Newspaper Page Text
12
rHE ATLANTA GEORGIAN AND NEWS.
dATCBLAY. NOVEMRF.lt 3.
THE MODERN SAMARITAN
By REV. EVERETT DEAN ELLENWOOD,
PASTOR UNIVERSALIST CHURCH
A MONG all the beautiful and en
tirely natural stories with which
the Good Teacher dramatised his
lessons and thus fastened them upon
the,hearts of bis hearers, none is more
filled with pathos, more Intense with
. meaning or more certain of Immor
tality than that one which we have
learned to call the story of "the good
Samaritan." In every generation Its
lessons have been as fresh and as Im
mediately applicable as when It fell
from the lips of the Savior.
Leaving entirely on one aide, for the
purposes of present consideration, the
unqualified rebuke administered to ra
cial prejudice and caste distinction, the
story Is replete with suggestion for
those Interested In the broad theme of
humanltarlanlsm and In the attempt
to apply the teachings of Christ to the
needs of today. In the unfortunate
. traveler on the Jericho road, let us see,
then, neither' Jew nor Gentile, but
merely a brother man in distress, one
"who Is my neighbor." And, in the in*
divlduals who, according to tempera
mental Inclination, either Ignored or
ministered to his need, let us see neither
priest, Levlte nor Samaritan, but
merely human beings, exemplifying
more or less of that humanity which
Is of God.
And, at the outset, let us endeavor
to escape the too common error of the
confusion of justice with benevolence.
Following the common code of strict
legalism we must hold both the priest
and the Levlte to be blameless. Nei
ther one waa in any way directly re-
* sponsible for the condition of the un
fortunate traveler. Every one must
•assume for himself the risks of the
(road, and woe be unto him whose lack
of foresight Interrupts his Journey with
disaster. In the spirit of that glibly
repeated philosophy, that "heaven help
him who helps himself," shall we con-
dentn the priest and the Levlte for the
admirable prudence which will not al
low them to tarry, lest the same band
of robbers whose completed product
lies so pitifully prone beside the high
way, should suddenly return and add
the would-be rescuers to the list of
those who would be rescued? Why
should not the world’s ready applause
pt the much Vaunted "practical mind’
enshrine and Immortalize the priest
and the Levlte?
But, while justice and benevolence
are distinct human virtues, their com
bined possession is Indispensable fot
the perfection of* humanity. Lacking
either we must forever reflect In sadly
distorted fashion the spiritual like
ness of Him whom we have learned
to call Our Father. Benevolence can
not be measured by Justice; neither
should Justice be handicapped by be
uevolence. but. In co-operation, must
they work for-thc salvation of man and
the glory of God.
Systematic Benevolence.
Fortunately the proportion of indi
viduals In whom the Instincts of be
nevolence are wanting Is small. In this
modern age It Is not so much a ques
tion of inducing men and women to be
come "good Samaritans" as It Is of
training them to be wise as well as
ready In their benefactions. This Is
pre-eminently the age of organization.
Mankind advances by rapid strides In
the recognition that "order Is heaven’s
first law." The claims of human broth
erhood need hardly any longer be
urged, for the "get together" spirit In
creases with each generation. Co-op-
eratlon Is the slogan of the hour. In
perfectly natural sequence appears,
therefore, the Increasingly popular
modern Idea of systematized and scien
tifically applied charitable relief for the
distressed. We are at last learning
that when Jesus urged that our be
nevolent Impfllses should be so natural
and spontaneous that "the right hand
might not know what the left hand
accomplished," He did not mean that
the mind should not direct what the
heart inspires. It Is not enough to be
filled with an earnest desire to re
lieve distress; Ave must fit ourselves,
by careful study and by Investigation
and by experiment, to be able to apply
our benefactlbns so that they shall be
not only Immediately but cumulatively
effective. And what Is more sane and
wholesome than that we should follow
the trend of the age and organize for
that purpose? One of the most en
couraging evidences that our own
beautiful city is filled with the splen
did modern spirit of progress Is to be
found In the Increasing Interest In and
co-operation witty the Associated Char
ities of Atlanta. The wise minds and
great hearts of this city who called
this organization Into being are dally
permitted to "see of the trfivall of their
souls," and If not to be satisfied, to
have what is far better, a renewed con
viction of the wisdom of their action
and an Increase of *?ea! to continue to
work for Its further Justification. And,
as for the negligible remnant dt doubt
ers who still fondly cling to old Ideals
and old methods, a/id have for the new
but scant praise and oftentimes naught
but criticism, we may comfortingly say
of them, In the words of Marcus Aure-
REV. E. D. ELLENWOOD.
llus, "These things happen to them by
reason of their Ignorance."
