Chapter 10

Christ has been called "_visionary"_--that is a favourite word with those who pride themselves upon being practical. But as a matter of fact, one of the great virtues of Christ's teachings is that they are _practical_. He deals with the every-day things of ordinary life and in His quiet way irons out difficulties and makes rough paths smooth. His philosophy is easily comprehended and readily applied. His words need no interpretation; they are the words of the people, the language of the masses. If He were a teacher of rhetoric He would surpass all other teachers because the art of discourse reaches its maximum in His sentences. The learned sometimes speak over the heads of their hearers, using words that are unusual and long-drawn-out. Jesus talked to the multitude and they not only understood Him but "_the common people heard him gladly."_

Let me recall to your minds just a few illustrations of the simplicity of His thought and language. Take, for instance, the supreme virtue, love, upon which He always places emphasis. Note how He weaves it into human experience.

"Therefore," He says (Matt. 5:23), "if thou bring thy gift to the altar, and there rememberest that thy brother hath aught against thee; Leave there thy gift before the altar and go thy way; first be reconciled to thy brother."

Reconciliation is preferred to sacrifice. The gift upon the altar can wait; but enmity between brothers must have attention at once. What infinite woe and heartache will be prevented when this lesson is learned and applied throughout the world. What untold blessings will be realized when even among those who profess the name of Christ it is always employed. A word spoken in anger has often cost a life because neither party to the quarrel was big enough to obey the best promptings of the heart and beg pardon. Families have been rent asunder; communities have been divided; nations have gone to war, just because some one lacked the spirit of the Saviour and refused the plain and easy road to reconciliation. Well may religious rites be suspended for the moment while love removes offense and binds together hearts that were estranged. We know that "To err is human," and we believe that "To forgive is divine;" to _ask_ forgiveness requires as much grace as to forgive.

In his first epistle (chapter 4:2) John makes a striking application of Christ's doctrine of love: "If a man say 'I love God' and hateth his brother, he is a liar."

These are harsh words but the Apostle was dealing with a very serious subject, viz., the glaring inconsistency between love of God and hatred of a brother.

There are many ways in which one can manifest hatred of his brother, and it must be remembered that hatred is a sin that is proven by acts rather than admitted. First, there is indifference--a wide-spread sin--and it is to be found inside the church as well as outside. As love is a positive virtue, a failure to love is a violation of obligations. A participation in the services of the church, even communion at the Lord's Table--does not always awaken in Christians the interest they should feel in each other.

If I may be permitted to illustrate my thought, allow me to call attention to the fact that church members are sometimes compelled to pay cut-throat rates for short-time loans when there are within the same congregation members who are loaning at lawful rates to non-church members. Does it not seem incredible that the money of Christians is available for the outside world and yet not within reach of needy brethren? It would be easy for each church to organize within its membership a loan society and use the money supplied by the well-to-do for the accommodation of those temporarily embarrassed. Sometimes the chattel mortgage sharks collect one hundred per cent, or more and the banks, which are established for the purpose of making small short-time loans, usually collect twenty to thirty per cent. Why should a church member be driven to these extremities when the loanable money in the church is sufficient for all needs? Surely church membership ought to be better security for a small amount than either a chattel or a real estate mortgage.

Another illustration; the fraternities are splendid organizations and are founded on high principles, but the church might be expected to do for its members some of the work left to fraternities. They care for the sick and bury the dead! Is it not a reflection on the church that its members should ever be compelled to go outside for assistance in such emergencies?

There are many other forms of indifference, but indifference is the least harmful of the manifestations of the lack of brotherhood. We have cases of positive and deliberate injury practiced against those who stand in the relation of brothers. We have had a riot of exploitation in this country; profiteering has been carried on on an appalling scale: men have been thrusting their larcenous hands into the pockets of their church brethren, as well as into the pockets of the public.

We have also the unequal combat between the tax-eater and the taxpayer, and we have the perennial conflict between the different groups of taxpayers, each trying to shift the burden onto the other, not to speak of that very considerable company who, for profit, cultivate vice as the farmer cultivates his crops. All conscious and deliberate injustice is proof of hatred and to such as engage in such wrong-doing the language of John ought to come as a stinging rebuke. It would work a revolution in society as well as in the Church if all the members proved their love of God by fair dealing with their fellowmen.

