Chapter XIV: The Christian's Hope (4)

The Assault Upon the Quiet of the Home.--In the modern stress and strain of life there is need of a quiet place in which to rest, to get acquainted with God, to know one's family, to live to the best things and to get ready again to engage enthusiastically in the daily battle of life. The home is designed to furnish such a place of rest, when the work of the day is done; it is here, in a Christian home, that there should be an atmosphere of supreme love and care. It is, however, when night comes that all the attractions, which appeal to the love of excitement, put forth their most strenuous efforts to draw to them the inmates of the home. There are amusements and amusements; a person, however, who looks only to be amused seeks by and by those of the strongest flavour and those which border very closely on the forbidden land. The love of excitement grows upon what it feeds and soon, to the habitual pleasure-seeker, the quiet atmosphere and love of the home no longer appeal; he has begun a chase for excitement and pleasure which will never satisfy him. Multitudes of wrecked homes and burned out characters, show the disastrous work of this assault upon the quiet of the home.

The Assault Upon the Purity of the Body.--We are told by Paul that our bodies are temples of God and members of Christ and therefore they should be kept pure and clean (1 Corinthians 3:16,17; 6:15,16). Yet a certain class of so-called reformers are seeking to teach men that to sit in a saloon drinking the beverages there served out, and which defile the purity of the body, makes for manhood.

The modern saloon, which destroys the purity of the body, is one of the most successful of all agencies for the demoralization and the destruction of the home. Once it has fastened its hold upon a man, the time which he should spend with his family is spent in defiling his body in this place; the money which should be spent, in clothing and feeding his wife and children, is squandered here; until the home loses its hold upon him and he selfishly indulges his appetite, no matter who suffers. We are faced with actual conditions and no substitutes of better kept saloons or purer beverages can help very much. It is a travesty of the truth to call a saloon a working men's club; it is his destruction. What is actually needed is a reform which will send men, who frequent saloons back to their homes. The real problem is not how to reform the saloon, but how to make the home better so that father, mother and the children may take delight in spending their evenings there. The policy of some social organizations, which work in the slums of our great cities, seems to be by providing great public dance halls and fostering the saloons to draw the people still further away from the home life and to make it harder to maintain it.

After all the only real remedy for the saloon habit is Christianity. It is only when Christ comes into the heart of a man that he begins to care for his home and to spend his evenings there. The Church, then as possessing the lure for the home, ought to take more seriously to this work in the slums. But the trouble is that the slums do not receive very pleasantly those who seek to cleanse their hearts and bodies, but they do take kindly to the agencies, and often throng them, which look kindly on those things which really keep them down, and insure them miserable homes. Still it remains true that the teaching of Christianity, even when received with hostility, is the only leavening power for better things in the slums. It is one of the hard things to cleanse a man's body before his heart is made clean, but let his heart be purified, and the purity of the body will follow; then the first thought of that man will be for his home and its betterment.

The Assault of Freedom of Speech.--In no place is there more need of kindliness of speech and manner than in the home, yet in no other place is there more plain speaking. The mask of pleasantness, which may be worn all day in business or social relations, may be in the home laid aside; and the character revealed and the vigour of language used may easily drive away every vestige of happiness. When people live together under the same roof the feelings become very tender and are easily hurt. What is said outside may be thought little of, but in the home it is different. "Take us the foxes, the little foxes that spoil the vines: for our vines have tender grapes" (Song of Solomon 2:15).

Incompatibility of temper is a reason sometimes given for the breaking up of a home, but the real reason is an undue familiarity and freedom of speech. Because persons live together in families there should be no license to say everything and anything, no matter who is hurt.

Home happiness is a tender plant, it needs much care and watching, but when it blooms the flowers are of a rare beauty of form and their fragrance exceeds that of all others.

THE PRESERVATION OF THE HOME

How may the home be preserved and made to serve its great end? There are three ways, amongst a greater number, which are here indicated.

Personal Care.--All betterment of the home must begin with the individual and every individual has a chance to exercise this care as his lot is cast in some family. Thought, time, money, all need to be employed in working out in a practical way the ideal of the true home.

Placing the Home Under the Care of God.--There is a need of the reinstatement of the custom of family worship; the place and time where and when the family is commended to God and placed under His care. As children of the great household of God we need constantly to keep in touch with our Father.

The Obedience of the Golden Rule, as it is stated in a new form: I will not do unto others that which I would not have them do to me. I will not think of others that which I would not have them think of me. I will not say of others that which I would not have them say of me.

QUESTIONS

What is a home? What is the difference in homes? What is the true home? What can be said of the ideal Christian home? Duties of husbands and wives; what are the four lines? Duties of children; what are the two lines? What are the duties of servants and dependents; of the young and aged? What can be said of the attack upon the home; the marriage relation, the quiet of the home, the purity of the body, freedom of speech? In what three ways may the home be preserved?

