love. Every monastic community +tried to cut under sex dangers by celibacy, and property +dangers by communism. This was an enormous misinterpretation +of Christianity, but it shows that men took the teachings +on the dangers of private property seriously. The +modern Christian world does not. It has quietly set aside the +ideas of Jesus on this subject, lives its life without much +influence from them, and contents itself with emphasizing +other aspects. +</p> + +<p> +Has the teaching of Jesus on private property been superseded +by a better understanding of the social value of +property? Or has his teaching been suppressed and swamped +by the universal covetousness of modern life? <q>Our moral +pace-setters strike at bad personal habits, but act as if there +was something sacred about money-getting; and, <emph>seeing that +the master iniquities of our time are connected with money-making</emph>, +they do not get into the fight at all. The child-drivers, +monopoly-builders, and crooked financiers have no +fear of men whose thought is run in the moulds of their +grandfathers. Go to the tainted-money colleges, and you +will learn that Drink, not Graft, is the nation's bane</q> +(Edward A. Ross, <q>Sin and Society, an Analysis of Latter-day +Iniquity,</q> p. 97—the italics are his). +</p> + +</div> + +<div> +<head>II</head> + +<p> +The machinery for making money which Jesus knew, was +simple, crude, and puny compared with the complicated and +pervasive system which the magnates of modern industry +have built up. There was probably not a millionaire in all +Palestine. What would he have said to our great cities? +</p> + +<pb n='127'/><anchor id='Pg127'/> + +<p> +We need a Christian ethics of property, more perhaps than +anything else. The wrongs connected with wealth are the +most vulnerable point of our civilization. Unless we can +make that crooked place straight, all our charities and religion +are involved in hypocrisy. +</p> + +<p> +We have to harmonize the two facts, that wealth is good +and necessary, and that wealth is a danger to its possessor +and to society. On the one hand property is indispensable to +personal freedom, to all higher individuality, and to self-realization; +the right to property is a corollary of the right +to life; without property men are at the mercy of nature +and in bondage to those who have property. On the other +hand property is used as a means of collecting tribute and +private taxes, as a club with which to extort unearned gain +from laborers and consumers, and as the fundamental tool +of oppression. +</p> + +<p> +Where do we draw the line? Is it true that property +created by productive labor is a great moralizer, and that +property acquired without productive labor is the great demoralizer? +Is it correct that property for use is on the whole +good, and property for power is a menace? +</p> + +<p> +What is the relation between property and self-development? +At what point does property become excessive? At +what point does food become excessive and poisonous? At +what point does fertilizer begin to kill a plant? Would any +real social values be lost if incomes averaged $2,000 and +none exceeded $10,000? +</p> + +<p> +To what extent does a moral purpose take the dangers out +of acquisition? +</p> + +<p> +Is any life moral in which the natural capacities are not +sincerely taxed to do productive work? If a man's wealth +is destined to cut his descendants off from productive labor, +is it a blessing? What is the moral difference between +strenuous occupation and labor? How large a proportion of +our time and energy can be devoted to play and leisure +without softening our moral fiber? +</p> + +<p> +At what points does private property come to be anti-social? +<pb n='128'/><anchor id='Pg128'/> +If we could eliminate the monopoly elements and +the capacity to levy tribute, would there be much danger in +the remainder? +</p> + +<p> +Does private property, in the enormous aggregations of +today and in control of the essential outfit of society, still +correspond to the essential theoretical conception of private +property, or have public properties and public functions fallen +under private control? <q>Much that we are accustomed to +hear called legitimate insistence upon the rights of property, +the Old Testament would seem to call the robbery of God, +and grinding the faces of the poor</q> (The Bishop of Oxford). +</p> + +</div> + +<div> +<head>III</head> + +<p> +The religious spirit will always have to call the individual +farther than the law can compel him to go. After all unjust +and tainted portions have been eliminated from our property, +religion lays its hands on the rest and says, <q>You are only +a steward over this.</q> In the parables of the talents, the +pounds, and the unjust steward, Jesus argues on the assumption +that our resources are a trust, and not absolute property. +We manage and control them, but always under responsibility. +We hold them from God, and his will has eminent +domain. But the will of God is identical with the good +of mankind. When we hold property in trust for God, we +hold it for humanity, of which we are part. We misuse the +trust if by it we deprive others of health, freedom, joy, +hope, or efficiency, for instance, by overworking others and +underworking our own children. +</p> + +</div> + +</div> + +<div> +<head>Suggestions for Thought and Discussion</head> + +<p> +I. <hi rend='italic'>The Love of Money</hi> +</p> + +<p> +1. Define graft. What is wrong in it? Where do we +see it? Where are we myopic about it? +</p> + +<p> +2. Why did Jesus have so much to say about money +and so little about drink? Why does Paul call the love +of money <q>the root of all evil</q>? +</p> + +<pb n='129'/><anchor id='Pg129'/> + +<p> +II. <hi rend='italic'>Jesus' Fear of Riches</hi> +</p> + +<p> +1. On what ground does Jesus fear the influence of +riches and of their accumulation? +</p> + +<p> +2. Summarize Jesus' teachings regarding wealth. +</p> + +<p> +3. In what respects is his attitude different from the +ordinary viewpoint of the modern world? +</p> + +<p> +4. Was Jesus opposed to the owning of farming tools +or fishing smacks? Where would he draw the line between +honest earnings and dangerous wealth? +</p> + +<p> +5. Was his teaching on wealth ascetic? Was it socialistic? +</p> + +<p> +6. To what extent should we recognize his insight on +this question as authority for us? +</p> + +<p> +III. <hi rend='italic'>The Problem of Wealth in the Modern World</hi> +</p> + +<p> +I. Are the "master iniquities" of our age located in sex +life, politics, or business? +</p> + +<p> +2. Distinguish between <q>property for use</q> and <q>property +for power.</q> +</p> + +<p> +3. What are the moral evils created by mass poverty? +By aggregations of wealthy families? +</p> + +<p> +4. Why has the modern world set aside Jesus' teachings +about wealth? To what extent have we substituted a +better understanding of the social value of property? +How far should we be satisfied with our present adjustment +of the property question? +</p> + +<p> +5. What methods of money making are condemned by +the common sentiment of the Church? Is there anything +which ought to be included in this condemnation? If so, +what? +</p> + +<p> +IV. <hi rend='italic'>The Christian Attitude Toward Property and Wealth +Under Modern Conditions</hi> +</p> + +<p> +1. At what point does the amassing of private property +become contrary to the principles of Jesus? +</p> + +<pb n='130'/><anchor id='Pg130'/> + +<p> +2. What legalized property rights are antagonistic to +Jesus' principles? +</p> + +<p> +3. How can society accumulate wealth without the +injustice and social divisions which now accompany the +amassing of private fortunes? +</p> + +<p> +4. If a man has an invested income, has he the right +to live a life of leisure? When is it right to be a non-producer? +</p> + +<p> +5. How rich has a Christian a right to be? In a Christian +society what is the minimum limit of income? +</p> + +<p> +6. Would economic democracy eliminate or enforce the +doctrine of stewardship? +</p> + +<p> +7. How can we pluck the sting of sin out of private +property? +</p> + +<p> +V. <hi rend='italic'>For Special Discussion</hi> +</p> + +<p> +1. Are millionaires a symptom of social disease or a +triumph of civilization? +</p> + +<p> +2. Should social science reckon with the influence of +wealth on personal character? +</p> + +<p> +3. What moral conviction is expressed in the condemnation +of usurious interest and of rack-rent? Should +excessive profit be included? +</p> + +<p> +4. How could industry be financed if there were no +wealthy investors with accumulations? +</p> + +<p> +5. When is a college student a parasite? +</p> + +<p> +6. If college communities had less money would they +breed better men and women? +</p> + +<p> +7. How have the successes of predatory finance affected +the outlook and morality of college students? +</p> + +</div> + +</div> + +<pb n='131'/><anchor id='Pg131'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter IX. The Social Test Of Religion</head> + +<p> +<hi rend='italic'>Religion Must be Socially Efficient</hi> +</p> + +<p> +The teaching of Jesus dealt with three recalcitrant forces, +which easily escape from the control of social duty and +become a clog to spiritual progress: ambition for power and +leadership, and the love of property, have been considered. +How about religion? Is it a help or a hindrance in the progress +of humanity? Opinions are very much divided today. +No student of society can neglect religion as a social force. +What did Jesus think of it? +</p> + +<p> +<hi rend='smallcaps'>Daily Readings</hi> +</p> + +<div> +<head>First Day: Worship is not Enough</head> + +<quote rend='display'> +<p> +What unto me is the multitude of your sacrifices? +saith Jehovah: I have had enough of the burnt-offerings +of rams, and the fat of fed beasts; and I +delight not in the blood of bullocks, or of lambs, or of +he-goats. When ye come to appear before me, who +hath required this at your hand, to trample my +courts? Bring no more vain oblations; incense is +an abomination unto me; new moon and sabbath, +the calling of assemblies,—I cannot away with iniquity +and the solemn meeting. Your new moons and +your appointed feasts my soul hateth; they are a +trouble unto me; I am weary of bearing them. And +when ye spread forth your hands, I will hide mine +eyes from you; yea, when ye make many prayers, I +will not hear: your hands are full of blood. Wash +you, make you clean; put away the evil of your +doings from before mine eyes; cease to do evil; +<pb n='132'/><anchor id='Pg132'/> +learn to do well; seek justice, relieve the oppressed, +judge the fatherless, plead for the widow.—Isa. 1:11-17. +</p> + +<p> +Wherewith shall I come before Jehovah, and bow +myself before the high God? shall I come before +him with burnt-offerings, with calves a year old? +will Jehovah be pleased with thousands of rams, or +with ten thousands of rivers of oil? shall I give my +first-born for my transgression, the fruit of my +body for the sin of my soul? He hath showed thee, +O man, what is good; and what doth Jehovah require +of thee, but to do justly, and to love kindness, +and to walk humbly with thy God?—Micah 6:6-8. +</p> +</quote> + +<p> +These two passages are classical expressions of a note +which runs through all the prophetic teaching of the Old +Testament. There was a fundamental antagonism between +those who saw the service of God in the inherited ritual and +sacrificial action, and those who felt that the essential service +of God is righteousness of life. The prophets wanted a +religion that would change social conduct, and repudiated +religious doings that had no ethical value. They held that +worship alone is not enough. God wants life and conduct. +</p> + +<p> +Suggest parallels from the history of the Christian or the +non-Christian religions. +</p> + +</div> + +<div> +<head>Second Day: The Test of Social Value</head> + +<quote rend='display'> +<p> +And it came to pass, that he was going on the +sabbath day through the grainfields; and his disciples +began, as they went, to pluck the ears. And +the Pharisees said unto him, Behold, why do they +on the sabbath day that which is not lawful? And +he said unto them, Did ye never read what David +did, when he had need, and was hungry, he, and +they that were with him? How he entered into the +house of God when Abiathar was high priest, and +ate the showbread, which it is not lawful to eat +<pb n='133'/><anchor id='Pg133'/> +save for the priests, and gave also to them that were +with him? And he said unto them, The sabbath +was made for man; and not man for the sabbath: +so that the Son of man is lord even of the sabbath. +</p> + +<p> +And he entered again into the synagogue; and +there was a man there who had his hand withered. +And they watched him, whether he would heal him +on the sabbath day; that they might accuse him. +And he saith unto the man that had his hand withered, +Stand forth. And he saith unto them, Is it +lawful on the sabbath day to do good, or to do +harm? to save a life, or to kill? But they held their +peace. And when he had looked round about on +them with anger, being grieved at the hardening of +their heart, he saith unto the man, Stretch forth +thy hand. And he stretched it forth; and his hand +was restored.—Mark 2:23-3:5. +</p> +</quote> + +<p> +The Mosaic law intended the Sabbath to be a haven of rest +for all who were driven, the slave, the immigrant, even the +cattle. It was a precious institution of social protection. +But the strict religionists of Jesus' time had made a yoke of +tyranny of it, so that hungry men could not rub the kernels +from ears of grain without being charged with threshing, +and Jesus could not heal a poor paralytic without getting +black looks. A fine institution of social welfare and relief +had been turned into an anti-social regulation. Jesus fell +back on the fundamental maxim of the prophets, <q>I desire +kindness and not sacrifice,</q> and laid down the principle that +<q>the Sabbath was made for man, and not man for the +Sabbath.</q> The religious institution of the Sabbath must +have social value; this is the essential test even in religion. +</p> + +<p> +Is the Sabbath more useful to society now than in Puritan +times? +</p> + +<p> +From which do we suffer more today, from excessive +strictness or excessive looseness in Sabbath observance? +</p> + +<p> +How is the social value of the rest-day frustrated for the +working class? +</p> + +</div> + +<pb n='134'/><anchor id='Pg134'/> + +<div> +<head>Third Day: Natural Duty above Artificial</head> + +<quote rend='display'> +<p> +And the Pharisees and the scribes ask him, Why +walk not thy disciples according to the tradition of +the elders, but eat their bread with defiled hands? +And he said unto them, Well did Isaiah prophesy of +you hypocrites, as it is written, +</p> + +<lg> +<l>This people honoreth me with their lips,</l> +<l>But their heart is far from me.</l> +<l>But in vain do they worship me,</l> +<l>Teaching as their doctrines the precepts of men.</l> +</lg> + +<p> +Ye leave the commandment of God, and hold fast +the tradition of men. And he said unto them, Full +well do ye reject the commandment of God, that +ye may keep your tradition. For Moses said, Honor +thy father and thy mother; and, He that speaketh +evil of father or mother, let him die the death: +but ye say, If a man shall say to his father or his +mother, That wherewith thou mightest have been +profited by me is Corban, that is to say, Given to God; +ye no longer suffer him to do aught for his father +or his mother; making void the word of God by your +tradition, which ye have delivered: and many such +like things ye do.—Mark 7:5-13. +</p> +</quote> + +<p> +Contemporary Jewish religion was full of taboos, defilements, +and purifications. Read Mark 7:1-23. Jesus was so +indifferent about the religious ablutions that he was brought +to book for it by the pious. He replied that these regulations +were not part of the divine law, but later accretions +the product of theological casuistry, and that they tended to +obscure the real divine duties. He cited a flagrant case. +By eternal and divine law a man owes love and support to +his parents. But the scribes held that if a man vowed to +give money to the temple, this obligation, being toward God, +superseded the obligation to his parents, which was merely +human. To Jesus this seemed a perversion of religion. +Ecclesiastical claims were made to stifle fundamental social +duty. To Jesus the latter had incomparably higher value. +Religion had become a social danger through such teaching. +</p> + +<pb n='135'/><anchor id='Pg135'/> + +<p> +Give proof from modern history that religious institutions +may become injurious to social morality and welfare. +</p> + +</div> + +<div> +<head>Fourth Day: Religion Which Obscured Duty</head> + +<quote rend='display'> +<p> +Woe unto you, scribes and Pharisees, hypocrites! +for ye tithe mint and anise and cummin, and have +left undone the weightier matters of the law, justice, +and mercy, and faith: but these ye ought to have +done, and not to have left the other undone. Ye +blind guides, that strain out the gnat, and swallow +the camel! +</p> + +<p> +Woe unto you, scribes and Pharisees, hypocrites! +for ye cleanse the outside of the cup and of the +platter, but within they are full from extortion and +excess. Thou blind Pharisee, cleanse first the inside +of the cup and of the platter, that the outside thereof +may become clean also.—Matt. 23:23-26. +</p> + +<p> +Woe unto you, scribes and Pharisees, hypocrites! +for ye compass sea and land to make one proselyte; +and when he is become so, ye make him twofold +more a son of hell than yourselves.—Matt. 23:15. +</p> +</quote> + +<p> +The great invective of Jesus against the scribes and Pharisees +(Matthew 23) deals wholly with the perversions of +religion. In these verses he emphasizes the fact that the +solemn importance attached to external minutiæ turned the +attention of men from the really fundamental spiritual duties, +such as justice, mercy, and good faith. As the blood was +supposed to be the sacred element of life, it had to be +drained off in butchering, and a drowned animal could not +be eaten. Jesus wittily describes the Pharisee filtering out +drowned gnats from the drinking water, but bolting some +camel of a sin without blinking. The outside of the cup was +kept scrupulously scoured, but the inside was filled with the +products of rapacity and the material for luxurious excess. +When religion had become of such a sort, even missionary +activity became an actual damage, for the converts were +turned into fanatical sticklers on trifles. In all this we can +<pb n='136'/><anchor id='Pg136'/> +see him striking out for a kind of religion that would result +in righteous conduct and have social value. +</p> + +<p> +<hi rend='italic'>Have we had any experience of religion which obscured +duty to us? Have we had any experience of religion which +revealed duty to us?</hi> +</p> + +</div> + +<div> +<head>Fifth Day: Religious Wonders and Social Realities</head> + +<quote rend='display'> +And the Pharisees and Sadducees came, and trying +him asked him to show them a sign from heaven. +But he answered and said unto them, When it is +evening, ye say, It will be fair weather: for the +heaven is red. And in the morning, It will be foul +weather to-day: for the heaven is red and lowering. +Ye know how to discern the face of the heaven; but +ye cannot discern the signs of the times. An evil +and adulterous generation seeketh after a sign; and +there shall no sign be given unto it, but the sign of +Jonah. And he left them, and departed.—Matt. 16:1-4. +</quote> + +<p> +This demand for a miracle pursued Jesus all through his +teaching activity. He settled with it on principle in his desert +temptation; he would not leap from the pinnacles of the +temple, or do anything to turn his work into a holy circus. +But the demand followed him to his death: <q>If thou art the +Son of God, come down from the cross.</q> A good, stunning +miracle seemed a short cut to faith, the most convincing way +of furnishing proof of his divine mission. Also, it would be +mighty interesting. But he never catered to the demand. +His power was only for the relief of suffering. He tried to +keep his acts of healing private. In this passage he advised +his opponents to use their intellect in more useful directions +than stargazing for signs from heaven. They were weather-wise. +Let them read the signs of the times. Storms were +brewing on the horizon. Forty years later Titus destroyed +Jerusalem and broke the back of the Jewish nation. The +prophetic mind of Jesus saw it coming (Luke 19:41-44). +</p> + +<pb n='137'/><anchor id='Pg137'/> + +<p> +If they had accepted his teaching of peace instead of getting +intoxicated by the visions of revolutionary apocalypticism, +the doom might have been averted. He was trying to bring +their feet to the ground, turn their mind to realities, and +make their religion socially efficient. +</p> + +<p> +Would the sight of a miracle have effected a moral change +in a Pharisee? +</p> + +<p> +How would religion be affected, if miraculous demonstrations +could be furnished at will? +</p> + +</div> + +<div> +<head>Sixth Day: When Religion Separates Men</head> + +<quote rend='display'> +<p> +And as Jesus passed by from thence, he saw a man, +called Matthew, sitting at the place of toll: and he +saith unto him, Follow me. And he arose, and +followed him. +</p> + +<p> +And it came to pass, as he sat at meat in the house, +behold, many publicans and sinners came and sat +down with Jesus and his disciples. And when the +Pharisees saw it, they said unto his disciples, Why +eateth your Teacher with the publicans and sinners? +But when he heard it, he said, They that are whole +have no need of a physician, but they that are sick. +But go ye and learn what this meaneth, I desire +mercy, and not sacrifice: for I came not to call the +righteous, but sinners.—Matt. 9:9-13. +</p> +</quote> + +<p> +The Jewish community, religious at the core, had a fringe +of people who had failed to live up to the requirements of +the Law. They came under the condemnation of the respectable +people and of their own conscience, and drifted +into the despised and vicious occupations. These were the +<q>publicans and sinners,</q> the <q>publicans and harlots,</q> to whom +the Gospels refer. A socially efficient religion would have +prompted the good people to establish loving and saving +contact with these people. Actually religion so accentuated +the social divergence that the Pharisees were shocked when +Jesus mingled in a friendly way with this class and even +<pb n='138'/><anchor id='Pg138'/> +added one of them to his traveling companions. The parables +of the lost coin, lost sheep, and prodigal son were +spoken in reply to the slur, <q>This man receiveth sinners, and +eateth with them</q> (Luke 15). The elder brother of the +prodigal pictures this loveless and censorious religion. +</p> + +<p> +Jesus crossed the line of demarcation and established social +contact and friendliness, through which salvation could come +to these religious derelicts. He quoted again the old saying +of the prophets, <q>I desire mercy, and not sacrifice.</q> God +was not as much concerned about correct religious performances +as the Pharisees thought, and a great deal more +concerned about mercy for the fallen, and the simple human +qualities which bring the strong and the weak together. +</p> + +<p> +What experiences have we had of refusal to associate? +Was the cleavage along lines of race, wealth, education, +morals, or religion? +</p> + +<p> +<hi rend='italic'>Has religion with us been an impulse toward men, or +away from men?</hi> +</p> + +</div> + +<div> +<head>Seventh Day: Be Useful or Die</head> + +<quote rend='display'> +And he spake this parable; A certain man had a +fig tree planted in his vineyard; and he came seeking +fruit thereon, and found none. And he said unto +the vinedresser, Behold, these three years I come +seeking fruit on this fig tree, and find none: cut it +down; why doth it also cumber the ground? And +he answering saith unto him, Lord, let it alone +this year also, till I shall dig about it, and dung it: +and if it bear fruit thenceforth, well; but if not, thou +shalt cut it down.—Luke 13:6-9. +</quote> + +<p> +Jesus evidently had some interest in scientific agriculture. +Both the owner and the vine-dresser in this parable were out +for agricultural efficiency. The owner hated to see soil and +space wasted; the vine-dresser was reluctant to sacrifice a +tree, and proposed better tillage and more fertilizer. Taking +this parable in connection with what precedes, we see that +<pb n='139'/><anchor id='Pg139'/> +Jesus was concerned about the future of his nation and its +religion. Both would have to validate their right to exist; +God could not have them cumber the ground. They must +make good. This is the stern urge of the God whom we know +in history and evolution, with the voice of Christ pleading +for patience. But it is agreed between them that ultimately +the law of fitness must rule. Religion can not bank on claims +of antiquity alone. Every generation must find it newly efficient +to create the social virtues then needed. Remember that +this was spoken by a Jewish patriot and the supreme exponent +of the Hebrew religion. +</p> + +<p> +Give historical instances of the permanent downfall or +decline of nations. Trace the connection between their fate +and their religion. +</p> + +</div> + +<div> +<head>Study for the Week</head> + +<p> +Jesus Christ was the founder of the highest religion; he +was himself the purest religious spirit known to us. Why, +then, was he in opposition to religion? The clash between +him and the representatives of organized religion was not +occasional or superficial. It ran through his whole activity, +was one of the dominant notes in his teaching, culminated in +the great spiritual duel between him and the Jewish hierarchy +in the last days at Jerusalem, and led directly to his crucifixion. +</p> + +<div> +<head>I</head> + +<p> +The opposition of Jesus was not, of course, against religion +itself, but against religion as he found it. It was not directed +against any departure from the legitimate order of the priesthood; +nor against an improper ritual or wrong doctrine of +sacrifices. In fact, it did not turn on any of the issues which +were of such importance to the Church in later times. He +criticized the most earnest religious men of his day because +their religion harmed men instead of helping them. It was +unsocial, or anti-social. +</p> + +<pb n='140'/><anchor id='Pg140'/> + +<p> +The Old Testament prophets also were in opposition to the +priestly system of their time because it used up the religious +interest of the people in ceremonial performances without +ethical outcome. It diverted spiritual energy, by substituting +lower religious requirements for the one fundamental +thing which God required—righteousness in social and political +life. They insisted over and over that Jehovah wants +righteousness and wants nothing else. Their aim was to +make religion and ethics one and inseparable. They struck +for the social efficiency of religion. +</p> + +<p> +At the time of Jesus the Jewish sacrifices had lost much +of their religious importance. During the Exile they had +lapsed. They were professional performances of one class. +The numerous Jews scattered in other countries perhaps saw +the temple once in a lifetime. Modern feeling in the first +century was against bloody sacrifices. The recorded sayings +of Jesus hardly mention them. On the other hand the daily +life of the people was pervaded by little prescribed religious +actions. The Sabbath with its ritual was punctiliously +observed.<note place='foot'>Edersheim, <q>Life and Times +of Jesus, the Messiah,</q> Appendix XVII, give +a detailed account of Sabbath regulations.</note> +There were frequent days of fasting, religious +ablutions and baths, long prayers to be recited several times +daily, with prayer straps around the arm and forehead, and +a tasseled cloth over the head. The exact performance of +these things seemed an essential part of religion to the most +earnest men. +</p> + +<p> +We have seen how Jesus collided with these religious +requirements and on what grounds. If men were deeply +concerned about the taboo food that went into their bodies, +they would not be concerned about the evil thoughts that +arose in their souls. If they were taught to focus on petty +duties, such as tithing, the great ethical principles and obligations +moved to the outer field of vision and became blurred. +The Sabbath, which had originated in merciful purpose +toward the poor, had been turned into another burden. +Religion, which ought to bring good men into saving contact +<pb n='141'/><anchor id='Pg141'/> +with the wayward by love, actually resulted in separating the +two by a chasm of religious pride and censoriousness. A man-made +and artificial religious performance, such as giving +toward the support of the temple, crowded aside fundamental +obligations written deep in the constitution of human society, +such as filial reverence and family solidarity. +</p> + +<p> +Other reformers have condemned religious practices because +they were departures from the holy Book or from +primitive custom. Jesus, too, pointed out that some of these +regulations were recent innovations. But the real standard +by which he judged current religious questions was not +ancient authority but the present good of men. The spiritual +center on which he took his stand and from which he judged +all things, was the Kingdom of God, the perfect social order. +Even the ordinances of religion must justify themselves by +making an effective contribution to the Kingdom of God. +The Sabbath was made for man, and its observance must +meet the test of service to man's welfare. It must function +wholesomely. The candle must give light, or what is the +use of it? The salt must be salty and preserve from decay, +or it will be thrown out and trodden under foot. If the +fig-tree bears no fruit, why is it allowed to use up space and +crowd better plants off the soil? This, then, is Christ's test +in matters of institutional religion. The Church and all +its doings must serve the Kingdom of God. +</p> + +</div> + +<div> +<head>II</head> + +<p> +The social efficiency of religion is a permanent social +problem. What is the annual expense of maintaining the +churches in the United States? How much capital is invested +in the church buildings? (See U. S. Census Bulletin +No. 103, of 1906.) How much care and interest and loving +free-will labor does an average village community bestow +on religion as compared with other objects? All men feel +instinctively that religion exerts a profound and subtle influence +on the springs of conduct. Even those who denounce +<pb n='142'/><anchor id='Pg142'/> +it, acknowledge at least its power for harm. Most of us +know it as a power for good. But all history shows that this +great spiritual force easily deteriorates. <foreign lang='la' rend='italic'>Corruptio +optimi pessima.</foreign> +</p> + +<p> +Religion may develop an elaborate social apparatus of its +own, wheels within wheels, and instead of being a dynamic +of righteousness in the natural social relations of men, its +energies may be consumed in driving its own machinery. +Instead of being the power-house supplying the Kingdom of +God among men with power and light, the Church may +exist for its own sake. It then may become an expensive +consumer of social wealth, a conservative clog, and a real +hindrance of social progress. +</p> + +<p> +Live religion gives proof of its value by the sense of +freedom, peace, and elation which it creates. We feel we +are right with the holy Power which is behind, and beneath, +and above all things. It gives a satisfying interpretation of +life and of our own place in it. It moves our aims higher +up, draws our fellow-men closer, and invigorates our will. +</p> + +<p> +But our growth sets a problem for our religion. The +religion of childhood will not satisfy adolescent youth, and +the religion of youth ought not to satisfy a mature man +or woman. Our soul must build statelier mansions for itself. +Religion must continue to answer all our present needs and +inspire all our present functions. A person who has failed +to adjust his religion to his growing powers and his intellectual +horizon, has failed in one of the most important +functions of growth, just as if his cranium failed to expand +and to give room to his brain. Being microcephalous is a +misfortune, and nothing to boast of. +</p> + +<p> +Precisely the same problem arises when society passes +through eras of growth. Religion must keep pace. The +Church must pass the burning torch of religious experience +from age to age, transmitting the faith of the fathers to +the children, and not allowing any spiritual values to perish. +But it must allow and aid religion to adjust itself. Its +inspiring teaching must meet the new social problems so +<pb n='143'/><anchor id='Pg143'/> +effectively that no evil can last long or grow beyond remedy. +In every new age religion must stand the test of social +efficiency. Is it passing that test in Western civilization? +</p> + +<p> +Religion is a bond of social coherence. It creates loyalty. +But it may teach loyalty to antiquated observances or a +dwarfed system of truth. Have you ever seen believers rallying +around a lost cause in religion? Yet these relics were +once a live issue, and full of thrilling religious vitality. +</p> + +<p> +Society changes. Will religion change with it? If society +passes from agriculture and rural settlements to industry +and urban conditions, can the customary practices of religion +remain unchanged? Give some instances where prescientific +conceptions of the universe, embodied in religion, have +blocked the spread of scientific knowledge among the people. +The caste distinctions of Hinduism were the product of a +combination between religion and the social organization of +the people; can they last when industrialism and democracy +are pervading India? The clerical attitude of authority was +natural when the Catholic clergy were the only educated class +in the community; is it justified today? Protestantism won +the allegiance of industrial communities when the young +business class was struggling to emancipate itself from the +feudal system. It developed an individualistic philosophy of +ethics. Today society tends toward solidaristic organization. +How will that affect religion and its scheme of duty? Thus +religion, by its very virtues of loyalty and reverence, may +fall behind and lose its full social efficiency. It must be +geared to the big live issues of today if it is to manifest its +full saving energies. +</p> + +<p> +How does this problem of the efficiency of religion bear +on the foreign missionary movement? How will backward +or stationary civilizations be affected by the introduction of +a modern and enthusiastic religion? +</p> + +<p> +We may feel the defects of our church life at home, but +there is no doubt that the young men and women who go +out from our colleges under religious impulses, are felt as +a virile and modernizing force when they settle to their work +<pb n='144'/><anchor id='Pg144'/> +in Turkey or Persia. Christian educational institutions and +medical missions have raised the intellectual and humane +standards of young China. Buddhism in Japan has felt the +challenge of competition and is readjusting its ethics and +philosophy to connect with modern social ideals. The historical +effects of our religious colonization will not mature +for several generations, but they are bound to be very great. +The nations and races are drawing together. They need a +monotheistic religion as a spiritual basis for their sense of +human unity. This is a big, modern, social task. It makes +its claim on men and women who have youth, education, and +spiritual power. Is the religious life of our colleges and +universities efficient enough to meet the need? +</p> + +<p> +Here are the enormous tasks of international relations, +which the Great War has forced us to realize—the prevention +of armed conflicts, the elimination of the irritant causes +of war, the protection of the small nations which possess +what the big nations covet, the freedom of the seas as the +common highway of God, fair and free interchange in commerce +without any effort to set up monopoly rights and the +privilege of extortionate gain, the creation of an institutional +basis for a great family of nations in days to come. +These are some of the tasks which the men and women who +are now young must take on their mind and conscience for +life, and leave to their children to finish. What contributions, +in your opinion, could the spirit of the Christian religion +make to such a program, if it were realized intelligently and +pressed home through the agencies of the Christian Church? +In what ways has American religion shown its efficiency since +the war broke out? +</p> + +<p> +Christianity has been a great power in our country to +cleanse and fraternalize the social life of simple communities. +Can it meet the complex needs of modern industrialism in +the same way? It can not truthfully be claimed that it has +done so in any industrial country. Its immense spiritual +forces might be the decisive element, but they have been +effectively organized against a few only of the great modern +<pb n='145'/><anchor id='Pg145'/> +evils. On the fundamental ethical questions of capitalism +the Church has not yet made up its own mind—not to speak +of enforcing the mind of Christ. Nor have the specialists +in the universities and colleges supplied the leaders of the +Church with clear information and guidance on these questions. +We can not make much permanent progress toward +a just social order as long as the masses of the working +people in the industrial nations continue in economic poverty +and political helplessness, and as long as a minority controls +the land, the tools, and the political power. We shall +linger on the borders of the Inferno until a new accession +of moral insight and spiritual power comes to the nations. +How will it come? +</p> + +</div> + +<div> +<head>III</head> + +<p> +What could the churches in an average village community +accomplish if they intelligently directed the power of religion +to foster the sense of fraternal unity and to promote the +institutions which make for unity? How could they draw the +new, the strange, and the irregular families into the circle of +neighborly feeling? In what way could they help to assimilate +immigrants and to prevent the formation of several +communities in the same section, overlapping, alien, and perhaps +hostile? How would it affect the recreational situation +if the churches took a constructive rather than a prohibitive +attitude toward amusements, and if they promoted the sociability +of the community rather than that of church groups? +</p> + +<p> +With the rise of land prices and the control of transportation +and markets, the rural population is moving toward +a social crisis like that which transformed the urban population +in the industrial revolution. Agriculture will become +capitalistic, and the weaker families will drop to the position +of tenants and agricultural laborers. Cooperation is their +way of salvation. Its effectiveness has been amply demonstrated +in older countries. It requires a strong sense of +solidarity, loyalty, and good faith to succeed. It has made +so little headway in America because our national character +<pb n='146'/><anchor id='Pg146'/> +has not been developed in these directions. What could the +churches do to save the weaker families from social submergence +by backing cooperation and developing the moral +qualities needed for it? +</p> + +<p> +The strong religious life of our people might be more +effective if the churches were less divided. Their economic +and human resources are partly wasted by useless competition. +Our denominational divisions are nearly all an +historical heritage, imported from Europe, and coming down +from a controversial age. Their issues all meant something +vital and socially important in the midst of the social order +of that day; but in many cases the real significance has +quietly crumbled away, and they are not really the same +issues that deeply engaged our forefathers. We are all +<q>tithing mint, anise, and cummin,</q> and forgetting the weighty +matters, such as social justice and Christian fraternity. Everybody +is ready to acknowledge this about every denomination +except his own. We need a revaluation of our religious +issues from the point of view of the Kingdom of God. +That would bring us into harmony with the judgment of +Jesus. Nothing else will. +</p> + +</div> + +<div> +<head>IV</head> + +<p> +The social efficiency of religion—what call is there in that +to the college men and women of this generation? Shall +they cease to worship and pray, seek the salvation of society +in ethics and sociology, and abandon religion to stagnation? +Or shall they seek a new experience of religion in full +sight of the modern world, and work by faith toward that +reign of God in which his will shall be done? +</p> + +</div> + +</div> + +<div> +<head>Suggestions for Thought and Discussion</head> + +<p> +I. <hi rend='italic'>When the Salt Loses its Savor</hi> +</p> + +<p> +1. What is the individual to do when religion becomes +a hindrance to religion? +</p> + +<pb n='147'/><anchor id='Pg147'/> + +<p> +2. What types of revolt against inherited religion have +you met in college? +</p> + +<p> +II. <hi rend='italic'>Prophetic Religion Against Traditional Religion</hi> +</p> + +<p> +1. What did the prophets criticize in the religion of +their day? +</p> + +<p> +2. What was Jesus' test of religion? +</p> + +<p> +3. Give instances in which he found religion to be a +hindrance to the highest welfare. How did religion obscure +duty? +</p> + +<p> +4. What was the essential cause of the clash between +Jesus and the religious leaders of his day? +</p> + +<p> +III. <hi rend='italic'>The Historic Reformation of Religion</hi> +</p> + +<p> +1. In studying history, what sins or failures of the +Church have impressed you most? +</p> + +<p> +2. What did the Protestant Reformation contribute to +make religion efficient? +</p> + +<p> +3. Has the Church been a rival or a feeder of the Kingdom +of God? +</p> + +<p> +4. Give historical examples of the failure of religion +to meet the changed requirements of a new epoch. +</p> + +<p> +5. What contributions has the Church made to social +progress? +</p> + +<p> +IV. <hi rend='italic'>Religion Today</hi> +</p> + +<p> +1. What have Christian missions done to change the +social conditions in non-Christian countries? +</p> + +<p> +2. How do you rate the social service value of a first-class +minister in a community? On what does his value +depend? +</p> + +<p> +3. Of what social value to a community is a costly and +beautiful church building? +</p> + +<p> +4. What investment in capital and annual expenditure +does the maintenance of the churches in your community +<pb n='148'/><anchor id='Pg148'/> +entail? Does the social return to the community justify +the investment? +</p> + +<p> +5. Are the issues which divided the Protestant denominations +in the sixteenth and seventeenth centuries still +vital enough to justify the continuance of the divisions? +Summarize the evils of the divisions and their counter-balancing +good. +</p> + +<p> +6. Is the ordinary criticism of the churches fair? Are +ministers overpaid or underpaid? Do the churches graft? +How do the churches compare in social efficiency with other +similar social institutions? +</p> + +<p> +V. <hi rend='italic'>For Special Discussion</hi> +</p> + +<p> +1. Why did the reformation of the Church historically +precede the reform of politics and industry? +</p> + +<p> +2. Do the unsolved social problems of Christian nations +prove the social inefficiency of religion? Could religion +alone change the maladjustment of society? +</p> + +<p> +3. Why has religion been more effective in the field of +private life than of public life? +</p> + +<p> +4. If you had full control of the churches in a given +country or village community, on what aims would you +concentrate their forces? +</p> + +</div> + +</div> + +</div> + + +<pb n='151'/><anchor id='Pg151'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Part IV. Conquest By Conflict</head> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter X. The Conflict With Evil</head> + +<p> +<hi rend='italic'>The Kingdom of God Will Have to Fight for Its +Advance</hi> +</p> + +<p> +The great objective is the Kingdom of God. In realizing +the Reign of God on earth three recalcitrant forces have +to be brought into obedience to God's law: the desire for +power, the love of property, and unsocial religion. We have +studied Christ's thought concerning these in the foregoing +chapters. The advance of the Kingdom of God is not simply +a process of social education, but a conflict with hostile forces +which resist, neutralize, and defy whatever works toward +the true social order. The strategy of the Kingdom of God, +therefore, involves a study of the social problem of evil. +</p> + +<p> +<hi rend='smallcaps'>Daily Readings</hi> +</p> + +<div> +<head>First Day: The Consciousness of Sin in the Lord's Prayer</head> + +<quote rend='display'> +And forgive us our debts, as we also have forgiven +our debtors. And bring us not into temptation, +but deliver us from the evil one.—Matt. 6:12, 13. +</quote> + +<p> +The Lord's Prayer expresses the very mind and spirit of +the Master. It begins with the Kingdom of God; it ends +with the problem of sin. As we stand before God, we realize +that we have loaded up our life with debts we can never +pay. We have wasted our time, and the powers of body +and soul. We have left black marks of contagion on some +whose path we have crossed. We have hurt even those who +loved us by our ill-temper, thoughtlessness, and selfishness. +</p> + +<pb n='152'/><anchor id='Pg152'/> + +<p> +We can only ask God to forgive and give us another chance: +<q>Forgive us our debts.</q> Looking forward we see the possibility +of fatal temptations. We know how fragile our +power of resistance is. <q>Lead us not into temptation, but +deliver us from evil.</q> Thus the consciousness of sin is written +across this greatest of all prayers. +</p> + +<p> +Is a sense of unworthiness an indication of moral strength +or of weakness? +</p> + +<p> +<hi rend='italic'>Where do we draw the line between a normal and abnormal +sense of sin?</hi> +</p> + +</div> + +<div> +<head>Second Day: Evil Embodied in Character</head> + +<quote rend='display'> +Either make the tree good, and its fruit good; or +make the tree corrupt, and its fruit corrupt: for the +tree is known by its fruit. Ye offspring of vipers, +how can ye, being evil, speak good things? for out +of the abundance of the heart the mouth speaketh. +The good man out of his good treasure bringeth +forth good things: and the evil man out of his evil +treasure bringeth forth evil things. And I say unto +you, that every idle word that men shall speak, they +shall give account thereof in the day of judgment. +For by thy words thou shalt be justified, and by thy +words thou shalt be condemned.—Matt. 12:33-37. +</quote> + +<p> +Character is formed by action, but after it is formed, it +determines action. What a man says and does, he becomes; +and what he has become, he says and does. An honest and +clean-minded man instinctively does what is kind and honorable. +But when a man for years has gone for profit and +selfish power, you can trust him as a general thing to do what +is underhanded and mean. Since selfish ability elbows its +way to controlling positions in business, politics, and society, +the character reactions of such men are a force with which +the Kingdom of God must reckon. They are the personal +equipment of the kingdom of evil, and the more respectable, +well-dressed, and clever they are, the worse it is. +</p> + +<pb n='153'/><anchor id='Pg153'/> + +<p> +What man or woman of our acquaintance would we single +out as the clearest case of an evil character? +</p> + +<p> +Why do we so judge him? +</p> + +</div> + +<div> +<head>Third Day: The Social Pressure of Evil</head> + +<quote rend='display'> +And he said unto his disciples, It is impossible but +that occasions of stumbling should come; but woe +unto him, through whom they come! It were well +for him if a millstone were hanged about his neck, +and he were thrown into the sea, rather than that +he should cause one of these little ones to stumble.—Luke +17:1, 2. +</quote> + +<p> +A sex story lodging in a young mind, an invitation to +companionship and a drink, a sneer at religion which makes +faith look silly—such things trip us up. They are stumbling-blocks, +like wires stretched across a path in the dark. Just +because we are social and easily influenced by friendship, +admiration, or persuasion, one man's suggestion or example +draws the other man on. Jesus knew that social solicitation +and pressure toward sin was inevitable. It is the price we +pay for our social nature. But, all the same, it is a terrible +thing to contaminate a soul or steer a life toward its ruin. +This saying about the millstone is one of the sternest words +ever uttered. +</p> + +<quote rend='display'> +<lg> +<l><q rend='pre'>Three men went out one summer night,</q></l> +<l>No care they had or aim,</l> +<l>And dined and drank. <q rend='pre'>Ere we go home</q></l> +<l><q rend='post'>We'll have,</q> they said, <q>a game.</q></l> +</lg> + +<lg> +<l>Three girls began that summer night</l> +<l>A life of endless shame,</l> +<l>And went through drink, disease, and death,</l> +<l>As swift as racing flame.</l> +<l>Lawless and homeless, foul they died;</l> +<l>Rich, loved, and praised the men;</l> +<l>But when they all shall meet with God,</l> +<l><q rend='post'>And justice speaks—what then?</q></l> +</lg> +</quote> + +<pb n='154'/><anchor id='Pg154'/> + +<p> +Let us enumerate to our own minds cases where others +drew us into wrong, and cases where we were a cause of +evil for others. About which do we feel sorest now? Why? +</p> + +</div> + +<div> +<head>Fourth Day: Moral Laziness</head> + +<quote rend='display'> +No man having drunk old wine desireth new; for +he saith, The old is good.—Luke 5:39. +</quote> + +<p> +This is a chance remark, but a keen observation. In wine-raising +countries an expert tongue and nice discrimination +between the fifty-seven varieties is one of the most coveted +talents. A man who would prefer some recent stuff to the +celebrated vintage of 18—, would commit +intellectual <foreign rend='italic'>hari-kari</foreign>. +It is said that in some of the celebrated vaults of +France they breed spiders to cover the bottles with webs +and dust to convey the delicious suggestion of antiquity. +Jesus uses the preference for old vintage to characterize the +conservative instinct in human nature. This is one of the +stickiest impediments to progress, one of the most respectable +forms of evil-mindedness. <q>The hereditary tiger is in us all, +also the hereditary oyster and clam. Indifference is the +largest factor, though not the ugliest form, in the production +of evil</q> (President Hyde). Men are morally lazy; +they have to be pushed into what is good for them, and the +<q>pushee</q> is almost sure to resent the pushing. The idea that +men ardently desire what is rational and noble is pernicious +fiction. They want to be let alone. This is part of original +sin. +</p> + +<p> +Was the above written in haste, or will it stand? +</p> + +</div> + +<div> +<head>Fifth Day: Satanic Frustration of Good</head> + +<quote rend='display'> +Another parable set he before them, saying, The +kingdom of heaven is likened unto a man that sowed +good seed in his field: but while men slept, his enemy +came and sowed tares also among the wheat, and +<pb n='155'/><anchor id='Pg155'/> +went away. But when the blade sprang up and +brought forth fruit, then appeared the tares also. +And the servants of the householder came and said +unto him, Sir, didst thou not sow good seed in thy +field? whence then hath it tares? And he said unto +them, An enemy hath done this. And the servants +say unto him, Wilt thou then that we go and gather +them up? But he saith, Nay; lest haply while ye +gather up the tares, ye root up the wheat with them. +Let both grow together until the harvest: and in +the time of the harvest I will say to the reapers, +Gather up first the tares, and bind them in bundles +to burn them; but gather the wheat into my barn.—Matt. +13:24-30. +</quote> + +<p> +Here we encounter the devil. There is more in sin than +our own frailty and stupidity, and the bad influence of other +individuals. There is a permanent force of organized evil +which vitiates every higher movement and sows tares among +the grain over night. You work hard on some law to reform +the ballot or the primary in order to protect the freedom +and rights of the people, and after three years your +device has become a favorite tool of the interests. You +found a benevolent institution, and after you are dead it becomes +a nest of graft. Even the Church of Jesus was for +centuries so corrupt that all good men felt its reform in +head and members to be the greatest desideratum in Christendom. +Evil is more durable and versatile than youth and +optimism imagine. The belief in a satanic power of evil expresses +the conviction of the permanent power of evil. In +early Christianity the belief in the devil was closely connected +with the Christian opposition to the idolatrous and +wicked social order of heathenism. In the Apocalypse the +dragon who stands for Satan, and the beasts who stand for +the despotic Roman Empire, are in close alliance. +</p> + +<p> +What are the satanic social forces today? +</p> + +<p> +The parable of the tares grew out of a personal experience. +<hi rend='italic'>Has our observation ever furnished anything similar?</hi> +</p> + +</div> + +<pb n='156'/><anchor id='Pg156'/> + +<div> +<head>Sixth Day: The Irrepressible Conflict</head> + +<quote rend='display'> +Think not that I came to send peace on the earth: +I came not to send peace, but a sword. For I came +to set a man at variance against his father, and the +daughter against her mother, and the daughter in law +against her mother in law: and a man's foes shall be +they of his own household. He that loveth father +or mother more than me is not worthy of me; and +he that loveth son or daughter more than me is not +worthy of me. And he that doth not take his cross +and follow after me, is not worthy of me. He that +findeth his life shall lose it; and he that loseth his +life for my sake shall find it.—Matt. 10:34-39. +</quote> + +<p> +Into a world controlled by sin was launched the life of +Christ. The more completely he embodied the divine character +and will, the more certain and intense would be the +conflict between him and the powers dominating the old +order. He accepted this fight, not only for himself but for +his followers. It would follow them up into the intimacies +of their homes. Any faith that takes the Kingdom of God +seriously, has its fight cut out for it. Unless we accept our +share of it, we are playing with our discipleship. But when +the fight is for the Kingdom of God, those who dodge, lose; +and those who lose, win. +</p> + +<p> +Which involves more conflict, a life set on the Kingdom +of God on earth, or a faith set on the life to come? +</p> + +<p> +<hi rend='italic'>Does the idea of a fighting faith attract us?</hi> +</p> + +<p> +<hi rend='italic'>Would this serve as a <q>substitute for war</q>?</hi> +</p> + +</div> + +<div> +<head>Seventh Day: Militant Gentleness</head> + +<quote rend='display'> +<p> +But I say unto you, Love your enemies, and pray +for them that persecute you; that ye may be sons +of your Father who is in heaven: for he maketh his +sun to rise on the evil and the good, and sendeth +rain on the just and the unjust.—Matt. 5:44, 45. +</p> + +<p> +Render to no man evil for evil. Take thought +for things honorable in the sight of all men. But +<pb n='157'/><anchor id='Pg157'/> +if thine enemy hunger, feed him; if he thirst, give +him to drink: for in so doing thou shalt heap coals +of fire upon his head. Be not overcome of evil, but +overcome evil with good.—Rom. 12:17, 20, 21. +</p> + +<p> +Jesus answered, My kingdom is not of this world: +if my kingdom were of this world, then would my +servants fight, that I should not be delivered to the +Jews: but now is my kingdom not from hence. Pilate +therefore said unto him, Art thou a king then? Jesus +answered, Thou sayest that I am a king. To this +end have I been born, and to this end am I come +into the world, that I should bear witness unto the +truth. Every one that is of the truth heareth my +voice.—John 18:36, 37. +</p> +</quote> + +<p> +When we call out the militant spirit in religion, we summon +a dangerous power. It has bred grimness and cruelty. +Crusaders and inquisitors did their work in the name of +Jesus, but not in his spirit. We must saturate ourselves with +the spirit of our Master if our fighting is to further his +Kingdom. Hate breeds hate; force challenges force. Only +love disarms; only forgiveness kills an enemy and leaves a +friend. Jesus blended gentleness and virility, forgiving love +and uncompromising boldness. He offered it as a mark of his +Kingdom that his followers used no force to defend him. +Wherever they have done so, the Kingdom of heaven has +dropped to the level of the brutal empires. His attack is by +the truth; whoever is won by that, is conquered for good. +Force merely changes the form of evil. When we <q>overcome +evil with good,</q> we eliminate it. +</p> + +<p> +What did Paul mean by saying that acts of kindness to +an enemy heap coals of fire on his head? +</p> + +<p> +How about moral crusades that aim to put joint-keepers +and pimps in prison? +</p> + +</div> + +<div> +<head>Study for the Week</head> + +<p> +All great religious teachers have had a deep sense of the +power of evil in human life. Jesus apparently was not interested +<pb n='158'/><anchor id='Pg158'/> +in the philosophical question of the origin of evil, +but accepted the fact of evil in a pragmatic way, and saw his +own life as a conflict with sin and wrong. +</p> + +<p> +Some facts, as we have seen, were clearly written in his +consciousness: the frailty of our will; the consolidation of +evil in men of bad character and the automatic output of +lies and distortions coming from such; the power of social +pressure by which the weak are made to trip and fall; and +the pervasive satanic power of evil which purposely neutralizes +the efforts leading toward the Reign of God. +</p> + +<p> +The fact that Jesus realized evil in individuals and society, +that he reckoned with it practically, and that he set himself +against it with singleness of purpose, constitutes another of +his social principles. Any view of life which blurs the fact +of evil would have seemed to him an illusion. He would +have foretold failure for any policy based on it. His great +social problem was redemption from evil. Every step of approach +toward the Kingdom of God must be won by conflict. +</p> + +<p> +Modern science explains evil along totally different lines, +but as to the main facts it agrees with the spiritual insight +of Jesus. Psychology recognizes that the higher desires are +usually sluggish and faint, while the animal appetites are +strong and clamorous. Our will tires easily and readily yields +to social pressure. In many individuals the raw material of +character is terribly flawed by inheritance. So the young, +with a maximum of desire and a minimum of self-restraint, +slip into folly, and the aging backslide into shame. Human +nature needs a strong reenforcement to rouse it from its inherited +lethargy and put it on the toilsome upward track. It +needs redemption, emancipation from slavery, a breaking of +bonds. +</p> + +<div> +<head>I</head> + +<p> +Evangelism is the attack of redemptive energy in the +sphere of personal life. It comes to a man shamed by the +sense of guilt and baffled by moral failure, and rouses him to +a consciousness of his high worth and eternal destiny. It +<pb n='159'/><anchor id='Pg159'/> +transmits the faith of the Christian Church in a loving and +gracious God who is willing to forgive and powerful to save. +It teaches a man to pray, curing his soul by affirming over +and over a triumphant faith, and throwing it open to mysterious +spiritual powers which bring joy, peace, and strength +beyond himself. It sets before him a code of moral duty to +quicken and guide his conscience. It puts him inside of a +group of like-minded people who exercise social restraint +and urge him on. +</p> + +<p> +When all this is wisely combined, it constitutes a spiritual +reenforcement of incomparable energy. It acts like an emancipation. +It gives a sense of freedom and newness. The +untrained observer sees it mainly in those cases where the +turn has come in some dramatic form and where the contrast +between the old and new life is most demonstrable. But the +saving force is at work even when it seeps in through home +influences so quietly that the beneficiary of it does not realize +what a great thing has been done for him. +</p> + +<p> +The saving force has to attack the powers in possession. +Only those who have helped in wresting men free from sin +can tell what a stiff fight it often is. Here is an intellectual +professional man who goes off for a secret spree about once +in sixty days; a respectable woman who has come under the +opium habit; a boy who is both a cigarette fiend and sexually +weak; a man who domineers and cows his wife and family; +a woman who has reduced her husband to slavery to supply +her expensive tastes; a girl who shirks all work and throws +the burden of her selfish life on a hard-worked mother; a +college man whose parents are straining all their resources +and using up their security for old age to keep him at college, +and who gambles—complete the catalogue for yourself. +To make these individuals over into true citizens of the +Kingdom of God and loyal fellow-workers of their fellow-men +means constructive conflict of a high order. It has been +done.