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2 (842) THE
a gift to the Hospital to help others who are
sick."
In the picture labeled an operation, behold
the personel of the Hospital force. You recognize
the Dr. 1 am sure, just to his right stands
Dr. Yang, Dr.'s graduate giving the chloroform,
a new and very raw untrained helper is at Dr.'s
mm [ ||1|s WV
PARTIAL VIEW OF DISPENSARY
THE TRUE END OF LIFE.
BY KEY. K. Li. BENN.
There are two theories of life which knock at
the door of man's personality for approval and
acceptance. The one is self-culture or egotism;
the other is socialistic-Altruism; and each has a
deep hold on multitudes.
The first appeals to the individual to make
the most of himself, it stresses the preservation
of life and character-building. It urges one to
care for his health by strictly observing the
laws of hygiene; to cultivate his mental faculties
by the study of science and philosophy,
literature and history, poetry and music; to live
with Dante and Goethe and Shakespeare and
commune with whatever conduces to an iutellec
tuul transcendentalism; to travel extensively
for self-improvement and amass wealth for the
prestige and employment which accrue from it.
Self-culture is egotism; it is utterly selfish. It
is like a pool which gathers in the sunshine and
the rain, the perfume of flowers and the song
of birds, but having no outlet it becomes stagnant
and foul and breeds miasma. It has been
the prolific parent of many soul-destroying
errors.
The second appeals to the individual to empty
himself out in devotion to others. It bids hiin
serve the common weal. It scorns the life of
the philosopher, the thinker, the scientist, the
literatuer, the Kants and Newtons and Shakespeares
as impractical and valueless to civilization.
It emphasizes practical activity for others.
And this theory is gaining in popular favor.
Jt is the source of the multitudinous moral and
benevolent and progmatieal movements which infest
the atmosphere, and which question the right
of established and tried institutions; belittle the
value of creeds, doctrines and principles; endeavor
to overthrow the philosophic working of
the Church; confess no sin and acknowledge the
need of no atonement and regeneration. Altruism
is like a fountain which gives out its waters
and having no source of replenishment eventually
becomes exhausted.
Therefore neither self-culture nor altruism is
the highest end of life. The one gathers all and
no one is any better for one's getting; the other
lives for the common weal, but falls short of
genuine satisfaction. The ultimate of life is the
glory of God, (Rom. 11:36; 1 Cor. 10:31).
There can be but little good in living for self;
there mav be more in liviner for others Vmt it
has serious limitations; but living for glory of
God includes both self and others, because it is
the condition of the highest self-culture and the
noblest altruism. It recognizes God as the first
cause and final end of life, (Rom. 11:36). It
PRESBYTERIAN OF THE 8 <
left hand, and next stands Mr. McCutehen, our
Hoy's School professor. The only lady and
trained nurse available is Mrs. Bradley, who is
only called in on very serious cases, or when
a lady is necessary. The boy standing behind
the sterilizer is a general utility servant.
Do you see that trained nurse who should be
there to help in the thousand ways she alone
could help in? Dr. Bradley performed an exceedingly
ditlicult, tedious and dangerous oper+
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uuuu uii inu auuuiut'u wiiii mis vvonaeriui ioree
of helpers, and all liis work is done thus as it
were left handed.
W on't some oue come quickly and be his right
hand / As we look at the growth of the work,
at these pictures that show what the Master
has done through his servants in the home laud,
our hearts are idled with rejoicing and praise to
Him who stirs the hearts of men to do His
will, and we pray that the good work will continue
until all our fields, missions and stations
are as well fitted to do the work they are established
to do. The Chapel is so situated that a
gratefully acknowledges Cod as the source of
talents, position, learning and temporal success,
aiiu it giaieiuny devotes tnese to his giory uy
employing them to build up those institutions
whicii really and truly interpret God, and to
foster those enterprises which substantially and
permanently benefit mankind, and to advance
the interest of those agencies for the spread of
the gospel, 'the only possible good that can
come to the individual from his talents and position
and worldly success is the larger privilege
of creating for himself the higher values and the
truer x-ickes, and the only possible way of doing
Mi lcs i-j K\r nnnonowa4'i*A/? 4-V?r??*? t-- ? -?
i/uui i.j 1J J vvuo&v/iatuig biiciii. IU uic service U1
Uod. This is the essential meaning and motive
and object of life; and, as it permeates and
actuates, it reduces life of its coarseness, its
vulgarities, its sordidness, its selfishness, its
meanness, its narrowness by converting land
transmuting position, knowledge, talents and
money into Christian character and the kingdom
of God.