And here a word of suggestion may
not be Inopportune to those who have
In charge the work of administering
the benevolent funds of our various
churches and charitable organizations.
The value of the Associated Charities
to the community can ynly be limited
by the use to which it is put by the In
dividuals and institutions of the com
munity. And, obvious!}', the most com
petent use of any Instrumentality Is
impossible without an Intelligent un
derstanding of the object and methods
ef such an • Instrumentality Nearly
ail of the open objection to or neg
lect and disuse of the Associated Char
ities may be traced to an Ignorance of
The Objects and Methods of Organized
Charity.
One of the most common criticisms
of modem metheds of charitable relief
Is that they constitute an efTort to run
benevolence through a machine and
dole out charity to the unfortunate by
rule and formula and that thereby the
natural springs of human sympathy arc
dried up in the giver, and that humilia
tion and loss of pride settle like sullen
clouds upon the heart of the recipient.
Such a criticism only reveals the pro
found and pitiful Ignorance of the critic.
Nothing is farther from the intention
or the practice of a charitable organiza
tion so scientifically conceived and so
efficiently administered as the one
which forms a part o? the good fortune
of the city of Atlanta than to merely fill
the position of a public almoner. N
The modern spirit insists upon look
ing at everything through the scientific
eye. God, the Bible, the most sacred of
human relations, life, death and the
great hereafter, are all subjected to this
keen^nd discriminating scrutiny. Aid
ed by this clearer vision, we are discov
ering that poverty and human distress
are not natural conditions, but abnor
malities. While it is unfortunately true
even as It was In the days when the
Nazarene walked and talked among
men, that "the poor we have with us
always,” we need to remember that the
high prophetic vision of Jesus looked
forward to the time when the Kingdom
of Heaven shbuld be established among
men, and God's will should be done
upon earth as It Is done in heaven.
One can hardly reoonclle In his mind
the Idea of poverty and human suffer
ing as Indispensable features In the es
tablished kingdom of a perfect God.
Considering poverty, then, as a dis
ease to be cured rather than an evil to
be endured, modern organized charity
faces a more splendid and a more stu
pendous task than merely the service of
administering Immediate and tempo
rary relief. Its high mission is none
other than that of "bringing in the
kingdom of God.”
The main difference between the true
physician and the quack or Impostor
is that the former Is content with noth
ing less than the discover}’ and re
moval of the cause of his patient’s dis
order and the permanent re-establish
ment of . normal conditions, while the
latter reaps large financial returns and
much glory by his skillful alleviation
of the symptoms. Both make use of
the symptoms, It Is true, but how dif
ferent the treatment and results. The
one uses them to find the disease and
cure his patient; the other employs
them to fatten his purse and dupe his
unfortunate victim. And the good phy
sician realizes, too, that he must be ex
ceedingly careful how he administers
the frequently needed anodyne, lest he
lose all possibility of a future cure.
The cry of pain Is more than human
ity’s appeal for relief. It Is God's
method of announcing the presence of
disease.
In Identically the same relation which
the skilful and conscientious physician
bears to sick and suffering human]?,
stands the Associated Charities in iia
relation to the community. And, ns the
physician In his efforts toward a cure
employs every known and approved in
fluence, enlists the support and com
plete co-operation of relatives and loved
ones and brings to bear all possible
suggestive influence upon the patient
himself, so organized charity explores
the entire field of possibilities and'
brings Into use every discovered aid in
the cure of poverty and distress, en
deavoring to stimulate and foster seif
respect, secure the complete co-opera-
tlon of kindred and friends, and not
only relieve the Immediate <ji.«tif> ss
which cries out In pain, but tq restore
the individual or the family to a re
spectable and self-respecting place in
society.
