The Logan Republican. [volume] (Logan, Utah) 1902-1924, 1912-02-13
THE PHARISEE
and THE PUBLICAN
Continued from Page 1.

ward virtues of life, but who failed to |
wiiful sin, and wholly overlook the
love of God. A Publican, upon the
other hand, was a personality who did
not always comply strictly with Jew
ish requirements, and whose environ
ments gave opportunities for doing
wrong. These facts afforded his self.
righteous neighbors an excuse for EN-
phasizing and contrasting their own
merits, and furnished a desired pre-
text for condemning the Savior be-
cause of his association with social
outcasts.
Such types were not peculiar to
the Savior's age. They are as num-
erous today as they were in ancient
times; nor has society changed It's
attitude towards them. Although the
world has produced innumerable Illus
trations of the frequency with which
insincerity and sometimes immortality,
is associated with sanctimonious APP
pearances, yet the exhibition of few
visible merits still proves the most
successful cloak for inward deprav!ty
Although experience has amply DEM
onstrated that petty human faiiings
are not usually incompatible with The
steadfast faith and loyal heart, yet
the world still criticizes wilful liar
less than It does an occasional trans
gressor of temperance 1t continues to
reward the pretender with reverend
greetings in the market places; and
persists in preventing the small, but
open offender from being valued for
even the virtues he does possess. The
thoughtless masses want no inquiry
into causes or motives. They judge
from the surface and condemn from
appearances.
II was doubtless for the purpose OF
directing the attention to precisely
this error, that Jesus chose to remove
these prototypes from the arena of
human prejudice. His story places
j 2-Rolapp
them in the Temple, engaged in per
son.l supplication before the Throne
of Grace That situation presented
the best means for disclosing their
real natures. Before an all-knowing
Father there could be no advantage in
concealment; and before an admitted
ly righteous Judge, each character
would naturally present his own
strongest appeal for divine considera
ton. And so, each is permitted to state
his own case.
Says the Pharisee: God, thank
thee that am not as other men are
extortionate, unjust, adulterers. OF
even as this Publican. I fast twice
in the week, and give tithes on all
possess"
How characteristic that prayer Is
of the pharisaical nature, which the
Mister desired to portray. Although
expressed in form of gratitude. it is
merely the avowal of superior CLAIM,
to Divine favor, based upon few min
or virtues effected, and few extreme
sins avoided. That is the peculiar dis
tinguishing exhibition of self-righteous
ness. 1t never acknowledges greater
excellence in others, but habitually
contrasts itself with extreme wicked
ness. and then glories at its own pde
eminence in such comparisons. The
self-righteous recognizes only a single
division Of mankind. One part in him
self, and the other is composed OF
those mortals who. in vanishing de
gree, differ from his own selected
virtues. He Is therefore, ever thank
full not TO like other men, because
they are simply useful as pointed II
Illustrations of his own arrogated sane
tity.
And then, again, how repeatedly
Standardization boasts. its petty vir
tues, Doubtless every neighbor of the
Pharisee could have testified - his
shown compliance with trivial reii
gious requirements. So publicly hat
he paid his tithes. and so frequently
had he talked about his HASTINGS, that
rome but the deaf ape the blind coul'
have failed to take notice. put foi
what purpose? To him these sacri
fices were never privileged opportuni
ties to raise the soul above the body
and the spiritual above the earthly
They were mere advances IN bar
gain the lGciits of which he eApe' 'ed
to rec by way of increased returns
from roh, ana pleasurable notosiety
before men
Such men are a great hindrance tc
the advancement of unselfisn worth