The Conquest of Fear Part 12

II

It was the spiritually minded man whom I have already quoted as giving me the three great points as to G.o.d's direction who first helped me to see that, on the part of anyone working hard and trying on the whole to do right, the fear of being left without means amounts in effect to denial of G.o.d. Thinking this over for myself during the course of some years, this fear has come to seem to me of the nature of blasphemy. It is like the "Curse G.o.d and die," of the wife of Job. I shall not hesitate to speak strongly on the subject, because so few are speaking on it strongly--while the urgency is pressing.

III

I have already said that it does not seem reasonable that the Father should put us into His universe to expand, and then deny us the power of expanding. The power of expanding is not wrapped up in money, but in the world as it is the independence of the one of the other is not very great. "One of the hardest things I ever had to do," a mother said to me, not long ago, "was to tell my little girl that her father and I could not afford to send her to college." That is what I mean. To most of us "expanding" and "affording" amount to the same thing.

True, there are natures which transcend the limitations of "affording,"

and by innate strength do what others resign themselves to not doing.

For instance, there are men and women who "put themselves" through college, doing similar things which bring out the best in their characters. These are the exceptions; and they are the exceptions precisely for the reason that, whether they know it or not, they are nearer than their fellows to the divine working principle. It is not necessary for us to be conscious of that principle in order to get much of its result, though consciousness enables us to get more of it. The strong are strong because of harmony with G.o.d, at least to some extent.

They may misuse their strength, as we can misuse anything; but the mere fact of possessing it shows a certain degree of touch with the Universal. But I am speaking chiefly of the weak, of those who think first of all in terms of restriction rather than in those of privilege to come and go and be and do.

I repeat that though this privilege is not dependent on money, money expresses it to the average mind.

And what is money after all? It is only a counter for what we call goods. Goods is the word with which, according to our Anglo-Saxon genius for the right phrase, we sum up the good things with which the Father blesses His children. The root connection between good, goods, and G.o.d is worth everyone's attention, A hundred dollars is simply a standard of measurement for so much of G.o.d's good things. A thousand dollars represents so much more; a million dollars so much more again. But it is important to note that this is not G.o.d's standard of measurement; it is man's, and adopted only for man's convenience.

As for G.o.d's standard of measurement it is inconceivable that the Universal Father should give to one of His children far more of His "goods" than he can use, while denying to another that which he is in absolute need of. The Universal Father could surely not do otherwise than bless all alike. With His command of resources He must bless all alike, not by depriving anyone, but by enriching everyone. If everyone does not enjoy plenty it must be because of the bringing in of some principle of distribution which could never have been His.

IV

The right and the wrong principles of distribution are indirectly placed before us by our Lord in one of the most beautiful pa.s.sages which ever fell from human lips. Familiar as it is, I venture to quote it at length, for the reason that the modern translation makes some of the points clearer than they are in the King James version which most of us know best.

"No man can be the bondservant of two masters; for either he will dislike one and like the other, or he will attach himself to one and think slightingly of the other. You cannot be the bondservants both of G.o.d and of gold. For this reason I charge you not to be over-anxious about your lives, inquiring what you are to eat or what you are to drink, nor yet about your bodies, inquiring what clothes you are to put on. Is not the life more precious than its food, and the body than its clothing? Look at the birds which fly in the air; they do not sow or reap or store up in barns, but your Heavenly Father feeds them; are you not of much greater value than they? Which of you by being over-anxious can add a single foot to his height? And why be anxious about clothing?

Learn a lesson of the wild lilies. Watch their growth. They neither toil nor spin, and yet I tell you that not even Solomon in all his magnificence could array himself like one of these. And yet if G.o.d so clothes the wild herbage which to-day flourishes and to-morrow is cast into the oven, is it not much more certain that he will clothe you, you men of little faith? Do not even begin to be anxious, therefore, saying, 'What shall we eat?' or 'What shall we drink?' or 'What shall we wear?'

For all these are questions that Gentiles are always asking; but your Heavenly Father knows that you need these things--all of them. But make His Kingdom and righteousness your chief aim, and then these things shall be given you in addition. Do not be over-anxious, therefore, about to-morrow, for to-morrow will bring its own cares. Enough for each day are its own troubles."

In this pa.s.sage there are two points, each of which may merit a few words as a means of eliminating fear.

V

The first point is the reference to what we are to make our "chief aim"--the Kingdom of G.o.d and righteousness.

I feel sure we generally miss the force of these words through our Caucasian sanctimoniousness. We can think of G.o.d's Kingdom and righteousness only in the light of the pietistic. The minute they are mentioned we strike what I have already called our artificial pose, our funereal frame of mind. I am not flippant when I say that in the mind of the Caucasian the first step toward seeking the Kingdom of G.o.d and righteousness is in pulling a long face. We can hardly think of righteousness except as dressed in our Sunday clothes, and looking and feeling wobegone. To most of us the seeking of righteousness suggests at once an increase in attending church services, or going to prayer-meetings, or making missionary efforts--excellent practices in themselves--according to the form of pietism we are most familiar with.

Those of us who have no form of pietism feel cut off from making the attempt at all.

Oh, to be simple!--to be natural!--to be spontaneous!--to be free from the concept of a G.o.d shut up within the four walls of a building and whose chief interests are the sermon and the number of paris.h.i.+oners!

