3. Would it raise the economic efficiency of an African tribe to become Christians? Would it raise the efficiency of the Mexican people if they adopted a purer type of Christianity? How?
4. Where is the idler"s place in the Kingdom of G.o.d?
IV. _The Reenforcement of Christianity by the Kingdom Ideal_
1. Is a call to be converted a call to enjoy spiritual peace or to exert spiritual energy?
2. How has the idea arisen that Christianity is a "dope" to make people contented amid wrong conditions?
3. How would the Kingdom faith give religious quality to the plain man"s job?
4. Other things being equal, has a religious man more or less fighting energy against wrong than a non-religious man?
5. If a man pa.s.ses from an individualistic to a social conception of religion, what change will it make in moral action?
6. To what extent is the enterprise of the Kingdom of G.o.d a dynamic expression of accepted sociological principles?
7. What is the special obligation of college men and women to the Kingdom of G.o.d?
V. _For Special Discussion_
1. Is the Kingdom of G.o.d to be brought about by an act of G.o.d in the future or by the work of men in the present? Does the one exclude the other?
2. Does our social order call out the full energy and intelligence of the working people?
3. Can an overworked and underpaid workman feel that _he is working_ for the Kingdom of G.o.d?
4. Does the Kingdom of G.o.d necessarily involve elements of social readjustment and change?
5. Would a predatory governing cla.s.s in the past have allowed the preaching of a social conception of the Kingdom of G.o.d?
Chapter VI. A New Age And New Standards
_As the Kingdom Comes Ethical Standards Must Advance_
Every approximation to the Reign of G.o.d in humanity demands an advance in the social relations of men, that is, an advance in ethics. Every really epochal advance must have it or slip back. There must be, first, better obedience to the moral principles already recognized and accepted by society; second, an expansion of the sway of ethical duty to new fields and wider groups of humanity; and third, a recognition of new duties and the a.s.similation of new and higher ethical conceptions.
To what extent did Jesus appreciate these supreme needs?
DAILY READINGS
First Day: Living up to the Old Standards
In the high-priesthood of Annas and Caiaphas, the word of G.o.d came unto John the son of Zacharias in the wilderness. And he came into all the region round about the Jordan, preaching the baptism of repentance unto remission of sins; as it is written in the book of the words of Isaiah the prophet,
The voice of one crying in the wilderness, Make ye ready the way of the Lord, Make his paths straight.
Every valley shall be filled, And every mountain and hill shall be brought low; And the crooked shall become straight, And the rough ways smooth; And all flesh shall see the salvation of G.o.d.
He said therefore to the mult.i.tudes that went out to be baptized of him, Ye offspring of vipers, who warned you to flee from the wrath to come? Bring forth therefore fruits worthy of repentance, and begin not to say within yourselves, We have Abraham to our father: for I say unto you, that G.o.d is able of these stones to raise up children unto Abraham. And even now the axe also lieth at the root of the trees: every tree therefore that bringeth not forth good fruit is hewn down, and cast into the fire.-Luke 3:2-9.
The ABC of social renewal and moral advance is for each of us to face our sins sincerely and get on a basis of frankness with G.o.d and ourselves.
Therefore Christianity set out with a call for personal repentance. If we only acted up to what we know to be right, this world would be a different place. But we fool ourselves with protective coloring devices in order to keep our own self-respect. Take our language, for instance; it reeks with evasive euphemisms intended to make nasty sins look prettier. We call stealing "swiping" and cheating "cribbing." When we have been drunk we say we were "squiffy." As soon as we face the facts, we realize that what we call peccadilloes in ourselves are the black sins that have slain the innocents and have hag ridden humanity through all its history. That is the beginning of social vision. Personal repentance is a social advance.
What equivalent have college men and women for the plea of the Pharisees that they were Abraham"s children and had a pull with G.o.d?