The Associated, Charities of Atlanta
a credit to the city, and certainly
deserves the complete co-operation and
support of every individual and every
institution In the community. It con
stitutes a practical and successful at
tempt to apply Christianity to the
pressing needs of the modern age, and
stand3 as a constant affirmation that
the center of religious Interest and re-
liglous activity lies not in the sea-
washed shores of a far distant Holy
Land, and removed from living men
by twenty Centuries of time, but that
it Is wherever and whenever human
suffering cries out fot relief, or human
wrong appeals for redress. It rears
Itself In the midst of our attention to
constantly remind us that every hu
man soul Is,a potential Savior, and that
it is God’s will that every land should
become, In deed and in truth, a Holy
Land.
WHAT WILL YOUR HARVEST BE?
By REV. RICHARD ORME FLINN,
PASTOR NORTH AVENUE PRESBYTERIAN CHURCH
Text: Gal. 6:7. "Be not deceived.
God Is not mocked; for whatsoever a
9 man sowoth that shall he also reap.''
There are several propositions I
wish to make today, and the first Is
this: Man may be deceived: Indeed,
man Is liable to be deceived; nothing
more manifests his weakness and his
dependence than his liability to de
ception. SometimAi he Is deceived
through lack of information; some
times he Is deceived through fault of
calculation; sometimes he Is deceived
through failure of expectation; but
however It may be, he Is con
stantly , deceived. Escape from decep
tion Is difficult Indeed. Despite his ef
fort man often at least falls a* victim
to deception either through Ignorance,
or accident or Intent. Yes, moreover,
there ars not only times when those
about a ipan conspire to misrepresent
and delude him, so that he Is deoelved,
but, furthermore, there are times when
no one is plotting or planning to en
trap him, when yet he may yield him
self over to a fatal self-deception.
Self-deception Is of all deceptions the
most dangerous, the most subtle. Any
tdate of deception Is dangerous, but
self-deception Is pre-eminently danger
ous. 1 say any state of deception Is
dangerous. A man wtyo Is deceived Is
never safe. He can not estimate the
post, he can not calculate the present,
he can not forecast the future. He Is
like an engineer runglnp headlong un
der mistaken orders when the operator
has blundered, who without a tremor,
sitting quietly at his post, flings the
throttle wide open and lets his engine
go thundering through the night,
though he is speeding headlong toward
a swift and certain dissolution. Thus
a man who is deceived at any moment
may suffer the shock of a rude awaken
ing. The deceived soul at any Instant
may lose Its calm composure us
dashes Into the abyss when it Is too
late to avert the catastrophe.
'The second proposition then Is this:
In some things man can not afford to
be deceived. I grant you that there
are tlmoa when deception doesn't much
matter, as the mistake may be so nat
ural that all parties may be deceived
alike. In grammar two negatives may
amount to an affirmative, so In life it
may come to pass that a double mis
take may result In safety. Home time
ngo I read of an instance Illustrative
of this. An engineer was impressed
with a sense of danger. He was run
ning according to orders; nil was well
so far as he could tell. He was a
Christian man and so because of this
foreboding he gave himself to Inces
sant prayer. After awhile all sense of
danger left him. Later In tho run In*
found that an operator had gone to
sleep and had not warned him to take
a siding. He had passed the stdfng and
gone thundering along a track upon
which the other train should have been
At the same Instant. While he was
praying something happened to the
other engine, and between stations It
broke down and the delay caused by
that accident enabled him to tu^ke the
next switch In safety. There was a
double mistake, one on the part of the
operator, the other on the part of the
mechanic. These two mistakes neu
tralized each oyier and so It did not
matter; all ended well.
Again, some mlstnkeH may not much
matter because the event with which
they are concerned may be variable,
the consequence uncertain, and It may
not necessarily occur that because? the
mistake is made the dreaded accident
will occur.
But, again, n mistake may not much
matter, because even If the consequence
Is certain. It is not .significant. The
consequences arc not sufficient to be
important.
A Fatal Mistake
But I renffltm the fact that there nro
mistakes which men can not afford to
mako. There ars times when men can
not afford to be deceived, and that to
which reference is piade In our text Is
such a thing as this. A man can net
afford to be deceived when he Is deal
ing with God.
First, It matters If we are deceived
when we are thus dealing with God.
because the consequences are always
serious and always certain. It you nro
deceived concerning spiritual things, tt
matters because, In the first place,
there Is no excuse for It. If you will
consider what God teaches you will
that the way Is made too plain for
you to be Justified In uny delusion.
