The Providence news. (Providence [R.I.]) 1891-1906, 1902-10-27

When an mulNluudl Jumps ~ I" -
clusion he usually lands on all fours. Inc
same is true OF a nation. 'fet II mus
be admitted that there are times when
both the individual and the nation reap
as IL were. in the dark and land on ther
feet. where IL would have taken years oi
a century TO have arrived in the same
place. guided by the most subtle logic ana
Hntirng experience.
The common attitude of the majority
of people Is that the way of attainment
unto the life as II Is revealed In Jesus
Christ Is narrow and restricted. The
world leaps 10 this conclusion without
any special knowledge. The world is
right The entrance is narrow and the
way is straitened. and the proof OF II is
found not only In the words of Jesus, but
In the large and instructive volume that
records human experience.
But there are two things that are to
be taken into consideration, both by
those who oppose Christianity on the
ground OF Its limitations and those who
having accepted silently chafe under Its
restrictions. The number In each class
is legion. The one constitutes no small
part of the opposition 10 the church. the
other no small part of the weakness In
the church.
THE TWO WAYS.
The first point to be considered in this
connection is the statement that stands
opposite to our text. Jesus says the way
10 life Is straitened ana the entrance is
narrow. But the road to destruction Is
broad way and has wide gate. This
is simply stating that since We have been
put here We are obliged To 20 some way
and II we object TO the way OF life be-
cause Il Is narrow and accept the other
al irlW Ia
END In destruction.
In denouncing a thing we ought, al
ways to consider the ALTERNATIVES There
are a great many happy mediums ana
middle paths In life but there are pre-
cious few happy goals or middle destina-
uons These middle paths usually run
slider the end or the path as well as the
beginning. An asphalt pavement some
times ends In marsh. The man who
says. "a will neither be a saint nor
sinner, but just a hale fellow well met,
usually finds that this path only runs
short distance and then divides. He
must go one way or the other. Too often
he goes the other way
But there is second consideration 10
be noted. Not only must a man con-
slider the alternative, but he must, II he
reasonables'' OF the path that is pointed
out as leading 10 life. A recent book
contains this rather pungent, yet preg-
nant sentence: 1T Is the bane OF many
OF our churches and sects that they tend
TO monopolize great spiritual heroes OF
the past. Men who felt themselves am
bassadors TO humanity entire, to Jew,
Greek and barbarian. TO bond and free;
men like the Buddha and Jesus. Angus
tine and Martin Luther arc pre-empted
conenticies. II will be the increasing
duty OF the prophet OF solidarity 10 free
these men, too. from the long monopoly
knowledge. appreciation and love OF
many"
STATING A FACT ONLY.
These men. says the writer. have been
preempted By church or sect But IL is
10 be noted that he Is stating merely "A
fact. a fact which illustrates a tendency.
Not only has church or sect claimed
In sense they are, but this church or
sect has invented a way OF its own by
which one is permitted TO enter into
communion with these souls and live In
their spirit.
In the Roman Catholic church the way
is the church itself. In many Protestant
particular creed or standard OF belief. BY
this partcularism the way Is made easy
for species OF faith and a kind OF
works that are TO be brought about In a
way that has no analogy.
The faith OF the child 10 its mother and
the faith OF the child 20 its God differ
not only because the objects In which
the child believes difrer but the method
itself is different. In the one case ~ Is
simple, child-ltke trust In the other IL
Is the acceptance Of a creed which II
Christian work ~ is done I'm n different
field and by a different method than the
field and method IN which and by which
one earns their bread In the sweat OF
their brow.
This is not criticism. but the statement
OF the general fact that men have ever
tended. as Illustrated best by the Roman
Catholic church. 20 draw a hard and fast
line between the secular and the sacred.
FAIRNESS AND REASON.
When we turn 10 our text. therefore,
and ask the one who would reject IL 20
look al II with fairness and reason we
are asking him 10 observe a principle and
realm % Of liis Ru Il gsts EDI lts " reasohabie s
ness out OF the analogies OF our work
a-day experience. Jesus is not saying
way to a heaven OF peariy gates ana
streets paved with gold or 20 a place
where we shall be able 20 do all the
things for which We now condemn other
people for doing az Emerson once 80
logically pointed out.
The way Is the way 20 life. TO the
full realization oi all ones powers. ~
A. the way 10 self-realizatiOn- 10 A. I'm
harmony with the command OF Jesus.
"Be ye therefore perfect. even as your
father IN heaven f. perfect"
IL includes business lifc. the aesthetic
rfe. the NE OF literature and art. the
humdrum life OF washing pots and pana
lot IN the spirit ~ the pharisees. but IN
the spirit Of Jesus. For the Christian life
truly manifested Itself when the man or
woman with the spirit and IN the spirit
Of Jesus does these things Honest bust
ness. noble art. pure literature. are but
broken side lights of life as n whole. and
the entrance 90 all these n narrow
gate.
Thereby hang. a tale. A tale ~ mans
Inconsistency. We can best express II by
an Illustration. II II reasonable 20 sup
pose that there are some men In this city