b',\xe2\x96\xa0:\xe2\x96\xa0\xe2\x96\xa0\xe2\x80\xa2:.\xe2\x96\xa0\xe2\x96\xa0\xe2\x96\xa0\xe2\x96\xa0\xe2\x96\xa0. : .\xe2\x80\xa2 \xe2\x96\xa0 \n\n:\xe2\x96\xa0\':\'\xe2\x96\xa0\'. \n\n\n\n\nAND THEIR FRIENDS \n\n\n\n\xe2\x96\xa0 \n\n\n\n\ngilt If .\xe2\x80\x9e \n\n\n\nCOEXRIGHX DEPOSIT. \n\n\n\nPETER AND PAUL \nAND THEIR FRIENDS \n\n\n\nTHE BEACON PRESS PUBLICATIONS \nIN RELIGIOUS EDUCATION \n\nTHE BEACON COURSE \nOF GRADED LESSONS \n\nWilliam I. Lawrance \n\nFlorence Buck \n\nEditors. \n\n\n\nPETER AND PAUL \n\nAND THEIR FRIENDS \n\nA Manual for Religious Instruction \n\n\n\nBY \n\nHELEN NICOLAY \n\n\n\n\nPEINTED IN U. S. A. \n\nTHE BEACON PRESS \n\n25 BEACON STREET \n\nBOSTON, MASS. \n\n\n\n3^ \n.\\V6 \n\n\n\n(p\\\xc2\xb0i \n\n\n\nCopyright, 1922, by \nTHE BEACON PRESS, Inc. \n\n\n\nAll rights reserved \n\n\n\nOCT 23 c2 \n\n\n\n)CI.A686454 \n\n1^0 J \n\n\n\nEDITORS\' PREFACE \n\nThe projectors of the Beacon Course in Religions \nEducation have in mind two results which they be- \nlieve will be achieved by its use. The first and \nmost important is the development of the moral \nand spiritual life of the children and young people \nstudying it, and the direction of their conduct in \nsocial relations according to the highest Christian \nideals. The second result desired is the imparting \nof knowledge, giving the students the religious her- \nitage that is their due, and especially such knowl- \nedge of our Scriptures as will prove fruitful in con- \nduct and character. \n\nTo secure these results the Beacon Course uses \nin each of the books for pupils under twelve years \nold such material, chosen from the Bible and from \nother sources, as seems suited to the religious de- \nvelopment of children of the age for which the book \nis provided. In the years from twelve to fourteen \nBible material makes the basis of each of the three \nbooks offered. In these three years a rapid survey \nof its contents is made ; first of the Old Testament, \nwith especial attention to the religious message of \nthe prophets, in one year; then of the New Tes- \ntament in two years, presenting the life and work \n\nof Jesus in the first, and the achievements of his \n\n1 \n\n\n\n2 EDITORS \' PREFACE \n\nfollowers, the founders of the Apostolic Church, in \nthe second. \n\nThe book here offered is intended to give pupils \nof fourteen a glimpse at the beginnings of the \nChristian church. It is hoped that they may see \nPeter and Paul and their associates as living per- \nsonalities; that they may feel the genuine interest \nof those who found working for the new faith a real \nadventure, and that, through association with the \nvital religious experience of these early Christians, \ntheir own religious life may be deepened and made \nmore ardent. \n\nWe believe that this book in the course will be \nfound to combine, in a quite unique way, the later \nNew Testament material which we want the pupils \nto know with the life-values which furnish the \nreason why we want them to know it. \n\nThe Editors \n\n\n\nAUTHOR\'S FOREWORD \n\nThe writer still bears scars of lost Sundays in her \nchildhood, when the vivid Bible stories were drained \nof their vitality by well-meaning instructors ; saints \nand sinners alike being reduced to a procession of \ngray, ineffective ghosts. \n\nYears later, confronted with a class of her own, \nshe resolved that however ill-equipped she might \nbe for teaching, one thing at least she could do, \ntry to convince her group of young people that \nthese men and women of an alien race and time \nwere no mere ghosts, but strong rich personalities, \nor they could never have survived the centuries, \nwith the wear and tear of the written word, and all \nthe mutilating effects of translation. .She would \ntry to show, furthermore, that they were not only \nvery much alive, but had to struggle with precisely \nthe same moral and material problems which con- \nfront us to-day; and that this is the reason the \nstudy of their lives and characters may be of ab- \nsorbing interest, here and now. \n\nNot having a scholar\'s knowledge of the period, \nand therefore no means of deciding for herself which \nletters ascribed to Paul are to be considered genuine, \nor indeed a single point of nice Biblical criticism, \nshe has depended for these matters on the judgment \n\n\n\n4 AUTHOR\'S FOREWORD \n\nand scholarship of those who have read the manu- \nscript. She has taken help avidly, wherever she \ncould find it, in a fashion little short of piratical. \nShe hopes the cause may condone the offense. Gen- \ntlemanly pirates sometimes thanked their victims. \nVenturing- to be as mannerly as they, she wishes to \nmake acknowledgment to all who have helped her; \nparticularly to Dr. William I. Lawrance, Dr. \nFlorence Buck, and Dr. Clayton R. Bowen, who \nhave read her manuscript and dealt most patiently \nwith its errors. \n\nH. N. \n\n\n\nBOOKS WHICH TEACHERS MAY FIND USEFUL \nBooks on Paul and His Letters \n\nBacon, B. W. Story of St. Paul. Boston, Houghton Mif- \nflin Company, 1904. \n\nDeissmann, A. St. Paul. New York, Geo. H. Doran Co., \n1912. \n\nJones, Rufus. St. Paul the Hero. New York, Macmillan, \n1917. \n\nMathews, Basil. Paul the Dauntless. New York, Toronto, \nLondon, Fleming H. Revell Co., 1916. \n\nRamsay, Wm, Mitchell. St. Paul, the Traveler and Roman \nCitizen. New York, G. P. Putnam\'s Sons, 1898. \n\nRobinson, Benj. Willard. The Life of St. Paul. Univer- \nsity of Chicago Press, 1918. \n\nSmith, David. Life and Letters of St. Paul. New York, \nGeo. H. Doran Co., 1919. \n\nWood, Eleanor (Whitman). Life and Ministry of Paul \nthe Apostle. Boston, The Pilgrim Press, 1912. \n\nThe Founding of the Churches \nBrent, Chas. Henry. Adventure for Cod. New York, \n\nLongmans Green & Co., 1905. \nGilbert, George Holley. A Short History of Christianity \n\nin the Apostolic Age. University of Chicago Press, \n\n1906. \nKent, Charles Foster. Work and Teachings of the Apos- \ntles. New York, Charles Scribner\'s Sons, 1916. \nMcGiffert, Arthur Cushman. A History of Christianity \n\nin the Apostolic Age. New York, Charles Scribner\'s \n\nSons, 1916. \nSaunderson, H. H. The Work of the Apostles. Boston, \n\nUnitarian S. S. Soc, 1908. \nScott, E. F. The Beginnings of the Church. New York, \n\nCharles Scribner\'s Sons, 1914. \n5 \n\n\n\nSullivan, Vm, Laurence. From the Gospels to the Creeds. \nBoston, The Beacon Press, 1919. \n\nIllustrative Helps \n\nAbbott, Edwin A. Onesimus. Boston, Little, Brown & \nCo., 1882. \n\nFarrar, Canon F. W. Darkness and Dawn. New York, \nLongmans, Green & Co., 1892. \n\nHichens, Robert S. The Holy Land. Illustrated by Jules \nGuerin, and with photographs. New York, Cen- \ntury Co., 1910. \n\nKaleel, Mousa J: When I Was a Boy in Palestine. Bos- \nton, Lee and Shepard, 1908. \n\nMargoliouth, David Samuel. Cairo, Jerusalem, and Damas- \ncus, with illustrations in color by W. W. S. Tyr- \nwhitt. New York, Dodd Mead and Co., 1907. \n\nMyers, F. W. H. St. Paul (poem). New York, Mac- \nmillan \xe2\x80\x94 various editions. \n\nRihbany, A. M. A Far Journey. Boston, Houghton Mif- \nflin Company, 1914. \n\nRihbany, A. M. The Syrian Christ. Boston, Houghton \nMifflin Co., 1916. \n\nVan Dyke, Henry. Out of Doors in the Holy Land. New \nYork, Charles Scribner\'s Sons, 1908. \n\nWright, Wm. Burnet. Cities of Paul. Boston, Houghton \nMifflin Company, 1905. \n\nReference Books \n\nEncyclopaedia Britannica, Eleventh Edition. Special ar- \nticles frequently referred to in the lessons. \n\nHastings\' Dictionary of the Bible. New York, Charles \nScribner\'s Sons. \n\nHastings\' Dictionary of the Apostolic Church. New York, \nCharles Scribner\'s Sons. \n\nWalker, J. B. R. Comprehensive Concordance to the Holy \nScriptures. Boston, The Pilgrim Press. \n6 \n\n\n\nCONTENTS \n\n\n\nPAGE \n\nEditors\' Preface 1 \n\nAuthor\'s Foreword 3 \n\nBooks Which Teachers May Find Useful 5 \n\nRules the Teacher Made for Herself 9 \n\nChief Events of the Apostolic Age 14 \n\nPART I \n\nPETER AND SOME OTHER APOSTLES \nlesson \n\nI. Geography and Scope of the Apostolic Age . . 17 \n\nII. Hope Dawns for the Bereaved Disciples ... 22 \n\nIII. Pentecost 27 \n\nIV. The Beggar at the Beautiful Gate .... 32 \nV. "All Things in Common" 41 \n\nVI. The Martyrdom of Stephen 46 \n\nVII. Simon the Sorcerer 52 \n\nVIII. Philip and the Eunuch 59 \n\nIX. Peter\'s Vision Upon the Housetop 65 \n\nX. Peter Delivered from Prison 72 \n\nPART II \n\nPAUL: BEGINNING TO BE A CHRISTIAN \n\nXL Boyhood of Paul 79 \n\nXII. Conversion of Paul 85 \n\nXIII* Paul Takes up His New Life 92 \n\nXIV. About Gifts 102 \n\nXV. The Gift of Prophecy 107 \n\n7 \n\n\n\n8 \n\n\n\nXVI. \n\nXVII. \n\nXVIII. \n\nXIX. \n\nXX. \n\nXXI. \n\nXXII. \n\nXXIII. \n\nXXIV. \n\n\n\nXXV. \n\nXXVI. \n\nXXVII. \n\nXXVIII. \n\nXXIX. \n\nXXX. \n\nXXXI. \n\nXXXII. \n\n\n\nXXXIII. \n\nXXXIV. \n\nXXXV. \n\nXXXVI. \n\nXXXVII. \n\n\n\nCONTENTS \n\nPART III \nPAUL DOING HIS WORK \n\nPAGE \n\nThe Call to Service 115 \n\nJourneys \'\'Under Marching Orders" .... 122 \n\nAcclaim and Persecution 130 \n\nWteAT Came of It 135 \n\nWomen Who Befriended Paul . . . . . . 140 \n\nPaul\'s Liberal Mind 146 \n\nPaul, Apostle to the Gentiles . . . - . .154 \n\n"All Things to All Men" 160 \n\n"Call to Remembrance the Former Days" . .166 \n\nPART IV \n"IN PERILS OFT" \n\nThe Earthquake 177 \n\nPaul, the Public Speaker ,., ,. 182 \n\nIn Chains at Jerusalem 193 \n\nThe Shipwreck 200 \n\nA Prisoner in His Hired House 210 \n\nPaul\'s Idea of the Resurrection 218 \n\nPaul\'s Character 227 \n\n"Whatsoever Things Are True" 236 \n\nPART V \nSOME CHRISTIAN PRINCIPLES \n\n"Use Hospitality One to Another" .... 243 \n\nWorks and Faith 253 \n\nLove Without Hypocrisy 260 \n\nDeath of Peter and Paul 268 \n\nThe Christian Church 64-100 a.d. and Later . 276 \n\n\n\nRULES THE TEACHER MADE FOR HERSELF \n\nBeing convinced that people grow up "in spots," \nand that the spots are never the same in any two \nindividuals, the first rule made was to assume that \nteacher and pupils were of the same intellectual age, \nstudying the lesson together. The answer of a \nclever Southern mother when complimented on the \ndelightful manners of her fifteen-year old son at a \ntea party, furnished the text : " 0, he is charmed at \nbeing treated like a grown man. We always hid the \ncandy when he came into the room. You are \npassing it to him ! 9 f \n\nRule number one, therefore, was : Treat the class \nas mental equals. Always pass the sweets instead \nof hiding them. If \xc2\xbban allusion missed fire, or it was \nevident that it had not been understood, a word of \nexplanation was added; but the class was given the \nbenefit of the doubt. An occasional opportunity for \ninstruction may have been lost ; but it was more than \nbalanced by quickened interest and the effort of the \nentire class to live up to the intellectual standard \nrequired of it. \n\nRule number two was: Make each pupil feel the \nimportance of regular attendance. To this end, no \ntextbook other than the Bible is provided for the \nclass. This manual is for the teacher. The idea is \n\n9 \n\n\n\n10 BULES THE TEACHER MADE \n\nto portion out the lesson in such a way that each \npupil brings to class something the others have not, \nthus adding an essential bit to the whole. \n\nLoose-leaf notebooks of rather large size are sug- \ngested as a way of garnering these bits and making \na permanent record. \n\nThough the course must necessarily be considered \nas a whole and its general sequence should remain \nunchanged, some temporary or local happening may \nmake it advisable to take a lesson out of the pre- \nscribed order. For instance : while she was conduct- \ning another course a few years ago, the problem of \nhow to present the story of Christ stilling the waves \ncaused the teacher no little trepidation in advance. \nA strong three-days\' gale, plus a newspaper para- \ngraph, read almost at the moment of starting for \nSunday school, settled the matter. The paragraph \nstated that a certain estuary of the lower Potomac \nwas behaving very much as the Red Sea behaved in \nPharaoh\'s day. The lesson already prepared was \ntemporarily thrust aside; a hasty glance through \nthe Old Testament showed what a dramatic part \nwind had played in the lives of a nomadic people, \nand all led up to the trust and serenity displayed by \nJesus when his terrified companions awoke him. \nThe newspaper paragraph made a very convincing \nlink between Bible times and our own day ; and the \nproblem of getting all the pupils to take part was \nsolved by having them read in turn the dramatic \nOld Testament incidents alluded to above. \n\nIn short, instructing a class is very like making a \n\n\n\nRULES THE TEACHER MADE 11 \n\nwater-color sketch. Unforeseen accidents are sure \nto happen. It is up to the teacher to take advantage \nof these, and make good use of them. \n\nThere is another way in which the rules of the \ngraphic arts are helpful in this adventure of \ninstructing a class. Not only is it necessary to keep \nthe sequence of the whole course in mind, with its \nhistorical setting, its introduction, its climax, and its \nconclusion ; each lesson in itself should be regarded \nas a similar unit, though forming part of the greater \nwhole. Every successful picture has its centre of \ninterest toward which the eye is inevitably though \noften insensibly led. In like manner, each lesson, \nto " carry\' \' well, must be built around one central \nidea which remains from the first clear and distinct \nin the mind of the teacher. \n\nA third rule, applicable alike to the making of \npictures and to interesting minds old or young, wise \nor foolish, may be summed up in three words : Keep \nthem guessing. To look at a whole roomful of \npictures painted in the same key invites weariness. \nA whole book of short stories written in the same \nvein becomes tiresome. To conduct lessons in \nexactly the same way for thirty-seven consecutive \nSundays would be little short of a crime. \n\nThe suggestions given are based upon the as- \nsumption that the class consists of eight pupils, \nwhich may be considered an average number. If \nthe class becomes larger, some of the questions may \nbe given to two pupils, and a friendly rivalry thus \nfostered, to see which can bring in the better answer. \n\n\n\n12 EULES THE TEACHER MADE \n\nThe outline for each lesson is given in merest \nskeleton, to be clothed and made alive by the teacher, \nwith the help of the pupils themselves. \n\nAs few or as many hours may be devoted to the \nwork of preparation as other demands upon the time \nof the teacher permit. The more the better, and \xe2\x80\x94 \nwe say it fearlessly though with reverence \xe2\x80\x94 the \nmerrier. Since cheerfulness is one of the Christian \nvirtues, smiles and laughter need not be banished \nfrom the classroom. \n\nIf remembrance >of the class be carried perma- \nnently in a convenient mental niche, near at hand, \nbut never obtrusively in the way, an astonishing \nnumber of incidents and bits of reading will be \nfound to fit in with the needs of one lesson or \nanother in the course of the year. Half a dozen \nlarge envelopes, suitably inscribed, into which such \nmiscellaneous treasure-trove \xe2\x80\x94 references, quota- \ntions, notes to recall personal encounters or experi- \nences, bits of poetry, pictures \xe2\x80\x94 may be thrust at the \nmoment of discovery to wait " until called for," will \nappreciably reduce the labor of preparing the \nlessons. \n\nObviously it is a great thing to become acquainted \nwith the pupils ; and if the teacher can afford time \nfor outside meetings with the class, such events will \nbe found mutually helpful. The writer has person- \nally solved the problem by setting aside the first \nSaturday afternoon in each month for a class party. \nSometimes the class meets at her home for a marsh- \nmallow roast, or to prepare for some church fes- \n\n\n\nEULES THE TEACHER MADE 13 \n\ntivity. Sometimes all foregather at a museum or \nsimilar place of interest, and after a prowl among \nits treasures adjourn to a convenient spot for \n"tea," which is usually spelled i-c-e c-r-e-a-m on the \norder blank, the guests being young and fond of \nsweets. The danger is that such parties may be- \ncome a tax upon the purse, since the temptation is \never present to do "nice" things. The subjugation \nof this des\'re is not a bad moral exercise for the \nteacher. As for the young people, bless them, \ningenuity and good fellowship have a value in their \neyes far above cash. \n\n"While the object of such parties is purely social, \nsome of the most successful have proved helpful in \nthe lessons also. One, deliberately arranged for \nthat purpose early in the season in which this course \nof lessons was given, was devoted to reading aloud \nthe greater part of Bulwer\'s Last Days of Pompeii, \ncondensed and arranged beforehand. Only one \nmember of the class was familiar with it, and it \nthrilled all, as romantic tales thrill at that age, while \nit depicted in masterly fashion the region and period \nand kind of life into which Paul, the chief hero of \nthe winter\'s study, was time and again to penetrate. \nMore than once a reference to some description or \nincident in the story called up a mental picture \nwhich rendered unnecessary ten minutes of expla- \nnation. And minutes are so few, in the lesson \nperiods, for all we want to crowd into them ! \n\n\n\n14 CHIEF EVENTS OF APOSTOLIC AGE \n\n\n\nCHIEF EVENTS OF THE APOSTOLIC AGE \n\n(Taken from A Short History of Christianity in \nthe Apostolic Age by George Holley Gilbert.) \n\n27 or 30 a. d. Death of Jesus. Pentecost \n32 a. d. Conversion of Paul \n32-35 a. d. Paul in Arabia and Damascus \n35-44 a. d. Paul in Syria and Cilicia \n44 a. d. Planting of the church in Antioch \n45-47 a. d. Paul\'s first missionary journey \n48 a. d. The conference at Jerusalem \n49-51 a. d. Paul\'s second missionary journey \n52-56 a. d. Paul\'s third missionary journey \n56-58 a. d. Paul\'s two years\' imprisonment in \n\nCaesarea \n58-59 a. d. Paul\'s voyage to Rome \n59-61 a. d. Paul\'s two years\' imprisonment in \n\nRome \n64 a. d. Death of Paul \n\nThe death of Peter probably occurred \n\nabout this time. \n\n70 a. d. Destruction of Jerusalem \n\n64-100 a. d. A period of relative obscurity. The \n\ngospels, Revelation, and several \n\nNew Testament letters were written ; \n\nbut of external events little is known. \n\n\n\nPAETI \nPETER AND SOME OTHER APOSTLES \n\n\n\nLESSON I \n\nGEOGRAPHY AND SCOPE OF THE \nAPOSTOLIC AGE \n\n(Acts 1:1-14) \n\nThe first two or three Sundays must necessarily \nbe devoted to getting acquainted, and to settling \ndown to work. The first lesson period cannot be \nput to better use than in showing the pupils, with the \naid of a map and our table of contents, just what \nthe winter\'s course of study proposes to cover. \n\nLay stress on the romance of this first century of \nthe Christian era, a time of brave men and savage \ndeeds. \n\nCompare the tiny territory of Palestine with the \nextent of the then known world. Eecall how \nPalestine was a subject province of powerful and \nmighty Rome ; and how, in Palestine, the Christians \nwere only a small, weak and despised handful of \npeople whose leader had been executed as a common \ncriminal. Yet, in a few short years \xe2\x80\x94 half a lifetime \nif we use the Psalmist\'s measure of three-score \nyears and ten \xe2\x80\x94 the truths Jesus taught were heard \non practically all the shores of the Mediterranean, \nwhich was a much larger proportion of "the \nworld\' * then than now. \n\n17 \n\n\n\n18 PETER AND OTHER APOSTLES \n\nWe are to study the way in which this came about. \nIt makes a wonderful continued story full of thrill- \ning adventure. Peter is the hero of the first part of \nthe tale : Paul of the second part. \n\nThe hints which follow show the wide range of \nfact and legend from which we may choose in \npresenting our hasty survey of a field thirty-five \nyears long and two thousand miles broad. Any \ngood encyclopaedia or "golden treasury" can extend \nit indefinitely. School work in Latin and history \nhas already given these young people a wholesome \nconception of the power of Rome and the culture \nthat came from Greece. It would be neglecting \nopportunity if we failed to call these to our aid. \nWe should dwell even more upon the picturesque, \ncourageous lives of these men who followed the \ndictates of their conscience, regardless of Con- \nvention, or Power, or half a dozen other, worldly \ndragons whose names are spelled with capital \nletters, \xe2\x80\x94 and who "won out," with the help of God, \nagainst amazing odds. \n\nThe winter\'s work should be presented as the \nstudy of a great and romantic adventure. \n\nSUGGESTIONS \n\nThe Ministry of Jesus was limited to an area 100 \nmiles north and south by 50 east and west. It was \nlimited in time to two or three years at most. \n\nThe Ministry of the Apostles covered an area \n2000 miles east and west by 700 north and south, and \n\n\n\nGEOGRAPHY AND SCOPE 19 \n\noccupied a little more than thirty years; approxi- \nmately the length of Christ\'s whole life. \n\nIt moved along the Mediterranean coast north \ntoward Antioch, west and northwest to Troas and \nPhilippi, and south to Corinth. That of which we \nhave record is confined chiefly to four large cities: \nEphesus, Corinth, Jerusalem, and Antioch on the \nRiver Orontes. (Antioch was a common name for \ntowns of Greek origin. There were five in Syria \nalone.) Record has also come down to us of the \nwork in seven lesser cities of which four were in \nAsia Minor. These were Antioch in Pisidia, \nIconium, Lystra, and Derbe. The other three were \nin Greece: Philippi, Thessalonica, and Beroea. \nFrom these spots Christianity spread into the sur- \nrounding regions. (Acts 14: 6-7 and 19: 10) \n\nChkist\'s Disciples. Very little is known about \ntheir after history. The Bible does not even \nmention the greater part of them again. It tells us \nmuch about Peter, the mos\xc2\xbbt famous of them all, but \nthe New Testament contains no record of his death. \nNor indeed does it contain a syllable about the death \nof Paul. Tradition places both these events in the \ntime of the persecution of the Christians under \nNero, 64-67 a. d. Tradition puts the death of John \nlater, under Trajan; he probably died under Nero \nor soon after. \n\nAsia was at that time the name of a compara- \ntively small territory, the first Roman province east \nof the ^Egean Sea. It had been left to Rome by the \nwill of Attalus Third in 133 b. c. \n\n\n\n20 PETER AND OTHER APOSTLES \n\nAntioch. From its epithet \' i the Golden" we may \ninfer that it was a wonderful and wealthy city, It \nconsidered itself the rival of Alexandria. West of \nit lay the far-famed sacred grove of Daphne. It was \nat Antioch that the name Christian first came into \nuse. \n\nCrete. An island of snow-covered mountains, \norange trees, caves, and deep ravines. Fabled home \nof the Minotaur, which fed on a yearly tribute of \nyouths and maidens from Athens. Crete also was \nthe reputed birthplace of Zeus. The island\'s free- \ndom from venomous serpents was "a privilege popu- \nlarly ascribed to the intercession of Titus, com- \npanion of Paul." Geographically, Crete has been \ncalled the "natural stepping-stone between Greece \nand Egypt." \n\nCyprus. Rich in copper and silver. Was \ncoveted for that reason, and calmly annexed by \nRome, on the pretence that its ruler connived at \npiracy. \n\nCourage of the Apostles. Note the splendid \ncourage of the men who carried the gospel of Jesus \ninto strange lands. In a way it requires more \ncourage to be an apostle than the founder of a new \nfaith. \n\nSUBJECTS FOR DISCUSSION \n\nDo hazards and handicaps add zest to an under- \ntaking? \n\nConviction that one is right as a spur to effort. \n\n\n\nGEOGRAPHY AND SCOPE 21 \n\nLESSON MOTTO \n\n" Never knew I so high adventure\' \' \n-From introduction to King Arthur\'s Adventure. \n\n\n\nLESSON II \n\nHOPE DAWNS FOE THE BEEEAVED \nDISCIPLES \n\n(Acts 1:15-26) \n\nThe opening chapter of this marvelous continued \nstory is one of sorrow, written in a minor key, \nwhich changes even while we watch and listen. \n\nChrist had been crucified between thieves, the \nthrong jeering, the Eoman soldiers on guard at the \nplace of execution mocking him, a little knot of \nstricken women watching afar off. His faithful \nfriends were denied even the comfort of performing \nthe last sad offices for the dead. (Ask the members \nof the class to imagine themselves present on that \ndreadful day. "You as So-and-so, you as This-one, \nyou, a little lame boy Christ had helped." It will \nnot require all the amplifications of the picture \ndeveloped by later story-tellers to make the class \nrealize the sadness and despair which shut down \nupon the disciples.) There seemed to be absolutely \nnothing left of a beautiful friendship and a \nwonderful hope, except sorrow and broken \npromises. \n\nThe small band of followers returned to their \nhomes and took up their old tasks, trying to fill their \n\n22 \n\n\n\nHOPE DAWNS FOR THE DISCIPLES 23 \n\ndays and nights as they had been filled before Jesus \ncame into their lives. Soon they found this to be \nimpossible. They were reminded of him at every \nturn. They seemed to see him in the places where \nhe had taught. The homely articles he had \nimmortalized in story and parable spoke of him. \nEven the prosaic act of taking food to sustain life \nhad gained now dignity and sanctity through the \nuse he made of it. They began to realize that one \nso constantly with them could not be dead. Some \nwere even persuaded that they saw him with their \nbodily eyes and heard his voice, receiving new com- \nmands from him. Let us refresh our memory by \nturning to the last chapters of Luke and John. \n(The class may be called upon to read aloud the \ndifferent instances recorded in Luke 24: 13-51 and \nin John 20 : 19-29 and 21 : 1-4.) \n\nWhat the friends and disciples of Jesus really saw \nwith their bodily eyes is of little moment. They had \nlearned the great spiritual truth that he was as \nmuch alive as he had ever been: that death, which \nhad claimed his body, had not touched him. As \nPeter said, (Acts 2 : 24) "It was not possible that he \nshould be holden of it." \n\nMuch comforted, they reasoned that since he was \nnot dead, it behooved his disciples to act as though \nhe were still with them, and to do everything in their \npower to carry out his wishes. By talking and \npraying together the little band in Jerusalem gained \nrenewed confidence ; and Peter, practical and impul- \nsive, suggested that they strengthen and perfect \n\n\n\n24 PETER AND OTHER APOSTLES \n\ntheir organization