Second, it matters, because If we are
deceived, we are deceived deliberately,
despite the most solemn warning.
Third, It matters because If we are
deceived the consequence Is not only
certain but Inexorable.
There Is another proposition I wish
to make; that the one thing concern
ing which wo can not be deceived
that thing stated In our text, and if
you will take the text you will find, in
substance, that Its statement amounts
to this. God will see to It that every
man shall receive the result of his own
conduct, w hether that conduct be good,
bad or Indifferent. Let me repeat. "Bo
not deceived. God Is not mocked, for
whatsoever a man soweth that shall he
also reap." Thus God Is saying that
whatsoever your conduct may be, good,
bad or Indifferent, the result of it you
must assume. We can not afford to
l* deceived concerning the Inexora
ble certainty of this. The figure by
which this thought Is conveyed to us
is significant. It refers us to one of the
fixed laws of nature, a law recognized
probably more broadly and more fully
tnan any other law of nature. The law
that like produces like; that what a
man plants he must pluck; that what
a man puts Into life he must take out
of life. Each word of this text is ex
ceedingly significant and most emphat
ic. Therefore let us consider them.
An Inexorable Law.
First, whatsoever a twin soweth that
shall he also reap. The also Is em
phatic. Ho can sow, he shall also reap
If he sows. You and I alike are pro
foundly conscious of our freedom to
act. You know and I know that I can
do things and you can do things. Do
reultze that when we do the things
which we can do that we must take
ttye things wiilch come as a conse
quence of that free action? Our lib
erty is limited to what w-e do. We are
free to run away and leave It; also we
must reap.
Second. That shall he also reap.
Nothing different, nothing else. Like
produces like. Corn seed produces corn.
Cotton seed produces cotton. Likewise
mullein seed produces mullein. This
tles produce thistles. It Is Inevitable;
It Is Inexorable. It never changes—like
produces like.* That shall he also reap.
Third. That shall bo also reap. Reup-
Ing Is different from sowing. There is
a great deal mire of IL You would not
fling your seed away Into the mire If
you were to receive only as much ns
you put there. It Is because seed re
produces Itself a thousand fold that you
can afford, even In times of famine, to
husband the handful and plant It In
the field. Years ago a mummy was
discovered fn an Egyptian tomb. As i
they unwrapped the cloth that was;
about It they found a few grains of■
wheat. These they took and planted. •
The wheat grevf, for, although It had
been 'hidden for a thousand years, the
germ of life was present still. When
the harvest was ripe hey gathered all
of the kernels and re .danted them.
These were watched, the kernels gath
ered and replanted, and It Is stated that
there nre now fields of wheat that have
sprung from those few seeds that fell
from that mummy years ago. And so It
Is with deeds. What you do Increases.
It Is Illustrated all through life. It Is
amazing how quickly the Interest of
money will equnl the original capital If
you leave It and let It compound. A
little money Invested In childhood, If
left until you nre old, will be a compe
tence. Why? The reaping Is greater
than the sowing. It Is a solemn thing
when we pause to reflect that Just os
what we have been putting Into the
ground Is going to Increase'a thousand
fold. so also that which we have been
putting Into life during all the past Is
going to Increase likewise a thousand
fold. We may sow to the wind—oh, the
sadness of Itl Some of us have done
it, but If we do we must reap the
whirlwind—for some of us It Is not far
ahead.
Fourth. Whatsoever a man soweth
that shall he also reap. Oh, of course,
I know that others will reap It with
him; some of us might wish that wo
the ruin wrought by a reckless boy.
Ife reaps the destitution that springs
from the dissipation of a besotted
husband. The friends, the community,
the church, the state, renp the awful
results of- a foolish life, but he reaps
It likewise who sows, and It Is all
coming back to him: for the boy that
has broken his mother's heart, though
he will not stop now to do It. there will
lenty of leisure In eternity to think,
so for the son who has wasted his
father’s substance and brought his gray
hairs In sorrow to the grave; and the
husband that has ruined a home and
brought children Into life and then
cursed them by Ills course of conduct,
and blasted the hopes of a trusting and
REV. RICHARD ORME FLINN.
loyal woman. Yes, all these will have
all eternity to think about w*hat they
have done. Each, each, will reap what
he has sown, and the time will come
when he will not seek to lay the blame
on others, ns he does today; but hls
poor blasted soul will at lost feel all
the bitterness and blackness of his own
cursed career. Yes, he will then him
self reap what others have hnd to
bear ns a result of hls planting, and
then he will know the eternal remorse
which hls own sin has begotten.
