,college ,voluntary ,study ,courses ,fourth ,year--,part #a ,the ,social ,principles ,of ,jesus ,by ,walter ,rauschenbusch ,professor of ,church ,history1 ,rochester ,theological ,seminary ,written under the ,direction of ,sub-,committee on ,college ,courses1 ,sunday ,school ,council of ,evangelical ,denominations1 and ,committee on ,voluntary ,study1 ,council of ,north ,american ,student ,movements ,the ,woman's ,press #fjj ,lexington ,avenue ,new ,york ,city #aiag ,copyright1 #aiaf1 by ,the ,international ,committee of ,young ,men's ,christian ,associations ,entered at ,stationers' ,hall1 ,london1 #aiaf ,all ,rights ,reserved ,,contents ,introduction ,part ,i4 ,the ,axiomatic ,social ,convictions ,of ,jesus ,chapter ,i4 ,the ,value ,of ,life ,chapter ,,ii4 ,the ,solidarity ,of ,the ,human ,family ,chapter ,,iii4 ,standing ,with ,the ,people ,part ,,ii4 ,the ,social ,ideal ,of ,jesus ,chapter ,,iv4 ,the ,kingdom ,of ,god3 ,its ,values ,chapter ,v4 ,the ,kingdom ,of ,god3 ,its ,tasks ,chapter ,,vi4 ,a ,new ,age ,and ,new ,standards ,part ,,iii4 ,the ,recalcitrant ,social ,forces ,chapter ,,vii4 ,leadership ,for ,service ,chapter ,,viii4 ,private ,property ,and ,the ,common ,good ,chapter ,,ix4 ,the ,social ,test ,of ,religion ,part ,,iv4 ,conquest ,by ,conflict ,chapter ,x4 ,the ,conflict ,with ,evil ,chapter ,,xi4 ,the ,cross ,as ,a ,social ,principle ,chapter ,,xii4 ,a ,review ,and ,a ,challenge ,footnotes ,,college ,,voluntary ,,study ,,courses 8,the ,social ,principles of ,jesus0 takes seventh place in a series of text-books known as ,college ,voluntary ,study ,courses4 ,the general outline for this curriculum has been prepared by the ,committee on ,voluntary ,study of the ,council of ,north ,american ,student ,movements1 representing the ,student ,young ,men's and ,young ,women's ,christian ,associations and the ,student ,volunteer ,movement1 and the ,sub-,committee on ,college ,courses of the ,sunday ,school ,council of ,evangelical ,denominations1 representing twenty-nine communions4 ,therefore the text-books are planned for the use of student classes in the ,sunday ,school1 as well as for the supplementary groups on the campus4 ,the present text-book has been written under the direction of these ,committees4 ,the text-books are not suitable for use in the academic curriculum1 as they have been definitely planned for voluntary study groups4 ,this series1 covering four years1 is designed to form a minimum curriculum for the voluntary study of the ,bible1 foreign missions1 and ,north ,american problems4 ,daily ,bible ,readings are printed with each text-book4 ,the student viewpoint is given first emphasis--what are the student interests8 what are the student problems8 ,the ,bible text printed in short measure 7indented both sides7 is taken from the ,american ,standard ,edition of the ,revised ,bible1 copyright1 #aija1 by ,thomas ,nelson ,sons1 and is used by permission4 ,,introduction ,this book is not a life of ,christ1 nor an exposition of his religious teachings1 nor a doctrinal statement about his person and work4 ,it is an attempt to formulate in simple propositions the fundamental convictions of ,jesus about the social and ethical relations and duties of men4 ,our generation is profoundly troubled by the problems of organized society4 ,the most active interest of serious men and women in the colleges is concentrated on them4 ,we know that we are in deep need of moral light and spiritual inspiration in our gropings4 ,there is an increasing realization1 too1 that the salvation of society lies in the direction toward which ,jesus led4 ,and yet there is no clear understanding of what he stood for4 ,those who have grown up under ,christian teaching can sum up the doctrines of the ,church readily1 but the principles which we must understand if we are to follow ,jesus in the way of life1 seem enveloped in a haze4 ,the ordinary man sees clearly only ,christ's law of love and the golden rule4 ,this book seeks to bring to a point what we all vaguely know4 ,it does not undertake to furnish predigested material1 or to impose conclusions4 ,it spreads out the most important source passages for personal study1 points out the connection between the principles of ,jesus and modern social problems1 and raises questions for discussion4 ,it was written primarily for voluntary study groups of college seniors1 and their intellectual and spiritual needs are not like those of an average church audience4 ,it challenges college men and women to face the social convictions of ,jesus and to make their own adjustments4 ,,part ,i4 ,,the ,,axiomatic ,,social ,,convictions ,,of ,,jesus ,chapter ,i4 ,the ,value ,of ,life ,whatever our present conceptions of ,jesus ,christ may be1 we ought to approach our study of his teachings with a sense of reverence4 ,with the slenderest human means at his disposal1 within a brief span of time1 he raised our understanding of ,god and of human life to new levels forever1 and set forces in motion which revolutionized history4 ,of his teachings we have only fragments1 but they have an inexhaustible vitality4 ,in this course we are to examine these as our source material in order to discover1 if possible1 what fundamental ethical principles were in the mind of ,jesus4 ,this part of his thought has been less understood and appropriated than other parts1 and it is more needed today than ever4 ,let us go at this study with the sense of handling something great1 which may have guiding force for our own lives4 ,let us work out for ourselves the social meaning of the personality and thought of ,jesus ,christ1 and be prepared to face his challenge to the present social and economic order of which we are part4 ,how did ,jesus view the life and personality of the men about him8 ,how did he see the social relation which binds people together8 ,what was the reaction of his mind in face of the inequalities and sufferings of actual society8 ,if we can get hold of the convictions which were axiomatic and immediate with him on these three questions1 we shall have the key to his social principles4 ,we shall take them up in the first three chapters4 ,,daily ,,readings ,first ,day3 ,the ,worth of a ,child ,and they were bringing unto him little children1 that he should touch them3 and the disciples rebuked them4 ,but when ,jesus saw it1 he was moved with indignation1 and said unto them1 ,suffer the little children to come unto me2 forbid them not3 for to such belongeth the kingdom of ,god4 ,verily ,i say unto you1 ,whosoever shall not receive the kingdom of ,god as a little child1 he shall in no wise enter therein4 ,and he took them in his arms1 and blessed them1 laying his hands upon them4--,mark #aj3ac-af4 ,the child is humanity reduced to its simplest terms4 ,affectionate joy in children is perhaps the purest expression of social feeling4 ,jesus was indignant when the disciples thought children were not of sufficient importance to occupy his attention4 ,compared with the selfish ambition of grown-ups he felt something heavenly in children1 a breath of the ,kingdom of ,god4 ,they are nearer the ,kingdom than those whom the world has smudged4 ,to inflict any spiritual injury on one of these little ones seemed to him an inexpressible guilt4 ,see ,matthew #ah3a-f4 ,can the moral standing of a community be fairly judged by the statistics of child labor and infant mortality8 ,what prompts some young men to tyrannize over their younger brothers8 ,how does this passage and the principle of the sacredness of life bear on the problem of eugenics8 ,second ,day3 ,the ,humanity of a ,leper ,and when he was come down from the mountain1 great multitudes followed him4 ,and behold1 there came to him a leper1 and worshipped him1 saying1 ,lord1 if thou wilt1 thou canst make me clean4 ,and he stretched forth his hand1 and touched him1 saying1 ,i will2 be thou made clean4 ,and straightway his leprosy was cleansed4 ,and ,jesus saith unto him1 ,see thou tell no man2 but go1 show thyself to the priest1 and offer the gift that ,moses commanded1 for a testimony unto them4--,matt4 #h3a-d4 ,whenever ,jesus healed he rendered a social service to his fellows4 ,the spontaneous tenderness which he put into his contact with the sick was an expression of his sense of the sacredness of life4 ,a leper with fingerless hands and decaying joints was repulsive to the sthetic feelings and a menace to selfish fear of infection4 ,the community quarantined the lepers in waste places by stoning them when they crossed bounds4 7,remember ,ben ,hur's mother and sister47 ,jesus not only healed this man1 but his sense of humanity so went out to him that 8he stretched forth his hand and touched him40 ,even the most wretched specimen of humanity still had value to him4 ,what is the social and moral importance of those professions which cure or prevent sickness8 ,how would a strong religious sense of the sacredness of life affect members of these professions8 ,third ,day3 ,the ,moral ,quality of ,contempt ,ye have heard that it was said to them of old time1 ,thou shalt not kill2 and whosoever shall kill shall be in danger of the judgment3 but ,i say unto you1 that every one who is angry with his brother shall be in danger of the judgment2 and whosoever shall say to his brother1 ,raca1 shall be in danger of the council2 and whosoever shall say1 ,thou fool1 shall be in danger of the hell of fire4--,matt4 #e3ba1 #bb4 ,in the ,sermon on the ,mount ,jesus demanded that the standards of social morality be raised to a new level4 ,he proposed that the feeling of anger and hate be treated as seriously as murder had been treated under the old code1 and if anyone went so far as to use hateful and contemptuous expressions toward a fellow-man1 it ought to be a case for the supreme court4 ,of course this was simply a vivid form of putting it4 ,the important point is that ,jesus ranged hate and contempt under the category of murder4 ,to abuse a man with words of contempt denies his worth1 breaks down his self-respect1 and robs him of the regard of others4 ,it is an attempt to murder his soul4 ,the horror which ,jesus feels for such action is an expression of his own respect for the worth of personality4 ,how is the self-respect and sense of personal worth of men built up or broken down in college communities8 ,how in industrial communities8 ,fourth ,day3 ,bringing ,back the ,outcast ,now all the publicans and sinners were drawing near unto him to hear him4 ,and both the ,pharisees and the scribes murmured1 saying1 ,this man receiveth sinners1 and eateth with them4 ,and he spake unto them this parable1 saying1 ,what man of you1 having a hundred sheep1 and having lost one of them1 doth not leave the ninety and nine in the wilderness1 and go after that which is lost1 until he find it8 ,and when he hath found it1 he layeth it on his shoulders1 rejoicing4 ,and when he cometh home1 he calleth together his friends and his neighbors1 saying unto them1 ,rejoice with me1 for ,i have found my sheep which was lost4 ,i say unto you1 that even so there shall be joy in heaven over one sinner that repenteth1 more than over ninety and nine righteous persons1 who need no repentance4 ,or what woman having ten pieces of silver1 if she lose one piece1 doth not light a lamp1 and sweep the house1 and seek diligently until she find it8 ,and when she hath found it1 she calleth together her friends and neighbors1 saying1 ,rejoice with me1 for ,i have found the piece which ,i had lost4 ,even so1 ,i say unto you1 there is joy in the presence of the angels of ,god over one sinner that repenteth4--,luke #ae3a-aj4 ,every ,jewish community had a fringe of unchurched people1 who could not keep up the strict observance of the ,law and had given up trying4 ,the pious people1 just because they were pious1 felt they must cold-shoulder such4 ,jesus walked across the lines established4 ,what seems to have been the motive that prompted him8 ,why did the ,pharisee withdraw1 and why did ,jesus mix with the publicans8 ,what groups in our own communities correspond to the 8publicans and sinners10 and what is the attitude of religious people toward them8 ,what social groups in college towns are spoken of with contempt by college men1 and why8 ,is there a ,pharisaism of education8 ,define and locate it4 ,fifth ,day3 ,the ,problem of the ,delinquents ,for the ,son of man came to seek and to save that which was lost4--,luke #ai3aj4 ,here ,jesus formulates the inner meaning and mission of his life as he himself felt it4 ,he was here for social restoration and moral salvage4 ,no human being should go to pieces if he could help it4 ,he was not only willing to help people who came to him for help1 but he proposed to go after them4 ,the 8lost0 man was too valuable and sacred to be lost4 ,how does the ,christian impulse of salvation connect with the activities represented in the ,national ,conference of ,charities and ,correction8 ,how does a college community regard its 8sinners08 ,suppose a man has an instinct for low amusements and a yellow sense of honor1 how do the higher forces in college life get at that man to set him right8 ,sixth ,day3 ,going ,beyond ,justice ,for the kingdom of heaven is like unto a man that was a householder1 who went out early in the morning to hire laborers into his vineyard4 ,and when he had agreed with the laborers for a shilling a day1 he sent them into his vineyard4 ,and he went out about the third hour1 and saw others standing in the marketplace idle2 and to them he said1 ,go ye also into the vineyard1 and whatsoever is right ,i will give you4 ,and they went their way4 ,again he went out about the sixth and the ninth hour1 and did likewise4 ,and about the eleventh hour he went out and found others standing3 and he saith unto them1 ,why stand ye here all the day idle8 ,they say unto him1 ,because no man hath hired us4 ,he said unto them1 ,go ye also into the vineyard4 ,and when even was come1 the lord of the vineyard said unto his steward1 ,call the laborers1 and pay them their hire1 beginning from the last unto the first4 ,and when they came that were hired about the eleventh hour1 they received every man a shilling4 ,and when the first came1 they supposed that they would receive more2 and they likewise received every man a shilling4 ,and when they received it1 they murmured against the householder1 saying1 ,these last have spent but one hour1 and thou hast made them equal unto us1 who have borne the burden of the day and the scorching heat4 ,but he answered and said to one of them1 ,friend1 ,i do thee no wrong3 didst not thou agree with me for a shilling8 ,take up that which is thine1 and go thy way2 it is my will to give unto this last1 even as unto thee4 ,is it not lawful for me to do what ,i will with mine own8 or is thine eye evil1 because ,i am good8 ,so the last shall be first1 and the first last4--,matt4 #bj3a-af4 ,judaism rested on legality4 ,so much obedience to the law earned so much reward1 according to the contract between ,god and ,israel4 ,theoretically this was just2 practically it gave the inside track to the respectable and well to do1 for it took leisure and money to obey the minuti of the ,law4 ,in this parable the employer rises from the level of justice to the higher plane of human fellow-feeling4 ,these eleventh-hour men had been ready to work2 they had to eat and live2 he proposed to give them a living wage because he felt an inner prompting to do so4 ,in the parable of the ,prodigal ,son the father does more for his son than justice required1 because he was a father4 ,here the employer does more because he is a man4 ,each acted from a sense of the worth of the human life with which he was dealing4 ,it was the same sense of worth and sacredness in ,jesus which prompted him to invent these parables4 ,do we find ourselves valuing people according to their utility to us1 or do we have an active feeling of their human interest and worth8 ,let us run over in our minds our family and relatives1 our professors and friends1 and the people in town who serve us1 and see with whom we are on a human footing4 ,seventh ,day3 ,the ,courtesy of ,jesus ,and early in the morning he came again into the temple1 and all the people came unto him2 and he sat down1 and taught them4 ,and the scribes and the ,pharisees bring a woman taken in adultery2 and having set her in the midst1 they say unto him1 ,teacher1 this woman hath been taken in adultery1 in the very act4 ,now in the law ,moses commanded us to stone such3 what then sayest thou of her8 ,and this they said1 trying him that they might have whereof to accuse him4 ,but ,jesus stooped down1 and with his finger wrote on the ground4 ,but when they continued asking him1 he lifted up himself1 and said unto them1 ,he that is without sin among you1 let him first cast a stone at her4 ,and again he stooped down and with his finger wrote on the ground4 ,and they1 when they heard it1 went out one by one1 beginning from the eldest1 even unto the last3 and ,jesus was left alone1 and the woman1 where she was1 in the midst4 ,and ,jesus lifted up himself1 and said unto her1 ,woman1 where are they8 did no man condemn thee8 ,and she said1 ,no man1 ,lord4 ,and ,jesus said1 ,neither do ,i condemn thee3 go thy way2 from henceforth sin no more4--,john #h3b-aa4 ,was there ever a more gentlemanly handling of a raw situation8 ,this woman was going through one of the most harrowing experiences conceivable1 exposed to the gaze of a leering and scornful crowd1 her good name torn away1 her self-respect crushed4 ,jesus shielded her from stoning by the power of his personality and his consummate skill in handling men4 ,he got inside their guard1 aroused their own sense of past guilt1 and so awakened some human fellow-feeling for the woman4 ,when he was alone with her1 what a mingling of kindness and severity6 ,surely she would carry away the memory of a wonderful friend who came to her in her dire need4 ,why did ,jesus twice turn his eyes away to the ground8 ,was he ashamed to look at her shame8 ,such a sudden1 tragic happening is a severe test of a man's qualities4 ,it brought out the courtesy of ,jesus1 his respect for human personality even in its shame4 ,how can we train ourselves so that we may be equal to such emergencies8 ,would continued spiritual contact with ,jesus be likely to make a difference8 ,study for the ,week ,the passages we have studied are inductive material4 ,can there be any doubt that ,jesus had a spontaneous love for his fellow-men and a deep sense of the sacredness of human personality8 ,physical deformity and moral guilt could not obscure the divine worth of human life to him4 ,to cause any soul to stumble and go down1 or to express contempt for any human being1 was to him a horrible guilt4 ,i ,this regard for human life was based on the same social instinct which every normal man possesses4 ,but with ,jesus it was so strong that it determined all his viewpoints and activities4 ,he affirmed the humane instinct consciously and intelligently1 and raised it to the dignity of a social principle4 ,this alone would be enough to mark him out as a new type1 prophetic and creative of a new development of the race4 ,whence did ,jesus derive the strength and purity of his social feeling8 ,was it simply the endowment of a finely attuned nature8 ,other fine minds of the ancient world valued men according to their wealth1 their rank1 their power1 their education1 their beauty4 ,jesus valued men as such1 apart from any attractive equipment4 ,why8 8,the deeper our insight into human destiny becomes1 the more sacred does every individual human being seem to us0 7,lotze74 ,the respect of ,jesus for every concrete person whom he met was due to his religious insight into human life and destiny4 ,but how did he get his insight8 ,love and religion have the power of idealistic interpretation4 ,to a mother her child is a wonderful being4 ,to a true lover the girl he loves has sacredness4 ,with ,jesus the consciousness of a ,god of love revealed the beauty of men4 ,the old gods were despotic supermen1 mythical duplicates of the human kings and conquerors4 ,the ,god of ,jesus was the great ,father who lets his light shine on the just and the unjust1 and offers forgiveness and love to all4 ,jesus lived in the spiritual atmosphere of that faith4 ,consequently he saw men from that point of view4 ,they were to him children of that ,god4 ,even the lowliest was high4 ,the light that shone on him from the face of ,god shed a splendor on the prosaic ranks of men4 ,in this way religion enriches and illuminates social feeling4 ,jesus succeeded in transmitting something of his own sense of the sacredness of life to his followers4 ,as ,wundt says3 8,humanity in this highest sense was brought into the world by ,christianity40 ,the love of men became a social dogma of the ,church4 ,some other convictions of ,jesus left few traces on the common thought of ,christendom1 but the ,church has always stood for a high estimate of the potential worth of the soul of man4 ,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 ,god4 ,,ii ,what effects has this registered on social conduct8 ,has the ,church intelligently resisted social forces or conditions which brutalized or shamed men8 ,it is most difficult to estimate accurately the historic influence of religious ideas4 ,they are subtle and hard to trace4 ,but we can justly reason from our own observations in evangelism and foreign mission work4 ,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 closeness1 and under higher points of view4 ,we were then entering into the ,christian valuation of human life4 ,in foreign missions the influence of ,christianity can be contrasted with non-,christian social life1 and there is often a striking rise in the respect for life and personality as compared with the hardness and callousness of heathen society4 ,this is one of the distinctive marks of the modern and ,western world compared with the ancient and the ,oriental4 ,those individuals among us who have really duplicated something of the spirit of ,jesus are always marked by their loving regard for human life1 even its wreckage4 ,that sense of sacredness is the basis for the whole missionary and philanthropic activity of ,christian men and women4 ,it is also an important force in the social movements4 ,have there been any widespread1 continuous1 and successful movements for social justice outside of the territory influenced by ,christianity8 ,was there any causal connection between the historic reformation and purification of ,christianity since the sixteenth century and the rise of civil and social democracy8 ,does the spread of ,christian ideas and feelings predispose the powerful classes to make concessions8 ,what contribution did the ,wesleyan revival among the working people of ,england make toward the rise of the trade union movement1 the education of stable leaders1 and the faith in democracy8 ,it takes idealistic convictions a long time to permeate large social classes1 but they often spring into effectiveness suddenly4 ,certainly a belief in the worth and capacity of the common man is a spiritual support of democratic institutions1 and where the ,church really spread the ,christian sense of the worth and sacredness of human life1 it has been a great stabilizer of civil liberty4 ,jesus asserted with religious power what all men feel4 ,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 life1 and precious as such4 ,but when we are at our best1 we do feel the sacredness of human life4 ,,iii ,does our present social order develop or neutralize that feeling in us8 ,presumably it works both ways4 ,for those who want to spread the spirit of ,christ1 it becomes important to inquire at what points our social institutions cheapen life and take the value out of personality4 ,the class differences inherited from the past are designed to hedge the upper classes about with honor1 but they necessarily depreciate the lower classes by contrast and neutralize the tie of the common blood4 ,in some countries the self-respect of the lower classes is affronted by degrading forms of legal punishment reserved for them4 ,forms of servility are exacted from servants and peasants4 ,the practical working of class differences is most clearly seen in the relation of the sexes4 ,love is a great equalizer2 hence it clashes with class pride4 ,the plot of innumerable dramas and novels turns on the efforts of love to overcome the laws of social caste4 ,where class spirit is traditional and fully developed1 men have a double code for the women of their own class1 and those of the lower classes4 ,it is a far greater offense for a gentleman to marry a girl of the lower class than to ruin her4 ,it is the glory of ,america that our laws do not intend to recognize class differences4 ,the conditions of life on a raw continent and the principles embodied in religious and political idealism fortunately cooperated4 ,will this last1 or are the great differences in wealth once more resulting in definite class lines and in class pride and contempt8 ,what does the phrase 8of good family0 imply by contrast8 ,what evidence does college fraternity life offer as to the existence of social classes8 ,how is immigration likely to increase the cleavages by adding differences of race and color1 religion1 language1 and manners8 ,what light does the history of immigration in ,america cast on our valuation of human life in strangers8 ,political oligarchies have usually defended their rule by the assumption that the masses are incapable and the few are superior4 ,the laws made by them1 however1 have usually shown ignorance and indifference as to the human needs of the working masses4 ,the same fundamental adjustment exists in industry4 ,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 work1 and if years of good work earn a man no ownership or equity1 no legal standing or even tenure of employment in a business4 ,is the right to petition for a redress of grievances an adequate industrial expression of the ,christian doctrine of the worth and sacredness of personality8 ,is not property essential to the real freedom and self-expression of a human personality8 ,war and prostitution are the most flagrant offenses against this social principle4 ,war is a wholesale waster of life4 ,prostitution is the worst form of contempt for personality4 ,does our intellectual and scientific work ever tend to chill the warm sense of human values8 ,do we acquire something of the impassiveness of ,nature in studying her enormous waste of life8 ,do we transfer to human affairs her readiness to use up the masses in order to produce a higher type8 ,jesus did not talk about eliminating the unfit4 ,he talked about saving them1 which requires greater constructive energy if it is really to be done4 ,it also requires a higher faith in the latent recuperative capacities of human nature4 ,the detached attitude of scientific study may combine with our plentiful natural egotism to create a cold indifference toward the less attractive masses of humanity4 ,we need the glow of ,christ's feeling for men to come unharmed out of this intellectual temptation4 ,,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 weak1 or put them in control of society4 ,but did ,jesus want the weak to stay weak8 ,was his social feeling ever maudlin8 ,he was himself a powerful and free personality1 who refused to be suppressed or conformed to the dominant type4 ,he challenged the existing authorities1 one against the field4 ,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 humor4 ,it was precisely his own powerful individuality which made him demand for others the right to become free and strong souls4 ,other powerful individuals have used up the rest as means to their end4 ,what human life or character did ,jesus weaken or break down8 ,he was an emancipator1 a creator of strong men4 ,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 themselves4 ,but the spirit of ,jesus is an awakening force4 ,even the down-and-out brace up when they come in contact with him1 and feel that they are still good for something4 8,jesus ,christ was the first to bring the value of every human soul to light1 and what he did no one can any more undo0 7,harnack74 ,but it remains for every individual to accept and reaffirm that religious faith as his own guiding principle according to which he proposes to live4 ,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 commonplace1 sordid1 or even repulsive externals some qualities of love1 loyalty1 heroism1 aspiration1 or repentance1 which prove the divine in man4 ,kant expressed that reverence for personality in his doctrine that we must never treat a man as a means only1 but always as an end in himself4 ,so far as our civilization treats men merely as labor force1 fit to produce wealth for the few1 it is not yet ,christian4 ,any man who treats his fellows in that way1 blunts his higher nature2 as ,fichte says1 whoever treats another as a slave1 becomes a slave4 ,we might add1 whoever treats him as a child of ,god1 becomes a child of ,god and learns to know ,god4 8,the principle of reverence for personality is the ruling principle in ethics1 and in religion2 it constitutes1 therefore1 the truest and highest test of either an individual or a civilization2 it has been1 even unconsciously1 the guiding and determining principle in all human progress2 and in its religious interpretation1 it is1 indeed1 the one faith that keeps meaning and value for life0 7,president ,henry ,c4 ,king74 ,suggestions for ,thought and ,discussion ,i4 ,the ,ordinary ,estimate of ,men #a4 ,how much do we care for a man if he is of no practical use to us8 #b4 ,on what basis do we ordinarily value men8 ,,ii4 ,jesus' ,estimate of ,men #a4 ,which source passages in the daily readings seemed to put the feeling of ,jesus in the clearest light8 #b4 ,how did the religious insight of ,jesus reenforce his social feeling8 #c4 ,to what extent is it possible to duplicate his sense of humanity without his consciousness of ,god8 ,,iii4 ,the ,valuation of the ,individual in ,modern ,life #a4 ,list the evidences that modern society values men as such apart from economic utility or standing1 or show that it does not so value them4 #b4 ,is the tendency in modern life toward a lower or higher valuation of the individual8 ,to what extent is this due to the influence of ,christianity8 #c4 ,how do the statistics of industrial accidents agree with our ,christian valuation of life8 ,,iv4 ,the ,test of ,history #a4 ,what widespread and successful movements for social justice have there been outside the territory influenced by ,christianity8 #b4 ,how do modern missions serve as an experiment station for the problem of this chapter8 #c4 ,what connection was there between the ,wesleyan revival and the rise of the trade union movement in ,england8 ,v4 ,for ,special ,discussion #a4 ,do permanent class differences necessarily result in a slighter social feeling for the inferior class8 #b4 ,describe the class lines drawn in your home town4 #c4 ,did you feel these lines more or less when you entered college8 #d4 ,does college life tend to make us callous or sympathetic8 #e4 ,does life in social settlements seem to increase or decrease respect for human nature in college men and women8 #f4 ,how would you preserve your self-respect if you were a working man placed in degrading labor conditions8 #g4 ,does an honor system build up self-respect8 #h4 ,have your scientific studies1 and especially evolutionary teachings1 increased your regard for humanity in the mass8 #i4 ,according to your observation1 does religion make a man a stronger or weaker personality8 ,chapter ,,ii4 ,the ,solidarity ,of ,the ,human ,family ,every man has worth and sacredness as a man4 ,we fixed on that as the simplest and most fundamental social principle of ,jesus4 ,the second question is1 ,what relation do men bear to each other8 ,,daily ,,readings ,first ,day3 ,the ,social ,impulse and the ,law of ,christ ,and one of them1 a lawyer1 asked him a question1 trying him3 ,teacher1 which is the great commandment in the law8 ,and he said unto him1 ,thou shalt love the ,lord thy ,god with all thy heart1 and with all thy soul1 and with all thy mind4 ,this is the great and first commandment4 ,and a second like unto it is this1 ,thou shalt love thy neighbor as thyself4 ,on these two commandments the whole law hangeth1 and the prophets4--,matt4 #bb3ce-dj4 ,which among the multitudinous prescriptions of the ,jewish law ought to take precedence of the rest8 ,it was a fine academic question for church lawyers to discuss4 ,jesus passed by all ceremonial and ecclesiastical requirements1 and put his hand on love as the central law of life1 both in religion and ethics4 ,it was a great simplification and spiritualization of religion4 ,but love is the social instinct which binds man and man together and makes them indispensable to one another4 ,whoever demands love1 demands solidarity4 ,whoever sets love first1 sets fellowship high4 ,when ,jesus speaks of love1 what more than mere emotion does he mean8 ,is love really the highest thing8 ,what do you think of the epigram of ,augustine3 ,,ama ,,et ,,fac ,,quod ,,vis8 ,second ,day3 ,jesus ,craving ,friendship ,then cometh ,jesus with them unto a place called ,gethsemane1 and saith unto his disciples1 ,sit ye here1 while ,i go yonder and pray4 ,and he took with him ,peter and the two sons of ,zebedee1 and began to be sorrowful and sore troubled4 ,then saith he unto them1 ,my soul is exceeding sorrowful1 even unto death3 abide ye here1 and watch with me4 ,and he went forward a little1 and fell on his face1 and prayed1 saying1 ,my ,father1 if it be possible1 let this cup pass away from me3 nevertheless1 not as ,i will1 but as thou wilt4 ,and he cometh unto the disciples1 and findeth them sleeping1 and saith unto ,peter1 ,what1 could ye not watch with me one hour8 ,watch and pray1 that ye enter not into temptation3 the spirit indeed is willing1 but the flesh is weak4 ,again a second time he went away1 and prayed1 saying1 ,my ,father1 if this cannot pass away1 except ,i drink it1 thy will be done4 ,and he came again and found them sleeping1 for their eyes were heavy4 ,and he left them again1 and went away1 and prayed a third time1 saying again the same words4 ,then cometh he to the disciples1 and saith unto them1 ,sleep on now1 and take your rest3 behold1 the hour is at hand1 and the ,son of man is betrayed into the hands of sinners4 ,arise1 let us be going3 behold1 he is at hand that betrayeth me4--,matt4 #bf3cf-df4 ,jesus was personally very sociable4 ,he evidently enjoyed mixing with people4 ,he liked the give-and-take of life4 ,he had friendships4 ,a group of men and women gathered around him who gave him their devoted loyalty4 ,he in turn needed them4 ,the denial of ,peter and the betrayal of ,judas hurt him1 partly because they were defections from the comradeship of his group4 ,in ,gethsemane he craved friendship4 ,he prayed to ,god1 but he reached out for ,peter and ,john4 ,the longing for friendship and the unrest of loneliness are proof of a truly human and social nature4 ,in how far is a need for others a sign of strength or of weakness8 ,what connection has the spirit of a team1 or the loyalty of a college class1 with the ,christian law of love8 ,third ,day3 ,restoring ,solidarity ,then came ,peter and said to him1 ,lord1 how oft shall my brother sin against me1 and ,i forgive him8 until seven times8 ,jesus saith unto him1 ,i say not unto thee1 ,until seven times2 but1 ,until seventy times seven4--,matt4 #ah3ba-bb4 ,love binds together2 hate and anger cut apart4 ,they destroy fellowship4 ,therefore the chief effort of the ,christian spirit must be to reestablish fellowship wherever men have been sundered by ill-will4 ,this is done by confession and forgiveness4 ,forgiveness was so important to ,jesus because social unity was so important to him4 ,in the ,lord's ,prayer he makes full fellowship with men a condition of full fellowship with ,god3 8,forgive us our debts1 as we have forgiven our debtors40 ,are there any personal injuries which are beyond forgiveness8 ,think back to any striking experience of forgiving or being forgiven4 ,what was the religious and moral reaction on your life8 ,fourth ,day3 ,the ,christian ,intensification of ,love ,hereby know we love1 because he laid down his life for us3 and we ought to lay down our lives for the brethren4 ,but whoso hath the world's goods1 and beholdeth his brother in need1 and shutteth up his compassion from him1 how doth the love of ,god abide in him8 ,my little children1 let us not love in word1 neither with the tongue2 but in deed and truth4--#a ,john #c3af-ah4 ,beloved1 let us love one another3 for love is of ,god2 and every one that loveth is begotten of ,god1 and knoweth ,god4 ,he that loveth not knoweth not ,god2 for ,god is love4 ,herein was the love of ,god manifested in us1 that ,god hath sent his only begotten ,son into the world that we might live through him4--#a ,john #d3g-i4 ,beloved1 if ,god so loved us1 we also ought to love one another4 ,no man hath beheld ,god at any time3 if we love one another1 ,god abideth in us1 and his love is perfected in us4--#a ,john #d3aa-ab4 ,these are quotations from one of the early ,christian writings4 ,they are evidence of the emphasis put on love as a distinctive doctrine of the new religion4 ,note how the natural social instinct of human affection is intensified and uplifted by religious motives and forces4 ,which of these motives are directly taken from the personality and life of ,christ8 ,do you remember any quotations from non-,christian literature in which a similar love for love is expressed8 ,fifth ,day3 ,solidaristic ,responsibility ,then began he to upbraid the cities wherein most of his mighty works were done1 because they repented not4 ,woe unto thee1 ,chorazin6 woe unto thee1 ,bethsaida6 for if the mighty works had been done in ,tyre and ,sidon which were done in you1 they would have repented long ago in sackcloth and ashes4 ,but ,i say unto you1 it shall be more tolerable for ,tyre and ,sidon in the day of judgment1 than for you4 ,and thou1 ,capernaum1 shalt thou be exalted unto heaven8 thou shalt go down unto ,hades3 for if the mighty works had been done in ,sodom which were done in thee1 it would have remained until this day4 ,but ,i say unto you that it shall be more tolerable for the land of ,sodom in the day of judgment1 than for thee4--,matt4 #aa3bj-bd4 ,we know that by constant common action a social group develops a common spirit and common standards of action1 which then assimilate and standardize the actions of its members4 ,jesus felt the solidarity of the neighborhood groups in ,galilee with whom he mingled4 ,he treated them as composite personalities1 jointly responsible for their moral decisions4 ,what groups of which we have been a part in the past have stamped us with the group character for good or evil8 ,how about those of which we are now a part8 ,what have we learned from the ,great ,war about national solidarity8 ,sixth ,day3 ,the ,solidarity of the ,generations ,woe unto you1 scribes and ,pharisees1 hypocrites6 for ye build the sepulchres of the prophets1 and garnish the tombs of the righteous1 and say1 ,if we had been in the days of our fathers1 we should not have been partakers with them in the blood of the prophets4 ,wherefore ye witness to yourselves1 that ye are sons of them that slew the prophets4 ,fill ye up then the measure of your fathers4 ,ye serpents1 ye offspring of vipers1 how shall ye escape the judgment of hell8 ,therefore1 behold1 ,i send unto you prophets1 and wise men1 and scribes3 some of them shall ye kill and crucify2 and some of them shall ye scourge in your synagogues1 and persecute from city to city3 that upon you may come all the righteous blood shed on the earth1 from the blood of ,abel the righteous unto the blood of ,zachariah son of ,barachiah1 whom ye slew between the sanctuary and the altar4 ,verily ,i say unto you1 ,all these things shall come upon this generation4--,matt4 #bc3bi-cf4 ,jesus saw a moral solidarity existing1 not only between contemporaries who act together1 but between generations that act alike4 ,every generation clings to its profitable wrongs and tries to silence those who stand for higher righteousness4 ,posterity takes comfort in being fairer about the dead issues1 but is just as hot and bad about present issues4 ,the sons reenact the old tragedies on a new stage1 and so line up with their fathers4 ,in looking back over the history of his nation1 ,jesus saw a continuity of wrong which bound the generations together in a solidarity of guilt4 ,does the connection consist only in similarity of action1 or is there a causal continuity of wrong in the life of a community8 ,is there anything in our personal family history or family wealth and business which threatens to line us up with past evils8 ,seventh ,day3 ,social ,consciousness in the ,lord's ,prayer ,after this manner therefore pray ye3 ,our ,father who art in heaven1 ,hallowed be thy name4 ,thy kingdom come4 ,thy will be done1 as in heaven1 so on earth4 ,give us this day our daily bread4 ,and forgive us our debts1 as we also have forgiven our debtors4 ,and bring us not into temptation1 but deliver us from the evil one4--,matt4 #f3i-ac4 ,is there anything more solitary than a human soul calling to the invisible ,presence8 ,is there anything more social in consciousness than the ,lord's ,prayer8 ,where in these petitions do you feel the sense of social coherence as the unspoken presupposition of the thought87#a7 ,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 him8 ,study for the ,week ,that man is a social being is the fundamental fact with which all social sciences have to deal4 ,we may like or dislike people2 we can not well be indifferent to them if they get close to us4 ,as ,sartor ,resartus puts it3 8,in vain thou deniest it2 thou