A Backward Glance at Eighty Part 12

A Unitarian who merely says he is one thereby gives no satisfactory evidence that he is. There are individuals who seem to think they are Unitarians because they are nothing else. They regard Unitarianism as the next to nothing in its requirement of belief, losing all sight of the fact that even one real belief exceeds, and may be more difficult than, many half-beliefs and hundreds of make-beliefs, and that a Unitarian church made up of those who have discarded all they thought they believed and became Unitarian for its bald negations is to be pitied and must be patiently nurtured.

As regards our responsibility for the growth of Unitarianism, we surely cannot fail to recognize it, but it should be clearly qualified by our recognition of the object in view. To regard Unitarianism as an end to be pursued for its own sake does not seem compatible with its own true spirit. The church itself is an instrument, and we are in right relation when we give the Unitarian church our preference, as, to us, the best instrument, while we hold first allegiance to the idealism for which it stands and to the goodness it seeks to unfold in the heart of man.

Nor would we seek growth at any sacrifice of high quality or purpose. We do not expect large numbers and great popular applause. Unitarians are pioneers, and too independent and discriminating to stir the feverish pulse of the mult.i.tude. We seek the heights, and it is our concern to reach them and hold them for the few that struggle up. Loaves and fishes we have not to offer, nor can we promise wealth and health as an attractive by-product of righteousness.

There is no better service that anyone can render than to implant higher ideals in the breast of another. In the matter of religious education as sought through the ordinary Sunday-school, no one who has had any practical experience has ever found it easy, or kept free from doubt as to its being sufficiently efficacious to make it worth while.

But the problem is to recognize the difficulty, face all doubts, and stand by. Perfect teachers are impossible, satisfactory ones are not always to be had. If they are not dissatisfied with themselves, they are almost always unfit. But as between doing the best you can and doing nothing at all, it would seem that self-respect and a sense of deep responsibility would leave no recourse. There is no place for a s.h.i.+rker or a quitter in a real Unitarian church.

HAVE WE DONE OUR WORK?

Now and then some indifferent Unitarian expresses doubt as to the future value of our particular church. There are those who say, "Why should we keep it up? Have we not done our work?" We have seen our original protests largely effective, and rejoice that more liberal and generous, and, we believe, more just and true, religious convictions prevail; but have we been constructive and strengthening? And until we have made our own churches fully free and fruitful in spiritual life are we absolved from the call to service?

Have we earned our discharge from the army of life? Shall we be deserters or slackers! We ask no man to fight with us if his loyalty to any other corps is stronger, but to fight _somewhere_--to do his part for G.o.d and his fellow-men wherever he can do the most effective service.

We are not Unitarians first. We are not even Christians first. We are human first, seeking the best in humanity, in our appointed place in a civilization that finds its greatest inspiration in the leaders.h.i.+p of Jesus of Nazareth, we are next Christians, and we are finally Unitarians because for us their point of view embodies most truly the spirit that animated his teachings and his life.

And so we appeal to those who really, not nominally, are of our household of faith to feel that it is best worth while to stand by the nearest church and to support it generously, that it may do its part in soul service and world welfare, and also to encourage it and give it more abundant life through attendance and partic.i.p.ation in its activities.

OF FIRST IMPORTANCE

It is well for each soul, in the multiplicity of questions besetting him, to deliberately face them and determine what is of first importance. Aspects are so diverse and bewildering that if we do not reduce them to some order, giving them rank, we are in danger of becoming purposeless drifters on the sea of life.

What is the most important thing in life? What shall be our aim and purpose, as we look about us, observing our fellows--what they have accomplished and what they are--what commends itself to us as best worth while? And what course can we pursue to get the most and the best out of it?

We find a world of infinite diversity in conditions, in aims, and in results. One of the most striking differences is in regard to what we call success. We are p.r.o.ne to conclude that he who is prosperous in the matter of having is the successful man. Possessing is the proof of efficiency, and he who possesses little has measurably failed in the main object of life. This conclusion has a measure of truth, but is not wholly true. We see not a few instances of utter poverty of life concurrent with great possessions, and are forced to conclude that the real value of possessions is dependent on what they bring us. Merely to have is of no advantage. Indeed it may be a burden or a curse. Happiness is at least desirable, but it has no necessary connection with property acc.u.mulations. They may make it possible, but they never insure it.

