The Social Principles of Jesus Part 15

The baptism of Jesus was an act of dedication to the coming reign of G.o.d, and it brought him a deep spiritual experience. He came out of it with the sense of an immediate mission, of being called to a supreme leaders.h.i.+p, and with the consciousness of power to correspond with his destiny. At once he confronted the question: How would he employ his Messianic power?

By what means would he obtain leaders.h.i.+p? In the desert his mind was concentrated on these problems. This story displays the temptations of a leader, and sums up his settlement on three points: first, he realized that he must not swerve aside for personal gratification, but must serve the will of G.o.d only; second, he must not debase his power by playing for popularity by means of spectacular, miraculous display; third, he must not win his leaders.h.i.+p by methods that would mortgage him to the prince of this world, for instance by the use of force.

How would these points apply to a young man seeking political office, intellectual eminence, or artistic achievement?

_Have we ever had a time of religious concentration to consider the problems of our future leaders.h.i.+p?_

Third Day: The New Principle of Leaders.h.i.+p

Then came to him the mother of the sons of Zebedee with her sons, wors.h.i.+pping him, and asking a certain thing of him. And he said unto her, What wouldest thou? She saith unto him, Command that these my two sons may sit, one on thy right hand, and one on thy left hand, in thy kingdom. But Jesus answered and said, Ye know not what ye ask. Are ye able to drink the cup that I am about to drink? They say unto him, We are able. He saith unto them, My cup indeed ye shall drink: but to sit on my right hand, and on my left hand, is not mine to give; but it is for them for whom it hath been prepared of my Father. And when the ten heard it, they were moved with indignation concerning the two brethren. But Jesus called them unto him, and said, Ye know that the rulers of the Gentiles lord it over them, and their great ones exercise authority over them. Not so shall it be among you: but whosoever would become great among you shall be your minister; and whosoever would be first among you shall be your servant: even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.-Matt. 20:20-28.

This pa.s.sage is fundamental for our subject. It is the clearest formulation of the social principle involved in leaders.h.i.+p. It contrasts two opposite types of leaders.h.i.+p throughout human history. Salome and her sons thought Jesus was going to Jerusalem to inaugurate his Kingdom. They asked for an advance pledge a.s.suring them of the chief place. Jesus replied that that place would not go by favoritism. There is a price to be paid for leaders.h.i.+p in his reign, and G.o.d alone will allot the final honors. He felt in their request a relapse into conceptions that he detested. In all political organizations he saw the tyrannical use of power over the people. There must be an end of that in the new social order. Ambition must seek its satisfaction by distinguished service, and only extra-hazardous service shall win honor. He himself proposed to be a leader of that new type, and to give his life as a ransom for the emanc.i.p.ation of the people.

Our Master here offers each of us the conscious choice between two principles of action. _Have we made our choice?_

He offers a norm for estimating the real value of men in public life.

_Have we ever tried to apply it?_

Fourth Day: The History of a Governing Cla.s.s

Hear another parable: There was a man that was a householder, who planted a vineyard, and set a hedge about it, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into another country. And when the season of the fruits drew near, he sent his servants to the husbandmen, to receive his fruits. And the husbandmen took his servants, and beat one, and killed another, and stoned another. Again, he sent other servants more than the first: and they did unto them in like manner. But afterward he sent unto them his son, saying, They will reverence my son. But the husbandmen, when they saw the son, said among themselves, This is the heir; come, let us kill him, and take his inheritance. And they took him, and cast him forth out of the vineyard, and killed him. When therefore the lord of the vineyard shall come, what will he do unto those husbandmen? They say unto him, He will miserably destroy those miserable men, and will let out the vineyard unto other husbandmen, who shall render him the fruits in their seasons. Jesus saith unto them, Did ye never read in the scriptures,

The stone which the builders rejected, The same was made the head of the corner; This was from the Lord,

And it is marvellous in our eyes? Therefore say I unto you, The kingdom of G.o.d shall be taken away from you, and shall be given to a nation bringing forth the fruits thereof. And he that falleth on this stone shall be broken to pieces: but on whomsoever it shall fall, it will scatter him as dust. And when the chief priests and the Pharisees heard his parables, they perceived that he spake of them. And when they sought to lay hold on him, they feared the mult.i.tudes, because they took him for a prophet.-Matt. 21:33-46.

A delegation of the chief priests, lawyers, and elders challenged the authority of Jesus to act as he did. He replied by challenging their authority to act as they did. The vineyard parable sums up his view of the moral history of the governing cla.s.s in his nation. It was like a group of men who had rented a vineyard on shares, but took advantage of the owner's absence to embezzle his share, insolently to beat up his representatives, and to put themselves in possession of the farm. Every demand of G.o.d for righteousness in the history of Israel had been resisted by those in power. What t.i.tle, then, did they have to the rights they claimed? Unless they fulfilled the function of true leaders, why should they not be put out of power and brought to justice? In this pa.s.sage, then, we have a characterization of leaders who take the profits and honors of leaders.h.i.+p, without performing its higher duties to G.o.d and humanity.

Is there any connection between this challenge of Jesus, and the functional theories of society and the evolutionary conception of history?

