THE QUEST OF THE BEST
The International Sunday School Lesson For May 5
Is "Jesus Sets New Standards of
Living"—Mark 10:17-27
By WLLIAM T. ELLIS
"The Problem of Poverty" has be
come a petrified phrase: for centur
ies the world has been familiar with
it. Just now, however, we are hear
ing strangely little about it. The
problem of today, by a curious
anomaly is the problem of the rich
Society is not half so greatly con
cerned with how to feed and edu
cate the poor, as with the bigger
question of what to do with the ex
tremely rich. Russian Radicalism
lias sudenly precipitated the sub
ject upon the world in terms of ex
treme action. It has proceeded on
the assumption that the wealthy and
privileged classes have forfeited all
rights to consideration, and even to
justice itself. A terrible whirlwind
is being harvested from autocracy's
long sowing of the wind. Of a sud
den, this class issue has come to be
the war looming above the conflict
in Europe.
This is the topic that gives most
scare-heads to the current issues of
the newspaper. The corporations
and their far-ramifying influence
are merely an expression of the prob
lem of the rich man. The power of
the plutocrat is a fertile theme for
authors of innumerable books and
for magazine writers who trace most
of the ills that affect politics, com
merce and society directly to the
door of the man of vast wealth. It
is undoubtedly the arrogance and ex
travagance of the very rich that is
responsible for the tide of Socialism
that is sweeping over America. Like
wise the formal entrance of labor
unionism into national politics, thus
necessitating an ominous class cleav
age, is due to the part that corporate
wealth and power have played in
legislation.
IxH>king Vp a Big Question
Whoever wants to inform himself
upon this great and increasing issue
is bound to look up all available re
liable authorities on the subject. No
serious-minded person dares to be in
different to it Of course, it at once
becomes necessary to learn the opin
ion of the world's greatest Teacher
of morals and social relationship up
on this question. Whith means
that the incident of Jesus and the
rich voung ruler is of current inter
est: that it is the present Sunday
f-chool lesson is a timely coincidence.
Jesus, on His way through the
country cast of the Jordan, during
the month preceding His crucifixion,
had been talking about the kingdom
of heaven. His words had been very
impressive and alluring, and a cer
tain wealthy young man of fine arts,
a prominent citizen, was so attract
ed that he came running to the
Teacher, and kneeling—an extraor
dinary mark of deference —inquired,
"good Master, what shall 1 do that
1 may inherit eternal life?"
Money had not atrophied this
irian's finer qualities. In
deed. rightly used, money is the
greatest means to true culture. On
the other hand, there are men in
Wall Street to-day who notoriously
have metal hearts, close and con
stant contact with gold has deadened
their spiritual natures. They are now
little more than animated money
bags: mere misers. Somehow, money
has this quality. Overprized, it dulls
the spirit's finest sensibilities. There
is scarcely any fate more to be
dreaded by a young person of noble
qualities than that of becoming im
mersed in money getting and money
boarding.
Fortunately this danger had been
escaped by the rich young ruler. Like
the young man who is heir to
America's largest fortune, he pos
sessed good impulses and a sense of
the value of spiritual things. He
wanted more than he had; he was
ambitious for real life, and he had
learned that possessions do not con
stitute life.
" 'Tis life whereof our nerves are
scant,
Tis life, not death, for *hich we
pant:
More life, and fuller that we want."
Goods and Goodness
Both goods and goodness were this
fortunate young man's possession. In
answer to the question of Jesus, he
declared that he had kept the com
mandments from his youth up. He
must have spoken modestly, and as
truly as he knew how. for Jesus was
drawn to him in affection; he was
the type of man whom the Master
would love to have for a disciple and
companion.
So to test the depth of the seeker's
desire. Jesus bade him sell what he
had and give to the poor, and then
to join the band of disciples who fol
lowed Jesus. This was severq re
quirement: it touched the man in his
most sensitive spot. Not until we
come to lay a finger upon the finan
cial nerve do we prove the innermost
character of a person. Plenty of per
sons are converted —all except their
pocketbooks. As the phrase has it.
this young man's eager devotion was
not a "purse-and-all-conseoration."
