The Washington herald., 1922-06-24
Golden Rule Is Greatest
Of Precepts, Says Bryan
Far Surpasses Negative PHILOSOPHERS Of Con
fucianism, Buddhism and Others,
He Declares.
By WILLIAM ]. BRYAN.


the duty that each human being
owes to his fellow men Is set forth
in the opening chapters-the second
and third-of the wonderful book
or Ezekiel
Ezekiel. third Of the greater
prophets, was sent to the Children
OF Israel with a message: he was
commissioned watchman to the
House of Israel and his duty was de-
fined. He was told what to say
and informed that he would share
the guilt of those who he failed
to warn, but that he could main
tain his innocence II he delivered
the needed warning. even though
the warning was not needed.
The evasive question asked By
Cain. Am I my brothers keeper"
has been asked in every generation
since. not so often by those guilty
Of aggressive attack upon the
brother as by those who ind in
the question an excuse for not aid
ing a fellow being when in need.
The matter may be considered from
two standpoints. First. ones duty
to abstain from injury to another
this Is covered by the command
ments which enumerate the usual
forms of trespass upon the rights
of others. The second covers fall
ure to ofYer assistance when to aid
is moral duty.
An Important Dinerence.
The difference between the golden
FnlA ~ TAnfnrIna fha Gnldan
Rule Of Christ brings out this i'm
portant distinction.
Confucisnism was purely mega
tive-Do not unto others as you
would not have others do unto you.
1t simply condensed into a sentence
the negative part of the Ten Com
msndments.
Christ's Golden Rue is positive
Whatsoever ye would that men
should do to you, do ye even SO to
them"
The Commandments enforce a re-
spect for the rights of others, bui
there is no warmth or sympathy in
them. They prevent injustice, bu,
justice, II 1t can be defined as the
antithesis OF injustice. falls far be-
low the standard set by Christ. The
world would be a cold place to live
in II man knew no higher virtue
than Justice.
learned in China that Confucian-
ism did not require one to risk any
thing TO help anothSr. II, for in
stance, man standing on the bank
of a stream saw another fall in,
he would not consider himself under
any obligation to help him out; his
philosophy did not require that. 1
was told that some even went far
ther than that and feared that IL
they rescued one in danger OF
drowning they might offend the evil
spirit that pushed him in and thus
endanger themselves.
1t is complacent sort of philos-
ophy; 1t not only relieves one of
exertion, but saves him from Dos
sible risk to himself. The diner
ence between such a philosophy
and extreme selfishness is too in
significant to be easily discernible,
Investment In Brotherhood.
The philosophy OF Christ, how
ever presents an entirely different
view of life.
While In the larger sense IT is
selfish, because 1t suggests the DOS
sioility Of ones receiving from an
other the idea embodied in the cast
Ing Of bread upon the waters-still
II is legitimate kind of selfish
ness. 1t begins by doing good to
others; 1t Is an investment in broth
erhood which brings a Legitimate.
return.
Ezekiel was commanded to do his
duty. He was told not TO be
afraid of those whom he was ad-
Vised to warn-"neither be afraid
of their words, though briars and
thorns be with thee, and thou dost
dwell among scorpions" 1t was
not pleasant task to which he was
called, but he was to be mot afraid
OF their words, nor be dismayed at
their looks" He was to set before
them the perils which they would
encounter and the punishments
which they would invite.
Then came the words intended
for all time; they set the standard
for Gentiles no less than for the
Jews:
When I say unto the wicked,
Thou shalt surely die: and thou
givest him not warning, nor speak
est TO warn the wicked from his
wicked way. to save his life; the
same wicked man shall die in his
iniquity; but his blood will re-
quire at thine hand"
Ezekiel was his brothers keeper
in very positive sense. II Ezekiel
could have saved him by a warn
ing and failed to do so. his blood
will require at thine hand"
How could Ezekiel escape re-
sponsibility The next verse tells
US:
Yet II thou warn the wicked,
and he turn not from his wicked
ness. nor from his wicked way, he
shall die in his iniquity; but thou
hast delivered thy soul"
A Weak Excuse.
Here we have the two sides of
the proposition stated In unmistak-
able terms-guilt. IL one who can
save fails to do so; innocence, II
one tries and fails.
Timidity Is sometimes pleaded as
an excuse for failure to warn
others. but the excuse will not bear
analysis. We are not timid about
other things. We do not hesitate
to impart to others any informa-
tion that we have that would be a
benefit to them.
II we see a stranger about to be
run over by a horse or an auto, we
involuntarily shout a warning to
him. II We saw a burglar entering
a house. we would reproach our
selves IL We did not notify the