art my brother4 ,thy very hatred1 thy very envy1 those foolish lies thou tellest of me in thy splenetic humour2 what is all this but an inverted sympathy8 ,were ,i a steam-engine1 wouldst thou take the trouble to tell lies of me80 ,sex admiration1 parental love1 8the dear love of comrades10 the thrill of patriotism1 the joy of play1 are all forms of fellowship4 ,they give us happiness because they satisfy our social instinct4 ,to realize our unity gives relish to life4 ,to be thrust out of fellowship is the great pain4 ,many evil things get their attractiveness mainly through the fact that they create a bit of fellowship--such as it is4 ,the slender thread of good in the saloon is comradeship4 7,see ,jack ,london1 8,john ,barleycorn407 ,i ,none ever felt this social unity of our race more deeply than ,jesus4 ,to him it was sacred and divine4 ,hence his emphasis on love and forgiveness4 ,he put his personality behind the natural instinct of social attraction and encouraged it4 ,he swung the great force of religion around to bear on it and drive it home4 ,anything that substitutes antagonism for fraternity is evil to him4 ,just as in the case of the natural respect for human life and personality1 so in the case of the natural social cohesion of men1 he lifted the blind instinct of human nature by the insight of religion and constituted it a fundamental principle of life4 ,it is the business of ,christianity to widen the area of comradeship4 ,common human judgment assents to the valuation of ,jesus4 ,wherever an effective and stable form of fellowship has been created1 a sense of sacredness begins to attach to it1 and men defend it as a sort of shrine of the divine in man4 ,wherever men are striving to create a larger fellowship1 they have religious enthusiasm as if they were building a temple for ,god4 ,this is the heart of church loyalty4 ,the family is the most striking case of solidarity4 ,it is first formed of two units at opposite poles in point of sex1 experience1 taste1 need1 and aims2 and when they form it1 they usually have as much sense of sacredness as their character is capable of feeling4 ,when children are added1 more divergences of age1 capacity1 and need are injected4 ,yet out of these contradictory elements a social fellowship is built up1 which1 in the immense majority of cases1 defies the shocks of life and the strain of changing moods and needs1 forms the chief source of contentment for the majority of men and women1 and1 when conspicuously successful1 wins the spontaneous tribute of reverence from all right-thinking persons4 ,in using the equipment of the home1 in standing by one another in time of sickness and trouble1 and in spiritual sympathy1 a true family practices solidarity of interests1 and furnishes the chief education in cooperation4 ,political unity was at first an expansion of family unity4 ,the passionate loyalty with which a nation defends its country and its freedom1 is not simply a defence of real estate and livestock1 but of its national brotherhood and solidarity4 ,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 exploitation1 and only in part real fraternal communities4 ,patriotism hitherto has been largely a prophetic outreaching toward a great fellowship nowhere realized4 ,the peoples walk by faith4 ,what evidence does college life furnish us of the fact that social unity is realized with some sense of sacredness8 ,why do the years in college stand out in the later memories of graduates with such a glamour8 ,why do students devote so much unpaid service to their teams and fraternities8 ,is it for the selfish advantages they hope to get1 or because they feel they are realizing the best of life in being part of a solidaristic group8 ,do the dangers of college organizations prove or disprove the principle that fellowship is felt to be something sacred8 ,any historical event in which men stood by their group through suffering or to death is remembered with pride4 ,any case of desertion or betrayal is remembered with shame4 ,no group forgives those who sell out its solidarity for private safety or profit4 ,insurance and cooperation are two great demonstrations of the power of solidarity4 ,in insurance we bear one another's burdens1 8and so fulfil the law of ,christ40 ,the cooperative associations1 which have had such enormous success in ,europe1 succeed only where neighborhood or common idealistic conviction has previously established a consciousness of social unity4 ,they have to overcome the most adverse conditions in achieving success4 ,when they do1 the effect on the economic prosperity of the people and on their moral stability and progressiveness is remarkable4 ,,ii ,thus the instincts of the race assent to the social principle of ,jesus1 that fellowship is sacred4 ,the chief law of ,christianity does not contradict the social nature of man but expresses and reenforces it4 ,it is the special function of ,christians to promote social unity and expand its blessings4 ,to do this intelligently we should take note where1 at present1 solidarity is frustrated4 ,for instance1 it is important to inquire how social unity is negatived in commercial life4 ,is competition necessarily unfraternal8 ,would a ,socialist organization of society necessarily be fraternal8 ,is it a denial of fellowship to exact monopoly profit from consumers1 or to take advantage of the ignorance or necessities of a buyer8 ,is the law of the market compatible with a fraternal conception of society8 ,where can you trace the principle of solidarity actually at work in industrial life8 ,give cases where you have observed a real sense of human coherence and loyalty between employer and employes4 ,how had the feeling been promoted in those cases and what effect did it have on the economic relations of the two groups8 ,why is the feeling of antagonism between these groups so common8 ,does the wages system make this inevitable8 ,how ought we to value the willingness of organized labor to stand together1 especially on strike1 and what connection does the bitterness toward 8scabs0 have with our subject8 ,war is a rupture of fellowship on a large scale4 ,the ,great ,war of #aiad has been the most extensive demonstration of the collapse of love which any of us wants to see4 ,as soon as one nation no longer recognizes its social unity with another nation1 all morality collapses1 and a deluge of hate1 cruelty1 and lies follows4 ,the problem of international peace is the problem of expanding the area of love and social unity4 ,it is the sin of ,christendom that so few took this problem seriously until we were chastised for our moral stupidity and inertia4 ,the young men and women of today will have to take this problem on their intellect and conscience for their lifetime1 and propose to see it through4 ,,iii ,does religion create social unity or neutralize it8 ,does prayer isolate or connect8 ,has the force of religion in human history done more to divide or to consolidate men8 ,evidently religion may work both ways1 and all who are interested in it must see to it that their religion does not escape control and wreck fraternity4 ,even mystic prayer and contemplation1 which is commonly regarded as the flower of religious life1 may make men indifferent to their fellows4 ,it is worth noting that the prayer experiences of ,jesus were not ascetic or unsocial4 ,they prepared him for action4 ,when he went into the desert after his baptism it was to settle the principles on which his ,messianic work was to be done2 his temptations prove that4 ,when he went out from ,capernaum to pray 8a great while before day10 it was to launch his aggressive missionary campaign among the ,galilan villages4 ,prayer may be an emotional dissipation4 ,prayer is ,christian only if it makes us realize our fellows more keenly and affectionately4 ,it is one thing to praise love and another thing to practice it4 ,we may theorize about society and ourselves be contrary and selfish units in it4 ,social unity is an achievement4 ,a loving mind toward our fellows1 even the cranky1 is the prize of a lifetime4 ,how can it be evoked and cultivated in us8 ,that is one of the most important problems in education4 ,can it be solved without religious influences8 ,love will not up at the bidding4 ,we can observe the fact that personal discipleship of ,christ has given some persons in our acquaintance a rare capacity for love1 for social sympathy1 for peaceableness1 for all the society-making qualities4 ,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 unity4 ,it makes us good fellows4 ,,iv ,the man who intelligently realizes the ,chinese and the ,zulu as his brothers with whom he must share the earth1 is an ampler mind--other things being equal--than the man who can think of humanity only in terms of pale-faces4 ,the consciousness of humanity will have to be wrought out just as the consciousness of nationality was gradually acquired4 ,he who has it is ahead of his time and a pioneer of the future4 ,the missionary puts himself in the position to acquire that wider sense of solidarity4 ,by becoming a neighbor to remote people he broadens their conception of humanity and his own1 and then can be an interpreter of his new friends to his old friends4 ,the interest in foreign missions has1 in fact1 been a prime educational force1 carrying a world-wide consciousness of solidarity into thousands of plain minds and hones that would otherwise have been provincial in their horizon4 ,a world-wide civilization must have a common monotheistic faith as its spiritual basis4 ,such a faith must be unitive and not divisive4 ,what the world needs is a religion with a powerful sense of solidarity4 ,suggestions for ,thought and ,discussion ,i4 ,solidarity in ,human ,life #a4 ,are comradeship and team-work instinctive1 or must they be learned8 #b4 ,do the symptoms of hatred prove or disprove social unity8 #c4 ,does a strong sense of social unity make a vigorous individualism harder to maintain8 ,,ii4 ,christianity and ,solidarity #a4 ,give proof that ,jesus felt a human hunger for companionship4 #b4 ,how does the place assigned to love in the teachings of ,jesus bear on solidarity8 ,how does the duty of forgiveness connect with this8 #c4 ,how does the spirit of the ,lord's ,prayer prove the place of solidarity in ,christianity8 ,,iii4 ,jesus and the ,social ,groups #a4 ,where did ,jesus treat communities as composite personalities8 ,would it be equally just today to hold cities responsible as moral units8 #b4 ,how did ,jesus trace a moral solidarity between generations8 ,,iv4 ,solidarity in ,modern ,life #a4 ,where do you see the principle of solidarity accepted and where do you see it denied in modern social life8 #b4 ,in what way does war outrage ,jesus' principles of social unity8 ,does it ever promote fraternity and solidarity8 ,if so how8 #c4 ,is class consciousness a denial of social solidarity or an approach to it8 ,how can group loyalty be made to contribute to the common weal8 #d4 ,how should we value the willingness of organized labor to stand together1 particularly on strike8 ,what light does bitterness toward scabs throw on social solidarity8 #e4 ,why is the feeling of antagonism between employer and employe so common8 ,does a wage system make this inevitable8 ,can a real sense of cooperation be secured8 ,if so how8 #f4 ,if a manufacturer has a monopoly1 how much profit will loyalty to ,christian principles permit him to make8 #g4 ,when is competition unfraternal8 ,would socialism insure fraternity8 #h4 ,do college fraternities practice fraternity8 ,v4 ,strengthening ,solidarity #a4 ,how can the law of love be made the basis of modern business8 #b4 ,does religion create social unity or neutralize it8 ,how about prayer8 #c4 ,how does the ,christian law of love bear on the relations of the races in ,america8 #d4 ,what have ,christian missions done to lead society from the nationalistic to the international and inter-racial stage8 #e4 ,can world-wide social unity be secured without the influence of ,christianity8 ,,vi4 ,for ,special ,discussion #a4 ,to what extent does our present commercial and industrial organization furnish a basis for experience of solidarity and education in it8 #b4 ,what aspects of modern advertising are ,christian and which are non-,christian8 #c4 ,to what extent is the law of the market compatible with a fraternal conception of society8 #d4 ,would a successful socialist organization create a stronger sense of solidarity or would divisive interests get in by new ways8 #e4 ,which has the better inducements to loyalty1 a college1 or a trade union8 ,which has more of it8 #f4 ,how does the team spirit go wrong among students8 ,chapter ,,iii4 ,standing ,with ,the ,people ,we have found two simple and axiomatic social principles in the fundamental convictions of ,jesus3 ,the sacredness of life and personality1 and the spiritual solidarity of men4 ,now confront a mind mastered by these convictions with the actual conditions of society1 with the contempt for life and the denial of social obligation existing1 and how will he react8 ,how will he see the duty of the strong1 and his own duty8 ,,daily ,,readings ,first ,day3 ,the ,social ,platform of ,jesus ,and he came to ,nazareth1 where he had been brought up3 and he entered1 as his custom was1 into the synagogue on the sabbath day1 and stood up to read4 ,and there was delivered unto him the book of the prophet ,isaiah4 ,and he opened the book1 and found the place where it was written1 ,the ,spirit of the ,lord is upon me1 ,because he anointed me to preach good tidings to the poor3 ,he hath sent me to proclaim release to the captives1 ,and recovering of sight to the blind1 ,to set at liberty them that are bruised1 ,to proclaim the acceptable year of the ,lord4 ,and he closed the book1 and gave it back to the attendant1 and sat down3 and the eyes of all in the synagogue were fastened on him4 ,and he began to say unto them1 ,to-day hath this scripture been fulfilled in your ears4 ,and all bare him witness1 and wondered at the words of grace which proceeded out of his mouth3 and they said1 ,is not this ,joseph's son8--,luke #d3af-bb4 ,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 occasion4 ,the passage from ,isaiah 7#fa3a;f7 was doubtless one of the favorite quotations of ,jesus4 ,he saw his own aims summarized in it and he now announced it as his program4 ,its promises were now about to be realized4 ,what were they8 ,glad tidings for the poor1 release for the imprisoned1 sight for the blind1 freedom for the oppressed1 and a 8year of ,jehovah40 ,if this was an allusion to the year of ,jubilee 7,lev4 #be71 it involved a revolutionary 8shedding of burdens10 such as ,solon brought about at ,athens4 ,at any rate1 social and religious emancipation are woven together in these phrases4 ,plainly ,jesus saw his mission in raising to free and full life those whom life had held down and hurt4 8,as thou didst send me into the world1 even so sent ,i them40 ,must the platform of ,jesus be our platform and program8 ,second ,day3 ,the ,social ,test of the ,messiah ,and the disciples of ,john told him of all these things4 ,and ,john calling unto him two of his disciples sent them to the ,lord1 saying1 ,art thou he that cometh1 or look we for another8 ,and when the men were come unto him1 they said1 ,john the ,baptist hath sent us unto thee1 saying1 ,art thou he that cometh1 or look we for another8 ,in that hour he cured many of diseases and plagues and evil spirits2 and on many that were blind he bestowed sight4 ,and he answered and said unto them1 ,go and tell ,john the things which ye have seen and heard2 the blind receive their sight1 the lame walk1 the lepers are cleansed1 and the deaf hear1 the dead are raised up1 the poor have good tidings preached to them4 ,and blessed is he1 whosoever shall find no occasion of stumbling in me4 ,luke #g3ah-bc4 ,was ,jesus the ,coming ,one8 ,he did not quite measure up to ,john's expectations4 ,the ,messiah was to purge the people of evil elements1 winnowing the chaff from the wheat and burning it4 ,his symbol was the axe4 ,jesus was manifesting no such spirit4 ,was he then the ,messiah8 ,jesus shifted the test to another field4 ,human suffering was being relieved and the poor were having glad news proclaimed to them4 ,sympathy for the people was the assured common ground between ,jesus and ,john4 ,jesus felt that ,john would recognize the dawn of the reign of ,god by the evidence which he offered him4 ,what1 then1 would be proper evidence that the reign of ,god is gaining ground in our intellect and feeling8 ,third ,day3 ,the ,church1 a ,product of ,social ,feeling ,and ,jesus went about all the cities and the villages1 teaching in their synagogues1 and preaching the gospel of the kingdom1 and healing all manner of disease and all manner of sickness4 ,but when he saw the multitudes1 he was moved with compassion for them1 because they were distressed and scattered1 as sheep not having a shepherd4 ,then saith he unto his disciples1 ,the harvest indeed is plenteous1 but the laborers are few4 ,pray ye therefore the ,lord of the harvest1 that he send forth laborers into his harvest4 ,and he called unto him his twelve disciples1 and gave them authority over unclean spirits1 to cast them out1 and to heal all manner of disease and all manner of sickness4--,matt4 #i3ce-aj3a4 ,the selection of the ,twelve1 their grouping by twos1 and their employment as independent messengers1 was the most important organizing act of ,jesus4 ,out of it ultimately grew the ,christian ,church4 ,now note what motives led to it4 ,jesus was relieving social misery4 ,he was oppressed by the sense of it4 ,the ,greek verbs are very inadequately rendered by 8distressed and scattered40 ,the first means 8skinned1 harried02 the second means 8flung down1 prostrate40 ,the people were like a flock of sheep after the wolves are through with them4 ,there was dearth of true leaders4 ,so ,jesus took the material he had and organized the apostolate--for what8 ,the ,church grew out of the social feeling of ,jesus for the sufferings of the common people4 ,to what extent1 in your judgment1 does the ,church today share the feeling of ,jesus about the condition of the people and fulfil the purpose for which he organized the apostolate8 ,or has the condition of the people changed so that their social needs are less urgent8 ,fourth ,day3 ,jesus ,took ,sides ,and he lifted up his eyes on his disciples1 and said1 ,blessed are ye poor3 for yours is the kingdom of ,god4 ,blessed are ye that hunger now3 for ye shall be filled4 ,blessed are ye that weep now3 for ye shall laugh4 ,blessed are ye1 when men shall hate you1 and when they shall separate you from their company1 and reproach you1 and cast out your name as evil1 for the ,son of man's sake4 ,rejoice in that day1 and leap for joy3 for behold1 your reward is great in heaven2 for in the same manner did their fathers unto the prophets4 ,but woe unto you that are rich6 for ye have received your consolation4 ,woe unto you1 ye that are full now6 for ye shall hunger4 ,woe unto you1 ye that laugh now for ye shall mourn and weep4 ,woe unto you1 when all men shall speak well of you6 for in the same manner did their fathers to the false prophets4--,luke #f3bj-bf4 ,in these ,beatitudes1 as ,luke reports them1 ,jesus clearly takes sides with the lowly4 ,he says ,god and the future are not on the side of the rich1 the satiated2 the devotees of pleasure1 the people who take the popular side on everything4 ,ultimately the verdict will be for those who are now poor and underfed1 who carry the heavy end of things1 and who have to stand for the unpopular side4 ,in the report of the ,beatitudes given by ,matthew 7#e3c-ab7 the terms are less social and more spiritual1 and the contrast between the upper and lower classes is not marked2 but even there the promise of the great reversal of things is to the humble and peaceable folk1 the hard hit and unpopular2 they are to inherit the earth1 and also ,god's kingdom4 ,would it make ,jesus a wiser teacher and nobler figure if he had reversed his sympathies8 ,fifth ,day3 ,salvation through the ,common ,people ,in that same hour he rejoiced in the ,holy ,spirit1 and said1 ,i thank thee1 ,o ,father1 ,lord of heaven and earth1 that thou didst hide these things from the wise and understanding1 and didst reveal them unto babes3 yea1 ,father2 for so it was well-pleasing in thy sight4--,luke #aj3ba4 ,for behold your calling1 brethren1 that not many wise after the flesh1 not many mighty1 not many noble1 are called3 but ,god chose the foolish things of the world1 that he might put to shame them that are wise2 and ,god chose the weak things of the world1 that he might put to shame the things that are strong2 and the base things of the world1 and the things that are despised1 did ,god choose1 yea and the things that are not1 that he might bring to nought the things that are3 that no flesh should glory before ,god4--#a ,cor #a3bf-bi4 ,the actual results of his work proved to ,jesus that his success was to be with the simple-minded1 and not with the pundit class4 ,he accepted the fact with a thrill of joy1 and praised ,god for making it so4 ,paul verified the same alignment in the early ,church4 ,the upper classes held back through pride of birth or education1 or through the timidity of wealth4 ,in bringing in a new order of things1 ,god had to use plain people to get a leverage4 ,what really was it that ,jesus saw in the lowly to attract him8 ,sixth ,day3 ,jesus1 a ,man of the ,people ,and when they drew nigh unto ,jerusalem1 and came unto ,bethphage1 unto the mount of ,olives1 then ,jesus sent two disciples1 saying unto them1 ,go into the village that is over against you1 and straightway ye shall find an ass tied1 and a colt with her3 loose them1 and bring them unto me4 ,and if any one say aught unto you1 ye shall say1 ,the ,lord hath need of them2 and straightway he will send them4 ,now this is come to pass1 that it might be fulfilled which was spoken through the prophet1 saying1 ,tell ye the daughter of ,zion1 ,behold1 thy ,king cometh unto thee1 ,meek1 and riding upon an ass1 ,and upon a colt the foal of an ass4 ,and the disciples went1 and did even as ,jesus appointed them1 and brought the ass1 and the colt1 and put on them their garments2 and he sat thereon4 ,and the most part of the multitude spread their garments in the way2 and others cut branches from the trees1 and spread them in the way4 ,and the multitudes that went before him1 and that followed1 cried saying1 ,hosanna to the son of ,david3 ,blessed is he that cometh in the name of the ,lord2 ,hosanna in the highest4 ,and when he was come into ,jerusalem1 all the city was stirred1 saying1 ,who is this8 ,and the multitudes said1 ,this is the prophet1 ,jesus1 from ,nazareth of ,galilee4--,matt4 #ba3a-aa4 ,here was a democratic procession6 ,no caparisoned charger1 but a burro--though a young and frisky one1 carefully selected--no military escort with a brass band and a drum major1 but a throng of peasants1 shouting the psalms of their fathers and the hope of a good time coming2 no costly rugs to carpet the way of the ,king1 but the sweat-stained garments of working people and branches wrenched off by ,galilan fists4 ,what was he1 this ,king of the future1 ridiculous or sublime8 ,if ,jesus is ever to make his entry into the spiritual sovereignty of humanity1 will the social classes line up as they did at ,jerusalem8 ,seventh ,day3 ,the ,final ,test for ,all ,but when the ,son of man shall come in his glory1 and all the angels with him1 then shall he sit on the throne of his glory3 and before him shall be gathered all the nations3 and he shall separate them one from another1 as the shepherd separateth the sheep from the goats2 and he shall set the sheep on his right hand1 but the goats on the left4 ,then shall the ,king say unto them on his right hand1 ,come1 ye blessed of my ,father1 inherit the kingdom prepared for you from the foundation of the world3 for ,i was hungry1 and ye gave me to eat2 ,i was thirsty1 and ye gave me drink2 ,i was a stranger1 and ye took me in2 naked1 and ye clothed me2 ,i was sick1 and ye visited me2 ,i was in prison1 and ye came unto me4 ,then shall the righteous answer him1 saying1 ,lord1 when saw we thee hungry1 and fed thee8 or athirst1 and gave thee drink8 ,and when saw we thee a stranger1 and took thee in8 or naked1 and clothed thee8 ,and when saw we thee sick1 or in prison1 and came unto thee8 ,and the ,king shall answer and say unto them1 ,verily ,i say unto you1 ,inasmuch as ye did it unto one of these my brethren1 even these least1 ye did it unto me4 ,then shall he say also unto them on the left hand1 ,depart from me1 ye cursed1 into the eternal fire which is prepared for the devil and his angels3 for ,i was hungry1 and ye did not give me to eat2 ,i was thirsty1 and ye gave me no drink2 ,i was a stranger1 and ye took me not in2 naked1 and ye clothed me not2 sick1 and in prison1 and ye visited me not4 ,then shall they also answer1 saying1 ,lord1 when saw we thee hungry1 or athirst1 or a stranger1 or naked1 or sick1 or in prison1 and did not minister unto thee8 ,then shall he answer them1 saying1 ,verily ,i say unto you1 ,inasmuch as ye did it not unto one of these least1 ye did it not unto me4 ,and these shall go away into eternal punishment3 but the righteous into eternal life4--,matt4 #be3ca-df4 8,whence he shall come to judge the quick and the dead40 ,think of it--absolute justice done at last1 by an all-knowing ,judge1 where no earthly pull of birth1 wealth1 learning1 or power will count1 and where all masks fall6 ,by what code of law and what standard shall we be judged there8 ,here is the answer of ,jesus3 ,not by creed and church questions1 but by our human relations2 by the reality of our social feeling2 by our practical solidarity with our fellow-men4 ,if we lived in the presence of hunger1 loneliness1 and oppression1 in the same country with child labor1 race contempt1 the long day1 rack rents1 prostitution1 just earnings withheld by power1 the price of living raised to swell swollen profit--if we saw such things and remained apathetic1 out we go4 ,you and ,i--to the right or the left8 ,study for the ,week ,no one can turn from a frank reading of the ,gospels without realizing that ,jesus had a deep fellow-feeling1 not only for suffering and handicapped individuals1 but for the mass of the poorer people of his country1 the peasants1 the fishermen1 the artisans4 ,he declared that it was his mission to bring glad tidings to this class2 and not only glad words1 but happy realities4 ,evidently the expectation of the coming ,reign of ,god to his mind signified some substantial relief and release to the submerged and oppressed4 ,our modern human feeling glories in this side of our ,saviour's work4 ,art and literature love to see him from this angle4 ,i ,his concern for the poor was the necessary result of the two fundamental convictions discussed by us in the previous chapters4 ,if he felt the sacredness of life1 even in its humble and hardworn forms1 and if he felt the family unity of all men in such a way that the sorrows of the poor were his sorrows1 then1 of course1 he could not be at ease while the people were 8skinned and prostrate10 8like sheep without a shepherd40 ,wherever any group has developed real solidarity1 its best attention is always given to those who are most in need4 8,the whole have no need of a physician10 said ,jesus2 the strong can take care of themselves4 ,so he cast in his lot with the people consciously4 ,he slept in their homes1 healed their diseases1 ate their bread1 and shared his own with them4 ,he gave them a faith1 a hope of better days1 and a sense that ,god was on their side4 ,such a faith is more than meat and drink4 ,in turn they rallied around him1 and could not get enough of him4 8,the common people heard him gladly40 ,furthermore1 the feeling of ,jesus for 8the poor0 was not the sort of compassion we feel for the hopelessly crippled in body or mind4 ,his feeling was one of love and trust4 ,the ,galilan peasants1 from whom ,peter and ,john sprang1 were not morons1 or the sodden dregs of city slums4 ,they were the patient1 hard-working folks who have always made up the rank and file of all peoples4 ,they had their faults1 and ,jesus must have known them4 ,but did he ever denounce them1 or call them 8offspring of vipers08 ,did he ever indicate that their special vices were frustrating the ,kingdom of ,god8 ,they needed spiritual impulse and leadership1 but their nature was sound and they were the raw material for the redeemed humanity which he strove to create4 ,,ii ,there is one more quality which we shall have to recognize in the attitude of ,jesus to 8the poor40 ,he saw them over against 8the rich40 ,amid all the variations of human society these two groups always reappear--those who live by their own productive labor1 and those who live on the productive labor of others whom they control4 ,practically they overlap and blend1 but when our perspective is distant enough1 we can distinguish them4 ,in ,greek and ,roman society1 in medieval life1 and in all civilized nations of today--barring1 of course1 our own--we can see them side by side4 ,each conditions the other2 neither would exist without the other4 ,each class develops its own moral and spiritual habits1 its own set of virtues and vices4 ,some of us were born in the upper class1 some in the lower2 and in college groups the majority come from the border line4 ,by instinct1 by the experiences of life1 or by national reflection1 we usually give our moral allegiance to one or the other1 and are then apt to lean to that side in every question arising4 ,now1 ,jesus took sides with the group of toil4 ,he stood up for them4 ,he stood with them4 ,we can not help seeing him with his arm thrown in protection about the poor man1 and his other hand raised in warning to the rich4 ,if we are in any doubt about this1 we can let his contemporaries decide it for us4 ,plainly the common people claimed him as their friend4 ,did the governing classes have the same feeling for him8 ,it seems hard to escape the conclusion that ,jesus was not impartial between the two4 ,was he nevertheless just8 ,to the sthetic sense1 and also to a superficial moral judgment1 the upper classes are everywhere more congenial and attractive4 ,to the moral judgment of ,jesus1 as we shall see more fully in a later chapter1 there was something disquieting and dangerous about the spiritual qualities of 8the rich10 and something lovable and hopeful about the qualities of the common man4 ,was he right8 ,this is a very important practical question for all who are disposed to follow his moral leadership4 ,the perception that ,jesus championed the people can be found throughout literature and art4 ,our own ,lowell has expressed it in his 8,parable0 in which he describes ,jesus coming back to earth to see 8how the men1 my brethren1 believe in me40 8,have ye founded your thrones and altars1 then1 ,on the bodies and souls of living men8 ,and think ye that building shall endure1 ,which shelters the noble and crushes the poor8 8,with gates of silver and bars of gold ,ye have fenced my sheep from their ,father's fold2 ,i have heard the dropping of their tears ,in heaven these eighteen hundred years4 8,then ,christ sought out an artisan1 ,a low-browed1 stunted1 haggard man1 ,and a motherless girl1 whose fingers thin1 ,pushed from her faintly want and sin4 8,these set he in the midst of them1 ,and as they drew back their garment-hem ,for fear of defilement1 8,lo1 here10 said he1 #8,the images ye have made of me4' 0 ,,iii ,we shall get the historical setting for ,christ's championship of the people by going back to the ,old ,testament prophets4 ,they were his spiritual forebears4 ,he nourished his mind on their writings and loved to quote them4 ,now1 the ,hebrew prophets with one accord stood up for the common people and laid the blame for social wrong on the powerful classes4 ,they underlined no other sin with such scarlet marks as the sins of injustice1 oppression1 and the corruption of judges4 ,but these are the sins which bear down the lowly1 and have always been practiced and hushed up by the powerful4 8,hear this word1 ye kine of ,bashan1 that oppress the poor1 that crush the needy4444 ,ye trample upon the poor1 and take exactions from him of wheat2 444 ye that afflict the just1 that take a bribe1 and that turn aside the needy in the gate from their right4444 ,for three transgressions of ,israel1 yea1 for four1 ,i will not turn away the punishment thereof2 because they have sold the righteous for silver1 and the needy for a pair of shoes2 they that pant after the dust of the earth on the head of the poor0 7,amos #d3a2 #e3aa-ab2 #b3f-g74 ,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 ends1 exorbitant interest on loans1 foreclosure in times of distress1 8seeing the judge0 before the trial1 and hardness of heart toward broken life and happiness 7,micah #b3a-b2 #b3i2 #c3a-b74 ,we cannot belittle the moral insight of that unique succession of men4 ,their spiritual force is still hard at work in our ,christian civilization1 especially in the contribution which the ,jewish people are making to the labor movement4 ,,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 arise4 ,yet some of the men of whom posterity thinks with most veneration were upper-class champions of the common people--,solon1 for instance1 ,manlius1 and the ,gracchi4 ,in recent centuries the vast forces of social evolution seem to have set in the direction toward which ,jesus faced4 ,since the ,reformation the institutions of religion have been more or less democratized4 ,the common people have secured some participation in political power and have been able to use it somewhat for their economic betterment4 ,they share much more fully in education than formerly4 ,before the outbreak of the ,great ,war it seemed safe to anticipate that the working people would secure an increasing share of the social wealth1 the security1 the opportunities for health1 for artistic enjoyment1 and of all that makes life worth living4 ,today the future is heavily clouded and uncertain2 but our faith still holds that even the great disaster will help ultimately to weaken the despotic and exploiting forces1 and make the condition of the common people more than ever the chief concern of science and statesmanship4 ,jesus was on the side of the common people long before democracy was on the ascendant4 ,he loved them1 felt their worth1 trusted their latent capacities1 and promised them the ,kingdom of ,god4 ,the religion he founded1 even when impure and under the control of the upper classes1 has been the historical basis for the aspirations of the common people and has readily united with democratic movements4 ,his personality and spirit has remained an impelling and directing force in the minds of many individuals who have 8gone to the people0 because they know ,jesus is with them4 ,in fact we can look for more direct social effectiveness of ,jesus in the future1 because the new historical interpretation of the ,bible helps us to see him more plainly amid the social life of his own people4 ,v ,so we must add a third social principle to the first two4 ,the first was that life and personality are sacred2 the second that men belong together2 the third is that the strong must stand with the weak and defend their cause4 ,in his description of the ,messianic ,judgment1 ,jesus proposed to recognize as his followers only those who had responded to the call of human need and solidarity4 ,he created the apostleship and therewith the germ of the ,church in order to serve the people whose needs he saw and felt4 ,how does this concern college men and women8 ,by our opportunities and equipment we rank with the strong4 ,disciplined intellect is armor and sword4 ,many of us have inherited social standing and some wealth2 it may not be much1 but it raises us above the terrible push of immediate need4 ,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 exertion8 ,do we propose to serve them or to ride on them8 ,will we seek to gain some form of power by means of which we can live in plenty1 with only slight and pleasurable exertion8 ,in that case we can hardly return to our fellow-men in work as much as we take from them in enjoyment and luxury4 ,we shall be part of that dead weight which has always bent the back of the poor4 ,is that an honorable ambition8 ,or do we propose to enter the working team of humanity and to hold up our end8 ,our end ought to be heavier than the average because we have had longer and better training4 8,to whomsoever much is given1 of him shall much be required40 ,the moral problem for college communities is accentuated when we remember that few students pay fully for what they get4 ,whether our institutions are supported from taxation or from endowments1 a large part of their incomes are derived from the annual labor of society2 tuitions pay only a fraction of the running expenses and of the interest on the plant4 ,even if a student pays all charges1 he is in part a pensioner on the public4 ,the working people in the last resort support us2 the same people who are often so eager for education1 and who can not get it4 ,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 surfeit4 ,to take our education at their hands and use it to devise ways by which we can continue to live on them1 seems disquieting even to a pagan conscience4 ,it ought to be insufferable to a sense of social responsibility trained under ,christian influences4 ,here is a test for college communities more searching than the physical test of athletics1 or the intellectual tests of scholarship4 ,do we feel our social unity with the people who work for their living1 and do we propose to use our special privileges and capacities for their social redemption8 8,when wilt ,thou save the people8 ,o ,god of ,mercy1 when8 ,not kings and lords1 but nations1 ,not thrones and crowns1 but men4 ,flowers of ,thy heart1 ,o ,god1 are they4 ,let them not pass like weeds away1 ,let them not fade in sunless day6 ,god save the people60--,,ebenezer ,,elliott4 ,suggestions for ,thought and ,discussion ,i4 ,the ,partisanship of ,jesus #a4 ,did ,jesus really take sides with the poor8 ,prove it4 #b4 ,try to prove the other side4 #c4 ,which would be safer evidence3 single sayings1 or the total impression of his life and teachings8 #d4 ,what do you conclude regarding the attitude of ,jesus8 ,,ii4 ,the ,church and the ,people #a4 ,what motives led ,jesus to organize and send out the twelve8 ,what was the historical significance of that action8 #b4 ,when and how did the ,church lose its working class character8 #c4 ,does the ,church today share ,jesus' feelings about the condition of the people8 ,sum up evidence for and against4 #d4 ,what is the true function of the ,church in society so far as the poor are concerned8 ,,iii4 ,standing up for the ,people ,today #a4 ,is it a superficial or profound test to range a man according to his sympathy with the common people8 #b4 ,what does it involve to stand up for the people today8 ,how does it differ from charity and relief work8 #c4 ,name some men and women in our own times who seem to have stood up for them most wisely and effectively4 #d4 ,what are the vices of social reformers8 ,,iv4 ,the ,concern of ,college ,men and ,women #a4 ,how can college men and women make a just return for their special opportunities8 #b4 ,what movements in college and university life in recent years are in line with this social principle of ,jesus8 #c4 ,what part have the university students of ,russia1 ,austria1 ,germany1 and ,england taken in social movements8 ,have ,american students ever taken a similar interest in working class movements8 ,if not1 why not8 ,v4 ,for ,special ,discussion #a4 ,is it an advantage or disadvantage to ,christianity that it began among the working class8 ,what effects did that have on its ethical points of view and its impulses8 #b4 ,why did the regeneration of ancient society have to come through the lowly8 ,will it have to come the same way today8 #c4 ,is it ethical to live without productive labor8 ,is it morally tolerable to enjoy excessive leisure purchased by the excessive toil of others8 #d4 ,is there any clear conviction on this question in the ,christian ,church today8 #e4 ,is the fact that a person has sprung from the working-class a guarantee that he will have the working-class sympathies8 #f4 ,who seem to have more natural democratic feeling1 the men or the women of the upper classes8 ,,part ,,ii4 ,,the ,,social ,,ideal ,,of ,,jesus ,chapter ,,iv4 ,the ,kingdom ,of ,god3 ,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 men4 ,jesus simply expanded the range of their application1 clarified our comprehension of them1 placed them in the very center of religious duty1 and so lifted them to the high level of great social and religious principles4 ,in the next three chapters we shall take up a conception which is not universally human1 but which ,jesus derived from the historic life of the ,hebrew people--the idea of the 8,kingdom of ,god40 ,a better translation would be 8the ,reign of ,god40 ,this conception embodied the social ideal and purpose of the best minds of one of the few creative nations of history4 ,how did ,jesus interpret this inherited social ideal8 ,what did the ,kingdom of ,god seem to him to offer men8 ,what did it demand of them8 ,what immediate ethical duty did this social ideal involve8 ,our inquiry will move along these lines in the next three chapters4 ,,daily ,,readings ,first ,day3 ,the ,main ,chance ,the kingdom of heaven is like unto a treasure hidden in the field2 which a man found1 and hid2 and in his joy he goeth and selleth all that he hath1 and buyeth that field4 ,again1 the kingdom of heaven is like unto a man that is a merchant seeking