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ing that is most essential to our civilization. If it had not been for Jesus we should have nothing that is most precious in our lives.
If it shall not be for Jesus India, China, Africa, the islands of the sea, nor the neglected races of our own country shall know the strength of the civilization that we know, nor the comfort of the religion that we know.
It is idle to argue that some other religion or some other method suit others just as well. This is denying the very evidence that we have been considering and found true. Other religions have some truth but also vital defects. Hinduism teaches that God is near but forgets that He is holy; Mohammedanism teaches that God is great but forgets that He is tender. Buddhism teaches that this earthly life is faulty but forgets that we must therefore work the works of God before the night comes. Confucianism teaches that we live in a great framework of human relationships, but forgets that in the midst of all this we have a living and personal fellowship with the eternal God.
If, as the early historian naïvely put it, the world could not hold the record of His deeds in earthly life, it would stagger the imagination to count up all that He is responsible for in the life of today.
This is not to say that He plotted out every program associated with His name, but He gave the ideal of God, of love to man, of God realized in human lives, of humanity triumphant over all earthbound tendencies. He gave the ethic of brotherhood, the golden rule of consideration for others, the incomparable power of His own Personality.
Aside from His moral and spiritual preëminence, two things mark Him distinguished forever: (1) His confidence in the possibilities of humanity. (2) His compelling association of everything good in every age with the name of Christ.
If such is the magnitude of the Christian enterprise whence comes its power ?
Is it His ethic, His teaching, or Himself? Unquestionably it comes from all of them. A mere devotion to His personality without the vision of the program of service and of brotherhood could never conquer the world. On the other hand, a program of ethical living without His dynamic of spiritual and moral power would be as impotent as the other rules of conduct which never have and never will save the world.
It is convincing to read Lecky's interpretation of how the conquests which he attributes to Christianity were accomplished. He evidently conceives them as due to a singular and unique devotion both to Christ and His teachings. Says he, Christianity was remarkable for the empire it attained over disinterested enthusiasm. The Platonist exhorted men to imitate God; the Stoic to follow reason; the Christian to the love of Christ. It was reserved for Christianity to present to the world an ideal character which through all the ages of eighteen centuries has inspired the hearts of men with an impassioned love; has shown itself capable of acting on all ages, nations, temperaments and conditions; has not only the highest pattern of virtue, but the strongest incentive to its practice; and has exercised so deep an influence that the simple record of three short years of active life has done more to regenerate and soften mankind than all the disquisitions of philosophers and all the exhortations of moralists." *
Nineteen centuries of Christ and the Christian enterprise are a living testimonial to the truth of His words, “I, if I be lifted up, will draw all men unto Me."
Lecky, “History of European Morals," II-9.
IN THE HALL OF FAME
“That in all things he might have the preëminence."Col. 1:18.
VAME may be a vapour, and popularity a very
fickle thing, nevertheless men realize that it
is good to render honour unto whom honour is due. Where one is preëminent in ability and in achievement, it is natural that he should be prominent in influence and in the recognition of men's thought.
Just because it seemed but a right recognition of real worth a wave of enthusiastic approval swept over the country a few years ago when it was announced that to the beautiful buildings of New York University on the banks of the Hudson should be added a stately colonnade, five hundred feet long. A Hall of Fame should it be, containing on its ample walls one hundred and fifty bronze tablets, each seven feet long and one and a half feet in width, on which should be engraved the name and a thought of a native American preëminently distinguished in statescraft, in science, in art, in religion, or in letters. A committee of one hundred leading educators, professional, and business men was given the right of selecting names for this temple of the immortals. A majority of these must pass favour
ably upon all names nominated.
No name was eligible whose honoured bearer had not been dead ten years. Fifty of these could be selected in 1900 and five additional names could be chosen each succeeding five years, so that the panels could not all be occupied until the year two thousand. Of the two thousand names suggested in 1900, only twentynine were acted upon favourably. If you read the roll today you will find statesmanship and great manhood immortalized by George Washington, Abraham Lincoln, Daniel Webster, Benjamin Franklin, Thomas Jefferson, John Adams, and Henry Clay. Adding glory to the royal purple of the law are John Marshall, Joseph Story, and James Kent. Military prowess is personalized by U. S. Grant, Robert E. Lee, and Admiral Farragut. Shedding undying light on the problems of science are John James Audubon and Asa Gray. Invention seems to live with Robert Fulton, Eli Whitney, and Samuel F. B. Morse. Because of his living portraits Gilbert Stuart seems rightly to symbolize art. Emerson, Longfellow, Washington Irving, Nathaniel Hawthorne, and Edgar Allan Poe are there because they have lent their genius to literature that will not die. Horace Mann still proclaims the evangel of education. Philanthropy marks the path of Peter Cooper and George Peabody, while Jonathan Edwards, William Ellery Channing, and Henry Ward Beecher tell the deep toned truth of religion.
Halls of Fame for rendering honour to im