A Terrible Certainty.
Fifth. Whatsoever a man soweth that
shall he also reap. I repeat, It Is In
exorable; there 1h no escape. "Reaping
must occur. It Is because, unconscious
and unconfessed, there Is In the tnlnds
of many of us a feeling that in some
way wo shall escape that wo ever dare
to do the things we allow ourselves to
do. It Is because we hope that by some
means we may elude this law of life
that we so carelessly drift on, neglect*
Ing to embrace the offer of solvation
and foolishly and thoughtlessly sowing
the seeds of thistles when we ought to
pause and let us consider the pledge
or the certainty that We shall also reap
what we have sown.
The first thought presented by the
text to emphasize the certainty of our
reaping Is the analogy of nature; the
fact that In all the centuries since this
old world has been rolling on around
sun this law invariably has been
operative. Tho laws that have been
legislated by potentates and powers In
numerable have waxed old and tyeen
forgotten. The very powers that Im
posed them have themselves passed
from the scene, but unvarying through
all the slow and tedious passage of the
years, this law has never ceased to
operate. And now the text tells us Just i
fas this law Is true concerning that
j which is sown In the field also God
demands that the same principle shall
■ apply to our life. We must assume the
: responsibility of our own actions at
• last, no mntter what those actions have
| been, whether good, bad or Indifferent.
This is the fixed decree of God.
But this is not the strongest appeal
of our text. We know that the time is
coming when the laws of nature are go
ing to cease. May It not be possible
_ that the same God who established
these laws for nature will annul this
j law for souls and make It possible for
jus to escape? No. Listen! The great
fact above all facts which emphasizes
and which makes certain the consum
mation and enforcement of this law Is
God Himself. In the middle of the text
stands God! Be not deceived, God!
Not nature, but God! Be not deceived.
God Is not mocked, whatsoever a man
sowoth that shall he also reap. The
guarantee that hls pledge will be kept,
that we must be responsible for what
wc have done and said and seen. Is God
Himself. Often, because of superior
wisdom, a man may elude this nppar
ently fixed law of sequence, and may
reap what he has not sown. For In
stance, a man may mock a man and get
from him that to which he Is not en
titled, either because the man tvhom he
mocks Is Ignorant or because he Is Im
potent or because he Is Indifferent .and
does not resist. I say. you may elude
this law In dealing with man and get
w hat you are not entitled to, because of
the other’s Ignorance, or Impotence, or
Indifference. A man may elude the
fixed laws of nature, and, having plunt-
ed, ho may pull up and destroy the
harvest. He may choose to have noth
ing rather than to have what he
planned, and he may succeed In eluding
the law' of nature by destroying the
crop and so not reap what he planted.
Listen! A man canot mock God.
God Is not Ignorant, you cannot deceive
Him. He Is omniscient. God Is not
Impotent. You canot force Him. You
cannot brow beat Him—He is omnipo
tent. God Is not Indifferent, and on
this point He w'arns us not to be de
ceived for He will not Ignore, He will
not condone. He will not change. God
Is Just, and God hath said that He will
deal with every man according to the
deeds done In the body, and there Is
no respecter of persons with Him.
Moreover you cannot elude God. You
cannot uproot what you have sown.
What you have sown Is past, that which
lies behind you, the lost years, are out
of your reach and In God’s keeping.
And listen, they are locked so that
none but God Himself can break the
seal. What you have said or thought
or done are In The Books; you cannot
change the record. You cannot reach
the page. It has passed Into the pres
ence of God and cannot by any man
be obliterated. No legislation can ex
punge that record. It Is made and God
know’s It and God has It.
What Is the conclusion, then? This,
that life is a tremendously serious af
fair, entirely too serious for careless
ness. entirely too serious for drifting,
entirely too serious for delay. Life is
a tremendously serious affair, and we
must deal with these great eternal facts
and prepare for the consequences.
There are three propositions now I
would like to make. First, what we put
Into the present we must take out of
the future. Today you jnay determine
w'hat tomorrow* will mean to you. Nay,
more—today you must determine your
tomorrow. What you do today will de
termine what you will do and what
you will have tomorrow. You can make
tomorrow what you will, but having
made it you can never unmake It. It
has passed beyond you when the day
has gone; therefore, bew'are w'hat you
mako It.