goodly pearls3 and having found one pearl of great price1 he went and sold all that he had1 and bought it4--,matt4 #ac3dd-df4 ,when war was common1 property insecure1 and safe deposit vaults were scarce1 it was common for men to bury treasure in time of trouble and to forget it when they were dead4 ,whoever accidentally found it 8struck pay dirt0 and hastened to locate his claim4 ,an extraordinary jewel1 too1 was a bonanza4 ,the infant capitalists of that day were wise enough to liquidate their other holdings and invest everything in the main chance4 ,jesus calls for the application of the same method on the higher level4 ,the ,kingdom of ,god is the highest good of all2 why not stake all on the chance of that8 ,these parables were spoken out of his own experience4 ,he was gladly surrendering home1 comfort1 public approval1 and life itself to realize the ,reign of ,god in humanity4 ,imagine that ,jesus had surrendered his religious idealism1 had gained wealth and official standing1 and died of old age4 ,would he have gained8 ,what would the world have lost8 ,second ,day3 ,the ,master ,fact ,from that time began ,jesus to preach1 and to say1 ,repent ye2 for the kingdom of heaven is at hand4--,matt4 #d3ag4 ,the ,kingdom of ,god is a master fact4 ,it takes control4 ,when the ,kingdom becomes a reality to us1 we can not live on in the old way4 ,we must repent1 begin over1 overhaul the values of life and put them down at their true price1 and so readjust our fundamental directions4 ,the conduct of the individual must rise in response to higher conceptions of the meaning and possibilities of the life of humanity4 ,tolstoi has described his conversion in the simplest terms in the introduction to 8,my ,religion30 8,five years ago faith came to me2 ,i believed in the doctrine of ,jesus1 and my whole life underwent a sudden transformation4 ,what ,i had once wished for ,i wished for no longer1 and ,i began to desire what ,i had never desired before4 ,what had once appeared to me right now became wrong1 and the wrong of the past ,i beheld as right4 ,my condition was like that of a man who goes forth upon some errand1 and having traversed a portion of the road1 decides that the matter is of no importance1 and turns back4 ,what was at first on his right hand is now on his left1 and what was at his left hand is now on his right2 instead of going away from his abode1 he desires to get back to it as soon as possible4 ,my life and my desires were completely changed2 good and evil interchanged meanings4 ,why so8 ,because ,i understood the doctrine of ,jesus in a different way from that in which ,i had understood it before40 444 8,i understood the words of ,jesus1 and life and death ceased to be evil2 instead of despair1 ,i tasted joy and happiness40 ,some seek religion to escape hell and attain heaven2 some to attain a perfect personality2 some to bring in the ,reign of ,god4 ,give cases4 ,estimate the relative religious and social significance of these different spiritual experiences4 ,third ,day3 ,baptism and the ,new ,order ,even as it is written in ,isaiah the prophet1 ,behold1 ,i send my messenger before thy face1 ,who shall prepare thy way2 ,the voice of one crying in the wilderness1 ,make ye ready the way of the ,lord1 ,make his paths straight2 ,john came1 who baptized in the wilderness and preached the baptism of repentance unto remission of sins4 ,and there went out unto him all the country of ,juda1 and all they of ,jerusalem2 and they were baptized of him in the river ,jordan1 confessing their sins4 ,and ,john was clothed with camel's hair1 and had a leathern girdle about his loins1 and did eat locusts and wild honey4 ,and he preached1 saying1 ,there cometh after me he that is mightier than ,i1 the latchet of whose shoes ,i am not worthy to stoop down and unloose4 ,i baptized you in water2 but he shall baptize you in the ,holy ,spirit4--,mark #a3b-h4 ,the men who were baptized by ,john were not looking forward to death and to salvation after death1 but to the coming of the ,kingdom of ,god and of his ,messiah4 ,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 ,messiah4 ,baptism was then the mark of a national and social movement toward a new era1 and was a personal dedication to a righteous social order4 ,this original idea of baptism was practically lost to the ,christian consciousness in later times4 ,every man who today realizes the ,kingdom of ,god as the supreme good1 can reaffirm his own baptism as a dedication to the social ideal and to the leadership of ,jesus who initiated it4 ,such a social interpretation of our personal discipleship will bring us into closer spiritual agreement with the original aim of ,christianity4 ,has our baptism ever had a social significance to us8 ,fourth ,day3 ,the ,way to ,happiness ,therefore ,i say unto you1 ,be not anxious for your life1 what ye shall eat1 or what ye shall drink2 nor yet for your body1 what ye shall put on4 ,is not the life more than the food1 and the body than the raiment8 ,behold the birds of the heaven1 that they sow not1 neither do they reap1 nor gather into barns1 and your heavenly ,father feedeth them4 ,are not ye of much more value than they8 ,and which of you by being anxious can add one cubit unto the measure of his life8 ,and why are ye anxious concerning raiment8 ,consider the lilies of the field1 how they grow2 they toil not1 neither do they spin3 yet ,i say unto you1 that even ,solomon in all his glory was not arrayed like one of these4 ,but if ,god doth so clothe the grass of the field1 which to-day is1 and to-morrow is cast into the oven1 shall he not much more clothe you1 ,o ye of little faith8 ,be not therefore anxious1 saying1 ,what shall we eat8 or1 ,what shall we drink8 or1 ,wherewithal shall we be clothed8 ,for after all these things do the ,gentiles seek2 for your heavenly ,father knoweth that ye have need of all these things4 ,but seek ye first his kingdom1 and his righteousness2 and all these things shall be added unto you4 ,be not therefore anxious for the morrow3 for the morrow will be anxious for itself4 ,sufficient unto the day is the evil thereof4--,matt4 #f3be-cd4 ,this is a song of divine carelessness2 not the recklessness of a tramp who has lost his self-respect and his capacity for long outlooks1 but the carelessness of an aristocratic spirit1 conscious of his high human dignity4 ,god has given us life2 will he not give what life needs8 ,if the birds and the lilies can make a living1 can not we8 ,it is pagan and low-bred to wear out our souls with worry about minor needs4 ,the key to this passage lies in the words 8your ,father10 and 8his ,kingdom40 ,man is a child of ,god1 and that dignity gives some calm and assurance amid the worries of life4 ,if we set our life toward the ,kingdom as the supreme aim1 all the lesser interests will drop to their proper place4 ,in the measure in which the will of ,god is done and his righteousness practiced among men1 the satisfaction of the main material wants will be easy4 ,the ,kingdom1 the true social order1 is the highest good2 all other good things are contained in it4 ,to worry or not to worry1 that is the question4 ,have we ever tried the adoption of a high aim as the way to happiness8 ,fifth ,day3 ,sunny ,religion ,and ,john's disciples and the ,pharisees were fasting3 and they come and say unto him1 ,why do ,john's disciples and the disciples of the ,pharisees fast1 but thy disciples fast not8 ,and ,jesus said unto them1 ,can the sons of the bridechamber fast1 while the bridegroom is with them8 as long as they have the bridegroom with them1 they cannot fast4 ,but the days will come1 when the bridegroom shalt be taken away from them1 and then will they fast in that day4 ,no man seweth a piece of undressed cloth on an old garment3 else that which should fill it up taketh from it1 the new from the old1 and a worse rent is made4 ,and no man putteth new wine into old wine-skins2 else the wine will burst the skins1 and the wine perisheth1 and the skins3 but they put new wine into fresh wine-skins4--,mark #b3ah-bb4 ,fasting was an important part of piety with strict ,jews4 ,it was an expression of religious sorrow and self-abasement4 ,afflicting the body intensified this spiritual emotion4 ,the disciples of the ,pharisees and of ,john were surprised and shocked by the fact that ,jesus and his group disregarded this custom4 ,the reply of ,jesus shows the religious temper of ,jesus in a new light4 ,he says his disciples were happy1 like guests at a wedding2 why should they act as if they were mournful8 ,fasting was alien to the spirit which ruled in his company4 ,it would be just as inappropriate as to patch a piece of unshrunken stuff on an old garment1 or to put fermenting wine in old and brittle skin bottles4 ,the religion of ,jesus1 then1 was distinguished from other earnest religion by its happy and sunny character4 ,see also the sharp distinction he makes between the ascetic life of ,john and his own enjoyment of social life 7,matt4 #aa3af-ai74 ,yet ,jesus was a homeless man1 moving toward death4 ,there seems to be a difference between the self-denial of ascetic religion1 and the surrender of self to the ,kingdom of ,god4 ,what is it8 ,sixth ,day3 ,the ,poise of ,expectancy ,then shall the kingdom of heaven be likened unto ten virgins1 who took their lamps1 and went forth to meet the bridegroom4 ,and five of them were foolish1 and five were wise4 ,for the foolish1 when they took their lamps1 took no oil with them3 but the wise took oil in their vessels with their lamps4 ,now while the bridegroom tarried1 they all slumbered and slept4 ,but at midnight there is a cry1 ,behold1 the bridegroom6 ,come ye forth to meet him4 ,then all those virgins arose1 and trimmed their lamps4 ,and the foolish said unto the wise1 ,give us of your oil2 for our lamps are going out4 ,but the wise answered1 saying1 ,peradventure there will not be enough for us and you3 go ye rather to them that sell1 and buy for yourselves4 ,and while they went away to buy1 the bridegroom came2 and they that were ready went in with him to the marriage feast3 and the door was shut4 ,afterward came also the other virgins1 saying1 ,lord1 ,lord1 open to us4 ,but he answered and said1 ,verily ,i say unto you1 ,i know you not4 ,watch therefore1 for ye know not the day nor the hour4--,matt4 #be3a-ac4 ,the ,lord was to return soon and consummate the establishment of his ,kingdom4 ,the first two generations of ,christians took this hope very seriously4 ,expectancy was the true pose of ,christians4 ,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 it4 ,if ,jesus lived today he could find even more effective exhortations to look sharp and not get left4 ,but is the constant expectation of a divine catastrophe from heaven possible for modern minds8 ,must we translate that expectation into the hope of moral and social development8 ,by doing so1 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 felt8 ,explain what a strong social hope and faith would contribute to a person's life in the course of years4 ,how do faith and practical social effort react on each other8 ,seventh ,day3 ,the ,coming ,joys ,blessed are the meek3 for they shall inherit the earth4 ,blessed are they that hunger and thirst after righteousness3 for they shall be filled4 ,blessed are the merciful3 for they shall obtain mercy4 ,blessed are the pure in heart3 for they shall see ,god4 ,blessed are the peacemakers3 for they shall be called sons of ,god4 ,blessed are they that have been persecuted for righteousness' sake3 for theirs is the kingdom of heaven4--,matt4 #e3e-aj4 ,in the ,sermon on the ,mount ,jesus formally outlined his conceptions of ethical and religious life as distinguished from those then current4 ,it was the platform of the ,kingdom of ,god4 ,we might expect it to begin with denunciation4 ,instead it opens with a spontaneous burst of joy4 ,a great good was coming4 ,it would bring a store of blessings to all who had the inward qualifications to receive them4 ,all who felt the divine dissatisfaction with themselves and the craving for social justice and righteousness1 would get their satisfaction 7v4 #c1 #d1 #f74 ,the higher social virtues1 gentleness1 purity of heart1 peaceableness1 would get recognition and gain ascendancy 7v4 #e1 #g1 #h1 #i74 ,but the climax of praise and promise is for those who propagated righteousness where it was not wanted1 and suffered for it 7v4 #aj-ab74 8,these words belong to the greatest ever uttered0 7,hegel74 ,they are pure religion1 and they were called forth by religious faith in a social ideal4 ,have we known men and women who had some of these qualities1 who lived within the ,kingdom of ,god1 and who enjoyed its blessings8 ,if they have ennobled our life1 let us think of them a moment with a silent benediction4 ,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 ahead4 ,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 it4 ,it seemed to him so valuable and engrossing that a man ought to stake his whole life on attaining it1 and subordinate all other aims to this dominant desire4 ,i ,he spoke of this great good as 8the ,kingdom of ,god40 ,even a superficial reading of the first three ,gospels shows that this was the pivot of his teaching4 ,yet he nowhere defines the phrase4 ,he took an understanding of it for granted with his hearers1 and simply announced that it was now close at hand1 and they must act accordingly4 ,what did the words mean to them8 ,the idea covered by the phrase was an historic product of the ,jewish people1 and we shall have to understand it as such4 ,the ,hebrew prophets had concentrated their incomparable religious energy on the simple demand for righteousness1 especially in social and national life4 ,the actual life of the nation1 especially of its ruling classes1 of course never squared with the religious ideal4 ,the injustice and oppression around them seemed intolerable to the prophets1 just because the ethical imperative within them was so strong4 ,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 be4 ,god would make bare his holy arm to punish the wicked1 to sift the good1 to establish his law1 and to vindicate the rights of the oppressed4 ,this great 8day of ,jehovah0 would inaugurate a new age1 the ,kingdom of ,god1 the ,reign of ,god4 ,the phrase1 then1 embodies the social ideal of the finest religious minds of a unique people4 ,the essential thing in it is the projection into the future of the demand for a just social order4 ,the prophets looked to a direct miraculous act of ,god to realize their vision1 but they were in close touch with the facts of political life and always demanded social action on the human side4 ,plato's ,republic and ,more's ,utopia are intellectual productions which have appealed to single idealistic minds4 ,the ,hebrew prophets succeeded in socializing their ideal4 ,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 generation4 ,but when a great idea is appropriated by the masses1 it is sure to become cruder to suit their intellect and their need2 and when a national ideal is handed on for centuries1 it will change with the changing fortunes of the people that holds it4 ,when the ,hebrew nation came under the foreign rule of the ,assyrians1 ,persians1 and finally the ,romans1 its freedom and chance for political action were lost1 and its political ideals1 too1 deteriorated4 ,the ,kingdom hope became theological1 artificial1 a scheme of epochs of predetermined length and of marvelous stage settings4 ,yet1 even in this form1 it was a splendid hope of emancipation1 of national greatness1 and of future justice and fraternity1 and it helped to keep the nation's soul alive amid crushing sorrows4 ,the people at the time of ,jesus in the main held this apocalyptic conception of the ,kingdom4 ,it was to come as a divine catastrophe1 beginning with an act of judgment and resulting in a glorious ,jewish imperialism4 ,jesus shared the substance of the expectation1 but as a true spiritual leader he reconstructed1 clarified1 and elevated the hope of the masses4 ,he would have nothing to do with any plans involving blood-shed and force revolution4 ,the ,hebrew ,jehovah became our ,father in heaven and this democratized the ,reign of ,jehovah4 ,the pious ,jew expected ,god to enforce the ceremonial laws2 ,jesus had little to say about religious ceremonial1 and a great deal about righteousness and love4 ,under his hands the ,jewish imperialistic dream changed into a call for universal human fraternity4 ,he repeatedly and emphatically explained the coming of the ,kingdom in terms taken from biological growth1 and his thoughts seem to have verged away from the popular catastrophic ideas toward ideas of organic development4 ,these changes--if we have correctly interpreted them--represent ,jesus' own contribution to the history of the ,kingdom ideal1 and they are all in the same direction in which the modern mind has moved4 7,for a fuller statement of these modifications see ,rauschenbusch1 8,christianizing the ,social ,order10 p4 #dh-fh47 ,,ii ,so much by way of historical information4 ,now let us emphasize again that this social ideal seemed to ,jesus so fair and fine that he gave his whole soul to it4 ,naturally he would4 ,since he loved men and believed in their solidarity1 the conception of a ,god-filled humanity living in a righteous social order1 which would give free play to love and would bind all in close ties1 would be the only satisfying outlook for him4 ,he promised that all who hungered and thirsted after righteousness would be satisfied in the ,kingdom1 and he was himself the chief of these4 ,the ,kingdom of ,god was his fatherland1 in which his spirit lived with ,god2 and with that vision of perfect humanity before him1 he kept its calm and tranquillity amid the enmity of men as he sought to win men to its better ways4 ,the ,kingdom of ,god is the highest good4 ,the idea of ,god is the highest and most comprehensive conception in philosophy2 the idea of the ,kingdom of ,god is the highest and broadest idea in sociology and ethics4 ,it is so high and broad that many find it hard even to grasp the idea4 ,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 millions2 just as the narrow nationalist of today falls down intellectually and morally when he confronts world-forces and relations3 so we who are trained to think in terms of family and ,state1 give out when we are to treat the ,kingdom of ,god as a reality4 ,it takes faith of the intellect to comprehend a stage of evolution before it is reached4 ,it takes faith of character to launch yourself toward a great moral goal before its tangible and profitable elements are within reach4 ,it takes more moral daring today than for a century past to believe in the reemergence and final victory of ,god's social order4 ,but this is the time for all true believers to square their shoulders and say with ,galileo1 8,and yet it moves40 ,any man whose soul is kindled by the conception of the ,kingdom of ,god is a real man4 ,whoever loves the idea1 must turn it into reality as far as life lets him4 ,whoever tries it1 will suffer4 ,but even if he suffers1 he will be more blessed and more truly a man than he would be if he did not try4 ,in seeking the ,kingdom he realizes himself4 8,he that loseth his life for my sake1 shall find it40 ,,iii ,jesus bade us 8seek first the ,kingdom of ,god and his righteousness10 and he obeyed his own call4 ,the main object of his life was the ideal social order and the perfect ethic4 ,now if ,jesus is our ideal of human goodness1 is any goodness good unless it works in the same direction8 ,if a man is of flawless private life1 but is indifferent to any social ideal1 or even hostile to all attempts at better justice and greater fraternity1 is he really good8 ,even a strong desire for personal perfection1 if there is no desire for a regeneration of society in it1 must be rated as sub-,christian because it is lacking in the sense of solidarity and may be lacking in love4 ,suggestions for ,thought and ,discussion ,i4 ,the ,power of a ,great ,idea #a4 ,did the idea of the ,kingdom of ,god ever play a part in your religious education8 #b4 ,did you feel any response to it in studying this lesson8 ,does it have reality8 #c4 ,suppose an entire study group should fail to see anything in it1 would that prove it valueless8 ,,ii4 ,historical ,changes in the ,kingdom ,ideal #a4 ,how did the ,kingdom ideal take shape in the minds of the ,hebrew prophets8 #b4 ,explain the nature of the apocalyptic hope and its divergence from the prophetic ideal4 #c4 ,what passages seem to throw the most light on ,jesus' conception of it1 and his feeling about it8 ,what do you think about the ,beatitudes from this point of view8 #d4 ,at what points did ,jesus clarify and elevate the hereditary hope of his nation8 ,summarize the conception of the ,kingdom as it lay in the mind of ,jesus4 ,,iii4 ,present ,possibilities of the ,kingdom ,idea #a4 ,what value would the preaching of the ,kingdom of ,god have in evangelistic work today8 #b4 ,how would it affect religious education and the moral outlook of the young8 #c4 ,how would the possession of the ,kingdom faith equip the ,church for leadership in an age of social movements and unrest8 #d4 ,how does the ,kingdom hope add to the joyousness of the ,christian life8 #e4 ,how does ,jesus' conception of the ,kingdom of ,god connect with the great social and national hopes of today8 ,,iv4 ,for ,special ,discussion #a4 ,how does a man realize himself in seeking the ,kingdom8 ,how does a man realize the ,kingdom in developing himself8 #b4 ,does the idea seem to offer a religious vehicle for conceptions you have derived from sociological work8 #c4 ,does a social concept like the 8,kingdom of ,god0 gain anything for its practical efficiency today from being ancient1 and from being religious8 #d4 ,will such a concept ever be effective with the masses unless it is essentially religious8 ,chapter ,v4 ,the ,kingdom ,of ,god3 ,its ,tasks ,the ,right ,social ,order is the ,supreme ,task for ,each ,the perfect social order is the highest good4 ,in so far as it is a gift of ,god1 offered to the individual like the fertile earth and the oxygen of the air1 we must appropriate it and enjoy every approximation to the perfect society4 ,but what is the responsibility of the individual toward the achievement of the ideal social order8 ,what task does it lay on him8 ,how did ,jesus see this problem8 ,it is finely stated in the words with which mile de ,laveleye closes his book 8,sur la proprit03 8,there is a social order which is the best4 ,necessarily it is not always the present order4 ,else why should we seek to change the latter8 ,but it is that order which ought to exist to realize the greatest good for humanity4 ,god knows it and wills it4 ,it is for man to discover and establish it40 ,what1 then1 is the responsibility of the individual with regard to the achievement of this highest good8 ,,daily ,,readings ,first ,day3 ,the ,kingdom of ,hard ,work ,for it is as when a man1 going into another country1 called his own servants1 and delivered unto them his goods4 ,and unto one he gave five talents1 to another two1 to another one2 to each according to his several ability2 and he went on his journey4 ,straightway he that received the five talents went and traded with them1 and made other five talents4 ,in like manner he also that received the two gained other two4 ,but he that received the one went away and digged in the earth1 and hid his lord's money4 ,now after a long time the lord of those servants cometh1 and maketh a reckoning with them4 ,and he that received the five talents came and brought other five talents1 saying1 ,lord1 thou deliveredst unto me five talents3 lo1 ,i have gained other five talents4 ,his lord said unto him1 ,well done1 good and faithful servant3 thou hast been faithful over a few things1 ,i will set thee over many things2 enter thou into the joy of thy lord4 ,and he also that received the two talents came and said1 ,lord1 thou deliveredst unto me two talents3 lo1 ,i have gained other two talents4 ,his lord said unto him1 ,well done1 good and faithful servant3 thou hast been faithful over a few things1 ,i will set thee over many things2 enter thou into the joy of thy lord4 ,and he also that had received the one talent came and said1 ,lord1 ,i knew thee that thou art a hard man1 reaping where thou didst not sow1 and gathering where thou didst not scatter2 and ,i was afraid1 and went away and hid thy talent in the earth3 lo1 thou hast thine own4 ,but his lord answered and said unto him1 ,thou wicked and slothful servant1 thou knewest that ,i reap where ,i sowed not1 and gather where ,i did not scatter2 thou oughtest therefore to have put my money to the bankers1 and at my coming ,i should have received back mine own with interest4 ,take ye away therefore the talent from him1 and give it unto him that hath the ten talents4 ,for unto every one that hath shall be given1 and he shall have abundance3 but from him that hath not1 even that which he hath shall be taken away4 ,and cast ye out the unprofitable servant into the outer darkness3 there shall be the weeping and the gnashing of teeth4--,matt4 #be3ad-cj4 ,evidently the sympathy of ,jesus was with the two men who hustled1 and not with the fellow who took it out in growling and blaming the boss4 ,jesus would have agreed to the proposition that to live an unproductive life is one of the cardinal sins4 ,evolution and ,christianity agree on that4 ,this exhortation to do good work was given when ,jesus was looking forward to his death and his absence4 ,he would leave the ,kingdom of ,god as an unfinished task4 ,he wanted his disciples to carry forward their ,master's business under their own initiative when he was not there to direct them4 ,the new conditions would throw even heavier responsibilities on them4 ,can you translate this parable into terms of college life and sketch three college students as companion pieces to the three business men8 ,second ,day3 ,the ,call to ,action ,and passing along by the sea of ,galilee1 he saw ,simon and ,andrew the brother of ,simon casting a net in the sea2 for they were fishers4 ,and ,jesus said unto them1 ,come ye after me1 and ,i will make you to become fishers of men4 ,and straightway they left the nets1 and followed him4 ,and going on a little further1 he saw ,james the son of ,zebedee1 and ,john his brother1 who also were in the boat mending the nets4 ,and straightway he called them3 and they left their father ,zebedee in the boat with the hired servants1 and went after him4--,mark #a3af-bj4 ------------------------------------- ,and as ,jesus passed by from thence1 he saw a man1 called ,matthew1 sitting at the place of toll3 and he saith unto him1 ,follow me4 ,and he arose and followed him4--,matt4 #i3i4 ------------------------------------- ,and as they went on the way1 a certain man said unto him1 ,i will follow thee whithersoever thou goest4 ,and ,jesus said unto him1 ,the foxes have holes1 and the birds of the heaven have nests2 but the ,son of man hath not where to lay his head4 ,and he said unto another1 ,follow me4 ,but he said1 ,lord1 suffer me first to go and bury my father4 ,but he said unto him1 ,leave the dead to bury their own dead2 but go thou and publish abroad the kingdom of ,god4 ,and another also said1 ,i will follow thee1 ,lord2 but first suffer me to bid farewell to them that are at my house4 ,but ,jesus said unto him1 ,no man1 having put his hand to the plow1 and looking back1 is fit for the kingdom of ,god4--,luke #i3eg-fb4 ,the way in which ,jesus called his disciples shows that he felt he had a big business in hand4 ,it was a call to action1 to conflict and loss1 and there was snap in it4 ,leaving their boats and nets doubtless seemed a big proposition to these four fishermen2 but they did it4 ,matthew had to give up a government job with pickings4 ,these five rose to their chance with courageous decision1 and their names are still borne by millions of boys today4 ,the names of the other three are lost to fame4 ,one of them gushed and ,jesus cooled off his emotions4 ,the second and third wanted to procrastinate and hid behind social obligations4 ,note that epigram about the ploughman4 ,it is a splendid expression of intelligent and concentrated energy4 ,you can't drive a straight furrow while you 8rubber40 ,you've got to 8tend to your job40 ,four of the first five are said to have died a violent death4 ,would they have been wiser if they had looked out for ,number ,one8 ,third ,day3 ,the ,futility of ,talk ,not every one that saith unto me1 ,lord1 ,lord1 shall enter into the kingdom of heaven2 but he that doeth the will of my ,father who is in heaven4 ,many will say to me in that day1 ,lord1 ,lord1 did we not prophesy by thy name1 and by thy name cast out demons1 and by thy name do many mighty works8 ,and then will ,i profess unto them1 ,i never knew you3 depart from me1 ye that work iniquity4 ,every one therefore that heareth these words of mine1 and doeth them1 shall be likened unto a wise man1 who built his house upon the rock3 and the rain descended1 and the floods came1 and the winds blew1 and beat upon that house2 and it fell not3 for it was founded upon the rock4 ,and every one that heareth these words of mine1 and doeth them not1 shall be likened unto a foolish man1 who built his house upon the sand3 and the rain descended1 and the floods came1 and the winds blew1 and smote upon that house2 and it fell3 and great was the fall thereof4--,matt4 #g3ba-bg4 ,jesus evidently felt deeply the emptiness and futility of much of the religious talk4 ,he was interested only in those emotions and professions which could get themselves translated into character and action4 ,words have always been the bane of religion as well as its vehicle4 ,religious emotion has enormous motive force1 but it is the easiest thing in the world for it to sizzle away in high professions and wordy prayers4 ,in that case it is a substitute and counterfeit1 and a damage to the ,reign of ,god among men4 ,how about our own religious talk8 ,would it be better1 then1 to give up preaching and public prayer8 ,what has the utterance of religion done for us8 ,fourth ,day3 ,this ,camel ,passed ,through ,and he entered and was passing through ,jericho4 ,and behold1 a man called by name ,zacchus2 and he was a chief publican1 and he was rich4 ,and he sought to see ,jesus who he was2 and could not for the crowd1 because he was little of stature4 ,and he ran on before1 and climbed up into a sycomore tree to see him3 for he was to pass that way4 ,and when ,jesus came to the place1 he looked up1 and said unto him1 ,zacchus1 make haste1 and come down2 for to-day ,i must abide at thy house4 ,and he made haste1 and came down1 and received him joyfully4 ,and when they saw it1 they all murmured1 saying1 ,he is gone in to lodge with a man that is a sinner4 ,and ,zacchus stood1 and said unto the ,lord1 ,behold1 ,lord1 the half of my goods ,i give to the poor2 and if ,i have wrongfully exacted aught of any man1 ,i restore fourfold4 ,and ,jesus said unto him1 ,to-day is salvation come to this house1 forasmuch as he also is a son of ,abraham4 ,for the ,son of man came to seek and to save that which was lost4--,luke #ai3a-aj4 ,zacchus was engaged in the profitable but shady business of farming the ,roman taxing system in one of the richest districts of ,palestine4 ,he was a politician and business man combined1 and the kind of man that is 8bound to land40 ,being only five feet one he had no chance amid a crowd in a narrow street watching a procession4 ,so he climbed a tree4 ,imagine a corporation president climbing a telegraph post to see ,jesus6 ,this spirit of determination appealed to ,jesus and he promptly made friends with him1 though he well knew he would lose some more of his reputation by identifying himself with a publican4 ,zacchus proved his fitness for the ,kingdom of ,god by parting with his accumulated graft at a single sweep4 ,fifty per cent of his property given away outright2 the balance used to make restitution at the rate of four hundred per cent--how much was left8 ,here a camel passed through the needle's eye1 and ,jesus stood and cheered4 ,at what points is the moral energy of college men and women most severely tested8 ,where do they meet their great spiritual decisions8 ,fifth ,day3 ,will in ,prayer ,and he spake a parable unto them to the end that they ought always to pray1 and not to faint2 saying1 ,there was in a city a judge1 who feared not ,god1 and regarded not man3 and there was a widow in that city2 and she came oft unto him1 saying1 ,avenge me of mine adversary4 ,and he would not for a while3 but afterward he said within himself1 ,though ,i fear not ,god1 nor regard man2 yet because this widow troubleth me1 ,i will avenge her1 lest she wear me out by her continual coming4 ,and the ,lord said1 ,hear what the unrighteous judge saith4 ,and shall not ,god avenge his elect1 that cry to him day and night1 and yet he is longsuffering over them8--,luke #ah3a-g4 ,in most of his sayings on prayer ,jesus either objected to the wordiness of prayers 7,matt4 #f3e-ac71 or he demanded more will and persistence4 ,in the story of the widow and the judge the odds were against the widow4 ,being only a widow she had no pull and no vote4 ,the judge was frankly a tough case1 untouched by religion and conscience1 and thick-skinned as to public opinion4 ,yet the widow won out by sheer doggedness4 ,surely the mind that sketched the reiterating widow and the collapsing politician had an admiring eye for energy of action4 ,jesus wanted that spirit and determination put into prayer4 ,but note that he was thinking1 not of personal edification1 nor of private benefits to be obtained1 but of the 8avenging of ,god's elect02 that is1 of straightening out the affairs of the world so that the wrongs of the righteous would be redressed4 ,a keen social consciousness about the condition of ,god's people1 coupled with 8hunger and thirst for justice10 can turn prayer into action4 ,have we any experience of prayer concentrated on great public evils8 ,how does that differ from prayers centering about our own interests8 7,see ,fosdick1 8,the ,meaning of ,prayer10 ,chapter ,x47 ,sixth ,day3 ,twelve against the ,field ,and as ye go1 preach1 saying1 ,the kingdom of heaven is at hand4 ,heal the sick1 raise the dead1 cleanse the lepers1 cast out demons3 freely ye received1 freely give4 ,get you no gold2 nor silver1 nor brass in your purses3 no wallet for your journey1 neither two coats1 nor shoes1 nor staff3 for the laborer is worthy of his food4 ,and into whatsoever city or village ye shall enter1 search out who in it is worthy2 and there abide till ye go forth4444 ,and whosoever shall not receive you1 nor hear your words1 as ye go forth out of that house or that city1 shake off the dust of your feet4 ,verily ,i say unto you1 ,it shall be more tolerable for the land of ,sodom and ,gomorrah in the day of judgment1 than for that city4444 ,and be not afraid of them that kill the body1 but are not able to kill the soul4--,matt4 #aj3g-aa1 #ad-ae1 #bh;a4 ,this whole chapter expresses with immense vitality the heroic spirit called forth by the ,kingdom propaganda4 ,jesus sent these twelve men through the villages of ,galilee to duplicate and multiply what he was doing4 ,the natural leaders of society1 the able1 the educated1 the powerful1 were concerned in setting up their own kingdom and enslaving their fellows to serve them4 ,so ,jesus took what material he had1 peasants and fishermen1 and created a new leadership4 ,he flung them against existing society1 knowing well that they would have to face opposition4 ,in fact1 they were destined1 one by one1 to go to death for their cause4 ,he tells them not to mind a little thing like death1 but to do their work and rally the people around the idea of the ,reign of ,god4 ,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 ,twelve8 ,seventh ,day3 ,doing ,all1 and ,then ,some ,but who is there of you1 having a servant plowing or keeping sheep1 that will say unto him1 when he is come in from the field1 ,come straightway and sit down to meat2 and will not rather say unto him1 ,make ready wherewith ,i may sup1 and gird thyself1 and serve me1 till ,i have eaten and drunken2 and afterward thou shalt eat and drink8 ,doth he thank the servant because he did the things that were commanded8 ,even so ye also1 when ye shall have done all the things that are commanded you1 say1 ,we are unprofitable servants2 we have done that which it was our duty to do4--,luke #ag3g-aj4 ,jesus often boldly took his illustrations from the facts of life even when they were repellent to him4 ,here he holds up the joyless life of a ,syrian agricultural laborer4 ,after plodding all day in the field1 this man comes home1 tired and hungry4 ,is he promptly cared for8 ,no1 he must first cook and serve his master's meal4 ,then he can eat what's left4 ,does he get any thanks for working overtime8 ,not a thank4 ,now1 says ,jesus1 what this man does under the hard coercion of his lot1 you and ,i must do of our own free will4 ,after we have done a man's work1 let us go and do some more for the sake of the cause1 and disclaim praise4 ,that spirit of utter service is1 in fact1 the spirit in which men work when the ,kingdom vision gets hold of them4 ,they become greedy for work and can not satisfy themselves4 ,the strong and inspired men always feel at the end that they have not done half they ought to have done4 ,the last words of ,martin ,luther1 scribbled on a scrap of paper1 were3 8,we are beggars4 ,that's true40 ,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 all8 ,study for the ,week ,is it not a strange fate that down to the most recent times art has pictured ,jesus all meek and gentle1 and theology has emphasized his passive suffering8 ,yet he was high-power energy4 ,his epigrams and hyperboles crack like a whip-lash4 ,he was up before dawn4 ,he always rose to the sight of human need4 ,to do the will of his ,father was meat and drink to him4 ,his life was a combat4 ,he faced opposition without flinching and 8stedfastly set his face to go up to ,jerusalem0 when he knew it meant death4 ,even when he stood silent before the court and when he hung nailed to the gallows1 he was a spiritual force in action and men were disturbed and afraid before him4 ,i ,he communicated energy to others4 ,he hated mere talk and discouraged fruitless theorizing4 ,he praised energetic action when he found it1 as in the case of ,zacchus1 and of the men who climbed the roof with a paralytic man and dug up the roofing to let him down to ,jesus4 ,he called that sort of thing 8faith40 ,faith1 in ,jesus' use of the word1 did not mean shutting your eyes and folding your hands4 ,he said it was an explosive that could remove mountains4 ,he gave three of his disciples nicknames1 and they were all given to express forcefulness2 ,simon he called ,peter1 the ,rock2 and ,james and ,john he called ,boanerges1 the sons of thunder4 ,he sent his disciples open-eyed to face trouble2 he told them the wolves were waiting for them1 but to rejoice and be exceeding glad for the chance of lining up against them4 ,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 middle1 and turned his disciples into mollycoddles4 ,away with it6 ,though the spirit of ,jesus has never had more than half a chance in historic ,christianity1 yet it is demonstrable that the total efficiency of humanity1 the bulk of work done1 and the capacity for heroic tension of energies have been greatly increased by it4 ,taking it on the smallest scale--every real conversion means a break with debasing habits1 with alcoholism1 with the waste of sexual energies2 it means more self-control1 more responsiveness to duty1 more capacity to take a long outlook1 and consequently better work4 ,we can observe this in ourselves and others4 ,we still need the coercion of stern necessity and of public opinion to keep us straight1 but an inward compulsion is added4 ,a ,christian carries his policeman around inside of him4 ,where ,christianity gets a really firm hold on men or women1 especially if there is a basis of natural ability1 it pushes them on to lead in moral movements and they break away for human progress4 ,when ,christianity multiplies such cases1 and makes soberness1 duty1 and hard work the habit of entire communities1 we have a social fact of first-class importance2 for the human animal is naturally lazy1 sluggish1 and inclined to live for today4 ,the capacity to subordinate immediate gratification for a future good is scarce2 the capacity to subordinate selfish advantage to a great common and moral good is scarcer still4 ,we can see this force working on a larger scale on the foreign mission field where ,christianity is a new social energy4 ,there it is easier to disentangle it from other social forces4 ,what are the comparative results when it gets a lodgment in a single social class or tribal group8 ,this question will bear watching during the next fifty years4 ,the full social results of ,christianity will not show till the third generation4 ,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 energies4 ,what1 for instance1 has been the historic connection between the development of capitalistic industry in ,holland1 ,england1 and ,france1 and the sober and frugal piety and patient laboriousness created in the ,calvinists of ,holland1 the ,puritans of ,england1 and the ,huguenots of ,france8 ,,ii ,the contributions made by ,christianity to the working efficiency and the constructive social abilities of humanity in the past have been mainly indirect4 ,the main aim set before ,christians was to save their souls from eternal woe1 to have communion with ,god now and hereafter1 and to live ,god-fearing lives4 ,it was individualistic religion1 concentrated on the life to come4 ,its social effectiveness