Christ lived the richest and fullest life the
world ever witnessed. He was at once a selfcuituicd
and an altruist, but this was not the
end of his life. He neither lived for himself
nor for others; he lived for the glorification of
God the Father, (John 6:38; 17:4). The abso
lute ruitniment ol the father's will was the
end lor which he lived. He cared for his body,
preserved his health, protected himself and built
up a vigorous physique. He cultivated his faculties,
increased in wisdom, and showed that he
was a thinker. He went regularly to the house
of God, prayed without ceasing, and made use
of every edifying means. He also gave himself
to others; he went about doing good; he healed
the sick, instructed the ignorant, comforted the
sorrowing; relieved the distressed; he poured
out his life on the cross and gave himself to be
a propitiation for sin. He cultivated himself
and emptied himself for the glory of God the
Father. And that is the chief end of man; any
end less than the glory of God is highly dishonoring
to God. and certainlv it is an nnwnrtViv
disposition of life.
s
Self-culture is selfish and mean; socialisticaltruism
is weak and limited; self-culture and
altruism combined, and blended in the individual,
without reference to God, constitutes a
species of atheism; but united for the glory of
God, self-culture loses its selfishness and
altruism loses its weakness and becomes
supremely beautiful. Then God becomes the
fountain of inspiration, the secret of civilization,
the condition of power and progress, and mankind
is permanently benefitted and God is truly
glorified.
- ?A.
9
DOTH [ September 6, 1911
gool picture of it was not to be obtained. It
is just opposite the Hospital across the yard. It
seats 200 or more people comfortably, is easy
to speak in, a simple hall with benches, aud for
several months the room has been^ filled every
Sunday with women to hear the Gospel message.
The men are fewer in number but fully as interested.
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PRIVATE ROOM
The age therefore needs two things: first, a
clearer conception of the meaning and motive
and object of life; and second, a deeper religious
experience. The one must come from a thorough
knowledge of the doctrines and ethics of the
Bible; and the other must come from a personal
devotion and loyalty to Jesus Christ. This is
how men like Paul and the great hosts of Christian
men of every age, men like Alexander Duff,
Chinese Gordon, Joseph Nusima, "Stonewall"
Jackson lived within all the movement and pressure
of the world as spirited men and as shining
examples of manly strength and beauty and
usefulness. This is the divinely appointed way,
it cannot be improved upon. O taste and see
that the Lord is good, blessed is the man that
trusteth in Him. "Who will not come for such spiritual
knowledge? Who will not come for
such a service ? Who will not give his heart and
life to such a God?
THE HOLY AND COMMON.
We are living in times when there is a great
tendency among people of all classes to make
no marked and broad distinction between holy
things and common things. Many are saying
that good work is worship to God. The sacred
and the secular are being merged together, and
the secular, in very many instances, predominates
over the sacred. Holy things are subjected
to unholy uses. This has always been the case
in times of widespread anostaev 51 Yirl mnro 1
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degeneracy. It was notably so during periods
in Old Testament history, when there was a
general backsliding. The line between holy
things, as drawn by God, was practically obliterated.
This was the state of things in Ezekiel's
day. Here is what God said through that prophet:
"Her priests have done violence to my
law, and have profaned mine holy things; they
have put no difference between the holy and the
common, neither have they caused men to discern
between the unclean and the clean." The
very fact that those people recognized no difference
between hnlv thinrra on/I
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shows that they were in a very low moral and
spiritual condition. It gives evidence of the
fact that a sense of personal sin was absent. It
indicates that the fear of God had departed
from all who disregarded that divinely-made
distinction. And the priests were the chief offenders.
They were the official leaders of the people,
and as such, it was their duty to set an
example of due regard for the distinction which
God had made, and which he wanted to be continually
maintained. A snarp and unvarying
line was to be kept drawn between holy and