Fifth Day: An Indictment of a Governing Cla.s.s

Then spake Jesus to the mult.i.tudes and to his disciples, saying, The scribes and the Pharisees sit on Moses' seat, all things therefore whatsoever they bid you, these do and observe: but do not ye after their works; for they say, and do not. Yea, they bind heavy burdens and grievous to be borne, and lay them on men's shoulders; but they themselves will not move them with their finger. But all their works they do to be seen of men: for they make broad their phylacteries, and enlarge the borders of their garments, and love the chief place at feasts, and the chief seats in the synagogues, and the salutations in the marketplaces, and to be called of men, Rabbi. But be not ye called Rabbi: for one is your teacher, and all ye are brethren. And call no man your father on the earth: for one is your Father, even he who is in heaven.

Neither be ye called masters: for one is your master, even the Christ. But he that is greatest among you shall be your servant.

And whosoever shall exalt himself shall be humbled; and whosoever shall humble himself shall be exalted.

But woe unto you, scribes and Pharisees, hypocrites! because ye shut the kingdom of heaven against men: for ye enter not in yourselves, neither suffer ye them that are entering in to enter.-Matt. 23:1-13.

The invective against the scribes and Pharisees (Matt. 23) is a characterization of selfish leaders.h.i.+p in the field of religion. Its fundamental elements have remained the same in all religions and through all history: fine talk and little action; religion turned into a law and a burden, in order to hold the people in obedience to the interests of the leaders; pride and ambition exploiting religion to get honors. Jesus tells the people to revolt against the t.i.tles in which this domination had found decorative satisfaction. He demands democracy, humility, brotherliness.

Does this description justly apply to the Christian ministry today, or has there been a great historical change by which that profession has become a profession of service?

Where in modern social life would the invective of Jesus against selfish leaders.h.i.+p still be true?

Sixth Day: The Lost Leader

And in these days Peter stood up in the midst of the brethren, and said (and there was a mult.i.tude of persons gathered together, about a hundred and twenty), Brethren, it was needful that the scripture should be fulfilled, which the Holy Spirit spake before by the mouth of David concerning Judas, who was guide to them that took Jesus. For he was numbered among us, and received his portion in this ministry. (Now this man obtained a field with the reward of his iniquity; and falling headlong, he burst asunder in the midst, and all his bowels gushed out. And it became known to all the dwellers at Jerusalem; insomuch that in their language that field was called Akeldama, that is, The field of blood.) For it is written in the book of Psalms,

Let his habitation be made desolate, And let no man dwell therein:

and,

His office let another take.-Acts 1:15-20.

The character and motives of Judas remain an unsolved riddle. The Gospels leave no doubt that money played a part with him. But could a man whom Jesus selected and trusted be actuated by so sordid a motive alone? Was he perhaps embittered because he had staked his ambition on the Galilean Messiah and Jesus failed to act the part a.s.signed to him? Was he hoping to force him to revolutionary action? We may be sure that Judas was no slinking thief only. In Rubens' picture of the Last Supper at Milano Judas has a strong and n.o.ble face, but troubled and restless eyes, telling of a hurt soul. The other disciples were deeply impressed by his betrayal of the Master and of the common cause. Judas is the type of the lost leader.

"Just for a handful of silver he left us, just for a ribbon to stick in his coat." Some leaders blunder and learn better; some sag to lower levels but plod on; some sell out. Judas could not bear to live. Read James Russell Lowell's "Extreme Unction."

Have you known of cases today of men who have abandoned or betrayed a cause to get office or income? Any who abandon humanity itself to get thirty pieces for themselves?

Seventh Day: The New Order of Leaders

And Jesus went about all the cities and the villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of disease and all manner of sickness. But when he saw the mult.i.tudes, he was moved with compa.s.sion for them, because they were distressed and scattered, as sheep not having a shepherd. Then saith he unto his disciples, The harvest indeed is plenteous, but the laborers are few. Pray ye therefore the Lord of the harvest, that he send forth laborers into his harvest.

And he called unto him his twelve disciples, and gave them authority over unclean spirits, to cast them out, and to heal all manner of disease and all manner of sickness.

Now the names of the twelve apostles are these: The first, Simon, who is called Peter, and Andrew his brother; James the son of Zebedee, and John his brother; Philip, and Bartholomew; Thomas, and Matthew the publican; James the son of Alphaeus, and Thaddaeus; Simon the Cananaean, and Judas Iscariot, who also betrayed him.-Matt. 9:35-10:4.

We have studied part of this pa.s.sage before as an expression of the social feeling of Jesus. Note now that it was their leaderless condition which impressed him. Plenty of priests, lawyers, and experts on the Bible, but no friendly shepherds for the people. When he created the apostolate, he initiated a new order of leaders.h.i.+p, a band of men who would serve and not exploit. Read the instructions he gave them (Chap. 10), and see how carefully he fences out selfish gain. Service versus exploitation, that is one of the tests of all who claim leaders.h.i.+p in his name. We realize that in the field of religion. But why should not the same test be made in professional, political, and business life? Predatory action may not be as glaringly shameful there, but is it any the more moral?

_Now what about you and me?_

Study for the Week

I

The desire to lead and excel is natural and right. Because men are gregarious, they need leaders.h.i.+p for their social groups, and social progress depends largely on securing adequate leaders. Those who have the natural gifts for leaders.h.i.+p-and also those who merely think they have-usually have a keen desire for its satisfactions. College life is a miniature world of criss-cross ambitions and of contrivances for trying out leaders.