STUDY XI

THE CHRISTIAN BUSINESS WORLD

Scripture references: Proverbs 22:29; Romans 12:11; Psalms 24:1; 50:10-12; Haggai 2:8; Psalm 49:6,10,16,17; 62:10; Matthew 13:22; Mark 10:23,24; Job 31:24-26; Proverbs 3:9; Matthew 25:14-30; 24:45-51; 6:19-21; Luke 12:16-21.

THE IDEAL IN THE BUSINESS WORLD

There is often a wide difference between the methods actually employed in doing business and when they should be. Good men who are in the thick of the battle of competition and rivalry with other firms in the same line of trade, are the quickest to admit this fact. They would gladly see things managed so that every employee should be satisfied with his wages and hours of work and every competitor and customer gratified by the treatment he receives.

Business as a Fight.--"The truth is," says a recent eminent writer on this subject, "modern business is a fight. At bottom it is a question of strength and courage." In this fight there are all sorts of men engaged; men, who are honourable and upright and who fight fairly, taking no mean advantage, yet nevertheless fighting strongly for place, power and wealth. Over against this company of men are those who are fair only when they are compelled to be fair and who contend with any means, good or bad, for the objects which they seek to attain. It is this latter class which upsets trade, causes great commercial and banking houses to fail, and casts suspicion upon all corporations, by the sale of watered and fraudulent stocks. It is this idea of business as a struggle which causes working men to strike sometimes rightly, against great abuses, and sometimes wrongly, over minor matters which might easily have been adjusted if they had been taken up in the right way.

Business as a Service.--So long as the ideal of the business world is that business is a fight, little can be done to improve the present conditions under which capital and labour work and suffer. There is nothing which is so costly as war, nothing which is so far-reaching in its disastrous effects and which leaves such a trail of misery behind it. Industrial war is no exception to the rule.

But why look upon business as a fight? Already a new ideal is before the world, that of service. This is what business really is, it carries things from the place where they are abundant to where they are not, it seeks to feed, to clothe, to house all mankind and to facilitate travel and commerce. Upon the earth, and in it, enough of all things has been provided for all the inhabitants--the table spread by God has been bountifully furnished--if only there were a proper distribution no one need want. It is this matter of unwillingness to unselfishly serve others which slows down commerce to-day. When, however, men shall cast aside all other ideals save that of being of the largest service to their fellow men we shall have a new order of things. Men will no longer seek to accumulate for themselves alone and the labourer will work with his full strength and a glad enthusiasm.

No man ever did his best work without some great ideal before him which refreshed and quickened all his energies. If the business man would save himself from becoming sordid, and the poorest paid working man from becoming sullen and hardened, they should keep ever before them this vision of service.

OWNERSHIP

If the ideal of service is accepted in the business world as true, then the question arises, What or whom shall man serve? Shall it be a thing, silver, gold, house or land? Shall a man serve another man as a man? Whatsoever a man serves he becomes subject to. He is dominated by it and his thoughts go no further. Every man is tempted to serve the lower instead of the higher. Jesus was tempted (Matthew 4:1-11) by certain seeming great and temporal advantages to relinquish His service of His Father, but He made it clear once and for all that the supreme object of service should be God (Matthew 4:10), "Him only shalt thou serve." Paul also exhorts all men, in all occupations, to keep in mind first of all the service of God and of Christ, and to do whatever they do to God. Then if they administer great or small affairs, if they are masters or servants, they will seek to please God and, having this higher ideal, will do far better work, than they otherwise would, in every sphere of life (Ephesians 6:7; Colossians 3:17,23; 1 Corinthians 10:31; 2 Corinthians 8:5).

God, the Owner of All.--God as sovereign, and over and in all, is the proper object of service (Exodus 20:3,4,5) for the business man. Nations have parceled out the earth amongst themselves and claim ownership. Men hold the titles of lands under the laws of the nations. Men dig, plant and reap and call the products of the soil their own. But back of the titles of men, and the claim of nations, God is the great proprietor.

"The earth is the Lord's and the fullness thereof; the world and they that dwell therein" (Psalm 24:1; 1 Corinthians 10:26). "For every beast of the field is Mine, and the cattle upon a thousand hills" (Psalm 50:10-12). "The silver is Mine and the gold is Mine, saith the Lord of hosts" (Haggai 2:8).

Man is a Tenant at the Will of God.--No man really owns the goods in which he deals or the lands to which he holds the deeds. He may be called away from the temporary ownership at any time. It was asked, when a certain very rich man died, "How much did he leave?" The reply was, "He left it all, he took nothing with him." "For we brought nothing into this world, and it is certain we can carry nothing out" (1 Timothy 6:7; Psalm 49:17; Job 1:21). Christ emphasized the uncertain tenure upon which all property is held by the parable of a certain rich man who had much goods laid up, who congratulated himself upon this fact and proposed to pull down his barns and build greater, saying to his soul, "Take thine ease, eat drink and be merry," but God said, "Thou fool, this night thy soul shall be required of thee: then whose shall those things be which thou hast provided" (Luke 12:16-21)?