Christ confines Himself usually to the laying down of broad, fundamental principles instead of supplying rules and formulae. He cleanses the heart and then gives to life the law of love which should pervade all human relationships, as the law of gravitation pervades the universe. But the Master at times went from generalities into details, making the path of duty so plain that no one can excuse himself if he strays there form.

An illustration is found in Matthew's Gospel, chapter 25:34-46.

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 an hungered, and ye gave me meat: 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 an hungered, and fed thee? or thirsty, and gave thee drink?

When saw we thee a stranger, and took thee in? or naked, and clothed thee?

Or 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 have done it unto one of the least of these my brethren, ye have done it unto me.

Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels:

For I was an hungered, and ye gave me no meat: 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 him, saying, Lord, when saw we thee an hungered, 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 to one of the least of these ye did it not to me.

And these shall go away into everlasting punishment: but the righteous into life eternal.

No one should waste time in waiting for some great opportunity for service; there are opportunities everywhere. It is impossible for man to render any service to Jehovah Himself. There is nothing that we can do for Him except to love Him with heart and mind and soul and strength. It is _to the neighbour_ that we pay the debt that we owe to the Heavenly Father; it is _through the neighbour_ that we publish to the world our real selves. This is, like music, an universal language that all can understand.

Nietzsche, the atheistic philosopher, gave to one of his books the title "Joyful Wisdom"--an absurd misnomer. That which he mistook for joy was the delirium of an unbalanced mind. The philosophy of _Christ_ might with propriety be called Joyful Wisdom; it leads one into the path of happiness that is real and permanent.

Carl Hilty, a Swiss writer, has published a book entitled "Happiness," in which he points out that, as those have the poorest health who spend their time travelling from one health resort to another looking for it, so those are least happy who do nothing but hunt for pleasure. He insists that to be happy one must have employment for the hands, the head and the heart. The hands must be busy, the mind must be occupied, and the heart must be satisfied.

Christ leads His followers into happiness through this route. No one who partakes of His spirit can be an idler. The world is full of work awaiting labourers; the harvest is ripe. Those who try to imitate Christ will be planning for the extension of His Kingdom and for the comfort of God's creatures. The heart of the Christian--the center of life and love--will find satisfaction in being in sympathetic touch with all that is good and noble.

I have dwelt upon this point because the worldly are in the habit of picturing the Christian life as gloomy and forbidding. It is a libel; a long-faced Christian is a poor Christian, if a Christian at all. "Be of good cheer," is a Christian salutation; Christ used it repeatedly. In Matthew 9:2 He said to the man sick of the palsy, "Son, be of good cheer; thy sins be forgiven thee."

In Matthew 14:27 He quieted the fears of His disciples, "Be of good cheer; it is I; be not afraid." In John 16:33 He inspired the Apostles, "Be of good cheer, I have overcome the world."

Here we have three of the greatest sources of happiness--Forgiveness of sins: the presence of the Saviour and triumph over the world.

In Acts we find Him using the same words in addressing Paul and later Paul uses them in encouraging his companions.

Religion--real, heartfelt religion--transforms its possessor. It moulds the disposition and disposition determines expression. No beauty doctor can make a face as winsome as the face of one whose heart overflows with loving kindness; just as no face specialist can impose from without such lines of strength and intelligence as can be written upon it by the thoughts that pass through the brain.

The Christian life is the simple life. Charles Wagner sounded a note that echoed around the world when, some two decades ago, he issued his eloquent protest against the burdensome complexities of modern life. He made a plea for the natural life in which each individual will be his own master instead of being the servant of his possessions. Wagner's book, though first published in Paris, had a larger circulation in the United States than in any other nation--not because our people have wandered farther than others into artificial social forms, but because they are sensitive to high ideals and free to reject harmful customs.

Social intercourse should be an expression of friendship, and friendship is both embarrassed and obscured by vulgar display. The home should be a place of rest, where congenial spirits can gather for communion. There is nothing edifying or satisfying in the mere comparing of apparel. The aim of entertainment should be to refresh the guest and stimulate friendship; the end is defeated by a rivalry in extravagance that awakens concern as to one's ability to return courtesies extended. The increasing costliness of social functions not only robs entertainment of the enjoyment that it is intended to bring, but it leads many young couples to ruin themselves financially in an effort to keep up appearances and pay their social debts. It is impossible to calculate the benefit which would be brought to the social world if Christ's spirit could pervade it and infuse into it a wholesome sincerity and frankness. Christ put the accent on the things that are worthy and banished the shallow pretenses upon which so much time is wasted and so much money squandered.