<note place='foot'>See, for instance, Begbie, <q>Twice Born Men.</q></note> +</p> + +</div> + +<pb n='160'/><anchor id='Pg160'/> + +<div> +<head>II</head> + +<p> +The problem of evil becomes far more complicated when +evil is socialized. The simplest and most familiar form of +that is the boys' gang. Here is a group of young humans +who get their fun and adventure by pulling the whiskers of +the law. They idealize vice and crime. Leadership in their +group is won by proficiency in profanity, gambling, obscenity, +and slugging. The gang assimilates its members; there is +regimentation of evil. It acts as a channel of tradition; the +boy of fifteen teaches the boy of twelve what he has learned +from the boy of eighteen. +</p> + +<p> +How is the problem of evil affected when the powers of +human society, which usually restrain the individual from +vice and rebellion, are used to urge him into it? Should +the strategy of the Kingdom of God be adjusted to that +situation? It is not enough to win individuals away from +the gangs. Can the gang spirit itself be christianized and +used to restrain and stimulate the young for good? Has +this been done, and where, and how? Is Christian institutional +work sufficient to cope with the problem? What readjustments +in the recreational and educational outfit of our +American communities are needed to give a wholesome outlet +to the spirit of play and adventure, and to train the +young for their life work? Would such an outfit do the +work without personal leadership inspired by religion? +</p> + +<p> +Christian evangelism in the past has not had an adequate +understanding of the power of the group. In what connections +has the Church shown a true valuation of the social +factor in sin and redemption? At what points has its strategy +been ineffective in dealing with socialized evil? What contributions +can social science make to the efficiency of evangelism? +Would a correct scientific analysis of the constructive +and disintegrating forces in society be enough to do +saving work? +</p> + +</div> + +<div> +<head>III</head> + +<p> +The bad gangs of the young are usually held together by +<pb n='161'/><anchor id='Pg161'/> +a misdirected love of play and adventure. The dangerous +combinations of adults are consolidated by <q>the cohesive +power of plunder.</q> That makes them a far more difficult +proposition. +</p> + +<p> +Any local attack on saloons and vice resorts furnishes a +laboratory demonstration of socialized evil. The object of +both kinds of institutions is to make big profit by catering +to desires which induce men to spend freely. Music and +sociability are used as a bait. The people who profit by this +trade are held together by the fear of a common danger. +Since the community uses political means of curbing or suppressing +the vice business, the vice group goes into politics +to prevent it. It seeks to control the police, the courts, the +political machines by sharing part of its profits. Lawyers, +officials, newspaper proprietors, and real estate men are linked +up and summoned like a feudal levy in case of danger. Drugstores, +doctors, chauffeurs, messenger boys, and all kinds of +people are used to bring in trade and make it secure. The +exploded fictions of alcoholism are kept circulating. Like a +tape-worm in the intestines, these articulated and many-jointed +parasitic organizations of vice make our communities +sick, dirty, and decadent. +</p> + +<p> +We have learned to read the sordid trail of the drink and +vice traffic in American communities. There is another kind +of organized evil, even more ancient, pervasive, and deadly, +which few understand, though it has left a trail sufficiently +terrible. +</p> + +<p> +Wherever we look in the history of the older nations, we +see an alignment of two fundamental classes. The one is +born to toil, stunted by toil, and gets its class characteristics +by toil. The other is characterized by the pleasures and +arts of leisure, is physically and mentally developed by +leisure, and proud and jealous of its leisure. This class is +always class-conscious; its groups, however antagonistic, always +stand together against the class of toil. Its combination +of leisure and wealth is conditioned on the power of +taking tribute from the labor of many. In order to do this +<pb n='162'/><anchor id='Pg162'/> +with safety, it must control political power, the military outfit, +the power of making, interpreting and executing the laws, +and the forces forming public opinion. +</p> + +<p> +Before the advent of industrialism and political democracy, +it secured its income by controlling the land and the government +of nations; and the effects of its control can be read in +the condition of the rural population of Russia, Austria, +Eastern Germany, Italy, France before the Revolution, England, +and especially Ireland. The development of industry +has changed the problem of economic and political control; +but the essentials remain, as we can see in the condition of +industrial communities and the history of labor legislation. +</p> + +<p> +The fundamental sin of all dominant classes has been the +taking of unearned incomes. Political oppression has always +been a corollary of economic parasitism, a means to an end. +The combination of the two constitutes the largest and most +continuous form of organized evil in human history. +</p> + +<p> +Jesus used the illustration of pegs maliciously driven into +the path to make men stumble and fall. It would require +some illustration drawn from modern machinery to express +the wholesale prostration of bodies and souls where covetousness +has secured continuous power and has been able to +get in its full work. Anyone who has ever looked with +human understanding at the undersized and stupid peasants +of countries ruled by their landlord class, or at the sordid +homes and pleasures of miners or industrial workers where +some corporation feared neither God nor the law, ought to +get a comprehension of the power of evil that has rested like +an iron yoke on humanity. +</p> + +<p> +We think most readily of the children of the poor as a +product of exploitation; underfed and overstimulated, cut +off from the clean pleasures of nature, often tainted with +vice before knowledge has come, and urged along by the +appetites and cruel selfishness of older persons, they are a +standing accusation against society itself.<note place='foot'>See Jane Addams, +<q>A New Conscience and an Ancient Evil.</q></note> Jesus would have +<pb n='163'/><anchor id='Pg163'/> +felt that the children of the rich are an even worse product +of exploitation than the poor. When <q>society</q> plays, it burns +up the labor of thousands like fireworks. The only possible +justification for the aggregations of wealth is that the rich +are to act as the trustees and directors of the wealth of +society; but their children—except in conspicuous and fine +exceptions—are put out of contact with the people whom they +must know if they are to serve them, so that it takes heroic +effort on the part of noble exceptions to get in contact with +the people once more, and to discover how they live. In all +nations the atmosphere of the aristocratic groups drugs the +sense of obligation, and possesses the mind with the notion +that the life and labor of men are made to play tennis with. +The existence of great permanent groups, feeding but not +producing, dominating and directing the life of whole nations +according to their own needs, may well seem a supreme proof +of the power of evil in humanity. +</p> + +</div> + +<div> +<head>IV</head> + +<p> +If evil is socialized, salvation must be socialized. The +organization of the Christian Church is a recognition of the +social factor in salvation. It is not enough to have God, +and Christ, and the Bible. A group is needed, organized on +Christian principles, and expressing the Christian spirit, which +will assimilate the individual and gradually make him over +into a citizen of the Kingdom of God. Salvation will rarely +come to anyone without the mediation of some individual or +group which already has salvation. It may be very small +and simple. <q>Where two or three are gathered in my name, +there am I in the midst of them.</q> That saying recognizes +that an additional force is given to religion by its embodiment +in a group of believers. Professor Royce has recently +reasserted in modern terms the old doctrine that <q>there is +no salvation outside of the Church,</q> calling the Church <q>the +beloved community.</q> Of course the question is how intensively +Christian the Church can make its members. That +<pb n='164'/><anchor id='Pg164'/> +will depend on the question how Christian the Church itself +is, and there's the rub. +</p> + +<p> +The Church is the permanent social factor in salvation. +But it has cause to realize that many social forces outside +its immediate organization must be used, if the entire community +is to be christianized. +</p> + +<p> +In the earliest centuries Christianity was practically limited +to the life within the Church. Being surrounded by a hostile +social order, and compelled to fence off its members, it created +a little duplicate social order within the churches where it +sought to realize the distinctively Christian social life. Its +influence there was necessarily restricted mainly to individual +morality, family life, and neighborly intercourse, and here it +did fundamental work in raising the moral standards. On +the other hand, it failed to reorganize industry, property, and +the State. Even if Christians had had an intelligent social +and political outlook, any interference with the Roman Empire +by the low-class adherents of a forbidden religion was +out of the question. When the Church was recognized and +favored under Constantine and his successors, it had lost its +democratic composition and spirit, and the persons who controlled +it were the same sort of men who controlled the +State. +</p> + +<p> +The early age of the Church has had a profound influence +in fixing the ideals and aims of later times. The compulsory +seclusion and confinement of the age of persecution are supposed +to mark the mission of the Church. As long as the +social life in our country was simple and rural, the churches, +when well led, were able to control the moral life of entire +communities. But as social organization became complex +and the solidarity of neighborhood life was left behind, the +situation got beyond the institutional influence of the churches. +Evidently the fighting energies of Christianity will have to +make their attack on broader lines, and utilize the scientific +knowledge of society, which is now for the first time at the +command of religion, and the forces set free by political and +social democracy. We can not restrict the modern conflict +<pb n='165'/><anchor id='Pg165'/> +with evil to the defensive tactics of a wholly different age. +Wherever organized evil opposes the advance of the Kingdom +of God, there is the battle-front. Wherever there is any +saving to be done, Christianity ought to be in it. The intensive +economic and sociological studies of the present +generation of college students are a preparation for this +larger warfare with evil. These studies will receive their +moral dignity and religious consecration when they are put +at the service of Jesus Christ and the Kingdom of God. +</p> + +</div> + +</div> + +<div> +<head>Suggestions for Thought and Discussion</head> + +<p> +I. <hi rend='italic'>The Natural Drift</hi> +</p> + +<p> +1. If left alone, which way do we tend? Does a normal +and sound individual need spiritual reinforcement to live +a good life? +</p> + +<p> +2. How do you account for the fact that the noblest +movements are so easily debased? +</p> + +<p> +II. <hi rend='italic'>Jesus and Human Sin</hi> +</p> + +<p> +1. Did Jesus take a friendly or a gloomy view of human +nature? How did the fact of sin in humanity impress him? +</p> + +<p> +2. Why did he condemn so sternly those who caused the +weak to stumble? Estimate the relative force of the natural +weakness of human nature, and of the pressure of socialized +evil, when individuals go wrong. +</p> + +<p> +3. Do you agree with the exposition in the Daily Reading +for the Fourth Day? Do men want to be let alone? +Is this an evidence of sinful tendency? +</p> + +<p> +4. What personal experiences of Jesus prompted the +parable of the tares? Was the conception of Satan in +Jewish religion of individual or social origin? When did +it have political significance? +</p> + +<p> +III. <hi rend='italic'>The Irrepressible Conflict</hi> +</p> + +<p> +1. Why did Jesus foresee an inevitable conflict if the +<pb n='166'/><anchor id='Pg166'/> +Kingdom of God was to come? Has history borne him +out? +</p> + +<p> +2. Does mystical religion involve a man in conflict? +Does ascetic religion? Which books him for more conflict +with social evil—a life set on the Kingdom of God on earth, +or a faith set on the life to come? +</p> + +<p> +3. What form does the conflict with evil take in our +personal life? What reinforcement does the Christian +religion as a spiritual faith offer us? What personal experience +have we of its failure or its effectiveness? +</p> + +<p> +4. What is meant by evil being socialized? In what +ways does this increase the ability of evil to defend and +propagate itself? +</p> + +<p> +5. What are the most dangerous forms of organized +evil today? How do they work? +</p> + +<p> +6. What are the most disastrous <q>stumbling blocks</q> +today for working people? For business men? For students? +</p> + +<p> +7. The Church sings many militant hymns. Is the +Church as a whole a fighting force today? +</p> + +<p> +IV. <hi rend='italic'>For Special Discussion</hi> +</p> + +<p> +1. How should an individual go about it to fight concrete +and socialized evils in a community? +</p> + +<p> +2. How can a church get into the fight? Should the +Church go into politics? Why, or why not? +</p> + +<p> +3. Would Christianity be just as influential as a social +power of salvation if the Christian Church did not exist? +</p> + +<p> +4. Will the fight against evil ever be won? If not, is it +worth fighting? +</p> + +</div> + +</div> + +<pb n='167'/><anchor id='Pg167'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter XI. The Cross As A Social Principle</head> + +<p> +<hi rend='italic'>Social Redemption is Wrought by Vicarious Suffering</hi> +</p> + +<p> +<hi rend='smallcaps'>Daily Readings</hi> +</p> + +<div> +<head>First Day: The Prophetic Succession</head> + +<quote rend='display'> +And he began to speak unto them in parables. A +man planted a vineyard, and set a hedge about it, +and digged a pit for the winepress, and built a tower, +and let it out to husbandmen, and went into another +country. And at the season he sent to the +husbandmen a servant, that he might receive from +the husbandmen of the fruits of the vineyard. And +they took him, and beat him, and sent him away +empty. And again he sent unto them another servant; +and him they wounded in the head, and handled +shamefully. And he sent another; and him they +killed: and many others; beating some, and killing +some. He had yet one, a beloved son: he sent him +last unto them, saying, They will reverence my son. +But those husbandmen said among themselves, This +is the heir; come, let us kill him, and the inheritance +shall be ours. And they took him, and killed him, +and cast him forth out of the vineyard. What therefore +will the lord of the vineyard do? he will come +and destroy the husbandmen, and will give the vineyard +unto others.—Mark 12:1-9. +</quote> + +<p> +The vineyard parable was meant as an epitome of Jewish +history. By the servants who came to summon the nation +to obedience, Jesus meant the prophets. The history of the +Hebrew people was marked by a unique succession of men +<pb n='168'/><anchor id='Pg168'/> +who had experienced God, who lived in the consciousness +of the Eternal, who judged the national life by the standard +of divine righteousness, and who spoke to their generation +as representatives of God.<note place='foot'>Why not give +a fresh reading to the Hebrew prophets? Read them as if +they had just been dug up in the East. Read them with the insight into +social life developed by economic and sociological work in college. Read +them with the critical social and political situations in mind. Read entire +books at a sitting to absorb the spiritual valor of the prophets and their sense +of God and of righteousness. George Adam Smith's <q>The Book of the Twelve +Prophets</q> has fine social understanding, and gives the necessary historical +background.</note> The spirit of these men and the +indirect permanent influence they gained in their nation give +the Old Testament its incomparable power to impel and +inspire us. They were the moving force in the spiritual progress +of their nation. Yet Jesus here sketches their fate as +one of suffering and rejection. +</p> + +<p> +Have other nations had a succession of men corresponding +to the Hebrew prophets? +</p> + +<p> +Are there any in our own national history? +</p> + +</div> + +<div> +<head>Second Day: The Suffering Servant of Jehovah</head> + +<quote rend='display'> +<p> +Surely he hath borne our griefs, and carried our +sorrows; yet we did esteem him stricken, smitten of +God, and afflicted. But he was wounded for our +transgressions, he was bruised for our iniquities; the +chastisement of our peace was upon him; and with +his stripes we are healed. All we like sheep have +gone astray; we have turned every one to his own +way; and Jehovah hath laid on him the iniquity of us +all. +</p> + +<p> +He was oppressed, yet when he was afflicted he +opened not his mouth; as a lamb that is led to the +slaughter, and as a sheep that before its shearers +is dumb, so he opened not his mouth. By oppression +and judgment he was taken away; and as for his +generation, who among them considered that he was +cut off out of the land of the living for the transgression +of my people to whom the stroke was due?—Isaiah +53:4-8. +</p> +</quote> + +<pb n='169'/><anchor id='Pg169'/> + +<p> +In the latter part of Isaiah are a number of sections describing +the character and mission of <q>the servant of Jehovah.</q> +Whom did the writer mean? A single great personality? +The suffering and exiled Hebrew nation? A +godly and inspired group of prophets within the nation? +The Christian Church has always seen in this servant of +Jehovah a striking prophecy of Christ. The fact that the +interpretation has long been in question indicates that the +characteristics of the servant of Jehovah can be traced in +varying degrees in the nation, in the prophetic order, in +single prophets, and preeminently in the great culminating +figure of all prophethood. Isaiah 53 describes the servant +of Jehovah as rejected and despised, misunderstood, bearing +the transgressions and chastisement of all. It is the first +great formulation of the fact of vicarious suffering in +humanity. +</p> + +<p> +Why and how can the sins of a group fall on one? +</p> + +</div> + +<div> +<head>Third Day: A Contemporary Prophet</head> + +<quote rend='display'> +<p> +And as these went their way, Jesus began to say +unto the multitudes concerning John, What went ye +out into the wilderness to behold? a reed shaken +with the wind? But what went ye out to see? a man +clothed in soft raiment? Behold, they that wear soft +raiment are in kings' houses. But wherefore went ye +out? to see a prophet? Yea, I say unto you, and +much more than a prophet. This is he, of whom it +is written, +</p> + +<lg> +<l>Behold, I send my messenger before thy face,</l> +<l>Who shall prepare thy way before thee....</l> +</lg> + +<p> +But whereunto shall I liken this generation? It +is like unto children sitting in the marketplaces, who +call unto their fellows and say, We piped unto you, +and ye did not dance; we wailed, and ye did not +mourn. +</p> + +<p> +For John came neither eating nor drinking, and +they say, He hath a demon. The Son of man came +eating and drinking, and they say, Behold a gluttonous +<pb n='170'/><anchor id='Pg170'/> +man and a winebibber, a friend of publicans +and sinners! And wisdom is justified by her works.—Matt. +11:7-10; 16-19. +</p> +</quote> + +<p> +To Jesus prophetism was not merely an historic fact, but +a living reality. He believed in present-day inspiration. He +and his contemporaries had seen one great prophet, fearless, +heroic, with all the marks of the type, a messenger of God +inaugurating a new era of spiritual ferment (vs. 12, 13). +But John had to bear the prophet's lot. He was then in +prison for the crime of telling a king the truth, and was +soon to die to please a vindictive woman. The people, too, +had wagged their heads over him. Like pouting children on +the public square, who <q>won't play,</q> whether the game proposed +is a wedding or a funeral, the people had criticized John +for being a gloomy ascetic, and found fault with Jesus for +his shocking cheerfulness. There was no way of suiting +them, and no way of making them take the call of God to +heart. Long before electricity was invented, human nature +knew all about interposing nonconductors between itself and +the truth. +</p> + +<p> +<hi rend='italic'>Have we ever noticed students interposing a general criticism +between themselves and a particular obligation?</hi> +</p> + +<p> +Can it be that one of the uses of a higher education is +to furnish greater facility in fuddling inconvenient truth? +</p> + +</div> + +<div> +<head>Fourth Day: Looking Forward to the Cross</head> + +<quote rend='display'> +<p> +And it came to pass, when the days were well-nigh +come that he should be received up, he stedfastly +set his face to go to Jerusalem.—Luke 9:51. +</p> + +<p> +In that very hour there came certain Pharisees, +saying to him, Get thee out, and go hence: for +Herod would fain kill thee. And he said unto them, +Go and say to that fox, Behold, I cast out demons +and perform cures to-day and to-morrow, and the +third day I am perfected. Nevertheless I must go +on my way to-day and to-morrow and the day following; +<pb n='171'/><anchor id='Pg171'/> +for it cannot be that a prophet perish out +of Jerusalem. O Jerusalem, Jerusalem, that killeth +the prophets, and stoneth them that are sent unto +her! how often would I have gathered thy children +together, even as a hen gathereth her own brood +under her wings, and ye would not!—Luke 13:31-34. +</p> +</quote> + +<p> +Jesus early knew that the decision was going against him. +He saw the cross on the horizon of his life long before +others saw it. Painters have pictured him in his father's +carpenter shop, with tools on his shoulder, gazing down at +his shadow shaped like a cross. He accepted death consciously +and <q>stedfastly set his face to go up to Jerusalem,</q> +though he knew what was awaiting him. Jerusalem +had acquired a sad preeminence as the place where the +struggles between the prophets and the heads of the nation +were settled. He saw his own death as part of the prophetic +succession. He went to it, not as a driven slave, but as a +free spirit. That jackal of a king, Herod, could not scare +him out of Galilee. His time was in his Father's hand. Today, +tomorrow, and the day following, he would work, and +then he would be perfected. +</p> + +</div> + +<div> +<head>Fifth Day: New Prophets to Follow</head> + +<quote rend='display'> +Woe unto you, scribes and Pharisees, hypocrites! +for ye build the sepulchres of the prophets, and garnish +the tombs of the righteous, and say, If we had +been in the days of our fathers, we should not have +been partakers with them in the blood of the prophets. +Wherefore ye witness to yourselves, that ye +are sons of them that slew the prophets. Fill ye up +then the measure of your fathers. Ye serpents, ye +offspring of vipers, how shall ye escape the judgment +of hell? Therefore, behold, I send unto you +prophets, and wise men, and scribes: some of them +shall ye kill and crucify; and some of them shall ye +scourge in your synagogues, and persecute from city +to city: that upon you may come all the righteous +blood shed on the earth, from the blood of Abel the +<pb n='172'/><anchor id='Pg172'/> +righteous unto the blood of Zachariah son of Barachiah, +whom ye slew between the sanctuary and the +altar. Verily I say unto you, All these things shall +come upon this generation.—Matt. 23:29-36. +</quote> + +<p> +This is the climax of the great invective against the religious +leaders of the nation. The last count in the indictment +is that they were about to complete the record of +their fathers by rejecting and persecuting the prophets of +their generation. The fact had sunk into the public mind +that former generations had been guilty of this. <q>If we had +been in the days of our fathers, we should not have been +partakers with them in the blood of the prophets.</q> Jesus +promises to make a test of this and foretells that they will +go the old way and so declare their spiritual solidarity with +the sins of the past. We see here that he thought of his +disciples as moving in the prophetic succession. +</p> + +<quote rend='display'> +<lg> +<l><q rend='pre'>Hast thou chosen, O my people, on whose party thou shalt stand,</q></l> +<l><q rend='post'>Ere the Doom from its worn sandals shakes the dust against the +land?</q></l> +</lg> + +<lg> +<l><q>Never shows the choice momentous till the judgment hath passed by.</q></l> +</lg> +</quote> + +</div> + +<div> +<head>Sixth Day: The Cross for All</head> + +<quote rend='display'> +From that time began Jesus to show unto his disciples, +that he must go unto Jerusalem, and suffer +many things of the elders and chief priests and +scribes, and be killed, and the third day be raised up. +And Peter took him, and began to rebuke him, saying, +Be it far from thee, Lord: this shall never be +unto thee. But he turned, and said unto Peter, Get +thee behind me, Satan: thou art a stumbling-block +unto me: for thou mindest not the things of God, +but the things of men. Then said Jesus unto his +disciples, If any man would come after me, let him +<pb n='173'/><anchor id='Pg173'/> +deny himself, and take up his cross, and follow me. +For whosoever would save his life shall lose it: and +whosoever shall lose his life for my sake shall find +it.—Matt. 16:21-25. +</quote> + +<p> +When the tide was turning against Jesus, he tested the +attitude of the inner circles of his disciples, and drew from +Peter on behalf of all a ringing declaration of faith and +loyalty (vs. 13-16). <q>From that time</q> Jesus began to share +with them his outlook toward death. Peter expressed the +shock which all felt and protested against the possibility. +The vehemence with which Jesus repelled Peter's suggestion +gives us a glimpse of the inner struggles in his mind, of +which we get a fuller revelation in his prayer in Gethsemane. +But instead of receding from his prediction of the cross, he +expanded it by laying the obligation of prophetic suffering +on all his disciples. Their adjustment toward that destiny +would at the same time be the settlement of their own salvation. +When the Kingdom of God is at stake, a man saves +his life by losing it and loses his life by saving it, and the +loss of his higher self can not be offset by any amount of +external gain. +</p> + +<p> +<hi rend='italic'>Looking ahead to the profession which we expect to enter, +where do we foresee the possibility of losing our lives by +trying to save them, or of saving our lives by apparently +losing them?</hi> +</p> + +</div> + +<div> +<head>Seventh Day: The Consolations of the Prophet</head> + +<quote rend='display'> +<p> +Behold, I send you forth as sheep in the midst of +wolves: be ye therefore wise as serpents, and harmless +as doves. But beware of men: for they will +deliver you up to councils, and in their synagogues +they will scourge you; yea and before governors +and kings shall ye be brought for my sake, for a +testimony to them and to the Gentiles. But when +they deliver you up be not anxious how or what ye +shall speak: for it shall be given you in that hour +<pb n='174'/><anchor id='Pg174'/> +what ye shall speak. For it is not ye that speak, +but the Spirit of your Father that speaketh in +you.—Matt. 10:16-20. +</p> + +<p> +Jesus saith unto them, Did ye never read the scriptures, +</p> + +<lg> +<l>The stone which the builders rejected,</l> +<l>The same was made the head of the corner;</l> +<l>This was from the Lord,</l> +<l>And it is marvellous in our eyes?—Matt. 21:42.</l> +</lg> + +<p> +Blessed are they that have been persecuted for +righteousness' sake: for theirs is the kingdom of +heaven. Blessed are ye when men shall reproach +you, and persecute you, and say all manner of evil +against you falsely, for my sake. Rejoice, and be +exceeding glad: for great is your reward in heaven: +for so persecuted they the prophets that were before +you.—Matt. 5:10-12. +</p> +</quote> + +<p> +These three passages express three great consolations for +those who share prophetic opposition with Christ. They +will have to face great odds; numbers and weight will be +against them. But there will be a quiet voice within to prompt +them and sustain them: <q>It is not ye that speak, but the +Spirit of your Father that speaketh in you.</q> +</p> + +<p> +The second consolation is that the higher court will reverse +the verdict of the lower. The stonemasons may look +a stone over and conclude that it will not fit into the building; +but the architect may have reserved that stone for the +head of the corner. The prophet rarely lives to see his own +historical vindication, but faith knows it is inevitable. +</p> + +<p> +The third consolation is contained in the last of the +Beatitudes. Those who are persecuted for righteousness' +sake may well rejoice for the company they are in, for the +Leader whose name they bear, and for the Kingdom of God +which is now and ever shall be their heritage. +</p> + +<p> +Imagine two classmates in the same profession, reaching +the end of their career. The one has attained success, wealth, +eminence, together with a reputation of never having done a +<pb n='175'/><anchor id='Pg175'/> +courageous and self-sacrificing action, and with the consciousness +that his soul has grown small as he has grown +old. The other has been a fighter for the right, a conspicuous +man, but has kept out of office, tasting poverty and +opposition with his family, yet with the consciousness that +he has had the salt of the earth for his friends and that he +has put in some mighty good licks for righteousness. <emph>Which +would we rather be?</emph> +</p> + +</div> + +<div> +<head>Study for the Week</head> + +<p> +Christian men have differed widely in interpreting the +significance of Christ's suffering and death, but all have +agreed that the cross was the effective culmination of his +work and the key which unlocks the meaning of his whole +life. The Church has always felt that the death of Christ +was an event of eternal importance for the salvation of mankind, +unique and without a parallel. It has an almost inexhaustible +many-sidedness. We are examining here but one +aspect. We have seen in the passages studied this week that +Jesus himself linked his own suffering and rejection with +the fate of the prophets who were before him and with the +fate of his disciples who would come after him. He saw a +red line running through history, and his own life and death +were part of it. He himself generalized the social value of +his peculiar experience, and taught us to see the cross as a +great social principle of the Kingdom of God. He saw his +death as the highest demonstration of a permanent law of +human life. +</p> + +<div> +<head>I</head> + +<p> +Evil is socialized, institutionalized, and militant. The Kingdom +of God and its higher laws can displace it only by +conflict. <q>Truth forever on the scaffold, Wrong forever on +the throne.</q> This clash involves suffering. This suffering +will fall most heavily on those who most completely embody +the spirit and ideas of the Kingdom, and who have the +necessary boldness to make the fight. +</p> + +<p> +In most men the eternal moral conflict gets only confused +<pb n='176'/><anchor id='Pg176'/> +understanding. Sometimes they are aroused by sentimental +pity or indignation, but soon tire again. If their own +interests are affected they fight well. But there are men +and women whose minds have been made so sensitive by +personal experiences or so cleansed by right education and +by the spirit of God that they take hold of the moral issues +with a really adequate understanding. Living somehow on +the outskirts of the Kingdom of Heaven, they have learned +to think and feel according to its higher ways, and when +they turn toward things as they now are, of course there is +a collision; not this time a collision of interests, but a clash +of principles, of justice with wrong, of truth with crafty +subterfuges, or of solidarity with predatory selfishness. +</p> + +<p> +The life and fate of these individuals anticipates the issues +of history. This is the prophetic quality of their lives. +Working out the moral and intellectual problems in their +minds before the masses have realized them, they become the +natural leaders in the fight, clarify the minds of others, and +thus become, not only forerunners, but invaluable personal +factors in the moral progress of the race. <q>The single living +spirits are the effective units in shaping history; all common +tendencies working toward realization must first be condensed +as personal forces in such minds, and then by interaction +between them work their way to general recognition</q> +(Lotze). Lowell's <q>Present Crisis</q> is perhaps the most +powerful poetical expression of the prophetic function in +history. +</p> + +<quote rend='display'> +<lg> +<l><q rend='pre'>Count me o'er earth's chosen +heroes—they were souls that stood alone,</q></l> +<l>While the men they agonized for hurled the contumelious stone,</l> +<l>Stood serene, and down the future saw the golden beam incline</l> +<l>To the side of perfect justice, mastered by their faith divine,</l> +<l>By one man's plain truth to manhood and to God's supreme design.</l> +</lg> + +<pb n='177'/><anchor id='Pg177'/> + +<lg> +<l>"By the light of burning heretics Christ's bleeding feet I track,</l> +<l>Toiling up new Calvaries ever with the cross that turns not back,</l> +<l>And these mounts of anguish number how each generation learned</l> +<l>One new word of that grand Credo which in prophet-hearts hath burned</l> +<l><q rend='post'>Since the first man stood God-conquered +with his face to heaven upturned.</q></l> +</lg> +</quote> + +</div> + +<div> +<head>II</head> + +<p> +During the centuries when the Church was herself in need +of redemption and her purification was resisted by the +dominant ecclesiastical interests, such prophetic spirits as +Arnold of Brescia, Wycliffe, Huss, and Savonarola were +most frequently found battling for the freedom of the +Church from the despotic grafters inside and outside of the +hierarchy, and for the purity of the gospel. The Church was +a chief part of the social order, and the reform of the Church +was the preeminent social problem. Today the Church is +on the whole free from graft, and as openminded as the +state of public intelligence permits it to be. Therefore the +prophet minds are now set free to fight for the freedom of +the people in political government and for the substitution +of cooperation for predatory methods in industry, and the +clash is most felt on that field. +</p> + +<p> +The law of prophetic suffering holds true as much as +ever. Probably no group of men have ever undertaken to +cleanse a city of profit-making vice without being made to +suffer for it. In the last thirty years this country has watched +eminent men in public life in various great cities making a +sincere drive to break the grip of a grafting police machine, +or of a political clique, or of public service corporations. For +a while such a man has public sentiment with him, for all +communities have a desire to be moral. But when it becomes +clear that he really means what he says, and that important +<pb n='178'/><anchor id='Pg178'/> +incomes will be hurt, powerful forces set on him with abuse +and ridicule, try to wreck his business or health, and sidetrack +his political ambitions. An eminent editor in the Middle +West, speaking before the Press Association of his State +several years ago, said: <q>There is not a man in the United +States today who has tried honestly to do anything to change +the fundamental conditions that make for poverty, disease, +vice, and crime in our great cities, in our courts and in our +legislatures, who, at the very time at which his efforts seemed +most likely to succeed, has not been suddenly turned upon +and rent by the great newspaper publications.</q> A volume of +truthful biographical sketches of such leaders would give us +a history of the cross in politics, and would tell us more +about Christianity as an effective force in our country than +some church statistics. +</p> + +</div> + +<div> +<head>III</head> + +<p> +Jesus took the sin of throttling the prophets very seriously. +It is sin on a higher level than the side-stepping of frail +human nature, or the wrongs done in private grievances. +Since the Kingdom of God is the highest thing there is, +an attempt to block it or ruin it is the worst sin. Our hope +for the advance of the race and its escape from its permanent +evils is conditioned on keeping our moral perceptions +clear and strong. Suffocating the best specimens of moral +intelligence and intimidating the rest by their fate quenches +the guiding light of mankind. Is anything worse? +</p> + +<p> +Jesus held that the rejection of the prophets might involve +the whole nation in guilt and doom. How does the action +of Caiaphas and a handful of other men involve all the rest? +By virtue of human solidarity. One sins and all suffer, +because all are bound together. A dominant group acts for +all, and drags all into disaster. This points to the moral +importance of good government. If exploiters and oppressors +are in control of society, its collective actions will be guided +and determined by the very men who have most to fear +<pb n='179'/><anchor id='Pg179'/> +from the Kingdom of God and most inclination to stifle the +prophetic voices. +</p> + +<p> +But the same solidarity which acts as a conductor of sin +will also serve as a basis to make the attack of the righteous +few effective for all. If the suffering of good men puts +a just issue where all can see and understand, it intensifies +and consolidates the right feeling of the community. The +suffering of a leader calls out passionate sympathy and loyalty, +sometimes in a dangerous degree. In the labor movement +almost any fault is forgiven to a man who has been in prison +for the cause of labor, and death for a popular cause will +idealize the memory of very ordinary or questionable characters. +But if the character of a leader is pure, suffering +accredits him and gives him power. The cross had an incomparable +value in putting the cause of Christianity before +the world. It placed Jesus where mankind could never forget +him, and it lit up the whole problem of sin and redemption +with the fire of the greatest of all tragedies. +</p> + +<quote rend='display'> +<lg> +<l><q rend='pre'>The cross, bold type of shame to homage turned,</q></l> +<l><q rend='post'>Of an unfinished life that sways the world.</q></l> +</lg> +</quote> + +</div> + +<div> +<head>IV</head> + +<p> +But not all righteous suffering is socially effective. A good +man may be suppressed before he has won a following, or +even before he has wrought out his message in his own mind, +and his suppression leaves only a few bubbles on the waters +of oblivion. In that case his life has failed to discharge the +redemptive force contained in it. It only adds a little more +to the horror and tragedy of a sinful, deaf, and blood-stained +world. Many of the men whose lives ebbed away +behind the cruel silence of the walls of the Spanish Inquisition, +were such men as Spain needed most. What saving effect did +their death exercise? The uncounted patriots whose chains +have clanked on the march to Siberian exile, have not yet +freed Russia from its blind oligarchy. Our faith is that their +<pb n='180'/><anchor id='Pg180'/> +lives were dear to God, and that their sorrows and the bitter +tears of those who loved them are somehow part of an +accumulating force which will one day save Russia. But this +is religious faith, <q>a conviction of things not seen.</q> We can +not prove it. We can only trust. +</p> + +<p> +Meanwhile it is our business to see that no innocent blood +is wasted. Pain is a merciful and redemptive institution of +nature when pain acts as an alarm-bell to direct intelligent +attention to the cause of the pain. If pain does not force +the elimination of its own cause, it is an added evil. The +death of the innocent, through oppression, child labor, dirt +diseases, or airless tenements, ought to arrest the attention +of the community and put the social cause of their death in +the limelight. In that case they have died a vicarious death +which helps to redeem the rest from a social evil, and anyone +who utilizes their suffering for that end, shows his reverence +for their death. We owe that duty in even higher measure +to the prophets, who are not passive and unconscious victims, +but who set themselves intelligently in opposition to evil. +The moral soundness of a nation can be measured by the +swiftness and accuracy with which it understands its prophetic +voices, or personalities, or events. The next best +thing to being a prophet is to interpret a prophet. This is +one of the proper functions of trained and idealistic minds, +such as college men and women should possess. The more the +Kingdom of God is present, the less will prophets be allowed +to suffer. When it is fully come, the cross will disappear. +</p> + +</div> + +<div> +<head>V</head> + +<p> +The social principle of the cross contains a challenge to +all who are conscious of qualities of leadership. Let the +average man do average duties, but let the strong man +shoulder the heavy pack. It is no more than fair that persons +of great natural power should deliberately choose work involving +social hardships. At present the theory seems to be +that the strong have a right to secure places where they will +<pb n='181'/><anchor id='Pg181'/> +be freed from the necessity of exerting themselves, and can +lay their support on the shoulders of the poor. That is the +law of the cross reversed. Our semi-pagan society has +always practiced vicarious suffering by letting the poor bear +the burdens of the rich in addition to their own. Instead +of encouraging the capable to hunt after predatory profit +and entrusting public powers to those who have been most +successful in preying, we ought to encourage solidaristic +feeling, and give both power and honor to those who are +ready to serve the commonwealth at severe cost to themselves. +</p> + +<p> +What has the principle of the cross to say to college men +and women? If they have an exceptional outfit, let them do +exceptional work. A knight in armor was expected to charge +where others could not venture. A college education entitles +a Christian man to some hard knocks. It seems contemptible +for us to walk off with the pleasures and powers of intellectual +training, and to leave the work of protecting children +and working girls against exploitation to men and women +without education, without leisure, and without social standing, +who will have to pay double the tale of effort for every +bit of success they win. In some European countries foreign +mission service has been left mainly to men and women of +the artisan class. In our country college men and women +have volunteered for it. That is as it ought to be. On the +other hand, in the struggle for political liberty the European +universities have taken a braver and more sacrificial part +than has ever fallen to our lot. +</p> + +<p> +Those who are conscious of a prophetic mission have a +redoubled motive for a clean, sober, and sincere life. Especially +in its initial stages an ethical movement is identified +with its leaders and tested by their character. A good man +can get a hearing for an unpopular cause by the trust he +inspires. His cause banks on his credit. The flawed private +character or dubious history of a leader is a drag. It is +worse yet if a man whose name has long been a guarantee +for his message, backslides and brings doubt upon all his +previous professions. Cases could be mentioned where noble +<pb n='182'/><anchor id='Pg182'/> +movements were wrecked for years because a leader forfeited +his honor. Constant fighting against evil involves subtle +temptations. To stand alone, to set your own conviction +against the majority, to challenge what is supposed to be +final, to disregard the conventional standards—this may lead +to dangerous habits of mind. If we propose to spread a lot +of canvas in a high wind, we need the more ballast in the +hold. Through the thin partitions of a summer hotel, a +man heard Moody praying God to save him from Moody. +Imagine what it must be to lose standing and honor among +your fellow men by secret weakness. Imagine also the +poignant pain if your disgrace pulls down a cause which +you have loved for years and which in purer days you vowed +to follow to its coronation. +</p> + +</div> + +</div> + +<div> +<head>Suggestions for Thought and Discussion</head> + +<p> +I. <hi rend='italic'>Vicarious Suffering and Social Progress</hi> +</p> + +<p> +1. Does suffering benefit humanity? Titus crucified +thousands of Jews during the destruction of Jerusalem. +Did their death have any saving effect? +</p> + +<p> +2. What is the connection between vicarious suffering +and social salvation? +</p> + +<p> +II. <hi rend='italic'>Prophetic Suffering</hi> +</p> + +<p> +1. What was the fate of the Old Testament prophets? +What was their influence in the life of Israel? To what +extent is Mark 12:1-9 a fair epitome of the treatment of +the prophets by the Hebrew nation? +</p> + +<p> +2. What is the significance of Isa. 53:4-8? Why and +how can the sins of a group fall on another? +</p> + +<p> +3. Where did Jesus see the continuity of prophetic suffering +in his own times? +</p> + +<p> +4. What place did he give to vicarious suffering in the +life of his followers and in the conquest of the Kingdom? +How does the law of the Cross connect with the fact of +solidarity? +</p> + +<pb n='183'/><anchor id='Pg183'/> + +<p> +5. In what respects was Christ's Cross unique? In what +respects does it express a general spiritual law? +</p> + +<p> +III. <hi rend='italic'>Vicarious Suffering Today</hi> +</p> + +<p> +1. Give instances of persons in public life today whose +careers were wrecked because they assailed socialized evil +or graft. How does this differ from the fate of the +prophets? +</p> + +<p> +2. Are the sacrifices of prophetic leaders ever useless +and actually ineffective? Do you feel an inward protest +against that? On what ground? +</p> + +<p> +3. To what extent is the call to be a Christian a challenge +to vicarious suffering? What social significance, +then, would Christian baptism have? +</p> + +<p> +4. Is there anything wrong with a Christian life which +does not incur suffering? +</p> + +<p> +5. Would suffering be normal in the religious life of +the young? +</p> + +<p> +6. Why does this social principle apply especially to +college men and women? +</p> + +<p> +IV. <hi rend='italic'>For Special Discussion</hi> +</p> + +<p> +1. What qualities constitute a man a prophet? +</p> + +<p> +2. Are there embryonic prophets? Or spent prophets? +Is a prophet necessarily a saint? +</p> + +<p> +3. Do prophets arise where religion deals with private +life only? What is the social value of prophetic personalities? +</p> + +<p> +4. Name men in secular history and literature who have +the marks of the prophet. Any in recent times? +</p> + +<p> +5. Does learning create prophetic vision or blur it? +</p> + +<p> +6. Does the ordinary religion today put a man in line +for the Cross or for a job as a bank director? +</p> + +<p> +7. Can you think of anything that would bring the +Cross back into the life of the churches today? +</p> + +<p> +8. Would vicarious suffering diminish if society became +Christianized? +</p> + +</div> + +</div> + +<pb n='184'/><anchor id='Pg184'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Chapter XII. A Review And A Challenge</head> + +<p> +<hi rend='italic'>The Social Principles of Jesus Demand Personal +Allegiance and Social Action</hi> +</p> + +<p> +<hi rend='smallcaps'>Daily Readings</hi> +</p> + +<div> +<head>First Day: The Social Mission of Christians</head> + +<quote rend='display'> +Ye are the salt of the earth.... Ye are the +light of the world.—Matt. 5:13, 14. +</quote> + +<p> +<q>Jesus speaks here with the consciousness of an historic +mission to the whole of humanity. Yet it was a Nazarene +carpenter speaking to a group of Galilean peasants and +fishermen. Under the circumstances, and at the time, it was +an utterance of the most daring faith—faith in himself, faith +in them, faith in what he was putting into them, faith in faith. +Jesus failed and was crucified, first his body by his enemies, +and then his spirit by the men who bore his name. But that +failure was so amazing a success that today it takes an +effort on our part to realize that it required any faith on +his part to inaugurate the Kingdom of God and to send +out his apostolate.</q><note place='foot'><q>Christianity +and the Social Crisis,</q> p. 415.</note> +</p> + +<p> +If the antiseptic and enlightening influence of the sincere +followers of Jesus were eliminated from our American communities, +what would be the presumable social effects? +</p> + +</div> + +<div> +<head>Second Day: The Great Initiator of the Kingdom of God</head> + +<quote rend='display'> +At that season Jesus answered and said, I thank +thee, O Father, Lord of heaven and earth, that thou +<pb n='185'/><anchor id='Pg185'/> +didst hide these things from the wise and understanding, +and didst reveal them unto babes: yea, +Father, for so it was well-pleasing in thy sight. +All things have been delivered unto me of my +Father: and no one knoweth the Son, save the +Father; neither doth any know the Father, save the +Son, and he to whomsoever the Son willeth to +reveal him. Come unto me, all ye that labor and +are heavy laden, and I will give you rest. Take my +yoke upon you, and learn of me; for I am meek and +lowly in heart: and ye shall find rest unto your souls. +For my yoke is easy, and my burden is light.—Matt. +11:25-30. +</quote> + +<p> +This is one of the most thrilling passages in the Bible. It +has always been understood as a call to intimate religion, as +the appeal of a personal Saviour to those who are loaded +with sin and weary of worldliness. But in fact it expresses +the sense of a revolutionary mission to society. +</p> + +<p> +Jesus had the consciousness of a unique relation to the +Father, which made him the mediator of a new understanding +of God and of life (v. 27). This new insight was +making a new intellectual alignment, leaving the philosophers +and scholars as they were, and fertilizing the minds of +simple people (v. 25). It is an historical fact that the +brilliant body of intellectuals of the first and second centuries +was blind to what proved to be the most fruitful and +influential movement of all times, and it was left to slaves +and working men to transmit it and save it from suppression +at the cost of their lives. +</p> + +<p> +Then Jesus turns to the toiling and heavy laden people +about him with the offer of a new kind of leadership—none +of the brutal self-assertion of the Cæsars and of all conquerors +here, but a gentle and humble spirit, and an obedience +which was pleasure and brought release to the soul. +</p> + +<p> +These words express his consciousness of being different, +and of bearing within him the beginnings of a new spiritual +constitution of humanity. +</p> + +<pb n='186'/><anchor id='Pg186'/> + +<p> +When individuals have really come under the new law +of Christ, does Jesus make good? +</p> + +<p> +Would he also make good if humanity based its collective +life on the social principles which we have studied? +</p> + +<p> +If the choice is between Cæsar and Christ, which shall it be? +</p> + +</div> + +<div> +<head>Third Day: The Kingdom of Truth</head> + +<quote rend='display'> +<p> +Pilate therefore entered again into the Prætorium, +and called Jesus, and said unto him, Art thou the +King of the Jews? Jesus answered, Sayest thou this +of thyself, or did others tell it thee concerning me? +Pilate answered, Am I a Jew? Thine own nation +and the chief priests, delivered thee unto me: what +hast thou done? Jesus answered, My kingdom is +not of this world: if my kingdom were of this +world, then would my servants fight, that I should +not be delivered to the Jews: but now is my kingdom +not from hence. Pilate therefore said unto him, +Art thou a king then? Jesus answered, Thou sayest +that I am a king. To this end have I been born, +and to this end am I come into the world, that I +should bear witness unto the truth. Every one that +is of the truth heareth my voice. Pilate saith unto +him, What is truth? +</p> + +<p> +And when he had said this, he went out again +unto the Jews, and saith unto them, I find no crime +in him.—John 18:33-38. +</p> +</quote> + +<p> +All kingdoms rest on force; formerly on swords and +bayonets, now on big guns. To overthrow them you must +prepare more force, bigger guns. Jesus was accused before +Pilate of being leader of a force revolution aiming to make +him king. He claimed the kingship, but repudiated the force. +To his mind the absence of force resistance was characteristic +of his whole undertaking. Instead, his power was +based on the appeal and attractiveness of truth. When +Pilate heard about <q>truth</q> he thought he had a sophist +before him, one more builder of metaphysical systems, and +expressed the skepticism of the man on the street: <q>What is +<pb n='187'/><anchor id='Pg187'/> +truth?</q> But Jesus was not a teacher of abstract doctrine, +whatever his expounders have made of him. His mind was +bent on realities. If we substitute <q>reality</q> for <q>truth</q> in +his saying here, we shall get near his thought. +</p> + +<p> +Which is more durable, power based on force, or power +based on spiritual coherence? +</p> + +</div> + +<div> +<head>Fourth Day: A Mental Transformation</head> + +<quote rend='display'> +I beseech you therefore, brethren, by the mercies +of God, to present your bodies a living sacrifice, holy, +acceptable to God, which is your spiritual service. +And be not fashioned according to this world: but +be ye transformed by the renewing of your mind, +that ye may prove what is the good and acceptable +and perfect will of God.—Rom. 12:1, 2. +</quote> + +<p> +In the first century the Christians were a new social group, +confronting the social order of the Roman Empire with a +new religious faith, a revolutionary hope, and a powerful +impulse of fraternity. Those who had come out of pagan +society still felt the pull of its loose pleasures and moral +maxims, and of its idolatry. Paul here challenges them to +submit fully to the social assimilation of the new group. It +involved an intellectual renewal, a new spiritual orientation, +which must have been searching and painful. It involved the +loss of many social pleasures, of business profit and civic +honor, and it might at any time mean banishment, torture, +and death. The altar symbol of sacrifice might become a +scarlet reality. Yet see with what triumphant joy and assurance +Paul speaks. +</p> + +<p> +If a student should dedicate himself to the creation of a +Christian social order today, would it still require an intellectual +renewing? +</p> + +<p> +Would it cramp him or enlarge him? +</p> + +</div> + +<div> +<head>Fifth Day: The Distinctive Contribution of Christ</head> + +<quote rend='display'> +There was the true light, even the light which +<pb n='188'/><anchor id='Pg188'/> +lighteth every man, coming into the world. He was +in the world, and the world was made through him, +and the world knew him not. He came unto his +own, and they that were his own received him not. +But as many as received him, to them gave he the +right to become children of God, even to them that +believe on his name: who were born, not of blood, +nor of the will of the flesh, nor of the will of man, +but of God. And the Word became flesh, and dwelt +among us (and we beheld his glory, glory as of the +only begotten from the Father), full of grace and +truth. For the law was given through Moses; grace +and truth came through Jesus Christ.—John 1:9-14, 17. +</quote> + +<p> +Here is the tragedy of the Gospel story, seen from a long +perspective and stated in terms of Greek philosophy. The +Light which lighteth every man, the <foreign lang='el' rend='italic'>Logos</foreign> +through whom God had created the <foreign lang='el' rend='italic'>kosmos</foreign>, +had come to this world in +human form, and been rejected. But some had received +him, and these had received a new life through him, which +made them children of God. They had discovered in him +a new kind of spiritual splendor, characterized by <q>grace +and truth.</q> Even Moses had contributed only law to +humanity; Christ was identified with grace and truth. +</p> + +<p> +How would you paraphrase the statements of John to +express the attitude of nineteen centuries to Christ? +</p> + +<p> +What has he in fact done for those who have received him? +</p> + +<p> +What would be the modern equivalent of <q>grace and +truth</q> to express the distinctive contribution of Christ to +human history? +</p> + +</div> + +<div> +<head>Sixth Day: The Master of the Greatest Game</head> + +<quote rend='display'> +Therefore let us also, seeing we are compassed +about with so great a cloud of witnesses, lay aside +every weight, and the sin which doth so easily beset +us, and let us run with patience the race that is +set before us, looking unto Jesus the author and +<pb n='189'/><anchor id='Pg189'/> +perfecter of our faith, who for the joy that was +set before him endured the cross, despising shame, +and hath sat down at the right hand of the throne +of God. For consider him that hath endured such +gainsaying of sinners against himself, that ye wax not +weary, fainting in your souls.—Heb. 12:1-3. +</quote> + +<p> +The man who wrote the little treatise from which this is +quoted saw the history of humanity summed up in the live +spirits who had the power of projection into the future. +Faith is the quality of mind which sees things before they +are visible, which acts on ideals before they are realities, and +which feels the distant city of God to be more dear, substantial, +and attractive than the edible and profitable present. +Read Hebrews 11. So he calls on Christians to take up +the same manner of life, and compares them with men +running a race in an amphitheatre packed with all the generations +of the past who are watching them make their record. +But he bids them keep their eye on Jesus who starts them +at the line and will meet them at the goal, and who has set +the pace for good and fleet men for all time. +</p> + +<p> +What is the social and evolutionary value of the men of +<q>faith</q> in the sense of Hebrews 11? +</p> + +<p> +<hi rend='italic'>Have we left Jesus behind us by this time?