by choosing a new apostle to \nfill the place made vacant by Judas. He was per- \nsuaded that if they did this and waited trustfully \nfor guidance their next step would be made plain \nto them. (Read in class Acts 1:15-26.) Choice \nwas made by the good old-fashioned Jewish method \nof casting lots, after asking God to indicate his will. \n\nSUGGESTIONS \n\nChoice of Matthias. G. H. Gilbert says, "This \nact showed that the bereaved disciples had regained \ntheir presence of mind, and realized they had a mis- \nsion to perform." \n\nBoth Matthias and Joseph Justus had been mem- \nbers of the band that companied with Jesus and his \nTwelve during his lifetime. Though neither of \nthem has been mentioned by name in the Bible be- \nfore, it is evident both were men of tried worth. \nLate and wholly fabulous tradition ascribes the au- \nthorship of several books to Matthias, and places the \nscene of his activity in "the city of Cannibals" in \nEthiopia, Clement of Alexandria quotes two say- \nings from the books ascribed to him. The first, \n"Wonder at all things before you," suggests not \nonly that wonder is the first step toward acquiring \nknowledge, but that the author had the trustful, lov- \ning, interested mind of "a little child" that Jesus \nso highly commended. The other saying, "If an \nelect man\'s neighbor sin, the elect man has sinned," \nis very modern in its recognition of personal and \n\n\n\nHOPE DAWNS FOR THE DISCIPLES 25 \n\ncivic responsibility. One might imagine it a new \nutterance, printed in one of the journals devoted to \nsocial work. \n\nPhotogkaphs of famous old pictures of the cruci- \nfixion, the entombment, the miraculous draught of \nfishes, etc., may be shown in class; and if practic- \nable, smaller copies obtained for pasting in the \nnotebooks. The great libraries have fine collections \nof large photographs, which may be borrowed, just \nas books are, to be shown on a given day. \n\nA modern pen-picture of the old subject may be \nfound in Josephine Preston Peabody\'s poem, The \nFishers. It opens with a description of the night of \nfruitless toil; \n\n"Yea, we have toiled all night. All night \n\nWe kept the boats, we cast the nets. \nNothing avails; the tides withhold, \n\nThe sea hears not \xe2\x80\x94 and God forgets." \n\nThe speaker is one of the fishers, who does not at \nfirst recognize the one who questions him; who in- \ndeed resents his interference; and burst out: \n\n"Thou Wanderer from land to land, \n\nSay who Thou art to bid us strive \nOnce more against the eternal sea, \n\nThat loves to take strong men alive. \n\nLo, we stand fast, and we endure, \n\nBut trust not Thou the sea we know \xe2\x80\x94 \n\nMighty of bounty and of hate \xe2\x80\x94 \n\nSlayer and friend, with ebb and flow. \n\n\n\n26 PETER AND OTHER APOSTLES \n\nThou hast not measured strength as we \n\nSea-faring men that toil and yet \xe2\x80\x94 \n\nOnce more \xe2\x80\x94 once more \xe2\x80\x94 at Thy strange word \xe2\x80\x94 \nMaster, we will let down the net ! \' \' \n\nSUBJECTS FOR DISCUSSION \n\nInfluence of the absent. A mother\'s influence \ndoes not cease when she leaves the room. \n\nEecall the scene in The Bluebird when the dead \nawake and live again as often as the living think of \nthem. \n\nResponsibility for our neighbors. \n\nLESSON MOTTO \n\n1 i There are no dead ! \' \' \n\n\xe2\x80\x94 Maeterlinck, The Bluebird. \n\n\n\nLESSON III \n\nPENTECOST \n(Acts 2:1-42) \n\nOpen the lesson with an account of the three great \nJewish feasts, Passover, Pentecost, and Taber- \nnacles, at which every man of the nation was ex- \npected to appear before the Lord with thanksgiving \nand not to come empty-handed. \n\nJesus had observed every ordinance of the Jewish \nreligion, and had gone to his death rather than \nabsent himself from Jerusalem at the time of the \nPassover. He never tried to found a new religion ; \nwhat he wished to do was to simplify and make \nbeautiful the old one. His followers considered \nthemselves good Jews ; so, when the feast of Pente- \ncost, or First Fruits, came round, fifty days after \nhis death, all who were within reach gathered at \nJerusalem for the festival, as good Jews should. \nWhile it was doubtless hard for some of them to \nrevisit the scene of Christ\'s triad, so soon, it was \nmade very much easier by the assurance they had \nreceived that his spirit was still alive and potent. \nLuke tells us (24:53) that they were "continually \nin the temple, praising and blessing Grod." They \n\nalso had private gatherings for prayer. The former \n\n27 \n\n\n\n28 PETER AND OTHER APOSTLES \n\nwas the act of devout Jews. In the latter and more \nintimate way, they met as followers of Jesus. \n\nIt is easy to imagine the company, simple, \nearnest, and devout,\xe2\x80\x94 and expectant. In choosing \nMatthias to be one of the apostles, and in com- \nforting and encouraging each other they had done all \nthey could do by themselves ; now they were waiting \nfor direction as to what to do next. Acts 1 : 15 gives \nthe number of people thus gathered as a hundred \nand twenty. \n\nGood old Isaac Watts wrote that "Satan finds \nsome mischief still for idle hands to do." There is \na good deal of truth in it ; but it is quite as true that \nGod will supply work for hands eager and waiting to \ntake it up. \n\nTo this day the Catholic and Episcopal churches \ncelebrate, fifty days after Easter, a festival which \nthey call Whitsunday. It is the season for baptism, \nfor white dresses, signifying purity; and in Catholic \nchurches, particularly in Europe, for quaint \nmediaeval customs, such as letting down a dove, or \nballs of fire, or a shower of rose leaves in front of \nthe altar. These are all very childish things in \nthemselves, but are beautiful and poetic when used \nas symbols of the wonderful thing which happened. \n\nWhat did happen? Let us read Acts 2:1-42, \npicturing in our minds the devout, expectant band. \n\nNo wonder that after this whirlwind revelation of \nenthusiasm and latent power, Peter jumped to his \nfeet and made his great speech, as a result of which \n\n\n\nPENTECOST 29 \n\na large number (Acts says about three thousand) of \nthose who heard him were baptized. \n\nSUGGESTIONS \n\nPassover was held in the early spring. It com- \nmemorated the escape of the Israelites from Egypt. \n\nPentecost or the Feast of Weeks came seven \nweeks or fifty days later. It also commemorated the \nescape from Egypt ; and in addition was supposed to \nbe held on the anniversary of the day upon which \nMoses received the tablets of the Law; but its main \nsignificance was as a feast of first fruits, coming \nwhen the first corn was ready for the sickle. \n\nTabernacles, the third great Jewish festival, held \nunder tents or green arbors, to commemorate the \nforty years\' wandering in the wilderness, was cele- \nbrated as is our Thanksgiving, after the harvest had \nbeen safely garnered. \n\nChrist \'s Death had occurred at the time of the \nfirst festival. This manifestation came at the \nsecond. Do not overlook the beauty and symbolism \nof this. Quote Paul (1 Cor. 15: 20) that Christ be- \ncame the first fruits of them that slept. \n\nTongues of Flame. If the literal-minded in the \nclass are disturbed by this, it is a good place to \nsound the note which must be struck again and \nagain : that the Bible is the literature of an Eastern \nrace given to poetic imagery of expression; and to \npoint out that we, ourselves, practical as we are, can \n\n\n\n30 PETER AND OTHER APOSTLES \n\nonly express mental or spiritual experiences by \nusing words whose literal meaning is very different. \nFor example, we assert that something "opened \nour eyes" yet nobody for a moment thinks that we \nhad been running around before that with our \nphysical eyes closed. \n\nSpeaking with Tongues will have to be dealt \nwith, but should not be dwelt upon. Let it be re- \nserved and treated more at length in Lesson 14. \nPossibly the best application and explanation in a \nfew words is to call to mind the quickening power of \nenthusiasm which we have all observed and felt. \nWe see and hear an animated person full of his \nsubject. He may be a foreigner, speaking in his \nnative tongue, but his enthusiasm and kindling eye, \nand the glow upon his face, make us feel that we \nfully understand him despite the barrier of lan- \nguage, though we comprehend his words very im- \nperfectly. \n\nSUBJECT FOR DISCUSSION \n\nModern Instances of Such Quickening Power. \nOne of the most striking is Lincoln\'s famous "Lost \nSpeech\' \' delivered at Bloomington, 111., in 1856, \nbefore a convention called to organize a new political \nparty opposed to slavery. Many speeches had been \nmade before he rose. He stood a moment silent, a \ncurious introspective look in his eyes ; then he began \nto speak, slowly, almost hesitatingly at first, in a \nvoice somewhat shrill. Soon however his words \n\n\n\nPENTECOST 31 \n\nbegan to flow steadily and smoothly on. His tones \ncame under perfect control. His eyes flashed and \nglowed. With his head thrown back, his great \nframe towering to its full height, his face, full of \nemotion, illumined as though by a lamp from within, \nhe looked like a man inspired. And like a man \ninspired he carried his audience with him as he \ndenounced the evil they had to fight, ending in an \nimpassioned appeal to all who loved justice to \n\n1 1 Come as the winds come when forests are rended, \nCome as the waves come when navies are stranded" \n\nand unite to put down this great wrong. \n\nIt was Lincoln\'s touch of pentecostal flame. Be- \nfore that day he had held honorable place in his \nparty. After it, he was the destined leader of a \ngreat nation, the liberator of an oppressed race. \n\nThis thing happened in our own country, within \nmemory of men still alive. Remembering it, we feel \nvery near to the gathering in Jerusalem, and very \nsure that God still works his miracles, using for \nthem earnest men and women who desire to do his \nwill. \n\nLESSON MOTTO \n"Priests, by the imposition of a mightier hand." \n\n\xe2\x80\x94 Macaulay. \n\n\n\nLESSON IV \n\nTHE BEGGAR AT THE BEAUTIFUL GATE \n(Acts 3:1-11) \n\nSoon the Apostles had proof that the power which \ncame upon them on the day of Pentecost was no \nmere evanescent enthusiasm, but a very real and \nholy thing. \n\nUse as the lesson the third chapter of Acts and so \nmuch of the fourth chapter as is necessary to make \nthe picture complete; for example, verse 22. \nDevote most of the time to Acts 3 : 1-11, but dwell at \nthe end upon Peter\'s quick wit in seeing and seizing \nupon this as the psychological moment for another \nsermon; upon his kindly way of interpreting the \nevents which led up to Christ\'s death (Acts 3: 17) \nand to the fearlessness of the answer he and John \nmade when the authorities forbade them to teach in \nthe name of Jesus. (Acts 4:18-20) \n\nWhat the writer meant by "this miracle of \nhealing" (Acts 4:22) deserves consideration here, \nand also what the class members might mean if they \nused the word. Do they think the writer meant that \nsome unusual power was given to Peter and John? \nWhere did that power come from? Does anything \n\n32 \n\n\n\nBEGGAR AT BEAUTIFUL GATE 33 \n\nlike this seem to happen now? Is the difference \nreally in what happens, or in the way people think \nand talk about events? \n\nPerhaps it will be easier to understand our Bible, \nif we learn to wonder more over great achievements \nin our own time. A thousand cripples are healed \ntoday where one was then, and we almost forget to \nbe surprised that the skill of man may learn and \napply the laws of God in so wonderful a way. \n\nThe temple, in which the scene of this lesson is set, \nwas the center of the community life as well as the \nreligious life of the city of Jerusalem. Set on a high \nhill, it looked from the city streets "like a mountain \ncovered with snow." At one end of the great Court \nof the Gentiles was the Royal Porch, a broad covered \narcade with columns; at right angles to it was \nSolomon\'s Porch, almost a thousand feet long, \nwhere the learned rabbis used to meet their pupils \nfor lectures and instruction. Inside this great \nenclosure was the temple proper, rising in steps and \nmarble terraces. The balcony had carved upon its \nlow wall notices in Greek warning Gentiles to go no \nfarther on pain of death. The Women\'s Court \ncame next; and beyond, up fifteen steps, the Inner \nCourt for the men of Israel. Beyond that again, \nstill higher, was the part of the temple reserved for \nthe priests alone. \n\nThe light, striking upon the gilded porch, \n"dazzled like the sun\'s own rays." The gates, \ncovered with precious metal, were offerings made by \nrich and grateful individuals, just as stained glass \n\n\n\n34 PETER AND OTHER APOSTLES \n\nwindows are in onr own churches. The gate \ncalled Beautiful was of Corinthian brass, the gift of \na certain Nicanor. The Jews had a passionate \naffection for this wonderful temple, and believed \nthat nowhere else could God be worshiped so \nacceptably. Beggars lay near the gates, hoping \nfor alms from those who went in and out; and in \ncertain parts of the enclosure merchants had \nestablished themselves to sell the articles used in \nsacrifice.. The Beautiful Gate, at the entrance to \nthe Court of the Men of Israel, is the setting for the \nincident chosen for this lesson. \n\nSUGGESTIONS \n\nThe Temple at Jerusalem. To make the setting \nof the lesson seem real begin with a description of \nthe temple, with its plan before you, and also a map \nof Jerusalem to show its relation to the city, and its \nposition upon a height. There is an outline map in \nthe Encyclopedia Britannica which can easily be \ntraced, the hills and depressions indicated by a bit \nof shading, and made to serve very well. Possibly \none of the pupils can bring this map as his or her \ncontribution to the lesson. Go into considerable \ndetail about the temple, its size, location, and \nappearance. \n\nAs the temple was described in the lessons of the \npreceding year on the life of Jesus, and a plan of it \nmade part of the notebook work, it will be well to \ntest the knowledge of the class about it. Try to see, \n\n\n\nBEGGAR AT BEAUTIFUL GATE 35 \n\nyourself, and help them to see, this temple in a vivid \nmental picture. \n\nPeter. After the description of the temple, and \nreading the first verse of Acts 3, give a short \ncharacter sketch of Peter, now the leader of the \nApostles. His warm, impulsive nature; seeming \ninspired at times, then again blundering and sinning \nlike a little child, but always, like a child, pulling \nhimself up after one of these tumbles to press on \nand try again. \n\nGo on with the rest of the story, having the pupils \nread the verses. \n\nWhat Peter Did was to instill courage, to awaken \nin the beggar the joy of living. In doing that he \ndoubtless received strength himself to meet the \ncrisis of the riot and disturbance which seemed to \nbe his only immediate reward for his act of healing. \n\nThe Sequel to the Story. Teacher should read \nand have fresh in mind Acts 4 : 1-31 and Acts 5 : 12- \n42. \n\nPeter\'s Sermon. Charles Poster Kent, in Work \nand Teaching of the Apostles, pp. 34-35, shows the \ngreat importance of this sermon in the work of \nspreading Christianity. \n\nCubit. In talking about the temple very likely \nthis measure will come up. Some mathematical \nenthusiast may insist on knowing how long it was. \nIt appears to have been a common unit of measure- \nment among ancient peoples, but one which varied \nwith the time and locality by as much as a hand\'s \nbreadth. The temple of Herod appears to have \n\n\n\n36 PETER AND OTHER APOSTLES \n\nbeen built by the newer scale which was adopted by \nthe Jews to conform to Roman measurements. \nThis was about 18 inches long, \xe2\x80\x94 17.4 inches to be \nexact. \n\nSUBJECTS FOR DISCUSSION \n\nInstilling courage. \n\nHow to awaken in a cripple (not necessarily a \nphysical cripple) the joy of living. \n\nReceiving life and strength "more abundantly. \xe2\x96\xa0 \' \n\nTO BE MEMORIZED \n\nPeter\'s answer to the lame beggar. Acts 3 : 6. \n\nLESSON MOTTO \n"Life .... more abundantly." John 10:10. \n\n\n\nPLANS FOR FUTURE LESSONS \n\nBy this time it may not be amiss to suggest that \nthe teacher has been doing too much of the talking \nand to propose that each member of the class con- \nduct the lesson in turn, the subject being assigned a \nweek in advance. If this is done, assurance should \nbe given by the teacher that the students are to be \nallowed carte blanche in the method of presentation, \nbut that the teacher will " stand by," and if desired \ngive help and advice in the preparation. \n\nIf there happens to be any feeling of latent criti- \ncism, this offers a perfectly legitimate and friendly \noutlet for " self-expression," a disease of youth with \nwhich some of the class may already be smitten. \n\nEven if the pupils have not yet reached that un- \ncomfortable stage of growing up, they may be \xe2\x80\x94 \ndoubtless should be \xe2\x80\x94 eager and curious to try ex- \nperiments and do things themselves. Those who \ndemur will be the shy and backward ones who will \nprofit by being urged to make the effort. \n\nAt any rate the experiment can do no harm. As \ntried by the author it distinctly stimulated interest \nin the class. A. was anxious to see how B. would do \nit; and C. took mental notes, rejoicing that they \nneed not be put immediately into practice. \n\nAt times it was a little trying to the teacher to \nremain silent while some good point was slurred \nover or missed entirely; but the student presen- \n\n37 \n\n\n\n38 PETER AND OTHER APOSTLES \n\ntation was &oon over, as a rule, after which there \nwas time to review and line up the things omitted. \nWhen a student came asking help in preparation the \nresult was better acquaintance, and " team- work\' \' \nhelpful to both. \n\nObviously, much depends upon the personnel of the \nclass. With another group it might be better not to \ncontinue this plan through successive Sundays, but \nto reserve it for certain lessons particularly dramatic \nin character, and to assign these as they are reached, \ntaking care that every student has a chance in the \ncourse of the year. \n\nIn case this second course is followed, the problem \nof getting the students to do more of the talking may \nbe solved by adopting at this time the plan which \nwould naturally be followed later in case the \nstudents conduct the lesson on successive Sundays. \n\nThe second plan we called : \n\nMaking a Mosaic of the Lesson \n\nAssuming that the class has been conducted by the \npupils in turn, the teacher will very likely be asked \nwhether the same plan is to be followed for another \nround. \n\nSince the novelty has worn off, it is well to answer \n"No." But all have had a taste of doing the talking \nthemselves, and will hardly care to retreat again \ninto the role of mere listeners. Certainly the \nteacher does not wish them to do so. \n\nSo the difficulty is surmounted by making a mosaic \n\n\n\nPLANS FOE FUTURE LESSONS 39 \n\nof the lesson. It is prepared a week in advance by \nthe teacher, who cuts into strips, each containing one \nquestion, the sheet on which the eight questions for \nthe succeeding lesson are printed. In this Manual \na number in black-faced type indicates where each \nquestion is to be considered, and warns the teacher \nto draw out this information from the pupil who has \nthe question bearing that number. \n\nThe numbered slips are distributed by chance; \nrather ostentatiously by chance. When time for the \nlesson comes, the teacher begins and carries it on \nuntil Number One is reached. Here the member of \nthe class who has drawn question Number One is \ncalled upon to take up the story. If it seems \nnecessary to do so, the teacher supplements, then \ncontinues until Number Two is reached, and so on. \n\nIn this way each student brings something \nindividually his own to the class, and in addition to \nnatural curiosity to find out how that particular bit \nfits into the mosaic, a feeling of responsibility is \nfostered, which is not without its effect in keeping \nup regular attendance. \n\nIn case a pupil is absent, this plan offers a \nperfectly natural excuse for a note from the teacher, \nenclosing the slip for the following Sunday and \nshowing that the absence has been commented upon. \n\nThe questions will, of course, be varied at the \ndiscretion of the teacher. Those given with the suc- \nceeding lessons are simply " samples" which have \nbeen used. They are intentionally made easy in the \nbelief that it is not good policy or indeed right to \n\n\n\n40 PETER AND OTHER APOSTLES \n\nrequire too much effort on the part of high-school \nstudents who are busy with their books all the week. \nThey do the best they can, and are likely to come \nto class so bubbling with a desire to tell what they \nhave found out that it is difficult to keep back the \ninformation until that part of the lesson is reached \nwhere it will prove most effective. \n\n\n\nLESSON V \n\n"ALL THINGS IN COMMON" \n(Acts 5:1-11; 6:1-7) \n\nSuccess brings its own problems and temptations. \nThe number of converts grew; but the difficulty of \nministering to their needs increased also. Most of \nthem were so very poor that the problem of feeding \nthem became a serious matter. Also, as numbers \nincreased, it became more difficult to control the \nbaser passions of human nature, which had been \ntemporarily stilled, but by no means banished, when \nthe converts turned Christian. \n\nBefore considering the way the early group of \ndisciples lived by sharing their possessions, it may \nbe well to recall how Jesus and his little band of \nfollowers managed their affairs. (l)Some light on \nthis is given in such passages as Mark 6 : 8, Luke \n8:1-3; 9:3. \n\n(2) Use Acts 4:32-35 to show how these people \ntried to live literally as Christ and his small band \nhad lived. Acts 4 : 36-37 gives the story of Barna- \nbas selling his field ; and Acts 5 : 1-11, the story of \nAnanias and Sapphira. \n\nSoon Peter and the other leaders found that they \nhad not time to attend to the physical in addition to \nthe spiritual welfare of these people. The hours \n\n41 \n\n\n\n42 PETER AND OTHER APOSTLES \n\nwere not long enough to listen to complaints that \nwere made against one person or another by those \nwho felt they were not being treated fairly in the \ndistribution of goods or in the portions of food \nwhich were served out to them at the common table. \nSo the leaders called together the whole body of \nbelievers and bade them choose seven men to con- \ncern themselves with the temporal affairs of the \nchurch. (3) (Acts 6:1-7) After these deacons \n(as they were later called) were appointed, things \nwent more smoothly for a time. They called on \nothers to assist them when further help became \nnecessary, and found that women could be most \nuseful in such ways, particularly the childless \nwidows, who at that time were looked upon with \nscorn if not actually despised, and were treated with \nlittle respect. To such women the new sect of Christ- \nians proved a veritable haven of refuge. Here \nthey found friendship, and, better still, work to do. \nAs a French writer has said: "They could bind \nblack shawls about their heads and become women \nof influence, useful, and loved like mothers.\' r \n\nBut willing hands were not enough. Money was \nneeded in those days to buy the necessaries of life, \njust as it is now. Some of the richer converts were \nmoved to donate all their wealth toward a fund to \ndefray current expenses. (4) Use Story of Barna- \nbas here. (Acts 4:36-37) (5) Probably only a \nfew did this. (6) If it had been a common prac- \ntice, the gift made by Barnabas would not have been \nrecorded in such detail, nor would it have moved \n\n\n\n"ALL THINGS IN COMMON" 43 \n\nAnanias and Sapphira to act as they did. (7) \nRead Acts 6 : 1-11, and (8) consider in what their \nsin consisted. \n\n\n\nSUGGESTIONS \n\nAnanias and Sapphira. Envious of the praise \nBarnabas received, they wished to emulate him, but \nwhen the actual test came, greed made it impossible \nfor them to give up their property. So they tried \nto cheat God and their neighbors. In homely \nphrase they wanted to eat their cake and have it \ntoo, \xe2\x80\x94 an experiment which never succeeds. Had \nthey given the portion of their goods frankly as a \nportion, no fault could have been found with them. \n\nThe Bible narrative is so condensed that it is by \nno means certain retribution followed so swiftly as \nat first appears. Nor does it matter. The story is \nperfect in its way, and by much re-telling has crys- \ntalized into a parable for and about evil-doers. \n\nLove of Money a Eoot of Evil. Money in it- \nself is entirely impersonal. You can buy food or \nmedicine or poison with the same coin. " Money an- \nswereth all things." (Eccl. 10:19) Eefer to the \nstory of Judas, who betrayed his Master for money. \nOld chronicles of explorations in Virginia have much \nto say about wampum, the money of the Indians. \nOne of them describes this shell-currency as " Bau- \nbles of no worth, which yet occasion as much dis- \nsention among the Savages as gold and silver among \nthe Christians." \n\n\n\n44 PETER AND OTHER APOSTLES \n\nF. G. Peabody, in his Religious Education of an \nAmerican Citizen, p. 97, tells about a passenger upon \na steamboat which was wrecked. He was found \nlater at the bottom of the sea, with a money-belt, \nheavy with gold, about his waist. "Now, as he \nwas sinking, had he the gold, or had the gold \nhim?" \n\nChrist \'s Attitude Toward Money. "Show me \nthe tribute money. " (Matt. 22:19) He always \nmade it clear that the wonderful gift of eternal life \nwas one which could be had "without money and \nwithout price. \' f \n\nPictures. In the large collections of photographs \nbefore mentioned a few curious ones representing \nthe story of Ananias and Sapphira may be found. \nTitian\'s "Tribute Money" is well worth using. \n\nSUBJECT FOR DISCUSSION \n\nNoblesse oblige, \xe2\x80\x94 the law of liberty which Ananias \nand his wife did not fulfil. \n\nTO BE MEMORIZED \n\n"Be not deceived; God is not mocked; for whatso- \never a man soweth, that shall he also reap." Gal. \n6:7. \n\nLESSON MOTTO \n\n"Let your turn of mind be free from the love of money.