Jesus applied the money test, not for
the sake of the money, but for the
sake of the young man. God stiH
asks for our gifts because He wants
us. It was proof of allegiance to the
uttermost that the Master sought.
An underlying principle of religion
is "God will net be king at all unless
He can be king over all." Anything
that stands in the way of a free and
harmonious relation of a human
spirit with its Maker (and oftenest,
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FRIDAY EVENING,
one might venture to say. this barrier!
is money), must be sacrificed. God is I
"a jealous God;" He demands first
place in the hearts of all disciples. |
It is vain to hope for the rewards of
religion here or hereafter so long as i
God is denied complete sovereignty
over our life. This attractive seeker 1
after truth had a noble pulse: so farj
good: but he had not. what is equally'
essential the courage to follow the j
I truth he found. He wanted life, but
j he also wanted goods, and in the test- ]
ing. he chose the latter—only to]
! have his property ravaged by the Ro
! mans a few years later. ,
With absolute conviction, it may
be stated, that the one sufficient!
remedy for society's present" ills aris-j
] ing from the greed or heedlessness of
j the wealthy is the same as that pre-;
j scribed ir. the case of the rich young
j ruler—complete submission to Jesus
j Christ. Only religion can redeem the
i rich. Xone of the social schemes that
are so freely proposed can save so
ciety from its crass materialism: ac
ceptance of the teachings of Jesus
can. A revival of pure Christianity
would do more to remove the causes j
of present popular unrest than all!
other agencies combined.
A Tight Squeeze for the Plethoric !
Startling and paradoxical were thei
words uttered by Jesus when thei
rich young man chose wrongly. He
; declared it a moral impossibility forj
! a rich man to enter heaven, only the j
! illimitable power of God. with whom!
all things are possible. He declared, \
| enables the rich man to become a'
! member of the qfernal kingdom. He I
'•aid, "It is easier for a camel to go
through a needle's eye. than for a
i rich man to enter into the kingdom j
'of God." This strong figure has <
been toned down by some commen
-1 tators by the statement that Jesus
may have meant the small gate in
the city's wall intended only for ped-
I estrians. through which a belated'
i camel could enter only by being j
stripped of his burdens and trap- 1
pings. This is ingenuous, but un
likely. Jesus' words probably meant
just what their surface significance
striking figure of impossibility; He
I plainly says that from a moral stand-
I point, the admission of the man who
! trusts in riches into the heavenly
kingdom is impossible, but "all things
are possible with God."
Doubtless many moneyed persons
to-day share the disciples' amaze
ment at this seemingly extravagant
speech of the Teacher, who was no
demagogue. It is a common belief
that money can do anything. A mil
j lionaire may buy his way into "so- j
ciety" or into the United States Sen
ate. He may influence legislatures
and even courts. He may find obse
| quious attention on every hand. Old i
world nobility will seek his daugh- j
| ter's hand in marriage. Private cars
• and palatial yachts may transport ;
him anywhere in the world. All this
and more will money do. But it can
■ not open the gates of heaven: rather
it can hinder entrance thereto.
Riches That Kiuiure
There are riches that perish and
riches that last; and the wise man
seeks to be rich for two worlds. This
was brought out by Peter's some
j what nonplussed question, apropos of
the subject of riches, as to what
i would be the portion of those who
left all and followed Jesus.
Thereupon the Master enunciated '
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the teaching;, which history has vin
dicated, that in the present life
Christianity makes manifest com
pensation for'every sacrifice. Purely
as a present-world transaction, relig
ion is profitable. The individual, the
community, and the j-ace are better
oIT because of Christianity. The real
estate man knows this when he ad
vertises the churches in the new
suburb, or helps to erect them. The
merchant knows this when he (Joes
persecutions which are inseparable
persecutions which are Inesparable
from Christian loyalty are a small
price to pay for the inner ineffable
blessings which accompany disciple
ship.
The Italian proverb has it. "that
God does not pay every Saturday, but
He pays." He gives to His, that su
pretne reward wihch the rich young
man sought and then refused to ac
cept at the price—eternal life. The
Lord has all the endless eons of eter
nity in which to settle His accounts.