Possession may be an incident, but seldom is a cause.

If we follow this thought further we shall find that in the accepted methods of acc.u.mulation arise many of the causes of current misery and unhappiness. Generally he who is said to succeed pays a price, and a large one, for the prosperity he achieves. To be conspicuously successful commonly involves a degree of selfishness that is almost surely damaging. Often injustice and unfairness are added to the train of factors, and dishonesty and absence of decency give the finis.h.i.+ng touch. Every dollar tinged with doubt is a moral liability. If it has been wrested from its rightful owner through fraud or force of opportunity, it would better be at the bottom of the sea.

THE BEST IN LIFE

The power and practical irresponsibility of money have ruined many a man, and the misuse of wealth has left unused immense opportunity for good. It has coined a word that has become abhorrent, and "Capitalism"

has, in the minds of the suspicious, become the all-sufficient cause of everything deplorable in human conditions. No true-hearted observer can conclude that the first consideration of life should be wealth. On the other hand, no right-minded person will ignore the desirability and the duty of judiciously providing the means for a reasonable degree of comfort and self-respect, with a surplus for the furtherance of human welfare in general, and the relief of misfortune and suffering. Thrift is a virtue; greed is a vice. Reasonable possession is a commendable and necessary object. The unrestrained avarice that today is making cowards of us all is an unmeasured curse, a world-wide disgrace that threatens civilization.

In considering ends of life we cannot ignore those who consider happiness as adequate. Perhaps there are few who formulate this, but there are many who seem to give it practical a.s.sent. They apparently conform their lives to this b.u.t.terfly estimate, and, in the absence of any other purpose, rest satisfied. Happiness is indeed a desirable condition, and in the highest sense, where it borders on blessedness, may be fairly termed "the end and aim of being." But on the lower stretches of the senses, where it becomes mere enjoyment or pleasure, largely concerned with amus.e.m.e.nt and self-indulgence of various sorts, it becomes parasitic, robbing life of its strength and flavor and preventing its development and full growth. It is insidious in its deterioration and omnivorous in its appet.i.te. It tends to habits that undermine and to the appropriation of a preponderating share of the valueless things of life. The danger is in the unrestrained appet.i.te, in intemperance that becomes habit. Pleasure is exhausting of both purse and mind. We naturally crave pleasant experiences, and we need a certain amount of relaxation. The danger is in overindulgence and indigestion resulting in spiritual invalidism. Let us take life sanely, accepting pleasures gratefully but moderately.

But what _is_ best in life? Why, life itself. Life is opportunity. Here it is, around us, offered to us. We are free to take what we can or what we like. We have the great privilege of choice, and life's ministry to us depends on what we take and what we leave.

We are providentially a.s.signed our place, whatever it is, but in no fixed sense of its being final and unalterable. The only obligation implied is that of acceptance until it can be bettered.

Our moral responsibility is limited to our opportunity, and the vital question is the use we make of it. The great fact of life is that we are spiritual beings. Religion has to do with soul existence and is the field of its development. It is concerned primarily with being and secondly with doing. It is righteousness inspired by love. It is recognition of our responsibilities to do G.o.d's will.

Hence the best life is that which accepts life as opportunity, and faithfully, happily seeks to make the most of it. It seeks to follow the right, and to do the best it can, in any circ.u.mstances. It accepts all that life offers, enjoying in moderation its varied gifts, but in restraint of self-indulgence, and with kindly consideration of others.

It subordinates its impulses to the apprehended will of G.o.d, bears trials with fort.i.tude, and trusts eternal good.

OVERCOMING OBSTACLES

One of the most impressive sights in the natural world is the difficulties resisted and overcome by a tree in its struggle for life.

On the very summit of the Sentinel Dome, over eight thousand feet above sea-level, there is rooted in the apparently solid granite a lone pine two feet in diameter. It is not tall, for its struggle with the wind and snow has checked its aspirations, but it is st.u.r.dy and vigorous, while the wonder is that it ever established and maintained life at all. Where it gains its nourishment is not apparent. Disintegrated granite seems a hard diet, but it suffices, for the determined tree makes the best of the opportunities offered. Like examples abound wherever a crevice holds any soil whatever. In a niche of El Capitan, more than a thousand feet from the valley's floor, grows a tree a hundred feet high. A strong gla.s.s shows a single tree on the crest of Half Dome. Such persistence is significant, and it enforces a lesson we very much need.

