The Waterbury Democrat., 1937-05-17

The 1uIl text or MT. Allan
 To all of US there come times when we think seriously about life. At such times one may ask himself such questions as: What is the pur- pose of existence? Why am I here? What should be life's purpose? To serve oneself or to serve others? We know, of course, how Jesus would have answered these questions. He said of himself: "The Son of man came not to be ministered unto, but to minister" Also, T am among you as he that serveth." Jesus had no doubt of his. mission. He was here to serve.
 When our Master was asked, (Which Is the first commandment of all?" he told his inquirer that the first is to love God and the second is to love man. In no instance did Jesus urge obedience to the first without immediately adding the sec ond. As recorded by John, there were two occasions when Jesus stressed the second without men, tioning the first: in the thirteenth chapter, calling 1t new command ment"; and in the fifteenth chapter, "my commandment, That ye love one another" This command to Hove one another" has been empha- sized more by John than by any other writer in the New Testament. In his first epis.le he wrote, "He that loveth not his brother whom he hath seen, how can he love God whom he hath not seen?" Indeed, so strongly did John feel the neces- sity for our loving our fellow men, that he said, in effect, if we do not love one another we cannot possibly love God. In other words, if we are not living in just and helpful rela- tioGs with our fellow men, there ]S something wrong with our concept of God.
 If we look over the stories or par ablss with which Jesus illustrated his teachings. we may notice that on a number of occasions he stressed the thought of service. In his para ble of the good Samaritan we may read his implied commendation of the Samaritan, who selflessly served the wounded man, and his implied condemnation of the selfishness which prompted the priest and Le- vite to do nothing. They were so wrapped up in themselves, so im- mersed in their own affairs, they had no time for anyone else. They did nothing.
 In the parable of the judgment, the accusation was, T was an hun gred, and ye gave me no meat" Again, the selfishness which did nothing.
 Tn the parable of the talents, one servant was condemned, not because he had few talents, but because he did not use the one he had. He did nothing.
 Government of Divine Principle
 There is a question which con- fronts the world today, and to which each of us must give consideration. It is this: Can this world be brought under the government of divine Principle? Some of us may be ready to say we believe 1t is possible. But what are we doing to bring it about? We shall not help if, like the priest and Levite of the parable, We do nothing. But the Samaritans of to- day can. The Samaritan, you will remember, was t..e one who took Tn the situation, saw the need, was wise enough to know what to do, had the desire and ability to do 1t, and proved that in such dire straits self less service was the one thing needed. u.
 How well did the Samaritan of the parable illustrate Jesus own life of unsettled service! Might we not properly call 1t divine service? Di- vine service should mean more than formal worship. As has been point ed out in the Christian Science text book, Science and Health with Key to the Scriptures" by Mary Baker Eddy (p. 40): Tt is sad that the phrase divine service has come so generally to mean public worship instead of daily deeds" Divine serv- ice s something that should begin early Monday morning and last throughout the week. Divine Serv- ice means meeting humanity's needs through an understanding of what is true about God and man. Divine service means utilizing the power Of good over evil, truth over error, and harmony over discord, thus proving that the kingdom of God is at hand. Divine service means helping each other. What are called our church services are intended to fit us for this work; and, looked upon in this way, how necessary they are.
 True service, as we understand 1t in Christian Science, has two sides its Godward side and its manward side: response to God and responsl- bility to men. To regard religion solely as a means of comfort to one- self, without any obligation to com- fort others, would be selfish. Re- ligion has properly two sideS-get- ting and giving; receiving and re- decting: hearing and doing. On more than one occasion our Master reproached those who did not prac- tice their religion in their human relationships; those who knew what they should do and did 1t not. He said, "every one that hearth these sayings of mine, and doeth them not. shall be likened unto a foolish which did not express itself in help ful service as inadequate and selfish.
 One of our hymns Christian Scl-