was largely a by-product4 ,what1 now1 would have been the result if ,christianity had placed an equally strong emphasis on the ,kingdom of ,god1 the ideal social order8 ,other things being equal1 a ,christian father and mother are better parents than others because they have more sense of duty1 more love1 and a higher valuation of spiritual things4 ,but if1 in addition1 they have a religious desire for a higher social order and realize that noble children are a splendid contribution to it1 how will that affect their parenthood8 ,a teacher1 artist1 or scientist who is also a religious man1 will do conscientious work if he works under the motives of individualistic religion4 ,but if he has a vision of the ,kingdom of ,god on earth and sees the contributions he can make to it1 will not that raise the character of his output8 ,a business man of strong ,christian character will work hard1 keep his word in business1 and deal fairly with employes and customers4 ,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 ,christianity8 ,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 religion4 ,then religion would get behind social evolution in earnest4 ,this would be no new and foreign element imported into our religion4 ,it would be a modern revival of the doctrine of ,jesus himself1 which has been too long submerged and neglected4 ,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 order4 ,the idea of the ,kingdom of ,god reawoke with the rise of modern democracy4 ,now is the time for it4 ,,iii ,the idea of the ,kingdom of ,god is not identified with any special social theory4 ,it means justice1 freedom1 fraternity1 labor1 joy4 ,let each social system and movement show us what it can contribute and we will weigh its claims4 ,we want the old ideal defined in modern terms1 in the terms of modern democracy1 of the power machine1 of international peace1 and of evolutionary science4 ,but we want to embrace it with the old religious faith and ardor1 so that we can pray over it4 ,this great task of establishing a righteous social life on earth embraces all minor tasks in so far as they are good4 ,the mother who tries to make a good home1 the farmer who feeds the people1 the teacher who trains them1 the scientist who gets the facts for all1 the merchant1 the workingman1 the artist1 the leader in play--they are all contributing to the ,kingdom1 provided they view their work so1 and are trying to put an evolutionary plus into it which will lift the total nearer to the divine will4 ,the ,kingdom is the supreme task1 and all small tasks are part of it4 ,that gives every man a place in it who works--where is the idler's place in it8--and it hallows all good work with religious glory4 ,it may seem as if this social aim of religion may depreciate the aim of developing our own personality and of saving our souls4 ,it ought not4 ,sometimes it does for a time4 ,but we are each so enormously important to ourselves that we are not likely to forget ourselves1 and the practical struggle with temptation and sorrow will teach us to seek strength for our personal needs from ,christ4 ,in time we shall learn to say with ,jesus1 8,for their sakes ,i sanctify myself1 that they also may be sanctified40 ,in time surrender to the ,kingdom ideal1 toil for it1 self-denial for it1 cooperation with others for it1 will have the strongest kind of reactions on ourselves and our moral fiber4 ,gymnasium work is all right1 but real work in the open is better4 ,we are most durably saved by putting in hard work for the ,kingdom of ,god4 ,in every great task a religious man is consciously thrown back on the aid of ,god--most of all in the greatest task of all4 ,eternal powers are cooperating with our puny efforts4 ,that alone guarantees that our work is not wasted4 ,we plant and water1 but unless ,god's sun shines upon it1 our work is nothing4 ,he is a fool that is not reverent and humble4 ,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 away1 and we seem far away from a kingdom of love4 8,as the heavens are higher than the earth1 so are my ways higher than your ways1 and my thoughts than your thoughts40 ,,iv ,here1 then1 we have another social principle of ,jesus4 ,a collective moral ideal is a necessity for the individual and the race4 ,every man must have a conscious determination to help in his own place to work out a righteous social order for and with ,god4 ,the race must increasingly turn its own evolution into a conscious process4 ,it owes that duty to itself and to ,god who seeks an habitation in it4 ,it must seek to realize its divine destiny4 8,thy kingdom come6 ,thy will be done on earth as it is done in heaven60 ,this is the conscious evolutionary program of ,jesus4 ,it combines religion1 social science1 and ethical action in a perfect synthesis4 ,what has this to say to students8 ,everything1 it seems4 ,first1 whatever is to be our particular job1 we must relate it to the supreme common task at which ,god and all good men are working4 ,unless we see and assert that relation1 we are mere day-laborers or slaves1 with neither intelligence nor enthusiasm4 ,second1 anyone who1 instead of loyally relating his life-work to ,god's work1 pursues his own ambition at the expense of the ,kingdom and damages it to make profit for himself1 is like a man who takes pay to damage his country4 ,he makes the work harder for all who are more faithful than he1 and their blood will be upon him4 ,third1 8noblesse oblige40 ,if we belong to the republic of learning and education1 something extra is justly due from us4 ,here1 for instance1 is the evangelization of the world in this generation4 ,an organization has been created to accomplish it4 ,heroic pioneers have died1 preparing the way for larger forces4 ,is our life fit and good enough to put into that8 ,here is the ,christianization of the social order in the next two generations4 ,what have all our social studies been for in the design of ,god8 ,to fit ourselves for exploiting our fellows or to show them the way to the ,kingdom of ,god8 ,suggestions for ,thought and ,discussion ,i4 ,our ,untapped ,reserves #a4 ,how far is a person who produces nothing1 of use to the community8 ,is increase of productive efficiency the test of progress8 #b4 ,does religion help to call out reserves of energy in human nature8 ,,ii4 ,the ,energy of ,jesus #a4 ,how far did ,jesus give evidence of audacity and high power energy8 ,has the ,christian ,church realized this8 ,how about the portrayals of him in art8 #b4 ,furnish evidence that ,jesus demanded sincere work4 ,how was this connected with the ,kingdom of ,god in his mind8 #c4 ,give proof that he demanded heroism of his followers as a commonplace thing4 #d4 ,how did this temper affect his view of prayer8 ,,iii4 ,christianity and ,work #a4 ,has ,christianity ever promoted idleness8 ,if so1 what type of ,christianity was it8 #b4 ,taken as a whole has ,christianity increased the amount of work done1 or lessened it8 ,give historical proof4 #c4 ,would it raise the economic efficiency of an ,african tribe to become ,christians8 ,would it raise the efficiency of the ,mexican people if they adopted a purer type of ,christianity8 ,how8 #d4 ,where is the idler's place in the ,kingdom of ,god8 ,,iv4 ,the ,reenforcement of ,christianity by the ,kingdom ,ideal #a4 ,is a call to be converted a call to enjoy spiritual peace or to exert spiritual energy8 #b4 ,how has the idea arisen that ,christianity is a dope to make people contented amid wrong conditions8 #c4 ,how would the ,kingdom faith give religious quality to the plain man's job8 #d4 ,other things being equal1 has a religious man more or less fighting energy against wrong than a non-religious man8 #e4 ,if a man passes from an individualistic to a social conception of religion1 what change will it make in moral action8 #f4 ,to what extent is the enterprise of the ,kingdom of ,god a dynamic expression of accepted sociological principles8 #g4 ,what is the special obligation of college men and women to the ,kingdom of ,god8 ,v4 ,for ,special ,discussion #a4 ,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 present8 ,does the one exclude the other8 #b4 ,does our social order call out the full energy and intelligence of the working people8 #c4 ,can an overworked and underpaid workman feel that he is working for the ,kingdom of ,god8 #d4 ,does the ,kingdom of ,god necessarily involve elements of social readjustment and change8 #e4 ,would a predatory governing class in the past have allowed the preaching of a social conception of the ,kingdom of ,god8 ,chapter ,,vi4 ,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 men1 that is1 an advance in ethics4 ,every really epochal advance must have it or slip back4 ,there must be1 first1 better obedience to the moral principles already recognized and accepted by society2 second1 an expansion of the sway of ethical duty to new fields and wider groups of humanity2 and third1 a recognition of new duties and the assimilation of new and higher ethical conceptions4 ,to what extent did ,jesus appreciate these supreme needs8 ,,daily ,,readings ,first ,day3 ,living up to the ,old ,standards ,in the high-priesthood of ,annas and ,caiaphas1 the word of ,god came unto ,john the son of ,zacharias in the wilderness4 ,and he came into all the region round about the ,jordan1 preaching the baptism of repentance unto remission of sins2 as it is written in the book of the words of ,isaiah the prophet1 ,the voice of one crying in the wilderness1 ,make ye ready the way of the ,lord1 ,make his paths straight4 ,every valley shall be filled1 ,and every mountain and hill shall be brought low2 ,and the crooked shall become straight1 ,and the rough ways smooth2 ,and all flesh shall see the salvation of ,god4 ,he said therefore to the multitudes that went out to be baptized of him1 ,ye offspring of vipers1 who warned you to flee from the wrath to come8 ,bring forth therefore fruits worthy of repentance1 and begin not to say within yourselves1 ,we have ,abraham to our father3 for ,i say unto you1 that ,god is able of these stones to raise up children unto ,abraham4 ,and even now the axe also lieth at the root of the trees3 every tree therefore that bringeth not forth good fruit is hewn down1 and cast into the fire4--,luke #c3b-i4 ,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 ourselves4 ,therefore ,christianity set out with a call for personal repentance4 ,if we only acted up to what we know to be right1 this world would be a different place4 ,but we fool ourselves with protective coloring devices in order to keep our own self-respect4 ,take our language1 for instance2 it reeks with evasive euphemisms intended to make nasty sins look prettier4 ,we call stealing 8swiping0 and cheating 8cribbing40 ,when we have been drunk we say we were 8squiffy40 ,as soon as we face the facts1 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 history4 ,that is the beginning of social vision4 ,personal repentance is a social advance4 ,what equivalent have college men and women for the plea of the ,pharisees that they were ,abraham's children and had a pull with ,god8 ,second ,day3 ,expanding the ,area of ,obligation ,and behold1 a certain lawyer stood up and made trial of him1 saying1 ,teacher1 what shall ,i do to inherit eternal life8 ,and he said unto him1 ,what is written in the law8 how readest thou8 ,and he answering said1 ,thou shalt love the ,lord thy ,god with all thy heart1 and with all thy soul1 and with all thy strength1 and with all thy mind2 and thy neighbor as thyself4 ,and he said unto him1 ,thou hast answered right3 this do1 and thou shalt live4 ,but he1 desiring to justify himself1 said unto ,jesus1 ,and who is my neighbor8 ,jesus made answer and said1 ,a certain man was going down from ,jerusalem to ,jericho2 and he fell among robbers1 who both stripped him and beat him1 and departed1 leaving him half dead4 ,and by chance a certain priest was going down that way3 and when he saw him1 he passed by on the other side4 ,and in like manner a ,levite also1 when he came to the place1 and saw him1 passed by on the other side4 ,but a certain ,samaritan1 as he journeyed1 came where he was3 and when he saw him1 he was moved with compassion1 and came to him1 and bound up his wounds1 pouring on them oil and wine2 and he set him on his own beast1 and brought him to an inn1 and took care of him4 ,and on the morrow he took out two shillings1 and gave them to the host1 and said1 ,take care of him2 and whatsoever thou spendest more1 ,i1 when ,i come back again1 will repay thee4 ,which of these three1 thinkest thou1 proved neighbor unto him that fell among the robbers8 ,and he said1 ,he that showed mercy on him4 ,and ,jesus said unto him1 ,go1 and do thou likewise4--,luke #aj3be-cg4 ,a meaty story and a famous one4 ,the lawyer found his own answer uncomfortably simple when it was taken up in such a matter-of-fact way4 ,it was suddenly up to him to act on his own advice4 ,he tried to hedge by raising a new question3 8,love my neighbor8 ,certainly4 ,but who is my neighbor80 ,who is within the cordon of fraternal fellowship with me8 ,all men of my people and religion8 ,or only the good and desirable people8 ,where do you draw the line8 ,follows the story of the ,good ,samaritan4 8,your neighbor8 ,the alien and the heretic40 ,the logic of the reply demanded that some good ,jew would be shown caring for a wounded ,samaritan4 ,jesus gives it a smashing effectiveness by reversing the role and showing the hated ,samaritan as the heroic lover of his kind4 ,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 exiled4 ,if we substitute ,spaniard and ,moor1 ,kurd and ,armenian1 ,serb and ,bulgar1 we may get the tension4 ,who are our ,american ,samaritans8 ,third ,day3 ,raising the ,standards ,we must live up to what we know is right1 and we must expand the area of ethical obligation to take in even men of alien race and hostile religion4 ,but beyond that1 we need a conscious advance in the ethical standards themselves4 ,jesus worked out this principle with perfect clearness in a part of the ,sermon on the ,mount1 ,matthew #e3ag-dh4 ,he states the need1 and then shows in six cases how such an advance would work out4 ,we shall take these up in their order4 ,matthew has introduced scattered sayings of ,jesus which serve as corollaries1 but which do not bear directly on the real course of the argument2 for instance1 ,matthew #e3bc-bf2 #bi-cj4 ,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 that4 ,think not that ,i came to destroy the law or the prophets3 ,i came not to destroy1 but to fulfil4444 ,for ,i say unto you1 that except your righteousness shall exceed the righteousness of the scribes and ,pharisees1 ye shall in no wise enter into the kingdom of heaven4--,matt4 #e3ag1 #bj4 ,apparently conservative ,jews soon felt the spiritual freedom and force in the teachings of ,jesus4 ,he seemed to them to be attacking the sacred ,law1 the foundation of morality and religion4 ,jesus mentions the charge but denies it4 ,his purpose was not destructive but constructive4 ,he demanded not less righteousness but more4 ,the lines of right living needed to be prolonged4 ,the traditional standards were no longer adequate4 ,a man might obey them and yet not be a good man4 ,the scribes and ,pharisees were the model church members of ,judaism and experts in piety1 yet they were not qualified to enter the ,kingdom of ,god4 ,are we also good people who are not good enough8 ,fourth ,day3 ,the ,sins of ,hate ,ye have heard that it was said to them of old time1 ,thou shalt not kill2 and whosoever shall kill shall be in danger of the judgment3 but ,i say unto you1 that every one who is angry with his brother shall be in danger of the judgment2 and whosoever shall say to his brother1 ,raca1 shall be in danger of the council2 and whosoever shall say1 ,thou fool1 shall be in danger of the hell of fire4--,matt4 #e3ba1 #bb4 ,the ,law of ,moses forbade murder2 a man-slayer was amenable in the ordinary court4 ,was this an adequate expression of the sacredness of human life and personality8 ,it never even scratched a man or woman who assaulted the soul of another with anger and curses4 ,jesus proposed that these sins be restandardized4 ,plain anger ought to be valued about as murder used to be4 ,and if anybody went so far as to revile a brother and deny his moral or intellectual worth1 the ,supreme ,court and ,gehenna would be about right for him4 ,the lawyers' gauge of culpability can not get down to the subtler expressions of lovelessness which break the prime law of the ,kingdom4 ,by what methods is contempt expressed in our own social life8 ,how highly do we rate the moral value of self-respect8 ,fifth ,day3 ,the ,sins of ,sex ,ye have heard that it was said1 ,thou shalt not commit adultery3 but ,i say unto you1 that every one that looketh on a woman to lust after her hath committed adultery with her already in his heart4444 ,it was said also1 ,whosoever shall put away his wife1 let him give her a writing of divorcement3 but ,i say unto you1 that every one that putteth away his wife1 saving for the cause of fornication1 maketh her an adulteress2 and whosoever shall marry her when she is put away committeth adultery4--,matt4 #e3bg1 #bh2 #ca1 #cb4 ,these two cases deal with sex4 ,the old law forbade adultery1 the infringement of family life1 and stopped there4 ,jesus goes back of the act to the lustful imaginations and the wandering eye1 which may lack opportunity but which are the real spring of all uncleanness4 ,he runs the line of ethical obligation farther back4 ,the law of divorce 7,deut4 #bd3a71 especially as interpreted by the scribes1 was very comfortable--for the male4 ,he could divorce his wife for almost any cause4 ,her only protection was that a formal paper had to be given her which enabled her to marry again4 ,as a woman's economic and social standing in that age depended almost wholly on her family relations1 she was at the mercy of the man4 ,jesus demanded more protection for her4 ,to him the relation was indissoluble4 ,the ,mosaic provision for divorce was a concession to the low moral level of the people4 ,the ideal was the 8one man1 one woman0 provision of the ,creator4 7,see ,matt4 #ai3c-h74 ,the disciples ruefully remarked that such a strengthening of the bond did not add to the attractiveness of marriage--for the male 7#ai3aj74 ,where do we draw the line between the rightful1 natural desire of sex and lawless predatory lust8 ,sixth ,day3 ,the ,sins of ,words ,again1 ye have heard that it was said to them of old time1 ,thou shalt not forswear thyself1 but shalt perform unto the ,lord thine oaths3 but ,i say unto you1 ,swear not at all2 neither by the heaven1 for it is the throne of ,god2 nor by the earth1 for it is the footstool of his feet2 nor by ,jerusalem1 for it is the city of the great ,king4 ,neither shalt thou swear by thy head1 for thou canst not make one hair white or black4 ,but let your speech be1 ,yea1 yea2 ,nay1 nay3 and whatsoever is more than these is of the evil one4--,matt4 #e3cc-cg4 ,current morality had reached the point of insisting on truthfulness when a man was under oath4 ,solemnly to call ,god to witness a statement and yet to fool your neighbor by it1 was downright wicked4 ,but it was very handy4 ,so they developed a joyful lot of casuistical distinctions as to which kind of oaths were binding and which didn't count4 ,see how ,jesus ridiculed this 7,matt4 #bc3af-bb74 ,here he proposed that the obligation of veracity be extended to all statements4 ,a truthful man needs no oaths to assure a doubting world that this time he is really telling what is so4 ,oaths are a device of the devil to limit the amount of truth in the world4 ,how about oaths for legal purposes8 ,could they be dispensed with8 ,have they done more good or harm8 ,seventh ,day3 ,the ,sins of ,strife ,ye have heard that it was said1 ,an eye for an eye1 and a tooth for a tooth3 but ,i say unto you1 ,resist not him that is evil3 but whosoever smiteth thee on thy right cheek1 turn to him the other also4 ,and if any man would go to law with thee1 and take away thy coat1 let him have thy cloak also4 ,and whosoever shall compel thee to go one mile1 go with him two4 ,give to him that asketh thee1 and from him that would borrow of thee turn not thou away4 ,ye have heard that it was said1 ,thou shalt love thy neighbor1 and hate thine enemy3 but ,i say unto you1 ,love your enemies1 and pray for them that persecute you2 that ye may be sons of your ,father who is in heaven3 for he maketh his sun to rise on the evil and the good1 and sendeth rain on the just and the unjust4 ,for if ye love them that love you1 what reward have ye8 do not even the publicans the same8 ,and if ye salute your brethren only1 what do ye more than others8 do not even the ,gentiles the same8 ,ye therefore shall be perfect1 as your heavenly ,father is perfect4--,matt4 #e3ch-dh4 ,the ,law restricted the natural desire for revenge to the limit of a strict equivalent4 ,if a man knocked out your tooth1 you could knock out one for him1 but not two teeth1 nor all he had4 ,of course retaliation never heals a feud4 ,jesus proposes to limit revenge still farther and to retaliate only by acts of kindness4 ,that is1 in fact1 the only way to end a quarrel completely and victoriously4 ,it reestablishes fellowship and kills an enemy4 ,the ,law called for love for one's neighbors2 the scribes had added the permission to hate one's enemies4 ,jesus raises the standards of good-will4 ,the law of love applies to all4 ,there is nothing great in loving those who love us4 ,anybody can do that4 ,heroic love begins where no love comes to meet it4 ,those who can win that triumph show the true family likeness of ,god1 and are now living in his ,kingdom4 ,what are our personal experiences as to the utility of revenge8 ,what is the difference between the non-resistance which ,jesus proposed1 and cowardice8 ,is there such a thing in fact as loving your enemies8 ,study for the ,week ,i ,the ,hebrew religion was an unfinished religion4 ,that is one of the best proofs of its divine inspiration4 ,the prophets had the forward look4 ,great things were yet to come4 ,as one of the most daring expressed it1 the old and hallowed covenant1 made by ,god at the ,exodus1 would be superseded by a new and higher relation2 ,god would write his law into the hearts of the people2 the old drill in outward statutes would disappear1 for all men would know ,god by an inward experience of forgiveness and love 7,jeremiah #ca3ca-cd74 ,jesus not only shared this expectation of a new religious era1 but set it in the center of his teaching4 ,religion to him was not static4 ,he lived in a moving world4 ,a new age was coming1 and he would be the initiator of it4 8,from the days of ,john the ,baptist until now the kingdom of ,god suffereth violence1 and men of violence take it by force40 ,john had been the greatest of the prophets2 with him a new swift movement had begun2 but something far greater was coming2 even the least in the new age would have an advantage over ,john 7,matt4 #aa3aa-ai74 ,the popular conception expected the new age to come by divine miraculous interference simply4 ,the ,messiah would descend from heaven with angelic legions1 expel the ,romans1 judge the nation1 punish the apostate ,jews1 and then the new ,jerusalem1 which was already complete and waiting in heaven1 would descend from above4 ,that was the ,utopia of ,jewish apocalypticism4 ,jesus never eliminated the direct acts of ,god and the significance of divine catastrophes from his outlook4 ,but in his parables taken from biological processes 7see especially ,matthew #ac7 he developed a conception of continuous and quiet growth1 culminating at last in the judgment act of ,god4 ,the ,kingdom of ,god1 he said1 is like a farmer who sows his grain and lets the forces of nature work2 he goes about his daily tasks1 and all the time the tiny blades come up1 the ear forms and gets heavy1 and then comes the harvest 7,mark #d3bf-bi74 ,jesus was working his way toward evolutionary conceptions4 ,they were so new to his followers that he put them in parable form to avoid antagonism4 ,such a conception of the ,kingdom brought it closer to human action4 ,it was already at work2 it was in one sense already present 7,luke #ag3bj-ba74 ,it was possible then to help it along4 ,the most obvious duty was for every man to clean up his own backyard and repent of his sins4 ,every one should approximate the life of the ,kingdom by living now as he would expect to live then4 ,but1 as we have seen from his sayings1 ,jesus went far beyond this4 ,he demanded an elevation of the accepted ethical standards4 ,it was not simply a matter of erring and lagging individuals1 but of the socialized norms of conduct4 ,he had deep reverence and loyalty for the religion of his nation1 and never told his followers to break with it4 ,but he asserted boldly that the customary ethics of ,judaism1 based on the ,decalogue and its interpretation by the ,jewish theologians1 was not good enough4 ,it was good as far as it went1 and he had no destructive criticism of it1 but it needed to be 8fulfilled0 and to have its lines prolonged4 ,we have studied the six sample instances which he offered in order to explain his principle of moral and social progress4 ,in each case he accepts the law as it stood1 but asks for more of the same thing1 more respect for personality1 more reverence for womanhood1 more stability for the home1 more truthfulness1 more peacefulness1 more love4 ,thus he combined continuity with progress1 conservatism with radicalism4 ,,ii ,the platform for ethical progress laid down in the ,sermon on the ,mount is a great platform4 ,when ,tolstoi first realized the social significance of these simple sentences1 it acted as a revelation which changed his life4 ,even men who reject the supernatural claims of ,christianity uncover before the ,sermon on the ,mount4 ,yet its fate is tragic4 ,it has not been 8damned with faint praise10 but made ineffective by universal praise4 ,its commandments are lifted so high that nobody feels under obligations to act on them4 ,only small sections of the ,christian ,church have taken the sayings on oaths1 non-resistance1 and love of enemies to mean what they say and to be obligatory4 ,yet all feel that the line of ethical and social advance must lie in the direction traced by ,jesus1 and if society could only climb out of the present pit of predatory selfishness and meanness to that level1 it would be heaven4 ,do you and ,i believe in it8 ,do we believe that it is not enough to keep out of the spiritual hell and damnation of adultery1 but that a clean mind would be the most efficient and cheerful mind8 ,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 soul8 ,if a man loved his enemy and turned the other cheek1 would he be everybody's door-mat or everybody's temple of refuge8 ,suppose we mark for the present those parts which we are willing to accept as our own standards of action4 ,if there are portions which do not seem practicable1 let us post them in our minds as debatable propositions1 as points to be tested by the experience of coming years1 or as working hypotheses in the science of living4 ,but whatever we may think of single points1 let us stick to the leading thought of ,jesus1 that every advance toward the ,kingdom of ,god1 that is1 toward the true social order1 involves a raising of the ethical standards accepted by society4 ,this is a principle of social progress which every leading intellect ought to know by heart4 ,,iii ,when ,jesus offered his six sample cases of ethical progress1 he had no intention of exhausting the principle of advance which he laid down4 ,there was more to say about the ,jewish law4 ,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 law4 ,from the beginning ,christianity taught self-control and the mastery of the spirit over physical desires4 ,it always condemned drunkenness4 ,but ancient ,christianity never demanded abstinence from fermented drink4 ,with modern methods of manufacturing alcoholic drinks and modern capitalistic methods of pushing their sale1 the danger has become more pressing4 ,with modern scientific knowledge the physiological and social problems of drink have become clearer4 ,modern life demands an undrugged nervous system for quick and steady reactions4 ,it was said of old time1 8,thou shalt not get drunk02 but today the spirit of ,christianity and modern life says1 8,thou shalt not drink nor sell intoxicants at all40 ,in every case in which the interests of woman came before ,jesus1 he took her side4 ,at that time woman was the suppressed half of humanity4 ,the attitude of historic ,christianity has been a mixture between his spirit and the spirit of the patriarchal family4 ,today ,christianity is plainly prolonging the line of respect and spiritual valuation to the point of equality between men and women--and beyond4 ,from the beginning an emancipating force resided in ,christianity which was bound to register its effects in political life4 ,but in an age of despotism it might have to confine its political morality to the duty of patient submission1 and content itself with offering little sanctuaries of freedom to the oppressed in the ,christian fraternities4 ,today1 in the age of democracy1 it has become immoral to endure private ownership of government4 ,it is no longer a sufficient righteousness to live a good life in private4 ,christianity needs an ethic of public life4 ,it was said of old 8,thou shalt not commit murder40 ,it is said to us1 8,ye shall not wear down life in the young by premature hard labor2 nor let the fear of poverty freeze the fountain of life2 and ye shall put a stop to war40 ,it was said of old1 8,thou shalt not steal40 ,it is said to us1 8,ye shall take no unearned gain from your fellows1 but pay to society in productive labor what ye take from it in goods40 ,,iv ,this matter of raising the moral standards of society is preeminently an affair of the young4 ,they must do it or it will never be done4 ,the ,sermon on the ,mount was spoken by a young man1 and it moves with the impetuous virility of youth4 ,the old are water-logged physically4 ,they are mentally bound up with the institutions inside of which they have spent a lifetime1 and they want to enjoy in peace the wealth and position they have attained4 ,we shall be just the same forty years from now4 ,but while we are young is the time to make a forward run with the flag of ,christ1 the banner of justice and love1 and plant it on the heights yonder4 ,we must not only be better men and women than we are now4 ,we must leave a better world behind us when we are through with it4 ,whatever we affirm in our growing years will work out in some fashion in our years of maturity and power4 ,if fifty thousand college men and women a year would range themselves alongside of ,jesus ,christ1 look at our present world as open-eyed as he looked at his world1 see where the social standards of conduct are in contradiction with his spirit and with modern need1 and work to raise them1 the world would feel the effect in ten years4 ,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 spirit4 ,suggestions for ,thought and ,discussion ,i4 ,living ,up to the ,old ,standards #a4 ,what would happen if a college community began to live up to the standards of work and honor which all acknowledge8 #b4 ,does human nature welcome a moral advance8 ,,ii4 ,the ,ethical ,program of ,jesus #a4 ,what advance does ,jesus' program make necessary8 ,state the main principle in ,matt4 #e3ag-dh1 and the six applications made by ,jesus himself4 ,how was this principle connected with his idea of the ,kingdom8 #b4 ,can we agree with the principle8 ,how far can we go with ,jesus in his application8 #c4 ,would a man get more or less satisfaction out of life if he obeyed these maxims in private life8 #d4 ,how far could a man hold his own if he obeyed them in a reasonable way in business or in public life8 ,if a man loved his enemies and turned the other cheek1 would he be everybody's doormat or everybody's friend and refuge8 ,,iii4 ,raising the ,standards ,today #a4 ,on what ethical questions have we come to the point where the moral standards accepted by society can be and must be raised8 #b4 ,if you could purchase one single advance by your life1 what would you choose8 #c4 ,how does an expansion of the area of full social obligation operate to raise the standards of conduct8 ,who is my neighbor1 and who is not8 ,,iv4 ,for ,special ,discussion #a4 ,a new intellectual age has opened with the rise of modern science2 what new moral standards should be the result of our new knowledge8 #b4 ,a new economic age opened with the invention of power machinery and the social organization of labor2 what new moral standards should have been the result of the new wealth of civilization8 #c4 ,a new political era opened with the rise of democracy2 what new moral standards should be achieved in the life of ,states and cities8 #d4 ,a new era began in world-wide relations with the beginning of steam-carried commerce2 what new standards are needed for international and inter-racial relations8 ,,part ,,iii4 ,,the ,,recalcitrant ,,social ,,forces ,chapter ,,vii4 ,leadership ,for ,service ,ambition ,must ,get ,its ,satisfaction by ,serving ,humanity ,the ,kingdom of ,god was an ideal4 ,if it was to be turned into concrete realities1 it would encounter the recalcitrant and stubborn instincts of human nature and the conservative forces of society4 ,where did ,jesus locate the obstacles8 ,at what points was he aware of resistance8 ,did he realize the force of ambition and the love of power8 ,did he gauge the pull of the property instinct8 ,did he feel religion as a help or a hindrance in realizing the ,kingdom of ,god8 ,these questions we shall follow up in three lessons4 ,,daily ,,readings ,first ,day3 ,the ,trustee ,and ,peter said1 ,lord1 speakest thou this parable unto us1 or even unto all8 ,and the ,lord said1 ,who then is the faithful and wise steward1 whom his lord shall set over his household1 to give them their portion of food in due season8 ,blessed is that servant1 whom his lord when he cometh shall find so doing4 ,of a truth ,i say unto you1 that he will set him over all that he hath4 ,but if that servant shall say in his heart1 ,my lord delayeth his coming2 and shall begin to beat the menservants and the maidservants1 and to eat and drink1 and to be drunken2 the lord of that servant shall come in a day when he expecteth not1 and in an hour when he knoweth not1 and shall cut him asunder1 and appoint his portion with the unfaithful4 ,and that servant1 who knew his lord's will1 and made not ready1 nor did according to his will1 shall be beaten with many stripes2 but he that knew not1 and did things worthy of stripes1 shall be beaten with few stripes4 ,and to whomsoever much is given1 of him shall much be required3 and to whom they commit much1 of him will they ask the more4--,luke #ab3da-dh4 ,the preceding verses 7v4 #ce-dj7 dealt with the faithfulness of the rank and file2 this parable deals with the responsibility of official position and sketches the alternative of selfish and serviceable leadership4 ,the head steward had charge of a great estate1 directing the labor of workmen and maids1 dealing out supplies1 and controlling the welfare and happiness of all4 ,the absence of the master made his authority for the time absolute4 ,would he use it for the good of all8 ,if so1 wider scope and higher honor would come to him4 ,or would he become intoxicated with power1 take things easy1 boss his fellow-servants around1 and become a petty tyrant8 ,if so1 he would get what was coming to him4 ,every man's duty is measured by his knowledge and by his power4 ,if1 therefore1 a man rises to leadership1 and finds his elbow-room enlarging1 let him stiffen his sense of duty to correspond1 or there will be trouble4 ,degeneration by power is written all over history4 ,the functions of a head steward belong to the age of great landowners4 ,how would you modernize this parable to express the same ideas8 ,second ,day3 ,preparing for the ,use of ,power ,then was ,jesus led up of the ,spirit into the wilderness to be tempted of the devil4 ,and when he had fasted forty days and forty nights1 he afterward hungered4 ,and the tempter came and said unto him1 ,if thou art the ,son of ,god1 command that these stones become bread4 ,but he answered and said1 ,it is written1 ,man shall not live by bread alone1 but by every word that proceedeth out of the mouth of ,god4 ,then the devil taketh him into the holy city2 and he set him on the pinnacle of the temple1 and saith unto him1 ,if thou art the ,son of ,god1 cast thyself down3 for it is written1 ,he shall give his angels charge concerning thee3 and1 ,on their hands they shall bear thee up1 ,lest haply thou dash thy foot against a stone4 ,jesus said unto him1 ,again it is written1 ,thou shalt not make trial of the ,lord thy ,god4 ,again1 the devil taketh him unto an exceeding high mountain1 and showeth him all the kingdoms of the world1 and the glory of them2 and he said unto him1 ,all these things will ,i give thee1 if thou wilt fall down and worship me4 ,then saith ,jesus unto him1 ,get thee hence1 ,satan3 for it is written1 ,thou shalt worship the ,lord thy ,god1 and him only shalt thou serve4--,matt4#d3a-aj4 ,the baptism of ,jesus was an act of dedication to the coming reign of ,god1 and it brought him a deep spiritual experience4 ,he came out of it with the sense of an immediate mission1 of being called to a supreme leadership1 and with the consciousness of power to correspond with his destiny4 ,at once he confronted the question3 ,how would he employ his ,messianic power8 ,by what means would he obtain leadership8 ,in the desert his mind was concentrated on these problems4 ,this story displays the temptations of a leader1 and sums up his settlement on three points3 first1 he realized that he must not swerve aside for personal gratification1 but must serve the will of ,god only2 second1 he must not debase his power by playing for popularity by means of spectacular1 miraculous display2 third1 he must not win his leadership by methods that would mortgage him to the prince of this world1 for instance by the use of force4 ,how would these points apply to a young man seeking political office1 intellectual eminence1 or artistic achievement8 ,have we ever had a time of religious concentration to consider the problems of our future leadership8 ,third ,day3 ,the ,new ,principle of ,leadership ,then came to him the mother of the sons of ,zebedee with her sons1 worshipping him1 and asking a certain thing of him4 ,and he said unto her1 ,what wouldest thou8 ,she saith unto him1 ,command that these my two sons may sit1 one on thy right hand1 and one on thy left hand1 in thy kingdom4 ,but ,jesus answered and said1 ,ye know not what ye ask4 ,are ye able to drink the cup that ,i am about to drink8 ,they say unto him1 ,we are able4 ,he saith unto them1 ,my cup indeed ye shall drink3 but to sit on my right hand1 and on my left hand1 is not mine to give2 but it is for them for whom it hath been prepared of my ,father4 ,and when the ten heard it1 they were moved with indignation concerning the two brethren4 ,but ,jesus called them unto him1 and said1 ,ye know that the rulers of the ,gentiles lord it over them1 and their great ones exercise authority over them4 ,not so shall it be among you3 but whosoever would become great among you shall be your minister2 and whosoever would be first among you shall be your servant3 even as the ,son of man came not to be ministered unto1 but to minister1 and to give his life a ransom for many4--,matt4 #bj3bj-bh4 ,this passage is fundamental for our subject4 ,it is the clearest formulation of the social principle involved in leadership4 ,it contrasts two opposite types of leadership throughout human history4 ,salome and her sons thought ,jesus was going to ,jerusalem to inaugurate his ,kingdom4 ,they asked for an advance pledge assuring them of the chief place4 ,jesus replied that that place would not go by favoritism4 ,there is a price to be paid for leadership in his reign1 and ,god alone will allot the final honors4 ,he felt in their request a relapse into conceptions that he detested4 ,in all political organizations he saw the tyrannical use of power over the people4 ,there must be an end of that in the new social order4 ,ambition must seek its satisfaction by distinguished service1 and only extra-hazardous service shall win honor4 ,he himself proposed to be a leader of that new type1 and to give his life as a ransom for the emancipation of the people4 ,our ,master here offers each of us the conscious choice between two principles of action4 ,have we made our choice8 ,he offers a norm for estimating the real value of men in public life4 ,have we ever tried to apply it8 ,fourth ,day3 ,the ,history of a ,governing ,class ,hear another parable3 ,there was a man that was a householder1 who planted a vineyard1 and set a hedge about it1 and digged a winepress in it1 and built a tower1 and let it out to husbandmen1 and went into another country4 ,and when the season of the fruits drew near1 he sent his servants to the husbandmen1 to receive his fruits4 ,and the husbandmen took his servants1 and beat one1 and killed another1 and stoned another4 ,again1 he sent other servants more than the first3 and they did unto them in like manner4 ,but afterward he sent unto them his son1 saying1 ,they will reverence my son4 ,but the husbandmen1 when they saw the son1 said among themselves1 ,this is the heir2 come1 let us kill him1 and take his inheritance4 ,and they took him1 and cast him forth out of the vineyard1 and killed him4 ,when therefore the lord of the vineyard shall come1 what will he do unto those husbandmen8 ,they say unto him1 ,he will miserably destroy those miserable