Then, adds the Teacher, as a
clincher to His argument, "Many
that are first shall be last, and the
last first." The rich man may rule
now. but that is no guarantee that
he shall continue to rule. The respec
tive positions of Lazarus and Dives
stay reversed for a lons time. The
sweetest hope of this present world,
is another world where perfect jus
tice reigns with perfect love.
Religion is not a mood, but a life;
not a seasonal observance, but a con
tinual practice.
A person is not more Christian in
his character than he is in his con
duct when engaged in the humdrum
pursuits of every day. The man who
shouts at the Sunday services, and
yet shows never a sign of religion in
the workshop, and the young person
who is glib in Christian Endeavor
meeting, but silent when the recrea
tion that is going forward gives op
portunity for a quiet, modest wit
ness-bearing to his faith, are both
lacking in a primary conception of
the real nature of religion.
Many ypung women are enamored
of vague ideas of "a career" who
ought to come straight to their
senses and get married, settling down
to that largest and most useful work
in the world, the making of a Chris
tian home. •'
• • •
Some homes do not know how to
play. There are never any games
about the evening lamp. The sci-
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HARRISBURG TELEGRAPH
cme of funniilking is us unknown
as the black arts ot ancient Mesopo
tamia. Every normal liome needs
play as well us study and work and
intelligent social conversation. The
typewriter recently made me say
"lunatics" for "fanatics;" the word
thus accidentally coined is a good
one. Would that every home might
have its "funatics," or tireless pro
moter of good times.
The flavor of home life is surely
sweetest when it is permeated with
religion. At the family altar spirit
blends with spirit. A common faith
is the strongest of all home ties. The
family that is one in faith comes
nearest to realizing the highest hap
piness ever vouchsafed to mortals.
There can be no adequate substitute
—not the Sunday school nor the
church—for religion in the home.
That is the influence that strikes
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deepest in the characters of children
and lits for the responsibilities
of citizenship. When mother and
father share with the boys and girls
the great verities of the spirit, and
when the spaciousness and refine
ment and love of Christ dominate the
table talk, the family pleasure and
reading and the daily chores, then
the most that is possible for
parents to do for children has been
done for their training and happi
ness.
• • •
The spirit of a home is more im
portant than the pictures on the
walls or the rugs on the floors. Where
the sweetness of Christ's presence is
found, there the highest charm of
home radiates.
Any alert public school teacher
will admit that the school is either
in competition with or in co-opera
Hon with the pupil's home. When
the latter is not the abode of correct
speech, good taste and large outlook,
it can undo all the efforts of the
schoolteacher. For the essential and
abiding part of every person's edu
cation is received in the home.
George Ade says, "You may lead a
boy to college, but you cannot make
him think." And it is the thinking
that is done in college that makes
real education, rather than the in
struction that is imparted by the
teacher. To fail to learn to think—
think clearly, consecutively and fear
lessly—is to fail in the first require
ment of culture.
There are myriads of educated per
sons who have never seen the inside
of a college: and thousands of fools
who own sheepskins. Sometimes we
make a fetich of schoolroom train-
APRIL 26, 1918.
ing. L,ife lias many teachers and
many classrooms. The person whose
capacities are trained and under con
trol, who knows the sphere in which
he lives, and who can successfully
relate his powers to present condi
tions, is an educated man.
Trivial and loveless gossip, and ill
natured talk about one another, are
never heard at the table where the
Guest from Galilee sits.
If we are to lose from our modern
homes the race of pious mothers and
godly fathers, who rear their chil
dren ii) the fear and admonition of
the L.ord, then we are within sight
of the dread day when our Christian
civilization must be confessed a fail
ure. The charge is frequently made
that the woman of to-day cares
chiefly for clothes, for society, for
appearing in public places, and mak
ing an impression upon other peo
pie; and that Mi*. has lost her taste
for the domestic pursuits and thu
deeper interests of religions. Which,
bluntly put, means that some per
sons believe that we are losing th
Christian mothers who are the glorj>
of Christendom. Whether this be
true or not is for every individual
woman to answer for herself. Christ
and the world both lose their best
friends if the mothers of men are no
longer to be the disciples and teach
ers of religion.
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7