</hi> +</p> + +</div> + +<div> +<head>Seventh Day: The Beginning of the Greatest Movement +in History</head> + +<quote rend='display'> +<p> +Now after John was delivered up, Jesus came +into Galilee, preaching the gospel of God, and saying, +The time is fulfilled, and the kingdom of God is at +hand: repent ye, and believe in the gospel. +</p> + +<p> +And passing along by the sea of Galilee, he saw +Simon and Andrew the brother of Simon casting a +net in the sea; for they were fishers. And Jesus +said unto them, Come ye after me, and I will make +you to become fishers of men. And straightway they +left the nets, and followed him. And going on a +little further, he saw James the son of Zebedee, and +<pb n='190'/><anchor id='Pg190'/> +John his brother, who also were in the boat mending +the nets. And straightway he called them: and they +left their father Zebedee in the boat with the hired +servants, and went after him.—Mark 1:14-20. +</p> +</quote> + +<p> +Here we have the beginning of organized Christianity. +This is the germinal cell of that vast social movement of +which foreign missions, the establishment of the American +Republic, and the modern labor movement are products. It +began with repentance, faith, and self-sacrificing action, and +it will always have to advance by the same means. To those +four men Jesus was an incarnate challenge. He dared them +to come, and promised to put their lives on a higher level. +He stands over against us with the same challenge. He +points to the blackened fields of battle, to the economic injustice +and exploitation of industry, to the paganism and +sexualism of our life. Is this old order of things to go on +forever? Will our children, and their children, still be +ground through the hopper? Or have we faith to adventure +our life in a new order, the Kingdom of God? +</p> + +</div> + +<div> +<head>Study for the Week</head> + +<p> +Has our study of the <q>Social Principles of Jesus</q> revealed +a clear and consistent scheme of life, worthy of our respect? +</p> + +<div> +<head>I</head> + +<p> +We have seen that three convictions were axiomatic within +Jesus, so that all his reasoning and his moral imperatives +were based on them, just as all thought and work in physics +is based on gravitation. These convictions were the sacredness +of life and personality, the solidarity of the human +family, and the obligation of the strong to stand up for +all whose life is impaired or whose place within humanity is +denied. +</p> + +<p> +It can not be questioned that these convictions were a +tremendous and spontaneous force in the spirit of Jesus. +That alone suffices to align him with all idealistic minds, +<pb n='191'/><anchor id='Pg191'/> +to whom man is more than matter, more than labor force, +a mysterious participant of the spiritual powers of the universe. +It aligns him with all men of solidaristic conviction, +who are working for genuine community life in village and +city, for a nation with fraternal institutions and fraternal +national consciousness, and for a coming family of nations +and races. It aligns him with all exponents of the democratic +social spirit of our day, who feel the wrongs of the +common people and are trying to make the world juster and +more fraternal. +</p> + +<p> +The best forces of modern life are converging along these +lines. There is no contradiction between them and the spirit +of Jesus. On the contrary, they are largely the product of +his spirit, diffused and organized in the Western world. He +was the initiator; we are the interpreters and agents. Nor +has he been outstripped like an early inventor and discoverer +whose crude work is honored only because others were able +to improve on it. Quite the contrary; the more vividly these +spiritual convictions glow in the heart of any man, the more +will he feel that Jesus is still ahead, still the inspiring force. +As soon as we get beyond theory to life and action, we know +that we are dependent for the spiritual powers in modern +life on the continued influence of Jesus Christ over the lives +of others. +</p> + +</div> + +<div> +<head>II</head> + +<p> +We saw in the second place that Jesus had a social ideal, +the Reign of God on earth, in which God's will would be +done. This ideal with him was not a Utopian and academic +fancy, but the great prize and task of life toward which he +launched all his energies. He called men to turn away from +the evil ways of the old order, and to get a mind fit for the +new. He set the able individuals to work, and put the spirit +of intense labor and devotion into them. He proposed to +effect the transition from the old order to the new by expanding +the area of moral obligation and raising the standards +of moral relationships. +</p> + +<pb n='192'/><anchor id='Pg192'/> + +<p> +By having such a social ideal at all, he draws away from all +who are stationary and anchored in the world as it is; from +all who locate the possibility of growth and progress in the +individual only; and from all whose desire for perfection +runs away from this world to a world beyond the grave. +</p> + +<p> +By moving toward the new social order of the Kingdom +of God with such wholeness of determination, he is the +constant rebuke for all of us who are trying to live with a +<q>divided allegiance,</q> straddling between the iniquities of force, +profit, and inhumanity, and the fraternal righteousness of +the Gospel we profess to believe. Jesus at least was no time-server, +no Mr. Facing-both-ways, no hypocrite; and whenever +we touch his elbow by inadvertence, a shiver of reality and +self-contempt runs through us. +</p> + +</div> + +<div> +<head>III</head> + +<p> +We saw in the third place that Jesus dealt with serious +intelligence with the great human instincts that go wrong. +</p> + +<p> +The capacity for leadership and the desire for it have +fastened the damning institutions of tyranny and oppression +on humanity and tied us up so completely that the rare +historical chances of freedom and progress have been like a +tumultuous and brief escape. Yet Jesus saw that ambition +was not to be suppressed, but to be yoked to the service of +society. In the past, society was allowed to advance and +prosper only if this advanced the prosperity and security of +its ruling classes. Jesus proposed that this be reversed, so +that the leaders would have to earn power and honor by +advancing the welfare of society by distinguished service at +cost to themselves. +</p> + +<p> +The desire for private property has been the chief outlet +for selfish impulses antagonistic to public welfare. To gain +private wealth men have slaughtered the forests, contaminated +the rivers, drained the fertility of the soil, monopolized +the mineral wealth of the country, enslaved childhood, double-yoked +motherhood, exhausted manhood, hog-tied community +<pb n='193'/><anchor id='Pg193'/> +undertakings, and generally acted as the dog in the manger +toward humanity. Jesus opposed accumulation without moral +purpose, the inhumanity of property differences, and the fatal +absorption of money-making. Yet he was not ascetic. It is +probably safe to say that he would not be against private +property in so far as it serves the common good, and not +against public property at all. +</p> + +<p> +Like ambition and the property instinct, the religious impulse +may go wrong, and subject society to its distortions or +tyranny. Jesus always stood for an ethical and social outcome +of religion. He sought to harness the great power of +religion to righteousness and love. With a mind so purely +religious we might expect that he would make all earthly and +social interests subservient to personal religion. The fact +that he reversed it, seems clear proof that he was socially +minded and that the Kingdom of God as a right social +organism was the really vital thing to him. +</p> + +</div> + +<div> +<head>IV</head> + +<p> +We have seen, finally, that Jesus had a deep sense of the +sin and evil in the world. Human nature is frail; men of +evil will are powerful; organized evil is in practical control. +Consequently social regeneration involves not only growth but +conflict. The way to the Kingdom of God always has been +and always will be a <foreign rend='italic'>via dolorosa</foreign>. +The cross is not accidental, +but is a law of social progress. +</p> + +<p> +These conceptions together seem to shape up into a consistent +conception of social life. It is not the modern scientific +scheme, but a religious view of life. But it blends incomparably +better with modern science than the scholastic +philosophy or theology of an age far nearer to us than Jesus. +It is strange how little modern knowledge has to discount +in the teachings of Jesus. As Romanes once pointed out,<note place='foot'>G. J. +Romanes, <q>Thoughts on Religion,</q> p. 157.</note> +Plato followed Socrates and lived amidst a blaze of genius +never since equalled; he is the greatest representative of +<pb n='194'/><anchor id='Pg194'/> +human reason in the direction of spirituality unaided by +revelation; <q>but the errors in the dialogues reach to absurdity +in reason and to sayings shocking to the moral sense.</q> +</p> + +<p> +The writer of this little book has come back to an intensive +study of Jesus at intervals of years, and every time it was +like a fresh revelation, leaving a sense of mental exhilaration +and a new sense of joy in truth. Never was there a feeling +that Jesus was exhausted and had nothing more to say. +</p> + +<p> +For a true valuation of his intellectual contribution to mankind +we must remember that we have not a page of his own +writing. We are dependent on the verbal memory of his +disciples; so far as we know, nothing was written down for +years. The fragments which survived probably had to stand +the ordeal of translation from the Aramaic to the Greek. +Simply from the point of view of literature, it is an amazing +thing that anything characteristic in Jesus survived at all. +But it did. His sayings have the sparkle of genius and personality; +the illustrations and epigrams which he threw off +in fertile profusion are still clinchers; even his humor plays +around them. Critics undertake to fix on the genuine sayings +by internal evidence. Only a mind of transcendent originality +could win its way to posterity through such obstructions. +</p> + +<p> +But we ought not to forget the brevity of our material +when we try to build up a coherent conception of his outlook +on society. There is little use in stickling on details. The +main thing is the personality of Jesus, his religious and +ethical insight into the nature and needs of the social life +of mankind, the vital power of religious conviction which +he was able to put behind righteousness, and the historical +force which he set going through history. +</p> + +<p> +From the indirect influences which Jesus Christ set in +motion, no man or woman or child in America can escape. +We live on him. Even those who attack the Christian Church, +or who repudiate what they suppose Christ to stand for, +do so with spiritual weapons which they have borrowed +from him. But it does make a great difference whether the +young men and women of our day give their conscious and +<pb n='195'/><anchor id='Pg195'/> +intelligent allegiance to Christianity or hold aloof in misunderstanding. +Without them the Christian movement will +mark time on old issues. With them it will dig new irrigation +channels and string the wires for new power transmission. +</p> + +<p> +In return, Christianity can do more for students than +they themselves are likely to realize in youth. Men grow +tired. Their moral enthusiasm flags. Scientific sociology +may remain academic, cold, and ineffective. We need inspiration, +impulse, will power, and nothing can furnish such +steady accessions of moral energy as living religion. Science +and the Christian faith combined are strong. Those who +succeed in effecting a combination of these two without +insincerity or cowardice are the coming leaders. +</p> + +<p> +If a student's mind has given inward consent to the teachings +of Jesus in this course of study, that constitutes an +appeal for personal discipleship. Can we go with Christ in +living out these principles, and meanwhile draw on his spiritual +wealth to build up our growing life? If there is a +student who can not at present affirm all that the Christian +Church holds concerning the nature of Christ, why should +he not approach him as the earliest disciples did, by personal +love and obedience, following him and cooperating with him +in the business of the Kingdom of God, and arriving in +time at full faith in his Messiahship? A great and firm +faith is the product and prize of a lifetime of prayer and +loving action. <q>Light is sown to the righteous.</q> As we +gather the wisdom of life, and find that while we move +from knowledge to knowledge, we are also advancing from +mystery to mystery, many of us will be ready and glad to +join in the highest affirmation of faith about Jesus Christ, +in whom we have learned to see God. +</p> + +<quote rend='display'> +<lg> +<l><q rend='pre'>If Jesus Christ is a man,</q></l> +<l>And only a man, I say</l> +<l>That of all mankind I cleave to him,</l> +<l>And to him I cleave alway.</l> +</lg> + +<pb n='196'/><anchor id='Pg196'/> + +<lg> +<l><q rend='pre'>If Jesus Christ is a God,</q></l> +<l>And the only God, I swear</l> +<l>I will follow him through heaven and hell,</l> +<l><q rend='post'>The earth, the sea, and the air.</q></l> +</lg> + +<p> +—<hi rend='smallcaps'>Richard Watson Gilder.</hi> +</p> +</quote> + +<p> +If Christianity henceforth is to discharge its full energy in +the regeneration of social life, it especially needs the allegiance +of college men and women who have learned to understand +to some degree the facts and laws of human society. +The development of what is called <q>Social Christianity</q> or +<q>the social gospel,</q> is a fusion between the new understanding +created by the social sciences, and the teachings +and moral ideals of Christianity. This combination was +inevitable; it has already registered social effects of the +highest importance; if it can win the active minds of the +present generation of college students, it will swing a part of +the enormous organized forces of the Christian Church to +bear on the social tasks of our American communities, and +that will help to create the nobler America which we see +by faith. +</p> + +<p> +Christians have never fully understood Christianity. A +purer comprehension of its tremendous contents is always +necessary. Think what it would signify to a local community +if all sincere Christian people in it should interpret +their obligation in the social terms which we have been +using; if they should seek not only their own salvation, but +the reign of God in their own town; if they should cultivate +the habit of seeing a divine sacredness in every personality, +should assist in creating the economic foundations for fraternal +solidarity, and if, as Christians, they should champion +the weak in their own community. We need a power of +renewal in our American communities that will carry us +across the coming social transition, and social Christianity +can supply it by directing the plastic force of the old faith +of our fathers to the new social tasks. +</p> + +<p> +Jesus was the initiator of the Kingdom of God. It is a +real thing, now in operation. It is within us, and among +<pb n='197'/><anchor id='Pg197'/> +us, gaining ground in our intellectual life and in our social +institutions. It overlaps and interpenetrates all existing organizations, +raising them to a higher level when they are good, +resisting them when they are evil, quietly revolutionizing the +old social order and changing it into the new. It suffers +terrible reverses; we are in the midst of one now; but after +a time it may become apparent that a master hand has turned +the situation and laid the basis of victory on the wrecks of +defeat. The Kingdom of God is always coming; you can +never lay your hand on it and say, <q>It is here.</q> But such +fragmentary realizations of it as we have, alone make life +worth living. The memories which are still sweet and dear +when the fire begins to die in the ashes, are the memories of +days when we lived fully in the Kingdom of Heaven, toiling +for it, suffering for it, and feeling the stirring of the godlike +and eternal life within us. The most humiliating and crushing +realization is that we have betrayed our heavenly Fatherland +and sold out for thirty pieces of silver. We often +mistake it. We think we see its banner in the distance, when +it is only the bloody flag of the old order. But a man learns. +He comes to know whether he is in God's country, especially +if he sees the great Leader near him. +</p> + +</div> + +</div> + +<div> +<head>Suggestions for Thought and Discussion</head> + +<p> +I. <hi rend='italic'>The Social Principles of Jesus</hi> +</p> + +<p> +1. Sum up the social principles of Jesus which we have +worked out in this course. +</p> + +<p> +2. Do they seem incisive? Would they demand far-reaching +social changes? What changes? +</p> + +<p> +3. What conceptions acquired in philosophical and social +science studies connect fruitfully with the principles of +Jesus? Do any scientific conceptions conflict with the +essential ideas of Jesus? +</p> + +<p> +II. <hi rend='italic'>Social Salvation</hi> +</p> + +<p> +1. What is your frank estimate of the value of the social +<pb n='198'/><anchor id='Pg198'/> +principles of Jesus as a religious and ethical basis for the +regeneration of society? +</p> + +<p> +2. Does the spiritual development of modern life tend +toward the position of Jesus or away from it? +</p> + +<p> +3. What opportunities and methods does modern life +offer for carrying out these principles in our social order? +</p> + +<p> +4. If society cannot be saved under the spiritual leadership +of Jesus, how can it be saved? +</p> + +<p> +III. <hi rend='italic'>The Leader</hi> +</p> + +<p> +1. As this course proceeded, has our respect or reverence +for Jesus Christ increased or diminished? In what +ways? +</p> + +<p> +2. Would it be possible to join the forward Christian +forces in working for the Kingdom of God even if the +theological questions are still unsolved in our minds? +</p> + +<p> +3. What seem now the best methods of carrying out +these principles in our own community and in the world? +</p> + +<p> +IV. <hi rend='italic'>For Special Discussion</hi> +</p> + +<p> +1. Does the salvation of society seem to make the salvation +of the individual unnecessary or trivial? Have you +lost interest in it? +</p> + +<p> +2. How should social and personal salvation connect? +</p> + +<p> +3. What would a loyal religious dedication to Christ +and Christianity mean to our scientific social intelligence? +</p> + +<p> +4. What would it mean to the course of our life? +</p> +</div> +</div> +</div> +</body> +<back rend="page-break-before: right"> + <div id="footnotes"> + <index index="toc" /> + <index index="pdf" /> + <head>Footnotes</head> + <divGen type="footnotes"/> + </div> + <div rend="page-break-before: right"> + <divGen type="pgfooter" /> + </div> +</back> +</text> +</TEI.2> diff --git a/29912.txt b/29912.txt new file mode 100644 index 0000000..2485f8d --- /dev/null +++ b/29912.txt @@ -0,0 +1,7673 @@ +The Project Gutenberg EBook of The Social Principles of Jesus by Walter +Rauschenbusch + + + +This eBook is for the use of anyone anywhere at no cost and with almost no +restrictions whatsoever. You may copy it, give it away or re-use it under +the terms of the Project Gutenberg License included with this eBook or +online at http://www.gutenberg.org/license + + + +Title: The Social Principles of Jesus + +Author: Walter Rauschenbusch + +Release Date: September 5, 2009 [Ebook #29912] + +Language: English + +Character set encoding: US-ASCII + + +***START OF THE PROJECT GUTENBERG EBOOK THE SOCIAL PRINCIPLES OF JESUS*** + + + + + + College Voluntary Study Courses + + Fourth Year--Part 1 + + The Social Principles Of Jesus + + By + + Walter Rauschenbusch + + Professor of Church History, Rochester Theological Seminary + + Written under the Direction of Sub-Committee on College Courses, Sunday + School Council of Evangelical Denominations, and Committee on Voluntary + Study, Council of North American Student Movements + + The Woman's Press + + 600 Lexington Avenue + + New York City + + 1917 + + Copyright, 1916, by + + The International Committee of Young Men's Christian Associations + + Entered at Stationers' Hall, London, 1916 + + All Rights Reserved + + + + + +CONTENTS + + +Introduction +Part I. The Axiomatic Social Convictions Of Jesus + Chapter I. The Value Of Life + Chapter II. The Solidarity Of The Human Family + Chapter III. Standing With The People +Part II. The Social Ideal Of Jesus + Chapter IV. The Kingdom Of God: Its Values + Chapter V. The Kingdom Of God: Its Tasks + Chapter VI. A New Age And New Standards +Part III. The Recalcitrant Social Forces + Chapter VII. Leadership For Service + Chapter VIII. Private Property And The Common Good + Chapter IX. The Social Test Of Religion +Part IV. Conquest By Conflict + Chapter X. The Conflict With Evil + Chapter XI. The Cross As A Social Principle + Chapter XII. A Review And A Challenge +Footnotes + + + + + + +COLLEGE VOLUNTARY STUDY COURSES + + +"The Social Principles of Jesus" takes seventh place in a series of +text-books known as College Voluntary Study Courses. The general outline +for this curriculum has been prepared by the Committee on Voluntary Study +of the Council of North American Student Movements, representing the +Student Young Men's and Young Women's Christian Associations and the +Student Volunteer Movement, and the Sub-Committee on College Courses of +the Sunday School Council of Evangelical Denominations, representing +twenty-nine communions. Therefore the text-books are planned for the use +of student classes in the Sunday School, as well as for the supplementary +groups on the campus. The present text-book has been written under the +direction of these Committees. + +The text-books are not suitable for use in the academic curriculum, as +they have been definitely planned for voluntary study groups. + +This series, covering four years, is designed to form a minimum curriculum +for the voluntary study of the Bible, foreign missions, and North American +problems. Daily Bible Readings are printed with each text-book. The +student viewpoint is given first emphasis--what are the student interests? +what are the student problems? + + + The Bible text printed in short measure (indented both sides) is + taken from the American Standard Edition of the Revised Bible, + copyright, 1901, by Thomas Nelson & Sons, and is used by + permission. + + + + + +INTRODUCTION + + +This book is not a life of Christ, nor an exposition of his religious +teachings, nor a doctrinal statement about his person and work. It is an +attempt to formulate in simple propositions the fundamental convictions of +Jesus about the social and ethical relations and duties of men. + +Our generation is profoundly troubled by the problems of organized +society. The most active interest of serious men and women in the colleges +is concentrated on them. We know that we are in deep need of moral light +and spiritual inspiration in our gropings. There is an increasing +realization, too, that the salvation of society lies in the direction +toward which Jesus led. And yet there is no clear understanding of what he +stood for. Those who have grown up under Christian teaching can sum up the +doctrines of the Church readily, but the principles which we must +understand if we are to follow Jesus in the way of life, seem enveloped in +a haze. The ordinary man sees clearly only Christ's law of love and the +golden rule. This book seeks to bring to a point what we all vaguely know. + +It does not undertake to furnish predigested material, or to impose +conclusions. It spreads out the most important source passages for +personal study, points out the connection between the principles of Jesus +and modern social problems, and raises questions for discussion. It was +written primarily for voluntary study groups of college seniors, and their +intellectual and spiritual needs are not like those of an average church +audience. It challenges college men and women to face the social +convictions of Jesus and to make their own adjustments. + + + + + +PART I. THE AXIOMATIC SOCIAL CONVICTIONS OF JESUS + + + + +Chapter I. The Value Of Life + + +Whatever our present conceptions of Jesus Christ may be, we ought to +approach our study of his teachings with a sense of reverence. With the +slenderest human means at his disposal, within a brief span of time, he +raised our understanding of God and of human life to new levels forever, +and set forces in motion which revolutionized history. + +Of his teachings we have only fragments, but they have an inexhaustible +vitality. In this course we are to examine these as our source material in +order to discover, if possible, what fundamental ethical principles were +in the mind of Jesus. This part of his thought has been less understood +and appropriated than other parts, and it is more needed today than ever. +Let us go at this study with the sense of handling something great, which +may have guiding force for our own lives. Let us work out for ourselves +the social meaning of the personality and thought of Jesus Christ, and be +prepared to face his challenge to the present social and economic order of +which we are part. + +How did Jesus view the life and personality of the men about him? How did +he see the social relation which binds people together? What was the +reaction of his mind in face of the inequalities and sufferings of actual +society? If we can get hold of the convictions which were axiomatic and +immediate with him on these three questions, we shall have the key to his +social principles. We shall take them up in the first three chapters. + +DAILY READINGS + + + +First Day: The Worth of a Child + + + And they were bringing unto him little children, that he should + touch them: and the disciples rebuked them. But when Jesus saw it, + he was moved with indignation, and said unto them, Suffer the + little children to come unto me; forbid them not: for to such + belongeth the kingdom of God. Verily I say unto you, Whosoever + shall not receive the kingdom of God as a little child, he shall + in no wise enter therein. And he took them in his arms, and + blessed them, laying his hands upon them.--Mark 10:13-16. + + +The child is humanity reduced to its simplest terms. Affectionate joy in +children is perhaps the purest expression of social feeling. Jesus was +indignant when the disciples thought children were not of sufficient +importance to occupy his attention. Compared with the selfish ambition of +grown-ups he felt something heavenly in children, a breath of the Kingdom +of God. They are nearer the Kingdom than those whom the world has smudged. +To inflict any spiritual injury on one of these little ones seemed to him +an inexpressible guilt. See Matthew 18:1-6. + +_Can the moral standing of a community be fairly judged by the statistics +of child labor and infant mortality?_ + +_What prompts some young men to tyrannize over their younger brothers?_ + +_How does this passage and the principle of the sacredness of life bear on +the problem of eugenics?_ + + + +Second Day: The Humanity of a Leper + + + And when he was come down from the mountain, great multitudes + followed him. And behold, there came to him a leper, and + worshipped him, saying, Lord, if thou wilt, thou canst make me + clean. And he stretched forth his hand, and touched him, saying, I + will; be thou made clean. And straightway his leprosy was + cleansed. And Jesus saith unto him, See thou tell no man; but go, + show thyself to the priest, and offer the gift that Moses + commanded, for a testimony unto them.--Matt. 8:1-4. + + +Whenever Jesus healed he rendered a social service to his fellows. The +spontaneous tenderness which he put into his contact with the sick was an +expression of his sense of the sacredness of life. A leper with fingerless +hands and decaying joints was repulsive to the aesthetic feelings and a +menace to selfish fear of infection. The community quarantined the lepers +in waste places by stoning them when they crossed bounds. (Remember Ben +Hur's mother and sister.) Jesus not only healed this man, but his sense of +humanity so went out to him that "he stretched forth his hand and touched +him." Even the most wretched specimen of humanity still had value to him. + +_What is the social and moral importance of those professions which cure +or prevent sickness?_ + +_How would a strong religious sense of the sacredness of life affect +members of these professions?_ + + + +Third Day: The Moral Quality of Contempt + + + Ye have heard that it was said to them of old time, Thou shalt not + kill; and whosoever shall kill shall be in danger of the judgment: + but I say unto you, that every one who is angry with his brother + shall be in danger of the judgment; and whosoever shall say to his + brother, Raca, shall be in danger of the council; and whosoever + shall say, Thou fool, shall be in danger of the hell of + fire.--Matt. 5:21, 22. + + +In the Sermon on the Mount Jesus demanded that the standards of social +morality be raised to a new level. He proposed that the feeling of anger +and hate be treated as seriously as murder had been treated under the old +code, and if anyone went so far as to use hateful and contemptuous +expressions toward a fellow-man, it ought to be a case for the supreme +court. Of course this was simply a vivid form of putting it. The important +point is that Jesus ranged hate and contempt under the category of murder. +To abuse a man with words of contempt denies his worth, breaks down his +self-respect, and robs him of the regard of others. It is an attempt to +murder his soul. The horror which Jesus feels for such action is an +expression of his own respect for the worth of personality. + +_How is the self-respect and sense of personal worth of men built up or +broken down in college communities?_ + +_How in industrial communities?_ + + + +Fourth Day: Bringing Back the Outcast + + + Now all the publicans and sinners were drawing near unto him to + hear him. And both the Pharisees and the scribes murmured, saying, + This man receiveth sinners, and eateth with them. + + And he spake unto them this parable, saying, What man of you, + having a hundred sheep, and having lost one of them, doth not + leave the ninety and nine in the wilderness, and go after that + which is lost, until he find it? And when he hath found it, he + layeth it on his shoulders, rejoicing. And when he cometh home, he + calleth together his friends and his neighbors, saying unto them, + Rejoice with me, for I have found my sheep which was lost. I say + unto you, that even so there shall be joy in heaven over one + sinner that repenteth, more than over ninety and nine righteous + persons, who need no repentance. + + Or what woman having ten pieces of silver, if she lose one piece, + doth not light a lamp, and sweep the house, and seek diligently + until she find it? And when she hath found it, she calleth + together her friends and neighbors, saying, Rejoice with me, for I + have found the piece which I had lost. Even so, I say unto you, + there is joy in the presence of the angels of God over one sinner + that repenteth.--Luke 15:1-10. + + +Every Jewish community had a fringe of unchurched people, who could not +keep up the strict observance of the Law and had given up trying. The +pious people, just because they were pious, felt they must cold-shoulder +such. Jesus walked across the lines established. What seems to have been +the motive that prompted him? Why did the Pharisee withdraw, and why did +Jesus mix with the publicans? + +_What groups in our own communities correspond to the __"__publicans and +sinners,__"__ and what is the attitude of religious people toward them?_ + +_What social groups in college towns are spoken of with contempt by +college men, and why?_ + +_Is there a Pharisaism of education? Define and locate it._ + + + +Fifth Day: The Problem of the Delinquents + + + For the Son of man came to seek and to save that which was + lost.--Luke 19:10. + + +Here Jesus formulates the inner meaning and mission of his life as he +himself felt it. He was here for social restoration and moral salvage. No +human being should go to pieces if he could help it. He was not only +willing to help people who came to him for help, but he proposed to go +after them. The "lost" man was too valuable and sacred to be lost. + +_How does the Christian impulse of salvation connect with the activities +represented in the National Conference of Charities and Correction?_ + +_How does a college community regard its __"__sinners__"__?_ Suppose a man +has an instinct for low amusements and a yellow sense of honor, how do the +higher forces in college life get at that man to set him right? + + + +Sixth Day: Going Beyond Justice + + + For the kingdom of heaven is like unto a man that was a + householder, who went out early in the morning to hire laborers + into his vineyard. And when he had agreed with the laborers for a + shilling a day, he sent them into his vineyard. And he went out + about the third hour, and saw others standing in the marketplace + idle; and to them he said, Go ye also into the vineyard, and + whatsoever is right I will give you. And they went their way. + Again he went out about the sixth and the ninth hour, and did + likewise. And about the eleventh hour he went out and found others + standing: and he saith unto them, Why stand ye here all the day + idle? They say unto him, Because no man hath hired us. He said + unto them, Go ye also into the vineyard. And when even was come, + the lord of the vineyard said unto his steward, Call the laborers, + and pay them their hire, beginning from the last unto the first. + And when they came that were hired about the eleventh hour, they + received every man a shilling. And when the first came, they + supposed that they would receive more; and they likewise received + every man a shilling. And when they received it, they murmured + against the householder, saying, These last have spent but one + hour, and thou hast made them equal unto us, who have borne the + burden of the day and the scorching heat. But he answered and said + to one of them, Friend, I do thee no wrong: didst not thou agree + with me for a shilling? Take up that which is thine, and go thy + way; it is my will to give unto this last, even as unto thee. Is + it not lawful for me to do what I will with mine own? or is thine + eye evil, because I am good? So the last shall be first, and the + first last.--Matt. 20:1-16. + + +Judaism rested on legality. So much obedience to the law earned so much +reward, according to the contract between God and Israel. Theoretically +this was just; practically it gave the inside track to the respectable and +well to do, for it took leisure and money to obey the minutiae of the Law. +In this parable the employer rises from the level of justice to the higher +plane of human fellow-feeling. These eleventh-hour men had been ready to +work; they had to eat and live; he proposed to give them a living wage +because he felt an inner prompting to do so. In the parable of the +Prodigal Son the father does more for his son than justice required, +because he was a father. Here the employer does more because he is a man. +Each acted from a sense of the worth of the human life with which he was +dealing. It was the same sense of worth and sacredness in Jesus which +prompted him to invent these parables. + +_Do we find ourselves valuing people according to their utility to us, or +do we have an active feeling of their human interest and worth?_ Let us +run over in our minds our family and relatives, our professors and +friends, and the people in town who serve us, and see with whom we are on +a human footing. + + + +Seventh Day: The Courtesy of Jesus + + + And early in the morning he came again into the temple, and all + the people came unto him; and he sat down, and taught them. And + the scribes and the Pharisees bring a woman taken in adultery; and + having set her in the midst, they say unto him, Teacher, this + woman hath been taken in adultery, in the very act. Now in the law + Moses commanded us to stone such: what then sayest thou of her? + And this they said, trying him that they might have whereof to + accuse him. But Jesus stooped down, and with his finger wrote on + the ground. But when they continued asking him, he lifted up + himself, and said unto them, He that is without sin among you, let + him first cast a stone at her. And again he stooped down and with + his finger wrote on the ground. And they, when they heard it, went + out one by one, beginning from the eldest, even unto the last: and + Jesus was left alone, and the woman, where she was, in the midst. + And Jesus lifted up himself, and said unto her, Woman, where are + they? did no man condemn thee? And she said, No man, Lord. And + Jesus said, Neither do I condemn thee: go thy way; from henceforth + sin no more.--John 8:2-11. + + +Was there ever a more gentlemanly handling of a raw situation? This woman +was going through one of the most harrowing experiences conceivable, +exposed to the gaze of a leering and scornful crowd, her good name torn +away, her self-respect crushed. Jesus shielded her from stoning by the +power of his personality and his consummate skill in handling men. He got +inside their guard, aroused their own sense of past guilt, and so awakened +some human fellow-feeling for the woman. When he was alone with her, what +a mingling of kindness and severity! Surely she would carry away the +memory of a wonderful friend who came to her in her dire need. Why did +Jesus twice turn his eyes away to the ground? Was he ashamed to look at +her shame? + +Such a sudden, tragic happening is a severe test of a man's qualities. It +brought out the courtesy of Jesus, his respect for human personality even +in its shame. _How can we train ourselves so that we may be equal to such +emergencies?_ Would continued spiritual contact with Jesus be likely to +make a difference? + + + +Study for the Week + + +The passages we have studied are inductive material. Can there be any +doubt that Jesus had a spontaneous love for his fellow-men and a deep +sense of the sacredness of human personality? Physical deformity and moral +guilt could not obscure the divine worth of human life to him. To cause +any soul to stumble and go down, or to express contempt for any human +being, was to him a horrible guilt. + + +I + + +This regard for human life was based on the same social instinct which +every normal man possesses. But with Jesus it was so strong that it +determined all his viewpoints and activities. He affirmed the humane +instinct consciously and intelligently, and raised it to the dignity of a +social principle. This alone would be enough to mark him out as a new +type, prophetic and creative of a new development of the race. + +Whence did Jesus derive the strength and purity of his social feeling? Was +it simply the endowment of a finely attuned nature? Other fine minds of +the ancient world valued men according to their wealth, their rank, their +power, their education, their beauty. Jesus valued men as such, apart from +any attractive equipment. Why? "The deeper our insight into human destiny +becomes, the more sacred does every individual human being seem to us" +(Lotze). The respect of Jesus for every concrete person whom he met was +due to his religious insight into human life and destiny. But how did he +get his insight? + +Love and religion have the power of idealistic interpretation. To a mother +her child is a wonderful being. To a true lover the girl he loves has +sacredness. With Jesus the consciousness of a God of love revealed the +beauty of men. The old gods were despotic supermen, mythical duplicates of +the human kings and conquerors. The God of Jesus was the great Father who +lets his light shine on the just and the unjust, and offers forgiveness +and love to all. Jesus lived in the spiritual atmosphere of that faith. +Consequently he saw men from that point of view. They were to him children +of that God. Even the lowliest was high. The light that shone on him from +the face of God shed a splendor on the prosaic ranks of men. In this way +religion enriches and illuminates social feeling. + +Jesus succeeded in transmitting something of his own sense of the +sacredness of life to his followers. As Wundt says: "Humanity in this +highest sense was brought into the world by Christianity." The love of men +became a social dogma of the Church. Some other convictions of Jesus left +few traces on the common thought of Christendom, but the Church has always +stood for a high estimate of the potential worth of the soul of man. It +has always taught that man was made in God's image and that he is destined +to share in the holiness and eternal life of God. + + +II + + +What effects has this registered on social conduct? Has the Church +intelligently resisted social forces or conditions which brutalized or +shamed men? + +It is most difficult to estimate accurately the historic influence of +religious ideas. They are subtle and hard to trace. But we can justly +reason from our own observations in evangelism and foreign mission work. +Those of us who have gone through a clearly marked conversion to +Christianity will probably remember that we realized our fellow-men with a +new warmth and closeness, and under higher points of view. We were then +entering into the Christian valuation of human life. In foreign missions +the influence of Christianity can be contrasted with non-Christian social +life, and there is often a striking rise in the respect for life and +personality as compared with the hardness and callousness of heathen +society. This is one of the distinctive marks of the modern and Western +world compared with the ancient and the Oriental. Those individuals among +us who have really duplicated something of the spirit of Jesus are always +marked by their loving regard for human life, even its wreckage. That +sense of sacredness is the basis for the whole missionary and +philanthropic activity of Christian men and women. + +It is also an important force in the social movements. Have there been any +widespread, continuous, and successful movements for social justice +outside of the territory influenced by Christianity? Was there any causal +connection between the historic reformation and purification of +Christianity since the sixteenth century and the rise of civil and social +democracy? Does the spread of Christian ideas and feelings predispose the +powerful classes to make concessions? What contribution did the Wesleyan +revival among the working people of England make toward the rise of the +trade union movement, the education of stable leaders, and the faith in +democracy? It takes idealistic convictions a long time to permeate large +social classes, but they often spring into effectiveness suddenly. +Certainly a belief in the worth and capacity of the common man is a +spiritual support of democratic institutions, and where the Church really +spread the Christian sense of the worth and sacredness of human life, it +has been a great stabilizer of civil liberty. + +Jesus asserted with religious power what all men feel. Sometimes it +requires the solemn presence of death to brush aside the artificial +distinctions of society and to make us realize that a life is a life, and +precious as such. But when we are at our best, we do feel the sacredness +of human life. + + +III + + +Does our present social order develop or neutralize that feeling in us? + +Presumably it works both ways. For those who want to spread the spirit of +Christ, it becomes important to inquire at what points our social +institutions cheapen life and take the value out of personality. + +The class differences inherited from the past are designed to hedge the +upper classes about with honor, but they necessarily depreciate the lower +classes by contrast and neutralize the tie of the common blood. In some +countries the self-respect of the lower classes is affronted by degrading +forms of legal punishment reserved for them. Forms of servility are +exacted from servants and peasants. The practical working of class +differences is most clearly seen in the relation of the sexes. Love is a +great equalizer; hence it clashes with class pride. The plot of +innumerable dramas and novels turns on the efforts of love to overcome the +laws of social caste. Where class spirit is traditional and fully +developed, men have a double code for the women of their own class, and +those of the lower classes. It is a far greater offense for a gentleman to +marry a girl of the lower class than to ruin her. + +It is the glory of America that our laws do not intend to recognize class +differences. The conditions of life on a raw continent and the principles +embodied in religious and political idealism fortunately cooperated. Will +this last, or are the great differences in wealth once more resulting in +definite class lines and in class pride and contempt? What does the phrase +"of good family" imply by contrast? What evidence does college fraternity +life offer as to the existence of social classes? How is immigration +likely to increase the cleavages by adding differences of race and color, +religion, language, and manners? What light does the history of +immigration in America cast on our valuation of human life in strangers? + +Political oligarchies have usually defended their rule by the assumption +that the masses are incapable and the few are superior. The laws made by +them, however, have usually shown ignorance and indifference as to the +human needs of the working masses. The same fundamental adjustment exists +in industry. It is not an expression of the worth of the working people if +they have no right to organize or to share in governing the conditions +under which they work, and if years of good work earn a man no ownership +or equity, no legal standing or even tenure of employment in a business. +Is the right to petition for a redress of grievances an adequate +industrial expression of the Christian doctrine of the worth and +sacredness of personality? Is not property essential to the real freedom +and self-expression of a human personality? + +War and prostitution are the most flagrant offenses against this social +principle. War is a wholesale waster of life. Prostitution is the worst +form of contempt for personality. + +Does our intellectual and scientific work ever tend to chill the warm +sense of human values? Do we acquire something of the impassiveness of +Nature in studying her enormous waste of life? Do we transfer to human +affairs her readiness to use up the masses in order to produce a higher +type? Jesus did not talk about eliminating the unfit. He talked about +saving them, which requires greater constructive energy if it is really to +be done. It also requires a higher faith in the latent recuperative +capacities of human nature. The detached attitude of scientific study may +combine with our plentiful natural egotism to create a cold indifference +toward the less attractive masses of humanity. We need the glow of +Christ's feeling for men to come unharmed out of this intellectual +temptation. + + +IV + + +Doubtless the objection has arisen in our minds that it is not in the +interest of the future of the race that religious pity shall coddle and +multiply the weak, or put them in control of society. + +But did Jesus want the weak to stay weak? Was his social feeling ever +maudlin? He was himself a powerful and free personality, who refused to be +suppressed or conformed to the dominant type. He challenged the existing +authorities, one against the field. Even in the slender record we have of +him we can see him running the gamut of emotions from wrath and invective +to tenderness and humor. It was precisely his own powerful individuality +which made him demand for others the right to become free and strong +souls. Other powerful individuals have used up the rest as means to their +end. What human life or character did Jesus weaken or break down? He was +an emancipator, a creator of strong men. His followers in later times did +lay a new yoke on the spirits of men and denied them the right to think +their own thoughts and be themselves. But the spirit of Jesus is an +awakening force. Even the down-and-out brace up when they come in contact +with him, and feel that they are still good for something. + +"Jesus Christ was the first to bring the value of every human soul to +light, and what he did no one can any more undo" (Harnack). But it remains +for every individual to accept and reaffirm that religious faith as his +own guiding principle according to which he proposes to live. We shall be +at one with the spirit of Christianity and of modern civilization if we +approach all men with the expectation of finding beneath commonplace, +sordid, or even repulsive externals some qualities of love, loyalty, +heroism, aspiration, or repentance, which prove the divine in man. Kant +expressed that reverence for personality in his doctrine that we must +never treat a man as a means only, but always as an end in himself. So far +as our civilization treats men merely as labor force, fit to produce +wealth for the few, it is not yet Christian. Any man who treats his +fellows in that way, blunts his higher nature; as Fichte says, whoever +treats another as a slave, becomes a slave. We might add, whoever treats +him as a child of God, becomes a child of God and learns to know God. + +"The principle of reverence for personality is the ruling principle in +ethics, and in religion; it constitutes, therefore, the truest and highest +test of either an individual or a civilization; it has been, even +unconsciously, the guiding and determining principle in all human +progress; and in its religious interpretation, it is, indeed, the one +faith that keeps meaning and value for life" (President Henry C. King). + + + +Suggestions for Thought and Discussion + + +I. _The Ordinary Estimate of Men_ + +1. How much do we care for a man if he is of no practical use to us? + +2. On what basis do we ordinarily value men? + +II. _Jesus' Estimate of Men_ + +1. Which source passages in the daily readings seemed to put the feeling +of Jesus in the clearest light? + +2. How did the religious insight of Jesus reenforce his social feeling? + +3. To what extent is it possible to duplicate his sense of humanity +without his consciousness of God? + +III. _The Valuation of the Individual in Modern Life_ + +1. List the evidences that modern society values men as such apart from +economic utility or standing, or show that it does not so value them. + +2. Is the tendency in modern life toward a lower or higher valuation of +the individual? To what extent is this due to the influence of +Christianity? + +3. How do the statistics of industrial accidents agree with our Christian +valuation of life? + +IV. _The Test of History_ + +1. What widespread and successful movements for social justice have there +been outside the territory influenced by Christianity? + +2. How do modern missions serve as an experiment station for the problem +of this chapter? + +3. What connection was there between the Wesleyan revival and the rise of +the trade union movement in England? + +V. _For Special Discussion_ + +1. Do permanent class differences necessarily result in a slighter social +feeling for the inferior class? + +2. Describe the class lines drawn in your home town. + +3. Did you feel these lines more or less when you entered college? + +4. Does college life tend to make us callous or sympathetic? + +5. Does life in social settlements seem to increase or decrease respect +for human nature in college men and women? + +6. How would you preserve your self-respect if you were a working man +placed in degrading labor conditions? + +7. Does an honor system build up self-respect? + +8. Have your scientific studies, and especially evolutionary teachings, +increased your regard for humanity in the mass? + +9. According to your observation, does religion make a man a stronger or +weaker personality? + + + + +Chapter II. The Solidarity Of The Human Family + + +Every man has worth and sacredness as a man. We fixed on that as the +simplest and most fundamental social principle of Jesus. The second +question is, What relation do men bear to each other? + +DAILY READINGS + + + +First Day: The Social Impulse and the Law of Christ + + + And one of them, a lawyer, asked him a question, trying him: + Teacher, which is the great commandment in the law? And he said + unto him, Thou shalt love the Lord thy God with all thy heart, and + with all thy soul, and with all thy mind. This is the great and + first commandment. And a second like unto it is this, Thou shalt + love thy neighbor as thyself. On these two commandments the whole + law hangeth, and the prophets.--Matt. 22:35-40. + + +Which among the multitudinous prescriptions of the Jewish law ought to +take precedence of the rest? It was a fine academic question for church +lawyers to discuss. Jesus passed by all ceremonial and ecclesiastical +requirements, and put his hand on love as the central law of life, both in +religion and ethics. It was a great simplification and spiritualization of +religion. But love is the social instinct which binds man and man together +and makes them indispensable to one another. Whoever demands love, demands +solidarity. Whoever sets love first, sets fellowship high. + +_When Jesus speaks of love, what more than mere emotion does he mean?_ + +_Is love really the highest thing?_ + +_What do you think of the epigram of Augustine:_ AMA ET FAC QUOD VIS? + + + +Second Day: Jesus Craving Friendship + + + Then cometh Jesus with them unto a place called Gethsemane, and + saith unto his disciples, Sit ye here, while I go yonder and pray. + And he took with him Peter and the two sons of Zebedee, and began + to be sorrowful and sore troubled. Then saith he unto them, My + soul is exceeding sorrowful, even unto death: abide ye here, and + watch with me. And he went forward a little, and fell on his face, + and prayed, saying, My Father, if it be possible, let this cup + pass away from me: nevertheless, not as I will, but as thou wilt. + And he cometh unto the disciples, and findeth them sleeping, and + saith unto Peter, What, could ye not watch with me one hour? Watch + and pray, that ye enter not into temptation: the spirit indeed is + willing, but the flesh is weak. Again a second time he went away, + and prayed, saying, My Father, if this cannot pass away, except I + drink it, thy will be done. And he came again and found them + sleeping, for their eyes were heavy. And he left them again, and + went away, and prayed a third time, saying again the same words. + Then cometh he to the disciples, and saith unto them, Sleep on + now, and take your rest: behold, the hour is at hand, and the Son + of man is betrayed into the hands of sinners. Arise, let us be + going: behold, he is at hand that betrayeth me.--Matt. 26:36-46. + + +Jesus was personally very sociable. He evidently enjoyed mixing with +people. He liked the give-and-take of life. He had friendships. A group of +men and women gathered around him who gave him their devoted loyalty. He +in turn needed them. The denial of Peter and the betrayal of Judas hurt +him, partly because they were defections from the comradeship of his +group. In Gethsemane he craved friendship. He prayed to God, but he +reached out for Peter and John. The longing for friendship and the unrest +of loneliness are proof of a truly human and social nature. + +_In how far is a need for others a sign of strength or of weakness?_ + +_What connection has the spirit of a team, or the loyalty of a college +class, with the Christian law of love?_ + + + +Third Day: Restoring Solidarity + + + Then came Peter and said to him, Lord, how oft shall my brother + sin against me, and I forgive him? until seven times? Jesus saith + unto him, I say not unto thee, Until seven times; but, Until + seventy times seven.--Matt. 18:21-22. + + +Love binds together; hate and anger cut apart. They destroy fellowship. +Therefore the chief effort of the Christian spirit must be to reestablish +fellowship wherever men have been sundered by ill-will. This is done by +confession and forgiveness. Forgiveness was so important to Jesus because +social unity was so important to him. In the Lord's Prayer he makes full +fellowship with men a condition of full fellowship with God: "Forgive us +our debts, as we have forgiven our debtors." + +Are there any personal injuries which are beyond forgiveness? + +_Think back to any striking experience of forgiving or being forgiven. +What was the religious and moral reaction on your life?_ + + + +Fourth Day: The Christian Intensification of Love + + + Hereby know we love, because he laid down his life for us: and we + ought to lay down our lives for the brethren. But whoso hath the + world's goods, and beholdeth his brother in need, and shutteth up + his compassion from him, how doth the love of God abide in him? My + little children, let us not love in word, neither with the tongue; + but in deed and truth.--1 John 3:16-18. + + Beloved, let us love one another: for love is of God; and every + one that loveth is begotten of God, and knoweth God. He that + loveth not knoweth not God; for God is love. Herein was the love + of God manifested in us, that God hath sent his only begotten Son + into the world that we might live through him.--1 John 4:7-9. + + Beloved, if God so loved us, we also ought to love one another. No + man hath beheld God at any time: if we love one another, God + abideth in us, and his love is perfected in us.--1 John 4:11-12. + + +These are quotations from one of the early Christian writings. They are +evidence of the emphasis put on love as a distinctive doctrine of the new +religion. Note how the natural social instinct of human affection is +intensified and uplifted by religious motives and forces. Which of these +motives are directly taken from the personality and life of Christ? + +_Do you remember any quotations from non-Christian literature in which a +similar love for love is expressed?_ + + + +Fifth Day: Solidaristic Responsibility + + + Then began he to upbraid the cities wherein most of his mighty + works were done, because they repented not. Woe unto thee, + Chorazin! woe unto thee, Bethsaida! for if the mighty works had + been done in Tyre and Sidon which were done in you, they would + have repented long ago in sackcloth and ashes. But I say unto you, + it shall be more tolerable for Tyre and Sidon in the day of + judgment, than for you. And thou, Capernaum, shalt thou be exalted + unto heaven? thou shalt go down unto Hades: for if the mighty + works had been done in Sodom which were done in thee, it would + have remained until this day. But I say unto you that it shall be + more tolerable for the land of Sodom in the day of judgment, than + for thee.--Matt. 11:20-24. + + +We know that by constant common action a social group develops a common +spirit and common standards of action, which then assimilate and +standardize the actions of its members. Jesus felt the solidarity of the +neighborhood groups in Galilee with whom he mingled. He treated them as +composite personalities, jointly responsible for their moral decisions. + +_What groups of which we have been a part in the past have stamped us with +the group character for good or evil? How about those of which we are now +a part?_ + +_What have we learned from the Great War about national solidarity?_ + + + +Sixth Day: The Solidarity of the Generations + + + Woe unto you, scribes and Pharisees, hypocrites! for ye build the + sepulchres of the prophets, and garnish the tombs of the + righteous, and say, If we had been in the days of our fathers, we + should not have been partakers with them in the blood of the + prophets. Wherefore ye witness to yourselves, that ye are sons of + them that slew the prophets. Fill ye up then the measure of your + fathers. Ye serpents, ye offspring of vipers, how shall ye escape + the judgment of hell? Therefore, behold, I send unto you prophets, + and wise men, and scribes: some of them shall ye kill and crucify; + and some of them shall ye scourge in your synagogues, and + persecute from city to city: that upon you may come all the + righteous blood shed on the earth, from the blood of Abel the + righteous unto the blood of Zachariah son of Barachiah, whom ye + slew between the sanctuary and the altar. Verily I say unto you, + All these things shall come upon this generation.--Matt. 23:29-36. + + +Jesus saw a moral solidarity existing, not only between contemporaries who +act together, but between generations that act alike. Every generation +clings to its profitable wrongs and tries to silence those who stand for +higher righteousness. Posterity takes comfort in being fairer about the +dead issues, but is just as hot and bad about present issues. The sons +reenact the old tragedies on a new stage, and so line up with their +fathers. In looking back over the history of his nation, Jesus saw a +continuity of wrong which bound the generations together in a solidarity +of guilt. + +_Does the connection consist only in similarity of action, or is there a +causal continuity of wrong in the life of a community?