men1 and will let out the vineyard unto other husbandmen1 who shall render him the fruits in their seasons4 ,jesus saith unto them1 ,did ye never read in the scriptures1 ,the stone which the builders rejected1 ,the same was made the head of the corner2 ,this was from the ,lord1 ,and it is marvellous in our eyes8 ,therefore say ,i unto you1 ,the kingdom of ,god shall be taken away from you1 and shall be given to a nation bringing forth the fruits thereof4 ,and he that falleth on this stone shall be broken to pieces3 but on whomsoever it shall fall1 it will scatter him as dust4 ,and when the chief priests and the ,pharisees heard his parables1 they perceived that he spake of them4 ,and when they sought to lay hold on him1 they feared the multitudes1 because they took him for a prophet4--,matt4 #ba3cc-df4 ,a delegation of the chief priests1 lawyers1 and elders challenged the authority of ,jesus to act as he did4 ,he replied by challenging their authority to act as they did4 ,the vineyard parable sums up his view of the moral history of the governing class in his nation4 ,it was like a group of men who had rented a vineyard on shares1 but took advantage of the owner's absence to embezzle his share1 insolently to beat up his representatives1 and to put themselves in possession of the farm4 ,every demand of ,god for righteousness in the history of ,israel had been resisted by those in power4 ,what title1 then1 did they have to the rights they claimed8 ,unless they fulfilled the function of true leaders1 why should they not be put out of power and brought to justice8 ,in this passage1 then1 we have a characterization of leaders who take the profits and honors of leadership1 without performing its higher duties to ,god and humanity4 ,is there any connection between this challenge of ,jesus1 and the functional theories of society and the evolutionary conception of history8 ,fifth ,day3 ,an ,indictment of a ,governing ,class ,then spake ,jesus to the multitudes and to his disciples1 saying1 ,the scribes and the ,pharisees sit on ,moses' seat1 all things therefore whatsoever they bid you1 these do and observe3 but do not ye after their works2 for they say1 and do not4 ,yea1 they bind heavy burdens and grievous to be borne1 and lay them on men's shoulders2 but they themselves will not move them with their finger4 ,but all their works they do to be seen of men3 for they make broad their phylacteries1 and enlarge the borders of their garments1 and love the chief place at feasts1 and the chief seats in the synagogues1 and the salutations in the marketplaces1 and to be called of men1 ,rabbi4 ,but be not ye called ,rabbi3 for one is your teacher1 and all ye are brethren4 ,and call no man your father on the earth3 for one is your ,father1 even he who is in heaven4 ,neither be ye called masters3 for one is your master1 even the ,christ4 ,but he that is greatest among you shall be your servant4 ,and whosoever shall exalt himself shall be humbled2 and whosoever shall humble himself shall be exalted4 ,but woe unto you1 scribes and ,pharisees1 hypocrites6 because ye shut the kingdom of heaven against men3 for ye enter not in yourselves1 neither suffer ye them that are entering in to enter4--,matt4 #bc3a-ac4 ,the invective against the scribes and ,pharisees 7,matt4 #bc7 is a characterization of selfish leadership in the field of religion4 ,its fundamental elements have remained the same in all religions and through all history3 fine talk and little action2 religion turned into a law and a burden1 in order to hold the people in obedience to the interests of the leaders2 pride and ambition exploiting religion to get honors4 ,jesus tells the people to revolt against the titles in which this domination had found decorative satisfaction4 ,he demands democracy1 humility1 brotherliness4 ,does this description justly apply to the ,christian ministry today1 or has there been a great historical change by which that profession has become a profession of service8 ,where in modern social life would the invective of ,jesus against selfish leadership still be true8 ,sixth ,day3 ,the ,lost ,leader ,and in these days ,peter stood up in the midst of the brethren1 and said 7and there was a multitude of persons gathered together1 about a hundred and twenty71 ,brethren1 it was needful that the scripture should be fulfilled1 which the ,holy ,spirit spake before by the mouth of ,david concerning ,judas1 who was guide to them that took ,jesus4 ,for he was numbered among us1 and received his portion in this ministry4 7,now this man obtained a field with the reward of his iniquity2 and falling headlong1 he burst asunder in the midst1 and all his bowels gushed out4 ,and it became known to all the dwellers at ,jerusalem2 insomuch that in their language that field was called ,akeldama1 that is1 ,the field of blood47 ,for it is written in the book of ,psalms1 ,let his habitation be made desolate1 ,and let no man dwell therein3 and1 ,his office let another take4--,acts #a3ae-bj4 ,the character and motives of ,judas remain an unsolved riddle4 ,the ,gospels leave no doubt that money played a part with him4 ,but could a man whom ,jesus selected and trusted be actuated by so sordid a motive alone8 ,was he perhaps embittered because he had staked his ambition on the ,galilean ,messiah and ,jesus failed to act the part assigned to him8 ,was he hoping to force him to revolutionary action8 ,we may be sure that ,judas was no slinking thief only4 ,in ,rubens' picture of the ,last ,supper at ,milano ,judas has a strong and noble face1 but troubled and restless eyes1 telling of a hurt soul4 ,the other disciples were deeply impressed by his betrayal of the ,master and of the common cause4 ,judas is the type of the lost leader4 8,just for a handful of silver he left us1 just for a ribbon to stick in his coat40 ,some leaders blunder and learn better2 some sag to lower levels but plod on2 some sell out4 ,judas could not bear to live4 ,read ,james ,russell ,lowell's 8,extreme ,unction40 ,have you known of cases today of men who have abandoned or betrayed a cause to get office or income8 ,any who abandon humanity itself to get thirty pieces for themselves8 ,seventh ,day3 ,the ,new ,order of ,leaders ,and ,jesus went about all the cities and the villages1 teaching in their synagogues1 and preaching the gospel of the kingdom1 and healing all manner of disease and all manner of sickness4 ,but when he saw the multitudes1 he was moved with compassion for them1 because they were distressed and scattered1 as sheep not having a shepherd4 ,then saith he unto his disciples1 ,the harvest indeed is plenteous1 but the laborers are few4 ,pray ye therefore the ,lord of the harvest1 that he send forth laborers into his harvest4 ,and he called unto him his twelve disciples1 and gave them authority over unclean spirits1 to cast them out1 and to heal all manner of disease and all manner of sickness4 ,now the names of the twelve apostles are these3 ,the first1 ,simon1 who is called ,peter1 and ,andrew his brother2 ,james the son of ,zebedee1 and ,john his brother2 ,philip1 and ,bartholomew2 ,thomas1 and ,matthew the publican2 ,james the son of ,alphus1 and ,thaddus2 ,simon the ,cananan1 and ,judas ,iscariot1 who also betrayed him4--,matt4 #i3ce-aj3d4 ,we have studied part of this passage before as an expression of the social feeling of ,jesus4 ,note now that it was their leaderless condition which impressed him4 ,plenty of priests1 lawyers1 and experts on the ,bible1 but no friendly shepherds for the people4 ,when he created the apostolate1 he initiated a new order of leadership1 a band of men who would serve and not exploit4 ,read the instructions he gave them 7,chap4 #aj71 and see how carefully he fences out selfish gain4 ,service versus exploitation1 that is one of the tests of all who claim leadership in his name4 ,we realize that in the field of religion4 ,but why should not the same test be made in professional1 political1 and business life8 ,predatory action may not be as glaringly shameful there1 but is it any the more moral8 ,now what about you and me8 ,study for the ,week ,i ,the desire to lead and excel is natural and right4 ,because men are gregarious1 they need leadership for their social groups1 and social progress depends largely on securing adequate leaders4 ,those who have the natural gifts for leadership--and also those who merely think they have--usually have a keen desire for its satisfactions4 ,college life is a miniature world of criss-cross ambitions and of contrivances for trying out leaders4 ,jesus did not demand self-effacement and the suppression of ability4 ,he welcomed evidences of noble self-assertion4 ,his own ,messianic call was a summons to the highest leadership4 ,his temptations were the settlement of leadership problems4 ,his final lament over the city of ,jerusalem was a burst of sorrow because he had failed to win his people to follow him4 ,now1 in moving about among men to win them for the ,kingdom1 ,jesus encountered the leaders who were on deck before he came--the wealthy men who controlled the economic outfit2 the official groups who held what political power was left to the ,jews2 and the lawyers1 theologians1 priests1 and zealots who dominated the religious life of a very religious people4 ,these classes overlapped2 together they constituted the oligarchy of his nation4 ,both sides soon realized that there were fundamental antagonisms between them4 ,the conflict grew acute1 until it headed up in the great duel of the last days at ,jerusalem4 ,his experiences in this conflict with hostile leadership are recorded in the passages which we have studied and others like them4 ,,ii ,in the fundamental reply to ,james and ,john he formulated his observations in a great political generalization3 8,ye know that the rulers of the nations lord it over them and their great men hold down the rest by force40 ,in its earlier and cruder forms1 the ,state is a contrivance of a victorious group to hold down the conquered1 and exploit them4 ,if anyone has not yet read political history as an account of systematic exploitation of nation by nation and class by class1 he has some education still coming to him4 ,even where political leadership has not been plainly predatory but rested on real service1 humanity has often had a heavy price to pay for it4 ,successful military leaders were able to perpetuate a royal dynasty and perhaps fasten a race of hereditary incapables on a nation1 to be maintained in royal splendor4 ,the feudal nobility performed useful work in the earlier1 turbulent times1 but it continued to take rent and tribute for centuries after its useful functions had lapsed4 ,modern business men who have organized public service corporations have often served the nation well1 but they now own the highways and fundamental outfit of the nation1 and if their descendants or assignees collect tribute1 perhaps on inflated capitalization1 for generations to come1 it looks like rather costly service4 ,the obligations of power have a curious way of getting lost in the shuffle of time1 but titles1 rank1 legal privileges1 rent1 and interest are carefully groomed4 ,if one man loses them1 some other man nurses them1 and the people always pay4 ,the ,kingdom of ,god sets a fraternal and righteous social order against the predatory and unrighteous order which humanity has inherited from the past4 ,the new order must have a new dynasty of leaders1 for every social order has its own kind of aristocracy4 ,jesus does not propose to abolish leadership1 but he proposes a new basis for greatness which is sharply opposed to the old3 8,whoever has ambition to be a great man among you1 let him be your servant2 and whoever is ambitious to rank first among you1 let him be your bondservant4 ,just as the ,son of ,man did not come to have others serve him1 but to render service and to give his life as a ransom for many40 ,ability and ambition are still to lead1 but they are to be yoked to the service of all4 ,not he who kills and subjugates1 but he who makes life safe and happy1 shall have the statue set up in his honor4 ,not the great warrior and killer1 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 treasured4 ,the higher the honor craved1 the more strenuous must be the service2 if a man wants first prize1 he must get down to voluntary slavery4 ,the old way to leadership was to knock others down and climb up on them2 the new way is to get underneath and boost4 ,,iii ,jesus put himself under this law of leadership4 ,we see from his words that the cross was the outcome of a consistent principle adopted by him4 ,the rules he laid down for his apostolate were meant to bar out selfish acquisition3 8,freely ye received1 freely give4 ,get you no gold1 nor silver1 nor brass in your purses2 no wallet for your journey1 neither two coats1 nor shoes1 nor staff2 for the laborer is worthy of his food40 ,it is a significant fact that again and again religious leaders who really cared for the condition of the people1 have tried to create a genuine leadership for them along the same lines2 ,francis of ,assisi gathered his 8little brothers02 ,peter ,waldus his ,bible teachers2 ,wycliffe his 8poor preachers02 ,john ,wesley his local preachers and itinerants2 ,william ,booth his ensigns and captains with the big bass drum2 and the entire foreign mission propaganda calls for leaders who will go to the people and offers them nothing but enough to live in health4 ,today practically the entire ,christian ministry1 one of the most important bodies of men1 has come under the law of leadership for service4 ,it was once1 at least in its upper-class sections1 rich with unearned incomes1 pervaded by graft1 and domineering in spirit2 it is now a clean and plain-living profession2 whatever its shortcomings1 graft and extortion are not of them4 ,the question is now1 whether other professions will go through the same historical process of cleansing4 ,the religious spirit has pioneering qualities2 under its impulse men blaze the trail which broad social movements or historical developments follow later4 ,greedy leadership first seemed intolerable in the ,church2 after a time it may become intolerable in politics and business4 ,the trend of civilization is toward intelligent service on plain pay4 ,educators1 judges1 scientists1 doctors are on that basis now4 ,it has become dishonorable for them to use their positions for a holdup4 ,the great discoverers in the line of sero-therapy might have taken toll in golden streams1 but they did not4 ,it would have been contrary to the ethics of their profession4 ,that means that their profession is on a ,christian basis4 ,where graft is taken out of politics1 officials become devoted public servants4 ,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 people4 ,whether the judgment was just or not1 that point of view is the one to take4 ,can business be brought under the law of service8 ,or is commerce constitutionally incapable of it8 ,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 needs4 ,the type of business leadership which took millions out of filthy factory towns1 wore out women and took the youth out of children1 cleared twelve per cent from slum tenements1 kept men and women from marriage by underpayment1 and kept the cradle empty by high prices and fear of the future--this type of leadership is antiquated4 ,it belongs to a pre-,christian and pagan age4 ,it is only a question whether business leaders will voluntarily turn their back on such misuse of power or have a change forced on them4 ,those who mark time on the old methods will become moral derelicts1 and their wealth will not forever screen their moral obtuseness4 ,the nation needs leaders who will persuade conservative farmers to use scientific methods2 who will teach our wasteful people the value of self-restraint1 and the beauty of cooperative buying and selling2 who will teach our communities that it is a sin to rob our own children by leaving soil1 water1 and forests poorer than we found them2 who will give the people good housing without taking the unearned increment2 who will organize the dangerous industries for safety2 who will place the relations of leaders and workers in industry on a basis of justice and goodwill so that industrial peace can be attained4 ,is such an object satisfying to a young man of business capacity1 or does he want to build a million dollar house and populate it with one child8 ,it is confessed that civilization has been succeeding on the technical side and failing on the ethical4 ,the more the machinery of life is concentrated in the hands of a limited group of business leaders1 the more important does the social enlightenment and moral objective of these leaders become to society4 ,to which of the two types do we belong8 ,,iv ,will a life of service satisfy the capable and call out their best powers for the service of humanity8 ,men will play the game according to the rules of the game4 ,if humanity changes the rules1 its strong men will still let out their energies1 because they can not help it1 and they will like themselves all the better for being on the side of their fellow-men4 ,there is no pleasure in being isolated1 eyed with resentment1 and conscious of hardness4 ,if ten per cent net means long hours1 low wages1 and repression1 and if six per cent would mean good will and contentment1 it might pay the leaders of industry to take less in dividends and take it out in the higher satisfactions4 ,for men of great ability this is the chance for enduring fame4 ,who will remember the men that did nothing but amass wealth8 ,who of our presidents are remembered and loved8 ,those who suffered with and for the people4 ,the leadership of service validates its rightness by its intellectual results4 ,predatory and parasitic classes become intellectually sterile and ignorant of real life4 ,a man who wants to serve men1 must get close to them4 ,if we carry a load uphill1 we have to choose our footing1 and will perforce become intimately acquainted with the law of gravitation4 ,nothing develops the intellect like heading a just cause and fighting for it4 ,here1 then1 we have another social principle of ,jesus4 ,the ambition of the strong must be yoked to the service of society4 ,power and honor must be earned by distinguished and costly service4 ,progress along this direction marks the progress of the ,kingdom of ,god4 ,extortionate and domineering leadership must be superseded where the ,kingdom of ,god moves forward4 ,v ,does the life of our colleges and universities square with this principle8 ,college men and women crave honor from their fellows1 or their fraternities crave it for them vicariously4 ,how do the 8big men0 in college win it8 ,do they win it by raising the standards of intellectual work for all8 ,by making fun clean and honorable through the power of a clean public opinion8 ,by creating a college spirit which will put manhood into every generation of ,freshmen that plunges into it8 ,or do they win honor by organizing parties1 by intoxicating themselves and others with frothy 8social0 successes1 by acting for the gallery to see and applaud1 and by wasting the dynamics of youth on shooting rockets that look like stars and come down like sticks8 ,such men are essentially selfish2 even their service is self-seeking and deserves no honor from others4 ,the more talented and attractive they are1 the more damage do they do4 ,they perpetuate their kind4 ,if fraternities or honorary societies honor and reward that sort of leadership1 they force individuals into futility1 and reenforce the natural temptation to shallow work and display by the powerful pressure of socialized public opinion4 ,what has just been said applies to the inner life of the college group during its brief command over young men and women4 ,but meanwhile the outside life is waiting for them4 ,society creates and finances the colleges and universities from the social fund created by those who work4 ,a college man who toys with his work and fights those who want to make him work1 ought to be demoted and his chance given to some workingman who has intellectual hunger and would use it4 ,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 leaders4 ,this question will be asked more and more insistently by democracy as it becomes intelligent4 ,christianity anticipates this inquiry by its appeal to the individual conscience4 ,every college man and woman should choose the principle on which he proposes to exercise leadership in case he wins it4 ,are we willing to gain wealth by impoverishing others8 ,are we willing to get pleasure by degrading others8 ,are we willing to gain power and freedom for ourselves by making others powerless and unfree8 ,jesus distinguishes three kinds of men who are interested in the sheep--the robber1 the hireling1 and the shepherd4 ,you can tell the presence of the robber by the death of the sheep2 the hireling by his cowardice2 the true leader by his valor and love4 ,a special word should be said to college women4 ,in her book on 8,woman and ,labor10 ,olive ,schreiner has pointed out that as families rise to wealth1 the women slip into parasitism more readily than the men4 ,they cease to do productive work1 accept the luxuries of life as their right1 and fall in with upper-class pretensions4 ,the means of leadership--time1 wealth1 social resources--are at their command4 ,how will they use them8 ,the number of women with unearned incomes is increasing rapidly in ,america4 ,now1 if much is given them1 much will be required4 ,can they produce enough social values to justify what they consume8 ,the least we can do is to give as much as we get4 ,anything less is immoral4 ,what kind of influence do college girls exert on able young men who turn toward them in love8 ,nothing will shrivel the idealistic conceptions of life in a young man as thoroughly as love for a selfish woman4 ,the world is full of eyeless ,samsons1 grinding the money-mills1 and whipped to a quicker pace by smiling grafters--who would not recognize this description of them if they saw it4 ,suggestions for ,thought and ,discussion ,i4 ,the ,need of ,leadership #a4 ,does the need of leadership diminish with the spread of democracy8 ,with the growth of education8 #b4 ,do we need leadership more or less in ,america today than fifty years ago8 ,,ii4 ,jesus on the ,problems of ,leadership #a4 ,give proof that ,jesus consciously confronted the problem of social leadership4 #b4 ,what elements did he condemn in the old leadership of his nation8 #c4 ,what principle of leadership did he lay down for the new social order8 #d4 ,what body of leaders did he create1 and what standards of special honor did he impose on them8 #e4 ,what do we think of the historic effectiveness of the leadership he created8 ,what is the true interpretation of ,judas ,iscariot8 #f4 ,what evidences are there in ,jesus' career that he was true to his ideals of leadership8 ,,iii4 ,the ,problem of ,leadership in ,history #a4 ,how have the great leaders in the field of religion attacked the problem of leadership in the ,church8 ,what does the ,protestant ,reformation signify from this point of view8 #b4 ,how have the landed aristocrats of the past met the ,christian test of leadership8 #c4 ,give examples from history and from modern life of men who exercised power in the way ,christ condemned4 ,give examples of others who exercised it according to ,christ's law4 ,,iv4 ,the ,problem of ,leadership in ,modern ,life #a4 ,in what professions is ambition now securely tied up with service1 so that a man must serve well in order to rise8 #b4 ,in what positions can a man still gain power and wealth by exploiting society8 #c4 ,is the consciousness that they are public servants spreading among business men8 ,if so1 to what is this due8 #d4 ,is society paying too big a price for the leadership of the industrial aristocracy today8 #e4 ,when the interests of the stockholders are set over against the health of women and children1 and the safety of employes1 which consideration determines the wages paid8 #f4 ,how have the social leaders of the past mortgaged the economic resources of nations to their own families8 ,to what extent is this true of our country8 #g4 ,how can society protect itself against exploitation under present conditions8 ,v4 ,for ,special ,discussion #a4 ,a corporation has averaged #bd per cent to its stockholders4 ,it pays twelve dollars a week to its ordinary workmen4 ,would you call this predatory leadership8 ,where do you draw the line8 #b4 ,does the salary of teachers in our country indicate that we give honor according to service rendered8 #c4 ,how does the increasing size of business undertakings and their importance for public welfare emphasize the ethical importance of right leadership8 ,chapter ,,viii4 ,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 character1 and1 on the other hand1 a chief outlet and fortification of selfishness4 ,every reformatory effort must aim to conserve and spread the blessings of property1 and every step toward a better social order will be pugnaciously blocked by its selfish beneficiaries4 ,what were ,jesus' convictions about private property8 ,,daily ,,readings ,first ,day3 ,the ,rival ,interest ,and he spake to them many things in parables1 saying1 ,behold1 the sower went forth to sow2 and as he sowed1 some seeds fell by the way side1 and the birds came and devoured them3 and others fell upon the rocky places1 where they had not much earth3 and straightway they sprang up1 because they had no deepness of earth3 and when the sun was risen1 they were scorched2 and because they had no root1 they withered away4 ,and others fell upon the thorns2 and the thorns grew up and choked them3 and others fell upon the good ground1 and yielded fruit1 some a hundredfold1 some sixty1 some thirty4444 ,when any one heareth the word of the kingdom1 and understandeth it not1 then cometh the evil one1 and snatcheth away that which hath been sown in his heart4 ,this is he that was sown by the way side4 ,and he that was sown upon the rocky places1 this is he that heareth the word1 and straight-way with joy receiveth it2 yet hath he not root in himself1 but endureth for a while2 and when tribulation or persecution ariseth because of the word1 straightway he stumbleth4 ,and he that was sown among the thorns1 this is he that heareth the word2 and the care of the world1 and the deceitfulness of riches1 choke the word1 and he becometh unfruitful4 ,and he that was sown upon the good ground1 this is he that heareth the word1 and understandeth it2 who verily beareth fruit1 and bringeth forth1 some a hundredfold1 some sixty1 some thirty4--,matt4 #ac3c-h2 #ai-bc4 ,this parable was intended to explain to the disciples why the ,kingdom was not coming with a rush1 as they expected4 ,the story embodies the practical experiences of ,jesus in his propaganda4 ,he saw his work as a duplication of the sower's work on a higher level4 ,the success of both depends on the receptiveness of the soil4 ,the sower encounters hard trodden ground1 rocky patches1 and spots where hardy thorns or thistles drain the soil and where his work produces only empty ears and futile beginnings4 ,so ,jesus met the stolid conservative and also the emotional type4 ,but the climax of his difficulties was a mind preoccupied by property worries1 or lured by the illusions of wealth4 ,he early found1 then1 that devotion to property is likely to be a rival to the higher interests and the common good4 ,how do modern social groups line up when measured by spiritual receptiveness8 ,second ,day3 ,the ,accumulator ,and one out of the multitude said unto him1 ,teacher1 bid my brother divide the inheritance with me4 ,but he said unto him1 ,man1 who made me a judge or a divider over you8 ,and he said unto them1 ,take heed1 and keep yourselves from all covetousness3 for a man's life consisteth not in the abundance of the things which he possesseth4 ,and he spoke a parable unto them1 saying1 ,the ground of a certain rich man brought forth plentifully2 and he reasoned within himself1 saying1 ,what shall ,i do1 because ,i have not where to bestow my fruits8 ,and he said1 ,this will ,i do3 ,i will pull down my barns1 and build greater2 and there will ,i bestow all my grain and my goods4 ,and ,i will say to my soul1 ,soul1 thou hast much goods laid up for many years2 take thine ease1 eat1 drink1 be merry4 ,but ,god said unto him1 ,thou foolish one1 this night is thy soul required of thee2 and the things which thou hast prepared1 whose shall they be8 ,so is he that layeth up treasure for himself1 and is not rich toward ,god4--,luke #ab3ac-ba4 ,most men today would have no fault to find with this man4 ,he was only doing what the modern world is unanimously trying to do4 ,having made a pile1 he proposed to make a bigger pile4 ,meanwhile he slapped his soul on the back and smacked his lips in anticipation4 ,to ,jesus the fat farmer was a tragic comedy4 ,in the first place1 an unseen hand was waiting to snuff out his candle4 ,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 things4 ,in the second place1 ,jesus saw no higher purpose in the man's aim and outlook to redeem his acquisitiveness4 ,the man was a sublimated chipmunk1 gloating over bushels of pignuts4 ,if wealth is saved to raise and educate children1 or achieve some social good1 it deserves moral respect or admiration4 ,but if the acquisitive instinct is without social feeling or vision1 and centered on self1 it gets no respect1 at least from ,jesus4 ,unlimited acquisition used to be considered immoral and dishonorable4 ,how and when did public opinion change on this8 ,third ,day3 ,quit ,grafting ,and the multitudes asked him1 saying1 ,what then must we do8 ,and he answered and said unto them1 ,he that hath two coats1 let him impart to him that hath none2 and he that hath food1 let him do likewise4 ,and there came also publicans to be baptized1 and they said unto him1 ,teacher1 what must we do8 ,and he said unto them1 ,extort no more than that which is appointed you4 ,and soldiers also asked him1 saying1 ,and we1 what must we do8 ,and he said unto them1 ,extort from no man by violence1 neither accuse any one wrongfully2 and be content with your wages4--,luke #c3aj-ad4 ,the social teachings of ,john the ,baptist were so close to those of ,jesus that we can safely draw on them in this passage4 ,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 it4 ,the people asked for specifications4 ,john's suggestions ran along two lines4 ,he encouraged the plain working people to be neighborly and friendly1 and share with a man who was hard up4 ,with powerful individuals1 like hired soldiers and ,roman tax-farmers1 he insisted that they must quit using their physical force and legal power as a cinch to extort money4 ,in other words1 they must quit grafting4 ,in the ,kingdom of ,god the 8big1 black book of graft0 will be closed1 and men will no longer eat their protesting fellow-men4 ,the more we realize that some form of graft is at the bottom of most easy incomes1 the more good sense will we see in this kind of evangelism4 ,have we ever been a victim of extortion8 ,how did it feel8 ,did it sour the milk of human kindness in us8 ,fourth ,day3 ,god versus ,mammon ,lay not up for yourselves treasures upon the earth1 where moth and rust consume1 and where thieves break through and steal3 but lay up for yourselves treasures in heaven1 where neither moth nor rust doth consume1 and where thieves do not break through nor steal3 for where thy treasure is there will thy heart be also4 ,the lamp of the body is the eye3 if therefore thine eye be single1 thy whole body shall be full of light4 ,but if thine eye be evil1 thy whole body shall be full of darkness4 ,if therefore the light that is in thee be darkness1 how great is the darkness6 ,no man can serve two masters3 for either he will hate the one1 and love the other2 or else he will hold to one1 and despise the other4 ,ye cannot serve ,god and mammon4--,matt4 #f3ai-bd4 ,acquisition may operate on different planes4 ,a man may accumulate material stuff1 or he may acquire spiritual faculties1 memories1 and relations4 ,in a balanced life the two work side by side in peace1 and each may aid the other4 ,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 pursuits4 ,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 ,edenland4 ,jesus felt the antagonism of private wealth and the ,kingdom of ,god so keenly that he set ,god and ,mammon over against each other1 and warned us that we must choose between them4 ,placed in this connection1 the saying about the darkening of the inner light seems to refer to the influence of money-getting on the higher vision of the soul4 ,this entire passage is fundamental and will explain other sayings which follow4 ,do ,god and money come into flat collision in college life8 ,fifth ,day3 ,the ,divisive ,influence of ,riches ,now there was a certain rich man1 and he was clothed in purple and fine linen1 faring sumptuously every day3 and a certain beggar named ,lazarus was laid at his gate1 full of sores1 and desiring to be fed with the crumbs that fell from the rich man's table2 yea1 even the dogs came and licked his sores4 ,and it came to pass1 that the beggar died1 and that he was carried away by the angels into ,abraham's bosom3 and the rich man also died1 and was buried4 ,and in ,hades he lifted up his eyes1 being in torments1 and seeth ,abraham afar off1 and ,lazarus in his bosom4 ,and he cried and said1 ,father ,abraham1 have mercy on me1 and send ,lazarus1 that he may dip the tip of his finger in water1 and cool my tongue2 for ,i am in anguish in this flame4 ,but ,abraham said1 ,son1 remember that thou in thy lifetime receivedst thy good things1 and ,lazarus in like manner evil things3 but now here he is comforted1 and thou art in anguish4 ,and besides all this1 between us and you there is a great gulf fixed1 that they that would pass from hence to you may not be able1 and that none may cross over from thence to us4 ,and he said1 ,i pray thee therefore1 father1 that thou wouldest send him to my father's house2 for ,i have five brethren2 that he may testify unto them1 lest they also come into this place of torment4 ,but ,abraham saith1 ,they have ,moses and the prophets2 let them hear them4 ,and he said1 ,nay1 father ,abraham3 but if one go to them from the dead1 they will repent4 ,and he said unto him1 ,if they hear not ,moses and the prophets1 neither will they be persuaded1 if one rise from the dead4--,luke #af3ai-ca4 ,why does ,jesus send the rich man to hell as if it were a matter of course8 ,no crimes or vices are alleged4 ,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 life4 ,jesus exerted all his energies to bring men close together in love4 ,but wealth divides4 ,it creates semi-human relations between social classes1 so that a small dole seems to be a full discharge of obligations toward the poor1 and manly independence and virtue may be resented as offensive4 ,the sting of this parable is in the reference to the five brothers who were still living as ,dives had lived1 and whom he was vainly trying to reach by wireless4 ,see verse #ad in explanation4 ,is it fair to call the relations between the selfish rich and the dependent poor 8semi-human relations08 ,sixth ,day3 ,get a ,plank for the ,deluge ,and he said also unto the disciples1 ,there was a certain rich man1 who had a steward2 and the same was accused unto him that he was wasting his goods4 ,and he called him1 and said unto him1 ,what is this that ,i hear of thee8 render the account of thy stewardship2 for thou canst be no longer steward4 ,and the steward said within himself1 ,what shall ,i do1 seeing that my lord taketh away the stewardship from me8 ,i have not strength to dig2 to beg ,i am ashamed4 ,i am resolved what to do1 that1 when ,i am put out of the stewardship1 they may receive me into their houses4 ,and calling to him each one of his lord's debtors1 he said to the first1 ,how much owest thou unto my lord8 ,and he said1 ,a hundred measures of oil4 ,and he said unto him1 ,take thy bond1 and sit down quickly and write fifty4 ,then said he to another1 ,and how much owest thou8 ,and he said1 ,a hundred measures of wheat4 ,he saith unto him1 ,take thy bond1 and write fourscore4 ,and his lord commended the unrighteous steward because he had done wisely3 for the sons of this world are for their own generation wiser than the sons of the light4 ,and ,i say unto you1 ,make to yourselves friends by means of the mammon of unrighteousness2 that1 when it shall fail1 they may receive you into the eternal tabernacles4--,luke #af3a-i4 ,this is one of the wittiest stories in the ,bible and must be read with some sense of humor4 ,the tenant farmers of a great estate paid their rent in shares of the produce4 ,this elastic system offered the steward a chance to make something on the side4 ,he was found out and discharged1 but while he was closing up his accounts he still had a short spell of authority4 ,things looked dark4 ,he did not care to blister his white hands with a hoe-handle1 nor his social pride by begging4 ,so he grafted one last graft1 but on so large a scale that the tenants would be under lasting obligations to him4 ,the scamp was a crook1 but at least he was long-headed4 ,jesus wished the children of light were as clever in taking a long look ahead as the children of this world4 ,in that case men would get ready for the new age1 in which mammon loses its buying power1 by making friends with it now1 and their friends would take them in as guests after the great reversal4 ,how do you like the humorous independence of ,jesus8 ,seventh ,day3 ,stranded on ,his ,wealth ,and a certain ruler asked him1 saying1 ,good ,teacher1 what shall ,i do to inherit eternal life8 ,and ,jesus said unto him1 ,why callest thou me good8 none is good1 save one1 even ,god4 ,thou knowest the commandments1 ,do not commit adultery1 ,do not kill1 ,do not steal1 ,do not bear false witness1 ,honor thy father and mother4 ,and he said1 ,all these things have ,i observed from my youth up4 ,and when ,jesus heard it1 he said unto him1 ,one thing thou lackest yet3 sell all that thou hast1 and distribute unto the poor1 and thou shalt have treasure in heaven3 and come1 follow me4 ,but when he heard these things1 he became exceeding sorrowful2 for he was very rich4 ,and ,jesus seeing him said1 ,how hardly shall they that have riches enter into the kingdom of ,god6 ,for it is easier for a camel to enter in through a needle's eye1 than for a rich man to enter into the kingdom of ,god4--,luke #ah3ah-be4 ,a fine young man1 of clean and conscientious life1 but with unsatisfied aspirations in his soul4 ,jesus invites him to a more heroic type of excellence1 cutting loose from his wealth and devoting himself to the apostolate of the ,kingdom of ,god4 ,it was a great chance for a great life4 ,he might have stood for ,god before kings and mobs1 and ranked with ,peter1 ,john1 and ,paul as a household name4 ,he did not rise to his chance4 ,what held him8 ,jesus felt it was his wealth4 ,a poor man would have had less to leave1 and might have left it cheerfully4 ,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 justice1 fraternity1 and idealism4 ,have you noticed that in recent years an increasing number of this man's grandsons are trying to cut loose and find the real life1 eternal life8 ,can you name any8 ,study for the ,week ,evidently the dangers connected with property were much in the mind of ,jesus4 ,he seems to have emphasized them more fully and frequently than the evils of licentiousness or drunkenness4 ,the modern ,church has reversed the relative emphasis4 ,why8 ,of course we must not look for the methods or viewpoints of political economy in his teachings4 ,his concern was for the spiritual vitality and soundness of the individual1 and for the human relations existing among men4 ,he was interested in property only in so far as it corrupted the higher nature or made fraternity difficult4 ,but let no one underestimate the importance of these considerations4 ,these things are the real end of life4 ,all the rest is scaffolding4 ,we should be farther along if the economic and social sciences had kept these fundamental questions more sternly in sight4 ,i ,plainly ,jesus felt that the acquisitive instinct1 like the sex instinct1 easily breaks bounds and becomes ravenous2 there is even less natural limit to it4 ,it absorbs the energies of intellect and will4 ,as with the rich fool1 the horizon of life is filled with chances to make the pile grow bigger4 ,life seems to consist of money1 and the problems of money4 ,people are valued according to that standard4 ,marriages are arranged for it4 ,politics is run for it4 ,wars are begun for it4 ,creative artistic and intellectual impulses are shouldered aside1 fall asleep1 or die of inanition4 ,property is intended to secure freedom of action and self-development2 in fact1 it often chains men and clips their wings4 ,this is what ,jesus calls 8the deceitfulness of riches0 and 8the darkening of the inner eye407#b7 ,in addition to the blight of character1 wealth exerts a desocializing and divisive influence4 ,it wedges apart groups that belong together4 ,dives and ,lazarus may live in the front and rear of the same block1 but with no sense of solidarity4 ,dives would have been deeply moved1 perhaps1 if one of his own class had punctured a tire in the ,philistian desert and gone for two days without any food except crumbs4 ,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 humanity4 ,in the case of the young ruler ,jesus encountered the fact that wealth bars men out of the world of their ideals4 ,the question was not whether the young man could get to heaven1 but whether he could have a share in the real life1 in the kingdom of right relations4 ,it is hard to acquire great wealth without doing injustice to others2 it is