TRUSTEESHIP

Man as a Trustee.--There is no truth more clearly brought out and stated in many ways in the Bible than that man is in the position of a trustee. Jesus used the parable of the talents to illustrate this great truth (Matthew 25:14-30). It is plainly taught in this parable that man is under obligations to God. No man ever brought himself into the world. No man ever originated his own talent; some men have been endowed with what seems to be greater possibilities than others. To one man has been given the talent for administration, to another that of a ministering spirit, to another mechanical genius, to another that of wealth and to another the power of song or speech. But whatever the talent given, great or small, it is distinctly set forth in the New Testament that it is given in trust and is to be used in the service of Him who has bestowed it.

The business man is expected, by his Lord, to buy and sell, not for himself alone, but as a trustee. In this office it is of great importance that a man be found faithful to the confidence reposed in him (1 Corinthians 4:1,2; Luke 16:2,11; Romans 14:12; Luke 19:11, 27).

A man in a trusteeship, if he is honest, will not waste or squander the property entrusted to his care. He will treat fairly and honestly all men who work for him. The men working for him will feel that they are also trustees seeking to use their skill and time, so that the best interests of God and man may be served.

Man's Right to Hold Property and Do Business is recognized by Christ. In the parable of the pounds (Luke 19:12-26) He commends those who used the money in trading to gain more and were ready when "the nobleman" returned to render a good account. He condemns the man who having received one pound made no effort to increase it. He says, "If ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches" (Luke 16:11). He made no demand of His disciples, so far as the record shows, to give up their property. The case of the young man of great wealth (Mark 10:17-27), who would follow Christ, and of whom Jesus required that he should divest himself of his property, is fully in accord with Jesus' teaching concerning wealth and the holding of property. The key to the whole matter, on this point, is found in what Jesus says of this very case, "How hard it is for them that trust in riches to enter into the kingdom of God" (Mark 10:24). This young man did not possess his wealth but his wealth possessed him, he was the servant of his money. Jesus' teaching is that a man should hold money in trust. Jesus warned men of the risk of possessing property, lest it become their master. Money, considered simply as money, is a hardening influence and in the restive desire to get more the best things in men are quite sure to be eliminated (Matthew 13:22). "The danger lies in the power of money to gather affection and to absorb trust, thus displacing God" (Matthew 6:19,20,24; Luke 18:24; 12:15).

The Reckoning.--There comes a time when every trustee is called upon to render an account of how he has administered the business entrusted to his care (Matthew 25:19; Luke 19:15). This time may be long delayed, and in the meantime many abuses may grow up, and it may appear that no accounting will ever be demanded; these conditions are plainly pointed out by Jesus in the parables of the vineyard (Luke 20: 9-16) and the tares (Matthew 13:24-30), but it is also made equally clear that in the end every man's work shall be judged.

In this reckoning there can be no making of things appear as they are not. There can be no juggling with the accounts. Every business man must show his books (Revelation 20:12) and how he has dealt with that which was entrusted to his care (1 Corinthians 3:11-15; Romans 2:16; Matthew 25:31-46).

It is the looking forward to the time of reckoning which makes men, who are in offices of earthly trust, pay careful attention to the investment of funds and painstakingly investigate the security offered. Jesus would have every man equally careful in the investment of his time, labour, talent and money for he will surely be called upon to give an account of his stewardship.

In the uncertainty of the time of reckoning every business man is expected to be ready for an investigation at any time when the examiner shall appear (Matthew 24:42-51; Mark 13:34-37; 1 Thessalonians 5:6).

The Profit of business done, as a service in the sight of God, is declared to be sure and large. Whatever sacrifices may have to be made will be more than amply repaid (Matthew 19:27,29; Luke 19: 16-19).

It is a well-known fact that, in the business world at large, there is a very great percentage of failures and too many mark not only wrecks of business, but of characters. The reason often given is that the eye is fixed too frequently and earnestly on immediate and large profits for self. But no man ever yet made a failure who openly and honestly sought in his business to be of service to God and his fellow men. Real failure in business is a failure in character. A business man may be carried down by unexpected circumstances or the fall of other firms but, if he keeps his character intact, he is no failure; on the other hand a man who has taken a selfish advantage of others may be made rich in goods, but he is a rank failure in character. The standard of character in business is after all that by which the small or the large dealer in any kind of goods is judged, and by business men themselves; business transactions are constantly being raised to a higher level by the enforcement of this standard.