_ + +_Is there anything in our personal family history or family wealth and +business which threatens to line us up with past evils?_ + + + +Seventh Day: Social Consciousness in the Lord's Prayer + + + After this manner therefore pray ye: Our Father who art in heaven, + Hallowed be thy name. Thy kingdom come. Thy will be done, as in + heaven, so on earth. Give us this day our daily bread. And forgive + us our debts, as we also have forgiven our debtors. And bring us + not into temptation, but deliver us from the evil one.--Matt. + 6:9-13. + + +_Is there anything more solitary than a human soul calling to the +invisible Presence? Is there anything more social in consciousness than +the Lord's Prayer?_ + +_Where in these petitions do you feel the sense of social coherence as the +unspoken presupposition of the thought?_(_1_) + +_Could Jesus have thought this prayer if the unity of the race had not +been both an instinctive reality and a clear social principle with him?_ + + + +Study for the Week + + +That man is a social being is the fundamental fact with which all social +sciences have to deal. We may like or dislike people; we can not well be +indifferent to them if they get close to us. As Sartor Resartus puts it: +"In vain thou deniest it; thou _art_ my brother. Thy very hatred, thy very +envy, those foolish lies thou tellest of me in thy splenetic humour; what +is all this but an inverted sympathy? Were I a steam-engine, wouldst thou +take the trouble to tell lies of me?" + +Sex admiration, parental love, "the dear love of comrades," the thrill of +patriotism, the joy of play, are all forms of fellowship. They give us +happiness because they satisfy our social instinct. To realize our unity +gives relish to life. To be thrust out of fellowship is the great pain. +Many evil things get their attractiveness mainly through the fact that +they create a bit of fellowship--such as it is. The slender thread of good +in the saloon is comradeship. (See Jack London, "John Barleycorn.") + + +I + + +None ever felt this social unity of our race more deeply than Jesus. To +him it was sacred and divine. Hence his emphasis on love and forgiveness. +He put his personality behind the natural instinct of social attraction +and encouraged it. He swung the great force of religion around to bear on +it and drive it home. Anything that substitutes antagonism for fraternity +is evil to him. Just as in the case of the natural respect for human life +and personality, so in the case of the natural social cohesion of men, he +lifted the blind instinct of human nature by the insight of religion and +constituted it a fundamental principle of life. It is the business of +Christianity to widen the area of comradeship. + +Common human judgment assents to the valuation of Jesus. Wherever an +effective and stable form of fellowship has been created, a sense of +sacredness begins to attach to it, and men defend it as a sort of shrine +of the divine in man. Wherever men are striving to create a larger +fellowship, they have religious enthusiasm as if they were building a +temple for God. This is the heart of church loyalty. + +The family is the most striking case of solidarity. It is first formed of +two units at opposite poles in point of sex, experience, taste, need, and +aims; and when they form it, they usually have as much sense of sacredness +as their character is capable of feeling. When children are added, more +divergences of age, capacity, and need are injected. Yet out of these +contradictory elements a social fellowship is built up, which, in the +immense majority of cases, defies the shocks of life and the strain of +changing moods and needs, forms the chief source of contentment for the +majority of men and women, and, when conspicuously successful, wins the +spontaneous tribute of reverence from all right-thinking persons. In using +the equipment of the home, in standing by one another in time of sickness +and trouble, and in spiritual sympathy, a true family practices solidarity +of interests, and furnishes the chief education in cooperation. + +Political unity was at first an expansion of family unity. The passionate +loyalty with which a nation defends its country and its freedom, is not +simply a defence of real estate and livestock, but of its national +brotherhood and solidarity. The devotion with which people suffer and die +for their State is all the more remarkable because all States hitherto +have been largely organizations for coercion and exploitation, and only in +part real fraternal communities. Patriotism hitherto has been largely a +prophetic outreaching toward a great fellowship nowhere realized. The +peoples walk by faith. + +What evidence does college life furnish us of the fact that social unity +is realized with some sense of sacredness? Why do the years in college +stand out in the later memories of graduates with such a glamour? Why do +students devote so much unpaid service to their teams and fraternities? Is +it for the selfish advantages they hope to get, or because they feel they +are realizing the best of life in being part of a solidaristic group? Do +the dangers of college organizations prove or disprove the principle that +fellowship is felt to be something sacred? + +Any historical event in which men stood by their group through suffering +or to death is remembered with pride. Any case of desertion or betrayal is +remembered with shame. No group forgives those who sell out its solidarity +for private safety or profit. + +Insurance and cooperation are two great demonstrations of the power of +solidarity. In insurance we bear one another's burdens, "and so fulfil the +law of Christ." The cooperative associations, which have had such enormous +success in Europe, succeed only where neighborhood or common idealistic +conviction has previously established a consciousness of social unity. +They have to overcome the most adverse conditions in achieving success. +When they do, the effect on the economic prosperity of the people and on +their moral stability and progressiveness is remarkable. + + +II + + +Thus the instincts of the race assent to the social principle of Jesus, +that fellowship is sacred. The chief law of Christianity does not +contradict the social nature of man but expresses and reenforces it. It is +the special function of Christians to promote social unity and expand its +blessings. To do this intelligently we should take note where, at present, +solidarity is frustrated. + +For instance, it is important to inquire how social unity is negatived in +commercial life. Is competition necessarily unfraternal? Would a Socialist +organization of society necessarily be fraternal? Is it a denial of +fellowship to exact monopoly profit from consumers, or to take advantage +of the ignorance or necessities of a buyer? Is the law of the market +compatible with a fraternal conception of society? + +Where can you trace the principle of solidarity actually at work in +industrial life? Give cases where you have observed a real sense of human +coherence and loyalty between employer and employes. How had the feeling +been promoted in those cases and what effect did it have on the economic +relations of the two groups? Why is the feeling of antagonism between +these groups so common? Does the wages system make this inevitable? How +ought we to value the willingness of organized labor to stand together, +especially on strike, and what connection does the bitterness toward +"scabs" have with our subject? + +War is a rupture of fellowship on a large scale. The Great War of 1914 has +been the most extensive demonstration of the collapse of love which any of +us wants to see. As soon as one nation no longer recognizes its social +unity with another nation, all morality collapses, and a deluge of hate, +cruelty, and lies follows. The problem of international peace is the +problem of expanding the area of love and social unity. It is the sin of +Christendom that so few took this problem seriously until we were +chastised for our moral stupidity and inertia. The young men and women of +today will have to take this problem on their intellect and conscience for +their lifetime, and propose to see it through. + + +III + + +Does religion create social unity or neutralize it? Does prayer isolate or +connect? Has the force of religion in human history done more to divide or +to consolidate men? + +Evidently religion may work both ways, and all who are interested in it +must see to it that their religion does not escape control and wreck +fraternity. Even mystic prayer and contemplation, which is commonly +regarded as the flower of religious life, may make men indifferent to +their fellows. + +It is worth noting that the prayer experiences of Jesus were not ascetic +or unsocial. They prepared him for action. When he went into the desert +after his baptism it was to settle the principles on which his Messianic +work was to be done; his temptations prove that. When he went out from +Capernaum to pray "a great while before day," it was to launch his +aggressive missionary campaign among the Galilaean villages. Prayer may be +an emotional dissipation. Prayer is Christian only if it makes us realize +our fellows more keenly and affectionately. + +It is one thing to praise love and another thing to practice it. We may +theorize about society and ourselves be contrary and selfish units in it. +Social unity is an achievement. A loving mind toward our fellows, even the +cranky, is the prize of a lifetime. How can it be evoked and cultivated in +us? That is one of the most important problems in education. Can it be +solved without religious influences? Love will not up at the bidding. We +can observe the fact that personal discipleship of Christ has given some +persons in our acquaintance a rare capacity for love, for social sympathy, +for peaceableness, for all the society-making qualities. We can make test +of the fact for ourselves that every real contact with him gives us an +accession of fraternity and greater fitness for nobler social unity. It +makes us good fellows. + + +IV + + +The man who intelligently realizes the Chinese and the Zulu as his +brothers with whom he must share the earth, is an ampler mind--other things +being equal--than the man who can think of humanity only in terms of +pale-faces. The consciousness of humanity will have to be wrought out just +as the consciousness of nationality was gradually acquired. He who has it +is ahead of his time and a pioneer of the future. The missionary puts +himself in the position to acquire that wider sense of solidarity. By +becoming a neighbor to remote people he broadens their conception of +humanity and his own, and then can be an interpreter of his new friends to +his old friends. The interest in foreign missions has, in fact, been a +prime educational force, carrying a world-wide consciousness of solidarity +into thousands of plain minds and hones that would otherwise have been +provincial in their horizon. + +A world-wide civilization must have a common monotheistic faith as its +spiritual basis. Such a faith must be unitive and not divisive. What the +world needs is a religion with a powerful sense of solidarity. + + + +Suggestions for Thought and Discussion + + +I. _Solidarity in Human Life_ + +1. Are comradeship and team-work instinctive, or must they be learned? + +2. Do the symptoms of hatred prove or disprove social unity? + +3. Does a strong sense of social unity make a vigorous individualism +harder to maintain? + +II. _Christianity and Solidarity_ + +1. Give proof that Jesus felt a human hunger for companionship. + +2. How does the place assigned to love in the teachings of Jesus bear on +solidarity? How does the duty of forgiveness connect with this? + +3. How does the spirit of the Lord's Prayer prove the place of solidarity +in Christianity? + +III. _Jesus and the Social Groups_ + +1. Where did Jesus treat communities as composite personalities? Would it +be equally just today to hold cities responsible as moral units? + +2. How did Jesus trace a moral solidarity between generations? + +IV. _Solidarity in Modern Life_ + +1. Where do you see the principle of solidarity accepted and where do you +see it denied in modern social life? + +2. In what way does war outrage Jesus' principles of social unity? Does it +ever promote fraternity and solidarity? If so how? + +3. Is class consciousness a denial of social solidarity or an approach to +it? How can group loyalty be made to contribute to the common weal? + +4. How should we value the willingness of organized labor to stand +together, particularly on strike? What light does bitterness toward scabs +throw on social solidarity? + +5. Why is the feeling of antagonism between employer and employe so +common? Does a wage system make this inevitable? Can a real sense of +cooperation be secured? If so how? + +6. If a manufacturer has a monopoly, how much profit will loyalty to +Christian principles permit him to make? + +7. When is competition unfraternal? Would socialism insure fraternity? + +8. Do college fraternities practice fraternity? + +V. _Strengthening Solidarity_ + +1. How can the law of love be made the basis of modern business? + +2. Does religion create social unity or neutralize it? How about prayer? + +3. How does the Christian law of love bear on the relations of the races +in America? + +4. What have Christian missions done to lead society from the +nationalistic to the international and inter-racial stage? + +5. Can world-wide social unity be secured without the influence of +Christianity? + +VI. _For Special Discussion_ + +1. To what extent does our present commercial and industrial organization +furnish a basis for experience of solidarity and education in it? + +2. What aspects of modern advertising are Christian and which are +non-Christian? + +3. To what extent is the law of the market compatible with a fraternal +conception of society? + +4. Would a successful socialist organization create a stronger sense of +solidarity or would divisive interests get in by new ways? + +5. Which has the better inducements to loyalty, a college, or a trade +union? Which has more of it? + +6. How does the team spirit go wrong among students? + + + + +Chapter III. Standing With The People + + +We have found two simple and axiomatic social principles in the +fundamental convictions of Jesus: The sacredness of life and personality, +and the spiritual solidarity of men. Now confront a mind mastered by these +convictions with the actual conditions of society, with the contempt for +life and the denial of social obligation existing, and how will he react? +How will he see the duty of the strong, and his own duty? + +DAILY READINGS + + + +First Day: The Social Platform of Jesus + + + And he came to Nazareth, where he had been brought up: and he + entered, as his custom was, into the synagogue on the sabbath day, + and stood up to read. And there was delivered unto him the book of + the prophet Isaiah. And he opened the book, and found the place + where it was written, + + The Spirit of the Lord is upon me, + Because he anointed me to preach good tidings to the poor: + He hath sent me to proclaim release to the captives, + And recovering of sight to the blind, + To set at liberty them that are bruised, + To proclaim the acceptable year of the Lord. + + And he closed the book, and gave it back to the attendant, and sat + down: and the eyes of all in the synagogue were fastened on him. + And he began to say unto them, To-day hath this scripture been + fulfilled in your ears. And all bare him witness, and wondered at + the words of grace which proceeded out of his mouth: and they + said, Is not this Joseph's son?--Luke 4:16-22. + + +Luke evidently felt that this appearance of Jesus in the synagogue of his +home city at the outset of his public work was a significant occasion. The +passage from Isaiah (61:1f) was doubtless one of the favorite quotations +of Jesus. He saw his own aims summarized in it and he now announced it as +his program. Its promises were now about to be realized. What were they? +Glad tidings for the poor, release for the imprisoned, sight for the +blind, freedom for the oppressed, and a "year of Jehovah." If this was an +allusion to the year of Jubilee (Lev. 25), it involved a revolutionary +"shedding of burdens," such as Solon brought about at Athens. At any rate, +social and religious emancipation are woven together in these phrases. +Plainly Jesus saw his mission in raising to free and full life those whom +life had held down and hurt. + +"As thou didst send me into the world, even so sent I them." Must the +platform of Jesus be our platform and program? + + + +Second Day: The Social Test of the Messiah + + + And the disciples of John told him of all these things. And John + calling unto him two of his disciples sent them to the Lord, + saying, Art thou he that cometh, or look we for another? And when + the men were come unto him, they said, John the Baptist hath sent + us unto thee, saying, Art thou he that cometh, or look we for + another? In that hour he cured many of diseases and plagues and + evil spirits; and on many that were blind he bestowed sight. And + he answered and said unto them, Go and tell John the things which + ye have seen and heard; the blind receive their sight, the lame + walk, the lepers are cleansed, and the deaf hear, the dead are + raised up, the poor have good tidings preached to them. And + blessed is he, whosoever shall find no occasion of stumbling in + me. Luke 7:18-23. + + +Was Jesus the Coming One? He did not quite measure up to John's +expectations. The Messiah was to purge the people of evil elements, +winnowing the chaff from the wheat and burning it. His symbol was the axe. +Jesus was manifesting no such spirit. Was he then the Messiah? + +Jesus shifted the test to another field. Human suffering was being +relieved and the poor were having glad news proclaimed to them. Sympathy +for the people was the assured common ground between Jesus and John. Jesus +felt that John would recognize the dawn of the reign of God by the +evidence which he offered him. + +What, then, would be proper evidence that the reign of God is gaining +ground in our intellect and feeling? + + + +Third Day: The Church, a Product of Social Feeling + + + And Jesus went about all the cities and the villages, teaching in + their synagogues, and preaching the gospel of the kingdom, and + healing all manner of disease and all manner of sickness. But when + he saw the multitudes, he was moved with compassion for them, + because they were distressed and scattered, as sheep not having a + shepherd. Then saith he unto his disciples, The harvest indeed is + plenteous, but the laborers are few. Pray ye therefore the Lord of + the harvest, that he send forth laborers into his harvest. And he + called unto him his twelve disciples, and gave them authority over + unclean spirits, to cast them out, and to heal all manner of + disease and all manner of sickness.--Matt. 9:35-10:1. + + +The selection of the Twelve, their grouping by twos, and their employment +as independent messengers, was the most important organizing act of Jesus. +Out of it ultimately grew the Christian Church. Now note what motives led +to it. Jesus was relieving social misery. He was oppressed by the sense of +it. The Greek verbs are very inadequately rendered by "distressed and +scattered." The first means "skinned, harried"; the second means "flung +down, prostrate." The people were like a flock of sheep after the wolves +are through with them. There was dearth of true leaders. So Jesus took the +material he had and organized the apostolate--for what? The Church grew out +of the social feeling of Jesus for the sufferings of the common people. + +To what extent, in your judgment, does the Church today share the feeling +of Jesus about the condition of the people and fulfil the purpose for +which he organized the apostolate? Or has the condition of the people +changed so that their social needs are less urgent? + + + +Fourth Day: Jesus Took Sides + + + And he lifted up his eyes on his disciples, and said, Blessed are + ye poor: for yours is the kingdom of God. Blessed are ye that + hunger now: for ye shall be filled. Blessed are ye that weep now: + for ye shall laugh. Blessed are ye, when men shall hate you, and + when they shall separate you from their company, and reproach you, + and cast out your name as evil, for the Son of man's sake. Rejoice + in that day, and leap for joy: for behold, your reward is great in + heaven; for in the same manner did their fathers unto the + prophets. But woe unto you that are rich! for ye have received + your consolation. Woe unto you, ye that are full now! for ye shall + hunger. Woe unto you, ye that laugh now for ye shall mourn and + weep. Woe unto you, when all men shall speak well of you! for in + the same manner did their fathers to the false prophets.--Luke + 6:20-26. + + +In these Beatitudes, as Luke reports them, Jesus clearly takes sides with +the lowly. He says God and the future are not on the side of the rich, the +satiated; the devotees of pleasure, the people who take the popular side +on everything. Ultimately the verdict will be for those who are now poor +and underfed, who carry the heavy end of things, and who have to stand for +the unpopular side. In the report of the Beatitudes given by Matthew +(5:3-12) the terms are less social and more spiritual, and the contrast +between the upper and lower classes is not marked; but even there the +promise of the great reversal of things is to the humble and peaceable +folk, the hard hit and unpopular; they are to inherit the earth, and also +God's kingdom. + +Would it make Jesus a wiser teacher and nobler figure if he had reversed +his sympathies? + + + +Fifth Day: Salvation through the Common People + + + In that same hour he rejoiced in the Holy Spirit, and said, I + thank thee, O Father, Lord of heaven and earth, that thou didst + hide these things from the wise and understanding, and didst + reveal them unto babes: yea, Father; for so it was well-pleasing + in thy sight.--Luke 10:21. + + For behold your calling, brethren, that not many wise after the + flesh, not many mighty, not many noble, are called: but God chose + the foolish things of the world, that he might put to shame them + that are wise; and God chose the weak things of the world, that he + might put to shame the things that are strong; and the base things + of the world, and the things that are despised, did God choose, + yea and the things that are not, that he might bring to nought the + things that are: that no flesh should glory before God.--1 Cor + 1:26-29. + + +The actual results of his work proved to Jesus that his success was to be +with the simple-minded, and not with the pundit class. He accepted the +fact with a thrill of joy, and praised God for making it so. Paul verified +the same alignment in the early Church. The upper classes held back +through pride of birth or education, or through the timidity of wealth. In +bringing in a new order of things, God had to use plain people to get a +leverage. + +_What really was it that Jesus saw in the lowly to attract him?_ + + + +Sixth Day: Jesus, a Man of the People + + + And when they drew nigh unto Jerusalem, and came unto Bethphage, + unto the mount of Olives, then Jesus sent two disciples, saying + unto them, Go into the village that is over against you, and + straightway ye shall find an ass tied, and a colt with her: loose + them, and bring them unto me. And if any one say aught unto you, + ye shall say, The Lord hath need of them; and straightway he will + send them. Now this is come to pass, that it might be fulfilled + which was spoken through the prophet, saying, + + Tell ye the daughter of Zion, + Behold, thy King cometh unto thee, + Meek, and riding upon an ass, + And upon a colt the foal of an ass. + + And the disciples went, and did even as Jesus appointed them, and + brought the ass, and the colt, and put on them their garments; and + he sat thereon. And the most part of the multitude spread their + garments in the way; and others cut branches from the trees, and + spread them in the way. And the multitudes that went before him, + and that followed, cried saying, Hosanna to the son of David: + Blessed is he that cometh in the name of the Lord; Hosanna in the + highest. And when he was come into Jerusalem, all the city was + stirred, saying, Who is this? And the multitudes said, This is the + prophet, Jesus, from Nazareth of Galilee.--Matt. 21:1-11. + + +Here was a democratic procession! No caparisoned charger, but a +burro--though a young and frisky one, carefully selected--no military escort +with a brass band and a drum major, but a throng of peasants, shouting the +psalms of their fathers and the hope of a good time coming; no costly rugs +to carpet the way of the King, but the sweat-stained garments of working +people and branches wrenched off by Galilaean fists. What was he, this King +of the future, ridiculous or sublime? + +If Jesus is ever to make his entry into the spiritual sovereignty of +humanity, will the social classes line up as they did at Jerusalem? + + + +Seventh Day: The Final Test for All + + + But when the Son of man shall come in his glory, and all the + angels with him, then shall he sit on the throne of his glory: and + before him shall be gathered all the nations: and he shall + separate them one from another, as the shepherd separateth the + sheep from the goats; and he shall set the sheep on his right + hand, but the goats on the left. Then shall the King say unto them + on his right hand, Come, ye blessed of my Father, inherit the + kingdom prepared for you from the foundation of the world: for I + was hungry, and ye gave me to eat; I was thirsty, and ye gave me + drink; I was a stranger, and ye took me in; naked, and ye clothed + me; I was sick, and ye visited me; I was in prison, and ye came + unto me. Then shall the righteous answer him, saying, Lord, when + saw we thee hungry, and fed thee? or athirst, and gave thee drink? + And when saw we thee a stranger, and took thee in? or naked, and + clothed thee? And when saw we thee sick, or in prison, and came + unto thee? And the King shall answer and say unto them, Verily I + say unto you, Inasmuch as ye did it unto one of these my brethren, + even these least, ye did it unto me. Then shall he say also unto + them on the left hand, Depart from me, ye cursed, into the eternal + fire which is prepared for the devil and his angels: for I was + hungry, and ye did not give me to eat; I was thirsty, and ye gave + me no drink; I was a stranger, and ye took me not in; naked, and + ye clothed me not; sick, and in prison, and ye visited me not. + Then shall they also answer, saying, Lord, when saw we thee + hungry, or athirst, or a stranger, or naked, or sick, or in + prison, and did not minister unto thee? Then shall he answer them, + saying, Verily I say unto you, Inasmuch as ye did it not unto one + of these least, ye did it not unto me. And these shall go away + into eternal punishment: but the righteous into eternal + life.--Matt. 25:31-46. + + +"Whence he shall come to judge the quick and the dead." Think of +it--absolute justice done at last, by an all-knowing Judge, where no +earthly pull of birth, wealth, learning, or power will count, and where +all masks fall! By what code of law and what standard shall we be judged +there? Here is the answer of Jesus: Not by creed and church questions, but +by our human relations; by the reality of our social feeling; by our +practical solidarity with our fellow-men. If we lived in the presence of +hunger, loneliness, and oppression, in the same country with child labor, +race contempt, the long day, rack rents, prostitution, just earnings +withheld by power, the price of living raised to swell swollen profit--if +we saw such things and remained apathetic, out we go. + +_You and I--to the right or the left?_ + + + +Study for the Week + + +No one can turn from a frank reading of the Gospels without realizing that +Jesus had a deep fellow-feeling, not only for suffering and handicapped +individuals, but for the mass of the poorer people of his country, the +peasants, the fishermen, the artisans. He declared that it was his mission +to bring glad tidings to this class; and not only glad words, but happy +realities. Evidently the expectation of the coming Reign of God to his +mind signified some substantial relief and release to the submerged and +oppressed. Our modern human feeling glories in this side of our Saviour's +work. Art and literature love to see him from this angle. + + +I + + +His concern for the poor was the necessary result of the two fundamental +convictions discussed by us in the previous chapters. If he felt the +sacredness of life, even in its humble and hardworn forms, and if he felt +the family unity of all men in such a way that the sorrows of the poor +were his sorrows, then, of course, he could not be at ease while the +people were "skinned and prostrate," "like sheep without a shepherd." +Wherever any group has developed real solidarity, its best attention is +always given to those who are most in need. "The whole have no need of a +physician," said Jesus; the strong can take care of themselves. + +So he cast in his lot with the people consciously. He slept in their +homes, healed their diseases, ate their bread, and shared his own with +them. He gave them a faith, a hope of better days, and a sense that God +was on their side. Such a faith is more than meat and drink. In turn they +rallied around him, and could not get enough of him. "The common people +heard him gladly." + +Furthermore, the feeling of Jesus for "the poor" was not the sort of +compassion we feel for the hopelessly crippled in body or mind. His +feeling was one of love and trust. The Galilaean peasants, from whom Peter +and John sprang, were not morons, or the sodden dregs of city slums. They +were the patient, hard-working folks who have always made up the rank and +file of all peoples. They had their faults, and Jesus must have known +them. But did he ever denounce them, or call them "offspring of vipers"? +Did he ever indicate that their special vices were frustrating the Kingdom +of God? They needed spiritual impulse and leadership, but their nature was +sound and they were the raw material for the redeemed humanity which he +strove to create. + + +II + + +There is one more quality which we shall have to recognize in the attitude +of Jesus to "the poor." He saw them over against "the rich." Amid all the +variations of human society these two groups always reappear--those who +live by their own productive labor, and those who live on the productive +labor of others whom they control. Practically they overlap and blend, but +when our perspective is distant enough, we can distinguish them. In Greek +and Roman society, in medieval life, and in all civilized nations of +today--barring, of course, our own--we can see them side by side. Each +conditions the other; neither would exist without the other. Each class +develops its own moral and spiritual habits, its own set of virtues and +vices. Some of us were born in the upper class, some in the lower; and in +college groups the majority come from the border line. By instinct, by the +experiences of life, or by national reflection, we usually give our moral +allegiance to one or the other, and are then apt to lean to that side in +every question arising. + +Now, Jesus took sides with the group of toil. He stood up for them. He +stood with them. We can not help seeing him with his arm thrown in +protection about the poor man, and his other hand raised in warning to the +rich. If we are in any doubt about this, we can let his contemporaries +decide it for us. Plainly the common people claimed him as their friend. +Did the governing classes have the same feeling for him? It seems hard to +escape the conclusion that Jesus was not impartial between the two. Was he +nevertheless just? To the aesthetic sense, and also to a superficial moral +judgment, the upper classes are everywhere more congenial and attractive. +To the moral judgment of Jesus, as we shall see more fully in a later +chapter, there was something disquieting and dangerous about the spiritual +qualities of "the rich," and something lovable and hopeful about the +qualities of the common man. Was he right? This is a very important +practical question for all who are disposed to follow his moral +leadership. + +The perception that Jesus championed the people can be found throughout +literature and art. Our own Lowell has expressed it in his "Parable" in +which he describes Jesus coming back to earth to see "how the men, my +brethren, believe in me." + + + "Have ye founded your thrones and altars, then, + On the bodies and souls of living men? + And think ye that building shall endure, + Which shelters the noble and crushes the poor? + + "With gates of silver and bars of gold + Ye have fenced my sheep from their Father's fold; + I have heard the dropping of their tears + In heaven these eighteen hundred years. + + "Then Christ sought out an artisan, + A low-browed, stunted, haggard man, + And a motherless girl, whose fingers thin, + Pushed from her faintly want and sin. + + "These set he in the midst of them, + And as they drew back their garment-hem + For fear of defilement, "Lo, here," said he, + 'The images ye have made of me.' " + + +III + + +We shall get the historical setting for Christ's championship of the +people by going back to the Old Testament prophets. They were his +spiritual forebears. He nourished his mind on their writings and loved to +quote them. Now, the Hebrew prophets with one accord stood up for the +common people and laid the blame for social wrong on the powerful classes. +They underlined no other sin with such scarlet marks as the sins of +injustice, oppression, and the corruption of judges. But these are the +sins which bear down the lowly, and have always been practiced and hushed +up by the powerful. "Hear this word, ye kine of Bashan, that oppress the +poor, that crush the needy.... Ye trample upon the poor, and take +exactions from him of wheat; ... ye that afflict the just, that take a +bribe, and that turn aside the needy in the gate from their right.... For +three transgressions of Israel, yea, for four, I will not turn away the +punishment thereof; because they have sold the righteous for silver, and +the needy for a pair of shoes; they that pant after the dust of the earth +on the head of the poor" (Amos 4:1; 5:11-12; 2:6-7). Micah describes the +strong and crafty crowding the peasant from his ancestral holding and the +mother from her home by the devices always used for such ends, exorbitant +interest on loans, foreclosure in times of distress, "seeing the judge" +before the trial, and hardness of heart toward broken life and happiness +(Micah 2:1-2; 2:9; 3:1-2). We cannot belittle the moral insight of that +unique succession of men. Their spiritual force is still hard at work in +our Christian civilization, especially in the contribution which the +Jewish people are making to the labor movement. + + +IV + + +Among the Greeks and Romans political and literary life was so completely +dominated by the aristocratic class that no such succession of champions +of the common man could well arise. Yet some of the men of whom posterity +thinks with most veneration were upper-class champions of the common +people--Solon, for instance, Manlius, and the Gracchi. + +In recent centuries the vast forces of social evolution seem to have set +in the direction toward which Jesus faced. Since the Reformation the +institutions of religion have been more or less democratized. The common +people have secured some participation in political power and have been +able to use it somewhat for their economic betterment. They share much +more fully in education than formerly. Before the outbreak of the Great +War it seemed safe to anticipate that the working people would secure an +increasing share of the social wealth, the security, the opportunities for +health, for artistic enjoyment, and of all that makes life worth living. +Today the future is heavily clouded and uncertain; but our faith still +holds that even the great disaster will help ultimately to weaken the +despotic and exploiting forces, and make the condition of the common +people more than ever the chief concern of science and statesmanship. + +Jesus was on the side of the common people long before democracy was on +the ascendant. He loved them, felt their worth, trusted their latent +capacities, and promised them the Kingdom of God. The religion he founded, +even when impure and under the control of the upper classes, has been the +historical basis for the aspirations of the common people and has readily +united with democratic movements. His personality and spirit has remained +an impelling and directing force in the minds of many individuals who have +"gone to the people" because they know Jesus is with them. In fact we can +look for more direct social effectiveness of Jesus in the future, because +the new historical interpretation of the Bible helps us to see him more +plainly amid the social life of his own people. + + +V + + +So we must add a third social principle to the first two. The first was +that life and personality are sacred; the second that men belong together; +the third is that the strong must stand with the weak and defend their +cause. In his description of the Messianic Judgment, Jesus proposed to +recognize as his followers only those who had responded to the call of +human need and solidarity. He created the apostleship and therewith the +germ of the Church in order to serve the people whose needs he saw and +felt. + +How does this concern college men and women? By our opportunities and +equipment we rank with the strong. Disciplined intellect is armor and +sword. Many of us have inherited social standing and some wealth; it may +not be much, but it raises us above the terrible push of immediate need. +What relation do we propose to have with the great mass of men and women +who were born without the chances which have fallen to us without +exertion? Do we propose to serve them or to ride on them? Will we seek to +gain some form of power by means of which we can live in plenty, with only +slight and pleasurable exertion? In that case we can hardly return to our +fellow-men in work as much as we take from them in enjoyment and luxury. +We shall be part of that dead weight which has always bent the back of the +poor. Is that an honorable ambition? Or do we propose to enter the working +team of humanity and to hold up our end? Our end ought to be heavier than +the average because we have had longer and better training. "To whomsoever +much is given, of him shall much be required." + +The moral problem for college communities is accentuated when we remember +that few students pay fully for what they get. Whether our institutions +are supported from taxation or from endowments, a large part of their +incomes are derived from the annual labor of society; tuitions pay only a +fraction of the running expenses and of the interest on the plant. Even if +a student pays all charges, he is in part a pensioner on the public. The +working people in the last resort support us; the same people who are +often so eager for education, and who can not get it. Some of them would +feel rich if they had the leavings of knowledge which we throw to the +floor and tread upon in our spirit of surfeit. To take our education at +their hands and use it to devise ways by which we can continue to live on +them, seems disquieting even to a pagan conscience. It ought to be +insufferable to a sense of social responsibility trained under Christian +influences. + +Here is a test for college communities more searching than the physical +test of athletics, or the intellectual tests of scholarship. Do we feel +our social unity with the people who work for their living, and do we +propose to use our special privileges and capacities for their social +redemption? + + + "When wilt Thou save the people? + O God of Mercy, when? + Not kings and lords, but nations, + Not thrones and crowns, but men. + Flowers of Thy heart, O God, are they. + Let them not pass like weeds away, + Let them not fade in sunless day! + God save the people!"--EBENEZER ELLIOTT. + + + +Suggestions for Thought and Discussion + + +I. _The Partisanship of Jesus_ + +1. Did Jesus really take sides with the poor? Prove it. + +2. Try to prove the other side. + +3. Which would be safer evidence: single sayings, or the total impression +of his life and teachings? + +4. What do you conclude regarding the attitude of Jesus? + +II. _The Church and the People_ + +1. What motives led Jesus to organize and send out the twelve? What was +the historical significance of that action? + +2. When and how did the Church lose its working class character? + +3. Does the Church today share Jesus' feelings about the condition of the +people? Sum up evidence for and against. + +4. What is the true function of the Church in society so far as the poor +are concerned? + +III. _Standing up for the People Today_ + +1. Is it a superficial or profound test to range a man according to his +sympathy with the common people? + +2. What does it involve to stand up for the people today? How does it +differ from charity and relief work? + +3. Name some men and women in our own times who seem to have stood up for +them most wisely and effectively. + +4. What are the vices of social reformers? + +IV. _The Concern of College Men and Women_ + +1. How can college men and women make a just return for their special +opportunities? + +2. What movements in college and university life in recent years are in +line with this social principle of Jesus? + +3. What part have the university students of Russia, Austria, Germany, and +England taken in social movements? Have American students ever taken a +similar interest in working class movements? If not, why not? + +V. _For Special Discussion_ + +1. Is it an advantage or disadvantage to Christianity that it began among +the working class? What effects did that have on its ethical points of +view and its impulses? + +2. Why did the regeneration of ancient society have to come through the +lowly? Will it have to come the same way today? + +3. Is it ethical to live without productive labor? Is it morally tolerable +to enjoy excessive leisure purchased by the excessive toil of others? + +4. Is there any clear conviction on this question in the Christian Church +today? + +5. Is the fact that a person has sprung from the working-class a guarantee +that he will have the working-class sympathies? + +6. Who seem to have more natural democratic feeling, the men or the women +of the upper classes? + + + + + +PART II. THE SOCIAL IDEAL OF JESUS + + + + +Chapter IV. The Kingdom Of God: Its Values + + +_The Right Social Order is the Highest Good for All_ + +The first three chapters dealt with simple human principles which are +common and instinctive with all real men. Jesus simply expanded the range +of their application, clarified our comprehension of them, placed them in +the very center of religious duty, and so lifted them to the high level of +great social and religious principles. + +In the next three chapters we shall take up a conception which is not +universally human, but which Jesus derived from the historic life of the +Hebrew people--the idea of the "Kingdom of God." A better translation would +be "the Reign of God." This conception embodied the social ideal and +purpose of the best minds of one of the few creative nations of history. + +How did Jesus interpret this inherited social ideal? What did the Kingdom +of God seem to him to offer men? What did it demand of them? What +immediate ethical duty did this social ideal involve? Our inquiry will +move along these lines in the next three chapters. + +DAILY READINGS + + + +First Day: The Main Chance + + + The kingdom of heaven is like unto a treasure hidden in the field; + which a man found, and hid; and in his joy he goeth and selleth + all that he hath, and buyeth that field. + + Again, the kingdom of heaven is like unto a man that is a merchant + seeking goodly pearls: and having found one pearl of great price, + he went and sold all that he had, and bought it.--Matt. 13:44-46. + + +When war was common, property insecure, and safe deposit vaults were +scarce, it was common for men to bury treasure in time of trouble and to +forget it when they were dead. Whoever accidentally found it "struck pay +dirt" and hastened to locate his claim. An extraordinary jewel, too, was a +bonanza. The infant capitalists of that day were wise enough to liquidate +their other holdings and invest everything in the main chance. Jesus calls +for the application of the same method on the higher level. The Kingdom of +God is the highest good of all; why not stake all on the chance of that? +These parables were spoken out of his own experience. He was gladly +surrendering home, comfort, public approval, and life itself to realize +the Reign of God in humanity. + +Imagine that Jesus had surrendered his religious idealism, had gained +wealth and official standing, and died of old age. Would he have gained? +What would the world have lost? + + + +Second Day: The Master Fact + + + From that time began Jesus to preach, and to say, Repent ye; for + the kingdom of heaven is at hand.--Matt. 4:17. + + +The Kingdom of God is a master fact. It takes control. When the Kingdom +becomes a reality to us, we can not live on in the old way. We must +repent, begin over, overhaul the values of life and put them down at their +true price, and so readjust our fundamental directions. The conduct of the +individual must rise in response to higher conceptions of the meaning and +possibilities of the life of humanity. Tolstoi has described his +conversion in the simplest terms in the introduction to "My Religion:" + + + "Five years ago faith came to me; I believed in the doctrine of + Jesus, and my whole life underwent a sudden transformation. What I + had once wished for I wished for no longer, and I began to desire + what I had never desired before. What had once appeared to me + right now became wrong, and the wrong of the past I beheld as + right. My condition was like that of a man who goes forth upon + some errand, and having traversed a portion of the road, decides + that the matter is of no importance, and turns back. What was at + first on his right hand is now on his left, and what was at his + left hand is now on his right; instead of going away from his + abode, he desires to get back to it as soon as possible. My life + and my desires were completely changed; good and evil interchanged + meanings. Why so? Because I understood the doctrine of Jesus in a + different way from that in which I had understood it before." ... + "I understood the words of Jesus, and life and death ceased to be + evil; instead of despair, I tasted joy and happiness." + + +Some seek religion to escape hell and attain heaven; some to attain a +perfect personality; some to bring in the Reign of God. Give cases. +Estimate the relative religious and social significance of these different +spiritual experiences. + + + +Third Day: Baptism and the New Order + + + Even as it is written in Isaiah the prophet, + Behold, I send my messenger before thy face, + Who shall prepare thy way; + The voice of one crying in the wilderness, + Make ye ready the way of the Lord, + Make his paths straight; + + John came, who baptized in the wilderness and preached the baptism + of repentance unto remission of sins. And there went out unto him + all the country of Judaea, and all they of Jerusalem; and they were + baptized of him in the river Jordan, confessing their sins. And + John was clothed with camel's hair, and had a leathern girdle + about his loins, and did eat locusts and wild honey. And he + preached, saying, There cometh after me he that is mightier than + I, the latchet of whose shoes I am not worthy to stoop down and + unloose. I baptized you in water; but he shall baptize you in the + Holy Spirit.--Mark 1:2-8. + + +The men who were baptized by John were not looking forward to death and to +salvation after death, but to the coming of the Kingdom of God and of his +Messiah. They repented and accepted the badge of baptism in order to have +a share in the blessings of the Kingdom and to escape the imminent +judgment of the Messiah. Baptism was then the mark of a national and +social movement toward a new era, and was a personal dedication to a +righteous social order. This original idea of baptism was practically lost +to the Christian consciousness in later times. Every man who today +realizes the Kingdom of God as the supreme good, can reaffirm his own +baptism as a dedication to the social ideal and to the leadership of Jesus +who initiated it. Such a social interpretation of our personal +discipleship will bring us into closer spiritual agreement with the +original aim of Christianity. + +_Has our baptism ever had a social significance to us?_ + + + +Fourth Day: The Way to Happiness + + + Therefore I say unto you, Be not anxious for your life, what ye + shall eat, or what ye shall drink; nor yet for your body, what ye + shall put on. Is not the life more than the food, and the body + than the raiment? Behold the birds of the heaven, that they sow + not, neither do they reap, nor gather into barns, and your + heavenly Father feedeth them. Are not ye of much more value than + they? And which of you by being anxious can add one cubit unto the + measure of his life? And why are ye anxious concerning raiment? + Consider the lilies of the field, how they grow; they toil not, + neither do they spin: yet I say unto you, that even Solomon in all + his glory was not arrayed like one of these. But if God doth so + clothe the grass of the field, which to-day is, and to-morrow is + cast into the oven, shall he not much more clothe you, O ye of + little faith? Be not therefore anxious, saying, What shall we eat? + or, What shall we drink? or, Wherewithal shall we be clothed? For + after all these things do the Gentiles seek; for your heavenly + Father knoweth that ye have need of all these things. But seek ye + first his kingdom, and his righteousness; and all these things + shall be added unto you. Be not therefore anxious for the morrow: + for the morrow will be anxious for itself. Sufficient unto the day + is the evil thereof.--Matt. 6:25-34. + + +This is a song of divine carelessness; not the recklessness of a tramp who +has lost his self-respect and his capacity for long outlooks, but the +carelessness of an aristocratic spirit, conscious of his high human +dignity. God has given us life; will he not give what life needs? If the +birds and the lilies can make a living, can not we? It is pagan and +low-bred to wear out our souls with worry about minor needs. + +The key to this passage lies in the words "your Father," and "his +Kingdom." Man is a child of God, and that dignity gives some calm and +assurance amid the worries of life. If we set our life toward the Kingdom +as the supreme aim, all the lesser interests will drop to their proper +place. In the measure in which the will of God is done and his +righteousness practiced among men, the satisfaction of the main material +wants will be easy. The Kingdom, the true social order, is the highest +good; all other good things are contained in it. + +To worry or not to worry, that is the question. _Have we ever tried the +adoption of a high aim as the way to happiness?_ + + + +Fifth Day: Sunny Religion + + + And John's disciples and the Pharisees were fasting: and they come + and say unto him, Why do John's disciples and the disciples of the + Pharisees fast, but thy disciples fast not? And Jesus said unto + them, Can the sons of the bridechamber fast, while the bridegroom + is with them? as long as they have the bridegroom with them, they + cannot fast. But the days will come, when the bridegroom shalt be + taken away from them, and then will they fast in that day. No man + seweth a piece of undressed cloth on an old garment: else that + which should fill it up taketh from it, the new from the old, and + a worse rent is made. And no man putteth new wine into old + wine-skins; else the wine will burst the skins, and the wine + perisheth, and the skins: but they put new wine into fresh + wine-skins.--Mark 2:18-22. + + +Fasting was an important part of piety with strict Jews. It was an +expression of religious sorrow and self-abasement. Afflicting the body +intensified this spiritual emotion. The disciples of the Pharisees and of +John were surprised and shocked by the fact that Jesus and his group +disregarded this custom. The reply of Jesus shows the religious temper of +Jesus in a new light. He says his disciples were happy, like guests at a +wedding; why should they act as if they were mournful? Fasting was alien +to the spirit which ruled in his company. It would be just as +inappropriate as to patch a piece of unshrunken stuff on an old garment, +or to put fermenting wine in old and brittle skin bottles. The religion of +Jesus, then, was distinguished from other earnest religion by its happy +and sunny character. See also the sharp distinction he makes between the +ascetic life of John and his own enjoyment of social life (Matt. +11:16-19). Yet Jesus was a homeless man, moving toward death. + +There seems to be a difference between the self-denial of ascetic +religion, and the surrender of self to the Kingdom of God. What is it? + + + +Sixth Day: The Poise of Expectancy + + + Then shall the kingdom of heaven be likened unto ten virgins, who + took their lamps, and went forth to meet the bridegroom. And five + of them were foolish, and five were wise. For the foolish, when + they took their lamps, took no oil with them: but the wise took + oil in their vessels with their lamps. Now while the bridegroom + tarried, they all slumbered and slept. But at midnight there is a + cry, Behold, the bridegroom! Come ye forth to meet him. Then all + those virgins arose, and trimmed their lamps. And the foolish said + unto the wise, Give us of your oil; for our lamps are going out. + But the wise answered, saying, Peradventure there will not be + enough for us and you: go ye rather to them that sell, and buy for + yourselves. And while they went away to buy, the bridegroom came; + and they that were ready went in with him to the marriage feast: + and the door was shut. Afterward came also the other virgins, + saying, Lord, Lord, open to us. But he answered and said, Verily I + say unto you, I know you not. Watch therefore, for ye know not the + day nor the hour.--Matt. 25:1-13. + + +The Lord was to return soon and consummate the establishment of his +Kingdom. The first two generations of Christians took this hope very +seriously. Expectancy was the true pose of Christians. Under the +conditions of that time this was their way of declaring that the Kingdom +of God is the highest good and that all our life should be concentrated on +it. If Jesus lived today he could find even more effective exhortations to +look sharp and not get left. But is the constant expectation of a divine +catastrophe from heaven possible for modern minds? Must we translate that +expectation into the hope of moral and social development? By doing so, +can we still have a religious sense of a great and divine future +overhanging humanity which will give to our life the same value and +solemnity which the first generation felt? + +_Explain what a strong social hope and faith would contribute to a +person's life in the course of years._ + +How do faith and practical social effort react on each other? + + + +Seventh Day: The Coming Joys + + + Blessed are the meek: for they shall inherit the earth. + Blessed are they that hunger and thirst after righteousness: for + they shall be filled. + Blessed are the merciful: for they shall obtain mercy. + Blessed are the pure in heart: for they shall see God. + Blessed are the peacemakers: for they shall be called sons of God. + Blessed are they that have been persecuted for righteousness' + sake: for theirs is the kingdom of heaven.