Second, what you desire to .take out
you must put In today. Have you nny
desire concerning the future? Then
prepare for it by today’s planting. This
Is a glorious thought as well as a seri
ous thought. What do you want to
be In the future? Have you any de
sires, young man, for physical prefer-
ment? If you will go about it today
you may be strong tomorrow If Provi
dence permits. All things being equal,
there is little danger of failure. I have
rend that Sandow, reputed to be the
strongest man in the world, when a
youth was undeveloped and weak. Go
ing with hls father to see some of the
statues of Michael Angelo, hls soul
was fired with enthusiasm at the splen
did proportions there displayed, and he
determined then and there that he
would develop hls body to the highest
possible point. Ho began at once to
exercise with this In view', and you
know the result. He became as marvel
ous a representation of physical per
fection In flesh os was ever made in
stone.
What Do You Want?
Are your aspirations for the future
along lines of financial preferment? Do
you want to be rich? My dear friends,
I do not see why any young man with
reasonable sense and with health
should not be rich today. I really do
not. There Is no place In the world
whero It Is ear'er legitimately to make
money than in the South, and at this
time you may be rich if you want to
be. Others have been—you may be.
But If you are to be rich tomorrow you
must husband yoi .• resources today and
wisely Invest them. You cannot lounge
around today and have the luxury of
your own palatial home tomorrow.
You must sweat today If you want to
rest tomorrow. You must put In today
what you want to take out tomorrow*.
Do you w*ant to bo intellectual—a
leader of thought? With due diligence
you may become such an Intellectual*
leader. It Is perfectly marvelous how*
the brain develops when a man gives
himself over to patient and heroic
study. If God leads you along thnt
line and ypu work to the best of your
ability today you may have a splendid
equipment Intellectually tomorrow.
I repeat. What you desire* tomorrow
you must put In today, but you may
put It In today, thank God, and have
It tomorrow.
But listen! What are these things
of tho flesh? In a little while the
strongest frame grows weak. Money?
another’s part—may c
in
dpate a
t? Wh
fortune
It amount to? As we stand before the
great ocean of the unknown and real
ize that each succeeding generation
knows more in Its childhood than the
past generation knew* In their maturity;
that the average man of tho last times
may have more knowledge than the
formers seers and sages—what does
mere Intellectual attainment amount to?
What Is Worth While?
Nay, there Is but one great attain
ment that Is of supreme worth; there
Is but one thing that can fully recom
pense us for the most lavish outlay of
life and effort, and that Is spiritual at
tainment. Yes, spiritual strength, spir
itual wealth and spiritual wisdom alone
are worthy of our unwearied quest.
These, If attained, will never be lost.
These, If secured, will never decrease
In value or Importance; and these alone
can fully satisfy. Moreover these best
things none need fall to win. Though
there may be uncertainty about your
attaining wealth or wisdom or physical
prowess, there Is no uncertainty about
your attaining to spiritual pre-emi
nence If you lay your whole self out In
a life effort for this. But, mind, you
must plant for this if you are to attain
this as a harvest. And you must plant
for It now. You can not drift on. giv
ing your time and attention to the ac
cumulation of money, or to the gaining
of mere human learning, and hope thus
somehow, because of an inoffensive lifo
and a negative kind of goodness, to win
a spiritual rew*ard. Your effort In buri.
ness may make you rich; your dili
gence In study may make you an emi
nent specialist; your care and culture
may yield you p social distinction, and
yet you may be—a lost soul!—yes, lost!
lost! forever and forever—because > u
have planted only for time and have
forgotten the life beyond, eternity and
God.
Just ns you may win wisdom without
winning wealth, and Just as you may
win w-ealth and wisdom without win
ning physical strength, but Instead may
lose your health in the winning of
them, so also you may be wise and
W’ealthy and healthy and not be holy.
If you want spiritual things you must
plant for them. Are you doing this?
How earnestly are you doing this? "I’e
not deceived, God Is not mocked, what
soever a q?an soweth that shall he al J
reap."
Third. What we plnnt today we \'i"
reap tomorrow*. Thank God. Sat :>
himself can not hinder us from : *
efvlng tomorrow w’hat we have plant
ed today. There Is no power in eat i
or hell thnt can prevent your reajdrtr.