PRINCIPLES

If employers and employees are ever to be brought into harmony, strikes and lockouts abolished, the industrial forces attain to their highest efficiency and the products of the world distributed with the utmost facility, it must all come about not by the invoking of courts of law, but by the bringing in of a new sentiment and the adoption of certain principles. A sentiment is at the base of the present troubles and, until it is changed, they will be likely to continue and the world at large will suffer the consequences. So long as men think only of the inequalities of life--and there are glaring inequalities--the unfair distribution of wealth and the comparatively obscure positions which they hold, they will be discontented and will fight to better themselves, no matter who suffers. The spirit of discontent and contention finds lodgment in the heart of the humblest working man, up through all grades, to that of the richest employer, for no man, however wealthy, ever thinks he has enough of this world's goods; those who have the most are often the most eager in grasping for more. Courts of law can only regulate the more flagrant outbursts of the prevailing sentiment, they do not and cannot remedy the causes.

What are some of the principles which are destined to help the industrial world out of its difficulties?

The Observance of the Golden Rule.--"Therefore all things whatsoever ye would that men should do to you, do ye even so to them" (Matthew 7:12). Just before giving this rule Jesus was speaking of a man whose chief object was to serve God (Matthew 6:33) and in the beginning of the Sermon on the Mount, He showed the blessedness of the character which was to be sought (Matthew 5:1-16), before this rule could be rightly carried into practice in any life. "Thou shalt love thy neighbour as thyself" (Matthew 22:39) is in the same line of thought as this rule, but, and here is the point, we do not want certain men to love us as they love themselves, the thief, the gambler, the drunkard, and we do not want them to do to us as they do to themselves.

In order then that this rule be rightly observed there must be first an avowed allegiance to God. "Thou shalt love the Lord thy God" (Matthew 22:37) precedes the command to "Love thy neighbour." It is only when men love God aright and obey His commandments that they can come into proper relations with their neighbours.

Hence, in seeking God first and obeying the Golden Rule, the whole outlook of employer and employee will be changed, the attention will not be fixed upon the inequalities of life or the making of a fortune, but upon the desire to be of service; each man will look into his work to improve it and seek to help his neighbour; whatever the compensation, he will seek to do his best, serving as in the sight of God. "A just consideration of the rights of others is the very beginning and end of true social economy." It is difficult to enforce any law which works against a public sentiment, but let the latter be in favour of the former and the law will enforce itself. Let the sentiment in the industrial business world be in favour of a supreme service and the difficulties and trials of strikes and lockouts would disappear; the energy, time and money now spent in fighting could be turned to the benefit of employer, employee and consumer.

Cooperation.--Jesus never set class over against class. He mingled with the wise and the unwise, the rich and the poor. He sought to draw men together in a common brotherhood; this brotherhood was not composed of employers or of men who worked at a certain trade but of those who sought to build up the kingdom of righteousness.

There is cooperation to-day amongst men but it is the coming together to build up some trade and make it strong that it may contend more stoutly for its rights. There have been various attempts for the federation of unions, but they have too often been for the purpose of coercing a like federation of employers' unions into taking a desired course of action. The world awaits a cooperation of all men in the business world upon the basis of love for each other and seeking for the best interests of all concerned. This again is a sentiment but it is one which must work against the prevailing sentiment of selfishness and looking out for self alone, if ever a better state of things is to be brought about.

The Acceptance of Jesus Christ as the Great Example and Leader.--No man was ever so marvellously endowed with power as Jesus, yet that power was used for the good of mankind. He said "All power is given to Me in heaven and in earth" (Matthew 28:18). He made it a proof of His business on earth that the blind received their sight, the lame walked, the lepers were cleansed, the deaf heard, the dead were raised (Matthew 11:2-6).

The man who follows Christ is the one who makes his business minister to the wants of men and helps them to better conditions, whether he be ruler or ruled.

The glory is that, to-day, there are many men who are trying conscientiously, in the ranks of the employers and employees, to carry out the Golden Rule, cooperate with their fellow men and to follow Christ in His business of ministering to men.

QUESTIONS

What can be said of the ideal in the business world; fight or service? What can be said of the ownership of property? Who is the owner of all? Who is a tenant at the will of God? What can be said of man as a trustee? What can be said of a man's right to hold property? What can be said of the reckoning? What of the profit? What are some of the principles which can help the business world out of its difficulties; the observance of the Golden Rule, cooperation, the acceptance of Jesus Christ as the Great Leader and Example?

STUDY XII

THE CHRISTIAN SOCIETY

Scripture references: Matthew 13:31-33; 5:21-24; Mark 8:1-9; John 2:1-11; Luke 5:29; 14:13; 1 Peter 2:17; Galatians 6:9; Matthew 11:28-30; 12:50; Luke 15:5,6,8-10; John 17:11-15; Luke 5:29,30; Mark 1:28-33; Matthew 6:33; Luke 12:13-15.

THE SOCIAL CIRCLE

The Word Society is used to designate the set of people with whom we are on more intimate terms of acquaintanceship--whom we call friends--and those whom we do not know so well, and whom we call acquaintances. The term society may also have other definitions, such as,

"1. A collective body of persons composing a community, or the aggregate of such communities. 2. A body of persons associated for a common object. 3. The more favoured class or classes, or the fashionable portion of the community."