--Matt. + 5:5-10. + + +In the Sermon on the Mount Jesus formally outlined his conceptions of +ethical and religious life as distinguished from those then current. It +was the platform of the Kingdom of God. We might expect it to begin with +denunciation. Instead it opens with a spontaneous burst of joy. A great +good was coming. It would bring a store of blessings to all who had the +inward qualifications to receive them. All who felt the divine +dissatisfaction with themselves and the craving for social justice and +righteousness, would get their satisfaction (v. 3, 4, 6). The higher +social virtues, gentleness, purity of heart, peaceableness, would get +recognition and gain ascendancy (v. 5, 7, 8, 9). But the climax of praise +and promise is for those who propagated righteousness where it was not +wanted, and suffered for it (v. 10-12). "These words belong to the +greatest ever uttered" (Hegel). They are pure religion, and they were +called forth by religious faith in a social ideal. + +Have we known men and women who had some of these qualities, who lived +within the Kingdom of God, and who enjoyed its blessings? If they have +ennobled our life, let us think of them a moment with a silent +benediction. + + + +Study for the Week + + +We see from the passages we have studied that the mind of Jesus was +centered on a great hope which was just ahead. It was so beautiful that +even in anticipation it was filling his soul with joy and he knew it would +bless all who shared in it. It seemed to him so valuable and engrossing +that a man ought to stake his whole life on attaining it, and subordinate +all other aims to this dominant desire. + + +I + + +He spoke of this great good as "the Kingdom of God." Even a superficial +reading of the first three Gospels shows that this was the pivot of his +teaching. Yet he nowhere defines the phrase. He took an understanding of +it for granted with his hearers, and simply announced that it was now +close at hand, and they must act accordingly. What did the words mean to +them? The idea covered by the phrase was an historic product of the Jewish +people, and we shall have to understand it as such. + +The Hebrew prophets had concentrated their incomparable religious energy +on the simple demand for righteousness, especially in social and national +life. The actual life of the nation, especially of its ruling classes, of +course never squared with the religious ideal. The injustice and +oppression around them seemed intolerable to the prophets, just because +the ethical imperative within them was so strong. So their unsatisfied +desire for righteousness took the form of an ardent expectation of a +coming day when things would be as they ought to be. God would make bare +his holy arm to punish the wicked, to sift the good, to establish his law, +and to vindicate the rights of the oppressed. This great "day of Jehovah" +would inaugurate a new age, the Kingdom of God, the Reign of God. The +phrase, then, embodies the social ideal of the finest religious minds of a +unique people. The essential thing in it is the projection into the future +of the demand for a just social order. The prophets looked to a direct +miraculous act of God to realize their vision, but they were in close +touch with the facts of political life and always demanded social action +on the human side. + +Plato's Republic and More's Utopia are intellectual productions which have +appealed to single idealistic minds. The Hebrew prophets succeeded in +socializing their ideal. By the force of religion they wrought the +conception of the Kingdom of God into the common mind of a nation as a +traditional conviction which was assimilated by every new generation. + +But when a great idea is appropriated by the masses, it is sure to become +cruder to suit their intellect and their need; and when a national ideal +is handed on for centuries, it will change with the changing fortunes of +the people that holds it. When the Hebrew nation came under the foreign +rule of the Assyrians, Persians, and finally the Romans, its freedom and +chance for political action were lost, and its political ideals, too, +deteriorated. The Kingdom hope became theological, artificial, a scheme of +epochs of predetermined length and of marvelous stage settings. Yet, even +in this form, it was a splendid hope of emancipation, of national +greatness, and of future justice and fraternity, and it helped to keep the +nation's soul alive amid crushing sorrows. + +The people at the time of Jesus in the main held this apocalyptic +conception of the Kingdom. It was to come as a divine catastrophe, +beginning with an act of judgment and resulting in a glorious Jewish +imperialism. Jesus shared the substance of the expectation, but as a true +spiritual leader he reconstructed, clarified, and elevated the hope of the +masses. He would have nothing to do with any plans involving blood-shed +and force revolution. The Hebrew Jehovah became "our Father in heaven" and +this democratized the Reign of Jehovah. The pious Jew expected God to +enforce the ceremonial laws; Jesus had little to say about religious +ceremonial, and a great deal about righteousness and love. Under his hands +the Jewish imperialistic dream changed into a call for universal human +fraternity. He repeatedly and emphatically explained the coming of the +Kingdom in terms taken from biological growth, and his thoughts seem to +have verged away from the popular catastrophic ideas toward ideas of +organic development. These changes--if we have correctly interpreted +them--represent Jesus' own contribution to the history of the Kingdom +ideal, and they are all in the same direction in which the modern mind has +moved. (For a fuller statement of these modifications see Rauschenbusch, +"Christianizing the Social Order," p. 48-68.) + + +II + + +So much by way of historical information. Now let us emphasize again that +this social ideal seemed to Jesus so fair and fine that he gave his whole +soul to it. Naturally he would. Since he loved men and believed in their +solidarity, the conception of a God-filled humanity living in a righteous +social order, which would give free play to love and would bind all in +close ties, would be the only satisfying outlook for him. He promised that +all who hungered and thirsted after righteousness would be satisfied in +the Kingdom, and he was himself the chief of these. The Kingdom of God was +his fatherland, in which his spirit lived with God; and with that vision +of perfect humanity before him, he kept its calm and tranquillity amid the +enmity of men as he sought to win men to its better ways. + +The Kingdom of God is the highest good. The idea of God is the highest and +most comprehensive conception in philosophy; the idea of the Kingdom of +God is the highest and broadest idea in sociology and ethics. It is so +high and broad that many find it hard even to grasp the idea. Just as a +barbaric tribe of hunters or fishermen would find it impossible to +comprehend the social coherence and the patriotism of a nation of a +hundred millions; just as the narrow nationalist of today falls down +intellectually and morally when he confronts world-forces and relations: +so we who are trained to think in terms of family and State, give out when +we are to treat the Kingdom of God as a reality. It takes faith of the +intellect to comprehend a stage of evolution before it is reached. It +takes faith of character to launch yourself toward a great moral goal +before its tangible and profitable elements are within reach. It takes +more moral daring today than for a century past to believe in the +reemergence and final victory of God's social order. But this is the time +for all true believers to square their shoulders and say with Galileo, +"And yet it moves." + +Any man whose soul is kindled by the conception of the Kingdom of God is a +real man. Whoever loves the idea, must turn it into reality as far as life +lets him. Whoever tries it, will suffer. But even if he suffers, he will +be more blessed and more truly a man than he would be if he did not try. +In seeking the Kingdom he realizes himself. "He that loseth his life for +my sake, shall find it." + + +III + + +Jesus bade us "seek first the Kingdom of God and his righteousness," and +he obeyed his own call. The main object of his life was the ideal social +order and the perfect ethic. Now if Jesus is our ideal of human goodness, +is any goodness good unless it works in the same direction? If a man is of +flawless private life, but is indifferent to any social ideal, or even +hostile to all attempts at better justice and greater fraternity, is he +really good? Even a strong desire for personal perfection, if there is no +desire for a regeneration of society in it, must be rated as sub-Christian +because it is lacking in the sense of solidarity and may be lacking in +love. + + + +Suggestions for Thought and Discussion + + +I. _The Power of a Great Idea_ + +1. Did the idea of the Kingdom of God ever play a part in your religious +education? + +2. Did you feel any response to it in studying this lesson? Does it have +reality? + +3. Suppose an entire study group should fail to see anything in it, would +that prove it valueless? + +II. _Historical Changes in the Kingdom Ideal_ + +1. How did the Kingdom ideal take shape in the minds of the Hebrew +prophets? + +2. Explain the nature of the apocalyptic hope and its divergence from the +prophetic ideal. + +3. What passages seem to throw the most light on Jesus' conception of it, +and his feeling about it? What do you think about the Beatitudes from this +point of view? + +4. At what points did Jesus clarify and elevate the hereditary hope of his +nation? Summarize the conception of the Kingdom as it lay in the mind of +Jesus. + +III. _Present Possibilities of the Kingdom Idea_ + +1. What value would the preaching of the Kingdom of God have in +evangelistic work today? + +2. How would it affect religious education and the moral outlook of the +young? + +3. How would the possession of the Kingdom faith equip the Church for +leadership in an age of social movements and unrest? + +4. How does the Kingdom hope add to the joyousness of the Christian life? + +5. How does Jesus' conception of the Kingdom of God connect with the great +social and national hopes of today? + +IV. _For Special Discussion_ + +1. How does a man realize himself in seeking the Kingdom? How does a man +realize the Kingdom in developing himself? + +2. Does the idea seem to offer a religious vehicle for conceptions you +have derived from sociological work? + +3. Does a social concept like the "Kingdom of God" gain anything for its +practical efficiency today from being ancient, and from being religious? + +4. Will such a concept ever be effective with the masses unless it is +essentially religious? + + + + +Chapter V. The Kingdom Of God: Its Tasks + + +_The Right Social Order is the Supreme Task for Each_ + +The perfect social order is the highest good. In so far as it is a gift of +God, offered to the individual like the fertile earth and the oxygen of +the air, we must appropriate it and enjoy every approximation to the +perfect society. But what is the responsibility of the individual toward +the achievement of the ideal social order? What task does it lay on him? +How did Jesus see this problem? It is finely stated in the words with +which Emile de Laveleye closes his book "Sur la propriete": "There is a +social order which is the best. Necessarily it is not always the present +order. Else why should we seek to change the latter? But it is that order +which ought to exist to realize the greatest good for humanity. God knows +it and wills it. It is for man to discover and establish it." + +What, then, is the responsibility of the individual with regard to the +achievement of this highest good? + +DAILY READINGS + + + +First Day: The Kingdom of Hard Work + + + For it is as when a man, going into another country, called his + own servants, and delivered unto them his goods. And unto one he + gave five talents, to another two, to another one; to each + according to his several ability; and he went on his journey. + Straightway he that received the five talents went and traded with + them, and made other five talents. In like manner he also that + received the two gained other two. But he that received the one + went away and digged in the earth, and hid his lord's money. Now + after a long time the lord of those servants cometh, and maketh a + reckoning with them. And he that received the five talents came + and brought other five talents, saying, Lord, thou deliveredst + unto me five talents: lo, I have gained other five talents. His + lord said unto him, Well done, good and faithful servant: thou + hast been faithful over a few things, I will set thee over many + things; enter thou into the joy of thy lord. And he also that + received the two talents came and said, Lord, thou deliveredst + unto me two talents: lo, I have gained other two talents. His lord + said unto him, Well done, good and faithful servant: thou hast + been faithful over a few things, I will set thee over many things; + enter thou into the joy of thy lord. And he also that had received + the one talent came and said, Lord, I knew thee that thou art a + hard man, reaping where thou didst not sow, and gathering where + thou didst not scatter; and I was afraid, and went away and hid + thy talent in the earth: lo, thou hast thine own. But his lord + answered and said unto him, Thou wicked and slothful servant, thou + knewest that I reap where I sowed not, and gather where I did not + scatter; thou oughtest therefore to have put my money to the + bankers, and at my coming I should have received back mine own + with interest. Take ye away therefore the talent from him, and + give it unto him that hath the ten talents. For unto every one + that hath shall be given, and he shall have abundance: but from + him that hath not, even that which he hath shall be taken away. + And cast ye out the unprofitable servant into the outer darkness: + there shall be the weeping and the gnashing of teeth.--Matt. + 25:14-30. + + +Evidently the sympathy of Jesus was with the two men who hustled, and not +with the fellow who took it out in growling and blaming the boss. Jesus +would have agreed to the proposition that to live an unproductive life is +one of the cardinal sins. Evolution and Christianity agree on that. This +exhortation to do good work was given when Jesus was looking forward to +his death and his absence. He would leave the Kingdom of God as an +unfinished task. He wanted his disciples to carry forward their Master's +business under their own initiative when he was not there to direct them. +The new conditions would throw even heavier responsibilities on them. + +Can you translate this parable into terms of college life and sketch three +college students as companion pieces to the three business men? + + + +Second Day: The Call to Action + + + And passing along by the sea of Galilee, he saw Simon and Andrew + the brother of Simon casting a net in the sea; for they were + fishers. And Jesus said unto them, Come ye after me, and I will + make you to become fishers of men. And straightway they left the + nets, and followed him. And going on a little further, he saw + James the son of Zebedee, and John his brother, who also were in + the boat mending the nets. And straightway he called them: and + they left their father Zebedee in the boat with the hired + servants, and went after him.--Mark 1:16-20. + + ------------------------------------- + + And as Jesus passed by from thence, he saw a man, called Matthew, + sitting at the place of toll: and he saith unto him, Follow me. + And he arose and followed him.--Matt. 9:9. + + ------------------------------------- + + And as they went on the way, a certain man said unto him, I will + follow thee whithersoever thou goest. And Jesus said unto him, The + foxes have holes, and the birds of the heaven have nests; but the + Son of man hath not where to lay his head. And he said unto + another, Follow me. But he said, Lord, suffer me first to go and + bury my father. But he said unto him, Leave the dead to bury their + own dead; but go thou and publish abroad the kingdom of God. And + another also said, I will follow thee, Lord; but first suffer me + to bid farewell to them that are at my house. But Jesus said unto + him, No man, having put his hand to the plow, and looking back, is + fit for the kingdom of God.--Luke 9:57-62. + + +The way in which Jesus called his disciples shows that he felt he had a +big business in hand. It was a call to action, to conflict and loss, and +there was snap in it. Leaving their boats and nets doubtless seemed a big +proposition to these four fishermen; but they did it. Matthew had to give +up a government job with pickings. These five rose to their chance with +courageous decision, and their names are still borne by millions of boys +today. The names of the other three are lost to fame. One of them gushed +and Jesus cooled off his emotions. The second and third wanted to +procrastinate and hid behind social obligations. Note that epigram about +the ploughman. It is a splendid expression of intelligent and concentrated +energy. You can't drive a straight furrow while you "rubber." You've got +to "tend to your job." + +Four of the first five are said to have died a violent death. Would they +have been wiser if they had looked out for Number One? + + + +Third Day: The Futility of Talk + + + Not every one that saith unto me, Lord, Lord, shall enter into the + kingdom of heaven; but he that doeth the will of my Father who is + in heaven. Many will say to me in that day, Lord, Lord, did we not + prophesy by thy name, and by thy name cast out demons, and by thy + name do many mighty works? And then will I profess unto them, I + never knew you: depart from me, ye that work iniquity. + + Every one therefore that heareth these words of mine, and doeth + them, shall be likened unto a wise man, who built his house upon + the rock: and the rain descended, and the floods came, and the + winds blew, and beat upon that house; and it fell not: for it was + founded upon the rock. And every one that heareth these words of + mine, and doeth them not, shall be likened unto a foolish man, who + built his house upon the sand: and the rain descended, and the + floods came, and the winds blew, and smote upon that house; and it + fell: and great was the fall thereof.--Matt. 7:21-27. + + +Jesus evidently felt deeply the emptiness and futility of much of the +religious talk. He was interested only in those emotions and professions +which could get themselves translated into character and action. Words +have always been the bane of religion as well as its vehicle. Religious +emotion has enormous motive force, but it is the easiest thing in the +world for it to sizzle away in high professions and wordy prayers. In that +case it is a substitute and counterfeit, and a damage to the Reign of God +among men. + +How about our own religious talk? + +Would it be better, then, to give up preaching and public prayer? + +_What has the utterance of religion done for us?_ + + + +Fourth Day: This Camel Passed Through + + + And he entered and was passing through Jericho. And behold, a man + called by name Zacchaeus; and he was a chief publican, and he was + rich. And he sought to see Jesus who he was; and could not for the + crowd, because he was little of stature. And he ran on before, and + climbed up into a sycomore tree to see him: for he was to pass + that way. And when Jesus came to the place, he looked up, and said + unto him, Zacchaeus, make haste, and come down; for to-day I must + abide at thy house. And he made haste, and came down, and received + him joyfully. And when they saw it, they all murmured, saying, He + is gone in to lodge with a man that is a sinner. And Zacchaeus + stood, and said unto the Lord, Behold, Lord, the half of my goods + I give to the poor; and if I have wrongfully exacted aught of any + man, I restore fourfold. And Jesus said unto him, To-day is + salvation come to this house, forasmuch as he also is a son of + Abraham. For the Son of man came to seek and to save that which + was lost.--Luke 19:1-10. + + +Zacchaeus was engaged in the profitable but shady business of farming the +Roman taxing system in one of the richest districts of Palestine. He was a +politician and business man combined, and the kind of man that is "bound +to land." Being only five feet one he had no chance amid a crowd in a +narrow street watching a procession. So he climbed a tree. Imagine a +corporation president climbing a telegraph post to see Jesus! This spirit +of determination appealed to Jesus and he promptly made friends with him, +though he well knew he would lose some more of his reputation by +identifying himself with a publican. Zacchaeus proved his fitness for the +Kingdom of God by parting with his accumulated graft at a single sweep. +Fifty per cent of his property given away outright; the balance used to +make restitution at the rate of four hundred per cent--how much was left? +Here a camel passed through the needle's eye, and Jesus stood and cheered. + +At what points is the moral energy of college men and women most severely +tested? Where do they meet their great spiritual decisions? + + + +Fifth Day: Will in Prayer + + + And he spake a parable unto them to the end that they ought always + to pray, and not to faint; saying, There was in a city a judge, + who feared not God, and regarded not man: and there was a widow in + that city; and she came oft unto him, saying, Avenge me of mine + adversary. And he would not for a while: but afterward he said + within himself, Though I fear not God, nor regard man; yet because + this widow troubleth me, I will avenge her, lest she wear me out + by her continual coming. And the Lord said, Hear what the + unrighteous judge saith. And shall not God avenge his elect, that + cry to him day and night, and yet he is longsuffering over + them?--Luke 18:1-7. + + +In most of his sayings on prayer Jesus either objected to the wordiness of +prayers (Matt. 6:5-13), or he demanded more will and persistence. In the +story of the widow and the judge the odds were against the widow. Being +only a widow she had no pull and no vote. The judge was frankly a tough +case, untouched by religion and conscience, and thick-skinned as to public +opinion. Yet the widow won out by sheer doggedness. Surely the mind that +sketched the reiterating widow and the collapsing politician had an +admiring eye for energy of action. Jesus wanted that spirit and +determination put into prayer. But note that he was thinking, not of +personal edification, nor of private benefits to be obtained, but of the +"avenging of God's elect"; that is, of straightening out the affairs of +the world so that the wrongs of the righteous would be redressed. A keen +social consciousness about the condition of God's people, coupled with +"hunger and thirst for justice," can turn prayer into action. + +_Have we any experience of prayer concentrated on great public evils?_ How +does that differ from prayers centering about our own interests? (See +Fosdick, "The Meaning of Prayer," Chapter X.) + + + +Sixth Day: Twelve against the Field + + + And as ye go, preach, saying, The kingdom of heaven is at hand. + Heal the sick, raise the dead, cleanse the lepers, cast out + demons: freely ye received, freely give. Get you no gold; nor + silver, nor brass in your purses: no wallet for your journey, + neither two coats, nor shoes, nor staff: for the laborer is worthy + of his food. And into whatsoever city or village ye shall enter, + search out who in it is worthy; and there abide till ye go + forth.... And whosoever shall not receive you, nor hear your + words, as ye go forth out of that house or that city, shake off + the dust of your feet. Verily I say unto you, It shall be more + tolerable for the land of Sodom and Gomorrah in the day of + judgment, than for that city.... And be not afraid of them that + kill the body, but are not able to kill the soul.--Matt. 10:7-11, + 14-15, 28a. + + +This whole chapter expresses with immense vitality the heroic spirit +called forth by the Kingdom propaganda. Jesus sent these twelve men +through the villages of Galilee to duplicate and multiply what he was +doing. The natural leaders of society, the able, the educated, the +powerful, were concerned in setting up their own kingdom and enslaving +their fellows to serve them. So Jesus took what material he had, peasants +and fishermen, and created a new leadership. He flung them against +existing society, knowing well that they would have to face opposition. In +fact, they were destined, one by one, to go to death for their cause. He +tells them not to mind a little thing like death, but to do their work and +rally the people around the idea of the Reign of God. + +Can the men and women who are today trying to rebuild human society on a +basis of social justice and fraternity claim any right of succession in +the sending of the Twelve? + + + +Seventh Day: Doing All, and Then Some + + + But who is there of you, having a servant plowing or keeping + sheep, that will say unto him, when he is come in from the field, + Come straightway and sit down to meat; and will not rather say + unto him, Make ready wherewith I may sup, and gird thyself, and + serve me, till I have eaten and drunken; and afterward thou shalt + eat and drink? Doth he thank the servant because he did the things + that were commanded? Even so ye also, when ye shall have done all + the things that are commanded you, say, We are unprofitable + servants; we have done that which it was our duty to do.--Luke + 17:7-10. + + +Jesus often boldly took his illustrations from the facts of life even when +they were repellent to him. Here he holds up the joyless life of a Syrian +agricultural laborer. After plodding all day in the field, this man comes +home, tired and hungry. Is he promptly cared for? No, he must first cook +and serve his master's meal. Then he can eat what's left. Does he get any +thanks for working overtime? Not a thank. Now, says Jesus, what this man +does under the hard coercion of his lot, you and I must do of our own free +will. After we have done a man's work, let us go and do some more for the +sake of the cause, and disclaim praise. That spirit of utter service is, +in fact, the spirit in which men work when the Kingdom vision gets hold of +them. They become greedy for work and can not satisfy themselves. The +strong and inspired men always feel at the end that they have not done +half they ought to have done. The last words of Martin Luther, scribbled +on a scrap of paper, were: "We are beggars. That's true." + +What would Jesus say to a college student who is chronically tired and who +feels that he is laying his professors and his father under heavy +obligation by working at all? + + + +Study for the Week + + +Is it not a strange fate that down to the most recent times art has +pictured Jesus all meek and gentle, and theology has emphasized his +passive suffering? Yet he was high-power energy. His epigrams and +hyperboles crack like a whip-lash. He was up before dawn. He always rose +to the sight of human need. To do the will of his Father was meat and +drink to him. His life was a combat. He faced opposition without flinching +and "stedfastly set his face to go up to Jerusalem" when he knew it meant +death. Even when he stood silent before the court and when he hung nailed +to the gallows, he was a spiritual force in action and men were disturbed +and afraid before him. + + +I + + +He communicated energy to others. He hated mere talk and discouraged +fruitless theorizing. He praised energetic action when he found it, as in +the case of Zacchaeus, and of the men who climbed the roof with a paralytic +man and dug up the roofing to let him down to Jesus. He called that sort +of thing "faith." Faith, in Jesus' use of the word, did not mean shutting +your eyes and folding your hands. He said it was an explosive that could +remove mountains. He gave three of his disciples nicknames, and they were +all given to express forcefulness; Simon he called Peter, the Rock; and +James and John he called Boanerges, the sons of thunder. He sent his +disciples open-eyed to face trouble; he told them the wolves were waiting +for them, but to rejoice and be exceeding glad for the chance of lining up +against them. Let us clear our minds forever of the idea that Jesus was a +mild and innocuous person who parted his hair and beard in the middle, and +turned his disciples into mollycoddles. Away with it! + +Though the spirit of Jesus has never had more than half a chance in +historic Christianity, yet it is demonstrable that the total efficiency of +humanity, the bulk of work done, and the capacity for heroic tension of +energies have been greatly increased by it. Taking it on the smallest +scale--every real conversion means a break with debasing habits, with +alcoholism, with the waste of sexual energies; it means more self-control, +more responsiveness to duty, more capacity to take a long outlook, and +consequently better work. We can observe this in ourselves and others. We +still need the coercion of stern necessity and of public opinion to keep +us straight, but an inward compulsion is added. A Christian carries his +policeman around inside of him. Where Christianity gets a really firm hold +on men or women, especially if there is a basis of natural ability, it +pushes them on to lead in moral movements and they break away for human +progress. + +When Christianity multiplies such cases, and makes soberness, duty, and +hard work the habit of entire communities, we have a social fact of +first-class importance; for the human animal is naturally lazy, sluggish, +and inclined to live for today. The capacity to subordinate immediate +gratification for a future good is scarce; the capacity to subordinate +selfish advantage to a great common and moral good is scarcer still. + +We can see this force working on a larger scale on the foreign mission +field where Christianity is a new social energy. There it is easier to +disentangle it from other social forces. What are the comparative results +when it gets a lodgment in a single social class or tribal group? This +question will bear watching during the next fifty years. The full social +results of Christianity will not show till the third generation. + +We get another demonstration of increased working efficiency in humanity +wherever Christianity has passed through an internal purification which +has set free more of its spiritual energies. What, for instance, has been +the historic connection between the development of capitalistic industry +in Holland, England, and France, and the sober and frugal piety and +patient laboriousness created in the Calvinists of Holland, the Puritans +of England, and the Huguenots of France? + + +II + + +The contributions made by Christianity to the working efficiency and the +constructive social abilities of humanity in the past have been mainly +indirect. The main aim set before Christians was to save their souls from +eternal woe, to have communion with God now and hereafter, and to live +God-fearing lives. It was individualistic religion, concentrated on the +life to come. Its social effectiveness was largely a by-product. What, +now, would have been the result if Christianity had placed an equally +strong emphasis on the Kingdom of God, the ideal social order? Other +things being equal, a Christian father and mother are better parents than +others because they have more sense of duty, more love, and a higher +valuation of spiritual things. But if, in addition, they have a religious +desire for a higher social order and realize that noble children are a +splendid contribution to it, how will that affect their parenthood? A +teacher, artist, or scientist who is also a religious man, will do +conscientious work if he works under the motives of individualistic +religion. But if he has a vision of the Kingdom of God on earth and sees +the contributions he can make to it, will not that raise the character of +his output? A business man of strong Christian character will work hard, +keep his word in business, and deal fairly with employes and customers. +But would not a new direction be given to his moral energies if his +religion taught him that he must help to shape the workings of industry +and trade so that hereafter there will be no fundamental clash between +business and the morals of Christianity? + +What the world of Christian men and women needs is to have a great social +objective set before them and laid on their conscience with the authority +of religion. Then religion would get behind social evolution in earnest. + +This would be no new and foreign element imported into our religion. It +would be a modern revival of the doctrine of Jesus himself, which has been +too long submerged and neglected. One chief reason why it was side-tracked +is that no despotic State and no society dominated by a predatory class +ever wanted religion applied to a reconstruction of the social order. The +idea of the Kingdom of God reawoke with the rise of modern democracy. Now +is the time for it. + + +III + + +The idea of the Kingdom of God is not identified with any special social +theory. It means justice, freedom, fraternity, labor, joy. Let each social +system and movement show us what it can contribute and we will weigh its +claims. We want the old ideal defined in modern terms, in the terms of +modern democracy, of the power machine, of international peace, and of +evolutionary science. But we want to embrace it with the old religious +faith and ardor, so that we can pray over it. + +This great task of establishing a righteous social life on earth embraces +all minor tasks in so far as they are good. The mother who tries to make a +good home, the farmer who feeds the people, the teacher who trains them, +the scientist who gets the facts for all, the merchant, the workingman, +the artist, the leader in play--they are all contributing to the Kingdom, +provided they view their work so, and are trying to put an evolutionary +_plus_ into it which will lift the total nearer to the divine will. The +Kingdom is the supreme task, and all small tasks are part of it. That +gives every man a place in it who works--where is the idler's place in +it?--and it hallows all good work with religious glory. + +It may seem as if this social aim of religion may depreciate the aim of +developing our own personality and of saving our souls. It ought not. +Sometimes it does for a time. But we are each so enormously important to +ourselves that we are not likely to forget ourselves, and the practical +struggle with temptation and sorrow will teach us to seek strength for our +personal needs from Christ. In time we shall learn to say with Jesus, "For +their sakes I sanctify myself, that they also may be sanctified." In time +surrender to the Kingdom ideal, toil for it, self-denial for it, +cooperation with others for it, will have the strongest kind of reactions +on ourselves and our moral fiber. Gymnasium work is all right, but real +work in the open is better. We are most durably saved by putting in hard +work for the Kingdom of God. + +In every great task a religious man is consciously thrown back on the aid +of God--most of all in the greatest task of all. Eternal powers are +cooperating with our puny efforts. That alone guarantees that our work is +not wasted. We plant and water, but unless God's sun shines upon it, our +work is nothing. He is a fool that is not reverent and humble. We sorely +need this faith in the collaboration and patience of God today when so +much of the best spiritual achievement of mankind is swept away, and we +seem far away from a kingdom of love. "As the heavens are higher than the +earth, so are my ways higher than your ways, and my thoughts than your +thoughts." + + +IV + + +Here, then, we have another social principle of Jesus. A collective moral +ideal is a necessity for the individual and the race. Every man must have +a conscious determination to help in his own place to work out a righteous +social order for and with God. The race must increasingly turn its own +evolution into a conscious process. It owes that duty to itself and to God +who seeks an habitation in it. It must seek to realize its divine destiny. +"Thy kingdom come! Thy will be done on earth as it is done in heaven!" +This is the conscious evolutionary program of Jesus. It combines religion, +social science, and ethical action in a perfect synthesis. + +What has this to say to students? Everything, it seems. + +First, whatever is to be our particular job, we must relate it to the +supreme common task at which God and all good men are working. Unless we +see and assert that relation, we are mere day-laborers or slaves, with +neither intelligence nor enthusiasm. + +Second, anyone who, instead of loyally relating his life-work to God's +work, pursues his own ambition at the expense of the Kingdom and damages +it to make profit for himself, is like a man who takes pay to damage his +country. He makes the work harder for all who are more faithful than he, +and their blood will be upon him. + +Third, "_noblesse oblige_." If we belong to the republic of learning and +education, something extra is justly due from us. Here, for instance, is +the evangelization of the world in this generation. An organization has +been created to accomplish it. Heroic pioneers have died, preparing the +way for larger forces. Is our life fit and good enough to put into that? +Here is the Christianization of the social order in the next two +generations. What have all our social studies been for in the design of +God? To fit ourselves for exploiting our fellows or to show them the way +to the Kingdom of God? + + + +Suggestions for Thought and Discussion + + +I. _Our Untapped Reserves_ + +1. How far is a person who produces nothing, of use to the community? Is +increase of productive efficiency the test of progress? + +2. Does religion help to call out reserves of energy in human nature? + +II. _The Energy of Jesus_ + +1. How far did Jesus give evidence of audacity and high power energy? Has +the Christian Church realized this? How about the portrayals of him in +art? + +2. Furnish evidence that Jesus demanded sincere work. How was this +connected with the Kingdom of God in his mind? + +3. Give proof that he demanded heroism of his followers as a commonplace +thing. + +4. How did this temper affect his view of prayer? + +III. _Christianity and Work_ + +1. Has Christianity ever promoted idleness? If so, what type of +Christianity was it? + +2. Taken as a whole has Christianity increased the amount of work done, or +lessened it? Give historical proof. + +3. Would it raise the economic efficiency of an African tribe to become +Christians? Would it raise the efficiency of the Mexican people if they +adopted a purer type of Christianity? How? + +4. Where is the idler's place in the Kingdom of God? + +IV. _The Reenforcement of Christianity by the Kingdom Ideal_ + +1. Is a call to be converted a call to enjoy spiritual peace or to exert +spiritual energy? + +2. How has the idea arisen that Christianity is a "dope" to make people +contented amid wrong conditions? + +3. How would the Kingdom faith give religious quality to the plain man's +job? + +4. Other things being equal, has a religious man more or less fighting +energy against wrong than a non-religious man? + +5. If a man passes from an individualistic to a social conception of +religion, what change will it make in moral action? + +6. To what extent is the enterprise of the Kingdom of God a dynamic +expression of accepted sociological principles? + +7. What is the special obligation of college men and women to the Kingdom +of God? + +V. _For Special Discussion_ + +1. Is the Kingdom of God to be brought about by an act of God in the +future or by the work of men in the present? Does the one exclude the +other? + +2. Does our social order call out the full energy and intelligence of the +working people? + +3. Can an overworked and underpaid workman feel that _he is working_ for +the Kingdom of God? + +4. Does the Kingdom of God necessarily involve elements of social +readjustment and change? + +5. Would a predatory governing class in the past have allowed the +preaching of a social conception of the Kingdom of God? + + + + +Chapter VI. A New Age And New Standards + + +_As the Kingdom Comes Ethical Standards Must Advance_ + +Every approximation to the Reign of God in humanity demands an advance in +the social relations of men, that is, an advance in ethics. Every really +epochal advance must have it or slip back. There must be, first, better +obedience to the moral principles already recognized and accepted by +society; second, an expansion of the sway of ethical duty to new fields +and wider groups of humanity; and third, a recognition of new duties and +the assimilation of new and higher ethical conceptions. + +To what extent did Jesus appreciate these supreme needs? + +DAILY READINGS + + + +First Day: Living up to the Old Standards + + + In the high-priesthood of Annas and Caiaphas, the word of God came + unto John the son of Zacharias in the wilderness. And he came into + all the region round about the Jordan, preaching the baptism of + repentance unto remission of sins; as it is written in the book of + the words of Isaiah the prophet, + + The voice of one crying in the wilderness, + Make ye ready the way of the Lord, + Make his paths straight. + Every valley shall be filled, + And every mountain and hill shall be brought low; + And the crooked shall become straight, + And the rough ways smooth; + And all flesh shall see the salvation of God. + + He said therefore to the multitudes that went out to be baptized + of him, Ye offspring of vipers, who warned you to flee from the + wrath to come? Bring forth therefore fruits worthy of repentance, + and begin not to say within yourselves, We have Abraham to our + father: for I say unto you, that God is able of these stones to + raise up children unto Abraham. And even now the axe also lieth at + the root of the trees: every tree therefore that bringeth not + forth good fruit is hewn down, and cast into the fire.--Luke 3:2-9. + + +The ABC of social renewal and moral advance is for each of us to face our +sins sincerely and get on a basis of frankness with God and ourselves. +Therefore Christianity set out with a call for personal repentance. If we +only acted up to what we know to be right, this world would be a different +place. But we fool ourselves with protective coloring devices in order to +keep our own self-respect. Take our language, for instance; it reeks with +evasive euphemisms intended to make nasty sins look prettier. We call +stealing "swiping" and cheating "cribbing." When we have been drunk we say +we were "squiffy." As soon as we face the facts, we realize that what we +call peccadilloes in ourselves are the black sins that have slain the +innocents and have hag ridden humanity through all its history. That is +the beginning of social vision. Personal repentance is a social advance. + +What equivalent have college men and women for the plea of the Pharisees +that they were Abraham's children and had a pull with God? + + + +Second Day: Expanding the Area of Obligation + + + And behold, a certain lawyer stood up and made trial of him, + saying, Teacher, what shall I do to inherit eternal life? And he + said unto him, What is written in the law? how readest thou? And + he answering said, Thou shalt love the Lord thy God with all thy + heart, and with all thy soul, and with all thy strength, and with + all thy mind; and thy neighbor as thyself. And he said unto him, + Thou hast answered right: this do, and thou shalt live. But he, + desiring to justify himself, said unto Jesus, And who is my + neighbor? Jesus made answer and said, A certain man was going down + from Jerusalem to Jericho; and he fell among robbers, who both + stripped him and beat him, and departed, leaving him half dead. + And by chance a certain priest was going down that way: and when + he saw him, he passed by on the other side. And in like manner a + Levite also, when he came to the place, and saw him, passed by on + the other side. But a certain Samaritan, as he journeyed, came + where he was: and when he saw him, he was moved with compassion, + and came to him, and bound up his wounds, pouring on them oil and + wine; and he set him on his own beast, and brought him to an inn, + and took care of him. And on the morrow he took out two shillings, + and gave them to the host, and said, Take care of him; and + whatsoever thou spendest more, I, when I come back again, will + repay thee. Which of these three, thinkest thou, proved neighbor + unto him that fell among the robbers? And he said, He that showed + mercy on him. And Jesus said unto him, Go, and do thou + likewise.--Luke 10:25-37. + + +A meaty story and a famous one. The lawyer found his own answer +uncomfortably simple when it was taken up in such a matter-of-fact way. It +was suddenly up to him to act on his own advice. He tried to hedge by +raising a new question: "Love my neighbor? Certainly. But who is my +neighbor?" Who is within the cordon of fraternal fellowship with me? All +men of my people and religion? Or only the good and desirable people? +Where do you draw the line? Follows the story of the Good Samaritan. "Your +neighbor? The alien and the heretic." The logic of the reply demanded that +some good Jew would be shown caring for a wounded Samaritan. Jesus gives +it a smashing effectiveness by reversing the role and showing the hated +Samaritan as the heroic lover of his kind. To get the situation we must +remember the historic enmity between the Jews and the half-breed aliens +who had stolen their land and their religion while they were exiled. If we +substitute Spaniard and Moor, Kurd and Armenian, Serb and Bulgar, we may +get the tension. + +_Who are our American Samaritans?_ + + + +Third Day: Raising the Standards + + +We must live up to what we know is right, and we must expand the area of +ethical obligation to take in even men of alien race and hostile religion. +But beyond that, we need a conscious advance in the ethical standards +themselves. Jesus worked out this principle with perfect clearness in a +part of the Sermon on the Mount, Matthew 5:17-48. He states the need, and +then shows in six cases how such an advance would work out. We shall take +these up in their order. Matthew has introduced scattered sayings of Jesus +which serve as corollaries, but which do not bear directly on the real +course of the argument; for instance, Matthew 5:23-26; 29-30. In our +quotations in this and the following days we shall confine ourselves to +the main line of thought in order to concentrate attention on that. + + + Think not that I came to destroy the law or the prophets: I came + not to destroy, but to fulfil.... For I say unto you, that except + your righteousness shall exceed the righteousness of the scribes + and Pharisees, ye shall in no wise enter into the kingdom of + heaven.--Matt. 5:17, 20. + + +Apparently conservative Jews soon felt the spiritual freedom and force in +the teachings of Jesus. He seemed to them to be attacking the sacred Law, +the foundation of morality and religion. Jesus mentions the charge but +denies it. His purpose was not destructive but constructive. He demanded +not less righteousness but more. The lines of right living needed to be +prolonged. The traditional standards were no longer adequate. A man might +obey them and yet not be a good man. The scribes and Pharisees were the +model church members of Judaism and experts in piety, yet they were not +qualified to enter the Kingdom of God. + +_Are we also good people who are not good enough?_ + + + +Fourth Day: The Sins of Hate + + + Ye have heard that it was said to them of old time, Thou shalt not + kill; and whosoever shall kill shall be in danger of the judgment: + but I say unto you, that every one who is angry with his brother + shall be in danger of the judgment; and whosoever shall say to his + brother, Raca, shall be in danger of the council; and whosoever + shall say, Thou fool, shall be in danger of the hell of + fire.--Matt. 5:21, 22. + + +The Law of Moses forbade murder; a man-slayer was amenable in the ordinary +court. Was this an adequate expression of the sacredness of human life and +personality? It never even scratched a man or woman who assaulted the soul +of another with anger and curses. Jesus proposed that these sins be +restandardized. Plain anger ought to be valued about as murder used to be. +And if anybody went so far as to revile a brother and deny his moral or +intellectual worth, the Supreme Court and Gehenna would be about right for +him. The lawyers' gauge of culpability can not get down to the subtler +expressions of lovelessness which break the prime law of the Kingdom. + +_By what methods is contempt expressed in our own social life?_ + +_How highly do we rate the moral value of self-respect?_ + + + +Fifth Day: The Sins of Sex + + + Ye have heard that it was said, Thou shalt not commit adultery: + but I say unto you, that every one that looketh on a woman to lust + after her hath committed adultery with her already in his + heart.... + + It was said also, Whosoever shall put away his wife, let him give + her a writing of divorcement: but I say unto you, that every one + that putteth away his wife, saving for the cause of fornication, + maketh her an adulteress; and whosoever shall marry her when she + is put away committeth adultery.--Matt. 5:27, 28; 31, 32. + + +These two cases deal with sex. The old law forbade adultery, the +infringement of family life, and stopped there. Jesus goes back of the act +to the lustful imaginations and the wandering eye, which may lack +opportunity but which are the real spring of all uncleanness. He runs the +line of ethical obligation farther back. + +The law of divorce (Deut. 24:1), especially as interpreted by the scribes, +was very comfortable--for the male. He could divorce his wife for almost +any cause. Her only protection was that a formal paper had to be given her +which enabled her to marry again. As a woman's economic and social +standing in that age depended almost wholly on her family relations, she +was at the mercy of the man. Jesus demanded more protection for her. To +him the relation was indissoluble. The Mosaic provision for divorce was a +concession to the low moral level of the people. The ideal was the "one +man, one woman" provision of the Creator. (See Matt. 19:3-8). The +disciples ruefully remarked that such a strengthening of the bond did not +add to the attractiveness of marriage--for the male (19:10). + +Where do we draw the line between the rightful, natural desire of sex and +lawless predatory lust? + + + +Sixth Day: The Sins of Words + + + Again, ye have heard that it was said to them of old time, Thou + shalt not forswear thyself, but shalt perform unto the Lord thine + oaths: but I say unto you, Swear not at all; neither by the + heaven, for it is the throne of God; nor by the earth, for it is + the footstool of his feet; nor by Jerusalem, for it is the city of + the great King. Neither shalt thou swear by thy head, for thou + canst not make one hair white or black. But let your speech be, + Yea, yea; Nay, nay: and whatsoever is more than these is of the + evil one.--Matt. 5:33-37. + + +Current morality had reached the point of insisting on truthfulness when a +man was under oath. Solemnly to call God to witness a statement and yet to +fool your neighbor by it, was downright wicked. But it was very handy. So +they developed a joyful lot of casuistical distinctions as to which kind +of oaths were binding and which didn't count. See how Jesus ridiculed this +(Matt. 23:16-22). Here he proposed that the obligation of veracity be +extended to all statements. A truthful man needs no oaths to assure a +doubting world that this time he is really telling what is so. Oaths are a +device of the devil to limit the amount of truth in the world. + +How about oaths for legal purposes? Could they be dispensed with? Have +they done more good or harm? + + + +Seventh Day: The Sins of Strife + + + Ye have heard that it was said, An eye for an eye, and a tooth for + a tooth: but I say unto you, Resist not him that is evil: but + whosoever smiteth thee on thy right cheek, turn to him the other + also. And if any man would go to law with thee, and take away thy + coat, let him have thy cloak also. And whosoever shall compel thee + to go one mile, go with him two. Give to him that asketh thee, and + from him that would borrow of thee turn not thou away. + + Ye have heard that it was said, Thou shalt love thy neighbor, and + hate thine enemy: but I say unto you, Love your enemies, and pray + for them that persecute you; that ye may be sons of your Father + who is in heaven: for he maketh his sun to rise on the evil and + the good, and sendeth rain on the just and the unjust. For if ye + love them that love you, what reward have ye? do not even the + publicans the same? And if ye salute your brethren only, what do + ye more than others? do not even the Gentiles the same? Ye + therefore shall be perfect, as your heavenly Father is + perfect.--Matt. 5:38-48. + + +The Law restricted the natural desire for revenge to the limit of a strict +equivalent. If a man knocked out your tooth, you could knock out one for +him, but not two teeth, nor all he had. Of course retaliation never heals +a feud. Jesus proposes to limit revenge still farther and to retaliate +only by acts of kindness. That is, in fact, the only way to end a quarrel +completely and victoriously. It reestablishes fellowship and kills an +enemy. + +The Law called for love for one's neighbors; the scribes had added the +permission to hate one's enemies. Jesus raises the standards of good-will. +The law of love applies to all. There is nothing great in loving those who +love us. Anybody can do that. Heroic love begins where no love comes to +meet it. Those who can win that triumph show the true family likeness of +God, and are now living in his Kingdom. + +_What are our personal experiences as to the utility of revenge?_ + +_What is the difference between the non-resistance which Jesus proposed, +and cowardice?_ + +_Is there such a thing in fact as loving your enemies?_ + + + +Study for the Week + + +I + + +The Hebrew religion was an unfinished religion. That is one of the best +proofs of its divine inspiration. The prophets had the forward look. Great +things were yet to come. As one of the most daring expressed it, the old +and hallowed covenant, made by God at the Exodus, would be superseded by a +new and higher relation; God would write his law into the hearts of the +people; the old drill in outward statutes would disappear, for all men +would know God by an inward experience of forgiveness and love (Jeremiah +31:31-34). + +Jesus not only shared this expectation of a new religious era, but set it +in the center of his teaching. Religion to him was not static. He lived in +a moving world. A new age was coming, and he would be the initiator of it. +"From the days of John the Baptist until now the kingdom of God suffereth +violence, and men of violence take it by force." John had been the +greatest of the prophets; with him a new swift movement had begun; but +something far greater was coming; even the least in the new age would have +an advantage over John (Matt. 11:11-19). + +The popular conception expected the new age to come by divine miraculous +interference simply. The Messiah would descend from heaven with angelic +legions, expel the Romans, judge the nation, punish the apostate Jews, and +then the new Jerusalem, which was already complete and waiting in heaven, +would descend from above. That was the Utopia of Jewish apocalypticism. +Jesus never eliminated the direct acts of God and the significance of +divine catastrophes from his outlook. But in his parables taken from +biological processes (see especially Matthew 13) he developed a conception +of continuous and quiet growth, culminating at last in the judgment act of +God. The Kingdom of God, he said, is like a farmer who sows his grain and +lets the forces of nature work; he goes about his daily tasks, and all the +time the tiny blades come up, the ear forms and gets heavy, and then comes +the harvest (Mark 4:26-29). Jesus was working his way toward evolutionary +conceptions. They were so new to his followers that he put them in parable +form to avoid antagonism. + +Such a conception of the Kingdom brought it closer to human action. It was +already at work; it was in one sense already present (Luke 17:20-21). It +was possible then to help it along. + +The most obvious duty was for every man to clean up his own backyard and +repent of his sins. Every one should approximate the life of the Kingdom +by living now as he would expect to live then. But, as we have seen from +his sayings, Jesus went far beyond this. He demanded an elevation of the +accepted ethical standards. It was not simply a matter of erring and +lagging individuals, but of the socialized norms of conduct. He had deep +reverence and loyalty for the religion of his nation, and never told his +followers to break with it. But he asserted boldly that the customary +ethics of Judaism, based on the Decalogue and its interpretation by the +Jewish theologians, was not good enough. It was good as far as it went, +and he had no destructive criticism of it, but it needed to be "fulfilled" +and to have its lines prolonged. + +We have studied the six sample instances which he offered in order to +explain his principle of moral and social progress. In each case he +accepts the law as it stood, but asks for more of the same thing, more +respect for personality, more reverence for womanhood, more stability for +the home, more truthfulness, more peacefulness, more love. Thus he +combined continuity with progress, conservatism with radicalism. + + +II + + +The platform for ethical progress laid down in the Sermon on the Mount is +a great platform. When Tolstoi first realized the social significance of +these simple sentences, it acted as a revelation which changed his life. +Even men who reject the supernatural claims of Christianity uncover before +the Sermon on the Mount. Yet its fate is tragic. It has not been "damned +with faint praise," but made ineffective by universal praise. Its +commandments are lifted so high that nobody feels under obligations to act +on them. Only small sections of the Christian Church have taken the +sayings on oaths, non-resistance, and love of enemies to mean what they +say and to be obligatory. Yet all feel that the line of ethical and social +advance must lie in the direction traced by Jesus, and if society could +only climb out of the present pit of predatory selfishness and meanness to +that level, it would be heaven. + +Do you and I believe in it? Do we believe that it is not enough to keep +out of the spiritual hell and damnation of adultery, but that a clean mind +would be the most efficient and cheerful mind? Do we believe that a man +who forgives and keeps sweet is happier and safer than a man who always +resents things and stirs the witches' caldron of hate in his soul? If a +man loved his enemy and turned the other cheek, would he be everybody's +door-mat or everybody's temple of refuge? + +Suppose we mark for the present those parts which we are willing to accept +as our own standards of action. If there are portions which do not seem +practicable, let us post them in our minds as debatable propositions, as +points to be tested by the experience of coming years, or as working +hypotheses in the science of living. + +But whatever we may think of single points, let us stick to the leading +thought of Jesus, that every advance toward the Kingdom of God, that is, +toward the true social order, involves a raising of the ethical standards +accepted by society. This is a principle of social progress which every +leading intellect ought to know by heart. + + +III + + +When Jesus offered his six sample cases of ethical progress, he had no +intention of exhausting the principle of advance which he laid down. There +was more to say about the Jewish law. It is now for his followers to treat +the inherited ethical conceptions of traditional Christianity with the +same combination of reverence and courage with which he treated the Jewish +law. + +From the beginning Christianity taught self-control and the mastery of the +spirit over physical desires. It always condemned drunkenness. But ancient +Christianity never demanded abstinence from fermented drink. With modern +methods of manufacturing alcoholic drinks and modern capitalistic methods +of pushing their sale, the danger has become more pressing. With modern +scientific knowledge the physiological and social problems of drink have +become clearer. Modern life demands an undrugged nervous system for quick +and steady reactions. It was said of old time, "Thou shalt not get drunk"; +but today the spirit of Christianity and modern life says, "Thou shalt not +drink nor sell intoxicants at all." + +In every case in which the interests of woman came before Jesus, he took +her side. At that time woman was the suppressed half of humanity. The +attitude of historic Christianity has been a mixture between his spirit +and the spirit of the patriarchal family. Today Christianity is plainly +prolonging the line of respect and spiritual valuation to the point of +equality between men and women--and beyond. + +From the beginning an emancipating force resided in Christianity which was +bound to register its effects in political life. But in an age of +despotism it might have to confine its political morality to the duty of +patient submission, and content itself with offering little sanctuaries of +freedom to the oppressed in the Christian fraternities. Today, in the age +of democracy, it has become immoral to endure private ownership of +government. It is no longer a sufficient righteousness to live a good life +in private. Christianity needs an ethic of public life. + +It was said of old "Thou shalt not commit murder." It is said to us, "Ye +shall not wear down life in the young by premature hard labor; nor let the +fear of poverty freeze the fountain of life; and ye shall put a stop to +war." + +It was said of old, "Thou shalt not steal." It is said to us, "Ye shall +take no unearned gain from your fellows, but pay to society in productive +labor what ye take from it in goods." + + +IV + + +This matter of raising the moral standards of society is preeminently an +affair of the young. They must do it or it will never be done. The Sermon +on the Mount was spoken by a young man, and it moves with the impetuous +virility of youth. The old are water-logged physically. They are mentally +bound up with the institutions inside of which they have spent a lifetime, +and they want to enjoy in peace the wealth and position they have +attained. We shall be just the same forty years from now. But while we are +young is the time to make a forward run with the flag of Christ, the +banner of justice and love, and plant it on the heights yonder. We must +not only be better men and women than we are now. We must leave a better +world behind us when we are through with it. Whatever we affirm in our +growing years will work out in some fashion in our years of maturity and +power. If fifty thousand college men and women a year would range +themselves alongside of Jesus Christ, look at our present world as +open-eyed as he looked at his world, see where the social standards of +conduct are in contradiction with his spirit and with modern need, and +work to raise them, the world would feel the effect in ten years. And +those who would strive in that way would live by faith in the higher +commonwealth of God and have some of its nobility of spirit. + + + +Suggestions for Thought and Discussion + + +I. _Living Up to the Old Standards_ + +1. What would happen if a college community began to live up to the +standards of work and honor which all acknowledge? + +2. Does human nature welcome a moral advance? + +II. _The Ethical Program of Jesus_ + +1. What advance does Jesus' program make necessary? State the main +principle in Matt. 5:17-48, and the six applications made by Jesus +himself. How was this principle connected with his idea of the Kingdom? + +2. Can we agree with the principle? How far can we go with Jesus in his +application? + +3. Would a man get more or less satisfaction out of life if he obeyed +these maxims in private life? + +4. How far could a man hold his own if he obeyed them in a reasonable way +in business or in public life? If a man loved his enemies and turned the +other cheek, would he be everybody's doormat or everybody's friend and +refuge? + +III. _Raising the Standards Today_ + +1. On what ethical questions have we come to the point where the moral +standards accepted by society can be and must be raised? + +2. If you could purchase one single advance by your life, what would you +choose? + +3. How does an expansion of the area of full social obligation operate to +raise the standards of conduct? Who is my neighbor, and who is not? + +IV. _For Special Discussion_ + +1. A new intellectual age has opened with the rise of modern science; what +new moral standards should be the result of our new knowledge? + +2. A new economic age opened with the invention of power machinery and the +social organization of labor; what new moral standards should have been +the result of the new wealth of civilization? + +3. A new political era opened with the rise of democracy; what new moral +standards should be achieved in the life of States and cities? + +4. A new era began in world-wide relations with the beginning of +steam-carried commerce; what new standards are needed for international +and inter-racial relations? + + + + + +PART III. THE RECALCITRANT SOCIAL FORCES + + + + +Chapter VII. Leadership For Service + + +_Ambition Must Get Its Satisfaction by Serving Humanity_ + +The Kingdom of God was an ideal. If it was to be turned into concrete +realities, it would encounter the recalcitrant and stubborn instincts of +human nature and the conservative forces of society. Where did Jesus +locate the obstacles? At what points was he aware of resistance? Did he +realize the force of ambition and the love of power? Did he gauge the pull +of the property instinct? Did he feel religion as a help or a hindrance in +realizing the Kingdom of God? These questions we shall follow up in three +lessons. + +DAILY READINGS + + + +First Day: The Trustee + + + And Peter said, Lord, speakest thou this parable unto us, or even + unto all? And the Lord said, Who then is the faithful and wise + steward, whom his lord shall set over his household, to give them + their portion of food in due season? Blessed is that servant, whom + his lord when he cometh shall find so doing. Of a truth I say unto + you, that he will set him over all that he hath. But if that + servant shall say in his heart, My lord delayeth his coming; and + shall begin to beat the menservants and the maidservants, and to + eat and drink, and to be drunken; the lord of that servant shall + come in a day when he expecteth not, and in an hour when he + knoweth not, and shall cut him asunder, and appoint his portion + with the unfaithful. And that servant, who knew his lord's will, + and made not ready, nor did according to his will, shall be beaten + with many stripes; but he that knew not, and did things worthy of + stripes, shall be beaten with few stripes. And to whomsoever much + is given, of him shall much be required: and to whom they commit + much, of him will they ask the more.