hard to possess it and yet deal with others on the basis of equal humanity2 it is hard to give it away even without doing mischief4 ,we have seen that ,jesus believed profoundly in the value and dignity of human life2 that he sought to create solidarity2 that he was chiefly concerned for the saving of the lowly2 and that he demanded an heroic life in the service of the ,kingdom of ,god4 ,but wealth1 as he saw it1 flouted the value of life1 dissolved the spiritual solidarity of whole classes1 and kept the lowly low2 the wealthy had lost the capacity for an heroic life4 ,this is radical teaching4 ,what shall we say to it8 ,jesus is backed by the ,old ,testament prophets and the most spiritual teaching of the ,hebrew people1 which condemned injustice and extortionate money-making even more energetically than did ,jesus4 ,medieval ,christianity sincerely assented to the principle that private property is a danger to the soul and a neutralizer of love4 ,every monastic community tried to cut under sex dangers by celibacy1 and property dangers by communism4 ,this was an enormous misinterpretation of ,christianity1 but it shows that men took the teachings on the dangers of private property seriously4 ,the modern ,christian world does not4 ,it has quietly set aside the ideas of ,jesus on this subject1 lives its life without much influence from them1 and contents itself with emphasizing other aspects4 ,has the teaching of ,jesus on private property been superseded by a better understanding of the social value of property8 ,or has his teaching been suppressed and swamped by the universal covetousness of modern life8 8,our moral pace-setters strike at bad personal habits1 but act as if there was something sacred about money-getting2 and1 seeing that the master iniquities of our time are connected with money-making1 they do not get into the fight at all4 ,the child-drivers1 monopoly-builders1 and crooked financiers have no fear of men whose thought is run in the moulds of their grandfathers4 ,go to the tainted-money colleges1 and you will learn that ,drink1 not ,graft1 is the nation's bane0 7,edward ,a4 ,ross1 8,sin and ,society1 an ,analysis of ,latter-day ,iniquity10 p4 #ig--the italics are his74 ,,ii ,the machinery for making money which ,jesus knew1 was simple1 crude1 and puny compared with the complicated and pervasive system which the magnates of modern industry have built up4 ,there was probably not a millionaire in all ,palestine4 ,what would he have said to our great cities8 ,we need a ,christian ethics of property1 more perhaps than anything else4 ,the wrongs connected with wealth are the most vulnerable point of our civilization4 ,unless we can make that crooked place straight1 all our charities and religion are involved in hypocrisy4 ,we have to harmonize the two facts1 that wealth is good and necessary1 and that wealth is a danger to its possessor and to society4 ,on the one hand property is indispensable to personal freedom1 to all higher individuality1 and to self-realization2 the right to property is a corollary of the right to life2 without property men are at the mercy of nature and in bondage to those who have property4 ,on the other hand property is used as a means of collecting tribute and private taxes1 as a club with which to extort unearned gain from laborers and consumers1 and as the fundamental tool of oppression4 ,where do we draw the line8 ,is it true that property created by productive labor is a great moralizer1 and that property acquired without productive labor is the great demoralizer8 ,is it correct that property for use is on the whole good1 and property for power is a menace8 ,what is the relation between property and self-development8 ,at what point does property become excessive8 ,at what point does food become excessive and poisonous8 ,at what point does fertilizer begin to kill a plant8 ,would any real social values be lost if incomes averaged #b1jjj and none exceeded #aj1jjj8 ,to what extent does a moral purpose take the dangers out of acquisition8 ,is any life moral in which the natural capacities are not sincerely taxed to do productive work8 ,if a man's wealth is destined to cut his descendants off from productive labor1 is it a blessing8 ,what is the moral difference between strenuous occupation and labor8 ,how large a proportion of our time and energy can be devoted to play and leisure without softening our moral fiber8 ,at what points does private property come to be anti-social8 ,if we could eliminate the monopoly elements and the capacity to levy tribute1 would there be much danger in the remainder8 ,does private property1 in the enormous aggregations of today and in control of the essential outfit of society1 still correspond to the essential theoretical conception of private property1 or have public properties and public functions fallen under private control8 8,much that we are accustomed to hear called legitimate insistence upon the rights of property1 the ,old ,testament would seem to call the robbery of ,god1 and grinding the faces of the poor0 7,the ,bishop of ,oxford74 ,,iii ,the religious spirit will always have to call the individual farther than the law can compel him to go4 ,after all unjust and tainted portions have been eliminated from our property1 religion lays its hands on the rest and says1 8,you are only a steward over this40 ,in the parables of the talents1 the pounds1 and the unjust steward1 ,jesus argues on the assumption that our resources are a trust1 and not absolute property4 ,we manage and control them1 but always under responsibility4 ,we hold them from ,god1 and his will has eminent domain4 ,but the will of ,god is identical with the good of mankind4 ,when we hold property in trust for ,god1 we hold it for humanity1 of which we are part4 ,we misuse the trust if by it we deprive others of health1 freedom1 joy1 hope1 or efficiency1 for instance1 by overworking others and underworking our own children4 ,suggestions for ,thought and ,discussion ,i4 ,the ,love of ,money #a4 ,define graft4 ,what is wrong in it8 ,where do we see it8 ,where are we myopic about it8 #b4 ,why did ,jesus have so much to say about money and so little about drink8 ,why does ,paul call the love of money 8the root of all evil08 ,,ii4 ,jesus' ,fear of ,riches #a4 ,on what ground does ,jesus fear the influence of riches and of their accumulation8 #b4 ,summarize ,jesus' teachings regarding wealth4 #c4 ,in what respects is his attitude different from the ordinary viewpoint of the modern world8 #d4 ,was ,jesus opposed to the owning of farming tools or fishing smacks8 ,where would he draw the line between honest earnings and dangerous wealth8 #e4 ,was his teaching on wealth ascetic8 ,was it socialistic8 #f4 ,to what extent should we recognize his insight on this question as authority for us8 ,,iii4 ,the ,problem of ,wealth in the ,modern ,world ,i4 ,are the master iniquities of our age located in sex life1 politics1 or business8 #b4 ,distinguish between 8property for use0 and 8property for power40 #c4 ,what are the moral evils created by mass poverty8 ,by aggregations of wealthy families8 #d4 ,why has the modern world set aside ,jesus' teachings about wealth8 ,to what extent have we substituted a better understanding of the social value of property8 ,how far should we be satisfied with our present adjustment of the property question8 #e4 ,what methods of money making are condemned by the common sentiment of the ,church8 ,is there anything which ought to be included in this condemnation8 ,if so1 what8 ,,iv4 ,the ,christian ,attitude ,toward ,property and ,wealth ,under ,modern ,conditions #a4 ,at what point does the amassing of private property become contrary to the principles of ,jesus8 #b4 ,what legalized property rights are antagonistic to ,jesus' principles8 #c4 ,how can society accumulate wealth without the injustice and social divisions which now accompany the amassing of private fortunes8 #d4 ,if a man has an invested income1 has he the right to live a life of leisure8 ,when is it right to be a non-producer8 #e4 ,how rich has a ,christian a right to be8 ,in a ,christian society what is the minimum limit of income8 #f4 ,would economic democracy eliminate or enforce the doctrine of stewardship8 #g4 ,how can we pluck the sting of sin out of private property8 ,v4 ,for ,special ,discussion #a4 ,are millionaires a symptom of social disease or a triumph of civilization8 #b4 ,should social science reckon with the influence of wealth on personal character8 #c4 ,what moral conviction is expressed in the condemnation of usurious interest and of rack-rent8 ,should excessive profit be included8 #d4 ,how could industry be financed if there were no wealthy investors with accumulations8 #e4 ,when is a college student a parasite8 #f4 ,if college communities had less money would they breed better men and women8 #g4 ,how have the successes of predatory finance affected the outlook and morality of college students8 ,chapter ,,ix4 ,the ,social ,test ,of ,religion ,religion ,must be ,socially ,efficient ,the teaching of ,jesus dealt with three recalcitrant forces1 which easily escape from the control of social duty and become a clog to spiritual progress3 ambition for power and leadership1 and the love of property1 have been considered4 ,how about religion8 ,is it a help or a hindrance in the progress of humanity8 ,opinions are very much divided today4 ,no student of society can neglect religion as a social force4 ,what did ,jesus think of it8 ,,daily ,,readings ,first ,day3 ,worship is not ,enough ,what unto me is the multitude of your sacrifices8 saith ,jehovah3 ,i have had enough of the burnt-offerings of rams1 and the fat of fed beasts2 and ,i delight not in the blood of bullocks1 or of lambs1 or of he-goats4 ,when ye come to appear before me1 who hath required this at your hand1 to trample my courts8 ,bring no more vain oblations2 incense is an abomination unto me2 new moon and sabbath1 the calling of assemblies1--,i cannot away with iniquity and the solemn meeting4 ,your new moons and your appointed feasts my soul hateth2 they are a trouble unto me2 ,i am weary of bearing them4 ,and when ye spread forth your hands1 ,i will hide mine eyes from you2 yea1 when ye make many prayers1 ,i will not hear3 your hands are full of blood4 ,wash you1 make you clean2 put away the evil of your doings from before mine eyes2 cease to do evil2 learn to do well2 seek justice1 relieve the oppressed1 judge the fatherless1 plead for the widow4--,isa4 #a3aa-ag4 ,wherewith shall ,i come before ,jehovah1 and bow myself before the high ,god8 shall ,i come before him with burnt-offerings1 with calves a year old8 will ,jehovah be pleased with thousands of rams1 or with ten thousands of rivers of oil8 shall ,i give my first-born for my transgression1 the fruit of my body for the sin of my soul8 ,he hath showed thee1 ,o man1 what is good2 and what doth ,jehovah require of thee1 but to do justly1 and to love kindness1 and to walk humbly with thy ,god8--,micah #f3f-h4 ,these two passages are classical expressions of a note which runs through all the prophetic teaching of the ,old ,testament4 ,there was a fundamental antagonism between those who saw the service of ,god in the inherited ritual and sacrificial action1 and those who felt that the essential service of ,god is righteousness of life4 ,the prophets wanted a religion that would change social conduct1 and repudiated religious doings that had no ethical value4 ,they held that worship alone is not enough4 ,god wants life and conduct4 ,suggest parallels from the history of the ,christian or the non-,christian religions4 ,second ,day3 ,the ,test of ,social ,value ,and it came to pass1 that he was going on the sabbath day through the grainfields2 and his disciples began1 as they went1 to pluck the ears4 ,and the ,pharisees said unto him1 ,behold1 why do they on the sabbath day that which is not lawful8 ,and he said unto them1 ,did ye never read what ,david did1 when he had need1 and was hungry1 he1 and they that were with him8 ,how he entered into the house of ,god when ,abiathar was high priest1 and ate the showbread1 which it is not lawful to eat save for the priests1 and gave also to them that were with him8 ,and he said unto them1 ,the sabbath was made for man2 and not man for the sabbath3 so that the ,son of man is lord even of the sabbath4 ,and he entered again into the synagogue2 and there was a man there who had his hand withered4 ,and they watched him1 whether he would heal him on the sabbath day2 that they might accuse him4 ,and he saith unto the man that had his hand withered1 ,stand forth4 ,and he saith unto them1 ,is it lawful on the sabbath day to do good1 or to do harm8 to save a life1 or to kill8 ,but they held their peace4 ,and when he had looked round about on them with anger1 being grieved at the hardening of their heart1 he saith unto the man1 ,stretch forth thy hand4 ,and he stretched it forth2 and his hand was restored4--,mark #b3bc-c3e4 ,the ,mosaic law intended the ,sabbath to be a haven of rest for all who were driven1 the slave1 the immigrant1 even the cattle4 ,it was a precious institution of social protection4 ,but the strict religionists of ,jesus' time had made a yoke of tyranny of it1 so that hungry men could not rub the kernels from ears of grain without being charged with threshing1 and ,jesus could not heal a poor paralytic without getting black looks4 ,a fine institution of social welfare and relief had been turned into an anti-social regulation4 ,jesus fell back on the fundamental maxim of the prophets1 8,i desire kindness and not sacrifice10 and laid down the principle that 8the ,sabbath was made for man1 and not man for the ,sabbath40 ,the religious institution of the ,sabbath must have social value2 this is the essential test even in religion4 ,is the ,sabbath more useful to society now than in ,puritan times8 ,from which do we suffer more today1 from excessive strictness or excessive looseness in ,sabbath observance8 ,how is the social value of the rest-day frustrated for the working class8 ,third ,day3 ,natural ,duty above ,artificial ,and the ,pharisees and the scribes ask him1 ,why walk not thy disciples according to the tradition of the elders1 but eat their bread with defiled hands8 ,and he said unto them1 ,well did ,isaiah prophesy of you hypocrites1 as it is written1 ,this people honoreth me with their lips1 ,but their heart is far from me4 ,but in vain do they worship me1 ,teaching as their doctrines the precepts of men4 ,ye leave the commandment of ,god1 and hold fast the tradition of men4 ,and he said unto them1 ,full well do ye reject the commandment of ,god1 that ye may keep your tradition4 ,for ,moses said1 ,honor thy father and thy mother2 and1 ,he that speaketh evil of father or mother1 let him die the death3 but ye say1 ,if a man shall say to his father or his mother1 ,that wherewith thou mightest have been profited by me is ,corban1 that is to say1 ,given to ,god2 ye no longer suffer him to do aught for his father or his mother2 making void the word of ,god by your tradition1 which ye have delivered3 and many such like things ye do4--,mark #g3e-ac4 ,contemporary ,jewish religion was full of taboos1 defilements1 and purifications4 ,read ,mark #g3a-bc4 ,jesus was so indifferent about the religious ablutions that he was brought to book for it by the pious4 ,he replied that these regulations were not part of the divine law1 but later accretions the product of theological casuistry1 and that they tended to obscure the real divine duties4 ,he cited a flagrant case4 ,by eternal and divine law a man owes love and support to his parents4 ,but the scribes held that if a man vowed to give money to the temple1 this obligation1 being toward ,god1 superseded the obligation to his parents1 which was merely human4 ,to ,jesus this seemed a perversion of religion4 ,ecclesiastical claims were made to stifle fundamental social duty4 ,to ,jesus the latter had incomparably higher value4 ,religion had become a social danger through such teaching4 ,give proof from modern history that religious institutions may become injurious to social morality and welfare4 ,fourth ,day3 ,religion ,which ,obscured ,duty ,woe unto you1 scribes and ,pharisees1 hypocrites6 for ye tithe mint and anise and cummin1 and have left undone the weightier matters of the law1 justice1 and mercy1 and faith3 but these ye ought to have done1 and not to have left the other undone4 ,ye blind guides1 that strain out the gnat1 and swallow the camel6 ,woe unto you1 scribes and ,pharisees1 hypocrites6 for ye cleanse the outside of the cup and of the platter1 but within they are full from extortion and excess4 ,thou blind ,pharisee1 cleanse first the inside of the cup and of the platter1 that the outside thereof may become clean also4--,matt4 #bc3bc-bf4 ,woe unto you1 scribes and ,pharisees1 hypocrites6 for ye compass sea and land to make one proselyte2 and when he is become so1 ye make him twofold more a son of hell than yourselves4--,matt4 #bc3ae4 ,the great invective of ,jesus against the scribes and ,pharisees 7,matthew #bc7 deals wholly with the perversions of religion4 ,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 duties1 such as justice1 mercy1 and good faith4 ,as the blood was supposed to be the sacred element of life1 it had to be drained off in butchering1 and a drowned animal could not be eaten4 ,jesus wittily describes the ,pharisee filtering out drowned gnats from the drinking water1 but bolting some camel of a sin without blinking4 ,the outside of the cup was kept scrupulously scoured1 but the inside was filled with the products of rapacity and the material for luxurious excess4 ,when religion had become of such a sort1 even missionary activity became an actual damage1 for the converts were turned into fanatical sticklers on trifles4 ,in all this we can see him striking out for a kind of religion that would result in righteous conduct and have social value4 ,have we had any experience of religion which obscured duty to us8 ,have we had any experience of religion which revealed duty to us8 ,fifth ,day3 ,religious ,wonders and ,social ,realities ,and the ,pharisees and ,sadducees came1 and trying him asked him to show them a sign from heaven4 ,but he answered and said unto them1 ,when it is evening1 ye say1 ,it will be fair weather3 for the heaven is red4 ,and in the morning1 ,it will be foul weather to-day3 for the heaven is red and lowering4 ,ye know how to discern the face of the heaven2 but ye cannot discern the signs of the times4 ,an evil and adulterous generation seeketh after a sign2 and there shall no sign be given unto it1 but the sign of ,jonah4 ,and he left them1 and departed4--,matt4 #af3a-d4 ,this demand for a miracle pursued ,jesus all through his teaching activity4 ,he settled with it on principle in his desert temptation2 he would not leap from the pinnacles of the temple1 or do anything to turn his work into a holy circus4 ,but the demand followed him to his death3 8,if thou art the ,son of ,god1 come down from the cross40 ,a good1 stunning miracle seemed a short cut to faith1 the most convincing way of furnishing proof of his divine mission4 ,also1 it would be mighty interesting4 ,but he never catered to the demand4 ,his power was only for the relief of suffering4 ,he tried to keep his acts of healing private4 ,in this passage he advised his opponents to use their intellect in more useful directions than stargazing for signs from heaven4 ,they were weather-wise4 ,let them read the signs of the times4 ,storms were brewing on the horizon4 ,forty years later ,titus destroyed ,jerusalem and broke the back of the ,jewish nation4 ,the prophetic mind of ,jesus saw it coming 7,luke #ai3da-dd74 ,if they had accepted his teaching of peace instead of getting intoxicated by the visions of revolutionary apocalypticism1 the doom might have been averted4 ,he was trying to bring their feet to the ground1 turn their mind to realities1 and make their religion socially efficient4 ,would the sight of a miracle have effected a moral change in a ,pharisee8 ,how would religion be affected1 if miraculous demonstrations could be furnished at will8 ,sixth ,day3 ,when ,religion ,separates ,men ,and as ,jesus passed by from thence1 he saw a man1 called ,matthew1 sitting at the place of toll3 and he saith unto him1 ,follow me4 ,and he arose1 and followed him4 ,and it came to pass1 as he sat at meat in the house1 behold1 many publicans and sinners came and sat down with ,jesus and his disciples4 ,and when the ,pharisees saw it1 they said unto his disciples1 ,why eateth your ,teacher with the publicans and sinners8 ,but when he heard it1 he said1 ,they that are whole have no need of a physician1 but they that are sick4 ,but go ye and learn what this meaneth1 ,i desire mercy1 and not sacrifice3 for ,i came not to call the righteous1 but sinners4--,matt4 #i3i-ac4 ,the ,jewish community1 religious at the core1 had a fringe of people who had failed to live up to the requirements of the ,law4 ,they came under the condemnation of the respectable people and of their own conscience1 and drifted into the despised and vicious occupations4 ,these were the 8publicans and sinners10 the 8publicans and harlots10 to whom the ,gospels refer4 ,a socially efficient religion would have prompted the good people to establish loving and saving contact with these people4 ,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 companions4 ,the parables of the lost coin1 lost sheep1 and prodigal son were spoken in reply to the slur1 8,this man receiveth sinners1 and eateth with them0 7,luke #ae74 ,the elder brother of the prodigal pictures this loveless and censorious religion4 ,jesus crossed the line of demarcation and established social contact and friendliness1 through which salvation could come to these religious derelicts4 ,he quoted again the old saying of the prophets1 8,i desire mercy1 and not sacrifice40 ,god was not as much concerned about correct religious performances as the ,pharisees thought1 and a great deal more concerned about mercy for the fallen1 and the simple human qualities which bring the strong and the weak together4 ,what experiences have we had of refusal to associate8 ,was the cleavage along lines of race1 wealth1 education1 morals1 or religion8 ,has religion with us been an impulse toward men1 or away from men8 ,seventh ,day3 ,be ,useful or ,die ,and he spake this parable2 ,a certain man had a fig tree planted in his vineyard2 and he came seeking fruit thereon1 and found none4 ,and he said unto the vinedresser1 ,behold1 these three years ,i come seeking fruit on this fig tree1 and find none3 cut it down2 why doth it also cumber the ground8 ,and he answering saith unto him1 ,lord1 let it alone this year also1 till ,i shall dig about it1 and dung it3 and if it bear fruit thenceforth1 well2 but if not1 thou shalt cut it down4--,luke #ac3f-i4 ,jesus evidently had some interest in scientific agriculture4 ,both the owner and the vine-dresser in this parable were out for agricultural efficiency4 ,the owner hated to see soil and space wasted2 the vine-dresser was reluctant to sacrifice a tree1 and proposed better tillage and more fertilizer4 ,taking this parable in connection with what precedes1 we see that ,jesus was concerned about the future of his nation and its religion4 ,both would have to validate their right to exist2 ,god could not have them cumber the ground4 ,they must make good4 ,this is the stern urge of the ,god whom we know in history and evolution1 with the voice of ,christ pleading for patience4 ,but it is agreed between them that ultimately the law of fitness must rule4 ,religion can not bank on claims of antiquity alone4 ,every generation must find it newly efficient to create the social virtues then needed4 ,remember that this was spoken by a ,jewish patriot and the supreme exponent of the ,hebrew religion4 ,give historical instances of the permanent downfall or decline of nations4 ,trace the connection between their fate and their religion4 ,study for the ,week ,jesus ,christ was the founder of the highest religion2 he was himself the purest religious spirit known to us4 ,why1 then1 was he in opposition to religion8 ,the clash between him and the representatives of organized religion was not occasional or superficial4 ,it ran through his whole activity1 was one of the dominant notes in his teaching1 culminated in the great spiritual duel between him and the ,jewish hierarchy in the last days at ,jerusalem1 and led directly to his crucifixion4 ,i ,the opposition of ,jesus was not1 of course1 against religion itself1 but against religion as he found it4 ,it was not directed against any departure from the legitimate order of the priesthood2 nor against an improper ritual or wrong doctrine of sacrifices4 ,in fact1 it did not turn on any of the issues which were of such importance to the ,church in later times4 ,he criticized the most earnest religious men of his day because their religion harmed men instead of helping them4 ,it was unsocial1 or anti-social4 ,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 outcome4 ,it diverted spiritual energy1 by substituting lower religious requirements for the one fundamental thing which ,god required--righteousness in social and political life4 ,they insisted over and over that ,jehovah wants righteousness and wants nothing else4 ,their aim was to make religion and ethics one and inseparable4 ,they struck for the social efficiency of religion4 ,at the time of ,jesus the ,jewish sacrifices had lost much of their religious importance4 ,during the ,exile they had lapsed4 ,they were professional performances of one class4 ,the numerous ,jews scattered in other countries perhaps saw the temple once in a lifetime4 ,modern feeling in the first century was against bloody sacrifices4 ,the recorded sayings of ,jesus hardly mention them4 ,on the other hand the daily life of the people was pervaded by little prescribed religious actions4 ,the ,sabbath with its ritual was punctiliously observed47#c7 ,there were frequent days of fasting1 religious ablutions and baths1 long prayers to be recited several times daily1 with prayer straps around the arm and forehead1 and a tasseled cloth over the head4 ,the exact performance of these things seemed an essential part of religion to the most earnest men4 ,we have seen how ,jesus collided with these religious requirements and on what grounds4 ,if men were deeply concerned about the taboo food that went into their bodies1 they would not be concerned about the evil thoughts that arose in their souls4 ,if they were taught to focus on petty duties1 such as tithing1 the great ethical principles and obligations moved to the outer field of vision and became blurred4 ,the ,sabbath1 which had originated in merciful purpose toward the poor1 had been turned into another burden4 ,religion1 which ought to bring good men into saving contact with the wayward by love1 actually resulted in separating the two by a chasm of religious pride and censoriousness4 ,a man-made and artificial religious performance1 such as giving toward the support of the temple1 crowded aside fundamental obligations written deep in the constitution of human society1 such as filial reverence and family solidarity4 ,other reformers have condemned religious practices because they were departures from the holy ,book or from primitive custom4 ,jesus1 too1 pointed out that some of these regulations were recent innovations4 ,but the real standard by which he judged current religious questions was not ancient authority but the present good of men4 ,the spiritual center on which he took his stand and from which he judged all things1 was the ,kingdom of ,god1 the perfect social order4 ,even the ordinances of religion must justify themselves by making an effective contribution to the ,kingdom of ,god4 ,the ,sabbath was made for man1 and its observance must meet the test of service to man's welfare4 ,it must function wholesomely4 ,the candle must give light1 or what is the use of it8 ,the salt must be salty and preserve from decay1 or it will be thrown out and trodden under foot4 ,if the fig-tree bears no fruit1 why is it allowed to use up space and crowd better plants off the soil8 ,this1 then1 is ,christ's test in matters of institutional religion4 ,the ,church and all its doings must serve the ,kingdom of ,god4 ,,ii ,the social efficiency of religion is a permanent social problem4 ,what is the annual expense of maintaining the churches in the ,united ,states8 ,how much capital is invested in the church buildings8 7,see ,u4 ,s4 ,census ,bulletin ,no4 #ajc1 of #aijf47 ,how much care and interest and loving free-will labor does an average village community bestow on religion as compared with other objects8 ,all men feel instinctively that religion exerts a profound and subtle influence on the springs of conduct4 ,even those who denounce it1 acknowledge at least its power for harm4 ,most of us know it as a power for good4 ,but all history shows that this great spiritual force easily deteriorates4 ,corruptio optimi pessima4 ,religion may develop an elaborate social apparatus of its own1 wheels within wheels1 and instead of being a dynamic of righteousness in the natural social relations of men1 its energies may be consumed in driving its own machinery4 ,instead of being the power-house supplying the ,kingdom of ,god among men with power and light1 the ,church may exist for its own sake4 ,it then may become an expensive consumer of social wealth1 a conservative clog1 and a real hindrance of social progress4 ,live religion gives proof of its value by the sense of freedom1 peace1 and elation which it creates4 ,we feel we are right with the holy ,power which is behind1 and beneath1 and above all things4 ,it gives a satisfying interpretation of life and of our own place in it4 ,it moves our aims higher up1 draws our fellow-men closer1 and invigorates our will4 ,but our growth sets a problem for our religion4 ,the religion of childhood will not satisfy adolescent youth1 and the religion of youth ought not to satisfy a mature man or woman4 ,our soul must build statelier mansions for itself4 ,religion must continue to answer all our present needs and inspire all our present functions4 ,a person who has failed to adjust his religion to his growing powers and his intellectual horizon1 has failed in one of the most important functions of growth1 just as if his cranium failed to expand and to give room to his brain4 ,being microcephalous is a misfortune1 and nothing to boast of4 ,precisely the same problem arises when society passes through eras of growth4 ,religion must keep pace4 ,the ,church must pass the burning torch of religious experience from age to age1 transmitting the faith of the fathers to the children1 and not allowing any spiritual values to perish4 ,but it must allow and aid religion to adjust itself4 ,its inspiring teaching must meet the new social problems so effectively that no evil can last long or grow beyond remedy4 ,in every new age religion must stand the test of social efficiency4 ,is it passing that test in ,western civilization8 ,religion is a bond of social coherence4 ,it creates loyalty4 ,but it may teach loyalty to antiquated observances or a dwarfed system of truth4 ,have you ever seen believers rallying around a lost cause in religion8 ,yet these relics were once a live issue1 and full of thrilling religious vitality4 ,society changes4 ,will religion change with it8 ,if society passes from agriculture and rural settlements to industry and urban conditions1 can the customary practices of religion remain unchanged8 ,give some instances where prescientific conceptions of the universe1 embodied in religion1 have blocked the spread of scientific knowledge among the people4 ,the caste distinctions of ,hinduism were the product of a combination between religion and the social organization of the people2 can they last when industrialism and democracy are pervading ,india8 ,the clerical attitude of authority was natural when the ,catholic clergy were the only educated class in the community2 is it justified today8 ,protestantism won the allegiance of industrial communities when the young business class was struggling to emancipate itself from the feudal system4 ,it developed an individualistic philosophy of ethics4 ,today society tends toward solidaristic organization4 ,how will that affect religion and its scheme of duty8 ,thus religion1 by its very virtues of loyalty and reverence1 may fall behind and lose its full social efficiency4 ,it must be geared to the big live issues of today if it is to manifest its full saving energies4 ,how does this problem of the efficiency of religion bear on the foreign missionary movement8 ,how will backward or stationary civilizations be affected by the introduction of a modern and enthusiastic religion8 ,we may feel the defects of our church life at home1 but there is no doubt that the young men and women who go out from our colleges under religious impulses1 are felt as a virile and modernizing force when they settle to their work in ,turkey or ,persia4 ,christian educational institutions and medical missions have raised the intellectual and humane standards of young ,china4 ,buddhism in ,japan has felt the challenge of competition and is readjusting its ethics and philosophy to connect with modern social ideals4 ,the historical effects of our religious colonization will not mature for several generations1 but they are bound to be very great4 ,the nations and races are drawing together4 ,they need a monotheistic religion as a spiritual basis for their sense of human unity4 ,this is a big1 modern1 social task4 ,it makes its claim on men and women who have youth1 education1 and spiritual power4 ,is the religious life of our colleges and universities efficient enough to meet the need8 ,here are the enormous tasks of international relations1 which the ,great ,war has forced us to realize--the prevention of armed conflicts1 the elimination of the irritant causes of war1 the protection of the small nations which possess what the big nations covet1 the freedom of the seas as the common highway of ,god1 fair and free interchange in commerce without any effort to set up monopoly rights and the privilege of extortionate gain1 the creation of an institutional basis for a great family of nations in days to come4 ,these are some of the tasks which the men and women who are now young must take on their mind and conscience for life1 and leave to their children to finish4 ,what contributions1 in your opinion1 could the spirit of the ,christian religion make to such a program1 if it were realized intelligently and pressed home through the agencies of the ,christian ,church8 ,in what ways has ,american religion shown its efficiency since the war broke out8 ,christianity has been a great power in our country to cleanse and fraternalize the social life of simple communities4 ,can it meet the complex needs of modern industrialism in the same way8 ,it can not truthfully be claimed that it has done so in any industrial country4 ,its immense spiritual forces might be the decisive element1 but they have been effectively organized against a few only of the great modern evils4 ,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 ,christ4 ,nor have the specialists in the universities and colleges supplied the leaders of the ,church with clear information and guidance on these questions4 ,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 helplessness1 and as long as a minority controls the land1 the tools1 and the political power4 ,we shall linger on the borders of the ,inferno until a new accession of moral insight and spiritual power comes to the nations4 ,how will it come8 ,,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 unity8 ,how could they draw the new1 the strange1 and the irregular families into the circle of neighborly feeling8 ,in what way could they help to assimilate immigrants and to prevent the formation of several communities in the same section1 overlapping1 alien1 and perhaps hostile8 ,how would it affect the recreational situation if the churches took a constructive rather than a prohibitive attitude toward amusements1 and if they promoted the sociability of the community rather than that of church groups8 ,with the rise of land prices and the control of transportation and markets1 the rural population is moving toward a social crisis like that which transformed the urban population in the industrial revolution4 ,agriculture will become capitalistic1 and the weaker families will drop to the position of tenants and agricultural laborers4 ,cooperation is their way of salvation4 ,its effectiveness has been amply demonstrated in older countries4 ,it requires a strong sense of solidarity1 loyalty1 and good faith to succeed4 ,it has made so little headway in ,america because our national character has not been developed in these directions4 ,what could the churches do to save the weaker families from social submergence by backing cooperation and developing the moral qualities needed for it8 ,the strong religious life of our people might be more effective if the churches were less divided4 ,their economic and human resources are partly wasted by useless competition4 ,our denominational divisions are nearly all an historical heritage1 imported from ,europe1 and coming down from a controversial age4 ,their issues all meant something vital and socially important in the midst of the social order of that day2 but in many cases the real significance has quietly crumbled away1 and they are not really the same issues that deeply engaged our forefathers4 ,we are all 8tithing mint1 anise1 and cummin10 and forgetting the weighty matters1 such as social justice and ,christian fraternity4 ,everybody is ready to acknowledge this about every denomination except his own4 ,we need a revaluation of our religious issues from the point of view of the ,kingdom of ,god4 ,that would bring us into harmony with the judgment of ,jesus4 ,nothing else will4 ,,iv ,the social efficiency of religion--what call is there in that to the college men and women of this generation8 ,shall they cease to worship and pray1 seek the salvation of society in ethics and sociology1 and abandon religion to stagnation8 ,or shall they seek a new experience of religion in full sight of the modern world1 and work by faith toward that reign of ,god in which his will shall be done8 ,suggestions for ,thought and ,discussion ,i4 ,when the ,salt ,loses its ,savor #a4 ,what is the individual to do when religion becomes a hindrance to religion8 #b4 ,what types of revolt against inherited religion have you met in college8 ,,ii4 ,prophetic ,religion ,against ,traditional ,religion #a4 ,what did the prophets criticize in the religion of their day8 #b4 ,what was ,jesus' test of religion8 #c4 ,give instances in which he found religion to be a hindrance to the highest welfare4 ,how did religion obscure duty8 #d4 ,what was the essential cause of the clash between ,jesus and the religious leaders of his day8 ,,iii4 ,the ,historic ,reformation of ,religion #a4 ,in studying history1 what sins or failures of the ,church have impressed you most8 #b4 ,what did the ,protestant ,reformation contribute to make religion efficient8 #c4 ,has the ,church been a rival or a feeder of the ,kingdom of ,god8 #d4 ,give historical examples of the failure of religion to meet the changed requirements of a new epoch4 #e4 ,what contributions has the ,church made to social progress8 ,,iv4 ,religion ,today #a4 ,what have ,christian missions done to change the social conditions in non-,christian countries8 #b4 ,how do you rate the social service value of a first-class minister in a community8 ,on what does his value depend8 #c4 ,of what social value to a community is a costly and beautiful church building8 #d4 ,what investment in capital and annual expenditure does the maintenance of the churches in your community entail8 ,does the social return to the community justify the investment8 #e4 ,are the issues which divided the ,protestant denominations in the sixteenth and seventeenth centuries still vital enough to justify the continuance of the divisions8 ,summarize the evils of the divisions and their counter-balancing good4 #f4 ,is the ordinary criticism of the churches fair8 ,are ministers overpaid or underpaid8 ,do the churches graft8 ,how do the churches compare in social efficiency with other similar social institutions8 ,v4 ,for ,special ,discussion #a4 ,why did the reformation of the ,church historically precede the reform of politics and industry8 #b4 ,do the unsolved social problems of ,christian nations prove the social inefficiency of religion8 ,could religion alone change the maladjustment of society8 #c4 ,why has religion been more effective in the field of private life than of public life8 #d4 ,if you had full control of the churches in a given country or village community1 on what aims would you concentrate their forces8 ,,part ,,iv4 ,,conquest ,,by ,,conflict ,chapter ,x4 ,the ,conflict ,with ,evil ,the ,kingdom of ,god ,will ,have to ,fight for ,its ,advance ,the great objective is the ,kingdom of ,god4 ,in realizing the ,reign of ,god on earth three recalcitrant forces have to be brought into obedience to ,god's law3 the desire for power1 the love of property1 and unsocial religion4 ,we have studied ,christ's thought concerning these in the foregoing chapters4 ,the advance of the ,kingdom of ,god is not simply a process of social education1 but a conflict with hostile forces which resist1 neutralize1 and defy whatever works toward the true social order4 ,the strategy of the ,kingdom of ,god1 therefore1 involves a study of the social problem of evil4 ,,daily ,,readings ,first ,day3 ,the ,consciousness of ,sin in the ,lord's ,prayer ,and forgive us our debts1 as we also have