The Extent of the social circle of any man or woman is largely dependent upon personal choice. There are persons who are exclusive in their preferences and who seek only the society of those of the same rank, wealth or profession as themselves. Hence the different classes in society at large. The pride of the poor often equals the pride of the rich in this matter.

The Character of a social circle is also dependent upon the convictions and opinions of those who compose it. There is a social conscience which is very lax in one group and will allow almost any departure from the moral law, but in another group it is very strict in its requirements. The social conscience is constantly weakened in one case by persons joining the first group, who are weak in moral principle; and as constantly strengthened by those, joining the second group, who are strong in the things which make for a right life.

The Example of Christ.--When Christ came upon earth He found that the rich and educated classes had largely withdrawn from all intercourse with those whom they considered beneath them. He also saw that the tone of society was arrogant and that of moral restraint there was none at all or it was exceedingly weak. The situation was such that many men despaired of anything better and were secluding themselves from intercourse with their fellow men. John the Baptist felt that he could not stem the tide of evil in society and retired to the desert to deliver his message. Those who contend for the regeneration of a corrupt society, and who are decidedly in the minority, always are prone to step outside and seek to do their work there, and sometimes it may be the best to do so.

Jesus however entered into the midst of society. He went to feasts (Luke 5:29,30; 7:36; 19:5). He was present at a wedding (John 2: 1-11). He said that the kingdom of God was like unto ten virgins who prepared to attend a wedding (Matthew 25:1-13). So constantly did He enter into social intercourse with men that the Pharisees and the scribes criticised Him severely for it (Luke 15:2) but Jesus justified His course in being "social to save" by the three parables; the lost sheep, the lost coin and the lost boy (Luke 15:1-24). He gave a great feast at which about five thousand men were present besides women and children (Matthew 14:15-21). He told what garments a guest should wear at a wedding, what seat he should take and who should be invited (Matthew 22:11-14; Luke 14:7-24). He did not wait for men to come to Him, but He went out to meet them by the seaside, and in the city. He sent His disciples out also that He through them might do as wide a work as possible. There is no trace of the recluse in Jesus. He desired to meet people of all classes and mingle with them. At the last He gathered His disciples about Him, in an upper room, and instituted a memorial supper as the chief ordinance of His church (Luke 22:19; Matthew 26:26-30).

Everything that Jesus did in meeting people in a social way had a purpose and that was to level up society and cause it to conform to the principles of the kingdom of God. Wherever He went He led the conversation to the better things of this kingdom. The man who quotes Jesus and His relation to society, as a justification of attendance upon numerous social functions, ought also to carry out the purpose of Jesus in bringing others to a better life; he ought also to lead the conversation to the same topics. If society sways any man from the right purposes of life, and he finds that he cannot breast its temptations he should remain out of it or increase his spiritual strength.

The Christian Society, composed of a body of persons associated for the common object of exploiting Jesus Christ and His principles, at first was almost wholly social. The early Christians met in each others' houses. They partook of meals in common after which they observed the Lord's supper. The basis of organization was the fraternal equality of believers. The barriers between the rich and the poor, the learned and the unlearned, seemed to drop of themselves. No pressure was brought to bear to force men together in this fraternal organization, but they were united by a common love for Jesus Christ, their Lord, and like Him they were at home in all social circles. No law, no urgency of appeal, no pressure, can to-day abolish class distinctions or the conflict between capital and labour. It is only when men's hearts are filled with love for Christ that they cease to antagonize and begin to care for each other and a true social bond is formed.

SOCIAL INSTITUTIONS

"There is no problem of importance to humanity which has not some relation to the Gospel of Christ."

There is a social question and it is a live question. It is closely related to the wrongs and inequalities of life, in wealth, in position, in privileges and in opportunities. There is a social impulse which causes men to get together in smaller and larger groups and through these groups to found institutions which will aid in abolishing the wrongs and in lessening the inequalities. It is in and through social institutions that the larger life of the individual is expressed and he is able to bring about certain results, working in connection with other individuals, which he alone could not bring to pass. In the social organism there is specialization of work, one member performing one function and another another and all working in harmony for a common purpose (1 Corinthians 12:14-27).

There are three great social institutions through which men seek the larger life, the family, the church, and the state. They exist in some form, elementary and crude it may be, wherever man is found.

Christianity entering into all human relations, has much to say about their construction and specific powers and duties. Its mission is not only to regenerate the heart of the individual but to penetrate and transform society. "Its work is to leaven the whole mass of human interests with a divinely purifying power. It touches every act and every relation of humanity with a life from above, and interpenetrates all that a man can do with a new spirit and a heavenly light. It affects governments, moulds education, rectifies manners, sweetens fellowship, makes the common ways of men better, healthier, happier, as well as holier. Its endeavour is to realize a divine society not hereafter only, but upon earth; to have the kingdom of God come not in the skies alone or in the future merely, but here and among men."