The Kingdom of G.o.d is the Universal Kingdom, including everyone and everything--all interests, all commerce, all government, all invention, all art, all amus.e.m.e.nt, all the staid pursuits of the old and all the ardour of the young, all sport, all laughter, all that makes for gladness. It is the Kingdom of the bird and the flower and the horse and the motor-car and the motion-picture house and the office and the theatre and the ballroom and the school and the college and everything else that man has evolved for himself. He has evolved these things wrongly because nine times out of ten he has seen them as outside G.o.d's Kingdom, instead as being G.o.d's own undertakings because they are ours.

All that we have to do to seek His Kingdom is to do what we are doing every day, with energy and fun, but to do it knowing we are His agents and co-workers. As a matter of fact, most of us are, to some extent, doing that already, getting food, shelter, clothing, and all other necessary things as our reward. What we do not get is relief from fear, because we do not understand that fear above all things is what He would take away from us.

VI

The second point is a curious one, and all the more emphatic for being curious. Our Lord invents a false G.o.d. He names the false G.o.d of fear, who was never named before. Mammon is the word which the modern translator gives as gold. As Mammon it is translated in the Authorised Version, whence we get the familiar phrase, "Ye cannot serve G.o.d and Mammon."

But Mammon was never the name of an idol or other form of false deity.

The word, which is Syriac, means money. Our Lord, apparently, made it the name of a false G.o.d in order to set before us, and make vivid to us, a false principle.

That false principle is in the belief that the material essentials for living and expanding are dependent on man's economic laws.

This is a point of vast importance to the individual who desires to strike out beyond the crowd, not only getting what he needs, but ridding himself of fear.

The law of supply and demand is the most practical which the human race in its present stage has been able to evolve. That it is not an ideal law is obvious. There are ways in which it works, and ways in which it does not. When the Christians began to act for themselves they established a community of goods, such as had obtained among the little band who gathered round our Lord. Almost at once it was given up, presumably as being too advanced for the existing world of men. I suppose we might say the same of the various systems of Socialism and Communism urged on us at the present day. However good they may be, we are not ready to put them into practice. That, I judge--without positively knowing--is the reason why certain great Christian bodies oppose both. These bodies, I a.s.sume, are not hostile to equal distribution in itself, but only to equal distribution before men are developed to a stage at which it would be wise.

But my point is independent of all men's theories, and rests simply on the fact that, whatever the law of man, G.o.d is not bound by it.

If we can believe the Old and New Testaments--which, of course, some of us do not--He has shown on many, many occasions that He is far from being bound by it. Time after time He comes to the individual's relief according to His own law. We reject these occurrences as mythical on the ground that the laws of supply and demand--and some other laws as law is understood by us--do not support them; and yet it is in the power of the individual to test the truth for himself.

That is one of the burdens of both Testaments. The individual is implored to see the only real system for the distribution of "goods" as G.o.d's. It is not expressed in that way, but that is what it comes to.

G.o.d owns and disposes of everything. He has not put us into His Universe and left us to fend for ourselves. He follows us. He cares for us. Not one is forgotten or overlooked by Him. It is personal watching and brooding and defence. He is our Father, not merely for the purpose of hearing us sing hymns, and forgiving our sins when we stop committing them, but for all our aims and objects. Nothing that concerns us is so small but that His Infinite Intelligence follows it; no need of ours is so large but that His All-Owners.h.i.+p can meet it. "Do not two sparrows sell for a half-penny?" is our Lord's ill.u.s.tration on this point, "yet not one of them will fall to the ground without your Father's leave. But as for you," He reasons, in order that we may understand the infinitesimal nature of G.o.d's care, "the very hairs on your heads are all numbered. Away then with fear!"[31]

[31] St Matthew.

VII

Away then with fear, because our first and over-ruling and all-determining relations.h.i.+p is to Him.

In eliminating money-fears from my own life that was the fact which helped me most. I had not only to seize it intellectually, but to get what William James calls the "feeling" of it, the apprehension of it in my subconsciousness. It was like acquiring a new instinct. The _Metanoia_, the re-directing of my thought, was a thorough and basic change.

It meant getting up in the morning with a new conception as to why I was working and for whom. I had taken it for granted hitherto that I was working for such and such a firm, for as much money as they would pay me. As much money as they would pay me was the limit of my expectation.

Beyond the law of supply and demand I had no vision; and whenever the demand fell short fear was the result.

The change in my base was in seeing that working for such and such a firm, for as much money as they would pay me, was merely incidental. It was secondary. It was not what determined my position. It was not what determined my reward. It was a small way of looking at a situation which was big. It was a small way of looking at a situation which was big, merely to confine my objective to such selling and buying as goes on in the planet called the Earth. I was working for the Master of the Universe, who had all the resources of the universe with which to pay me for what I was worth _to Him_.

VIII

It is this last fact, as I have hinted already, which fixes my true value. To the firm for which I am working I am worth so many dollars and cents, and if for any reason I am unable to do their work they will get someone else who can. I am not essential to them in any way, however essential they may be to me. It is my part to "keep my job," since if I don't I may find it hard to get another. If I do get another it will be on the same principle, of being paid what I can be made to work for, and not a penny more.

But in working for the Master of the Universe I am working for One to whom I am essential. My "job" could not be "swung" by anyone else, since everyone else is essential to the swinging of his own. I am not "taken on" to do what anyone else could do as well; I am positively needed for this thing and for no other thing.

The nature of "this thing" for which I am needed may be seen in the obvious duties of my situation--as regards my family, my employers, and my surroundings, which sum up my responsibilities toward men in general.

No explanation of myself can be independent of men in general, since my work is for them in its final aim. If I forget them I forget G.o.d, G.o.d expressing Himself to me through men in general, as through my family and my employers in particular.