\' - \n\nHeb. 13:5. \n\n\n\n"ALL THINGS IN COMMON" 45 \n\nQUESTIONS, LESSON V \n\n1. \n\nCan you tell us how Jesus and his little band of personal \nfollowers managed their affairs. Like other people they \nhad to live and to eat. You will find hints in Mark 6:8; \nLuke 8 : 1-3 ; 9 : 3. \n\n2. \n\nI shall ask you to read aloud in class Acts 4 : 32-35 to give \nus an idea of the way in which the early Christians tried \nto carry on their daily lives. \n\n3. \n\nTell us why it was found necessary to choose deacons, and \nthe way it was done. Acts 6 :l-7. \n\n4. \n\nMost of the early Christians were poor. Some of the \nwealthier ones gave money for the support of the rest. \nRead us about the gift made by Barnabas, Acts 4 : 36-37. \n\n5. \nTell us what you can find out about Barnabas, who is \nmentioned in Acts 4 : 36-37. We may meet him again. \nLook in the encyclopedia. \n\n6. \nRead the story of Barnabas, Acts 4: 36-37, and tell us \nwhether you think all the early Christians were as generous. \nIf they had been, would this particular gift have been re- \ncorded with such detail? \n\n7. \nPlease read aloud in class the story of Ananias and Sap- \nphira. Acts 5 : 1-11. \n\n8. \nTell us why you think Ananias and his wife, whose story \nis told in Acts 5 : 1-11, were so severely dealt with. Just \nwhat was their sin ? \n\n\n\nLESSON VI \n\nTHE MARTYRDOM OF STEPHEN \n\n(Acts 6: 7-15; 7: 57-60) \n\nThe names of the seven deacons were Stephen, \nPhilip, Prochorus, Nicanor, Timon, Parmenas, and \nNicolas. Fortunately, we do not have to burden \nour minds by remembering all of them. But we \nmust not forget the first two, Stephen and Philip, \nfor these developed great gifts as preachers, bidding \nfair, as time went on, to eclipse even Peter himself. \nThere was no jealousy, however, only a friendly \ndivision of labor. The men who could preach, \npreached, while others took up the task of looking \nafter the welfare of the church in a physical way. \nSo, a year or two went by. \n\n(1) Stephen, the most brilliant of them all, "a \nman full of faith and of the Holy Ghost, \' \' (Acts 6:5) \nmay have been of Greek origin. If so, he naturally \npreached to people of Greek birth or training. (2) \n(Eead Acts 6:8,10) But the things he said dis- \npleased certain people who were looked upon in the \ncommunity as most reputable citizens. (Read Acts \n6:9) (3) Very possibly he quoted that saying of \nJesus recorded in Mark 13:2. "Seest thou these \ngreat buildings? There shall not be left one stone \n\n46 \n\n\n\nTHE MARTYRDOM OF STEPHEN 47 \n\nupon another that shall not be thrown down." To \nmen who venerated the temple as these did, such a \nspeech appeared little short of sacrilege. (4) \nAmong the Jews who listened and resented his \nwords was one very young but very earnest and very \ngifted rabbi named Saul of Tarsus, or Paul, to give \nhis name the form by which we know it best. He had \nonly lately come from home to study in Jerusalem, \nunder a famous teacher named Gamaliel, but he had \nforged ahead so rapidly that he was already promi- \nnent in temple circles. He had no patience with the \nChristians, and we may be sure that he took full \npart in the denunciation of Stephen. (Read Acts \n6:11-15) \n\nThen, his face still shining with enthusiasm "as it \nhad been the face of an angel," Stephen made a \ngreat speech, which is given at length in the seventh \nchapter of Acts. (5) To us it seems a strange sort \nof discourse, which rambles all through Jewish \nhistory; but to men of Hebrew training it was full \nof significance. They were used to this elaborate \nsymbolic way of treating their national history. \nThe main point for us lies in Stephen\'s assertion \nthat in all the forty years of wandering in the \nwilderness his nation had no permanent temple, yet \ncontinued to worship and to find favor in the sight \nof God. (6) "Solomon built him a house" he said. \n"Howbeit, the Most High dwelleth not in temples \nmade with hands. As saith the Prophet," he con- \ntinued, quoting the 66th chapter of Isaiah, \' \' Heaven \nis my throne and the earth is my footstool; what \n\n\n\n48 PETER AND OTHER APOSTLES \n\nhouse will ye build me ... or what is the place of \nmy rest? Hath not my hands made all these \nthings?" \n\nIndignant Jewish theologians did not relish being \nrefuted by the words of their own sacred writers, \nand Stephen was not allowed to finish. (7) "When \nhe began to accuse them of persecuting the prophets, \nand of breaking the spirit of the law, his own doom \nwas sealed. \n\n(8) End the lesson by having the pupils read Acts \n7: 54-60 and 8: 1-4. \n\nSUGGESTIONS \n\nStephen was the First Christian martyr, Per- \nhaps that is the reason his "day" in the saints \' cal- \nendar of the Catholic church is December 26, as near \nas possible to Christmas. \n\nThe Greek Meaning of Stephen\'s Name is \n\' \' crown. \' \' Do we not often hear about the martyr\'s \ncrown? \n\nStephen was not even Allowed to finish his \nspeech, let alone continue the work of preaching, for \nwhich he seemed so exceptionally fitted. His death \nmust have appeared to his sorrowing friends as a \ncruel blow to the church and a great waste of won- \nderful material. But some broken efforts are more \nfruitful because of the break, as fruit trees are \npruned to bring forth more fruit. \n\nLay Stress on Acts 8 : 4. The result of this per- \n\n\n\nTHE MARTYRDOM OF STEPHEN 49 \n\nsecution and of driving the Christians away from \nJerusalem was to spread the new doctrines broad- \ncast, not to stamp them out. It was like trying to \nput out a camp-fire by throwing a big stone into its \nmidst. That would simply scatter the brands and \nadd to the number of sparks, each of which might \nkindle a new fire of its own. \n\nMake as Dramatic as possible the description of \nStephen\'s glorified face, and the impression which \nthis young martyr\'s appearance and brave bearing \nmust have made upon Saul, another brave young \nman, as he stood by, not lifting a hand himself, but \n" consenting unto his death.\' \' \n\nBe Careful to have it understood that this Saul is \nthe Paul about whom we are to study. \n\nDraw a Parallel between the fearless, brilliant in- \ntellect of Stephen, and that of our own fiery Theo- \ndore Parker. \n\nSUBJECT FOR DISCUSSION \n\nStephen\'s conduct. There are two ways in which \na Christian may conduct himself toward the world : \nrun away from it, as the monks did in the Middle \nAges, or accept it as the place for gallant endeavor. \n"If you are not master of your world, you are either \na refugee, or a slave to it." F. G. Peabody, Reli- \ngious Education of an American Citizen. P. 166. \n\nLESSON" MOTTO \n"The only thing I am afraid of is Fear." \n\n\xe2\x80\x94Montaigne. \n\n\n\n50 PETER AND OTHER APOSTLES \n\nquestions; lesson vi \n\n1. \n\nTell us what you can find out about the character of Ste* \nphen, one of the deacons chosen, you remember, to look \nafter the welfare of the church in Jerusalem. You can \nfind out a great deal about him by reading carefully the \n6th and 7th chapters of Acts and still more by consulting a \ngood encyclopaedia. \n\n2. \n\nI shall ask you to read in class Acts 6 : 8,10. Did you \never see a greater amount of character and history packed \ninto thirty-one words ? \n\n3. \n\nStephen, one of the deacons, developed great power as a \npreacher. But he aroused the enmity of certain Jews be- \ncause of the boldness of his utterances. It is thought he \nmay have quoted the words of Jesus as given in Mark 13 \nabout the destruction of the temple at Jerusalem. Find \nthese for us, please. \n\n4. \n\nTell us what happened to Stephen after he had roused \nthe enmity of a certain class of Jews. Was he treated \nfairly by his enemies ? Eead in class Acts 6 : 9, 11-15. \n\n5. \n\nWhat do you think of Stephen\'s sermon as given in the \nseventh chapter of Acts? Which seems to you the most \nimportant part of it ? \n\n6. \n\nSee if you can find in Isaiah the passage quoted by Ste- \nphen in Acts 7 ; 49-50. The marginal reference will help. \n\n\n\nTHE MARTYRDOM OF STEPHEN 51 \n\n7. \nWe have had men of the same type of mind as Stephen in \nour own Unitarian Church. Tell us what you can find out \nabout Theodore Parker. Look in the encyclopedia or a \ngood biographical dictionary. \n\n8. \nDo you think Stephen\'s death described in the 6th and \n7th chapters of Acts and the first part of chapter 8 was a \nblessing in disguise? It resulted in driving most of the \nChristians away from Jerusalem for -a time. Just think \nwhat that means. \n\n\n\nLESSON VII \n\nSIMON THE SOECEBEE \n(Acts 8: 1-25) \n\nWe must now go back a few months to the time \nwhen the Christians were beginning to attract un- \nfavorable attention at Jerusalem. The wise old \nrabbi Gamaliel, who was the teacher of young Saul, \nwas much more lenient toward them than was Saul \nhimself. Gamaliel was a Pharisee, like the younger \nman ; he was beloved by everybody and known to be \nthe soul of honor. Naturally broad-minded and \ncourageous, he had lived long enough in the world \nto learn that the ways of God are not always the \nways of men, even of devout men. He was willing \nto believe that God\'s love and grace might extend to \nthe adherents of this hated new sect; so he dis- \napproved of hasty action against them. (1) He \nmade a speech in behalf of the Apostles, in which \nhe cited history, after the best Hebrew maner, to \nprove that God might be trusted to deal with such \npeople himself, and that it was not necessary to put \nthem to death. (Eead Acts 5 : 34-42) \n\nBut, as we see in the last verse of this passage \nfrom Acts, the Christians paid small heed to warn- \nings, and persisted in preaching and talking. Then \n\n52 \n\n\n\nSIMON THE SORCERER 53 \n\ncame the riot which resulted in the death of Ste- \nphen, when the followers of Jesus were driven from \nJerusalem. \n\nPhilip, the other deacon who had developed such a \ngift of eloquence, escaped into Samaria. (2) He \nseems to have wandered from place to place for a \ntime, and finally to have settled in Caesarea where \nhe remained for many years. It is recorded that \nhe entertained Paul at his home there when the lat- \nter was on his way to Jerusalem. (Acts 21:8) \n\n(3) Samaria was the central one of the three dis- \ntricts into which Palestine was at that time divided. \n\n(4) Its inhabitants were despised by the stricter \nJews of the north and south, because they had inter- \nmarried with Greeks and other " barbarians \' \' and \nheld comparatively lax religious views. (5) Jesus\' \nparable of the Good Samaritan, (6) and his talk \nwith the woman at the well, recorded in the fourth \nchapter of John, show how they were generally re- \ngarded, and also show, in contrast, how Jesus felt \nabout them. \n\nPhilip\'s preaching was successful. Others suc- \nceeded as well, and to keep burning all these new \nfires of the Gospel which had been kindled and to \nestablish relations between the various groups of \nnew converts and the older church at Jerusalem, to \nwhich the Christians were gradually returning, \nPeter and John went down to visit them. \n\nOur lesson to-day is taken from a most pictur- \nesque incident of this journey. (7) (Acts 8:9-25) \nPeter\'s bitter words, far more scathing than any- \n\n\n\n54 PETER AND OTHER APOSTLES \n\nthing he said to Ananias, (8) seem finally to have \ndriven the wickedness out of the magician\'s heart, \nthough we are left uncertain whether it was real \nconviction of sin, or only craven fear of the conse- \nquences of sin, which led him to beg Peter to pray \nfor him. \n\nSUGGESTIONS \n\nUse Map in connection with explanations about \nSamaria. The pupils should be able to describe and \npoint out its location, as this was part of the work \nof the preceding year in the Beacon Course on the \nStory of Jesus. This is a good time to fix the \nlocation of Csesarea, and its relation to Jerusalem, \nto which reference is so frequent in subsequent les- \nsons. \n\nPhilip the Evangelist of this lesson is not the \nPhilip of Christ\'s chosen twelve, but the deacon \nmentioned in Acts 6 : 5 and Acts 21 : 8-9, the same \nwho had four daughters " which did prophesy." \n\nSimon the Sorcerer. A magician in those days \nreally understood the laws of nature better than \nmost people. He " represented a stage half way \nbetween a gipsy fortune-teller and a modern man of \nscience. " Whether he used his knowledge for good \nor ill depended upon the man. This Simon has not \nleft a good reputation behind him. Some believe he \nclaimed to be the Messiah and to rival Jesus. \nThere are many grotesque stories about him. One \n\n\n\nSIMON THE SORCERER 55 \n\nmakes him the father of all heresies. It tells how \nhe went to Rome and enjoyed immense success until \nPeter and Paul arrived. He had announced that he \nwould be caught up into heaven, and was actually \nfloating off through the air in a chariot drawn by \ndemons when Peter and Paul knelt in prayer and \nhe fell to earth, a mangled corpse. He was sup- \nposed to have a familiar spirit, which he had made by \ncharming the soul out of the body of a boy. This \nbody he used for his own evil purposes. \n\nThe Word Simony defined as "the act or practice \nof trafficking in sacred things\' J is an unpleasant \nreminder of this Simon\'s effort to purchase the gift \nof the Holy Ghost. Some of the corrupt practices \nof the Church of the Middle Ages, such as selling \nindulgences for sins committed or about to be com- \nmitted, seem to us very like this. \n\nWitchcraft was strongly condemned by Old Tes- \ntament writers. "Rebellion is as the sin of witch- \ncraft." (I Sam. 15 : 23) "I will cut off witchcrafts \nout of thine hand and thou shalt have no more sooth- \nsayers." (Micah 5:12) Deuteronomy 18:9-12 for- \nbade practices of witchcraft or enchantment in \nthe Promised Land. \n\nMagic, " white" and "black." \n\nNatural Law More Wonderful than any Magic. \nImagine what a world without law would be like: \nif you did not know in the morning whether the sun \nwas about to rise or set ; whether the glass of milk \nyou drank would nourish or poison you, etc., etc. \n\n\n\n56 PETER AND OTHER APOSTLES \n\nBOOKS HELPFUL IN PREPARING \nTHIS LESSON \n\nSimon the Sorcerer, in G. H. Gilbert\'s A Short \nHistory of Christianity* in the Apostolic Age, p. 52. \n\nSimon Magus, article in Encyclopedia Britannica. \n\nSorcery, in Ramsay\'s St. Paul, Traveler and \nRoman Citizen, p. 78. \n\nSUBJECTS FOR DISCUSSION \n\nJudging a man\'s acts by his motives. \nScience and religion : should there be any conflict \nbetween them? \n\nLESSON MOTTO \n\n"111 fares the land, to hastening ills a prey, \nWhere wealth accumulates and men decay.