--Luke 12:41-48. + + +The preceding verses (v. 35-40) dealt with the faithfulness of the rank +and file; this parable deals with the responsibility of official position +and sketches the alternative of selfish and serviceable leadership. The +head steward had charge of a great estate, directing the labor of workmen +and maids, dealing out supplies, and controlling the welfare and happiness +of all. The absence of the master made his authority for the time +absolute. Would he use it for the good of all? If so, wider scope and +higher honor would come to him. Or would he become intoxicated with power, +take things easy, boss his fellow-servants around, and become a petty +tyrant? If so, he would get what was coming to him. Every man's duty is +measured by his knowledge and by his power. If, therefore, a man rises to +leadership, and finds his elbow-room enlarging, let him stiffen his sense +of duty to correspond, or there will be trouble. Degeneration by power is +written all over history. + +The functions of a head steward belong to the age of great landowners. How +would you modernize this parable to express the same ideas? + + + +Second Day: Preparing for the Use of Power + + + Then was Jesus led up of the Spirit into the wilderness to be + tempted of the devil. And when he had fasted forty days and forty + nights, he afterward hungered. And the tempter came and said unto + him, If thou art the Son of God, command that these stones become + bread. But he answered and said, It is written, Man shall not live + by bread alone, but by every word that proceedeth out of the mouth + of God. Then the devil taketh him into the holy city; and he set + him on the pinnacle of the temple, and saith unto him, If thou art + the Son of God, cast thyself down: for it is written, + + He shall give his angels charge concerning thee: and, + + On their hands they shall bear thee up, + Lest haply thou dash thy foot against a stone. + + Jesus said unto him, Again it is written, Thou shalt not make + trial of the Lord thy God. Again, the devil taketh him unto an + exceeding high mountain, and showeth him all the kingdoms of the + world, and the glory of them; and he said unto him, All these + things will I give thee, if thou wilt fall down and worship me. + Then saith Jesus unto him, Get thee hence, Satan: for it is + written, Thou shalt worship the Lord thy God, and him only shalt + thou serve.--Matt.4:1-10. + + +The baptism of Jesus was an act of dedication to the coming reign of God, +and it brought him a deep spiritual experience. He came out of it with the +sense of an immediate mission, of being called to a supreme leadership, +and with the consciousness of power to correspond with his destiny. At +once he confronted the question: How would he employ his Messianic power? +By what means would he obtain leadership? In the desert his mind was +concentrated on these problems. This story displays the temptations of a +leader, and sums up his settlement on three points: first, he realized +that he must not swerve aside for personal gratification, but must serve +the will of God only; second, he must not debase his power by playing for +popularity by means of spectacular, miraculous display; third, he must not +win his leadership by methods that would mortgage him to the prince of +this world, for instance by the use of force. + +How would these points apply to a young man seeking political office, +intellectual eminence, or artistic achievement? + +_Have we ever had a time of religious concentration to consider the +problems of our future leadership?_ + + + +Third Day: The New Principle of Leadership + + + Then came to him the mother of the sons of Zebedee with her sons, + worshipping him, and asking a certain thing of him. And he said + unto her, What wouldest thou? She saith unto him, Command that + these my two sons may sit, one on thy right hand, and one on thy + left hand, in thy kingdom. But Jesus answered and said, Ye know + not what ye ask. Are ye able to drink the cup that I am about to + drink? They say unto him, We are able. He saith unto them, My cup + indeed ye shall drink: but to sit on my right hand, and on my left + hand, is not mine to give; but it is for them for whom it hath + been prepared of my Father. And when the ten heard it, they were + moved with indignation concerning the two brethren. But Jesus + called them unto him, and said, Ye know that the rulers of the + Gentiles lord it over them, and their great ones exercise + authority over them. Not so shall it be among you: but whosoever + would become great among you shall be your minister; and whosoever + would be first among you shall be your servant: even as the Son of + man came not to be ministered unto, but to minister, and to give + his life a ransom for many.--Matt. 20:20-28. + + +This passage is fundamental for our subject. It is the clearest +formulation of the social principle involved in leadership. It contrasts +two opposite types of leadership throughout human history. Salome and her +sons thought Jesus was going to Jerusalem to inaugurate his Kingdom. They +asked for an advance pledge assuring them of the chief place. Jesus +replied that that place would not go by favoritism. There is a price to be +paid for leadership in his reign, and God alone will allot the final +honors. He felt in their request a relapse into conceptions that he +detested. In all political organizations he saw the tyrannical use of +power over the people. There must be an end of that in the new social +order. Ambition must seek its satisfaction by distinguished service, and +only extra-hazardous service shall win honor. He himself proposed to be a +leader of that new type, and to give his life as a ransom for the +emancipation of the people. + +Our Master here offers each of us the conscious choice between two +principles of action. _Have we made our choice?_ + +He offers a norm for estimating the real value of men in public life. +_Have we ever tried to apply it?_ + + + +Fourth Day: The History of a Governing Class + + + Hear another parable: There was a man that was a householder, who + planted a vineyard, and set a hedge about it, and digged a + winepress in it, and built a tower, and let it out to husbandmen, + and went into another country. And when the season of the fruits + drew near, he sent his servants to the husbandmen, to receive his + fruits. And the husbandmen took his servants, and beat one, and + killed another, and stoned another. Again, he sent other servants + more than the first: and they did unto them in like manner. But + afterward he sent unto them his son, saying, They will reverence + my son. But the husbandmen, when they saw the son, said among + themselves, This is the heir; come, let us kill him, and take his + inheritance. And they took him, and cast him forth out of the + vineyard, and killed him. When therefore the lord of the vineyard + shall come, what will he do unto those husbandmen? They say unto + him, He will miserably destroy those miserable men, and will let + out the vineyard unto other husbandmen, who shall render him the + fruits in their seasons. Jesus saith unto them, Did ye never read + in the scriptures, + + The stone which the builders rejected, + The same was made the head of the corner; + This was from the Lord, + + And it is marvellous in our eyes? Therefore say I unto you, The + kingdom of God shall be taken away from you, and shall be given to + a nation bringing forth the fruits thereof. And he that falleth on + this stone shall be broken to pieces: but on whomsoever it shall + fall, it will scatter him as dust. And when the chief priests and + the Pharisees heard his parables, they perceived that he spake of + them. And when they sought to lay hold on him, they feared the + multitudes, because they took him for a prophet.--Matt. 21:33-46. + + +A delegation of the chief priests, lawyers, and elders challenged the +authority of Jesus to act as he did. He replied by challenging their +authority to act as they did. The vineyard parable sums up his view of the +moral history of the governing class in his nation. It was like a group of +men who had rented a vineyard on shares, but took advantage of the owner's +absence to embezzle his share, insolently to beat up his representatives, +and to put themselves in possession of the farm. Every demand of God for +righteousness in the history of Israel had been resisted by those in +power. What title, then, did they have to the rights they claimed? Unless +they fulfilled the function of true leaders, why should they not be put +out of power and brought to justice? In this passage, then, we have a +characterization of leaders who take the profits and honors of leadership, +without performing its higher duties to God and humanity. + +Is there any connection between this challenge of Jesus, and the +functional theories of society and the evolutionary conception of history? + + + +Fifth Day: An Indictment of a Governing Class + + + Then spake Jesus to the multitudes and to his disciples, saying, + The scribes and the Pharisees sit on Moses' seat, all things + therefore whatsoever they bid you, these do and observe: but do + not ye after their works; for they say, and do not. Yea, they bind + heavy burdens and grievous to be borne, and lay them on men's + shoulders; but they themselves will not move them with their + finger. But all their works they do to be seen of men: for they + make broad their phylacteries, and enlarge the borders of their + garments, and love the chief place at feasts, and the chief seats + in the synagogues, and the salutations in the marketplaces, and to + be called of men, Rabbi. But be not ye called Rabbi: for one is + your teacher, and all ye are brethren. And call no man your father + on the earth: for one is your Father, even he who is in heaven. + Neither be ye called masters: for one is your master, even the + Christ. But he that is greatest among you shall be your servant. + And whosoever shall exalt himself shall be humbled; and whosoever + shall humble himself shall be exalted. + + But woe unto you, scribes and Pharisees, hypocrites! because ye + shut the kingdom of heaven against men: for ye enter not in + yourselves, neither suffer ye them that are entering in to + enter.--Matt. 23:1-13. + + +The invective against the scribes and Pharisees (Matt. 23) is a +characterization of selfish leadership in the field of religion. Its +fundamental elements have remained the same in all religions and through +all history: fine talk and little action; religion turned into a law and a +burden, in order to hold the people in obedience to the interests of the +leaders; pride and ambition exploiting religion to get honors. Jesus tells +the people to revolt against the titles in which this domination had found +decorative satisfaction. He demands democracy, humility, brotherliness. + +Does this description justly apply to the Christian ministry today, or has +there been a great historical change by which that profession has become a +profession of service? + +Where in modern social life would the invective of Jesus against selfish +leadership still be true? + + + +Sixth Day: The Lost Leader + + + And in these days Peter stood up in the midst of the brethren, and + said (and there was a multitude of persons gathered together, + about a hundred and twenty), Brethren, it was needful that the + scripture should be fulfilled, which the Holy Spirit spake before + by the mouth of David concerning Judas, who was guide to them that + took Jesus. For he was numbered among us, and received his portion + in this ministry. (Now this man obtained a field with the reward + of his iniquity; and falling headlong, he burst asunder in the + midst, and all his bowels gushed out. And it became known to all + the dwellers at Jerusalem; insomuch that in their language that + field was called Akeldama, that is, The field of blood.) For it is + written in the book of Psalms, + + Let his habitation be made desolate, + And let no man dwell therein: + + and, + + His office let another take.--Acts 1:15-20. + + +The character and motives of Judas remain an unsolved riddle. The Gospels +leave no doubt that money played a part with him. But could a man whom +Jesus selected and trusted be actuated by so sordid a motive alone? Was he +perhaps embittered because he had staked his ambition on the Galilean +Messiah and Jesus failed to act the part assigned to him? Was he hoping to +force him to revolutionary action? We may be sure that Judas was no +slinking thief only. In Rubens' picture of the Last Supper at Milano Judas +has a strong and noble face, but troubled and restless eyes, telling of a +hurt soul. The other disciples were deeply impressed by his betrayal of +the Master and of the common cause. Judas is the type of the lost leader. +"Just for a handful of silver he left us, just for a ribbon to stick in +his coat." Some leaders blunder and learn better; some sag to lower levels +but plod on; some sell out. Judas could not bear to live. Read James +Russell Lowell's "Extreme Unction." + +Have you known of cases today of men who have abandoned or betrayed a +cause to get office or income? Any who abandon humanity itself to get +thirty pieces for themselves? + + + +Seventh Day: The New Order of Leaders + + + And Jesus went about all the cities and the villages, teaching in + their synagogues, and preaching the gospel of the kingdom, and + healing all manner of disease and all manner of sickness. But when + he saw the multitudes, he was moved with compassion for them, + because they were distressed and scattered, as sheep not having a + shepherd. Then saith he unto his disciples, The harvest indeed is + plenteous, but the laborers are few. Pray ye therefore the Lord of + the harvest, that he send forth laborers into his harvest. + + And he called unto him his twelve disciples, and gave them + authority over unclean spirits, to cast them out, and to heal all + manner of disease and all manner of sickness. + + Now the names of the twelve apostles are these: The first, Simon, + who is called Peter, and Andrew his brother; James the son of + Zebedee, and John his brother; Philip, and Bartholomew; Thomas, + and Matthew the publican; James the son of Alphaeus, and Thaddaeus; + Simon the Cananaean, and Judas Iscariot, who also betrayed + him.--Matt. 9:35-10:4. + + +We have studied part of this passage before as an expression of the social +feeling of Jesus. Note now that it was their leaderless condition which +impressed him. Plenty of priests, lawyers, and experts on the Bible, but +no friendly shepherds for the people. When he created the apostolate, he +initiated a new order of leadership, a band of men who would serve and not +exploit. Read the instructions he gave them (Chap. 10), and see how +carefully he fences out selfish gain. Service versus exploitation, that is +one of the tests of all who claim leadership in his name. We realize that +in the field of religion. But why should not the same test be made in +professional, political, and business life? Predatory action may not be as +glaringly shameful there, but is it any the more moral? + +_Now what about you and me?_ + + + +Study for the Week + + +I + + +The desire to lead and excel is natural and right. Because men are +gregarious, they need leadership for their social groups, and social +progress depends largely on securing adequate leaders. Those who have the +natural gifts for leadership--and also those who merely think they +have--usually have a keen desire for its satisfactions. College life is a +miniature world of criss-cross ambitions and of contrivances for trying +out leaders. + +Jesus did not demand self-effacement and the suppression of ability. He +welcomed evidences of noble self-assertion. His own Messianic call was a +summons to the highest leadership. His temptations were the settlement of +leadership problems. His final lament over the city of Jerusalem was a +burst of sorrow because he had failed to win his people to follow him. + +Now, in moving about among men to win them for the Kingdom, Jesus +encountered the leaders who were on deck before he came--the wealthy men +who controlled the economic outfit; the official groups who held what +political power was left to the Jews; and the lawyers, theologians, +priests, and zealots who dominated the religious life of a very religious +people. These classes overlapped; together they constituted the oligarchy +of his nation. Both sides soon realized that there were fundamental +antagonisms between them. The conflict grew acute, until it headed up in +the great duel of the last days at Jerusalem. His experiences in this +conflict with hostile leadership are recorded in the passages which we +have studied and others like them. + + +II + + +In the fundamental reply to James and John he formulated his observations +in a great political generalization: "Ye know that the rulers of the +nations lord it over them and their great men hold down the rest by +force." In its earlier and cruder forms, the State is a contrivance of a +victorious group to hold down the conquered, and exploit them. If anyone +has not yet read political history as an account of systematic +exploitation of nation by nation and class by class, he has some education +still coming to him. + +Even where political leadership has not been plainly predatory but rested +on real service, humanity has often had a heavy price to pay for it. +Successful military leaders were able to perpetuate a royal dynasty and +perhaps fasten a race of hereditary incapables on a nation, to be +maintained in royal splendor. The feudal nobility performed useful work in +the earlier, turbulent times, but it continued to take rent and tribute +for centuries after its useful functions had lapsed. Modern business men +who have organized public service corporations have often served the +nation well, but they now own the highways and fundamental outfit of the +nation, and if their descendants or assignees collect tribute, perhaps on +inflated capitalization, for generations to come, it looks like rather +costly service. The obligations of power have a curious way of getting +lost in the shuffle of time, but titles, rank, legal privileges, rent, and +interest are carefully groomed. If one man loses them, some other man +nurses them, and the people always pay. + +The Kingdom of God sets a fraternal and righteous social order against the +predatory and unrighteous order which humanity has inherited from the +past. The new order must have a new dynasty of leaders, for every social +order has its own kind of aristocracy. Jesus does not propose to abolish +leadership, but he proposes a new basis for greatness which is sharply +opposed to the old: "Whoever has ambition to be a great man among you, let +him be your servant; and whoever is ambitious to rank first among you, let +him be your bondservant. Just as the Son of Man did not come to have +others serve him, but to render service and to give his life as a ransom +for many." Ability and ambition are still to lead, but they are to be +yoked to the service of all. Not he who kills and subjugates, but he who +makes life safe and happy, shall have the statue set up in his honor. Not +the great warrior and killer, but the great healer and the man who +multiplies the blades of grass and the ears of wheat and the size of +potatoes shall be the great names treasured. The higher the honor craved, +the more strenuous must be the service; if a man wants first prize, he +must get down to voluntary slavery. The old way to leadership was to knock +others down and climb up on them; the new way is to get underneath and +boost. + + +III + + +Jesus put himself under this law of leadership. We see from his words that +the cross was the outcome of a consistent principle adopted by him. The +rules he laid down for his apostolate were meant to bar out selfish +acquisition: "Freely ye received, freely give. Get you no gold, nor +silver, nor brass in your purses; no wallet for your journey, neither two +coats, nor shoes, nor staff; for the laborer is worthy of his food." It is +a significant fact that again and again religious leaders who really cared +for the condition of the people, have tried to create a genuine leadership +for them along the same lines; Francis of Assisi gathered his "little +brothers"; Peter Waldus his Bible teachers; Wycliffe his "poor preachers"; +John Wesley his local preachers and itinerants; William Booth his ensigns +and captains with the big bass drum; and the entire foreign mission +propaganda calls for leaders who will go to the people and offers them +nothing but enough to live in health. Today practically the entire +Christian ministry, one of the most important bodies of men, has come +under the law of leadership for service. It was once, at least in its +upper-class sections, rich with unearned incomes, pervaded by graft, and +domineering in spirit; it is now a clean and plain-living profession; +whatever its shortcomings, graft and extortion are not of them. + +The question is now, whether other professions will go through the same +historical process of cleansing. The religious spirit has pioneering +qualities; under its impulse men blaze the trail which broad social +movements or historical developments follow later. Greedy leadership first +seemed intolerable in the Church; after a time it may become intolerable +in politics and business. The trend of civilization is toward intelligent +service on plain pay. Educators, judges, scientists, doctors are on that +basis now. It has become dishonorable for them to use their positions for +a holdup. The great discoverers in the line of sero-therapy might have +taken toll in golden streams, but they did not. It would have been +contrary to the ethics of their profession. That means that their +profession is on a Christian basis. Where graft is taken out of politics, +officials become devoted public servants. The reproach has been made +against a man of great ability that at the end of his life his name is not +connected with any great cause or measure for the welfare of the people. +Whether the judgment was just or not, that point of view is the one to +take. + +Can business be brought under the law of service? Or is commerce +constitutionally incapable of it? There are many indications that a +conscious spiritual change is coming over those men in business who have +enough intellect and character to look beyond immediate needs. The type of +business leadership which took millions out of filthy factory towns, wore +out women and took the youth out of children, cleared twelve per cent from +slum tenements, kept men and women from marriage by underpayment, and kept +the cradle empty by high prices and fear of the future--this type of +leadership is antiquated. It belongs to a pre-Christian and pagan age. It +is only a question whether business leaders will voluntarily turn their +back on such misuse of power or have a change forced on them. Those who +mark time on the old methods will become moral derelicts, and their wealth +will not forever screen their moral obtuseness. + +The nation needs leaders who will persuade conservative farmers to use +scientific methods; who will teach our wasteful people the value of +self-restraint, and the beauty of cooperative buying and selling; who will +teach our communities that it is a sin to rob our own children by leaving +soil, water, and forests poorer than we found them; who will give the +people good housing without taking the unearned increment; who will +organize the dangerous industries for safety; who will place the relations +of leaders and workers in industry on a basis of justice and goodwill so +that industrial peace can be attained. Is such an object satisfying to a +young man of business capacity, or does he want to build a million dollar +house and populate it with one child? It is confessed that civilization +has been succeeding on the technical side and failing on the ethical. The +more the machinery of life is concentrated in the hands of a limited group +of business leaders, the more important does the social enlightenment and +moral objective of these leaders become to society. To which of the two +types do we belong? + + +IV + + +Will a life of service satisfy the capable and call out their best powers +for the service of humanity? Men will play the game according to the rules +of the game. If humanity changes the rules, its strong men will still let +out their energies, because they can not help it, and they will like +themselves all the better for being on the side of their fellow-men. There +is no pleasure in being isolated, eyed with resentment, and conscious of +hardness. If ten per cent net means long hours, low wages, and repression, +and if six per cent would mean good will and contentment, it might pay the +leaders of industry to take less in dividends and take it out in the +higher satisfactions. + +For men of great ability this is the chance for enduring fame. Who will +remember the men that did nothing but amass wealth? Who of our presidents +are remembered and loved? Those who suffered with and for the people. + +The leadership of service validates its rightness by its intellectual +results. Predatory and parasitic classes become intellectually sterile and +ignorant of real life. A man who wants to serve men, must get close to +them. If we carry a load uphill, we have to choose our footing, and will +perforce become intimately acquainted with the law of gravitation. Nothing +develops the intellect like heading a just cause and fighting for it. + +Here, then, we have another social principle of Jesus. The ambition of the +strong must be yoked to the service of society. Power and honor must be +earned by distinguished and costly service. Progress along this direction +marks the progress of the Kingdom of God. Extortionate and domineering +leadership must be superseded where the Kingdom of God moves forward. + + +V + + +Does the life of our colleges and universities square with this principle? +College men and women crave honor from their fellows, or their +fraternities crave it for them vicariously. How do the "big men" in +college win it? Do they win it by raising the standards of intellectual +work for all? By making fun clean and honorable through the power of a +clean public opinion? By creating a college spirit which will put manhood +into every generation of Freshmen that plunges into it? Or do they win +honor by organizing parties, by intoxicating themselves and others with +frothy "social" successes, by acting for the gallery to see and applaud, +and by wasting the dynamics of youth on shooting rockets that look like +stars and come down like sticks? Such men are essentially selfish; even +their service is self-seeking and deserves no honor from others. The more +talented and attractive they are, the more damage do they do. They +perpetuate their kind. If fraternities or honorary societies honor and +reward that sort of leadership, they force individuals into futility, and +reenforce the natural temptation to shallow work and display by the +powerful pressure of socialized public opinion. + +What has just been said applies to the inner life of the college group +during its brief command over young men and women. But meanwhile the +outside life is waiting for them. Society creates and finances the +colleges and universities from the social fund created by those who work. +A college man who toys with his work and fights those who want to make him +work, ought to be demoted and his chance given to some workingman who has +intellectual hunger and would use it. But even of the able and efficient +college men society has a right to inquire whether it is training enemies +and exploiters or friends and leaders. This question will be asked more +and more insistently by democracy as it becomes intelligent. Christianity +anticipates this inquiry by its appeal to the individual conscience. Every +college man and woman should choose the principle on which he proposes to +exercise leadership in case he wins it. Are we willing to gain wealth by +impoverishing others? Are we willing to get pleasure by degrading others? +Are we willing to gain power and freedom for ourselves by making others +powerless and unfree? Jesus distinguishes three kinds of men who are +interested in the sheep--the robber, the hireling, and the shepherd. You +can tell the presence of the robber by the death of the sheep; the +hireling by his cowardice; the true leader by his valor and love. + +A special word should be said to college women. In her book on "Woman and +Labor," Olive Schreiner has pointed out that as families rise to wealth, +the women slip into parasitism more readily than the men. They cease to do +productive work, accept the luxuries of life as their right, and fall in +with upper-class pretensions. The means of leadership--time, wealth, social +resources--are at their command. How will they use them? The number of +women with unearned incomes is increasing rapidly in America. Now, if much +is given them, much will be required. Can they produce enough social +values to justify what they consume? The least we can do is to give as +much as we get. Anything less is immoral. + +What kind of influence do college girls exert on able young men who turn +toward them in love? Nothing will shrivel the idealistic conceptions of +life in a young man as thoroughly as love for a selfish woman. The world +is full of eyeless Samsons, grinding the money-mills, and whipped to a +quicker pace by smiling grafters--who would not recognize this description +of them if they saw it. + + + +Suggestions for Thought and Discussion + + +I. _The Need of Leadership_ + +1. Does the need of leadership diminish with the spread of democracy? With +the growth of education? + +2. Do we need leadership more or less in America today than fifty years +ago? + +II. _Jesus on the Problems of Leadership_ + +1. Give proof that Jesus consciously confronted the problem of social +leadership. + +2. What elements did he condemn in the old leadership of his nation? + +3. What principle of leadership did he lay down for the new social order? + +4. What body of leaders did he create, and what standards of special honor +did he impose on them? + +5. What do we think of the historic effectiveness of the leadership he +created? What is the true interpretation of Judas Iscariot? + +6. What evidences are there in Jesus' career that he was true to his +ideals of leadership? + +III. _The Problem of Leadership in History_ + +1. How have the great leaders in the field of religion attacked the +problem of leadership in the Church? What does the Protestant Reformation +signify from this point of view? + +2. How have the landed aristocrats of the past met the Christian test of +leadership? + +3. Give examples from history and from modern life of men who exercised +power in the way Christ condemned. Give examples of others who exercised +it according to Christ's law. + +IV. _The Problem of Leadership in Modern Life_ + +1. In what professions is ambition now securely tied up with service, so +that a man must serve well in order to rise? + +2. In what positions can a man still gain power and wealth by exploiting +society? + +3. Is the consciousness that they are public servants spreading among +business men? If so, to what is this due? + +4. Is society paying too big a price for the leadership of the industrial +aristocracy today? + +5. When the interests of the stockholders are set over against the health +of women and children, and the safety of employes, which consideration +determines the wages paid? + +6. How have the social leaders of the past mortgaged the economic +resources of nations to their own families? To what extent is this true of +our country? + +7. How can society protect itself against exploitation under present +conditions? + +V. _For Special Discussion_ + +1. A corporation has averaged 24 per cent to its stockholders. It pays +twelve dollars a week to its ordinary workmen. Would you call this +predatory leadership? Where do you draw the line? + +2. Does the salary of teachers in our country indicate that we give honor +according to service rendered? + +3. How does the increasing size of business undertakings and their +importance for public welfare emphasize the ethical importance of right +leadership? + + + + +Chapter VIII. Private Property And The Common Good + + +_Private Property Must Serve Social Welfare_ + +A glance across history or a simple acquaintance with human life in any +community will show us that private property is at the same time a +necessary expression of personality and stimulator of character, and, on +the other hand, a chief outlet and fortification of selfishness. Every +reformatory effort must aim to conserve and spread the blessings of +property, and every step toward a better social order will be pugnaciously +blocked by its selfish beneficiaries. + +What were Jesus' convictions about private property? + +DAILY READINGS + + + +First Day: The Rival Interest + + + And he spake to them many things in parables, saying, Behold, the + sower went forth to sow; and as he sowed, some seeds fell by the + way side, and the birds came and devoured them: and others fell + upon the rocky places, where they had not much earth: and + straightway they sprang up, because they had no deepness of earth: + and when the sun was risen, they were scorched; and because they + had no root, they withered away. And others fell upon the thorns; + and the thorns grew up and choked them: and others fell upon the + good ground, and yielded fruit, some a hundredfold, some sixty, + some thirty.... When any one heareth the word of the kingdom, and + understandeth it not, then cometh the evil one, and snatcheth away + that which hath been sown in his heart. This is he that was sown + by the way side. And he that was sown upon the rocky places, this + is he that heareth the word, and straight-way with joy receiveth + it; yet hath he not root in himself, but endureth for a while; and + when tribulation or persecution ariseth because of the word, + straightway he stumbleth. And he that was sown among the thorns, + this is he that heareth the word; and the care of the world, and + the deceitfulness of riches, choke the word, and he becometh + unfruitful. And he that was sown upon the good ground, this is he + that heareth the word, and understandeth it; who verily beareth + fruit, and bringeth forth, some a hundredfold, some sixty, some + thirty.--Matt. 13:3-8; 19-23. + + +This parable was intended to explain to the disciples why the Kingdom was +not coming with a rush, as they expected. The story embodies the practical +experiences of Jesus in his propaganda. He saw his work as a duplication +of the sower's work on a higher level. The success of both depends on the +receptiveness of the soil. The sower encounters hard trodden ground, rocky +patches, and spots where hardy thorns or thistles drain the soil and where +his work produces only empty ears and futile beginnings. So Jesus met the +stolid conservative and also the emotional type. But the climax of his +difficulties was a mind preoccupied by property worries, or lured by the +illusions of wealth. He early found, then, that devotion to property is +likely to be a rival to the higher interests and the common good. + +How do modern social groups line up when measured by spiritual +receptiveness? + + + +Second Day: The Accumulator + + + And one out of the multitude said unto him, Teacher, bid my + brother divide the inheritance with me. But he said unto him, Man, + who made me a judge or a divider over you? And he said unto them, + Take heed, and keep yourselves from all covetousness: for a man's + life consisteth not in the abundance of the things which he + possesseth. And he spoke a parable unto them, saying, The ground + of a certain rich man brought forth plentifully; and he reasoned + within himself, saying, What shall I do, because I have not where + to bestow my fruits? And he said, This will I do: I will pull down + my barns, and build greater; and there will I bestow all my grain + and my goods. And I will say to my soul, Soul, thou hast much + goods laid up for many years; take thine ease, eat, drink, be + merry. But God said unto him, Thou foolish one, this night is thy + soul required of thee; and the things which thou hast prepared, + whose shall they be? So is he that layeth up treasure for himself, + and is not rich toward God.--Luke 12:13-21. + + +Most men today would have no fault to find with this man. He was only +doing what the modern world is unanimously trying to do. Having made a +pile, he proposed to make a bigger pile. Meanwhile he slapped his soul on +the back and smacked his lips in anticipation. To Jesus the fat farmer was +a tragic comedy. In the first place, an unseen hand was waiting to snuff +out his candle. To plan life as if it consisted in an abundance of +material wealth is something of a miscalculation in a world where death is +part of the scheme of things. In the second place, Jesus saw no higher +purpose in the man's aim and outlook to redeem his acquisitiveness. The +man was a sublimated chipmunk, gloating over bushels of pignuts. If wealth +is saved to raise and educate children, or achieve some social good, it +deserves moral respect or admiration. But if the acquisitive instinct is +without social feeling or vision, and centered on self, it gets no +respect, at least from Jesus. + +Unlimited acquisition used to be considered immoral and dishonorable. How +and when did public opinion change on this? + + + +Third Day: Quit Grafting + + + And the multitudes asked him, saying, What then must we do? And he + answered and said unto them, He that hath two coats, let him + impart to him that hath none; and he that hath food, let him do + likewise. And there came also publicans to be baptized, and they + said unto him, Teacher, what must we do? And he said unto them, + Extort no more than that which is appointed you. And soldiers also + asked him, saying, And we, what must we do? And he said unto them, + Extort from no man by violence, neither accuse any one wrongfully; + and be content with your wages.--Luke 3:10-14. + + +The social teachings of John the Baptist were so close to those of Jesus +that we can safely draw on them in this passage. + +John told the people that a new era was coming and they would have to get +a new mind and manner of life as an outfit for it. The people asked for +specifications. John's suggestions ran along two lines. He encouraged the +plain working people to be neighborly and friendly, and share with a man +who was hard up. With powerful individuals, like hired soldiers and Roman +tax-farmers, he insisted that they must quit using their physical force +and legal power as a cinch to extort money. In other words, they must quit +grafting. In the Kingdom of God the "big, black book of graft" will be +closed, and men will no longer eat their protesting fellow-men. The more +we realize that some form of graft is at the bottom of most easy incomes, +the more good sense will we see in this kind of evangelism. + +Have we ever been a victim of extortion? How did it feel? Did it sour the +milk of human kindness in us? + + + +Fourth Day: God versus Mammon + + + Lay not up for yourselves treasures upon the earth, where moth and + rust consume, and where thieves break through and steal: but lay + up for yourselves treasures in heaven, where neither moth nor rust + doth consume, and where thieves do not break through nor steal: + for where thy treasure is there will thy heart be also. The lamp + of the body is the eye: if therefore thine eye be single, thy + whole body shall be full of light. But if thine eye be evil, thy + whole body shall be full of darkness. If therefore the light that + is in thee be darkness, how great is the darkness! No man can + serve two masters: for either he will hate the one, and love the + other; or else he will hold to one, and despise the other. Ye + cannot serve God and mammon.--Matt. 6:19-24. + + +Acquisition may operate on different planes. A man may accumulate material +stuff, or he may acquire spiritual faculties, memories, and relations. In +a balanced life the two work side by side in peace, and each may aid the +other. But the experience of all spiritual teachers shows that practically +the acquisition of property often becomes a passion which absorbs the man +and leaves little energy for the higher pursuits. Most men who have used +up their life to acquire wealth look back with homesickness to some +idealistic aspiration of their youth as to a lost Edenland. Jesus felt the +antagonism of private wealth and the Kingdom of God so keenly that he set +God and Mammon over against each other, and warned us that we must choose +between them. Placed in this connection, the saying about the darkening of +the inner light seems to refer to the influence of money-getting on the +higher vision of the soul. This entire passage is fundamental and will +explain other sayings which follow. + +Do God and money come into flat collision in college life? + + + +Fifth Day: The Divisive Influence of Riches + + + Now there was a certain rich man, and he was clothed in purple and + fine linen, faring sumptuously every day: and a certain beggar + named Lazarus was laid at his gate, full of sores, and desiring to + be fed with the crumbs that fell from the rich man's table; yea, + even the dogs came and licked his sores. And it came to pass, that + the beggar died, and that he was carried away by the angels into + Abraham's bosom: and the rich man also died, and was buried. And + in Hades he lifted up his eyes, being in torments, and seeth + Abraham afar off, and Lazarus in his bosom. And he cried and said, + Father Abraham, have mercy on me, and send Lazarus, that he may + dip the tip of his finger in water, and cool my tongue; for I am + in anguish in this flame. But Abraham said, Son, remember that + thou in thy lifetime receivedst thy good things, and Lazarus in + like manner evil things: but now here he is comforted, and thou + art in anguish. And besides all this, between us and you there is + a great gulf fixed, that they that would pass from hence to you + may not be able, and that none may cross over from thence to us. + And he said, I pray thee therefore, father, that thou wouldest + send him to my father's house; for I have five brethren; that he + may testify unto them, lest they also come into this place of + torment. But Abraham saith, They have Moses and the prophets; let + them hear them. And he said, Nay, father Abraham: but if one go to + them from the dead, they will repent. And he said unto him, If + they hear not Moses and the prophets, neither will they be + persuaded, if one rise from the dead.--Luke 16:19-31. + + +Why does Jesus send the rich man to hell as if it were a matter of course? +No crimes or vices are alleged. It must be that a life given over to +sumptuous living and indifferent to the want and misery of a fellow-man at +the doorstep seemed to Jesus a deeply immoral and sinful life. Jesus +exerted all his energies to bring men close together in love. But wealth +divides. It creates semi-human relations between social classes, so that a +small dole seems to be a full discharge of obligations toward the poor, +and manly independence and virtue may be resented as offensive. The sting +of this parable is in the reference to the five brothers who were still +living as Dives had lived, and whom he was vainly trying to reach by +wireless. See verse 14 in explanation. + +Is it fair to call the relations between the selfish rich and the +dependent poor "semi-human relations"? + + + +Sixth Day: Get a Plank for the Deluge + + + And he said also unto the disciples, There was a certain rich man, + who had a steward; and the same was accused unto him that he was + wasting his goods. And he called him, and said unto him, What is + this that I hear of thee? render the account of thy stewardship; + for thou canst be no longer steward. And the steward said within + himself, What shall I do, seeing that my lord taketh away the + stewardship from me? I have not strength to dig; to beg I am + ashamed. I am resolved what to do, that, when I am put out of the + stewardship, they may receive me into their houses. And calling to + him each one of his lord's debtors, he said to the first, How much + owest thou unto my lord? And he said, A hundred measures of oil. + And he said unto him, Take thy bond, and sit down quickly and + write fifty. Then said he to another, And how much owest thou? And + he said, A hundred measures of wheat. He saith unto him, Take thy + bond, and write fourscore. And his lord commended the unrighteous + steward because he had done wisely: for the sons of this world are + for their own generation wiser than the sons of the light. And I + say unto you, Make to yourselves friends by means of the mammon of + unrighteousness; that, when it shall fail, they may receive you + into the eternal tabernacles.--Luke 16:1-9. + + +This is one of the wittiest stories in the Bible and must be read with +some sense of humor. The tenant farmers of a great estate paid their rent +in shares of the produce. This elastic system offered the steward a chance +to make something on the side. He was found out and discharged, but while +he was closing up his accounts he still had a short spell of authority. +Things looked dark. He did not care to blister his white hands with a +hoe-handle, nor his social pride by begging. So he grafted one last graft, +but on so large a scale that the tenants would be under lasting +obligations to him. The scamp was a crook, but at least he was +long-headed. Jesus wished the children of light were as clever in taking a +long look ahead as the children of this world. In that case men would get +ready for the new age, in which mammon loses its buying power, by making +friends with it now, and their friends would take them in as guests after +the great reversal. + +How do you like the humorous independence of Jesus? + + + +Seventh Day: Stranded on His Wealth + + + And a certain ruler asked him, saying, Good Teacher, what shall I + do to inherit eternal life? And Jesus said unto him, Why callest + thou me good? none is good, save one, even God. Thou knowest the + commandments, Do not commit adultery, Do not kill, Do not steal, + Do not bear false witness, Honor thy father and mother. And he + said, All these things have I observed from my youth up. And when + Jesus heard it, he said unto him, One thing thou lackest yet: sell + all that thou hast, and distribute unto the poor, and thou shalt + have treasure in heaven: and come, follow me. But when he heard + these things, he became exceeding sorrowful; for he was very rich. + And Jesus seeing him said, How hardly shall they that have riches + enter into the kingdom of God! For it is easier for a camel to + enter in through a needle's eye, than for a rich man to enter into + the kingdom of God.--Luke 18:18-25. + + +A fine young man, of clean and conscientious life, but with unsatisfied +aspirations in his soul. Jesus invites him to a more heroic type of +excellence, cutting loose from his wealth and devoting himself to the +apostolate of the Kingdom of God. It was a great chance for a great life. +He might have stood for God before kings and mobs, and ranked with Peter, +John, and Paul as a household name. He did not rise to his chance. What +held him? Jesus felt it was his wealth. A poor man would have had less to +leave, and might have left it cheerfully. So Jesus sums up the +psychological situation in the saddened exclamation that it is exceedingly +hard for a rich man to enter the Kingdom where men live in justice, +fraternity, and idealism. + +Have you noticed that in recent years an increasing number of this man's +grandsons are trying to cut loose and find the real life, eternal life? +Can you name any? + + + +Study for the Week + + +Evidently the dangers connected with property were much in the mind of +Jesus. He seems to have emphasized them more fully and frequently than the +evils of licentiousness or drunkenness. The modern Church has reversed the +relative emphasis. Why? + +Of course we must not look for the methods or viewpoints of political +economy in his teachings. His concern was for the spiritual vitality and +soundness of the individual, and for the human relations existing among +men. He was interested in property only in so far as it corrupted the +higher nature or made fraternity difficult. But let no one underestimate +the importance of these considerations. These things are the real end of +life. All the rest is scaffolding. We should be farther along if the +economic and social sciences had kept these fundamental questions more +sternly in sight. + + +I + + +Plainly Jesus felt that the acquisitive instinct, like the sex instinct, +easily breaks bounds and becomes ravenous; there is even less natural +limit to it. It absorbs the energies of intellect and will. As with the +rich fool, the horizon of life is filled with chances to make the pile +grow bigger. Life seems to consist of money, and the problems of money. + +People are valued according to that standard. Marriages are arranged for +it. Politics is run for it. Wars are begun for it. Creative artistic and +intellectual impulses are shouldered aside, fall asleep, or die of +inanition. Property is intended to secure freedom of action and +self-development; in fact, it often chains men and clips their wings. This +is what Jesus calls "the deceitfulness of riches" and "the darkening of +the inner eye."(2) + +In addition to the blight of character, wealth exerts a desocializing and +divisive influence. It wedges apart groups that belong together. Dives and +Lazarus may live in the front and rear of the same block, but with no +sense of solidarity. Dives would have been deeply moved, perhaps, if one +of his own class had punctured a tire in the Philistian desert and gone +for two days without any food except crumbs. The separation of humanity +into classes on the lines of wealth is so universal and so orthodox that +few of us ever realize that it flouts all the principles of Christianity +and humanity. + +In the case of the young ruler Jesus encountered the fact that wealth bars +men out of the world of their ideals. The question was not whether the +young man could get to heaven, but whether he could have a share in the +real life, in the kingdom of right relations. It is hard to acquire great +wealth without doing injustice to others; it is hard to possess it and yet +deal with others on the basis of equal humanity; it is hard to give it +away even without doing mischief. + +We have seen that Jesus believed profoundly in the value and dignity of +human life; that he sought to create solidarity; that he was chiefly +concerned for the saving of the lowly; and that he demanded an heroic life +in the service of the Kingdom of God. But wealth, as he saw it, flouted +the value of life, dissolved the spiritual solidarity of whole classes, +and kept the lowly low; the wealthy had lost the capacity for an heroic +life. + +This is radical teaching. What shall we say to it? Jesus is backed by the +Old Testament prophets and the most spiritual teaching of the Hebrew +people, which condemned injustice and extortionate money-making even more +energetically than did Jesus. Medieval Christianity sincerely assented to +the principle that private property is a danger to the soul and a +neutralizer of love. Every monastic community tried to cut under sex +dangers by celibacy, and property dangers by communism. This was an +enormous misinterpretation of Christianity, but it shows that men took the +teachings on the dangers of private property seriously. The modern +Christian world does not. It has quietly set aside the ideas of Jesus on +this subject, lives its life without much influence from them, and +contents itself with emphasizing other aspects. + +Has the teaching of Jesus on private property been superseded by a better +understanding of the social value of property? Or has his teaching been +suppressed and swamped by the universal covetousness of modern life? "Our +moral pace-setters strike at bad personal habits, but act as if there was +something sacred about money-getting; and, _seeing that the master +iniquities of our time are connected with money-making_, they do not get +into the fight at all. The child-drivers, monopoly-builders, and crooked +financiers have no fear of men whose thought is run in the moulds of their +grandfathers. Go to the tainted-money colleges, and you will learn that +Drink, not Graft, is the nation's bane" (Edward A. Ross, "Sin and Society, +an Analysis of Latter-day Iniquity," p. 97--the italics are his). + + +II + + +The machinery for making money which Jesus knew, was simple, crude, and +puny compared with the complicated and pervasive system which the magnates +of modern industry have built up. There was probably not a millionaire in +all Palestine. What would he have said to our great cities? + +We need a Christian ethics of property, more perhaps than anything else. +The wrongs connected with wealth are the most vulnerable point of our +civilization. Unless we can make that crooked place straight, all our +charities and religion are involved in hypocrisy. + +We have to harmonize the two facts, that wealth is good and necessary, and +that wealth is a danger to its possessor and to society. On the one hand +property is indispensable to personal freedom, to all higher +individuality, and to self-realization; the right to property is a +corollary of the right to life; without property men are at the mercy of +nature and in bondage to those who have property. On the other hand +property is used as a means of collecting tribute and private taxes, as a +club with which to extort unearned gain from laborers and consumers, and +as the fundamental tool of oppression. + +Where do we draw the line? Is it true that property created by productive +labor is a great moralizer, and that property acquired without productive +labor is the great demoralizer? Is it correct that property for use is on +the whole good, and property for power is a menace? + +What is the relation between property and self-development? At what point +does property become excessive? At what point does food become excessive +and poisonous? At what point does fertilizer begin to kill a plant? Would +any real social values be lost if incomes averaged $2,000 and none +exceeded $10,000? + +To what extent does a moral purpose take the dangers out of acquisition? + +Is any life moral in which the natural capacities are not sincerely taxed +to do productive work? If a man's wealth is destined to cut his +descendants off from productive labor, is it a blessing? What is the moral +difference between strenuous occupation and labor? How large a proportion +of our time and energy can be devoted to play and leisure without +softening our moral fiber? + +At what points does private property come to be anti-social? If we could +eliminate the monopoly elements and the capacity to levy tribute, would +there be much danger in the remainder? + +Does private property, in the enormous aggregations of today and in +control of the essential outfit of society, still correspond to the +essential theoretical conception of private property, or have public +properties and public functions fallen under private control? "Much that +we are accustomed to hear called legitimate insistence upon the rights of +property, the Old Testament would seem to call the robbery of God, and +grinding the faces of the poor" (The Bishop of Oxford). + + +III + + +The religious spirit will always have to call the individual farther than +the law can compel him to go. After all unjust and tainted portions have +been eliminated from our property, religion lays its hands on the rest and +says, "You are only a steward over this." In the parables of the talents, +the pounds, and the unjust steward, Jesus argues on the assumption that +our resources are a trust, and not absolute property. We manage and +control them, but always under responsibility. We hold them from God, and +his will has eminent domain. But the will of God is identical with the +good of mankind. When we hold property in trust for God, we hold it for +humanity, of which we are part. We misuse the trust if by it we deprive +others of health, freedom, joy, hope, or efficiency, for instance, by +overworking others and underworking our own children. + + + +Suggestions for Thought and Discussion + + +I. _The Love of Money_ + +1. Define graft. What is wrong in it? Where do we see it? Where are we +myopic about it? + +2. Why did Jesus have so much to say about money and so little about +drink? Why does Paul call the love of money "the root of all evil"? + +II. _Jesus' Fear of Riches_ + +1. On what ground does Jesus fear the influence of riches and of their +accumulation? + +2. Summarize Jesus' teachings regarding wealth. + +3. In what respects is his attitude different from the ordinary viewpoint +of the modern world? + +4. Was Jesus opposed to the owning of farming tools or fishing smacks? +Where would he draw the line between honest earnings and dangerous wealth? + +5. Was his teaching on wealth ascetic? Was it socialistic? + +6. To what extent should we recognize his insight on this question as +authority for us? + +III. _The Problem of Wealth in the Modern World_ + +I. Are the "master iniquities" of our age located in sex life, politics, +or business? + +2. Distinguish between "property for use" and "property for power." + +3. What are the moral evils created by mass poverty? By aggregations of +wealthy families? + +4. Why has the modern world set aside Jesus' teachings about wealth? To +what extent have we substituted a better understanding of the social value +of property? How far should we be satisfied with our present adjustment of +the property question? + +5. What methods of money making are condemned by the common sentiment of +the Church? Is there anything which ought to be included in this +condemnation? If so, what? + +IV. _The Christian Attitude Toward Property and Wealth Under Modern +Conditions_ + +1. At what point does the amassing of private property become contrary to +the principles of Jesus? + +2. What legalized property rights are antagonistic to Jesus' principles? + +3. How can society accumulate wealth without the injustice and social +divisions which now accompany the amassing of private fortunes? + +4. If a man has an invested income, has he the right to live a life of +leisure? When is it right to be a non-producer? + +5. How rich has a Christian a right to be? In a Christian society what is +the minimum limit of income? + +6. Would economic democracy eliminate or enforce the doctrine of +stewardship? + +7. How can we pluck the sting of sin out of private property? + +V. _For Special Discussion_ + +1. Are millionaires a symptom of social disease or a triumph of +civilization? + +2. Should social science reckon with the influence of wealth on personal +character? + +3. What moral conviction is expressed in the condemnation of usurious +interest and of rack-rent? Should excessive profit be included? + +4. How could industry be financed if there were no wealthy investors with +accumulations? + +5. When is a college student a parasite? + +6. If college communities had less money would they breed better men and +women? + +7. How have the successes of predatory finance affected the outlook and +morality of college students? + + + + +Chapter IX. The Social Test Of Religion + + +_Religion Must be Socially Efficient_ + +The teaching of Jesus dealt with three recalcitrant forces, which easily +escape from the control of social duty and become a clog to spiritual +progress: ambition for power and leadership, and the love of property, +have been considered. How about religion? Is it a help or a hindrance in +the progress of humanity? Opinions are very much divided today. No student +of society can neglect religion as a social force. What did Jesus think of +it? + +DAILY READINGS + + + +First Day: Worship is not Enough + + + What unto me is the multitude of your sacrifices? saith Jehovah: I + have had enough of the burnt-offerings of rams, and the fat of fed + beasts; and I delight not in the blood of bullocks, or of lambs, + or of he-goats. When ye come to appear before me, who hath + required this at your hand, to trample my courts? Bring no more + vain oblations; incense is an abomination unto me; new moon and + sabbath, the calling of assemblies,--I cannot away with iniquity + and the solemn meeting. Your new moons and your appointed feasts + my soul hateth; they are a trouble unto me; I am weary of bearing + them. And when ye spread forth your hands, I will hide mine eyes + from you; yea, when ye make many prayers, I will not hear: your + hands are full of blood. Wash you, make you clean; put away the + evil of your doings from before mine eyes; cease to do evil; learn + to do well; seek justice, relieve the oppressed, judge the + fatherless, plead for the widow.