The Family.--This is the earliest and most primitive social institution. We are all born into some family, however imperfect its form. Upon the family depends in large measure the good or bad training of the children; here they receive their earliest impressions and what they are taught in the family often dominates all other instruction. If the bond between husband and wife is not regarded as binding and sacred the institution of the family becomes corrupt and a menace to the good order of society.

Jesus spoke in no uncertain way about the sacredness of the marriage relation (Matthew 19:3-9; 5:32) and the obedience which children owed to their parents (Matthew 15:4-6).

The Church.--Man has been called "a religious animal." His desire to worship is instinctive. He seeks the care and protection of a stronger power than himself. Even a man who says he has no religious opinions will often be found, when questioned, to hold most strongly to things which he believes. Individuals, then holding to certain religious beliefs, naturally come together and form groups in which they worship in common. This is the social impulse applied to worship, because man likes to do things in connection with his fellow men.

Christ sought to direct men to the proper object of worship (John 4: 23,24; 14:6-11), the way to pray (Matthew 6:5-15), the way to enter into life with God (John 3:1-21) and the character which was required of those who desired to lead the divine life (Matthew 5:1-16; chapters 5-7). Men who believe in the principles of Jesus Christ associate themselves together in a Christian church.

The Government.--Everywhere we find men uniting for mutual protection against their enemies, the guarding of property, the settling of disputes between individuals, the administration of justice and the exercise of other powers. This government may take different forms from the one man power in a monarchy to that of the most liberal democracy. The necessity for some form of government seems plain.

Christ recognized the duties which a man owed to the state when He said, in answer to the lawyer's question, "Is it lawful to give tribute unto Caesar, or not?" "Render therefore unto Caesar the things which are Caesar's; and unto God the things that are God's." He saw the corruption in the government of His times as plainly as any one, more plainly in fact, but He was showing the necessity of the functions of government. He submitted to the decree of the state condemning Him to death although He knew it to be unjust, and that the power was not with Pilate (John 19:10,11; Matthew 26:52,53).

What Jesus sought to do was to usher in a new kingdom of righteousness. He taught His disciples to pray for the coming of this kingdom upon earth. "Thy kingdom come. Thy will be done in earth as it is in heaven." He was continually speaking of this kingdom (Matthew 13:24-52). He declared that all nations should come to Him finally to be judged (Matthew 25:31,32). One great theme of the prophets of the Old Testament was the righteousness, purity and justice of the new government which God desires to set up amongst men.

Social damage comes to men and great evil is done to individuals when social institutions are not patterned after the plans given by Christ; these are divine institutions when they seek to approach to the divine ideal. Much of the unquiet and restlessness of the masses of men to-day and the great wrongs in the world are due to the tampering with the marriage relation, the substitution of the worship of wealth and worldly power for God, and the seeking of government positions, not to be of service to men under God but to rule over men.

Social health and vigour will come in the family, church and government when men turn again to God and obey and serve Him through the social institutions with supreme love and enthusiasm for His service.

SOCIAL AIMS

In Socialism.--There are many schemes presented to-day under the broad term of Socialism which have for their proposed end the betterment of the people, the abolishment of all wrongs and the bringing in of a new order of things; where every man shall do a minimum amount of work and receive a large return for what he does. These plans vary from the mildest of reforms--and from "the public collective ownership of land and capital and the public collective management of all industries" with the recognition of certain private rights--to the taking of all land and capital absolutely from private control, the abolishing of the right to hold private property, the giving up of the marriage relation, the suppression of the church and the renunciation of the government.

The trouble with extreme schemes of this sort is that they seek in the end to abolish the individual and private rights, even in marriage. But all social and moral health and wealth is but the aggregate of individual health and wealth. No community and no class of men are better than the men who compose them. If there are evils in the present system they would continue, in a magnified form, in the new. There is here the old political fallacy, made over into a new social fallacy, that by mere putting of the ballot into every man's hands the government would be purified of all its evils. We must begin with the individual to purify him before the state or society can be made much better. It is the levelling down, the bringing the better working man to the rate of work and quality of the poorer, which is sought, rather than the levelling up. The common goods scheme was tried early in the career of the Christian Church and it failed to work because of the element of selfishness which came in (Acts 2: 44,45; 4:34; compare 5:1-11); this has been the cause of the breaking up of numerous social and communistic settlements and communities.

In Christianity.--When the precepts of Christianity have been accepted and lived up to by any man or company of men, they have never failed to stand all the social tests which have been applied to them. They seek the regeneration of the individual and the purification and usefulness, for him, of all the social institutions. They endeavour to abolish evil desires and practices in the individual and all social, industrial and political wrongs. They give full play to all man's powers in private and in public matters. They have never been proved inadequate to their task, but they have found much refractory material with which to deal.

They level up not down and seek for every man a new moral and physical life; they present before him the very highest ideals of life and service.

It is a fact that it is only where their light shines that the working man has anything like decent wages or hours of labour. In China, India and Africa we find the labourer gets little or nothing for his toil.