forgiven our debtors4 ,and bring us not into temptation1 but deliver us from the evil one4--,matt4 #f3ab1 #ac4 ,the ,lord's ,prayer expresses the very mind and spirit of the ,master4 ,it begins with the ,kingdom of ,god2 it ends with the problem of sin4 ,as we stand before ,god1 we realize that we have loaded up our life with debts we can never pay4 ,we have wasted our time1 and the powers of body and soul4 ,we have left black marks of contagion on some whose path we have crossed4 ,we have hurt even those who loved us by our ill-temper1 thoughtlessness1 and selfishness4 ,we can only ask ,god to forgive and give us another chance3 8,forgive us our debts40 ,looking forward we see the possibility of fatal temptations4 ,we know how fragile our power of resistance is4 8,lead us not into temptation1 but deliver us from evil40 ,thus the consciousness of sin is written across this greatest of all prayers4 ,is a sense of unworthiness an indication of moral strength or of weakness8 ,where do we draw the line between a normal and abnormal sense of sin8 ,second ,day3 ,evil ,embodied in ,character ,either make the tree good1 and its fruit good2 or make the tree corrupt1 and its fruit corrupt3 for the tree is known by its fruit4 ,ye offspring of vipers1 how can ye1 being evil1 speak good things8 for out of the abundance of the heart the mouth speaketh4 ,the good man out of his good treasure bringeth forth good things3 and the evil man out of his evil treasure bringeth forth evil things4 ,and ,i say unto you1 that every idle word that men shall speak1 they shall give account thereof in the day of judgment4 ,for by thy words thou shalt be justified1 and by thy words thou shalt be condemned4--,matt4 #ab3cc-cg4 ,character is formed by action1 but after it is formed1 it determines action4 ,what a man says and does1 he becomes2 and what he has become1 he says and does4 ,an honest and clean-minded man instinctively does what is kind and honorable4 ,but when a man for years has gone for profit and selfish power1 you can trust him as a general thing to do what is underhanded and mean4 ,since selfish ability elbows its way to controlling positions in business1 politics1 and society1 the character reactions of such men are a force with which the ,kingdom of ,god must reckon4 ,they are the personal equipment of the kingdom of evil1 and the more respectable1 well-dressed1 and clever they are1 the worse it is4 ,what man or woman of our acquaintance would we single out as the clearest case of an evil character8 ,why do we so judge him8 ,third ,day3 ,the ,social ,pressure of ,evil ,and he said unto his disciples1 ,it is impossible but that occasions of stumbling should come2 but woe unto him1 through whom they come6 ,it were well for him if a millstone were hanged about his neck1 and he were thrown into the sea1 rather than that he should cause one of these little ones to stumble4--,luke #ag3a1 #b4 ,a sex story lodging in a young mind1 an invitation to companionship and a drink1 a sneer at religion which makes faith look silly--such things trip us up4 ,they are stumbling-blocks1 like wires stretched across a path in the dark4 ,just because we are social and easily influenced by friendship1 admiration1 or persuasion1 one man's suggestion or example draws the other man on4 ,jesus knew that social solicitation and pressure toward sin was inevitable4 ,it is the price we pay for our social nature4 ,but1 all the same1 it is a terrible thing to contaminate a soul or steer a life toward its ruin4 ,this saying about the millstone is one of the sternest words ever uttered4 8,three men went out one summer night1 ,no care they had or aim1 ,and dined and drank4 8,ere we go home ,we'll have10 they said1 8a game40 ,three girls began that summer night ,a life of endless shame1 ,and went through drink1 disease1 and death1 ,as swift as racing flame4 ,lawless and homeless1 foul they died2 ,rich1 loved1 and praised the men2 ,but when they all shall meet with ,god1 ,and justice speaks--what then80 ,let us enumerate to our own minds cases where others drew us into wrong1 and cases where we were a cause of evil for others4 ,about which do we feel sorest now8 ,why8 ,fourth ,day3 ,moral ,laziness ,no man having drunk old wine desireth new2 for he saith1 ,the old is good4--,luke #e3ci4 ,this is a chance remark1 but a keen observation4 ,in wine-raising countries an expert tongue and nice discrimination between the fifty-seven varieties is one of the most coveted talents4 ,a man who would prefer some recent stuff to the celebrated vintage of #ah--1 would commit intellectual hari-kari4 ,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 antiquity4 ,jesus uses the preference for old vintage to characterize the conservative instinct in human nature4 ,this is one of the stickiest impediments to progress1 one of the most respectable forms of evil-mindedness4 8,the hereditary tiger is in us all1 also the hereditary oyster and clam4 ,indifference is the largest factor1 though not the ugliest form1 in the production of evil0 7,president ,hyde74 ,men are morally lazy2 they have to be pushed into what is good for them1 and the 8pushee0 is almost sure to resent the pushing4 ,the idea that men ardently desire what is rational and noble is pernicious fiction4 ,they want to be let alone4 ,this is part of original sin4 ,was the above written in haste1 or will it stand8 ,fifth ,day3 ,satanic ,frustration of ,good ,another parable set he before them1 saying1 ,the kingdom of heaven is likened unto a man that sowed good seed in his field3 but while men slept1 his enemy came and sowed tares also among the wheat1 and went away4 ,but when the blade sprang up and brought forth fruit1 then appeared the tares also4 ,and the servants of the householder came and said unto him1 ,sir1 didst thou not sow good seed in thy field8 whence then hath it tares8 ,and he said unto them1 ,an enemy hath done this4 ,and the servants say unto him1 ,wilt thou then that we go and gather them up8 ,but he saith1 ,nay2 lest haply while ye gather up the tares1 ye root up the wheat with them4 ,let both grow together until the harvest3 and in the time of the harvest ,i will say to the reapers1 ,gather up first the tares1 and bind them in bundles to burn them2 but gather the wheat into my barn4--,matt4 #ac3bd-cj4 ,here we encounter the devil4 ,there is more in sin than our own frailty and stupidity1 and the bad influence of other individuals4 ,there is a permanent force of organized evil which vitiates every higher movement and sows tares among the grain over night4 ,you work hard on some law to reform the ballot or the primary in order to protect the freedom and rights of the people1 and after three years your device has become a favorite tool of the interests4 ,you found a benevolent institution1 and after you are dead it becomes a nest of graft4 ,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 ,christendom4 ,evil is more durable and versatile than youth and optimism imagine4 ,the belief in a satanic power of evil expresses the conviction of the permanent power of evil4 ,in early ,christianity the belief in the devil was closely connected with the ,christian opposition to the idolatrous and wicked social order of heathenism4 ,in the ,apocalypse the dragon who stands for ,satan1 and the beasts who stand for the despotic ,roman ,empire1 are in close alliance4 ,what are the satanic social forces today8 ,the parable of the tares grew out of a personal experience4 ,has our observation ever furnished anything similar8 ,sixth ,day3 ,the ,irrepressible ,conflict ,think not that ,i came to send peace on the earth3 ,i came not to send peace1 but a sword4 ,for ,i came to set a man at variance against his father1 and the daughter against her mother1 and the daughter in law against her mother in law3 and a man's foes shall be they of his own household4 ,he that loveth father or mother more than me is not worthy of me2 and he that loveth son or daughter more than me is not worthy of me4 ,and he that doth not take his cross and follow after me1 is not worthy of me4 ,he that findeth his life shall lose it2 and he that loseth his life for my sake shall find it4--,matt4 #aj3cd-ci4 ,into a world controlled by sin was launched the life of ,christ4 ,the more completely he embodied the divine character and will1 the more certain and intense would be the conflict between him and the powers dominating the old order4 ,he accepted this fight1 not only for himself but for his followers4 ,it would follow them up into the intimacies of their homes4 ,any faith that takes the ,kingdom of ,god seriously1 has its fight cut out for it4 ,unless we accept our share of it1 we are playing with our discipleship4 ,but when the fight is for the ,kingdom of ,god1 those who dodge1 lose2 and those who lose1 win4 ,which involves more conflict1 a life set on the ,kingdom of ,god on earth1 or a faith set on the life to come8 ,does the idea of a fighting faith attract us8 ,would this serve as a 8substitute for war08 ,seventh ,day3 ,militant ,gentleness ,but ,i say unto you1 ,love your enemies1 and pray for them that persecute you2 that ye may be sons of your ,father who is in heaven3 for he maketh his sun to rise on the evil and the good1 and sendeth rain on the just and the unjust4--,matt4 #e3dd1 #de4 ,render to no man evil for evil4 ,take thought for things honorable in the sight of all men4 ,but if thine enemy hunger1 feed him2 if he thirst1 give him to drink3 for in so doing thou shalt heap coals of fire upon his head4 ,be not overcome of evil1 but overcome evil with good4--,rom4 #ab3ag1 #bj1 #ba4 ,jesus answered1 ,my kingdom is not of this world3 if my kingdom were of this world1 then would my servants fight1 that ,i should not be delivered to the ,jews3 but now is my kingdom not from hence4 ,pilate therefore said unto him1 ,art thou a king then8 ,jesus answered1 ,thou sayest that ,i am a king4 ,to this end have ,i been born1 and to this end am ,i come into the world1 that ,i should bear witness unto the truth4 ,every one that is of the truth heareth my voice4--,john #ah3cf1 #cg4 ,when we call out the militant spirit in religion1 we summon a dangerous power4 ,it has bred grimness and cruelty4 ,crusaders and inquisitors did their work in the name of ,jesus1 but not in his spirit4 ,we must saturate ourselves with the spirit of our ,master if our fighting is to further his ,kingdom4 ,hate breeds hate2 force challenges force4 ,only love disarms2 only forgiveness kills an enemy and leaves a friend4 ,jesus blended gentleness and virility1 forgiving love and uncompromising boldness4 ,he offered it as a mark of his ,kingdom that his followers used no force to defend him4 ,wherever they have done so1 the ,kingdom of heaven has dropped to the level of the brutal empires4 ,his attack is by the truth2 whoever is won by that1 is conquered for good4 ,force merely changes the form of evil4 ,when we 8overcome evil with good10 we eliminate it4 ,what did ,paul mean by saying that acts of kindness to an enemy heap coals of fire on his head8 ,how about moral crusades that aim to put joint-keepers and pimps in prison8 ,study for the ,week ,all great religious teachers have had a deep sense of the power of evil in human life4 ,jesus apparently was not interested in the philosophical question of the origin of evil1 but accepted the fact of evil in a pragmatic way1 and saw his own life as a conflict with sin and wrong4 ,some facts1 as we have seen1 were clearly written in his consciousness3 the frailty of our will2 the consolidation of evil in men of bad character and the automatic output of lies and distortions coming from such2 the power of social pressure by which the weak are made to trip and fall2 and the pervasive satanic power of evil which purposely neutralizes the efforts leading toward the ,reign of ,god4 ,the fact that ,jesus realized evil in individuals and society1 that he reckoned with it practically1 and that he set himself against it with singleness of purpose1 constitutes another of his social principles4 ,any view of life which blurs the fact of evil would have seemed to him an illusion4 ,he would have foretold failure for any policy based on it4 ,his great social problem was redemption from evil4 ,every step of approach toward the ,kingdom of ,god must be won by conflict4 ,modern science explains evil along totally different lines1 but as to the main facts it agrees with the spiritual insight of ,jesus4 ,psychology recognizes that the higher desires are usually sluggish and faint1 while the animal appetites are strong and clamorous4 ,our will tires easily and readily yields to social pressure4 ,in many individuals the raw material of character is terribly flawed by inheritance4 ,so the young1 with a maximum of desire and a minimum of self-restraint1 slip into folly1 and the aging backslide into shame4 ,human nature needs a strong reenforcement to rouse it from its inherited lethargy and put it on the toilsome upward track4 ,it needs redemption1 emancipation from slavery1 a breaking of bonds4 ,i ,evangelism is the attack of redemptive energy in the sphere of personal life4 ,it comes to a man shamed by the sense of guilt and baffled by moral failure1 and rouses him to a consciousness of his high worth and eternal destiny4 ,it transmits the faith of the ,christian ,church in a loving and gracious ,god who is willing to forgive and powerful to save4 ,it teaches a man to pray1 curing his soul by affirming over and over a triumphant faith1 and throwing it open to mysterious spiritual powers which bring joy1 peace1 and strength beyond himself4 ,it sets before him a code of moral duty to quicken and guide his conscience4 ,it puts him inside of a group of like-minded people who exercise social restraint and urge him on4 ,when all this is wisely combined1 it constitutes a spiritual reenforcement of incomparable energy4 ,it acts like an emancipation4 ,it gives a sense of freedom and newness4 ,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 demonstrable4 ,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 him4 ,the saving force has to attack the powers in possession4 ,only those who have helped in wresting men free from sin can tell what a stiff fight it often is4 ,here is an intellectual professional man who goes off for a secret spree about once in sixty days2 a respectable woman who has come under the opium habit2 a boy who is both a cigarette fiend and sexually weak2 a man who domineers and cows his wife and family2 a woman who has reduced her husband to slavery to supply her expensive tastes2 a girl who shirks all work and throws the burden of her selfish life on a hard-worked mother2 a college man whose parents are straining all their resources and using up their security for old age to keep him at college1 and who gambles--complete the catalogue for yourself4 ,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 order4 ,it has been done47#d7 ,,ii ,the problem of evil becomes far more complicated when evil is socialized4 ,the simplest and most familiar form of that is the boys' gang4 ,here is a group of young humans who get their fun and adventure by pulling the whiskers of the law4 ,they idealize vice and crime4 ,leadership in their group is won by proficiency in profanity1 gambling1 obscenity1 and slugging4 ,the gang assimilates its members2 there is regimentation of evil4 ,it acts as a channel of tradition2 the boy of fifteen teaches the boy of twelve what he has learned from the boy of eighteen4 ,how is the problem of evil affected when the powers of human society1 which usually restrain the individual from vice and rebellion1 are used to urge him into it8 ,should the strategy of the ,kingdom of ,god be adjusted to that situation8 ,it is not enough to win individuals away from the gangs4 ,can the gang spirit itself be christianized and used to restrain and stimulate the young for good8 ,has this been done1 and where1 and how8 ,is ,christian institutional work sufficient to cope with the problem8 ,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 adventure1 and to train the young for their life work8 ,would such an outfit do the work without personal leadership inspired by religion8 ,christian evangelism in the past has not had an adequate understanding of the power of the group4 ,in what connections has the ,church shown a true valuation of the social factor in sin and redemption8 ,at what points has its strategy been ineffective in dealing with socialized evil8 ,what contributions can social science make to the efficiency of evangelism8 ,would a correct scientific analysis of the constructive and disintegrating forces in society be enough to do saving work8 ,,iii ,the bad gangs of the young are usually held together by a misdirected love of play and adventure4 ,the dangerous combinations of adults are consolidated by 8the cohesive power of plunder40 ,that makes them a far more difficult proposition4 ,any local attack on saloons and vice resorts furnishes a laboratory demonstration of socialized evil4 ,the object of both kinds of institutions is to make big profit by catering to desires which induce men to spend freely4 ,music and sociability are used as a bait4 ,the people who profit by this trade are held together by the fear of a common danger4 ,since the community uses political means of curbing or suppressing the vice business1 the vice group goes into politics to prevent it4 ,it seeks to control the police1 the courts1 the political machines by sharing part of its profits4 ,lawyers1 officials1 newspaper proprietors1 and real estate men are linked up and summoned like a feudal levy in case of danger4 ,drugstores1 doctors1 chauffeurs1 messenger boys1 and all kinds of people are used to bring in trade and make it secure4 ,the exploded fictions of alcoholism are kept circulating4 ,like a tape-worm in the intestines1 these articulated and many-jointed parasitic organizations of vice make our communities sick1 dirty1 and decadent4 ,we have learned to read the sordid trail of the drink and vice traffic in ,american communities4 ,there is another kind of organized evil1 even more ancient1 pervasive1 and deadly1 which few understand1 though it has left a trail sufficiently terrible4 ,wherever we look in the history of the older nations1 we see an alignment of two fundamental classes4 ,the one is born to toil1 stunted by toil1 and gets its class characteristics by toil4 ,the other is characterized by the pleasures and arts of leisure1 is physically and mentally developed by leisure1 and proud and jealous of its leisure4 ,this class is always class-conscious2 its groups1 however antagonistic1 always stand together against the class of toil4 ,its combination of leisure and wealth is conditioned on the power of taking tribute from the labor of many4 ,in order to do this with safety1 it must control political power1 the military outfit1 the power of making1 interpreting and executing the laws1 and the forces forming public opinion4 ,before the advent of industrialism and political democracy1 it secured its income by controlling the land and the government of nations2 and the effects of its control can be read in the condition of the rural population of ,russia1 ,austria1 ,eastern ,germany1 ,italy1 ,france before the ,revolution1 ,england1 and especially ,ireland4 ,the development of industry has changed the problem of economic and political control2 but the essentials remain1 as we can see in the condition of industrial communities and the history of labor legislation4 ,the fundamental sin of all dominant classes has been the taking of unearned incomes4 ,political oppression has always been a corollary of economic parasitism1 a means to an end4 ,the combination of the two constitutes the largest and most continuous form of organized evil in human history4 ,jesus used the illustration of pegs maliciously driven into the path to make men stumble and fall4 ,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 work4 ,anyone who has ever looked with human understanding at the undersized and stupid peasants of countries ruled by their landlord class1 or at the sordid homes and pleasures of miners or industrial workers where some corporation feared neither ,god nor the law1 ought to get a comprehension of the power of evil that has rested like an iron yoke on humanity4 ,we think most readily of the children of the poor as a product of exploitation2 underfed and overstimulated1 cut off from the clean pleasures of nature1 often tainted with vice before knowledge has come1 and urged along by the appetites and cruel selfishness of older persons1 they are a standing accusation against society itself47#e7 ,jesus would have felt that the children of the rich are an even worse product of exploitation than the poor4 ,when 8society0 plays1 it burns up the labor of thousands like fireworks4 ,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 society2 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 them1 so that it takes heroic effort on the part of noble exceptions to get in contact with the people once more1 and to discover how they live4 ,in all nations the atmosphere of the aristocratic groups drugs the sense of obligation1 and possesses the mind with the notion that the life and labor of men are made to play tennis with4 ,the existence of great permanent groups1 feeding but not producing1 dominating and directing the life of whole nations according to their own needs1 may well seem a supreme proof of the power of evil in humanity4 ,,iv ,if evil is socialized1 salvation must be socialized4 ,the organization of the ,christian ,church is a recognition of the social factor in salvation4 ,it is not enough to have ,god1 and ,christ1 and the ,bible4 ,a group is needed1 organized on ,christian principles1 and expressing the ,christian spirit1 which will assimilate the individual and gradually make him over into a citizen of the ,kingdom of ,god4 ,salvation will rarely come to anyone without the mediation of some individual or group which already has salvation4 ,it may be very small and simple4 8,where two or three are gathered in my name1 there am ,i in the midst of them40 ,that saying recognizes that an additional force is given to religion by its embodiment in a group of believers4 ,professor ,royce has recently reasserted in modern terms the old doctrine that 8there is no salvation outside of the ,church10 calling the ,church 8the beloved community40 ,of course the question is how intensively ,christian the ,church can make its members4 ,that will depend on the question how ,christian the ,church itself is1 and there's the rub4 ,the ,church is the permanent social factor in salvation4 ,but it has cause to realize that many social forces outside its immediate organization must be used1 if the entire community is to be christianized4 ,in the earliest centuries ,christianity was practically limited to the life within the ,church4 ,being surrounded by a hostile social order1 and compelled to fence off its members1 it created a little duplicate social order within the churches where it sought to realize the distinctively ,christian social life4 ,its influence there was necessarily restricted mainly to individual morality1 family life1 and neighborly intercourse1 and here it did fundamental work in raising the moral standards4 ,on the other hand1 it failed to reorganize industry1 property1 and the ,state4 ,even if ,christians had had an intelligent social and political outlook1 any interference with the ,roman ,empire by the low-class adherents of a forbidden religion was out of the question4 ,when the ,church was recognized and favored under ,constantine and his successors1 it had lost its democratic composition and spirit1 and the persons who controlled it were the same sort of men who controlled the ,state4 ,the early age of the ,church has had a profound influence in fixing the ideals and aims of later times4 ,the compulsory seclusion and confinement of the age of persecution are supposed to mark the mission of the ,church4 ,as long as the social life in our country was simple and rural1 the churches1 when well led1 were able to control the moral life of entire communities4 ,but as social organization became complex and the solidarity of neighborhood life was left behind1 the situation got beyond the institutional influence of the churches4 ,evidently the fighting energies of ,christianity will have to make their attack on broader lines1 and utilize the scientific knowledge of society1 which is now for the first time at the command of religion1 and the forces set free by political and social democracy4 ,we can not restrict the modern conflict with evil to the defensive tactics of a wholly different age4 ,wherever organized evil opposes the advance of the ,kingdom of ,god1 there is the battle-front4 ,wherever there is any saving to be done1 ,christianity ought to be in it4 ,the intensive economic and sociological studies of the present generation of college students are a preparation for this larger warfare with evil4 ,these studies will receive their moral dignity and religious consecration when they are put at the service of ,jesus ,christ and the ,kingdom of ,god4 ,suggestions for ,thought and ,discussion ,i4 ,the ,natural ,drift #a4 ,if left alone1 which way do we tend8 ,does a normal and sound individual need spiritual reinforcement to live a good life8 #b4 ,how do you account for the fact that the noblest movements are so easily debased8 ,,ii4 ,jesus and ,human ,sin #a4 ,did ,jesus take a friendly or a gloomy view of human nature8 ,how did the fact of sin in humanity impress him8 #b4 ,why did he condemn so sternly those who caused the weak to stumble8 ,estimate the relative force of the natural weakness of human nature1 and of the pressure of socialized evil1 when individuals go wrong4 #c4 ,do you agree with the exposition in the ,daily ,reading for the ,fourth ,day8 ,do men want to be let alone8 ,is this an evidence of sinful tendency8 #d4 ,what personal experiences of ,jesus prompted the parable of the tares8 ,was the conception of ,satan in ,jewish religion of individual or social origin8 ,when did it have political significance8 ,,iii4 ,the ,irrepressible ,conflict #a4 ,why did ,jesus foresee an inevitable conflict if the ,kingdom of ,god was to come8 ,has history borne him out8 #b4 ,does mystical religion involve a man in conflict8 ,does ascetic religion8 ,which books him for more conflict with social evil--a life set on the ,kingdom of ,god on earth1 or a faith set on the life to come8 #c4 ,what form does the conflict with evil take in our personal life8 ,what reinforcement does the ,christian religion as a spiritual faith offer us8 ,what personal experience have we of its failure or its effectiveness8 #d4 ,what is meant by evil being socialized8 ,in what ways does this increase the ability of evil to defend and propagate itself8 #e4 ,what are the most dangerous forms of organized evil today8 ,how do they work8 #f4 ,what are the most disastrous 8stumbling blocks0 today for working people8 ,for business men8 ,for students8 #g4 ,the ,church sings many militant hymns4 ,is the ,church as a whole a fighting force today8 ,,iv4 ,for ,special ,discussion #a4 ,how should an individual go about it to fight concrete and socialized evils in a community8 #b4 ,how can a church get into the fight8 ,should the ,church go into politics8 ,why1 or why not8 #c4 ,would ,christianity be just as influential as a social power of salvation if the ,christian ,church did not exist8 #d4 ,will the fight against evil ever be won8 ,if not1 is it worth fighting8 ,chapter ,,xi4 ,the ,cross ,as ,a ,social ,principle ,social ,redemption is ,wrought by ,vicarious ,suffering ,,daily ,,readings ,first ,day3 ,the ,prophetic ,succession ,and he began to speak unto them in parables4 ,a man planted a vineyard1 and set a hedge about it1 and digged a pit for the winepress1 and built a tower1 and let it out to husbandmen1 and went into another country4 ,and at the season he sent to the husbandmen a servant1 that he might receive from the husbandmen of the fruits of the vineyard4 ,and they took him1 and beat him1 and sent him away empty4 ,and again he sent unto them another servant2 and him they wounded in the head1 and handled shamefully4 ,and he sent another2 and him they killed3 and many others2 beating some1 and killing some4 ,he had yet one1 a beloved son3 he sent him last unto them1 saying1 ,they will reverence my son4 ,but those husbandmen said among themselves1 ,this is the heir2 come1 let us kill him1 and the inheritance shall be ours4 ,and they took him1 and killed him1 and cast him forth out of the vineyard4 ,what therefore will the lord of the vineyard do8 he will come and destroy the husbandmen1 and will give the vineyard unto others4--,mark #ab3a-i4 ,the vineyard parable was meant as an epitome of ,jewish history4 ,by the servants who came to summon the nation to obedience1 ,jesus meant the prophets4 ,the history of the ,hebrew people was marked by a unique succession of men who had experienced ,god1 who lived in the consciousness of the ,eternal1 who judged the national life by the standard of divine righteousness1 and who spoke to their generation as representatives of ,god47#f7 ,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 us4 ,they were the moving force in the spiritual progress of their nation4 ,yet ,jesus here sketches their fate as one of suffering and rejection4 ,have other nations had a succession of men corresponding to the ,hebrew prophets8 ,are there any in our own national history8 ,second ,day3 ,the ,suffering ,servant of ,jehovah ,surely he hath borne our griefs1 and carried our sorrows2 yet we did esteem him stricken1 smitten of ,god1 and afflicted4 ,but he was wounded for our transgressions1 he was bruised for our iniquities2 the chastisement of our peace was upon him2 and with his stripes we are healed4 ,all we like sheep have gone astray2 we have turned every one to his own way2 and ,jehovah hath laid on him the iniquity of us all4 ,he was oppressed1 yet when he was afflicted he opened not his mouth2 as a lamb that is led to the slaughter1 and as a sheep that before its shearers is dumb1 so he opened not his mouth4 ,by oppression and judgment he was taken away2 and as for his generation1 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 due8--,isaiah #ec3d-h4 ,in the latter part of ,isaiah are a number of sections describing the character and mission of 8the servant of ,jehovah40 ,whom did the writer mean8 ,a single great personality8 ,the suffering and exiled ,hebrew nation8 ,a godly and inspired group of prophets within the nation8 ,the ,christian ,church has always seen in this servant of ,jehovah a striking prophecy of ,christ4 ,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 nation1 in the prophetic order1 in single prophets1 and preeminently in the great culminating figure of all prophethood4 ,isaiah #ec describes the servant of ,jehovah as rejected and despised1 misunderstood1 bearing the transgressions and chastisement of all4 ,it is the first great formulation of the fact of vicarious suffering in humanity4 ,why and how can the sins of a group fall on one8 ,third ,day3 ,a ,contemporary ,prophet ,and as these went their way1 ,jesus began to say unto the multitudes concerning ,john1 ,what went ye out into the wilderness to behold8 a reed shaken with the wind8 ,but what went ye out to see8 a man clothed in soft raiment8 ,behold1 they that wear soft raiment are in kings' houses4 ,but wherefore went ye out8 to see a prophet8 ,yea1 ,i say unto you1 and much more than a prophet4 ,this is he1 of whom it is written1 ,behold1 ,i send my messenger before thy face1 ,who shall prepare thy way before thee4444 ,but whereunto shall ,i liken this generation8 ,it is like unto children sitting in the marketplaces1 who call unto their fellows and say1 ,we piped unto you1 and ye did not dance2 we wailed1 and ye did not mourn4 ,for ,john came neither eating nor drinking1 and they say1 ,he hath a demon4 ,the ,son of man came eating and drinking1 and they say1 ,behold a gluttonous man and a winebibber1 a friend of publicans and sinners6 ,and wisdom is justified by her works4--,matt4 #aa3g-aj2 #af-ai4 ,to ,jesus prophetism was not merely an historic fact1 but a living reality4 ,he believed in present-day inspiration4 ,he and his contemporaries had seen one great prophet1 fearless1 heroic1 with all the marks of the type1 a messenger of ,god inaugurating a new era of spiritual ferment 7vs4 #ab1 #ac74 ,but ,john had to bear the prophet's lot4 ,he was then in prison for the crime of telling a king the truth1 and was soon to die to please a vindictive woman4 ,the people1 too1 had wagged their heads over him4 ,like pouting children on the public square1 who 8won't play10 whether the game proposed is a wedding or a funeral1 the people had criticized ,john for being a gloomy ascetic1 and found fault with ,jesus for his shocking cheerfulness4 ,there was no way of suiting them1 and no way of making them take the call of ,god to heart4 ,long before electricity was invented1 human nature knew all about interposing nonconductors between itself and the truth4 ,have we ever noticed students interposing a general criticism between themselves and a particular obligation8 ,can it be that one of the uses of a higher education is to furnish greater facility in fuddling inconvenient truth8 ,fourth ,day3 ,looking ,forward to the ,cross ,and it came to pass1 when the days were well-nigh come that he should be received up1 he stedfastly set his face to go to ,jerusalem4--,luke #i3ea4 ,in that very hour there came certain ,pharisees1 saying to him1 ,get thee out1 and go hence3 for ,herod would fain kill thee4 ,and he said unto them1 ,go and say to that fox1 ,behold1 ,i cast out demons and perform cures to-day and to-morrow1 and the third day ,i am perfected4 ,nevertheless ,i must go on my way to-day and to-morrow and the day following2 for it cannot be that a prophet perish out of ,jerusalem4 ,o ,jerusalem1 ,jerusalem1 that killeth the prophets1 and stoneth them that are sent unto her6 how often would ,i have gathered thy children together1 even as a hen gathereth her own brood under her wings1 and ye would not6--,luke #ac3ca-cd4 ,jesus early knew that the decision was going against him4 ,he saw the cross on the horizon of his life long before others saw it4 ,painters have pictured him in his father's carpenter shop1 with tools on his shoulder1 gazing down at his shadow shaped like a cross4 ,he accepted death consciously and 8stedfastly set his face to go up to ,jerusalem10 though he knew what was awaiting him4 ,jerusalem had acquired a sad preeminence as the place where the struggles between the prophets and the heads of the nation were settled4 ,he saw his own death as part of the prophetic succession4 ,he went to it1 not as a driven slave1 but as a free spirit4 ,that jackal of a king1 ,herod1 could not scare him out of ,galilee4 ,his time was in his ,father's hand4 ,today1 tomorrow1 and the day following1 he would work1 and then he would be perfected4 ,fifth ,day3 ,new ,prophets to ,follow ,woe unto you1 scribes and ,pharisees1 hypocrites6 for ye build the sepulchres of the prophets1 and garnish the tombs of the righteous1 and say1 ,if we had been in the days of our fathers1 we should not have been partakers with them in the blood of the prophets4 ,wherefore ye witness to yourselves1 that ye are sons of them that slew the prophets4 ,fill ye up then the measure of your fathers4 ,ye serpents1 ye offspring of vipers1 how shall ye escape the judgment of hell8 ,therefore1 behold1 ,i send unto you prophets1 and wise men1 and scribes3 some of them shall ye kill and crucify2 and some of them shall ye scourge in your synagogues1 and persecute from city to city3 that upon you may come all the righteous blood shed on the earth1 from the blood of ,abel the righteous unto the blood of ,zachariah son of ,barachiah1 whom ye slew between the sanctuary and the altar4 ,verily ,i say unto you1 ,all these things shall come upon this generation4--,matt4 #bc3bi-cf4 ,this is the climax of the great invective against the religious leaders of the nation4 ,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 generation4 ,the fact had sunk into the public mind that former generations had been guilty of this4 8,if we had been in the days of our fathers1 we should not have been partakers with them in the blood of the prophets40 ,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 past4 ,we see here that he thought of his disciples as moving in the prophetic succession4 8,hast thou chosen1 ,o my people1 on whose party thou shalt stand1 ,ere the ,doom from its worn sandals shakes the dust against the land80 8,never shows the choice momentous till the judgment hath passed by40 ,sixth ,day3 ,the ,cross for ,all ,from that time began ,jesus to show unto his disciples1 that he must go unto ,jerusalem1 and suffer many things of the elders and chief priests and scribes1 and be killed1 and the third day be raised up4 ,and ,peter took him1 and began to rebuke him1 saying1 ,be it far from thee1 ,lord3 this shall never be unto thee4 ,but he turned1 and said unto ,peter1 ,get thee behind me1 ,satan3 thou art a stumbling-block unto me3 for thou mindest not the things of ,god1 but the things of men4 ,then said ,jesus unto his disciples1 ,if any man would come after me1 let him deny himself1 and take up his cross1 and follow me4 ,for whosoever would save his life shall lose it3 and whosoever shall lose his life for my sake shall find it4--,matt4 #af3ba-be4 ,when the tide was turning against ,jesus1 he tested the attitude of the inner circles of his disciples1 and drew from ,peter on behalf of all a ringing declaration of faith and loyalty 7vs4 #ac-af74 8,from that time0 ,jesus began to share with them his outlook toward death4 ,peter expressed the shock which all felt and protested against the possibility4 ,the vehemence with which ,jesus repelled ,peter's suggestion gives us a glimpse of the inner struggles in his mind1 of which we get a fuller revelation in his prayer in ,gethsemane4 ,but instead of receding from his prediction of the cross1 he expanded it by laying the obligation of prophetic suffering on all his disciples4 ,their adjustment toward that destiny would at the same time be the settlement of their own salvation4 ,when the ,kingdom of ,god is at stake1 a man saves his life by losing it and loses his life by saving it1 and the loss of his higher self can not be offset by any amount of external gain4 ,looking ahead to the profession which we expect to enter1 where do we foresee the possibility of losing our lives by trying to save them1 or of saving our lives by apparently losing them8 ,seventh ,day3 ,the ,consolations of the ,prophet ,behold1 ,i send you forth as sheep in the midst of wolves3 be ye therefore wise as serpents1 and harmless as doves4 ,but beware of men3 for they will deliver you up to councils1 and in their synagogues they will scourge you2 yea and before governors and kings shall ye be brought for my sake1 for a testimony to them and to the ,gentiles4 ,but when they deliver you up be not anxious how or what ye shall speak3 for it shall be given you in that hour what ye shall speak4 ,for it is not ye that speak1 but the ,spirit of your ,father that speaketh in you4--,matt4 #aj3af-bj4 ,jesus saith unto them1 ,did ye never read the scriptures1 ,the stone which the builders rejected1 ,the same was made the head of the corner2 ,this was from the ,lord1 ,and it is marvellous in our eyes8--,matt4 #ba3db4 ,blessed are they that have been persecuted for righteousness' sake3 for theirs is the kingdom of heaven4 ,blessed are ye when men shall reproach you1 and persecute you1 and say all manner of evil against you falsely1 for my sake4 ,rejoice1 and be exceeding glad3 for great is your reward in heaven3 for so persecuted they the prophets that were before you4--,matt4 #e3aj-ab4 ,these three passages express three great consolations for those who share prophetic opposition with ,christ4 ,they will have to face great odds2 numbers and weight will be against them4 ,but there will be a quiet voice within to prompt them and sustain them3 8,it is not ye that speak1 but the ,spirit of your ,father that speaketh in you40 ,the second consolation is that the higher court will reverse the verdict of the lower4 ,the stonemasons may look a stone over and conclude that it will not fit into the building2 but the architect may have reserved that stone for the head of the corner4 ,the prophet rarely lives to see his own historical vindication1 but faith knows it is inevitable4 ,the third consolation is contained in the last of the ,beatitudes4 ,those who are persecuted for righteousness' sake may well rejoice for the company they are in1 for the ,leader whose name they bear1 and for the ,kingdom of ,god which is now and ever shall be their heritage4 ,imagine two classmates in the same profession1 reaching the end of their career4 ,the one has attained success1 wealth1 eminence1 together with a reputation of never having done a courageous and self-sacrificing action1 and with the consciousness that his soul has grown small as he has grown old4 ,the other has been a fighter for the right1 a conspicuous man1 but has kept out of office1 tasting poverty and opposition with his family1 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 righteousness4 ,which would we rather be8 ,study for the ,week ,christian men have differed widely in interpreting the significance of ,christ's suffering and death1 but all have agreed that the cross was the effective culmination of his work and the key which unlocks the meaning of his whole life4 ,the ,church has always felt that the death of ,christ was an event of eternal importance for the salvation of mankind1 unique and without a parallel4 ,it has an almost inexhaustible many-sidedness4 ,we