--Isa. 1:11-17. + + Wherewith shall I come before Jehovah, and bow myself before the + high God? shall I come before him with burnt-offerings, with + calves a year old? will Jehovah be pleased with thousands of rams, + or with ten thousands of rivers of oil? shall I give my first-born + for my transgression, the fruit of my body for the sin of my soul? + He hath showed thee, O man, what is good; and what doth Jehovah + require of thee, but to do justly, and to love kindness, and to + walk humbly with thy God?--Micah 6:6-8. + + +These two passages are classical expressions of a note which runs through +all the prophetic teaching of the Old Testament. There was a fundamental +antagonism between those who saw the service of God in the inherited +ritual and sacrificial action, and those who felt that the essential +service of God is righteousness of life. The prophets wanted a religion +that would change social conduct, and repudiated religious doings that had +no ethical value. They held that worship alone is not enough. God wants +life and conduct. + +Suggest parallels from the history of the Christian or the non-Christian +religions. + + + +Second Day: The Test of Social Value + + + And it came to pass, that he was going on the sabbath day through + the grainfields; and his disciples began, as they went, to pluck + the ears. And the Pharisees said unto him, Behold, why do they on + the sabbath day that which is not lawful? And he said unto them, + Did ye never read what David did, when he had need, and was + hungry, he, and they that were with him? How he entered into the + house of God when Abiathar was high priest, and ate the showbread, + which it is not lawful to eat save for the priests, and gave also + to them that were with him? And he said unto them, The sabbath was + made for man; and not man for the sabbath: so that the Son of man + is lord even of the sabbath. + + And he entered again into the synagogue; and there was a man there + who had his hand withered. And they watched him, whether he would + heal him on the sabbath day; that they might accuse him. And he + saith unto the man that had his hand withered, Stand forth. And he + saith unto them, Is it lawful on the sabbath day to do good, or to + do harm? to save a life, or to kill? But they held their peace. + And when he had looked round about on them with anger, being + grieved at the hardening of their heart, he saith unto the man, + Stretch forth thy hand. And he stretched it forth; and his hand + was restored.--Mark 2:23-3:5. + + +The Mosaic law intended the Sabbath to be a haven of rest for all who were +driven, the slave, the immigrant, even the cattle. It was a precious +institution of social protection. But the strict religionists of Jesus' +time had made a yoke of tyranny of it, so that hungry men could not rub +the kernels from ears of grain without being charged with threshing, and +Jesus could not heal a poor paralytic without getting black looks. A fine +institution of social welfare and relief had been turned into an +anti-social regulation. Jesus fell back on the fundamental maxim of the +prophets, "I desire kindness and not sacrifice," and laid down the +principle that "the Sabbath was made for man, and not man for the +Sabbath." The religious institution of the Sabbath must have social value; +this is the essential test even in religion. + +Is the Sabbath more useful to society now than in Puritan times? + +From which do we suffer more today, from excessive strictness or excessive +looseness in Sabbath observance? + +How is the social value of the rest-day frustrated for the working class? + + + +Third Day: Natural Duty above Artificial + + + And the Pharisees and the scribes ask him, Why walk not thy + disciples according to the tradition of the elders, but eat their + bread with defiled hands? And he said unto them, Well did Isaiah + prophesy of you hypocrites, as it is written, + + This people honoreth me with their lips, + But their heart is far from me. + But in vain do they worship me, + Teaching as their doctrines the precepts of men. + + Ye leave the commandment of God, and hold fast the tradition of + men. And he said unto them, Full well do ye reject the commandment + of God, that ye may keep your tradition. For Moses said, Honor thy + father and thy mother; and, He that speaketh evil of father or + mother, let him die the death: but ye say, If a man shall say to + his father or his mother, That wherewith thou mightest have been + profited by me is Corban, that is to say, Given to God; ye no + longer suffer him to do aught for his father or his mother; making + void the word of God by your tradition, which ye have delivered: + and many such like things ye do.--Mark 7:5-13. + + +Contemporary Jewish religion was full of taboos, defilements, and +purifications. Read Mark 7:1-23. Jesus was so indifferent about the +religious ablutions that he was brought to book for it by the pious. He +replied that these regulations were not part of the divine law, but later +accretions the product of theological casuistry, and that they tended to +obscure the real divine duties. He cited a flagrant case. By eternal and +divine law a man owes love and support to his parents. But the scribes +held that if a man vowed to give money to the temple, this obligation, +being toward God, superseded the obligation to his parents, which was +merely human. To Jesus this seemed a perversion of religion. +Ecclesiastical claims were made to stifle fundamental social duty. To +Jesus the latter had incomparably higher value. Religion had become a +social danger through such teaching. + +Give proof from modern history that religious institutions may become +injurious to social morality and welfare. + + + +Fourth Day: Religion Which Obscured Duty + + + Woe unto you, scribes and Pharisees, hypocrites! for ye tithe mint + and anise and cummin, and have left undone the weightier matters + of the law, justice, and mercy, and faith: but these ye ought to + have done, and not to have left the other undone. Ye blind guides, + that strain out the gnat, and swallow the camel! + + Woe unto you, scribes and Pharisees, hypocrites! for ye cleanse + the outside of the cup and of the platter, but within they are + full from extortion and excess. Thou blind Pharisee, cleanse first + the inside of the cup and of the platter, that the outside thereof + may become clean also.--Matt. 23:23-26. + + Woe unto you, scribes and Pharisees, hypocrites! for ye compass + sea and land to make one proselyte; and when he is become so, ye + make him twofold more a son of hell than yourselves.--Matt. 23:15. + + +The great invective of Jesus against the scribes and Pharisees (Matthew +23) deals wholly with the perversions of religion. In these verses he +emphasizes the fact that the solemn importance attached to external +minutiae turned the attention of men from the really fundamental spiritual +duties, such as justice, mercy, and good faith. As the blood was supposed +to be the sacred element of life, it had to be drained off in butchering, +and a drowned animal could not be eaten. Jesus wittily describes the +Pharisee filtering out drowned gnats from the drinking water, but bolting +some camel of a sin without blinking. The outside of the cup was kept +scrupulously scoured, but the inside was filled with the products of +rapacity and the material for luxurious excess. When religion had become +of such a sort, even missionary activity became an actual damage, for the +converts were turned into fanatical sticklers on trifles. In all this we +can see him striking out for a kind of religion that would result in +righteous conduct and have social value. + +_Have we had any experience of religion which obscured duty to us? Have we +had any experience of religion which revealed duty to us?_ + + + +Fifth Day: Religious Wonders and Social Realities + + + And the Pharisees and Sadducees came, and trying him asked him to + show them a sign from heaven. But he answered and said unto them, + When it is evening, ye say, It will be fair weather: for the + heaven is red. And in the morning, It will be foul weather to-day: + for the heaven is red and lowering. Ye know how to discern the + face of the heaven; but ye cannot discern the signs of the times. + An evil and adulterous generation seeketh after a sign; and there + shall no sign be given unto it, but the sign of Jonah. And he left + them, and departed.--Matt. 16:1-4. + + +This demand for a miracle pursued Jesus all through his teaching activity. +He settled with it on principle in his desert temptation; he would not +leap from the pinnacles of the temple, or do anything to turn his work +into a holy circus. But the demand followed him to his death: "If thou art +the Son of God, come down from the cross." A good, stunning miracle seemed +a short cut to faith, the most convincing way of furnishing proof of his +divine mission. Also, it would be mighty interesting. But he never catered +to the demand. His power was only for the relief of suffering. He tried to +keep his acts of healing private. In this passage he advised his opponents +to use their intellect in more useful directions than stargazing for signs +from heaven. They were weather-wise. Let them read the signs of the times. +Storms were brewing on the horizon. Forty years later Titus destroyed +Jerusalem and broke the back of the Jewish nation. The prophetic mind of +Jesus saw it coming (Luke 19:41-44). + +If they had accepted his teaching of peace instead of getting intoxicated +by the visions of revolutionary apocalypticism, the doom might have been +averted. He was trying to bring their feet to the ground, turn their mind +to realities, and make their religion socially efficient. + +Would the sight of a miracle have effected a moral change in a Pharisee? + +How would religion be affected, if miraculous demonstrations could be +furnished at will? + + + +Sixth Day: When Religion Separates Men + + + And as Jesus passed by from thence, he saw a man, called Matthew, + sitting at the place of toll: and he saith unto him, Follow me. + And he arose, and followed him. + + And it came to pass, as he sat at meat in the house, behold, many + publicans and sinners came and sat down with Jesus and his + disciples. And when the Pharisees saw it, they said unto his + disciples, Why eateth your Teacher with the publicans and sinners? + But when he heard it, he said, They that are whole have no need of + a physician, but they that are sick. But go ye and learn what this + meaneth, I desire mercy, and not sacrifice: for I came not to call + the righteous, but sinners.--Matt. 9:9-13. + + +The Jewish community, religious at the core, had a fringe of people who +had failed to live up to the requirements of the Law. They came under the +condemnation of the respectable people and of their own conscience, and +drifted into the despised and vicious occupations. These were the +"publicans and sinners," the "publicans and harlots," to whom the Gospels +refer. A socially efficient religion would have prompted the good people +to establish loving and saving contact with these people. Actually +religion so accentuated the social divergence that the Pharisees were +shocked when Jesus mingled in a friendly way with this class and even +added one of them to his traveling companions. The parables of the lost +coin, lost sheep, and prodigal son were spoken in reply to the slur, "This +man receiveth sinners, and eateth with them" (Luke 15). The elder brother +of the prodigal pictures this loveless and censorious religion. + +Jesus crossed the line of demarcation and established social contact and +friendliness, through which salvation could come to these religious +derelicts. He quoted again the old saying of the prophets, "I desire +mercy, and not sacrifice." God was not as much concerned about correct +religious performances as the Pharisees thought, and a great deal more +concerned about mercy for the fallen, and the simple human qualities which +bring the strong and the weak together. + +What experiences have we had of refusal to associate? Was the cleavage +along lines of race, wealth, education, morals, or religion? + +_Has religion with us been an impulse toward men, or away from men?_ + + + +Seventh Day: Be Useful or Die + + + And he spake this parable; A certain man had a fig tree planted in + his vineyard; and he came seeking fruit thereon, and found none. + And he said unto the vinedresser, Behold, these three years I come + seeking fruit on this fig tree, and find none: cut it down; why + doth it also cumber the ground? And he answering saith unto him, + Lord, let it alone this year also, till I shall dig about it, and + dung it: and if it bear fruit thenceforth, well; but if not, thou + shalt cut it down.--Luke 13:6-9. + + +Jesus evidently had some interest in scientific agriculture. Both the +owner and the vine-dresser in this parable were out for agricultural +efficiency. The owner hated to see soil and space wasted; the vine-dresser +was reluctant to sacrifice a tree, and proposed better tillage and more +fertilizer. Taking this parable in connection with what precedes, we see +that Jesus was concerned about the future of his nation and its religion. +Both would have to validate their right to exist; God could not have them +cumber the ground. They must make good. This is the stern urge of the God +whom we know in history and evolution, with the voice of Christ pleading +for patience. But it is agreed between them that ultimately the law of +fitness must rule. Religion can not bank on claims of antiquity alone. +Every generation must find it newly efficient to create the social virtues +then needed. Remember that this was spoken by a Jewish patriot and the +supreme exponent of the Hebrew religion. + +Give historical instances of the permanent downfall or decline of nations. +Trace the connection between their fate and their religion. + + + +Study for the Week + + +Jesus Christ was the founder of the highest religion; he was himself the +purest religious spirit known to us. Why, then, was he in opposition to +religion? The clash between him and the representatives of organized +religion was not occasional or superficial. It ran through his whole +activity, was one of the dominant notes in his teaching, culminated in the +great spiritual duel between him and the Jewish hierarchy in the last days +at Jerusalem, and led directly to his crucifixion. + + +I + + +The opposition of Jesus was not, of course, against religion itself, but +against religion as he found it. It was not directed against any departure +from the legitimate order of the priesthood; nor against an improper +ritual or wrong doctrine of sacrifices. In fact, it did not turn on any of +the issues which were of such importance to the Church in later times. He +criticized the most earnest religious men of his day because their +religion harmed men instead of helping them. It was unsocial, or +anti-social. + +The Old Testament prophets also were in opposition to the priestly system +of their time because it used up the religious interest of the people in +ceremonial performances without ethical outcome. It diverted spiritual +energy, by substituting lower religious requirements for the one +fundamental thing which God required--righteousness in social and political +life. They insisted over and over that Jehovah wants righteousness and +wants nothing else. Their aim was to make religion and ethics one and +inseparable. They struck for the social efficiency of religion. + +At the time of Jesus the Jewish sacrifices had lost much of their +religious importance. During the Exile they had lapsed. They were +professional performances of one class. The numerous Jews scattered in +other countries perhaps saw the temple once in a lifetime. Modern feeling +in the first century was against bloody sacrifices. The recorded sayings +of Jesus hardly mention them. On the other hand the daily life of the +people was pervaded by little prescribed religious actions. The Sabbath +with its ritual was punctiliously observed.(3) There were frequent days of +fasting, religious ablutions and baths, long prayers to be recited several +times daily, with prayer straps around the arm and forehead, and a +tasseled cloth over the head. The exact performance of these things seemed +an essential part of religion to the most earnest men. + +We have seen how Jesus collided with these religious requirements and on +what grounds. If men were deeply concerned about the taboo food that went +into their bodies, they would not be concerned about the evil thoughts +that arose in their souls. If they were taught to focus on petty duties, +such as tithing, the great ethical principles and obligations moved to the +outer field of vision and became blurred. The Sabbath, which had +originated in merciful purpose toward the poor, had been turned into +another burden. Religion, which ought to bring good men into saving +contact with the wayward by love, actually resulted in separating the two +by a chasm of religious pride and censoriousness. A man-made and +artificial religious performance, such as giving toward the support of the +temple, crowded aside fundamental obligations written deep in the +constitution of human society, such as filial reverence and family +solidarity. + +Other reformers have condemned religious practices because they were +departures from the holy Book or from primitive custom. Jesus, too, +pointed out that some of these regulations were recent innovations. But +the real standard by which he judged current religious questions was not +ancient authority but the present good of men. The spiritual center on +which he took his stand and from which he judged all things, was the +Kingdom of God, the perfect social order. Even the ordinances of religion +must justify themselves by making an effective contribution to the Kingdom +of God. The Sabbath was made for man, and its observance must meet the +test of service to man's welfare. It must function wholesomely. The candle +must give light, or what is the use of it? The salt must be salty and +preserve from decay, or it will be thrown out and trodden under foot. If +the fig-tree bears no fruit, why is it allowed to use up space and crowd +better plants off the soil? This, then, is Christ's test in matters of +institutional religion. The Church and all its doings must serve the +Kingdom of God. + + +II + + +The social efficiency of religion is a permanent social problem. What is +the annual expense of maintaining the churches in the United States? How +much capital is invested in the church buildings? (See U. S. Census +Bulletin No. 103, of 1906.) How much care and interest and loving +free-will labor does an average village community bestow on religion as +compared with other objects? All men feel instinctively that religion +exerts a profound and subtle influence on the springs of conduct. Even +those who denounce it, acknowledge at least its power for harm. Most of us +know it as a power for good. But all history shows that this great +spiritual force easily deteriorates. _Corruptio optimi pessima._ + +Religion may develop an elaborate social apparatus of its own, wheels +within wheels, and instead of being a dynamic of righteousness in the +natural social relations of men, its energies may be consumed in driving +its own machinery. Instead of being the power-house supplying the Kingdom +of God among men with power and light, the Church may exist for its own +sake. It then may become an expensive consumer of social wealth, a +conservative clog, and a real hindrance of social progress. + +Live religion gives proof of its value by the sense of freedom, peace, and +elation which it creates. We feel we are right with the holy Power which +is behind, and beneath, and above all things. It gives a satisfying +interpretation of life and of our own place in it. It moves our aims +higher up, draws our fellow-men closer, and invigorates our will. + +But our growth sets a problem for our religion. The religion of childhood +will not satisfy adolescent youth, and the religion of youth ought not to +satisfy a mature man or woman. Our soul must build statelier mansions for +itself. Religion must continue to answer all our present needs and inspire +all our present functions. A person who has failed to adjust his religion +to his growing powers and his intellectual horizon, has failed in one of +the most important functions of growth, just as if his cranium failed to +expand and to give room to his brain. Being microcephalous is a +misfortune, and nothing to boast of. + +Precisely the same problem arises when society passes through eras of +growth. Religion must keep pace. The Church must pass the burning torch of +religious experience from age to age, transmitting the faith of the +fathers to the children, and not allowing any spiritual values to perish. +But it must allow and aid religion to adjust itself. Its inspiring +teaching must meet the new social problems so effectively that no evil can +last long or grow beyond remedy. In every new age religion must stand the +test of social efficiency. Is it passing that test in Western +civilization? + +Religion is a bond of social coherence. It creates loyalty. But it may +teach loyalty to antiquated observances or a dwarfed system of truth. Have +you ever seen believers rallying around a lost cause in religion? Yet +these relics were once a live issue, and full of thrilling religious +vitality. + +Society changes. Will religion change with it? If society passes from +agriculture and rural settlements to industry and urban conditions, can +the customary practices of religion remain unchanged? Give some instances +where prescientific conceptions of the universe, embodied in religion, +have blocked the spread of scientific knowledge among the people. The +caste distinctions of Hinduism were the product of a combination between +religion and the social organization of the people; can they last when +industrialism and democracy are pervading India? The clerical attitude of +authority was natural when the Catholic clergy were the only educated +class in the community; is it justified today? Protestantism won the +allegiance of industrial communities when the young business class was +struggling to emancipate itself from the feudal system. It developed an +individualistic philosophy of ethics. Today society tends toward +solidaristic organization. How will that affect religion and its scheme of +duty? Thus religion, by its very virtues of loyalty and reverence, may +fall behind and lose its full social efficiency. It must be geared to the +big live issues of today if it is to manifest its full saving energies. + +How does this problem of the efficiency of religion bear on the foreign +missionary movement? How will backward or stationary civilizations be +affected by the introduction of a modern and enthusiastic religion? + +We may feel the defects of our church life at home, but there is no doubt +that the young men and women who go out from our colleges under religious +impulses, are felt as a virile and modernizing force when they settle to +their work in Turkey or Persia. Christian educational institutions and +medical missions have raised the intellectual and humane standards of +young China. Buddhism in Japan has felt the challenge of competition and +is readjusting its ethics and philosophy to connect with modern social +ideals. The historical effects of our religious colonization will not +mature for several generations, but they are bound to be very great. The +nations and races are drawing together. They need a monotheistic religion +as a spiritual basis for their sense of human unity. This is a big, +modern, social task. It makes its claim on men and women who have youth, +education, and spiritual power. Is the religious life of our colleges and +universities efficient enough to meet the need? + +Here are the enormous tasks of international relations, which the Great +War has forced us to realize--the prevention of armed conflicts, the +elimination of the irritant causes of war, the protection of the small +nations which possess what the big nations covet, the freedom of the seas +as the common highway of God, fair and free interchange in commerce +without any effort to set up monopoly rights and the privilege of +extortionate gain, the creation of an institutional basis for a great +family of nations in days to come. These are some of the tasks which the +men and women who are now young must take on their mind and conscience for +life, and leave to their children to finish. What contributions, in your +opinion, could the spirit of the Christian religion make to such a +program, if it were realized intelligently and pressed home through the +agencies of the Christian Church? In what ways has American religion shown +its efficiency since the war broke out? + +Christianity has been a great power in our country to cleanse and +fraternalize the social life of simple communities. Can it meet the +complex needs of modern industrialism in the same way? It can not +truthfully be claimed that it has done so in any industrial country. Its +immense spiritual forces might be the decisive element, but they have been +effectively organized against a few only of the great modern evils. On the +fundamental ethical questions of capitalism the Church has not yet made up +its own mind--not to speak of enforcing the mind of Christ. Nor have the +specialists in the universities and colleges supplied the leaders of the +Church with clear information and guidance on these questions. We can not +make much permanent progress toward a just social order as long as the +masses of the working people in the industrial nations continue in +economic poverty and political helplessness, and as long as a minority +controls the land, the tools, and the political power. We shall linger on +the borders of the Inferno until a new accession of moral insight and +spiritual power comes to the nations. How will it come? + + +III + + +What could the churches in an average village community accomplish if they +intelligently directed the power of religion to foster the sense of +fraternal unity and to promote the institutions which make for unity? How +could they draw the new, the strange, and the irregular families into the +circle of neighborly feeling? In what way could they help to assimilate +immigrants and to prevent the formation of several communities in the same +section, overlapping, alien, and perhaps hostile? How would it affect the +recreational situation if the churches took a constructive rather than a +prohibitive attitude toward amusements, and if they promoted the +sociability of the community rather than that of church groups? + +With the rise of land prices and the control of transportation and +markets, the rural population is moving toward a social crisis like that +which transformed the urban population in the industrial revolution. +Agriculture will become capitalistic, and the weaker families will drop to +the position of tenants and agricultural laborers. Cooperation is their +way of salvation. Its effectiveness has been amply demonstrated in older +countries. It requires a strong sense of solidarity, loyalty, and good +faith to succeed. It has made so little headway in America because our +national character has not been developed in these directions. What could +the churches do to save the weaker families from social submergence by +backing cooperation and developing the moral qualities needed for it? + +The strong religious life of our people might be more effective if the +churches were less divided. Their economic and human resources are partly +wasted by useless competition. Our denominational divisions are nearly all +an historical heritage, imported from Europe, and coming down from a +controversial age. Their issues all meant something vital and socially +important in the midst of the social order of that day; but in many cases +the real significance has quietly crumbled away, and they are not really +the same issues that deeply engaged our forefathers. We are all "tithing +mint, anise, and cummin," and forgetting the weighty matters, such as +social justice and Christian fraternity. Everybody is ready to acknowledge +this about every denomination except his own. We need a revaluation of our +religious issues from the point of view of the Kingdom of God. That would +bring us into harmony with the judgment of Jesus. Nothing else will. + + +IV + + +The social efficiency of religion--what call is there in that to the +college men and women of this generation? Shall they cease to worship and +pray, seek the salvation of society in ethics and sociology, and abandon +religion to stagnation? Or shall they seek a new experience of religion in +full sight of the modern world, and work by faith toward that reign of God +in which his will shall be done? + + + +Suggestions for Thought and Discussion + + +I. _When the Salt Loses its Savor_ + +1. What is the individual to do when religion becomes a hindrance to +religion? + +2. What types of revolt against inherited religion have you met in +college? + +II. _Prophetic Religion Against Traditional Religion_ + +1. What did the prophets criticize in the religion of their day? + +2. What was Jesus' test of religion? + +3. Give instances in which he found religion to be a hindrance to the +highest welfare. How did religion obscure duty? + +4. What was the essential cause of the clash between Jesus and the +religious leaders of his day? + +III. _The Historic Reformation of Religion_ + +1. In studying history, what sins or failures of the Church have impressed +you most? + +2. What did the Protestant Reformation contribute to make religion +efficient? + +3. Has the Church been a rival or a feeder of the Kingdom of God? + +4. Give historical examples of the failure of religion to meet the changed +requirements of a new epoch. + +5. What contributions has the Church made to social progress? + +IV. _Religion Today_ + +1. What have Christian missions done to change the social conditions in +non-Christian countries? + +2. How do you rate the social service value of a first-class minister in a +community? On what does his value depend? + +3. Of what social value to a community is a costly and beautiful church +building? + +4. What investment in capital and annual expenditure does the maintenance +of the churches in your community entail? Does the social return to the +community justify the investment? + +5. Are the issues which divided the Protestant denominations in the +sixteenth and seventeenth centuries still vital enough to justify the +continuance of the divisions? Summarize the evils of the divisions and +their counter-balancing good. + +6. Is the ordinary criticism of the churches fair? Are ministers overpaid +or underpaid? Do the churches graft? How do the churches compare in social +efficiency with other similar social institutions? + +V. _For Special Discussion_ + +1. Why did the reformation of the Church historically precede the reform +of politics and industry? + +2. Do the unsolved social problems of Christian nations prove the social +inefficiency of religion? Could religion alone change the maladjustment of +society? + +3. Why has religion been more effective in the field of private life than +of public life? + +4. If you had full control of the churches in a given country or village +community, on what aims would you concentrate their forces? + + + + + +PART IV. CONQUEST BY CONFLICT + + + + +Chapter X. The Conflict With Evil + + +_The Kingdom of God Will Have to Fight for Its Advance_ + +The great objective is the Kingdom of God. In realizing the Reign of God +on earth three recalcitrant forces have to be brought into obedience to +God's law: the desire for power, the love of property, and unsocial +religion. We have studied Christ's thought concerning these in the +foregoing chapters. The advance of the Kingdom of God is not simply a +process of social education, but a conflict with hostile forces which +resist, neutralize, and defy whatever works toward the true social order. +The strategy of the Kingdom of God, therefore, involves a study of the +social problem of evil. + +DAILY READINGS + + + +First Day: The Consciousness of Sin in the Lord's Prayer + + + And forgive us our debts, as we also have forgiven our debtors. + And bring us not into temptation, but deliver us from the evil + one.--Matt. 6:12, 13. + + +The Lord's Prayer expresses the very mind and spirit of the Master. It +begins with the Kingdom of God; it ends with the problem of sin. As we +stand before God, we realize that we have loaded up our life with debts we +can never pay. We have wasted our time, and the powers of body and soul. +We have left black marks of contagion on some whose path we have crossed. +We have hurt even those who loved us by our ill-temper, thoughtlessness, +and selfishness. + +We can only ask God to forgive and give us another chance: "Forgive us our +debts." Looking forward we see the possibility of fatal temptations. We +know how fragile our power of resistance is. "Lead us not into temptation, +but deliver us from evil." Thus the consciousness of sin is written across +this greatest of all prayers. + +Is a sense of unworthiness an indication of moral strength or of weakness? + +_Where do we draw the line between a normal and abnormal sense of sin?_ + + + +Second Day: Evil Embodied in Character + + + Either make the tree good, and its fruit good; or make the tree + corrupt, and its fruit corrupt: for the tree is known by its + fruit. Ye offspring of vipers, how can ye, being evil, speak good + things? for out of the abundance of the heart the mouth speaketh. + The good man out of his good treasure bringeth forth good things: + and the evil man out of his evil treasure bringeth forth evil + things. And I say unto you, that every idle word that men shall + speak, they shall give account thereof in the day of judgment. For + by thy words thou shalt be justified, and by thy words thou shalt + be condemned.--Matt. 12:33-37. + + +Character is formed by action, but after it is formed, it determines +action. What a man says and does, he becomes; and what he has become, he +says and does. An honest and clean-minded man instinctively does what is +kind and honorable. But when a man for years has gone for profit and +selfish power, you can trust him as a general thing to do what is +underhanded and mean. Since selfish ability elbows its way to controlling +positions in business, politics, and society, the character reactions of +such men are a force with which the Kingdom of God must reckon. They are +the personal equipment of the kingdom of evil, and the more respectable, +well-dressed, and clever they are, the worse it is. + +What man or woman of our acquaintance would we single out as the clearest +case of an evil character? + +Why do we so judge him? + + + +Third Day: The Social Pressure of Evil + + + And he said unto his disciples, It is impossible but that + occasions of stumbling should come; but woe unto him, through whom + they come! It were well for him if a millstone were hanged about + his neck, and he were thrown into the sea, rather than that he + should cause one of these little ones to stumble.--Luke 17:1, 2. + + +A sex story lodging in a young mind, an invitation to companionship and a +drink, a sneer at religion which makes faith look silly--such things trip +us up. They are stumbling-blocks, like wires stretched across a path in +the dark. Just because we are social and easily influenced by friendship, +admiration, or persuasion, one man's suggestion or example draws the other +man on. Jesus knew that social solicitation and pressure toward sin was +inevitable. It is the price we pay for our social nature. But, all the +same, it is a terrible thing to contaminate a soul or steer a life toward +its ruin. This saying about the millstone is one of the sternest words +ever uttered. + + + "Three men went out one summer night, + No care they had or aim, + And dined and drank. "Ere we go home + We'll have," they said, "a game." + + Three girls began that summer night + A life of endless shame, + And went through drink, disease, and death, + As swift as racing flame. + Lawless and homeless, foul they died; + Rich, loved, and praised the men; + But when they all shall meet with God, + And justice speaks--what then?" + + +Let us enumerate to our own minds cases where others drew us into wrong, +and cases where we were a cause of evil for others. About which do we feel +sorest now? Why? + + + +Fourth Day: Moral Laziness + + + No man having drunk old wine desireth new; for he saith, The old + is good.--Luke 5:39. + + +This is a chance remark, but a keen observation. In wine-raising countries +an expert tongue and nice discrimination between the fifty-seven varieties +is one of the most coveted talents. A man who would prefer some recent +stuff to the celebrated vintage of 18--, would commit intellectual +_hari-kari_. It is said that in some of the celebrated vaults of France +they breed spiders to cover the bottles with webs and dust to convey the +delicious suggestion of antiquity. Jesus uses the preference for old +vintage to characterize the conservative instinct in human nature. This is +one of the stickiest impediments to progress, one of the most respectable +forms of evil-mindedness. "The hereditary tiger is in us all, also the +hereditary oyster and clam. Indifference is the largest factor, though not +the ugliest form, in the production of evil" (President Hyde). Men are +morally lazy; they have to be pushed into what is good for them, and the +"pushee" is almost sure to resent the pushing. The idea that men ardently +desire what is rational and noble is pernicious fiction. They want to be +let alone. This is part of original sin. + +Was the above written in haste, or will it stand? + + + +Fifth Day: Satanic Frustration of Good + + + Another parable set he before them, saying, The kingdom of heaven + is likened unto a man that sowed good seed in his field: but while + men slept, his enemy came and sowed tares also among the wheat, + and went away. But when the blade sprang up and brought forth + fruit, then appeared the tares also. And the servants of the + householder came and said unto him, Sir, didst thou not sow good + seed in thy field? whence then hath it tares? And he said unto + them, An enemy hath done this. And the servants say unto him, Wilt + thou then that we go and gather them up? But he saith, Nay; lest + haply while ye gather up the tares, ye root up the wheat with + them. Let both grow together until the harvest: and in the time of + the harvest I will say to the reapers, Gather up first the tares, + and bind them in bundles to burn them; but gather the wheat into + my barn.--Matt. 13:24-30. + + +Here we encounter the devil. There is more in sin than our own frailty and +stupidity, and the bad influence of other individuals. There is a +permanent force of organized evil which vitiates every higher movement and +sows tares among the grain over night. You work hard on some law to reform +the ballot or the primary in order to protect the freedom and rights of +the people, and after three years your device has become a favorite tool +of the interests. You found a benevolent institution, and after you are +dead it becomes a nest of graft. Even the Church of Jesus was for +centuries so corrupt that all good men felt its reform in head and members +to be the greatest desideratum in Christendom. Evil is more durable and +versatile than youth and optimism imagine. The belief in a satanic power +of evil expresses the conviction of the permanent power of evil. In early +Christianity the belief in the devil was closely connected with the +Christian opposition to the idolatrous and wicked social order of +heathenism. In the Apocalypse the dragon who stands for Satan, and the +beasts who stand for the despotic Roman Empire, are in close alliance. + +What are the satanic social forces today? + +The parable of the tares grew out of a personal experience. _Has our +observation ever furnished anything similar?_ + + + +Sixth Day: The Irrepressible Conflict + + + Think not that I came to send peace on the earth: I came not to + send peace, but a sword. For I came to set a man at variance + against his father, and the daughter against her mother, and the + daughter in law against her mother in law: and a man's foes shall + be they of his own household. He that loveth father or mother more + than me is not worthy of me; and he that loveth son or daughter + more than me is not worthy of me. And he that doth not take his + cross and follow after me, is not worthy of me. He that findeth + his life shall lose it; and he that loseth his life for my sake + shall find it.--Matt. 10:34-39. + + +Into a world controlled by sin was launched the life of Christ. The more +completely he embodied the divine character and will, the more certain and +intense would be the conflict between him and the powers dominating the +old order. He accepted this fight, not only for himself but for his +followers. It would follow them up into the intimacies of their homes. Any +faith that takes the Kingdom of God seriously, has its fight cut out for +it. Unless we accept our share of it, we are playing with our +discipleship. But when the fight is for the Kingdom of God, those who +dodge, lose; and those who lose, win. + +Which involves more conflict, a life set on the Kingdom of God on earth, +or a faith set on the life to come? + +_Does the idea of a fighting faith attract us?_ + +_Would this serve as a __"__substitute for war__"__?_ + + + +Seventh Day: Militant Gentleness + + + But I say unto you, Love your enemies, and pray for them that + persecute you; that ye may be sons of your Father who is in + heaven: for he maketh his sun to rise on the evil and the good, + and sendeth rain on the just and the unjust.--Matt. 5:44, 45. + + Render to no man evil for evil. Take thought for things honorable + in the sight of all men. But if thine enemy hunger, feed him; if + he thirst, give him to drink: for in so doing thou shalt heap + coals of fire upon his head. Be not overcome of evil, but overcome + evil with good.--Rom. 12:17, 20, 21. + + Jesus answered, My kingdom is not of this world: if my kingdom + were of this world, then would my servants fight, that I should + not be delivered to the Jews: but now is my kingdom not from + hence. Pilate therefore said unto him, Art thou a king then? Jesus + answered, Thou sayest that I am a king. To this end have I been + born, and to this end am I come into the world, that I should bear + witness unto the truth. Every one that is of the truth heareth my + voice.--John 18:36, 37. + + +When we call out the militant spirit in religion, we summon a dangerous +power. It has bred grimness and cruelty. Crusaders and inquisitors did +their work in the name of Jesus, but not in his spirit. We must saturate +ourselves with the spirit of our Master if our fighting is to further his +Kingdom. Hate breeds hate; force challenges force. Only love disarms; only +forgiveness kills an enemy and leaves a friend. Jesus blended gentleness +and virility, forgiving love and uncompromising boldness. He offered it as +a mark of his Kingdom that his followers used no force to defend him. +Wherever they have done so, the Kingdom of heaven has dropped to the level +of the brutal empires. His attack is by the truth; whoever is won by that, +is conquered for good. Force merely changes the form of evil. When we +"overcome evil with good," we eliminate it. + +What did Paul mean by saying that acts of kindness to an enemy heap coals +of fire on his head? + +How about moral crusades that aim to put joint-keepers and pimps in +prison? + + + +Study for the Week + + +All great religious teachers have had a deep sense of the power of evil in +human life. Jesus apparently was not interested in the philosophical +question of the origin of evil, but accepted the fact of evil in a +pragmatic way, and saw his own life as a conflict with sin and wrong. + +Some facts, as we have seen, were clearly written in his consciousness: +the frailty of our will; the consolidation of evil in men of bad character +and the automatic output of lies and distortions coming from such; the +power of social pressure by which the weak are made to trip and fall; and +the pervasive satanic power of evil which purposely neutralizes the +efforts leading toward the Reign of God. + +The fact that Jesus realized evil in individuals and society, that he +reckoned with it practically, and that he set himself against it with +singleness of purpose, constitutes another of his social principles. Any +view of life which blurs the fact of evil would have seemed to him an +illusion. He would have foretold failure for any policy based on it. His +great social problem was redemption from evil. Every step of approach +toward the Kingdom of God must be won by conflict. + +Modern science explains evil along totally different lines, but as to the +main facts it agrees with the spiritual insight of Jesus. Psychology +recognizes that the higher desires are usually sluggish and faint, while +the animal appetites are strong and clamorous. Our will tires easily and +readily yields to social pressure. In many individuals the raw material of +character is terribly flawed by inheritance. So the young, with a maximum +of desire and a minimum of self-restraint, slip into folly, and the aging +backslide into shame. Human nature needs a strong reenforcement to rouse +it from its inherited lethargy and put it on the toilsome upward track. It +needs redemption, emancipation from slavery, a breaking of bonds. + + +I + + +Evangelism is the attack of redemptive energy in the sphere of personal +life. It comes to a man shamed by the sense of guilt and baffled by moral +failure, and rouses him to a consciousness of his high worth and eternal +destiny. It transmits the faith of the Christian Church in a loving and +gracious God who is willing to forgive and powerful to save. It teaches a +man to pray, curing his soul by affirming over and over a triumphant +faith, and throwing it open to mysterious spiritual powers which bring +joy, peace, and strength beyond himself. It sets before him a code of +moral duty to quicken and guide his conscience. It puts him inside of a +group of like-minded people who exercise social restraint and urge him on. + +When all this is wisely combined, it constitutes a spiritual reenforcement +of incomparable energy. It acts like an emancipation. It gives a sense of +freedom and newness. The untrained observer sees it mainly in those cases +where the turn has come in some dramatic form and where the contrast +between the old and new life is most demonstrable. But the saving force is +at work even when it seeps in through home influences so quietly that the +beneficiary of it does not realize what a great thing has been done for +him. + +The saving force has to attack the powers in possession. Only those who +have helped in wresting men free from sin can tell what a stiff fight it +often is. Here is an intellectual professional man who goes off for a +secret spree about once in sixty days; a respectable woman who has come +under the opium habit; a boy who is both a cigarette fiend and sexually +weak; a man who domineers and cows his wife and family; a woman who has +reduced her husband to slavery to supply her expensive tastes; a girl who +shirks all work and throws the burden of her selfish life on a hard-worked +mother; a college man whose parents are straining all their resources and +using up their security for old age to keep him at college, and who +gambles--complete the catalogue for yourself. To make these individuals +over into true citizens of the Kingdom of God and loyal fellow-workers of +their fellow-men means constructive conflict of a high order. It has been +done.(4) + + +II + + +The problem of evil becomes far more complicated when evil is socialized. +The simplest and most familiar form of that is the boys' gang. Here is a +group of young humans who get their fun and adventure by pulling the +whiskers of the law. They idealize vice and crime. Leadership in their +group is won by proficiency in profanity, gambling, obscenity, and +slugging. The gang assimilates its members; there is regimentation of +evil. It acts as a channel of tradition; the boy of fifteen teaches the +boy of twelve what he has learned from the boy of eighteen. + +How is the problem of evil affected when the powers of human society, +which usually restrain the individual from vice and rebellion, are used to +urge him into it? Should the strategy of the Kingdom of God be adjusted to +that situation? It is not enough to win individuals away from the gangs. +Can the gang spirit itself be christianized and used to restrain and +stimulate the young for good? Has this been done, and where, and how? Is +Christian institutional work sufficient to cope with the problem? What +readjustments in the recreational and educational outfit of our American +communities are needed to give a wholesome outlet to the spirit of play +and adventure, and to train the young for their life work? Would such an +outfit do the work without personal leadership inspired by religion? + +Christian evangelism in the past has not had an adequate understanding of +the power of the group. In what connections has the Church shown a true +valuation of the social factor in sin and redemption? At what points has +its strategy been ineffective in dealing with socialized evil? What +contributions can social science make to the efficiency of evangelism? +Would a correct scientific analysis of the constructive and disintegrating +forces in society be enough to do saving work? + + +III + + +The bad gangs of the young are usually held together by a misdirected love +of play and adventure. The dangerous combinations of adults are +consolidated by "the cohesive power of plunder." That makes them a far +more difficult proposition. + +Any local attack on saloons and vice resorts furnishes a laboratory +demonstration of socialized evil. The object of both kinds of institutions +is to make big profit by catering to desires which induce men to spend +freely. Music and sociability are used as a bait. The people who profit by +this trade are held together by the fear of a common danger. Since the +community uses political means of curbing or suppressing the vice +business, the vice group goes into politics to prevent it. It seeks to +control the police, the courts, the political machines by sharing part of +its profits. Lawyers, officials, newspaper proprietors, and real estate +men are linked up and summoned like a feudal levy in case of danger. +Drugstores, doctors, chauffeurs, messenger boys, and all kinds of people +are used to bring in trade and make it secure. The exploded fictions of +alcoholism are kept circulating. Like a tape-worm in the intestines, these +articulated and many-jointed parasitic organizations of vice make our +communities sick, dirty, and decadent. + +We have learned to read the sordid trail of the drink and vice traffic in +American communities. There is another kind of organized evil, even more +ancient, pervasive, and deadly, which few understand, though it has left a +trail sufficiently terrible. + +Wherever we look in the history of the older nations, we see an alignment +of two fundamental classes. The one is born to toil, stunted by toil, and +gets its class characteristics by toil. The other is characterized by the +pleasures and arts of leisure, is physically and mentally developed by +leisure, and proud and jealous of its leisure. This class is always +class-conscious; its groups, however antagonistic, always stand together +against the class of toil. Its combination of leisure and wealth is +conditioned on the power of taking tribute from the labor of many. In +order to do this with safety, it must control political power, the +military outfit, the power of making, interpreting and executing the laws, +and the forces forming public opinion. + +Before the advent of industrialism and political democracy, it secured its +income by controlling the land and the government of nations; and the +effects of its control can be read in the condition of the rural +population of Russia, Austria, Eastern Germany, Italy, France before the +Revolution, England, and especially Ireland. The development of industry +has changed the problem of economic and political control; but the +essentials remain, as we can see in the condition of industrial +communities and the history of labor legislation. + +The fundamental sin of all dominant classes has been the taking of +unearned incomes. Political oppression has always been a corollary of +economic parasitism, a means to an end. The combination of the two +constitutes the largest and most continuous form of organized evil in +human history. + +Jesus used the illustration of pegs maliciously driven into the path to +make men stumble and fall. It would require some illustration drawn from +modern machinery to express the wholesale prostration of bodies and souls +where covetousness has secured continuous power and has been able to get +in its full work. Anyone who has ever looked with human understanding at +the undersized and stupid peasants of countries ruled by their landlord +class, or at the sordid homes and pleasures of miners or industrial +workers where some corporation feared neither God nor the law, ought to +get a comprehension of the power of evil that has rested like an iron yoke +on humanity. + +We think most readily of the children of the poor as a product of +exploitation; underfed and overstimulated, cut off from the clean +pleasures of nature, often tainted with vice before knowledge has come, +and urged along by the appetites and cruel selfishness of older persons, +they are a standing accusation against society itself.(5) Jesus would have +felt that the children of the rich are an even worse product of +exploitation than the poor. When "society" plays, it burns up the labor of +thousands like fireworks. The only possible justification for the +aggregations of wealth is that the rich are to act as the trustees and +directors of the wealth of society; but their children--except in +conspicuous and fine exceptions--are put out of contact with the people +whom they must know if they are to serve them, so that it takes heroic +effort on the part of noble exceptions to get in contact with the people +once more, and to discover how they live. In all nations the atmosphere of +the aristocratic groups drugs the sense of obligation, and possesses the +mind with the notion that the life and labor of men are made to play +tennis with. The existence of great permanent groups, feeding but not +producing, dominating and directing the life of whole nations according to +their own needs, may well seem a supreme proof of the power of evil in +humanity. + + +IV + + +If evil is socialized, salvation must be socialized. The organization of +the Christian Church is a recognition of the social factor in salvation. +It is not enough to have God, and Christ, and the Bible. A group is +needed, organized on Christian principles, and expressing the Christian +spirit, which will assimilate the individual and gradually make him over +into a citizen of the Kingdom of God. Salvation will rarely come to anyone +without the mediation of some individual or group which already has +salvation. It may be very small and simple. "Where two or three are +gathered in my name, there am I in the midst of them." That saying +recognizes that an additional force is given to religion by its embodiment +in a group of believers. Professor Royce has recently reasserted in modern +terms the old doctrine that "there is no salvation outside of the Church," +calling the Church "the beloved community." Of course the question is how +intensively Christian the Church can make its members. That will depend on +the question how Christian the Church itself is, and there's the rub. + +The Church is the permanent social factor in salvation. But it has cause +to realize that many social forces outside its immediate organization must +be used, if the entire community is to be christianized. + +In the earliest centuries Christianity was practically limited to the life +within the Church. Being surrounded by a hostile social order, and +compelled to fence off its members, it created a little duplicate social +order within the churches where it sought to realize the distinctively +Christian social life. Its influence there was necessarily restricted +mainly to individual morality, family life, and neighborly intercourse, +and here it did fundamental work in raising the moral standards. On the +other hand, it failed to reorganize industry, property, and the State. +Even if Christians had had an intelligent social and political outlook, +any interference with the Roman Empire by the low-class adherents of a +forbidden religion was out of the question. When the Church was recognized +and favored under Constantine and his successors, it had lost its +democratic composition and spirit, and the persons who controlled it were +the same sort of men who controlled the State. + +The early age of the Church has had a profound influence in fixing the +ideals and aims of later times. The compulsory seclusion and confinement +of the age of persecution are supposed to mark the mission of the Church. +As long as the social life in our country was simple and rural, the +churches, when well led, were able to control the moral life of entire +communities. But as social organization became complex and the solidarity +of neighborhood life was left behind, the situation got beyond the +institutional influence of the churches. Evidently the fighting energies +of Christianity will have to make their attack on broader lines, and +utilize the scientific knowledge of society, which is now for the first +time at the command of religion, and the forces set free by political and +social democracy. We can not restrict the modern conflict with evil to the +defensive tactics of a wholly different age. Wherever organized evil +opposes the advance of the Kingdom of God, there is the battle-front. +Wherever there is any saving to be done, Christianity ought to be in it. +The intensive economic and sociological studies of the present generation +of college students are a preparation for this larger warfare with evil. +These studies will receive their moral dignity and religious consecration +when they are put at the service of Jesus Christ and the Kingdom of God. + + + +Suggestions for Thought and Discussion + + +I. _The Natural Drift_ + +1. If left alone, which way do we tend? Does a normal and sound individual +need spiritual reinforcement to live a good life? + +2. How do you account for the fact that the noblest movements are so +easily debased? + +II. _Jesus and Human Sin_ + +1. Did Jesus take a friendly or a gloomy view of human nature? How did the +fact of sin in humanity impress him? + +2. Why did he condemn so sternly those who caused the weak to stumble? +Estimate the relative force of the natural weakness of human nature, and +of the pressure of socialized evil, when individuals go wrong. + +3. Do you agree with the exposition in the Daily Reading for the Fourth +Day? Do men want to be let alone? Is this an evidence of sinful tendency? + +4. What personal experiences of Jesus prompted the parable of the tares? +Was the conception of Satan in Jewish religion of individual or social +origin? When did it have political significance? + +III. _The Irrepressible Conflict_ + +1. Why did Jesus foresee an inevitable conflict if the Kingdom of God was +to come? Has history borne him out? + +2. Does mystical religion involve a man in conflict? Does ascetic +religion? Which books him for more conflict with social evil--a life set on +the Kingdom of God on earth, or a faith set on the life to come? + +3. What form does the conflict with evil take in our personal life? What +reinforcement does the Christian religion as a spiritual faith offer us? +What personal experience have we of its failure or its effectiveness? + +4. What is meant by evil being socialized? In what ways does this increase +the ability of evil to defend and propagate itself? + +5. What are the most dangerous forms of organized evil today? How do they +work? + +6. What are the most disastrous "stumbling blocks" today for working +people? For business men? For students? + +7. The Church sings many militant hymns. Is the Church as a whole a +fighting force today? + +IV. _For Special Discussion_ + +1. How should an individual go about it to fight concrete and socialized +evils in a community? + +2. How can a church get into the fight? Should the Church go into +politics? Why, or why not? + +3. Would Christianity be just as influential as a social power of +salvation if the Christian Church did not exist? + +4. Will the fight against evil ever be won? If not, is it worth fighting? + + + + +Chapter XI. The Cross As A Social Principle + + +_Social Redemption is Wrought by Vicarious Suffering_ + +DAILY READINGS + + + +First Day: The Prophetic Succession + + + And he began to speak unto them in parables. A man planted a + vineyard, and set a hedge about it, and digged a pit for the + winepress, and built a tower, and let it out to husbandmen, and + went into another country. And at the season he sent to the + husbandmen a servant, that he might receive from the husbandmen of + the fruits of the vineyard. And they took him, and beat him, and + sent him away empty. And again he sent unto them another servant; + and him they wounded in the head, and handled shamefully. And he + sent another; and him they killed: and many others; beating some, + and killing some. He had yet one, a beloved son: he sent him last + unto them, saying, They will reverence my son. But those + husbandmen said among themselves, This is the heir; come, let us + kill him, and the inheritance shall be ours. And they took him, + and killed him, and cast him forth out of the vineyard. What + therefore will the lord of the vineyard do? he will come and + destroy the husbandmen, and will give the vineyard unto + others.