Christ gave the world a balm for that worry that is more wearing than work. He condemned the petty vanities and irritating anxieties. He taught a perfect trust that leads one to do his best and then leave the result with the Heavenly Father who is ever near and always ready to give good gifts to His children.

In Matthew 6, we find this soothing rebuke:

Therefore I say unto you, Take no thought 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 meat, and the body than raiment? Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your Heavenly Father feedeth them. Are ye not much better than they? Which of you by taking thought can add one cubit unto his stature? And why take ye thought for raiment? Consider the lilies of the field, how they grow: they toil not, neither do they spin: And yet I say unto you, That even Solomon in all his glory was not arrayed like one of these. Wherefore, if God 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?

Reasoning unanswerable. He argues from the less to the greater and with incomparable beauty woos man away from the distracting thoughts that dissipate his strength without yielding him any advantage. The Creator who cares for the birds will not forget man made in His image; He who clothes the fields in the beauty of the flower and gives to the trembling blade of grass the nourishment that it needs for its fleeting day, will not desert man, His supreme handiwork.

"Sufficient unto the day is the evil thereof," is a rebuke aimed at those who borrow trouble. Let not the past distress you--it has gone beyond recall; let not the morrow intrude upon you--it will bring its cargo of cares when it comes. Man lives in the present and can claim only the moment as it passes, but Christ teaches him how to so use each hour as to make the days that are gone an echoing delight and the days that are yet to come a radiant hope.

Christ has been called a sentimentalist. Let it be admitted; it is no reproach. He is the inexhaustible source of sentiment, and sentiment rules the world. "The dreamer lives forever; the toiler dies in a day."

A striking illustration of the emphasis that Christ placed upon sentiment is found in Matthew 26:7-13:

There came unto him a woman having an alabaster box of very precious ointment, and poured it on his head, as he sat at meat. But when his disciples saw it, they had indignation, saying, To what purpose is this waste? For this ointment might have been sold for much, and given to the poor. When Jesus understood it, he said unto them, Why trouble ye the woman? for she hath wrought a good work upon me. For ye have the poor always with you, but me ye have not always. For in that she hath poured this ointment on my body, she did it for my burial. Verily I say unto you, Wheresoever this gospel shall be preached in the whole world, there shall also this, that this woman hath done, be told for a memorial of her.

Eight verses devoted to an alabaster box of ointment! This is more space than was given to many incidents seemingly more important, and at the very crisis of His career, too. But who will estimate the value of this narrative?

Judas complained that it was an inexcusable waste of money--Judas, the thief, as Mark calls him, pretended concern about the poor. The poor have received immeasurably more from the use made of this ointment than they would have received had it been sold and the proceeds distributed then. It was an expression of love, and love is the treasury box from which the poor can always draw. That box of ointment has spread its fragrance over nineteen hundred years. Give a man bread and he hungers again; give him clothing and his clothing will wear out; but give him an ideal--something to look up to through life--and it will be with him through every waking hour lifting him to a higher plane and filling his life with the beauty and the bounty of service. The money spent for a loaf of bread may stay the pangs of hunger for a few brief hours, but the same amount invested in the "bread of life" will give one an inexhaustible feast. A drink of water refreshes for the moment; the same amount invested in the "water of life" may make of one a spring overflowing with blessings.

A Bible costs a few cents and yet upon it may be built a life that is worth millions to the human race. It was a Bible that made William Ewart Gladstone for a generation the world's greatest Christian statesman; it was a Bible that made José Rodrigues for a quarter of a century the greatest moral force in Brazil. The Bible has given us great leaders in the United States. It is the Bible that has sent missionaries throughout the world to plant in little communities everywhere the teachings of the greatest of sentimentalists--and, at the same time, the most practical of philosophers. Christ has taught us the true value of those things which touch the heart and, through the heart, move the world.