are examining here but one aspect4 ,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 him4 ,he saw a red line running through history1 and his own life and death were part of it4 ,he himself generalized the social value of his peculiar experience1 and taught us to see the cross as a great social principle of the ,kingdom of ,god4 ,he saw his death as the highest demonstration of a permanent law of human life4 ,i ,evil is socialized1 institutionalized1 and militant4 ,the ,kingdom of ,god and its higher laws can displace it only by conflict4 8,truth forever on the scaffold1 ,wrong forever on the throne40 ,this clash involves suffering4 ,this suffering will fall most heavily on those who most completely embody the spirit and ideas of the ,kingdom1 and who have the necessary boldness to make the fight4 ,in most men the eternal moral conflict gets only confused understanding4 ,sometimes they are aroused by sentimental pity or indignation1 but soon tire again4 ,if their own interests are affected they fight well4 ,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 understanding4 ,living somehow on the outskirts of the ,kingdom of ,heaven1 they have learned to think and feel according to its higher ways1 and when they turn toward things as they now are1 of course there is a collision2 not this time a collision of interests1 but a clash of principles1 of justice with wrong1 of truth with crafty subterfuges1 or of solidarity with predatory selfishness4 ,the life and fate of these individuals anticipates the issues of history4 ,this is the prophetic quality of their lives4 ,working out the moral and intellectual problems in their minds before the masses have realized them1 they become the natural leaders in the fight1 clarify the minds of others1 and thus become1 not only forerunners1 but invaluable personal factors in the moral progress of the race4 8,the single living spirits are the effective units in shaping history2 all common tendencies working toward realization must first be condensed as personal forces in such minds1 and then by interaction between them work their way to general recognition0 7,lotze74 ,lowell's 8,present ,crisis0 is perhaps the most powerful poetical expression of the prophetic function in history4 8,count me o'er earth's chosen heroes--they were souls that stood alone1 ,while the men they agonized for hurled the contumelious stone1 ,stood serene1 and down the future saw the golden beam incline ,to the side of perfect justice1 mastered by their faith divine1 ,by one man's plain truth to manhood and to ,god's supreme design4 ,by the light of burning heretics ,christ's bleeding feet ,i track1 ,toiling up new ,calvaries ever with the cross that turns not back1 ,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 upturned40 ,,ii ,during the centuries when the ,church was herself in need of redemption and her purification was resisted by the dominant ecclesiastical interests1 such prophetic spirits as ,arnold of ,brescia1 ,wycliffe1 ,huss1 and ,savonarola were most frequently found battling for the freedom of the ,church from the despotic grafters inside and outside of the hierarchy1 and for the purity of the gospel4 ,the ,church was a chief part of the social order1 and the reform of the ,church was the preeminent social problem4 ,today the ,church is on the whole free from graft1 and as openminded as the state of public intelligence permits it to be4 ,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 industry1 and the clash is most felt on that field4 ,the law of prophetic suffering holds true as much as ever4 ,probably no group of men have ever undertaken to cleanse a city of profit-making vice without being made to suffer for it4 ,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 machine1 or of a political clique1 or of public service corporations4 ,for a while such a man has public sentiment with him1 for all communities have a desire to be moral4 ,but when it becomes clear that he really means what he says1 and that important incomes will be hurt1 powerful forces set on him with abuse and ridicule1 try to wreck his business or health1 and sidetrack his political ambitions4 ,an eminent editor in the ,middle ,west1 speaking before the ,press ,association of his ,state several years ago1 said3 8,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 poverty1 disease1 vice1 and crime in our great cities1 in our courts and in our legislatures1 who1 at the very time at which his efforts seemed most likely to succeed1 has not been suddenly turned upon and rent by the great newspaper publications40 ,a volume of truthful biographical sketches of such leaders would give us a history of the cross in politics1 and would tell us more about ,christianity as an effective force in our country than some church statistics4 ,,iii ,jesus took the sin of throttling the prophets very seriously4 ,it is sin on a higher level than the side-stepping of frail human nature1 or the wrongs done in private grievances4 ,since the ,kingdom of ,god is the highest thing there is1 an attempt to block it or ruin it is the worst sin4 ,our hope for the advance of the race and its escape from its permanent evils is conditioned on keeping our moral perceptions clear and strong4 ,suffocating the best specimens of moral intelligence and intimidating the rest by their fate quenches the guiding light of mankind4 ,is anything worse8 ,jesus held that the rejection of the prophets might involve the whole nation in guilt and doom4 ,how does the action of ,caiaphas and a handful of other men involve all the rest8 ,by virtue of human solidarity4 ,one sins and all suffer1 because all are bound together4 ,a dominant group acts for all1 and drags all into disaster4 ,this points to the moral importance of good government4 ,if exploiters and oppressors are in control of society1 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 voices4 ,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 all4 ,if the suffering of good men puts a just issue where all can see and understand1 it intensifies and consolidates the right feeling of the community4 ,the suffering of a leader calls out passionate sympathy and loyalty1 sometimes in a dangerous degree4 ,in the labor movement almost any fault is forgiven to a man who has been in prison for the cause of labor1 and death for a popular cause will idealize the memory of very ordinary or questionable characters4 ,but if the character of a leader is pure1 suffering accredits him and gives him power4 ,the cross had an incomparable value in putting the cause of ,christianity before the world4 ,it placed ,jesus where mankind could never forget him1 and it lit up the whole problem of sin and redemption with the fire of the greatest of all tragedies4 8,the cross1 bold type of shame to homage turned1 ,of an unfinished life that sways the world40 ,,iv ,but not all righteous suffering is socially effective4 ,a good man may be suppressed before he has won a following1 or even before he has wrought out his message in his own mind1 and his suppression leaves only a few bubbles on the waters of oblivion4 ,in that case his life has failed to discharge the redemptive force contained in it4 ,it only adds a little more to the horror and tragedy of a sinful1 deaf1 and blood-stained world4 ,many of the men whose lives ebbed away behind the cruel silence of the walls of the ,spanish ,inquisition1 were such men as ,spain needed most4 ,what saving effect did their death exercise8 ,the uncounted patriots whose chains have clanked on the march to ,siberian exile1 have not yet freed ,russia from its blind oligarchy4 ,our faith is that their lives were dear to ,god1 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 ,russia4 ,but this is religious faith1 8a conviction of things not seen40 ,we can not prove it4 ,we can only trust4 ,meanwhile it is our business to see that no innocent blood is wasted4 ,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 pain4 ,if pain does not force the elimination of its own cause1 it is an added evil4 ,the death of the innocent1 through oppression1 child labor1 dirt diseases1 or airless tenements1 ought to arrest the attention of the community and put the social cause of their death in the limelight4 ,in that case they have died a vicarious death which helps to redeem the rest from a social evil1 and anyone who utilizes their suffering for that end1 shows his reverence for their death4 ,we owe that duty in even higher measure to the prophets1 who are not passive and unconscious victims1 but who set themselves intelligently in opposition to evil4 ,the moral soundness of a nation can be measured by the swiftness and accuracy with which it understands its prophetic voices1 or personalities1 or events4 ,the next best thing to being a prophet is to interpret a prophet4 ,this is one of the proper functions of trained and idealistic minds1 such as college men and women should possess4 ,the more the ,kingdom of ,god is present1 the less will prophets be allowed to suffer4 ,when it is fully come1 the cross will disappear4 ,v ,the social principle of the cross contains a challenge to all who are conscious of qualities of leadership4 ,let the average man do average duties1 but let the strong man shoulder the heavy pack4 ,it is no more than fair that persons of great natural power should deliberately choose work involving social hardships4 ,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 themselves1 and can lay their support on the shoulders of the poor4 ,that is the law of the cross reversed4 ,our semi-pagan society has always practiced vicarious suffering by letting the poor bear the burdens of the rich in addition to their own4 ,instead of encouraging the capable to hunt after predatory profit and entrusting public powers to those who have been most successful in preying1 we ought to encourage solidaristic feeling1 and give both power and honor to those who are ready to serve the commonwealth at severe cost to themselves4 ,what has the principle of the cross to say to college men and women8 ,if they have an exceptional outfit1 let them do exceptional work4 ,a knight in armor was expected to charge where others could not venture4 ,a college education entitles a ,christian man to some hard knocks4 ,it seems contemptible for us to walk off with the pleasures and powers of intellectual training1 and to leave the work of protecting children and working girls against exploitation to men and women without education1 without leisure1 and without social standing1 who will have to pay double the tale of effort for every bit of success they win4 ,in some ,european countries foreign mission service has been left mainly to men and women of the artisan class4 ,in our country college men and women have volunteered for it4 ,that is as it ought to be4 ,on the other hand1 in the struggle for political liberty the ,european universities have taken a braver and more sacrificial part than has ever fallen to our lot4 ,those who are conscious of a prophetic mission have a redoubled motive for a clean1 sober1 and sincere life4 ,especially in its initial stages an ethical movement is identified with its leaders and tested by their character4 ,a good man can get a hearing for an unpopular cause by the trust he inspires4 ,his cause banks on his credit4 ,the flawed private character or dubious history of a leader is a drag4 ,it is worse yet if a man whose name has long been a guarantee for his message1 backslides and brings doubt upon all his previous professions4 ,cases could be mentioned where noble movements were wrecked for years because a leader forfeited his honor4 ,constant fighting against evil involves subtle temptations4 ,to stand alone1 to set your own conviction against the majority1 to challenge what is supposed to be final1 to disregard the conventional standards--this may lead to dangerous habits of mind4 ,if we propose to spread a lot of canvas in a high wind1 we need the more ballast in the hold4 ,through the thin partitions of a summer hotel1 a man heard ,moody praying ,god to save him from ,moody4 ,imagine what it must be to lose standing and honor among your fellow men by secret weakness4 ,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 coronation4 ,suggestions for ,thought and ,discussion ,i4 ,vicarious ,suffering and ,social ,progress #a4 ,does suffering benefit humanity8 ,titus crucified thousands of ,jews during the destruction of ,jerusalem4 ,did their death have any saving effect8 #b4 ,what is the connection between vicarious suffering and social salvation8 ,,ii4 ,prophetic ,suffering #a4 ,what was the fate of the ,old ,testament prophets8 ,what was their influence in the life of ,israel8 ,to what extent is ,mark #ab3a-i a fair epitome of the treatment of the prophets by the ,hebrew nation8 #b4 ,what is the significance of ,isa4 #ec3d-h8 ,why and how can the sins of a group fall on another8 #c4 ,where did ,jesus see the continuity of prophetic suffering in his own times8 #d4 ,what place did he give to vicarious suffering in the life of his followers and in the conquest of the ,kingdom8 ,how does the law of the ,cross connect with the fact of solidarity8 #e4 ,in what respects was ,christ's ,cross unique8 ,in what respects does it express a general spiritual law8 ,,iii4 ,vicarious ,suffering ,today #a4 ,give instances of persons in public life today whose careers were wrecked because they assailed socialized evil or graft4 ,how does this differ from the fate of the prophets8 #b4 ,are the sacrifices of prophetic leaders ever useless and actually ineffective8 ,do you feel an inward protest against that8 ,on what ground8 #c4 ,to what extent is the call to be a ,christian a challenge to vicarious suffering8 ,what social significance1 then1 would ,christian baptism have8 #d4 ,is there anything wrong with a ,christian life which does not incur suffering8 #e4 ,would suffering be normal in the religious life of the young8 #f4 ,why does this social principle apply especially to college men and women8 ,,iv4 ,for ,special ,discussion #a4 ,what qualities constitute a man a prophet8 #b4 ,are there embryonic prophets8 ,or spent prophets8 ,is a prophet necessarily a saint8 #c4 ,do prophets arise where religion deals with private life only8 ,what is the social value of prophetic personalities8 #d4 ,name men in secular history and literature who have the marks of the prophet4 ,any in recent times8 #e4 ,does learning create prophetic vision or blur it8 #f4 ,does the ordinary religion today put a man in line for the ,cross or for a job as a bank director8 #g4 ,can you think of anything that would bring the ,cross back into the life of the churches today8 #h4 ,would vicarious suffering diminish if society became ,christianized8 ,chapter ,,xii4 ,a ,review ,and ,a ,challenge ,the ,social ,principles of ,jesus ,demand ,personal ,allegiance and ,social ,action ,,daily ,,readings ,first ,day3 ,the ,social ,mission of ,christians ,ye are the salt of the earth4444 ,ye are the light of the world4--,matt4 #e3ac1 #ad4 8,jesus speaks here with the consciousness of an historic mission to the whole of humanity4 ,yet it was a ,nazarene carpenter speaking to a group of ,galilean peasants and fishermen4 ,under the circumstances1 and at the time1 it was an utterance of the most daring faith--faith in himself1 faith in them1 faith in what he was putting into them1 faith in faith4 ,jesus failed and was crucified1 first his body by his enemies1 and then his spirit by the men who bore his name4 ,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 apostolate407#g7 ,if the antiseptic and enlightening influence of the sincere followers of ,jesus were eliminated from our ,american communities1 what would be the presumable social effects8 ,second ,day3 ,the ,great ,initiator of the ,kingdom of ,god ,at that season ,jesus answered and said1 ,i thank thee1 ,o ,father1 ,lord of heaven and earth1 that thou didst hide these things from the wise and understanding1 and didst reveal them unto babes3 yea1 ,father1 for so it was well-pleasing in thy sight4 ,all things have been delivered unto me of my ,father3 and no one knoweth the ,son1 save the ,father2 neither doth any know the ,father1 save the ,son1 and he to whomsoever the ,son willeth to reveal him4 ,come unto me1 all ye that labor and are heavy laden1 and ,i will give you rest4 ,take my yoke upon you1 and learn of me2 for ,i am meek and lowly in heart3 and ye shall find rest unto your souls4 ,for my yoke is easy1 and my burden is light4--,matt4 #aa3be-cj4 ,this is one of the most thrilling passages in the ,bible4 ,it has always been understood as a call to intimate religion1 as the appeal of a personal ,saviour to those who are loaded with sin and weary of worldliness4 ,but in fact it expresses the sense of a revolutionary mission to society4 ,jesus had the consciousness of a unique relation to the ,father1 which made him the mediator of a new understanding of ,god and of life 7v4 #bg74 ,this new insight was making a new intellectual alignment1 leaving the philosophers and scholars as they were1 and fertilizing the minds of simple people 7v4 #be74 ,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 times1 and it was left to slaves and working men to transmit it and save it from suppression at the cost of their lives4 ,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 here1 but a gentle and humble spirit1 and an obedience which was pleasure and brought release to the soul4 ,these words express his consciousness of being different1 and of bearing within him the beginnings of a new spiritual constitution of humanity4 ,when individuals have really come under the new law of ,christ1 does ,jesus make good8 ,would he also make good if humanity based its collective life on the social principles which we have studied8 ,if the choice is between ,csar and ,christ1 which shall it be8 ,third ,day3 ,the ,kingdom of ,truth ,pilate therefore entered again into the ,prtorium1 and called ,jesus1 and said unto him1 ,art thou the ,king of the ,jews8 ,jesus answered1 ,sayest thou this of thyself1 or did others tell it thee concerning me8 ,pilate answered1 ,am ,i a ,jew8 ,thine own nation and the chief priests1 delivered thee unto me3 what hast thou done8 ,jesus answered1 ,my kingdom is not of this world3 if my kingdom were of this world1 then would my servants fight1 that ,i should not be delivered to the ,jews3 but now is my kingdom not from hence4 ,pilate therefore said unto him1 ,art thou a king then8 ,jesus answered1 ,thou sayest that ,i am a king4 ,to this end have ,i been born1 and to this end am ,i come into the world1 that ,i should bear witness unto the truth4 ,every one that is of the truth heareth my voice4 ,pilate saith unto him1 ,what is truth8 ,and when he had said this1 he went out again unto the ,jews1 and saith unto them1 ,i find no crime in him4--,john #ah3cc-ch4 ,all kingdoms rest on force2 formerly on swords and bayonets1 now on big guns4 ,to overthrow them you must prepare more force1 bigger guns4 ,jesus was accused before ,pilate of being leader of a force revolution aiming to make him king4 ,he claimed the kingship1 but repudiated the force4 ,to his mind the absence of force resistance was characteristic of his whole undertaking4 ,instead1 his power was based on the appeal and attractiveness of truth4 ,when ,pilate heard about 8truth0 he thought he had a sophist before him1 one more builder of metaphysical systems1 and expressed the skepticism of the man on the street3 8,what is truth80 ,but ,jesus was not a teacher of abstract doctrine1 whatever his expounders have made of him4 ,his mind was bent on realities4 ,if we substitute 8reality0 for 8truth0 in his saying here1 we shall get near his thought4 ,which is more durable1 power based on force1 or power based on spiritual coherence8 ,fourth ,day3 ,a ,mental ,transformation ,i beseech you therefore1 brethren1 by the mercies of ,god1 to present your bodies a living sacrifice1 holy1 acceptable to ,god1 which is your spiritual service4 ,and be not fashioned according to this world3 but be ye transformed by the renewing of your mind1 that ye may prove what is the good and acceptable and perfect will of ,god4--,rom4 #ab3a1 #b4 ,in the first century the ,christians were a new social group1 confronting the social order of the ,roman ,empire with a new religious faith1 a revolutionary hope1 and a powerful impulse of fraternity4 ,those who had come out of pagan society still felt the pull of its loose pleasures and moral maxims1 and of its idolatry4 ,paul here challenges them to submit fully to the social assimilation of the new group4 ,it involved an intellectual renewal1 a new spiritual orientation1 which must have been searching and painful4 ,it involved the loss of many social pleasures1 of business profit and civic honor1 and it might at any time mean banishment1 torture1 and death4 ,the altar symbol of sacrifice might become a scarlet reality4 ,yet see with what triumphant joy and assurance ,paul speaks4 ,if a student should dedicate himself to the creation of a ,christian social order today1 would it still require an intellectual renewing8 ,would it cramp him or enlarge him8 ,fifth ,day3 ,the ,distinctive ,contribution of ,christ ,there was the true light1 even the light which lighteth every man1 coming into the world4 ,he was in the world1 and the world was made through him1 and the world knew him not4 ,he came unto his own1 and they that were his own received him not4 ,but as many as received him1 to them gave he the right to become children of ,god1 even to them that believe on his name3 who were born1 not of blood1 nor of the will of the flesh1 nor of the will of man1 but of ,god4 ,and the ,word became flesh1 and dwelt among us 7and we beheld his glory1 glory as of the only begotten from the ,father71 full of grace and truth4 ,for the law was given through ,moses2 grace and truth came through ,jesus ,christ4--,john #a3i-ad1 #ag4 ,here is the tragedy of the ,gospel story1 seen from a long perspective and stated in terms of ,greek philosophy4 ,the ,light which lighteth every man1 the ,logos through whom ,god had created the kosmos1 had come to this world in human form1 and been rejected4 ,but some had received him1 and these had received a new life through him1 which made them children of ,god4 ,they had discovered in him a new kind of spiritual splendor1 characterized by 8grace and truth40 ,even ,moses had contributed only law to humanity2 ,christ was identified with grace and truth4 ,how would you paraphrase the statements of ,john to express the attitude of nineteen centuries to ,christ8 ,what has he in fact done for those who have received him8 ,what would be the modern equivalent of 8grace and truth0 to express the distinctive contribution of ,christ to human history8 ,sixth ,day3 ,the ,master of the ,greatest ,game ,therefore let us also1 seeing we are compassed about with so great a cloud of witnesses1 lay aside every weight1 and the sin which doth so easily beset us1 and let us run with patience the race that is set before us1 looking unto ,jesus the author and perfecter of our faith1 who for the joy that was set before him endured the cross1 despising shame1 and hath sat down at the right hand of the throne of ,god4 ,for consider him that hath endured such gainsaying of sinners against himself1 that ye wax not weary1 fainting in your souls4--,heb4 #ab3a-c4 ,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 future4 ,faith is the quality of mind which sees things before they are visible1 which acts on ideals before they are realities1 and which feels the distant city of ,god to be more dear1 substantial1 and attractive than the edible and profitable present4 ,read ,hebrews #aa4 ,so he calls on ,christians to take up the same manner of life1 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 record4 ,but he bids them keep their eye on ,jesus who starts them at the line and will meet them at the goal1 and who has set the pace for good and fleet men for all time4 ,what is the social and evolutionary value of the men of 8faith0 in the sense of ,hebrews #aa8 ,have we left ,jesus behind us by this time8 ,seventh ,day3 ,the ,beginning of the ,greatest ,movement in ,history ,now after ,john was delivered up1 ,jesus came into ,galilee1 preaching the gospel of ,god1 and saying1 ,the time is fulfilled1 and the kingdom of ,god is at hand3 repent ye1 and believe in the gospel4 ,and passing along by the sea of ,galilee1 he saw ,simon and ,andrew the brother of ,simon casting a net in the sea2 for they were fishers4 ,and ,jesus said unto them1 ,come ye after me1 and ,i will make you to become fishers of men4 ,and straightway they left the nets1 and followed him4 ,and going on a little further1 he saw ,james the son of ,zebedee1 and ,john his brother1 who also were in the boat mending the nets4 ,and straightway he called them3 and they left their father ,zebedee in the boat with the hired servants1 and went after him4--,mark #a3ad-bj4 ,here we have the beginning of organized ,christianity4 ,this is the germinal cell of that vast social movement of which foreign missions1 the establishment of the ,american ,republic1 and the modern labor movement are products4 ,it began with repentance1 faith1 and self-sacrificing action1 and it will always have to advance by the same means4 ,to those four men ,jesus was an incarnate challenge4 ,he dared them to come1 and promised to put their lives on a higher level4 ,he stands over against us with the same challenge4 ,he points to the blackened fields of battle1 to the economic injustice and exploitation of industry1 to the paganism and sexualism of our life4 ,is this old order of things to go on forever8 ,will our children1 and their children1 still be ground through the hopper8 ,or have we faith to adventure our life in a new order1 the ,kingdom of ,god8 ,study for the ,week ,has our study of the 8,social ,principles of ,jesus0 revealed a clear and consistent scheme of life1 worthy of our respect8 ,i ,we have seen that three convictions were axiomatic within ,jesus1 so that all his reasoning and his moral imperatives were based on them1 just as all thought and work in physics is based on gravitation4 ,these convictions were the sacredness of life and personality1 the solidarity of the human family1 and the obligation of the strong to stand up for all whose life is impaired or whose place within humanity is denied4 ,it can not be questioned that these convictions were a tremendous and spontaneous force in the spirit of ,jesus4 ,that alone suffices to align him with all idealistic minds1 to whom man is more than matter1 more than labor force1 a mysterious participant of the spiritual powers of the universe4 ,it aligns him with all men of solidaristic conviction1 who are working for genuine community life in village and city1 for a nation with fraternal institutions and fraternal national consciousness1 and for a coming family of nations and races4 ,it aligns him with all exponents of the democratic social spirit of our day1 who feel the wrongs of the common people and are trying to make the world juster and more fraternal4 ,the best forces of modern life are converging along these lines4 ,there is no contradiction between them and the spirit of ,jesus4 ,on the contrary1 they are largely the product of his spirit1 diffused and organized in the ,western world4 ,he was the initiator2 we are the interpreters and agents4 ,nor has he been outstripped like an early inventor and discoverer whose crude work is honored only because others were able to improve on it4 ,quite the contrary2 the more vividly these spiritual convictions glow in the heart of any man1 the more will he feel that ,jesus is still ahead1 still the inspiring force4 ,as soon as we get beyond theory to life and action1 we know that we are dependent for the spiritual powers in modern life on the continued influence of ,jesus ,christ over the lives of others4 ,,ii ,we saw in the second place that ,jesus had a social ideal1 the ,reign of ,god on earth1 in which ,god's will would be done4 ,this ideal with him was not a ,utopian and academic fancy1 but the great prize and task of life toward which he launched all his energies4 ,he called men to turn away from the evil ways of the old order1 and to get a mind fit for the new4 ,he set the able individuals to work1 and put the spirit of intense labor and devotion into them4 ,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 relationships4 ,by having such a social ideal at all1 he draws away from all who are stationary and anchored in the world as it is2 from all who locate the possibility of growth and progress in the individual only2 and from all whose desire for perfection runs away from this world to a world beyond the grave4 ,by moving toward the new social order of the ,kingdom of ,god with such wholeness of determination1 he is the constant rebuke for all of us who are trying to live with a 8divided allegiance10 straddling between the iniquities of force1 profit1 and inhumanity1 and the fraternal righteousness of the ,gospel we profess to believe4 ,jesus at least was no time-server1 no ,mr4 ,facing-both-ways1 no hypocrite2 and whenever we touch his elbow by inadvertence1 a shiver of reality and self-contempt runs through us4 ,,iii ,we saw in the third place that ,jesus dealt with serious intelligence with the great human instincts that go wrong4 ,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 escape4 ,yet ,jesus saw that ambition was not to be suppressed1 but to be yoked to the service of society4 ,in the past1 society was allowed to advance and prosper only if this advanced the prosperity and security of its ruling classes4 ,jesus proposed that this be reversed1 so that the leaders would have to earn power and honor by advancing the welfare of society by distinguished service at cost to themselves4 ,the desire for private property has been the chief outlet for selfish impulses antagonistic to public welfare4 ,to gain private wealth men have slaughtered the forests1 contaminated the rivers1 drained the fertility of the soil1 monopolized the mineral wealth of the country1 enslaved childhood1 double-yoked motherhood1 exhausted manhood1 hog-tied community undertakings1 and generally acted as the dog in the manger toward humanity4 ,jesus opposed accumulation without moral purpose1 the inhumanity of property differences1 and the fatal absorption of money-making4 ,yet he was not ascetic4 ,it is probably safe to say that he would not be against private property in so far as it serves the common good1 and not against public property at all4 ,like ambition and the property instinct1 the religious impulse may go wrong1 and subject society to its distortions or tyranny4 ,jesus always stood for an ethical and social outcome of religion4 ,he sought to harness the great power of religion to righteousness and love4 ,with a mind so purely religious we might expect that he would make all earthly and social interests subservient to personal religion4 ,the fact that he reversed it1 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 him4 ,,iv ,we have seen1 finally1 that ,jesus had a deep sense of the sin and evil in the world4 ,human nature is frail2 men of evil will are powerful2 organized evil is in practical control4 ,consequently social regeneration involves not only growth but conflict4 ,the way to the ,kingdom of ,god always has been and always will be a via dolorosa4 ,the cross is not accidental1 but is a law of social progress4 ,these conceptions together seem to shape up into a consistent conception of social life4 ,it is not the modern scientific scheme1 but a religious view of life4 ,but it blends incomparably better with modern science than the scholastic philosophy or theology of an age far nearer to us than ,jesus4 ,it is strange how little modern knowledge has to discount in the teachings of ,jesus4 ,as ,romanes once pointed out17#h7 ,plato followed ,socrates and lived amidst a blaze of genius never since equalled2 he is the greatest representative of human reason in the direction of spirituality unaided by revelation2 8but the errors in the dialogues reach to absurdity in reason and to sayings shocking to the moral sense40 ,the writer of this little book has come back to an intensive study of ,jesus at intervals of years1 and every time it was like a fresh revelation1 leaving a sense of mental exhilaration and a new sense of joy in truth4 ,never was there a feeling that ,jesus was exhausted and had nothing more to say4 ,for a true valuation of his intellectual contribution to mankind we must remember that we have not a page of his own writing4 ,we are dependent on the verbal memory of his disciples2 so far as we know1 nothing was written down for years4 ,the fragments which survived probably had to stand the ordeal of translation from the ,aramaic to the ,greek4 ,simply from the point of view of literature1 it is an amazing thing that anything characteristic in ,jesus survived at all4 ,but it did4 ,his sayings have the sparkle of genius and personality2 the illustrations and epigrams which he threw off in fertile profusion are still clinchers2 even his humor plays around them4 ,critics undertake to fix on the genuine sayings by internal evidence4 ,only a mind of transcendent originality could win its way to posterity through such obstructions4 ,but we ought not to forget the brevity of our material when we try to build up a coherent conception of his outlook on society4 ,there is little use in stickling on details4 ,the main thing is the personality of ,jesus1 his religious and ethical insight into the nature and needs of the social life of mankind1 the vital power of religious conviction which he was able to put behind righteousness1 and the historical force which he set going through history4 ,from the indirect influences which ,jesus ,christ set in motion1 no man or woman or child in ,america can escape4 ,we live on him4 ,even those who attack the ,christian ,church1 or who repudiate what they suppose ,christ to stand for1 do so with spiritual weapons which they have borrowed from him4 ,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 misunderstanding4 ,without them the ,christian movement will mark time on old issues4 ,with them it will dig new irrigation channels and string the wires for new power transmission4 ,in return1 ,christianity can do more for students than they themselves are likely to realize in youth4 ,men grow tired4 ,their moral enthusiasm flags4 ,scientific sociology may remain academic1 cold1 and ineffective4 ,we need inspiration1 impulse1 will power1 and nothing can furnish such steady accessions of moral energy as living religion4 ,science and the ,christian faith combined are strong4 ,those who succeed in effecting a combination of these two without insincerity or cowardice are the coming leaders4 ,if a student's mind has given inward consent to the teachings of ,jesus in this course of study1 that constitutes an appeal for personal discipleship4 ,can we go with ,christ in living out these principles1 and meanwhile draw on his spiritual wealth to build up our growing life8 ,if there is a student who can not at present affirm all that the ,christian ,church holds concerning the nature of ,christ1 why should he not approach him as the earliest disciples did1 by personal love and obedience1 following him and cooperating with him in the business of the ,kingdom of ,god1 and arriving in time at full faith in his ,messiahship8 ,a great and firm faith is the product and prize of a lifetime of prayer and loving action4 8,light is sown to the righteous40 ,as we gather the wisdom of life1 and find that while we move from knowledge to knowledge1 we are also advancing from mystery to mystery1 many of us will be ready and glad to join in the highest affirmation of faith about ,jesus ,christ1 in whom we have learned to see ,god4 8,if ,jesus ,christ is a man1 ,and only a man1 ,i say ,that of all mankind ,i cleave to him1 ,and to him ,i cleave alway4 8,if ,jesus ,christ is a ,god1 ,and the only ,god1 ,i swear ,i will follow him through heaven and hell1 ,the earth1 the sea1 and the air40 --,,richard ,,watson ,,gilder4 ,if ,christianity henceforth is to discharge its full energy in the regeneration of social life1 it especially needs the allegiance of college men and women who have learned to understand to some degree the facts and laws of human society4 ,the development of what is called 8,social ,christianity0 or 8the social gospel10 is a fusion between the new understanding created by the social sciences1 and the teachings and moral ideals of ,christianity4 ,this combination was inevitable2 it has already registered social effects of the highest importance2 if it can win the active minds of the present generation of college students1 it will swing a part of the enormous organized forces of the ,christian ,church to bear on the social tasks of our ,american communities1 and that will help to create the nobler ,america which we see by faith4 ,christians have never fully understood ,christianity4 ,a purer comprehension of its tremendous contents is always necessary4 ,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 using2 if they should seek not only their own salvation1 but the reign of ,god in their own town2 if they should cultivate the habit of seeing a divine sacredness in every personality1 should assist in creating the economic foundations for fraternal solidarity1 and if1 as ,christians1 they should champion the weak in their own community4 ,we need a power of renewal in our ,american communities that will carry us across the coming social transition1 and social ,christianity can supply it by directing the plastic force of the old faith of our fathers to the new social tasks4 ,jesus was the initiator of the ,kingdom of ,god4 ,it is a real thing1 now in operation4 ,it is within us1 and among us1 gaining ground in our intellectual life and in our social institutions4 ,it overlaps and interpenetrates all existing organizations1 raising them to a higher level when they are good1 resisting them when they are evil1 quietly revolutionizing the old social order and changing it into the new4 ,it suffers terrible reverses2 we are in the midst of one now2 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 defeat4 ,the ,kingdom of ,god is always coming2 you can never lay your hand on it and say1 8,it is here40 ,but such fragmentary realizations of it as we have1 alone make life worth living4 ,the memories which are still sweet and dear when the fire begins to die in the ashes1 are the memories of days when we lived fully in the ,kingdom of ,heaven1 toiling for it1 suffering for it1 and feeling the stirring of the godlike and eternal life within us4 ,the most humiliating and crushing realization is that we have betrayed our heavenly ,fatherland and sold out for thirty pieces of silver4 ,we often mistake it4 ,we think we see its banner in the distance1 when it is only the bloody flag of the old order4 ,but a man learns4 ,he comes to know whether he is in ,god's country1 especially if he sees the great ,leader near him4 ,suggestions for ,thought and ,discussion ,i4 ,the ,social ,principles of ,jesus #a4 ,sum up the social principles of ,jesus which we have worked out in this course4 #b4 ,do they seem incisive8 ,would they demand far-reaching social changes8 ,what changes8 #c4 ,what conceptions acquired in philosophical and social science studies connect fruitfully with the principles of ,jesus8 ,do any scientific conceptions conflict with the essential ideas of ,jesus8 ,,ii4 ,social ,salvation #a4 ,what is your frank estimate of the value of the social principles of ,jesus as a religious and ethical basis for the regeneration of society8 #b4 ,does the spiritual development of modern life tend toward the position of ,jesus or away from it8 #c4 ,what opportunities and methods does modern life offer for carrying out these principles in our social order8 #d4 ,if society cannot be saved under the spiritual leadership of ,jesus1 how can it be saved8 ,,iii4 ,the ,leader #a4 ,as this course proceeded1 has our respect or reverence for ,jesus ,christ increased or diminished8 ,in what ways8 #b4 ,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 minds8 #c4 ,what seem now the best methods of carrying out these principles in our own community and in the world8 ,,iv4 ,for ,special ,discussion #a4 ,does the salvation of society seem to make the salvation of the individual unnecessary or trivial8 ,have you lost interest in it8 #b4 ,how should social and personal salvation connect8 #c4 ,what would a loyal religious dedication to ,christ and ,christianity mean to our scientific social intelligence8 #d4 ,what would it mean to the course of our life8 ,,footnotes #a ,rauschenbusch1 8,prayers of the ,social ,awakening10 p4 #ae1 on 8,the ,social ,meaning of the ,lord's ,prayer40 #b ,see the chapter on 8,the ,tragedy of ,dives0 in ,rauschenbusch1 8,christianizing the ,social ,order10 p4 #bia4 #c ,edersheim1 8,life and ,times of ,jesus1 the ,messiah10 ,appendix ,,xvii1 give a detailed account of ,sabbath regulations4 #d ,see1 for instance1 ,begbie1 8,twice ,born ,men40 #e ,see ,jane ,addams1 8,a ,new ,conscience and an ,ancient ,evil40 #f ,why not give a fresh reading to the ,hebrew prophets8 ,read them as if they had just been dug up in the ,east4 ,read them with the insight into social life developed by economic and sociological work in college4 ,read them with the critical social and political situations in mind4 ,read entire books at a sitting to absorb the spiritual valor of the prophets and their sense of ,god and of righteousness4 ,george ,adam ,smith's 8,the ,book of the ,twelve ,prophets0 has fine social understanding1 and gives the necessary historical background4 #g 8,christianity and the ,social ,crisis10 p4 #dae4 #h ,g4 ,j4 ,romanes1 8,thoughts on ,religion10 p4 #aeg4