--Mark 12:1-9. + + +The vineyard parable was meant as an epitome of Jewish history. By the +servants who came to summon the nation to obedience, Jesus meant the +prophets. The history of the Hebrew people was marked by a unique +succession of men who had experienced God, who lived in the consciousness +of the Eternal, who judged the national life by the standard of divine +righteousness, and who spoke to their generation as representatives of +God.(6) The spirit of these men and the indirect permanent influence they +gained in their nation give the Old Testament its incomparable power to +impel and inspire us. They were the moving force in the spiritual progress +of their nation. Yet Jesus here sketches their fate as one of suffering +and rejection. + +Have other nations had a succession of men corresponding to the Hebrew +prophets? + +Are there any in our own national history? + + + +Second Day: The Suffering Servant of Jehovah + + + Surely he hath borne our griefs, and carried our sorrows; yet we + did esteem him stricken, smitten of God, and afflicted. But he was + wounded for our transgressions, he was bruised for our iniquities; + the chastisement of our peace was upon him; and with his stripes + we are healed. All we like sheep have gone astray; we have turned + every one to his own way; and Jehovah hath laid on him the + iniquity of us all. + + He was oppressed, yet when he was afflicted he opened not his + mouth; as a lamb that is led to the slaughter, and as a sheep that + before its shearers is dumb, so he opened not his mouth. By + oppression and judgment he was taken away; and as for his + generation, who among them considered that he was cut off out of + the land of the living for the transgression of my people to whom + the stroke was due?--Isaiah 53:4-8. + + +In the latter part of Isaiah are a number of sections describing the +character and mission of "the servant of Jehovah." Whom did the writer +mean? A single great personality? The suffering and exiled Hebrew nation? +A godly and inspired group of prophets within the nation? The Christian +Church has always seen in this servant of Jehovah a striking prophecy of +Christ. The fact that the interpretation has long been in question +indicates that the characteristics of the servant of Jehovah can be traced +in varying degrees in the nation, in the prophetic order, in single +prophets, and preeminently in the great culminating figure of all +prophethood. Isaiah 53 describes the servant of Jehovah as rejected and +despised, misunderstood, bearing the transgressions and chastisement of +all. It is the first great formulation of the fact of vicarious suffering +in humanity. + +Why and how can the sins of a group fall on one? + + + +Third Day: A Contemporary Prophet + + + And as these went their way, Jesus began to say unto the + multitudes concerning John, What went ye out into the wilderness + to behold? a reed shaken with the wind? But what went ye out to + see? a man clothed in soft raiment? Behold, they that wear soft + raiment are in kings' houses. But wherefore went ye out? to see a + prophet? Yea, I say unto you, and much more than a prophet. This + is he, of whom it is written, + + Behold, I send my messenger before thy face, + Who shall prepare thy way before thee.... + + But whereunto shall I liken this generation? It is like unto + children sitting in the marketplaces, who call unto their fellows + and say, We piped unto you, and ye did not dance; we wailed, and + ye did not mourn. + + For John came neither eating nor drinking, and they say, He hath a + demon. The Son of man came eating and drinking, and they say, + Behold a gluttonous man and a winebibber, a friend of publicans + and sinners! And wisdom is justified by her works.--Matt. 11:7-10; + 16-19. + + +To Jesus prophetism was not merely an historic fact, but a living reality. +He believed in present-day inspiration. He and his contemporaries had seen +one great prophet, fearless, heroic, with all the marks of the type, a +messenger of God inaugurating a new era of spiritual ferment (vs. 12, 13). +But John had to bear the prophet's lot. He was then in prison for the +crime of telling a king the truth, and was soon to die to please a +vindictive woman. The people, too, had wagged their heads over him. Like +pouting children on the public square, who "won't play," whether the game +proposed is a wedding or a funeral, the people had criticized John for +being a gloomy ascetic, and found fault with Jesus for his shocking +cheerfulness. There was no way of suiting them, and no way of making them +take the call of God to heart. Long before electricity was invented, human +nature knew all about interposing nonconductors between itself and the +truth. + +_Have we ever noticed students interposing a general criticism between +themselves and a particular obligation?_ + +Can it be that one of the uses of a higher education is to furnish greater +facility in fuddling inconvenient truth? + + + +Fourth Day: Looking Forward to the Cross + + + And it came to pass, when the days were well-nigh come that he + should be received up, he stedfastly set his face to go to + Jerusalem.--Luke 9:51. + + In that very hour there came certain Pharisees, saying to him, Get + thee out, and go hence: for Herod would fain kill thee. And he + said unto them, Go and say to that fox, Behold, I cast out demons + and perform cures to-day and to-morrow, and the third day I am + perfected. Nevertheless I must go on my way to-day and to-morrow + and the day following; for it cannot be that a prophet perish out + of Jerusalem. O Jerusalem, Jerusalem, that killeth the prophets, + and stoneth them that are sent unto her! how often would I have + gathered thy children together, even as a hen gathereth her own + brood under her wings, and ye would not!--Luke 13:31-34. + + +Jesus early knew that the decision was going against him. He saw the cross +on the horizon of his life long before others saw it. Painters have +pictured him in his father's carpenter shop, with tools on his shoulder, +gazing down at his shadow shaped like a cross. He accepted death +consciously and "stedfastly set his face to go up to Jerusalem," though he +knew what was awaiting him. Jerusalem had acquired a sad preeminence as +the place where the struggles between the prophets and the heads of the +nation were settled. He saw his own death as part of the prophetic +succession. He went to it, not as a driven slave, but as a free spirit. +That jackal of a king, Herod, could not scare him out of Galilee. His time +was in his Father's hand. Today, tomorrow, and the day following, he would +work, and then he would be perfected. + + + +Fifth Day: New Prophets to Follow + + + Woe unto you, scribes and Pharisees, hypocrites! for ye build the + sepulchres of the prophets, and garnish the tombs of the + righteous, and say, If we had been in the days of our fathers, we + should not have been partakers with them in the blood of the + prophets. Wherefore ye witness to yourselves, that ye are sons of + them that slew the prophets. Fill ye up then the measure of your + fathers. Ye serpents, ye offspring of vipers, how shall ye escape + the judgment of hell? Therefore, behold, I send unto you prophets, + and wise men, and scribes: some of them shall ye kill and crucify; + and some of them shall ye scourge in your synagogues, and + persecute from city to city: that upon you may come all the + righteous blood shed on the earth, from the blood of Abel the + righteous unto the blood of Zachariah son of Barachiah, whom ye + slew between the sanctuary and the altar. Verily I say unto you, + All these things shall come upon this generation.--Matt. 23:29-36. + + +This is the climax of the great invective against the religious leaders of +the nation. The last count in the indictment is that they were about to +complete the record of their fathers by rejecting and persecuting the +prophets of their generation. The fact had sunk into the public mind that +former generations had been guilty of this. "If we had been in the days of +our fathers, we should not have been partakers with them in the blood of +the prophets." Jesus promises to make a test of this and foretells that +they will go the old way and so declare their spiritual solidarity with +the sins of the past. We see here that he thought of his disciples as +moving in the prophetic succession. + + + "Hast thou chosen, O my people, on whose party thou shalt stand, + Ere the Doom from its worn sandals shakes the dust against the + land?" + + "Never shows the choice momentous till the judgment hath passed + by." + + + +Sixth Day: The Cross for All + + + From that time began Jesus to show unto his disciples, that he + must go unto Jerusalem, and suffer many things of the elders and + chief priests and scribes, and be killed, and the third day be + raised up. And Peter took him, and began to rebuke him, saying, Be + it far from thee, Lord: this shall never be unto thee. But he + turned, and said unto Peter, Get thee behind me, Satan: thou art a + stumbling-block unto me: for thou mindest not the things of God, + but the things of men. Then said Jesus unto his disciples, If any + man would come after me, let him deny himself, and take up his + cross, and follow me. For whosoever would save his life shall lose + it: and whosoever shall lose his life for my sake shall find + it.--Matt. 16:21-25. + + +When the tide was turning against Jesus, he tested the attitude of the +inner circles of his disciples, and drew from Peter on behalf of all a +ringing declaration of faith and loyalty (vs. 13-16). "From that time" +Jesus began to share with them his outlook toward death. Peter expressed +the shock which all felt and protested against the possibility. The +vehemence with which Jesus repelled Peter's suggestion gives us a glimpse +of the inner struggles in his mind, of which we get a fuller revelation in +his prayer in Gethsemane. But instead of receding from his prediction of +the cross, he expanded it by laying the obligation of prophetic suffering +on all his disciples. Their adjustment toward that destiny would at the +same time be the settlement of their own salvation. When the Kingdom of +God is at stake, a man saves his life by losing it and loses his life by +saving it, and the loss of his higher self can not be offset by any amount +of external gain. + +_Looking ahead to the profession which we expect to enter, where do we +foresee the possibility of losing our lives by trying to save them, or of +saving our lives by apparently losing them?_ + + + +Seventh Day: The Consolations of the Prophet + + + Behold, I send you forth as sheep in the midst of wolves: be ye + therefore wise as serpents, and harmless as doves. But beware of + men: for they will deliver you up to councils, and in their + synagogues they will scourge you; yea and before governors and + kings shall ye be brought for my sake, for a testimony to them and + to the Gentiles. But when they deliver you up be not anxious how + or what ye shall speak: for it shall be given you in that hour + what ye shall speak. For it is not ye that speak, but the Spirit + of your Father that speaketh in you.--Matt. 10:16-20. + + Jesus saith unto them, Did ye never read the scriptures, + + The stone which the builders rejected, + The same was made the head of the corner; + This was from the Lord, + And it is marvellous in our eyes?--Matt. 21:42. + + Blessed are they that have been persecuted for righteousness' + sake: for theirs is the kingdom of heaven. Blessed are ye when men + shall reproach you, and persecute you, and say all manner of evil + against you falsely, for my sake. Rejoice, and be exceeding glad: + for great is your reward in heaven: for so persecuted they the + prophets that were before you.--Matt. 5:10-12. + + +These three passages express three great consolations for those who share +prophetic opposition with Christ. They will have to face great odds; +numbers and weight will be against them. But there will be a quiet voice +within to prompt them and sustain them: "It is not ye that speak, but the +Spirit of your Father that speaketh in you." + +The second consolation is that the higher court will reverse the verdict +of the lower. The stonemasons may look a stone over and conclude that it +will not fit into the building; but the architect may have reserved that +stone for the head of the corner. The prophet rarely lives to see his own +historical vindication, but faith knows it is inevitable. + +The third consolation is contained in the last of the Beatitudes. Those +who are persecuted for righteousness' sake may well rejoice for the +company they are in, for the Leader whose name they bear, and for the +Kingdom of God which is now and ever shall be their heritage. + +Imagine two classmates in the same profession, reaching the end of their +career. The one has attained success, wealth, eminence, together with a +reputation of never having done a courageous and self-sacrificing action, +and with the consciousness that his soul has grown small as he has grown +old. The other has been a fighter for the right, a conspicuous man, but +has kept out of office, tasting poverty and opposition with his family, +yet with the consciousness that he has had the salt of the earth for his +friends and that he has put in some mighty good licks for righteousness. +_Which would we rather be?_ + + + +Study for the Week + + +Christian men have differed widely in interpreting the significance of +Christ's suffering and death, but all have agreed that the cross was the +effective culmination of his work and the key which unlocks the meaning of +his whole life. The Church has always felt that the death of Christ was an +event of eternal importance for the salvation of mankind, unique and +without a parallel. It has an almost inexhaustible many-sidedness. We are +examining here but one aspect. We have seen in the passages studied this +week that Jesus himself linked his own suffering and rejection with the +fate of the prophets who were before him and with the fate of his +disciples who would come after him. He saw a red line running through +history, and his own life and death were part of it. He himself +generalized the social value of his peculiar experience, and taught us to +see the cross as a great social principle of the Kingdom of God. He saw +his death as the highest demonstration of a permanent law of human life. + + +I + + +Evil is socialized, institutionalized, and militant. The Kingdom of God +and its higher laws can displace it only by conflict. "Truth forever on +the scaffold, Wrong forever on the throne." This clash involves suffering. +This suffering will fall most heavily on those who most completely embody +the spirit and ideas of the Kingdom, and who have the necessary boldness +to make the fight. + +In most men the eternal moral conflict gets only confused understanding. +Sometimes they are aroused by sentimental pity or indignation, but soon +tire again. If their own interests are affected they fight well. But there +are men and women whose minds have been made so sensitive by personal +experiences or so cleansed by right education and by the spirit of God +that they take hold of the moral issues with a really adequate +understanding. Living somehow on the outskirts of the Kingdom of Heaven, +they have learned to think and feel according to its higher ways, and when +they turn toward things as they now are, of course there is a collision; +not this time a collision of interests, but a clash of principles, of +justice with wrong, of truth with crafty subterfuges, or of solidarity +with predatory selfishness. + +The life and fate of these individuals anticipates the issues of history. +This is the prophetic quality of their lives. Working out the moral and +intellectual problems in their minds before the masses have realized them, +they become the natural leaders in the fight, clarify the minds of others, +and thus become, not only forerunners, but invaluable personal factors in +the moral progress of the race. "The single living spirits are the +effective units in shaping history; all common tendencies working toward +realization must first be condensed as personal forces in such minds, and +then by interaction between them work their way to general recognition" +(Lotze). Lowell's "Present Crisis" is perhaps the most powerful poetical +expression of the prophetic function in history. + + + "Count me o'er earth's chosen heroes--they were souls that stood + alone, + While the men they agonized for hurled the contumelious stone, + Stood serene, and down the future saw the golden beam incline + To the side of perfect justice, mastered by their faith divine, + By one man's plain truth to manhood and to God's supreme design. + + "By the light of burning heretics Christ's bleeding feet I track, + Toiling up new Calvaries ever with the cross that turns not back, + And these mounts of anguish number how each generation learned + One new word of that grand Credo which in prophet-hearts hath + burned + Since the first man stood God-conquered with his face to heaven + upturned." + + +II + + +During the centuries when the Church was herself in need of redemption and +her purification was resisted by the dominant ecclesiastical interests, +such prophetic spirits as Arnold of Brescia, Wycliffe, Huss, and +Savonarola were most frequently found battling for the freedom of the +Church from the despotic grafters inside and outside of the hierarchy, and +for the purity of the gospel. The Church was a chief part of the social +order, and the reform of the Church was the preeminent social problem. +Today the Church is on the whole free from graft, and as openminded as the +state of public intelligence permits it to be. Therefore the prophet minds +are now set free to fight for the freedom of the people in political +government and for the substitution of cooperation for predatory methods +in industry, and the clash is most felt on that field. + +The law of prophetic suffering holds true as much as ever. Probably no +group of men have ever undertaken to cleanse a city of profit-making vice +without being made to suffer for it. In the last thirty years this country +has watched eminent men in public life in various great cities making a +sincere drive to break the grip of a grafting police machine, or of a +political clique, or of public service corporations. For a while such a +man has public sentiment with him, for all communities have a desire to be +moral. But when it becomes clear that he really means what he says, and +that important incomes will be hurt, powerful forces set on him with abuse +and ridicule, try to wreck his business or health, and sidetrack his +political ambitions. An eminent editor in the Middle West, speaking before +the Press Association of his State several years ago, said: "There is not +a man in the United States today who has tried honestly to do anything to +change the fundamental conditions that make for poverty, disease, vice, +and crime in our great cities, in our courts and in our legislatures, who, +at the very time at which his efforts seemed most likely to succeed, has +not been suddenly turned upon and rent by the great newspaper +publications." A volume of truthful biographical sketches of such leaders +would give us a history of the cross in politics, and would tell us more +about Christianity as an effective force in our country than some church +statistics. + + +III + + +Jesus took the sin of throttling the prophets very seriously. It is sin on +a higher level than the side-stepping of frail human nature, or the wrongs +done in private grievances. Since the Kingdom of God is the highest thing +there is, an attempt to block it or ruin it is the worst sin. Our hope for +the advance of the race and its escape from its permanent evils is +conditioned on keeping our moral perceptions clear and strong. Suffocating +the best specimens of moral intelligence and intimidating the rest by +their fate quenches the guiding light of mankind. Is anything worse? + +Jesus held that the rejection of the prophets might involve the whole +nation in guilt and doom. How does the action of Caiaphas and a handful of +other men involve all the rest? By virtue of human solidarity. One sins +and all suffer, because all are bound together. A dominant group acts for +all, and drags all into disaster. This points to the moral importance of +good government. If exploiters and oppressors are in control of society, +its collective actions will be guided and determined by the very men who +have most to fear from the Kingdom of God and most inclination to stifle +the prophetic voices. + +But the same solidarity which acts as a conductor of sin will also serve +as a basis to make the attack of the righteous few effective for all. If +the suffering of good men puts a just issue where all can see and +understand, it intensifies and consolidates the right feeling of the +community. The suffering of a leader calls out passionate sympathy and +loyalty, sometimes in a dangerous degree. In the labor movement almost any +fault is forgiven to a man who has been in prison for the cause of labor, +and death for a popular cause will idealize the memory of very ordinary or +questionable characters. But if the character of a leader is pure, +suffering accredits him and gives him power. The cross had an incomparable +value in putting the cause of Christianity before the world. It placed +Jesus where mankind could never forget him, and it lit up the whole +problem of sin and redemption with the fire of the greatest of all +tragedies. + + + "The cross, bold type of shame to homage turned, + Of an unfinished life that sways the world." + + +IV + + +But not all righteous suffering is socially effective. A good man may be +suppressed before he has won a following, or even before he has wrought +out his message in his own mind, and his suppression leaves only a few +bubbles on the waters of oblivion. In that case his life has failed to +discharge the redemptive force contained in it. It only adds a little more +to the horror and tragedy of a sinful, deaf, and blood-stained world. Many +of the men whose lives ebbed away behind the cruel silence of the walls of +the Spanish Inquisition, were such men as Spain needed most. What saving +effect did their death exercise? The uncounted patriots whose chains have +clanked on the march to Siberian exile, have not yet freed Russia from its +blind oligarchy. Our faith is that their lives were dear to God, and that +their sorrows and the bitter tears of those who loved them are somehow +part of an accumulating force which will one day save Russia. But this is +religious faith, "a conviction of things not seen." We can not prove it. +We can only trust. + +Meanwhile it is our business to see that no innocent blood is wasted. Pain +is a merciful and redemptive institution of nature when pain acts as an +alarm-bell to direct intelligent attention to the cause of the pain. If +pain does not force the elimination of its own cause, it is an added evil. +The death of the innocent, through oppression, child labor, dirt diseases, +or airless tenements, ought to arrest the attention of the community and +put the social cause of their death in the limelight. In that case they +have died a vicarious death which helps to redeem the rest from a social +evil, and anyone who utilizes their suffering for that end, shows his +reverence for their death. We owe that duty in even higher measure to the +prophets, who are not passive and unconscious victims, but who set +themselves intelligently in opposition to evil. The moral soundness of a +nation can be measured by the swiftness and accuracy with which it +understands its prophetic voices, or personalities, or events. The next +best thing to being a prophet is to interpret a prophet. This is one of +the proper functions of trained and idealistic minds, such as college men +and women should possess. The more the Kingdom of God is present, the less +will prophets be allowed to suffer. When it is fully come, the cross will +disappear. + + +V + + +The social principle of the cross contains a challenge to all who are +conscious of qualities of leadership. Let the average man do average +duties, but let the strong man shoulder the heavy pack. It is no more than +fair that persons of great natural power should deliberately choose work +involving social hardships. At present the theory seems to be that the +strong have a right to secure places where they will be freed from the +necessity of exerting themselves, and can lay their support on the +shoulders of the poor. That is the law of the cross reversed. Our +semi-pagan society has always practiced vicarious suffering by letting the +poor bear the burdens of the rich in addition to their own. Instead of +encouraging the capable to hunt after predatory profit and entrusting +public powers to those who have been most successful in preying, we ought +to encourage solidaristic feeling, and give both power and honor to those +who are ready to serve the commonwealth at severe cost to themselves. + +What has the principle of the cross to say to college men and women? If +they have an exceptional outfit, let them do exceptional work. A knight in +armor was expected to charge where others could not venture. A college +education entitles a Christian man to some hard knocks. It seems +contemptible for us to walk off with the pleasures and powers of +intellectual training, and to leave the work of protecting children and +working girls against exploitation to men and women without education, +without leisure, and without social standing, who will have to pay double +the tale of effort for every bit of success they win. In some European +countries foreign mission service has been left mainly to men and women of +the artisan class. In our country college men and women have volunteered +for it. That is as it ought to be. On the other hand, in the struggle for +political liberty the European universities have taken a braver and more +sacrificial part than has ever fallen to our lot. + +Those who are conscious of a prophetic mission have a redoubled motive for +a clean, sober, and sincere life. Especially in its initial stages an +ethical movement is identified with its leaders and tested by their +character. A good man can get a hearing for an unpopular cause by the +trust he inspires. His cause banks on his credit. The flawed private +character or dubious history of a leader is a drag. It is worse yet if a +man whose name has long been a guarantee for his message, backslides and +brings doubt upon all his previous professions. Cases could be mentioned +where noble movements were wrecked for years because a leader forfeited +his honor. Constant fighting against evil involves subtle temptations. To +stand alone, to set your own conviction against the majority, to challenge +what is supposed to be final, to disregard the conventional standards--this +may lead to dangerous habits of mind. If we propose to spread a lot of +canvas in a high wind, we need the more ballast in the hold. Through the +thin partitions of a summer hotel, a man heard Moody praying God to save +him from Moody. Imagine what it must be to lose standing and honor among +your fellow men by secret weakness. Imagine also the poignant pain if your +disgrace pulls down a cause which you have loved for years and which in +purer days you vowed to follow to its coronation. + + + +Suggestions for Thought and Discussion + + +I. _Vicarious Suffering and Social Progress_ + +1. Does suffering benefit humanity? Titus crucified thousands of Jews +during the destruction of Jerusalem. Did their death have any saving +effect? + +2. What is the connection between vicarious suffering and social +salvation? + +II. _Prophetic Suffering_ + +1. What was the fate of the Old Testament prophets? What was their +influence in the life of Israel? To what extent is Mark 12:1-9 a fair +epitome of the treatment of the prophets by the Hebrew nation? + +2. What is the significance of Isa. 53:4-8? Why and how can the sins of a +group fall on another? + +3. Where did Jesus see the continuity of prophetic suffering in his own +times? + +4. What place did he give to vicarious suffering in the life of his +followers and in the conquest of the Kingdom? How does the law of the +Cross connect with the fact of solidarity? + +5. In what respects was Christ's Cross unique? In what respects does it +express a general spiritual law? + +III. _Vicarious Suffering Today_ + +1. Give instances of persons in public life today whose careers were +wrecked because they assailed socialized evil or graft. How does this +differ from the fate of the prophets? + +2. Are the sacrifices of prophetic leaders ever useless and actually +ineffective? Do you feel an inward protest against that? On what ground? + +3. To what extent is the call to be a Christian a challenge to vicarious +suffering? What social significance, then, would Christian baptism have? + +4. Is there anything wrong with a Christian life which does not incur +suffering? + +5. Would suffering be normal in the religious life of the young? + +6. Why does this social principle apply especially to college men and +women? + +IV. _For Special Discussion_ + +1. What qualities constitute a man a prophet? + +2. Are there embryonic prophets? Or spent prophets? Is a prophet +necessarily a saint? + +3. Do prophets arise where religion deals with private life only? What is +the social value of prophetic personalities? + +4. Name men in secular history and literature who have the marks of the +prophet. Any in recent times? + +5. Does learning create prophetic vision or blur it? + +6. Does the ordinary religion today put a man in line for the Cross or for +a job as a bank director? + +7. Can you think of anything that would bring the Cross back into the life +of the churches today? + +8. Would vicarious suffering diminish if society became Christianized? + + + + +Chapter XII. A Review And A Challenge + + +_The Social Principles of Jesus Demand Personal Allegiance and Social +Action_ + +DAILY READINGS + + + +First Day: The Social Mission of Christians + + + Ye are the salt of the earth.... Ye are the light of the + world.--Matt. 5:13, 14. + + +"Jesus speaks here with the consciousness of an historic mission to the +whole of humanity. Yet it was a Nazarene carpenter speaking to a group of +Galilean peasants and fishermen. Under the circumstances, and at the time, +it was an utterance of the most daring faith--faith in himself, faith in +them, faith in what he was putting into them, faith in faith. Jesus failed +and was crucified, first his body by his enemies, and then his spirit by +the men who bore his name. But that failure was so amazing a success that +today it takes an effort on our part to realize that it required any faith +on his part to inaugurate the Kingdom of God and to send out his +apostolate."(7) + +If the antiseptic and enlightening influence of the sincere followers of +Jesus were eliminated from our American communities, what would be the +presumable social effects? + + + +Second Day: The Great Initiator of the Kingdom of God + + + At that season Jesus answered and said, I thank thee, O Father, + Lord of heaven and earth, that thou didst hide these things from + the wise and understanding, and didst reveal them unto babes: yea, + Father, for so it was well-pleasing in thy sight. All things have + been delivered unto me of my Father: and no one knoweth the Son, + save the Father; neither doth any know the Father, save the Son, + and he to whomsoever the Son willeth to reveal him. Come unto me, + all ye that labor and are heavy laden, and I will give you rest. + Take my yoke upon you, and learn of me; for I am meek and lowly in + heart: and ye shall find rest unto your souls. For my yoke is + easy, and my burden is light.--Matt. 11:25-30. + + +This is one of the most thrilling passages in the Bible. It has always +been understood as a call to intimate religion, as the appeal of a +personal Saviour to those who are loaded with sin and weary of +worldliness. But in fact it expresses the sense of a revolutionary mission +to society. + +Jesus had the consciousness of a unique relation to the Father, which made +him the mediator of a new understanding of God and of life (v. 27). This +new insight was making a new intellectual alignment, leaving the +philosophers and scholars as they were, and fertilizing the minds of +simple people (v. 25). It is an historical fact that the brilliant body of +intellectuals of the first and second centuries was blind to what proved +to be the most fruitful and influential movement of all times, and it was +left to slaves and working men to transmit it and save it from suppression +at the cost of their lives. + +Then Jesus turns to the toiling and heavy laden people about him with the +offer of a new kind of leadership--none of the brutal self-assertion of the +Caesars and of all conquerors here, but a gentle and humble spirit, and an +obedience which was pleasure and brought release to the soul. + +These words express his consciousness of being different, and of bearing +within him the beginnings of a new spiritual constitution of humanity. + +When individuals have really come under the new law of Christ, does Jesus +make good? + +Would he also make good if humanity based its collective life on the +social principles which we have studied? + +If the choice is between Caesar and Christ, which shall it be? + + + +Third Day: The Kingdom of Truth + + + Pilate therefore entered again into the Praetorium, and called + Jesus, and said unto him, Art thou the King of the Jews? Jesus + answered, Sayest thou this of thyself, or did others tell it thee + concerning me? Pilate answered, Am I a Jew? Thine own nation and + the chief priests, delivered thee unto me: what hast thou done? + Jesus answered, My kingdom is not of this world: if my kingdom + were of this world, then would my servants fight, that I should + not be delivered to the Jews: but now is my kingdom not from + hence. Pilate therefore said unto him, Art thou a king then? Jesus + answered, Thou sayest that I am a king. To this end have I been + born, and to this end am I come into the world, that I should bear + witness unto the truth. Every one that is of the truth heareth my + voice. Pilate saith unto him, What is truth? + + And when he had said this, he went out again unto the Jews, and + saith unto them, I find no crime in him.--John 18:33-38. + + +All kingdoms rest on force; formerly on swords and bayonets, now on big +guns. To overthrow them you must prepare more force, bigger guns. Jesus +was accused before Pilate of being leader of a force revolution aiming to +make him king. He claimed the kingship, but repudiated the force. To his +mind the absence of force resistance was characteristic of his whole +undertaking. Instead, his power was based on the appeal and attractiveness +of truth. When Pilate heard about "truth" he thought he had a sophist +before him, one more builder of metaphysical systems, and expressed the +skepticism of the man on the street: "What is truth?" But Jesus was not a +teacher of abstract doctrine, whatever his expounders have made of him. +His mind was bent on realities. If we substitute "reality" for "truth" in +his saying here, we shall get near his thought. + +Which is more durable, power based on force, or power based on spiritual +coherence? + + + +Fourth Day: A Mental Transformation + + + I beseech you therefore, brethren, by the mercies of God, to + present your bodies a living sacrifice, holy, acceptable to God, + which is your spiritual service. And be not fashioned according to + this world: but be ye transformed by the renewing of your mind, + that ye may prove what is the good and acceptable and perfect will + of God.--Rom. 12:1, 2. + + +In the first century the Christians were a new social group, confronting +the social order of the Roman Empire with a new religious faith, a +revolutionary hope, and a powerful impulse of fraternity. Those who had +come out of pagan society still felt the pull of its loose pleasures and +moral maxims, and of its idolatry. Paul here challenges them to submit +fully to the social assimilation of the new group. It involved an +intellectual renewal, a new spiritual orientation, which must have been +searching and painful. It involved the loss of many social pleasures, of +business profit and civic honor, and it might at any time mean banishment, +torture, and death. The altar symbol of sacrifice might become a scarlet +reality. Yet see with what triumphant joy and assurance Paul speaks. + +If a student should dedicate himself to the creation of a Christian social +order today, would it still require an intellectual renewing? + +Would it cramp him or enlarge him? + + + +Fifth Day: The Distinctive Contribution of Christ + + + There was the true light, even the light which lighteth every man, + coming into the world. He was in the world, and the world was made + through him, and the world knew him not. He came unto his own, and + they that were his own received him not. But as many as received + him, to them gave he the right to become children of God, even to + them that believe on his name: who were born, not of blood, nor of + the will of the flesh, nor of the will of man, but of God. And the + Word became flesh, and dwelt among us (and we beheld his glory, + glory as of the only begotten from the Father), full of grace and + truth. For the law was given through Moses; grace and truth came + through Jesus Christ.--John 1:9-14, 17. + + +Here is the tragedy of the Gospel story, seen from a long perspective and +stated in terms of Greek philosophy. The Light which lighteth every man, +the _Logos_ through whom God had created the _kosmos_, had come to this +world in human form, and been rejected. But some had received him, and +these had received a new life through him, which made them children of +God. They had discovered in him a new kind of spiritual splendor, +characterized by "grace and truth." Even Moses had contributed only law to +humanity; Christ was identified with grace and truth. + +How would you paraphrase the statements of John to express the attitude of +nineteen centuries to Christ? + +What has he in fact done for those who have received him? + +What would be the modern equivalent of "grace and truth" to express the +distinctive contribution of Christ to human history? + + + +Sixth Day: The Master of the Greatest Game + + + Therefore let us also, seeing we are compassed about with so great + a cloud of witnesses, lay aside every weight, and the sin which + doth so easily beset us, and let us run with patience the race + that is set before us, looking unto Jesus the author and perfecter + of our faith, who for the joy that was set before him endured the + cross, despising shame, and hath sat down at the right hand of the + throne of God. For consider him that hath endured such gainsaying + of sinners against himself, that ye wax not weary, fainting in + your souls.--Heb. 12:1-3. + + +The man who wrote the little treatise from which this is quoted saw the +history of humanity summed up in the live spirits who had the power of +projection into the future. Faith is the quality of mind which sees things +before they are visible, which acts on ideals before they are realities, +and which feels the distant city of God to be more dear, substantial, and +attractive than the edible and profitable present. Read Hebrews 11. So he +calls on Christians to take up the same manner of life, and compares them +with men running a race in an amphitheatre packed with all the generations +of the past who are watching them make their record. But he bids them keep +their eye on Jesus who starts them at the line and will meet them at the +goal, and who has set the pace for good and fleet men for all time. + +What is the social and evolutionary value of the men of "faith" in the +sense of Hebrews 11? + +_Have we left Jesus behind us by this time?_ + + + +Seventh Day: The Beginning of the Greatest Movement in History + + + Now after John was delivered up, Jesus came into Galilee, + preaching the gospel of God, and saying, The time is fulfilled, + and the kingdom of God is at hand: repent ye, and believe in the + gospel. + + And passing along by the sea of Galilee, he saw Simon and Andrew + the brother of Simon casting a net in the sea; for they were + fishers. And Jesus said unto them, Come ye after me, and I will + make you to become fishers of men. And straightway they left the + nets, and followed him. And going on a little further, he saw + James the son of Zebedee, and John his brother, who also were in + the boat mending the nets. And straightway he called them: and + they left their father Zebedee in the boat with the hired + servants, and went after him.--Mark 1:14-20. + + +Here we have the beginning of organized Christianity. This is the germinal +cell of that vast social movement of which foreign missions, the +establishment of the American Republic, and the modern labor movement are +products. It began with repentance, faith, and self-sacrificing action, +and it will always have to advance by the same means. To those four men +Jesus was an incarnate challenge. He dared them to come, and promised to +put their lives on a higher level. He stands over against us with the same +challenge. He points to the blackened fields of battle, to the economic +injustice and exploitation of industry, to the paganism and sexualism of +our life. Is this old order of things to go on forever? Will our children, +and their children, still be ground through the hopper? Or have we faith +to adventure our life in a new order, the Kingdom of God? + + + +Study for the Week + + +Has our study of the "Social Principles of Jesus" revealed a clear and +consistent scheme of life, worthy of our respect? + + +I + + +We have seen that three convictions were axiomatic within Jesus, so that +all his reasoning and his moral imperatives were based on them, just as +all thought and work in physics is based on gravitation. These convictions +were the sacredness of life and personality, the solidarity of the human +family, and the obligation of the strong to stand up for all whose life is +impaired or whose place within humanity is denied. + +It can not be questioned that these convictions were a tremendous and +spontaneous force in the spirit of Jesus. That alone suffices to align him +with all idealistic minds, to whom man is more than matter, more than +labor force, a mysterious participant of the spiritual powers of the +universe. It aligns him with all men of solidaristic conviction, who are +working for genuine community life in village and city, for a nation with +fraternal institutions and fraternal national consciousness, and for a +coming family of nations and races. It aligns him with all exponents of +the democratic social spirit of our day, who feel the wrongs of the common +people and are trying to make the world juster and more fraternal. + +The best forces of modern life are converging along these lines. There is +no contradiction between them and the spirit of Jesus. On the contrary, +they are largely the product of his spirit, diffused and organized in the +Western world. He was the initiator; we are the interpreters and agents. +Nor has he been outstripped like an early inventor and discoverer whose +crude work is honored only because others were able to improve on it. +Quite the contrary; the more vividly these spiritual convictions glow in +the heart of any man, the more will he feel that Jesus is still ahead, +still the inspiring force. As soon as we get beyond theory to life and +action, we know that we are dependent for the spiritual powers in modern +life on the continued influence of Jesus Christ over the lives of others. + + +II + + +We saw in the second place that Jesus had a social ideal, the Reign of God +on earth, in which God's will would be done. This ideal with him was not a +Utopian and academic fancy, but the great prize and task of life toward +which he launched all his energies. He called men to turn away from the +evil ways of the old order, and to get a mind fit for the new. He set the +able individuals to work, and put the spirit of intense labor and devotion +into them. He proposed to effect the transition from the old order to the +new by expanding the area of moral obligation and raising the standards of +moral relationships. + +By having such a social ideal at all, he draws away from all who are +stationary and anchored in the world as it is; from all who locate the +possibility of growth and progress in the individual only; and from all +whose desire for perfection runs away from this world to a world beyond +the grave. + +By moving toward the new social order of the Kingdom of God with such +wholeness of determination, he is the constant rebuke for all of us who +are trying to live with a "divided allegiance," straddling between the +iniquities of force, profit, and inhumanity, and the fraternal +righteousness of the Gospel we profess to believe. Jesus at least was no +time-server, no Mr. Facing-both-ways, no hypocrite; and whenever we touch +his elbow by inadvertence, a shiver of reality and self-contempt runs +through us. + + +III + + +We saw in the third place that Jesus dealt with serious intelligence with +the great human instincts that go wrong. + +The capacity for leadership and the desire for it have fastened the +damning institutions of tyranny and oppression on humanity and tied us up +so completely that the rare historical chances of freedom and progress +have been like a tumultuous and brief escape. Yet Jesus saw that ambition +was not to be suppressed, but to be yoked to the service of society. In +the past, society was allowed to advance and prosper only if this advanced +the prosperity and security of its ruling classes. Jesus proposed that +this be reversed, so that the leaders would have to earn power and honor +by advancing the welfare of society by distinguished service at cost to +themselves. + +The desire for private property has been the chief outlet for selfish +impulses antagonistic to public welfare. To gain private wealth men have +slaughtered the forests, contaminated the rivers, drained the fertility of +the soil, monopolized the mineral wealth of the country, enslaved +childhood, double-yoked motherhood, exhausted manhood, hog-tied community +undertakings, and generally acted as the dog in the manger toward +humanity. Jesus opposed accumulation without moral purpose, the inhumanity +of property differences, and the fatal absorption of money-making. Yet he +was not ascetic. It is probably safe to say that he would not be against +private property in so far as it serves the common good, and not against +public property at all. + +Like ambition and the property instinct, the religious impulse may go +wrong, and subject society to its distortions or tyranny. Jesus always +stood for an ethical and social outcome of religion. He sought to harness +the great power of religion to righteousness and love. With a mind so +purely religious we might expect that he would make all earthly and social +interests subservient to personal religion. The fact that he reversed it, +seems clear proof that he was socially minded and that the Kingdom of God +as a right social organism was the really vital thing to him. + + +IV + + +We have seen, finally, that Jesus had a deep sense of the sin and evil in +the world. Human nature is frail; men of evil will are powerful; organized +evil is in practical control. Consequently social regeneration involves +not only growth but conflict. The way to the Kingdom of God always has +been and always will be a _via dolorosa_. The cross is not accidental, but +is a law of social progress. + +These conceptions together seem to shape up into a consistent conception +of social life. It is not the modern scientific scheme, but a religious +view of life. But it blends incomparably better with modern science than +the scholastic philosophy or theology of an age far nearer to us than +Jesus. It is strange how little modern knowledge has to discount in the +teachings of Jesus. As Romanes once pointed out,(8) Plato followed +Socrates and lived amidst a blaze of genius never since equalled; he is +the greatest representative of human reason in the direction of +spirituality unaided by revelation; "but the errors in the dialogues reach +to absurdity in reason and to sayings shocking to the moral sense." + +The writer of this little book has come back to an intensive study of +Jesus at intervals of years, and every time it was like a fresh +revelation, leaving a sense of mental exhilaration and a new sense of joy +in truth. Never was there a feeling that Jesus was exhausted and had +nothing more to say. + +For a true valuation of his intellectual contribution to mankind we must +remember that we have not a page of his own writing. We are dependent on +the verbal memory of his disciples; so far as we know, nothing was written +down for years. The fragments which survived probably had to stand the +ordeal of translation from the Aramaic to the Greek. Simply from the point +of view of literature, it is an amazing thing that anything characteristic +in Jesus survived at all. But it did. His sayings have the sparkle of +genius and personality; the illustrations and epigrams which he threw off +in fertile profusion are still clinchers; even his humor plays around +them. Critics undertake to fix on the genuine sayings by internal +evidence. Only a mind of transcendent originality could win its way to +posterity through such obstructions. + +But we ought not to forget the brevity of our material when we try to +build up a coherent conception of his outlook on society. There is little +use in stickling on details. The main thing is the personality of Jesus, +his religious and ethical insight into the nature and needs of the social +life of mankind, the vital power of religious conviction which he was able +to put behind righteousness, and the historical force which he set going +through history. + +From the indirect influences which Jesus Christ set in motion, no man or +woman or child in America can escape. We live on him. Even those who +attack the Christian Church, or who repudiate what they suppose Christ to +stand for, do so with spiritual weapons which they have borrowed from him. +But it does make a great difference whether the young men and women of our +day give their conscious and intelligent allegiance to Christianity or +hold aloof in misunderstanding. Without them the Christian movement will +mark time on old issues. With them it will dig new irrigation channels and +string the wires for new power transmission. + +In return, Christianity can do more for students than they themselves are +likely to realize in youth. Men grow tired. Their moral enthusiasm flags. +Scientific sociology may remain academic, cold, and ineffective. We need +inspiration, impulse, will power, and nothing can furnish such steady +accessions of moral energy as living religion. Science and the Christian +faith combined are strong. Those who succeed in effecting a combination of +these two without insincerity or cowardice are the coming leaders. + +If a student's mind has given inward consent to the teachings of Jesus in +this course of study, that constitutes an appeal for personal +discipleship. Can we go with Christ in living out these principles, and +meanwhile draw on his spiritual wealth to build up our growing life? If +there is a student who can not at present affirm all that the Christian +Church holds concerning the nature of Christ, why should he not approach +him as the earliest disciples did, by personal love and obedience, +following him and cooperating with him in the business of the Kingdom of +God, and arriving in time at full faith in his Messiahship? A great and +firm faith is the product and prize of a lifetime of prayer and loving +action. "Light is sown to the righteous." As we gather the wisdom of life, +and find that while we move from knowledge to knowledge, we are also +advancing from mystery to mystery, many of us will be ready and glad to +join in the highest affirmation of faith about Jesus Christ, in whom we +have learned to see God. + + + "If Jesus Christ is a man, + And only a man, I say + That of all mankind I cleave to him, + And to him I cleave alway. + + "If Jesus Christ is a God, + And the only God, I swear + I will follow him through heaven and hell, + The earth, the sea, and the air." + + --RICHARD WATSON GILDER. + + +If Christianity henceforth is to discharge its full energy in the +regeneration of social life, it especially needs the allegiance of college +men and women who have learned to understand to some degree the facts and +laws of human society. The development of what is called "Social +Christianity" or "the social gospel," is a fusion between the new +understanding created by the social sciences, and the teachings and moral +ideals of Christianity. This combination was inevitable; it has already +registered social effects of the highest importance; if it can win the +active minds of the present generation of college students, it will swing +a part of the enormous organized forces of the Christian Church to bear on +the social tasks of our American communities, and that will help to create +the nobler America which we see by faith. + +Christians have never fully understood Christianity. A purer comprehension +of its tremendous contents is always necessary. Think what it would +signify to a local community if all sincere Christian people in it should +interpret their obligation in the social terms which we have been using; +if they should seek not only their own salvation, but the reign of God in +their own town; if they should cultivate the habit of seeing a divine +sacredness in every personality, should assist in creating the economic +foundations for fraternal solidarity, and if, as Christians, they should +champion the weak in their own community. We need a power of renewal in +our American communities that will carry us across the coming social +transition, and social Christianity can supply it by directing the plastic +force of the old faith of our fathers to the new social tasks. + +Jesus was the initiator of the Kingdom of God. It is a real thing, now in +operation. It is within us, and among us, gaining ground in our +intellectual life and in our social institutions. It overlaps and +interpenetrates all existing organizations, raising them to a higher level +when they are good, resisting them when they are evil, quietly +revolutionizing the old social order and changing it into the new. It +suffers terrible reverses; we are in the midst of one now; but after a +time it may become apparent that a master hand has turned the situation +and laid the basis of victory on the wrecks of defeat. The Kingdom of God +is always coming; you can never lay your hand on it and say, "It is here." +But such fragmentary realizations of it as we have, alone make life worth +living. The memories which are still sweet and dear when the fire begins +to die in the ashes, are the memories of days when we lived fully in the +Kingdom of Heaven, toiling for it, suffering for it, and feeling the +stirring of the godlike and eternal life within us. The most humiliating +and crushing realization is that we have betrayed our heavenly Fatherland +and sold out for thirty pieces of silver. We often mistake it. We think we +see its banner in the distance, when it is only the bloody flag of the old +order. But a man learns. He comes to know whether he is in God's country, +especially if he sees the great Leader near him. + + + +Suggestions for Thought and Discussion + + +I. _The Social Principles of Jesus_ + +1. Sum up the social principles of Jesus which we have worked out in this +course. + +2. Do they seem incisive? Would they demand far-reaching social changes? +What changes? + +3. What conceptions acquired in philosophical and social science studies +connect fruitfully with the principles of Jesus? Do any scientific +conceptions conflict with the essential ideas of Jesus? + +II. _Social Salvation_ + +1. What is your frank estimate of the value of the social principles of +Jesus as a religious and ethical basis for the regeneration of society? + +2. Does the spiritual development of modern life tend toward the position +of Jesus or away from it? + +3. What opportunities and methods does modern life offer for carrying out +these principles in our social order? + +4. If society cannot be saved under the spiritual leadership of Jesus, how +can it be saved? + +III. _The Leader_ + +1. As this course proceeded, has our respect or reverence for Jesus Christ +increased or diminished? In what ways? + +2. Would it be possible to join the forward Christian forces in working +for the Kingdom of God even if the theological questions are still +unsolved in our minds? + +3. What seem now the best methods of carrying out these principles in our +own community and in the world? + +IV. _For Special Discussion_ + +1. Does the salvation of society seem to make the salvation of the +individual unnecessary or trivial? Have you lost interest in it? + +2. How should social and personal salvation connect? + +3. What would a loyal religious dedication to Christ and Christianity mean +to our scientific social intelligence? + +4. What would it mean to the course of our life? + + + + + + +FOOTNOTES + + + 1 Rauschenbusch, "Prayers of the Social Awakening," p. 15, on "The + Social Meaning of the Lord's Prayer." + + 2 See the chapter on "The Tragedy of Dives" in Rauschenbusch, + "Christianizing the Social Order," p. 291. + + 3 Edersheim, "Life and Times of Jesus, the Messiah," Appendix XVII, + give a detailed account of Sabbath regulations. + + 4 See, for instance, Begbie, "Twice Born Men." + + 5 See Jane Addams, "A New Conscience and an Ancient Evil." + + 6 Why not give a fresh reading to the Hebrew prophets? Read them as if + they had just been dug up in the East. Read them with the insight + into social life developed by economic and sociological work in + college. Read them with the critical social and political situations + in mind. Read entire books at a sitting to absorb the spiritual + valor of the prophets and their sense of God and of righteousness. + George Adam Smith's "The Book of the Twelve Prophets" has fine + social understanding, and gives the necessary historical background. + + 7 "Christianity and the Social Crisis," p. 415. + + 8 G. J. Romanes, "Thoughts on Religion," p. 157. + + + + + +***END OF THE PROJECT GUTENBERG EBOOK THE SOCIAL PRINCIPLES OF JESUS*** + + + +CREDITS + + +September 5, 2009 + + Project Gutenberg TEI edition 1 + Produced by Bryan Ness, David King, and the Online Distributed + Proofreading Team at <http://www.pgdp.net/>. 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