It is only in Christian countries that we have anything approaching true social equality, in others no man may rise out of his caste or class. Take the United States and we find that a number of our presidents have come from the poorest families and most of our influential and wealthy men have risen from the ranks of the common people.

It is the lack of Christian principles in individual, industrial and public life which is at the bottom of the present day social unrest.

In Christ, the Social Reformer.--When He came upon the earth and before His time all labour was performed by slaves without pay and with but a dole of food. The mighty buildings of Egypt, Assyria, Babylonia, Greece and Rome were all built by the unrequited toil of slaves. Such would have continued to be the state of things had not Christ said, "The labourer is worthy of his hire" (Luke 10:7; Matthew 10:10). That a working man should receive wages or any pay for his labour was revolutionary in that time for "Plato, Cicero, Lycurgus held that it was a disgrace to touch the implements of toil." Christ dignified labour by toiling at the bench as a carpenter. If ever labour is to gain any real advantage it must be through taking Christ as a leader (Matthew 11:28).

He taught that the true bond of social equality was a moral and spiritual one (Luke 8:21; Matthew 23:8; Philippians 3:13-15; 4:8).

In the Social Settlement.--What is a true social settlement? This question is not so easily answered. There are all kinds and sorts of social settlements. Some minister to the health of the community in which they are situated and some do not. The saloon has recently put forth its claim to the doing of social service, but no one ever slandered a saloon keeper by affirming that he had anything in view save a selfish motive. Whatever little social service he may render is more than counterbalanced by the social havoc wrought by his trade. Again there are social settlements where the principal thought and effort seems to be to provide somewhat questionable vaudeville entertainments and frequent public dances; the leaders say they are compelled to adopt these features to hold the people; here comes in again the question of social damage to the community in which they are situated.

The true social settlement, with all its features of mental and physical culture, is one which places Christ at the front of all its work and keeps Him there. It is Christ and Christ alone who can really help the individual and the community and there are numbers of social settlements where Christ is kept at the head of the work.

The church has changed its methods very much during the past few years. Seldom is a church now built which does not have its well appointed kitchen, dining-room and parlours and other social equipments. It is according as a church uses these adjuncts, whether they really help it, or not, to do its work. The church is powerful as a force for social betterment not as it does or does not open its doors to lecturers, plan social entertainments, give dinners and hold festivals--these may be helps--but in so far as it sways the inner life of the community. This inner life, influenced in right ways, finds expression in a better individual, home and community standard. This standard makes for the uplifting of the social state outside as well as inside the church. The principle is, not social for the sake of being social, but "social to save." It is quite certain that unless the church sets up its ideals in the community, a worldly community will set up its ideals in the church. The more spiritual a church as a social settlement is the stronger the social bond becomes between rich and poor, the learned and the unlearned.

BROTHERHOOD

The Christian Social Brotherhood is not a brotherhood of a class but of all classes and conditions of men. To-day the popular idea of brotherhood is the association of men of a certain trade. There is a strong tendency for social groups to be formed, which are exclusive of all who do not conform to a certain standard in the industrial world and inclusive of all who do. The members are looking for protection and mutual benefit.

Christ said of His brotherhood, "One is your Master, even Christ and all ye are brethren.... One is your Father which is in heaven" (Matthew 23:8,9). We find here the great principle laid down that there can be no true brotherhood without a common fatherhood. Christians are brothers because they have a common "Master" and "Father" hence they seek to do good not only to the members of the brotherhood but to all men, because God is the Father of all. It is this thought that is to bring men up out of their selfishness. The employer and employee will strive to do all they can for each other when deep down in their hearts they believe they are brethren in Christ; we shall hear no more then of injustice upon either side.

The church of Jesus Christ holds the only solution to the peaceful and happy settlement of the social unrest.

QUESTIONS

What can be said of the social circle, what does the word society signify? What is the extent of any social circle, the character? What can be said of the example of Christ in society, the Christian society? What can be said of social institutions; the family, the church, the government? What can be said of social aims; Socialism, Christianity, Christ, the social reformer, the church as a social settlement? What can be said of the Christian social brotherhood?

STUDY XIII

THE CHRISTIAN STATE

Scripture references: Matthew 22:17-22; 17:24-27; Acts 23:5; John 6:15; Matthew 4:8-10; John 18:36-38; Mark 14; 61,62; John 18:33; 19:19; Isaiah 9:6,7; 60:3; Zechariah 9:10; Daniel 7:14; Matthew 26:64; 26:53,54; 16:16,17; 25:31,32.

CHRIST AND THE STATE

The Relation of Christ to the State.--He was an intense patriot. He loved His country. The names of His great countrymen, Abraham, Isaac, Jacob, Joshua and David, were ever on His lips. He offered Himself as the national Messiah (Matthew 21:1-17), He was rejected (John 18:38-19:16; Luke 23:27-30; 13:34) and crucified (John 19:18), after He had been unjustly condemned to death both by the Jewish and Roman authorities. Upon the cross and over His head was placed the inscription, "Jesus of Nazareth the King of the Jews."