He who plants for eternity may be
certain of hls reward ns God Him
self. Again, I say we can not he sure
of our money, we can not he sure t
our health, we can not be sure of an
thing but this, that what we plant t -
day for eternity we shall nssur**dlv re
ceive, yes, we shall renp It, increased
a thousand-fold.
Plant, then, for spiritual things, and
you shall reap them. God Is your guar
antee.
DOING THE BEST BY THE ALIEN
Terse Comments on the Uniform Preyer Meeting Topic of the Young Peo-
pie’s Societies—Christian Endeavor, Baptist Young People's Union, Ep-
worth League, etc.—for November 24 le, “Home Missions: The pro
gress of Work Among the Immigrants." Num. 15: 13-16, 21-31.
By WILLIAM T. ELLIS
The religious force* of North America nre
only now awakening lo the Importance of
one of their greatest problem*; namely, h*»w
to merge the vast alien population Into the
Cbristlnu life of the new world. Frankly,
onlr the most shallow and perfunctory ef
fort* bed l**n put forth, until quite re
cently. toward the *olutlon of this question.
Nor bn* there n» yet appeared nny ade
quate, statesman like method of dealing
with the immigration flood.
Northwest iu such number* n* to give
occasion for rlotmi# expression* of hostility
to them. Mob law undertook to solv^
, j facet this eubject of Asiatic Im
migration. with It* pensions Inflamed and
Its Judgments warped.
America's most Immediate "yellow peril"
Is the peril of yellow Journalism, yellow
politics, and yellow pulpit.
Most persons on the continent nre proba
bly a unit in florin ring that the Astatic*
an«l the European can not l>e ntnnlgnmatiil
to make good Amerlci
this la.tbs belief of
they should express
through proper tnedlu .
but con si derate, large minded and unpreju-
" Ini antipathy la worthy
|VCOp|*».
One of the "white man's burdens" Is the
lietterment of the whole world.
However much opinion may differ con
cerning the desirability of Aslntlc coolie
Immigration, there can be only one view
nmoug serious-minded persons as to the de
sirability and Importance of welcoming stu
dents from the East to the education of
the West. Even on the low plane of com
mercial Kagoclty, It I* desirable that these
future rulers of China. Jn|utu and Korea
shroutd acquire a sympathy with our Insti
tutions and Ideal*, and establish alliances
with our people. All the (fond* that diplo
macy may weave will not be so strong til
binding to us the Orient of the next gener
ation ns would tw» the simple fact that we
had educated her dominant spirit*. Still
more Important, though, is the social and
religion* aspect of this opportunity. This
is an miequah-d chance to lay the shaping
hand of (qiristlanlty upon the Eastern na
tions. The most direct, effective and Inex
pensive foreign mission work that I’hrlstlau
America and Canada can do Is to welcome
dents
Far East.
•tu-
tmmlgrntl
Ipllng’s r
est that A
tlon of the right
recent exhorta
tion in the Northwest that Anglo-Saxon im
migration lie encouraged hns set it great
many persons to thlnklug. He Is on
right track: It Is the inau who says "
ami not the one who Is forever crying
"Don't" who takes rank as an empire
builder.
No better service can be rendered .....
Immigrant than to keep high and unsullied
the national Ideals, and to rcoulre hliu to
live up to them, it la no klmitiena to the
foreigner to lower onr standards In
taken * F *'* ' *
prejud
The newly awakened Christian conscious-
.tin. of I
H»ple s stud)
. w church'*
horizon. Young people's study classes are
taking up the immigration question. Aide
tioolui and articles nre tiring written upon
It; a body of reliable literature U lielng
created. The churches are developing
seriously. Actual work for the alien Is lie
Ing done on a large scale; and still greater
prospects are abend.
MOULDINGS
Plate rail., chair rail..
GEORGIA PAINT A GLASS CO.
40 Peachtree Street.
A t'hrhtlalt greeting to the tw-wlldered.
these two countries, lourij mid **-i»*1H\*» tiuuilgraut la a test!-
TEETH
pain. 60c each. Beat
teeth S3. Money ess
not buy belt Fr-
1*111 LA DKLt'UlA
DK.NTAI. ItUOMS.
few a* Whitehall St.