Reason should not be behind instinct in making the most of life. While man is less rigidly conditioned and may modify his environment, he, too, may nourish his life by using to the full whatever nutriment is offered.

Lincoln has been characterized as a man who made the most of his life.

Perhaps his greatness consisted mostly in that.

We are inclined to blame conditions and circ.u.mstances for failures that result from our lack of effort. We lack in persistence, we resent disparity in the distribution of talents, we blink at responsibility, and are slothful and trifling. Our life is a failure from lack of will.

Who are we that we should complain that life is hard, or conclude that it is not better so? Why do we covet other opportunities instead of doing the best with those we have? What is the glory of life but to accept it with such satisfaction as we can command, to enjoy what we have a right to, and to use all it offers for its upbuilding and fulfillment?

BEING RIGHT

How evident it is that much more than good intentions is needed in one who would either maintain self-respect or be of any use in his daily life! It is not easy to be good, but it is often less easy to be right.

It involves an understanding that presupposes both ability and effort.

Intelligence, thinking, often studious consideration, are necessary to give a working hypothesis of what is best. It is seldom that anything is so simple that without careful thought we can be sure that one course is right and another wrong. Perhaps, after we have weighed all that is ponderable, we can only determine which seems the better course of action. Being good may help our judgment. Doing right is the will of G.o.d.

PATRIOTISM

"Let us have faith that right makes might, and in that faith let us to the end dare to do our duty as we understand it." Abraham Lincoln had a marvelous apt.i.tude for condensed statement, and in this compact sentence from his Cooper Union address expresses the very essence of the appeal that is made to us today. We can find no more fundamental slogan and no n.o.bler one.

Whatever the circ.u.mstances presented and whatever the immediate result will be, we are to dare to do our duty as we understand it. And we are so to dare and so to do in complete faith that right makes might and in utter disregard of fear that might may triumph. The only basis of true courage is faith, and our trust must be in right, in good, in G.o.d.

We live in a republic that sustains itself through the acceptance by all of the will of the majority, and to talk of despotism whenever the authority necessary for efficiency is exercised, and that with practically unanimous concurrence, is wholly unreasonable. A man who cannot yield allegiance to the country in which he lives should either be silent and inactive or go to some country where his sympathy corresponds with his loyalty.

CHAPTER X

CONCERNING PERSONS

As years increase we more and more value the personal and individual element in human life. Character becomes the transcendent interest and friends are our chief a.s.sets. As I approach the end of my story of memories I feel that the most interesting feature of life has been the personal. I wish I had given more s.p.a.ce to the people I have known.

Fortune has favored me with friends worth mentioning and of acquaintances, some of whom I must introduce.

Of Horatio Stebbins, the best friend and strongest influence of my life, I have tried to express my regard in a little book about to be published by the Houghton Mifflin Company of Boston. It will be procurable from our San Francisco Unitarian Headquarters. That those who may not see it may know something of my feeling, I reprint a part of an editorial written when he died.

HORATIO STEBBINS

The thoughts that cl.u.s.ter around the memory of Horatio Stebbins so fill the mind that nothing else can be considered until some expression is made of them, and yet the impossibility of any adequate statement is so evident that it seems hopeless to begin. The event of his death was not unexpected. It has been imminent and threatening for years. His feebleness and the intense suffering of his later days relieve the grief that must be felt, and there springs by its side grat.i.tude that rest and peace have come to him. And yet to those who loved him the world seems not quite the same since he has gone from it. There is an underlying feeling of something missing, of loss not to be overcome, that must be borne to the end.

In my early boyhood Horatio Stebbins was "the preacher from Fitchburg"--original in manner and matter, and impressive even to a boy.

Ten years pa.s.sed, and our paths met in San Francisco. From the day he first stood in the historic pulpit as successor of that gifted preacher and patriot, Starr King, till his removal to Cambridge, few opportunities for hearing him were neglected by me. His influence was a great blessing, a.s.sociation with him a delight, his example an inspiration, and his love the richest of undeserved treasures.