\' \' \n\n\xe2\x96\xa0 \xe2\x80\x94 Goldsmith. \n\nQUESTIONS, LESSON VII \n\n1. \n\nMost of our lesson for next Sunday is to be found in Acts \n8 : 9-25 ; but we also have a little about a very fine old Jew \nnamed Gamaliel. We shall meet him again, so it is worth \nwhile to get acquainted with him. \n\nPlease see what you can find out about him in Acts 5 : 34, \nand in the encylopsedia. and come prepared to pass on \nyour information to the rest of us. \n\n2. \n\nOne of the characters in our next lesson story (Acts 8 : 9- \n25) is Philip, mentioned also in Acts 21:8. Find out all \n\n\n\nSIMON THE SORCERER 57 \n\nyou can about him. In the encyclopaedia the heading of \nthe article about this particular Philip will probably be \n1 \'Philip, the evangelist. \' * \n\n3. \n\nNext Sunday\'s lesson takes place in Samaria. Please \nlook up Samaria on the map and also in some good book of \nreference. You will find that it was not only the name of a \ncity, but of the country round about it. \n\n4. \n\nSee if you can find out how the Jews of other parts of \nthe country regarded the people of Samaria, and why. Do \nyou remember what was said about this in last year\'s course \non the Story of Jesus ? John 4 : 9 may remind you. The \nBritannica has a long article about Samaria. \n\n5. \n\nOur next lesson is to be about Simon the Sorcerer, Acts \n8 : 9-25. The incident took place in Samaria, whose people \nwere not at all popular with the Jews. How did Jesus re- \ngard them? I think you can find out by referring to his \nparable of the Good Sanfaritan, Luke 10: 30-36, and to \nLuke 9 : 52-56. \n\n6. \nOur next lesson is to be about Simon the Sorcerer, Acts \n8 : 9-25. The incident took place in Samaria, whose people \nwere not at all popular with the Jews from other parts of \nthe country. You will find a story about the way Jesus \ntreated one of them, the woman at the well, in the fourth \nchapter of John. Please read it to us. \n\n7. \n\nOur next lesson is to be about Simon the Sorcerer, Acts \n8 : 9-25. Please explain to us just what a sorcerer is sup- \nposed to be. \n\n\n\n58 PETER AND OTHER APOSTLES \n\n8. \nOur next lesson is to be about Simon the Sorcerer, Acts \n8: 9-25. See if you can find out how witchcraft was re- \ngarded by the Old Testament writers. The following \nreferences may help you : Deut. 18 : 9-12 ; Micah 5 : 12 ; and \nI Sam. 15 : 23. \n\n\n\nLESSON VIII \n\nPHILIP AND THE EUNUCH \n\n(Acts 8: 26-40) \n\n(1) Today \'s lesson is taken from another incident \nof Philip\'s ministry. (Acts 8: 26-28) (2) (3) Tell \na little about Ethiopia, with its civilization akin to \nthat of Egypt, or possibly even older. \n\nThe king was chosen from among the priests; (4) \nand Candace was probably the name of the king\'s \nmother, though several ladies bearing this title \nappear to have reigned vigorously on their own \naccount. \n\nThere is a legend that the . given name of this \nparticular Candace was Judith, and that of the \nEthiopian treasurer, Juda. Very likely he was a \nconvert to Judaism, and was returning home after \nworshiping at Jerusalem, when he encountered \nPhilip. (See position of Gaza on map with relation \nto Jerusalem and Ethiopia.) \n\n(5) (6) Read Acts 8 : 26-34. (7) Then read Isaiah \n53 :7-8, and more if there is time. Small wonder the \nEthiopian desired explanations ! Finish the rest of \nthe story. (Acts 8:35-39) \n\nAsk the class what meaning this lesson has for us. \n(8) "Do it now" and "With all thy might" are both \n\n59 \n\n\n\n60 PETER AND OTHER APOSTLES \n\ngood answers. Keeping to the first, enlarge on the \nvalue of initial impulse. " Quench not the spirit\' f \nwould be an excellent text for the children to learn. \nUse incidents in the daily experience of everyone. \nFor example, in mending, that old adage "A stitch \nin time saves nine" is as true as it is tiresome. The \nvalue of a dose of medicine depends very greatly \nupon the? moment when it is administered. \n\nSUGGESTIONS \n\nEthiopia. Greek name for the country south of \nEgypt, meaning "land of the sunburnt faces." Its \ninhabitants were a nation of traders, a chain of ruins \nfrom the Indian Ocean to the Mediterranean still \nmarking the route of its ancient commerce. Rude \nsculptures on some of these ruins show the women \nas warlike, dragging captives by the hair. The \nphysical type was handsome, beautifully formed, \nslender, the skin dark brown in color. The sol- \ndiers carried spears as long as themselves, two- \nedged swords, and shields made of rhinoceros \nhide. \n\nSome people believe that the Queen of Sheba came \nfrom this region. The king was chosen from among \nthe priests, who continued to have greater power \nthan he, for they could command him to take his \nown life if they chose to do so, saying the gods had \nordered it. The sentence of death, even for people \nof lesser rank, was always in this form. A \nmessenger with the fatal sign appeared before the \n\n\n\nPHILIP AND THE EUNUCH 61 \n\ncondemned, who was then expected to retire to his \nown house and commit suicide. \n\nThe women were people of spirit. A story is told \nabout a mother whose son tried to escape instead of \nkilling himself when ordered to do so. She \nstrangled him with her own girdle, feeling that \ndeath was indeed preferable to dishonor. \n\nCandace. Two queens of this name are mentioned \nin history. One was a one-eyed virago who invaded \nEgypt b. c. 22, and had the courage to defy Rome \nitself. \n\nThe other is the Candace mentioned in Acts. \nAccording to tradition she was converted by her \ntreasurer after he returned home; and she built a \nchurch, called St. Mary of Zion, in Aksoum, which \nmay be seen to this day. After her death, however, \nChristianity died out among her subjects, and did \nnot reappear in the region for several centuries. \n\nEunuch may be described as an Eastern court \nofficial. \n\nDo it Now. In Roosevelt\'s letters to his children \nare several "Do it Now" stories. One tells how he \nrescued a kitten and secured a good home for it \nwhile on the way to church. Another shows with \nwhat promptness, yet with what sympathy, he man- \naged mischievous youngsters, his boys and their \nfriends, in the "White House. \n\nAnother story came to the writer very direct, \xe2\x80\x94 \nonly at second hand, or should one say mouth? It \nis a war-story story about the Prince of Wales. \nArmy surgeons were sure that hospital needs or \n\n\n\n62 PETER AND OTHER APOSTLES \n\nabuses would be quickly righted if they came to his \nattention. There was a rumor that unfortunate \ninfluences were at work near the King and Queen. \nCertain persons more interested in furthering their \nown fortunes than in winning the war were inter- \nfering. The Prince heard about it, made a hurried \ntrip across the Channel for an interview with his \nparents, had the wrong-doers removed, and was back \nat his post before most of the command even knew \nhe had left camp. \n\nPhotographs of sculptures on Egyptian ruins may \nbe of interest. While it may not be possible to pro- \ncure those actually from this extreme southern \nregion, there are others in Egypt proper, showing \ncaptive Assyrians led by the hair. \n\nPhotographs of the Bisharines of today will give \nan adequate idea of the physical characteristics of \nthese people. They are also traders, and come from \nthe south to haunt the region of the First Cataract \nof the Nile to sell beads and curios to traders. They \ncarry spears, shields of skin, and fierce looking \nswords. \n\nSUBJECTS FOR DISCUSSION \n\nCasual meetings, and what may come of them. \n\n" Doing it now" \n\nTO BE MEMORIZED \n\n* \' Quench not the Spirit \' \' I Thess. 5 : 19. \n\n\n\nPHILIP AND THE EUNUCH 63 \n\nLESSON MOTTO \n\n"Be ready to do your duty when you see it, and as you \nsee it." \xe2\x80\x94 T. Roosevelt. \n\nQUESTIONS, LESSON VIII \n\n1. \n\nNext Sunday\'s lesson will be found in Acts 8: 26-40. \nPlease refresh our memory by recalling what we have al- \nready learned about Philip the Evangelist. \n\n2. \n\nNext Sunday\'s lesson will be found in Acts 8: 26-40. \nTell us about Gaza. Where and what was it ? I think you \nwill find that it was not a desert as one would suppose by \nmerely reading Acts 8 :26. The Encyclopaedia Britannica \nwill tell you about it. It was there that Samson carried \naway the gate of the city, posts and bar and all. \n\n3. \n\nOur lesson for next Sunday will be found in Acts 8 : 26- \n40. Tell us what you can find out about Ethiopia, where it \nlay, and what kind of people lived there. \n\n4. \n\nNext Sunday\'s lesson will be found in Acts 8 : 26-40. See \nif you can find out anything about this Queen Candace, or \nany other queen of that name. Perhaps it was not a given \nname at all, but only a title. What do your books of ref- \nerence say ? If you have not any such books at home, you \nmight look in those at school. \n\n5. \n\nNext Sunday\'s lesson will be found in Acts 8: 26-40. \nSince the Ethiopians were not of the Jewish faith, it is \nsupposed that this treasurer of the queen had become a \nconvert to Judaism and had been up to Jerusalem to wor- \n\n\n\n64 PETER AND OTHER APOSTLES \n\nship. Tell us how many times a year all the Jews and \nJewish converts who could possibly do so were supposed to \npresent themselves in the temple. \nYou remember the three great festivals. \n\n6. \n\nNext Sunday\'s lesson will be found in Acts 8 : 26-40. I \nshall ask you to read aloud verses 26-34. \n\n7. \nNext Sunday\'s lesson will be found in Acts 8: 26-40. \nThere is in it a quotation from the prophet Isaiah. See if \nyou can find it, in the fifty-third chapter, and be ready to \nread it when called upon. \n\n8. \nNext Sunday\'s lesson will be found in Acts 8: 26-40. \nPlease read it over carefully and tell us, when called upon, \nwhy you think it was chosen for a lesson and what it may \nteach us. There are several good answers. I am curious \nto know whether you choose the one I have in mind. \n\n\n\nLESSON IX \n\nPETER\'S VISION UPON THE HOUSETOP \n\n(Acts 10:1-18) \n\nIt was not only because of Peter\'s sermons that \nhe became famous. Yon remember he had the \npower of making people feel that they conld do \nthings, even of making the sick feel well. Because \nof his acts of healing, people flocked to him. It was \nbelieved that if his shadow fell upon a sick person it \nwould work a cure. \n\nWhile traveling about, visiting the new churches, \nhe made Joppa, the seaport of Jerusalem, his head- \nquarters. It is a bad port for modern ships, but did \nvery well for the tiny vessels of Peter\'s day. \n(Show position on the map, and give a moment or \ntwo to its appearance, and to its picturesque real \nand legendary history. Do not forget the aspect of \nthe roofs, which become out-door living rooms in \nPalestine, and have a particular" place in this story.) \n\nIn Joppa, Peter lodged with "one Simon a \ntanner," although tanners were not in very good \nrepute. This was because their trade made it \nnecessary for them to handle dead animals. Even \nmany living animals were classed as "unclean" by \nthe Jewish laws, which were very explicit about \n\n65 \n\n\n\n66 PETER AND OTHER APOSTLES \n\ntouching things which were unclean. They were \nequally explicit concerning the animals which were \nto be used as food, and those which were not. (Read \na little of Leviticus 11. A very small portion will \nsuffice, but it is convincing, and worth doing.) \n\n(1) (2) Read the lesson in the following order: \nActs 10, beginning \' l Peter went up upon the house- \ntop to pray" in the ninth verse, and ending with the \nsixteenth verse. Let us think first of this story of \nPeter\'s vision as if it really happened, as the writer \nof this account wanted us to do. This command to \nkill and eat was contrary to all his training and \nhabits of thought, and he must have been sorely \nperplexed. Yet it must have reminded him very \nforcibly of certain acts and sayings of Jesus. Soon \nhe had the opportunity to put the lesson it taught \ninto practice. (3) (4) (Read Acts 10:1-8 and 17- \n35) Peter went on to tell his hearers the story of \nJesus. (5) (Read Acts 10:44-48) \n\n(6) (7) Peter was severely criticised for taking an \nuncircumcised Gentile into the church; (8) but after \nthis illuminating vision he was convinced that it was \nthe right thing to do, and told his