Nsws and Nstss
Most of the Protestant denominations
have set a very much higher figure for their
foreign missionary appropriation for the
ptesent year. They look to the laymen to
bring up the umount. The Disciples of
Christ, or Christians, are raising j3Go,0tx>,G<X>
next year ami are asking for fifty new mis
sionaries.
Congregittloimllsta bnve undertaken to or
ganize n nntiodhl Congregational Brother
hood, following In the lend of the l*rc»hy-
terlau Brotherhood, the Brotherhood of An
drew and 1'htllp, the Brotherhood of fit.
Andrew, uml the Wesley Brotherhood of
other churches.'
The tllscusslon over the Presbyterian Book
nf Common Worship hns scaretly closed l*e-
fur# the Congregational National Council
ablMdnted n commission of nine to prepare
u order of common worship.
The work of Charles SteUle, secretary of
In* department of church nud labor of the
'reshyterlan church, has l*een such a pro-
lounced factor in the recent religious life
f America that the CnngrcgnHomilist* have
decided to appoint nu industrial secretary.
An independent church that hns lived
wenty-flve years under the one pastorate Is
he utti
church.
u»
anniversary was
ministry to take up work nmong the new t
churches of thp West.
Chief Pleasant Porter, of the Creek tin-
recently deceased, undoubtedly the
most eminent Indian tn America. ....
idder of the Presbyterian church In Musko
gee. Indian Territory.
A remarkable canvass of Toronto has re
sulted In n list i»f about 20,000 petitioner*
for the union of all Protestant denomina
tions. Plans are on foot to Increase tbo list
to at least 100,000.
SECURED
or Money Back
Seven Sentence SsrtnQns
work.
The International Sunday School Asian-la
in ha* opened offices in Chicago. This Is
V first time that a central headquarter*
Im* been estaldlshml.
The FugiUh Coagwgathmatlst* have been
iperimciiting with « more 4*etitrniixed or
ganization. They report favorably upon it.
The first Instance of actual Inter-denomi
national uniop in India is the appmarbing
amalgamation of the Congregational Union
with the Presbyterian Synod of South ludla.
which embrace* the American Dutch lle-
foruied churches and the United Free
(’bunch pt Scotland.
A unique method of meeting the condi
tion* entailed by the dearth <»f candid ate*
for thg ministry has been adopted
Every day I* n fresh loginning;
Every day l* the world made tier.-.
—Snsnn Coolldge.
ey can conqufer who believe they can.—
Triumph and toll nre twins, and
sun* the cloud of sorrow;
Strike from umnklnd the principle of
faith ami men would have no wore history
than a flock of sheep.—Bulwer Lyttou.
path* l»e*.*t with
Pnrkhurst, D. D.
. resbytetiau church In
niltcdtumry superintendent
and got sixty youug
..... One of Its
ent to Englami >
-audidatca for the
CLOTH i MG
ON
CREDIT
FOR MEN AND WOMEN. SPARE
11.00 A WEEK. WE WILL KEEP
YOU WELL-DRESSEO.
THE FAIR
S3 WHITEHALL STREET.
POSITIONS
CONTRACT given, backed'by 9300,000.00 capital and 18 years' SUCCESS
DRAUGHON’S Business Colleges
ATLANTA, 122 Peachtree St. pnd JACKSONVILLE.
Bookkeeping, Banking, Shorthand, Penmanship, Telegraphy, etc. Indorsed
by business men. Also teach by mall. Write, phone, or call for catalogue.
30 Colleges in 17 States
TRY IT NEXT TIME TO
Cincinnati and Louisville
THROUGH SLEEPING AND DINING CARS
City Ticket Office, 4 Peachtree
You Would Not Aecopt Counterfeit
Money—Why Accept Count.rf.lt
Good,?
Good money Is made by the govern
ment In which yon have Implicit faith
and confidence. C ood Foods are made
by manufacturers who are willing to
.take their reputation, on the quality
of the material offered to you through
the medium nf their advertisement. In
thla paper. Counterfeit good, are not
advertised. The reu.on for It I* thiy
will not bear the cloee ecrutlny to
which genuine advertised good, are
.objected. Counterfeit money pay,
more profit to the counterfeiter. Coun
terfeit good, are offered to you for the
mo reason.
In.i.t on the Genuine—Reject tho
Counterfeit.
Gas Fixtures!