"Suffer little children to come unto me;" Christ used the child to admonish those older grown. The Church is following in His footsteps when it makes the child the subject of constant thought and solicitude. It is when we deal with the child that we get the clearest conception of the superiority of faith over reason. The foundations of character are laid in faith and not in reason; they are laid before the reason can be accepted as a guide. No one who exalts reason above faith can lead a child to God, but a child can understand the love of the Saviour and the tender care of the Heavenly Father. For this reason the Sunday school increases in importance. Its lessons build character; its songs echo throughout our lives.

The law arbitrarily fixes the age of twenty-one as the age of legal maturity. No matter how precocious a young man be, the presumption of law is against his intelligence until he is twenty-one. He cannot vote; he cannot make a valid deed to a piece of land. Why? His reason is not mature, and yet the moral principles that control his life are implanted before he reaches that age. His ideals come into his life long before the reason can be regarded as a safe guide. Before the reason is mature he believes in God or has rejected God. If he lives in a Christian community he has accepted the Bible as the Word of God or rejected it as the work of man; if he is acquainted with Christ he has accepted or rejected Him. A child's heart cannot remain a vacuum. It is filled with reverence or irreverence. Those who think that the mind can remain unbiassed until one becomes of age and then be able to render impartial decisions, know little of human experience. Love comes first, reason afterward; the child obeys and later learns why it should obey. Morality rests upon religion and religion, taking hold upon the heart, exercises a control far greater than any logic can exercise over the mind.

Look back over your lives and see how much of real moral principle you have added since you became of age. You can better explain your faith; your will is more firm, your determination more deeply rooted, but what new seed of morality has been sown since you reached the age when the reason is presumed to be mature?

While Christianity builds upon the affirmations of the New Testament and the positive virtues taught by the Saviour it is loyal, as Christ was, to the Commandments which God gave to the people through Moses. Most of these commandments--those relative to man's duty to man--are written unto the statutes of state and nation; they form the basis of our laws. Those which relate to man's duty to God and which are not, therefore, legally binding are binding on the conscience of Christians.

The Christian Church from its earliest beginnings has enforced respect for parents. Parental authority is not only essential to the child's welfare during youth but it is necessary as a foundation upon which to build respect for government and for laws. The Christian home is the nursery of the State as well as of the Church. Loyalty to God and loyalty to government are easily learned by those who from infancy are taught obedience to those who have the right to instruct and direct.

The Christian Church stands also for Sabbath observance. The right to worship God according to the dictates of one's conscience is an inalienable right and any attempt to interfere with the full and free exercise of this right would and should arouse universal protest. Those who do not worship at all have no fear of molestation, but freedom of conscience is not interfered with by laws that provide opportunity for rest and guarantee leisure for worship.

Man's body needs relaxation from toil and man's mind needs leisure as well. These needs are so obvious that they are universally admitted. The spiritual nature requires refreshment also and this need is as imperative as the needs of body and brain. As the spiritual man is the dominant force in life and the measure of the individual's usefulness, the nation cannot be less concerned about the people's spiritual growth and welfare than about their health and intellectual strength.

It is both natural and proper that the day which is observed religiously by the general public should be selected as the day of rest also, respect being shown to those who conscientiously observe another day. Differences of opinion may exist in different localities as to what should be permitted on the Sabbath day, but experience has supported two propositions: first, that every citizen should be guaranteed _time_ for rest and for worship, and, second, that every citizen should be guaranteed the _peace_ and _quiet_ necessary for both rest and worship.

Here, as in nearly every other issue that concerns human welfare, the controversy is not between those who differ in opinions as to what is right and proper but between those, on the one side, who have a pecuniary interest in the promotion of things which are objectionable, and those, on the other, who seek to promote the common good. In other words, it is the old conflict between money and morals: between selfishness and the public weal.

While Christ was all love and all compassion and all tenderness He never hesitated to draw the line and draw it rigidly against folly as well as against sin. The parable of the Ten Virgins is a case in point. Five were wise and five were foolish, the evidence of the difference being found in the fact that five were prudent enough to supply themselves with oil sufficient for an emergency. The other five, lacking wisdom, took only the oil that they could carry in their lamps. When the need came the foolish turned to the wise and said, "Give us of your oil," but the wise refused lest they should not have enough for themselves and the others. Were they censured? No. The parable teaches one of the most important lessons to be learned in life, namely, that the foolish cannot be saved from punishment. It is punishment that converts folly into wisdom and saves the world from a race of fools.