Second Day: Expanding the Area of Obligation
And behold, a certain lawyer stood up and made trial of him, saying, Teacher, what shall I do to inherit eternal life? And he said unto him, What is written in the law? how readest thou? And he answering said, Thou shalt love the Lord thy G.o.d with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbor as thyself. And he said unto him, Thou hast answered right: this do, and thou shalt live. But he, desiring to justify himself, said unto Jesus, And who is my neighbor? Jesus made answer and said, A certain man was going down from Jerusalem to Jericho; and he fell among robbers, who both stripped him and beat him, and departed, leaving him half dead.
And by chance a certain priest was going down that way: and when he saw him, he pa.s.sed by on the other side. And in like manner a Levite also, when he came to the place, and saw him, pa.s.sed by on the other side. But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he was moved with compa.s.sion, and came to him, and bound up his wounds, pouring on them oil and wine; and he set him on his own beast, and brought him to an inn, and took care of him. And on the morrow he took out two shillings, and gave them to the host, and said, Take care of him; and whatsoever thou spendest more, I, when I come back again, will repay thee. Which of these three, thinkest thou, proved neighbor unto him that fell among the robbers? And he said, He that showed mercy on him. And Jesus said unto him, Go, and do thou likewise.-Luke 10:25-37.
A meaty story and a famous one. The lawyer found his own answer uncomfortably simple when it was taken up in such a matter-of-fact way. It was suddenly up to him to act on his own advice. He tried to hedge by raising a new question: "Love my neighbor? Certainly. But who is my neighbor?" Who is within the cordon of fraternal fellowship with me? All men of my people and religion? Or only the good and desirable people?
Where do you draw the line? Follows the story of the Good Samaritan. "Your neighbor? The alien and the heretic." The logic of the reply demanded that some good Jew would be shown caring for a wounded Samaritan. Jesus gives it a smashing effectiveness by reversing the role and showing the hated Samaritan as the heroic lover of his kind. To get the situation we must remember the historic enmity between the Jews and the half-breed aliens who had stolen their land and their religion while they were exiled. If we subst.i.tute Spaniard and Moor, Kurd and Armenian, Serb and Bulgar, we may get the tension.
_Who are our American Samaritans?_
Third Day: Raising the Standards
We must live up to what we know is right, and we must expand the area of ethical obligation to take in even men of alien race and hostile religion.
But beyond that, we need a conscious advance in the ethical standards themselves. Jesus worked out this principle with perfect clearness in a part of the Sermon on the Mount, Matthew 5:17-48. He states the need, and then shows in six cases how such an advance would work out. We shall take these up in their order. Matthew has introduced scattered sayings of Jesus which serve as corollaries, but which do not bear directly on the real course of the argument; for instance, Matthew 5:23-26; 29-30. In our quotations in this and the following days we shall confine ourselves to the main line of thought in order to concentrate attention on that.
Think not that I came to destroy the law or the prophets: I came not to destroy, but to fulfil.... For I say unto you, that except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no wise enter into the kingdom of heaven.-Matt. 5:17, 20.
Apparently conservative Jews soon felt the spiritual freedom and force in the teachings of Jesus. He seemed to them to be attacking the sacred Law, the foundation of morality and religion. Jesus mentions the charge but denies it. His purpose was not destructive but constructive. He demanded not less righteousness but more. The lines of right living needed to be prolonged. The traditional standards were no longer adequate. A man might obey them and yet not be a good man. The scribes and Pharisees were the model church members of Judaism and experts in piety, yet they were not qualified to enter the Kingdom of G.o.d.
_Are we also good people who are not good enough?_
Fourth Day: The Sins of Hate
Ye have heard that it was said to them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment: but I say unto you, that every one who is angry with his brother shall be in danger of the judgment; and whosoever shall say to his brother, Raca, shall be in danger of the council; and whosoever shall say, Thou fool, shall be in danger of the h.e.l.l of fire.-Matt. 5:21, 22.