What Jesus Taught About the State.--The ancient idea of the state was that it was everything and the individual nothing. The first question was, "Is the state strong and prosperous?" The happiness or unhappiness of the individual was not considered. The purity or impurity of the life of the individual was of little consequence. The citizens existed for the state and to serve it and its ruler. This idea has lingered long and is not entirely yet extinct.

1. Jesus discovered the individual in the state. He taught that the soul of one man is worth more than the whole world (Matthew 16:26). Jesus put the individual first and the state second. This teaching was entirely new and revolutionary. Christ's principle was make the man, the unit, right and the state will be right. He insisted that the test of the state is the kind of individuals it produces (Matthew 7:16). "By their fruits ye shall know them" (Matthew 7:20). Formerly the state was thought of as an institution to minister to the comfort or happiness of the ruler or ruling class. Christ reversed this when He declared that rulers existed to serve the state. He said, "Ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them. But it shall not be so among you, but whosoever will be great among you let him be your minister; and whosoever will be chief among you let him be your servant. Even as the Son of Man came not to be ministered unto, but to minister and to give His life a ransom for many" (Matthew 20: 25-28). He is the greatest in the state who renders the greatest service.

2. "He laid the foundation of a true state." In the time of Christ the common people had no choice in the selection or election of any officer of the state, of high or low position. Popular government in any form was unknown. If things went wrong people must endure them. When Jesus laid the responsibility upon the individual He made a basis for a popular government of some form. If things are not right now in a Christian state the people have the power of protest and change. It is for the people to send their representatives to the legislature, to congress, to parliament, etc., and to make and alter the laws when new laws or changes are needed.

3. He was a civil reformer from the inside. Jesus taught the necessity for the moral and spiritual regeneration of men before much could be done by the state in weeding out its evils. He saw plainly the folly of trying to transform the character of the state solely by the coercive power of law. "Satan tempted Him to take the short cut,--seize power over men and then change the character in men (Matthew 4:8). To have become the kind of a king the Galileans proposed in John 6:15 would have frustrated His mission. He sought in society and politics what He sought in each man's life (Matthew 12:36; 23:26; Luke 6:45; John 10:10). Jesus was a true reformer."

4. Jesus taught obedience to the state and Himself strictly observed what He taught. He paid His taxes (Matthew 17:24-27). He declared that it was lawful to give tribute to Caesar (Matthew 22:15-21). When He was unlawfully arrested, on a trumped up charge, He made no resistance (John 18:1-9); this was not because He was not able to do so, for He could have summoned more than twelve legions of angels to aid Him (Matthew 26:53). Jesus thoroughly understood the corruption of His times, and the character of the rulers. He said of Herod, when it was told Him that he would kill Him, "Go ye and tell that fox, Behold, I cast out devils and do cures to-day and to-morrow, and the third day I shall be perfected" (Luke 13:32,33). He obeyed the law for a purpose and the bringing in of a new order of things--the abolition of force and the substitution for it of service in the kingdom of God. He suffered the Just for the unjust. He was a Martyr for His country. He died that it might live in a new order of men, under the banner of Christianity.

5. He taught the right principles upon which the universal state should be founded. Up to and at the time of Christ nations were separated from each other not only by natural boundaries of rivers, seas, plains, mountains, languages and racial differences but by religions. One people worshipped one set of gods, while another people bowed down to other gods. Jesus set forth the large ideal of uniting all races and all peoples in one great spiritual kingdom (John 18:37; Matthew 28:19,20; Acts 1:8; 17:24-27). It is only as different peoples and nations are united in a common religion that there can be a proper political federation or union (John 4:20-24; 10:16). Jesus taught His disciples to pray that God's kingdom, a reign of righteousness, justice and peace, might come, not to one people only, but to all peoples. This prayer, "Thy kingdom come. Thy will be done in earth as it is done in heaven" (Matthew 6:10) means that the earth and no one restricted part of it is to be occupied by the kingdom of God. Jesus looked beyond the Jewish state and the Roman state and saw the beginning of a kingdom of God which would embrace all nations. It is this kingdom which is to permeate, purify and control the governments of the earth.

THE AUTHORITY

The Source of Authority is in God. "There is no power but of God; the powers that be are ordained of God" (Romans 13:1; Daniel 2:20,21; 4:32; Psalm 2). God is sovereign. He is the final basis of all authority. "Government has authority delegated to do its duties, but it has no inherent authority to do anything. God has inherent powers; institutions have that which is conferred upon them by law. Each one who exercises authority must derive it directly or indirectly from God" (Matthew 18:18; Daniel 7:13,14; Isaiah 9:6,7; Luke 10:22; John 3:35). This is one of the fundamental principles of the Christian state. This authority may be delegated to men and may be used rightly or it may be abused.

In the Old and New Testaments it is distinctly taught that all nations--Christian and unchristian--are directly accountable to God.