critics so, boldly. \n(Read Acts 11:1-18) \n\nA different view of Peter\'s attitude and his con- \ntention with Paul over the admission of uncir- \ncumcised Gentiles to the Christian group is given in \nGalatians, which is earlier and more accurately his- \ntorical. (See Gal. 2:2, 6-9, 11-14. Cephas is of \ncourse Peter.) \n\nThe attitude of Peter on this question, and this \n\n\n\nPETER\'S VISION UPON HOUSETOP 67 \n\nincident of the baptism of Cornelius and the dis- \ncussion to which it gave rise, mark the beginning of \na great historical change. It was the first step in \nmaking a world religion out of what until then had \nbeen a -mere Jewish sect, which would have remained \na Jewish sect forever had Peter\'s critics had their \nway. Like the majority of their race they were so \nbound by Jewish law that it seemed impossible to \nescape from its trammels, \xe2\x80\x94 as hard as it is for one \nborn into the castes of India to escape from them \ntoday. The followers of Jesus who were Jews by \nbirth were sure that a man or woman could become \na good Christian only by first conforming to every \ndetail of Jewish law. They still looked upon them- \nselves as a favored people, and could not grasp the \nfull meaning of Jesus\' teachings about God\'s love \nfor all his human children. \n\nEven Peter finally concluded that on the whole it \nwas better to follow Jewish law. He became the \nmissionary to his own people, just as Paul, in after \nyears, carried the gospel into strange lands. \n\nThe church at Jerusalem, which shared Peter\'s \nviews, later sank into comparative insignificance, \nbound by these fetters of Jewish law. Yet it did \nthe world inestimable service by preserving the \ntraditions and sayings of Jesus, even while blind to \nthe larger aspects of his gospel. \n\nIt happened that the most forceful teachers of \nthe Christian faith were men of Jewish birth; \nbut they were the ones who outgrew this narrow \nview. \n\n\n\n68 PETEE AND OTHER APOSTLES \n\nTime and again this same spirit of liberality has \nburst the bonds that were closing around it as Ideals \nbegan to harden into Routine. \n\nOne such manifestation sent our Pilgrim Fathers \nacross the Atlantic. \n\nSUGGESTIONS \n\nThe Historical Aspect. By working u over- \ntime " the last point made, this lesson, which begins \nwith food and ends with the Pilgrim Fathers may be \nmade to do duty at Thanksgiving time. \n\nJoppa. A very old seaport, often captured and \nrecaptured. Once it was taken by Richard Cceur \nde Lion. It was the haunt of pirates ; and, accord- \ning to fable, the place where Andromache was ex- \nposed to the sea-monster and rescued by Perseus. \nIn proof of it, her chains and the skeleton of the \nmonster were exhibited. \n\nGrowth of an Idea. The taking of Cornelius, a \nGentile, into the Church caused great commotion. \nIn time, however, the idea did not seem so revo- \nlutionary. Paul also faced criticism when he \navowed himself an apostle to the Gentiles, but not \nnearly so much as he might have experienced had it \nnot been for Peter and Cornelius. \n\nThis growth of new ideas is an historic fact, \nrepeated time and again. The attitude toward \nslavery during our Civil War is an example. At the \nopening of the war many people thought it wrong, \nbut did not see the way to end it. In four years its \n\n\n\nPETER\'S VISION UPON HOUSETOP 69 \n\nabolition was a thing accomplished. Ideas and \nevents move swiftly in times of war. \n\nSUBJECTS FOR DISCUSSION. \n\nThe brotherhood of man. \n\nDifficulty of its application in our daily lives. \n\nTO BE MEMORIZED \n\n"What God hath cleansed, that call thou not com- \nmon" (that is, unclean.) Acts 10:15. \n\n"God is no respecter of persons; but in every \nnation he that feareth him and worketh righteous- \nness is accepted with him." Acts 10:34-35. \n\nLESSON MOTTO \n\nThe words of the poet Abdul Fazl, which he wrote at the \ncommand of the Emperor Akbar, in the sixteenth century, \nas an inscription for a temple in Kashmir : \n\n"0 God, in every temple I see people that see Thee, and \nin every language they praise Thee. \n\n1 \'Sometimes I frequent the Christian cloister, and some- \ntimes the mosque. But it is Thou Whom I seek from tem- \nple to temple. \n\n\' i Thine elect have no dealings with heresy or orthodoxy, \nfor neither of these stands behind the screen of Thy Truth. \nHeresy for the heretic and religion for the orthodox ! \n\n"But the dust of the rose-petal belongs to the heart of \nthe perfume seller. " \n\nPrefixed to Tennyson\'s \xc2\xbbpoem "Akbar\'s Dream." The whole of \nthis poem would be excellent to read here. \n\n\n\n70 PETER AND OTHER APOSTLES \n\n\n\nQUESTIONS, LESSON IX \n\n1. \n\nYour share of next Sunday\'s lesson will be Acts 10: 9-16, \nPlease read or tell it to us. Will you also learn the Mem- \nory Verses? (Acts 10: 15, 34-35) \n\n2. \nCan you tell us what the word "common," (that is tl un- \nclean" ) in Acts 10:15 meant to a Jew? A look at the \n11th chapter of Leviticus will help you. \n\n3. \nPlease either read or tell to us the part of our lesson story \nfound in Acts 10 : 1-8. Will you learn the Memory Verses ? \n(Acts 10: 15, 34-35) \n\n4. \nPlease take as your especial part of our long lesson next \nSunday Acts 10 : 17-33. Tell or read to us the part of this \nthat has not already been told. \n\n5. \n\nGive three or four points made by Peter in his speech. \n(Acts 10: 34-44) Which one do you think most impres- \nsive? \n\n6. \nHow many times and in what verses is the vision of Cor- \nnelius repeated? The vision of Peter? See Acts, chap- \nter 10. \n\n7. \nTell us the results that followed Peter\'s talk (Acts 10: \n\n\n\nPETER\'S VISION UPON HOUSETOP 71 \n\n44-48) and the complaint ma^de by the brethren in Jerusa- \nlem. (Acts 11:1-3) \n\n8. \nTell us the reasons Peter gave for venturing to trans- \ngress the Jewish rule. See Acts 11 : 15-17. \n\n\n\nLESSON X \n\nPETER DELIVERED FROM PRISON \n(Acts 12: 1-19) \n\nWe hear a great deal about Herod in the New \nTestament, but the name does not always refer to \nthe same person. (1) Herod who ordered the \nmassacre of the babies when Jesus was born, Herod \nbefore whom Christ was brought for trial, and the \ntwo Herods who persecuted the apostles, were all \ndifferent persons, though members of the same \nfamily, \xe2\x80\x94 a family of local rulers, who exercised \nauthority for Rome in Palestine. The one \nmentioned in today y s lesson was Herod Agrippa I, a \ngrandson of Herod the Great. He had been \neducated in Rome, and though he lived as a Pharisee \nwhen among the Jews, he paid little attention to \nJewish customs when with his Gentile friends. He \nliked to make a good impression and was more likely \nto be generous than just. It is said he was so \ngenerous that he was almost always in debt. \n\nLiking to make a good impression, he did some \nthings expressly to win the approval of the Jews, \nwho were bitter against the new sect of Nazarenes, \nas the followers of Jesus in Palestine were called. \nHe put to death James, the brother of John; and, \n\n72 \n\n\n\nPETER DELIVERED FROM PRISON 73 \n\npleased with the commendation this brought forth, \nhe planned to increase it by arresting Peter and \nimprisoning him in the Tower Antonia near the \ntemple at Jerusalem. (Use again the tracing of the \ncity showing the position of the prison.) Peter was \naccordingly arrested. (2) This was at the season \nof the Passover, a. d. 44. It was: very offensive to \nJewish feeling to have a trial and execution during \na holy season; but Herod meant to take advantage \nof the crowds assembled for the festival to conduct \nafter the Passover a trial of great solemnity, and \nafter convicting Peter, to have him executed very \npublicly. \n\nRead, turn about, in class, the story of Peter\'s \ndeliverance. (Acts 12:1-19) Bring out certain \npoints in the lesson as the reading proceeds: (3) the \nmeaning of "quaternions of soldiers\' 9 ; (4) (5) (6) \nmeaning of " angels, " and Bible stories of their ap- \npearance. Explain that this was a poetic Eastern \naccount of his release, the exact details of which we \ndo not know. \n\n(7) Emphasize the humanness of the tale, the way \nin which little Rhoda lost her head, and the way that \nPeter, who was not always so fortunate, kept his. \n(8) Also, his serenity under trying circumstances. \n\nThis is the application for us: Serenity, readi- \nness, etc., as qualities for life. \n\nSUGGESTIONS \nFoub Quaternions of Soldiers. Each quater- \n\n\n\n74 PETER AND OTHER APOSTLES \n\nnion was a group of four. Thus there would always \nbe four men on guard. \n\nAccording to Roman law, a soldier who slept at his \npost deserved to die. \n\nAngels are mentioned in almost every book of the \nOld and New Testaments. \n\nThey interfered when Abraham was about to \nsacrifice Isaac. Gen. 22 : 11. \n\nTurned Balaam from his purpose. Numbers 22 : \n22. \n\nFed Elijah. I Kings 19: 5. \n\nDelivered the three youths from the fiery furnace. \nDan. 3 : 28. \n\nThreatened Jerusalem with destruction. I Chron. \n21:15. \n\nWrestled with Jacob. Gen. 32 : 24. \n\nAppeared to Mary before the birth of Jesus. \nLuke 1:26-38. \n\nAppeared to the shepherds announcing his birth. \nLuke 2 : 9-15. \n\n"Strengthened" Jesus as he prayed upon the \nMount of Olives. Luke 22 : 43. \n\nWere in the tomb itself, telling the women that \nJesus was not there. Luke 24: 4-7. \n\nTake part in many less dramatic incidents. \n\n"Angels" as used in the Bible means very much \nthe same thing as Messenger of God or from God. \nNot always recognized as such; sometimes they \nseemed very ordinary folk; sometimes they did not \ntake human form, \xe2\x80\x94 were only ideas. \n\n\n\nPETER DELIVERED FROM PRISON 75 \n\nPeter\'s Experience. "It is said that he \'came \nto himself after he had passed the iron gate. This \nimplies that what went before was as a dream.\' \' \n\n\xe2\x80\x94 G-. H. Gilbert, A Short History of Christianity \nin the Apostolic Age, p. 84. \n\n"Some circumstances of which we are ignorant, \nand which they believed to be miraculous, opened his \nprison doors. One night, when a number of the \nfaithful were assembled at the home of Mary, the \nmother of John Mark, where Peter was in the habit \nof staying, they heard a knock upon the \ndoor. . . ." \xe2\x80\x94 Renan. \n\nPicture. Use Raphael\'s Vatican fresco of \nPeter\'s delivery from, prison. \n\nLESSON MOTTOS \n\n"0 my King; show me thy face, shining in the dark!" \n\n\xe2\x80\x94 Henry Van Dyke. \n" I am the Lord thy God, which leadeth thee by the way \nthat thou shouldest go." Isaiah 48 : 17. \n\nQUESTIONS, LESSON X \n\n1. \n\nOur next lesson (Acts 12: 1-19) begins with a reference \nto Herod. We hear a great deal about Herod in the New \nTestament, but the person referred to is not always the \nsame. \n\nTell us what you can find about this family of local rulers \nwho exercised authority for Rome in Palestine. \n\n2. \nTell us what you remember about the " feast of unleav- \n\n\n\n76 PETER AND OTHER APOSTLES \n\nened bread\' \' and the crowds who went up to Jerusalem to \ncelebrate it. \n\n3. \n\nTell us what is meant by "four quaternions of soldiers " \nin our next lesson. (Acts 12: 1-19) They were Roman \nsoldiers, of course. \n\n4. \nTell the part played by an angel in the story in Numbers \n22. Find one New Testament incident which includes an \nangel. \n\n5. \n\nA story in I Kings 19 includes an angel. Please tell us \nthe incident. Also give one New Testament story in which \nan angel plays a part. \n\n6. \n"What story in Daniel 3 includes an angel? Tell also \none New Testament incident (not the account of Jesus\' \nbirth) in which an angel is said to appear. \n\n7. \nNext Sunday\'s lesson will be from Acts 12 : 1-19. Please \nread it over carefully and tell us after thinking about it \n1 \' over-night \' \' what seems to you the most remarkable thing \nabout the story. \n\n8. \nNext Sunday\'s lesson is to be found in Acts 12: 1-19. \nWhat do you think it was that kept Peter so serene under \nvery unusual and exciting circumstances. \n\n\n\nPAET II \nPAUL : BEGINNING TO BE A CHEISTIAN \n\n\n\nLESSON XI \n\nBOYHOOD OF PAUL \n\n(Read Acts 21 : 39 ; 22 : 3, 27-28 ; 26 : 4-7. Eph. \n6:1-4) \n\nThis lesson is important in laying the foundations \nfor an understanding of many lessons to come. \n\nShow with a map, Tarsus (1) the town of Paul\'s \nbirth, an ancient city on the fertile plain of Cilicia, \nwith oppressive climate. The small swift Cydnus, \nflowing through its centre, was the boast of the town. \nIts natural advantages had been improved to the \nutmost, and there was a great lagoon upon which \nships could ride at anchor, and on whose shores were \narsenals. Leaving this lagoon, the river flowed on \nagain to enter the sea ten miles away. \n\nAnother source of the town\'s prosperity was a \nwonderful road, seventy miles in length, which led \nfrom this harbor and the city out through the \n(2)"Cilician Gates," a narrow gorge only wide \nenough to permit the passage of the road and a little \nstream, a tributary of the Cydnus. After passing \nthis gorge the road climbed the Taurus mountain \nrange to the valuable lead mines in the hilly country \nbeyond. \n\nFew mountain passes have been more important \n\n79 \n\n\n\n80 PAUL: A CHRISTIAN \n\nin history than the "Cilician Gates.\' \' Many armies \nmarched along that road before Paul\'s day, and \nmany more were to do so in succeeding centuries, \n(3) The names of Cyrus the Younger, of Alexander \nthe Great, of Septimus Severus, and, in later years, \nof the Crusaders who went from Europe to rescue \nthe Holy Sepulchre, conjure up visions of pomp and \npower which ought to remove Tarsus forever from \nthe ignominy of being a mere black speck upon \nthe map. Basil Mathews calls this highway "the \nroad that lies like a bridge from Europe to \nAsia." \n\nGreeks had built the road, and the town con- \nsidered itself Greek, though in some ways it was \nvery like the towns of Palestine, and the language \ncommonly spoken was the the language Jesus used, \nAramaic. There was a university where Greek \nphilosophy might be studied, but the inhabitants \nwere commonly believed to be vain, pleasure-loving, \nand illiterate. Probably they were very like those of \nPompeii. \n\nAccording to legend the town had been founded by \nSardanapalus, and one of the "sights" of the city \nwas a great statue of that corrupt Assyrian \nmonarch, snapping his fingers and saying "eat, \ndrink and play; nothing else is worth while," an \ninscription to which Paul refers. (1. Cor. 15:32) \n\nIt was at Tarsus that Anthony and Cleopatra first \nmet, when the latter sailed into the land-locked \nharbor in a wonderful boat. (4) In Paul\'s day this \nlittle city, which liked to believe itself the rival of \n\n\n\nBOYHOOD OF PAUL 81 \n\nAthens, had passed under Roman rule; but Rome \ntreated it very kindly, making many concessions to \nthe prejudices of its inhabitants. \n\n(5) Paul\'s father was a Jew, (6) evidently a rich \none, for he was also a Roman citizen, (7) and only \nvery wealthy or influential Jews were accorded that \nprivilege. Paul had a married sister whose son \nlater saved Paul\'s life at Jerusalem. (See Acts \n23:12-24) \n\nSo this boy about whom we are to study grew up \nin a Jewish household, in a Greek town, under \nRoman rule. (8) These three phases of culture \nall had their parts in quickening his active mind, \nand making him what he became, \xe2\x80\x94 a citizen of the \nworld. \n\nSUGGESTIONS \n\nBoyhood op Paul. Draw as realistic and at- \ntractive a picture as possible of a devout Jewish \nhousehold: the joy over the birth of a son; the \ncareful plans made for his education, and the pride \ntaken by his mother and father in his progress \ntoward the goal of Jewish ambition, the dignity of \nRabbi. The end of Paul\'s childhood comes in a \njourney by caravan to Jerusalem for the purpose of \nenrolling himself among Gamaliel\'s students in \nSolomon\'s Porch of the Temple. This was what \nentering college is to an ambitious boy today. \n\nBooks. Paul the Dauntless by Basil Mathews, \npp. 25-52, will furnish much suggestive material. \n\n\n\n82 PAUL: A CHRISTIAN \n\nThe Syrian Christ and A Far Journey by A. M. \nBihbany contain very personal and true details, \xe2\x80\x94 \nmemories of the writer\'s own childhood in an \nEastern land. When I was a Boy in Palestine by \nMousa J. Keleel gives bits like the following: "The \nminute a boy baby is born, a mad scramble is started \nby the women attendants to reach the father first, \nand thus win the prize money." (In this case a \nlarge silver coin.) The happy father was expected \nto furnish refreshments for everybody in the house, \n\xe2\x80\x94 coffee for the men, candy and cucumbers for \nwomen and children. \n\n"If a baby at birth is weak and inactive, an onion \nis held under its nose, and the sneeze of life usually \nresponds." \n\nPlaythings and games of the boys were very like \nour own. Marbles, leap-frog, blind-man\'s buff, are \nmentioned by this writer. \n\nAramaic. "A class of languages so called from \nAram, a geographical term, which in old Semitic \nusage designates nearly the same districts as the \nGreek word Syria. \' \' Ency. Brit. \n\nLESSON MOTTO \n\n"A lad of metal, a good boy." \n\n\xe2\x80\x94 Shakespeare, King Henry IV. \n\n\n\nBOYHOOD OF PAUL 83 \n\n\n\nQUESTIONS, LESSON XI \n\n1. \n\nWith the next lesson we begin the study of Paul\'s char- \nacter and work. \n\nAs your part please show us Tarsus on the map and tell \nus all you can find out about the city. "Was it free, or un- \nder the power of Rome ? Did it have any peculiar features \nor advantages? \n\n2. \n\nWhat can you tell us about the Cilician Gates near Tar- \nsus, the town where Paul was born ? Was he called Paul as \na boy? \n\n3. \n\nWe are going to spend the next lesson period in trying \nto find out what kind of life Paul probably lived as a child. \nHis father was a Jew ; he lived in a city that considered it- \nself Greek, but which had passed under Eoman rule ; so all \nthree of these influences entered into his life. \n\nHe probably saw Roman soldiers marching by. What \nwould he think of them if he was a normal boy ? \n\n4. \nPaul, a Jew, lived as a child in a town which liked to con- \nsider itself Greek, but which was under Roman rule. \nLook in Acts 17 : 16-31, and tell us if you think familiarity \nwith Greek thought helped prepare him for this speech in \nAthens. \n\n5. \n\nWe are going to spend the next lesson period in trying to \nfind out the kind of life Paul probably lived while a boy. \n\n\n\n84 PAUL: A CHRISTIAN \n\nTell us some things a Jewish boy was supposed to learn. \n\n6. \n"What can you tell us about the Jewish schools for little \nchildren in old days. Were they like ours ? Or were they \nlike the Turkish schools today, where all the scholars sit on \nthe floor around their teacher, committing things to mem- \nory at the top of their voices ? \n\n7. \n\nWe are beginning now to study Paul. The next lesson \nwill be devoted to his childhood. Every Jewish father was \nrequired by Jewish law to have his boy taught a trade. \nThis applied to rich and poor alike. See if you can find \nout what trade this boy learned. \n\n8. \nIn a harbor full of boats filled with sailors from strange \nlands, Paul probably spent some of his leisure prowling \naround the wharves, sniffing the strange smell of sea-going \nships, and hearing tales about far countries. Do you think \nthe experience had any "educational value\' \' for him, as his \nlife afterward developed? \n\n\n\nLESSON XII \n\nCONVERSION OF PAUL \n(Acts 9:1-19) \n\nThe method of teaching practised under the \nmarble pillars of Solomon\'s Porch was similar to \nthat used in the schools Paul had attended as a \nyoung boy in Tarsus, varied only by the difference \nin age of the students. They no longer sat on the \nground and chanted their lessons in noisy chorus. \nThe young men gathered around their instructor \nand listened to his words of wisdom, making notes \non tablet or scroll, as he went over his statements \nagain and again, repeating and explaining until they \nhad them by heart. The students were encouraged \nto think, but only along well-established lines. The \nrabbis of the time said that the ideal student of the \nlaw should have a mind like a well-plastered cistern, \nfrom which nothing that once entered could escape. \n\nPaul\'s natural ability brought him distinction \namong Gamaliel\'s pupils. Soon he was entitled to \nbe called Eabbi on his own account ; was perhaps in \ntraining for missionary service, (Gal. 1:15-16) and \nwas employed as agent by the Sanhedrin; a brilliant \nyoung man, at the threshold of what promised to be \na long and notable career. We can imagine the de- \nlight of his parents when the news reached Tarsus. \n\n85 \n\n\n\n86 PAUL: A CHEISTIAN \n\nDeeply pious by nature, having been brought up \na Pharisee, and following all their practices " after \nthe strictest sect," as he said himself, (Acts 26:5; \n23 : 6 ; Phil. 3:5; Acts 23 : 3) it was not strange that \nthe doings and sayings of the Nazarenes filled him \nwith wrath. He thought them blasphemers in re- \nligion, and low-born disturbers of the peace. He is \nthe one man mentioned by name as witnessing and \n"consenting unto" the death of Stephen. "As for \nSaul," the Bible story tells us, "he made havoc of \nthe church, entering into every house, and haling \nmen and women committed them to prison." (Acts \n8:3) \n\nThe death of Stephen evidently made a deep and \npainful impression upon him. He could not for- \nget the martyr\'s radiant face. Uneasy, without \nknowing why, he sought relief in activity and harried \nthe Christians more and more. Acts 9 : 1-2 tells us \nhe was not content with persecuting them at \nJerusalem, but asked to be sent to Damascus, to \nwork against them there. (Acts 26 : 9-11 ; 22 : 4-5 ; \nI. Cor. 15: 9; Phil. 3: 6; Gal. 1: 13) \n\nIt was while on his way to Damascus, indeed \nalmost at his journey\'s end, that the great and mar- \nvelous experience came to him. \n\nThere are five different and varied stories of this \noccurrence. Paul gives the simplest, and probably \nthe oldest account (1) in Gal. 1:13-17. In I. Cor. \n15 : 8 he briefly refers to it, (2) and in Acts there \nare three versions : Acts 9 : 3-18 ; 22 : 1-16 ; and 26 : \n9-19. (3) The marvelous and supernatural enter \n\n\n\nCONVERSION OF PAUL 87 \n\nmore and more into the story with repeated tellings, \nas the wonder of the experience sinks in. Such an \nexperience could not be related in the speech of the \nEast without recourse to symbolism and poetic ex- \npression. Indeed, the same would be true in prac- \ntical America. We occasionally "see light" our- \nselves. \n\nProbably it was not so sudden a conversion as it \nseemed, but in reality was only the sudden final \nflowering of processes long and silently at work. \n(4) They may have begun at the moment of Ste- \nphen\'s death, when the young Saul stood erect by \nthe pile of coats and watched. \n\nLet us read the account as given in Acts 9 : 3-18, \n(in sections, as question numbers indicate.) It is \nvery vivid. We seem to (5) see the hot path at \nnoonday, with the sun beating down pitilessly upon \nrocks and parched herbs, \xe2\x80\x94 a most unlikely place for \na mystic vision; to hear the voice, which may \nhave seemed an ordinary sound of nature to his com- \npanions, but to him was the accusing, sorrowful call \nof Christ; (6) to share his emotion, which so un- \nnerved him that he had to be led the rest of the way, \nlike one bereft of sight. \n\nIn the cool still room of his host in the street \ncalled Straight he lay for three days, refusing food \nand drink, going over and over again every detail \nof the strange experience; trying to reason it out, \nand coming ever nearer the conclusion that it had \nbeen no trick of fancy, but was indeed the voice of \nGod. (7) Then, when he was almost at the end of \n\n\n\n88 PAUL: A CHRISTIAN \n\nphysical and emotional strength, he was visited by \nbrave Ananias, (8) who dared enter the honse of a \nman presumably his enemy, to lay his hand upon \nthe head of this persecutor of Christians, and call \nhim "Brother Saul!" \n\nPaul states (Gal. 1:17) that after this he went \ninto Arabia, probably to some quiet spot northeast \nof Damascus which was at that time under Arabian \nrule, where he could be away from men and alone \nwith nature for a time, to think things over and \nmake the decisions which must be made. This thing \nwhich had happened was for him much more than \na mere change in religious belief, great as that would \nbe. It meant that if he, Paul the Rabbi, was true to \nhis new conception of duty, he must uproot and \noverturn his whole life. He could no longer follow \nthe career planned for him from birth, and which \nstretched before him so full of honor and invitation. \nHe would be separated from his best friends ; cursed \nwhere he had been applauded; driven in ignominy \nfrom the beautiful temple he loved. The new \ncareer meant inevitable estrangement from his \nfamily; it might even break the hearts of his par- \nents. \n\nThere was a great deal to think about, in that \nquiet place outside of Damascus. \n\nSUGGESTIONS \n\nPharisees. "The Pharisees \' great aim was to \nknow and obey all the law: for they believed that, \n\n\n\nCONVERSION OF PAUL 89 \n\nif one man obeyed the whole Law for a whole day, \nthe Messiah who was to bring in the Golden Age of \nfreedom and peace would arrive. \' \' (Basil Mathews, \nPaul the Dauntless, p. 54.) This explains why they \nthought it worth while to do so many tiresome \nthings ! \n\nPaul\'s Experience. As to what happened to \nPaul, physically and psychologically, a wise preacher \nhas said "one man\'s guess is as good as another\'s." \nIt is therefore not worth while to discuss it at length \nwith the young people, who will understand that it \nwas a spiritual experience, and be fully occupied \nwith that. \n\nPictures. Cairo, Jerusalem, and Damascus by D. \nS. Margoliouth, with illustrations in color by W. S. \nS. Tyrwhitt, gives an idea of the beauty of Damascus \nin its surroundings of fresh young* green, which \nmade it so wonderful in that thirsty region. \n\nThe Holy Land by Robert Hichens, illustrated by \nJules Gruerin, contains equally delightful street \nand bazaar scenes. \n\nBooks of Description. Out-of -Doors in the Holy \nLand by Dr. Van Dyke has a chapter full of color \non "The Road to Damascus." Paul the Dauntless, \nby Basil Mathews, pp. 53-55, sketches Paul\'s student \nlife in the temple, and the character of Gamaliel; \npp. 79-90, Paul\'s experience on the road to \nDamascus. \n\nSUBJECT FOR DISCUSSION \n\nPaul\'s "wickedness" in persecuting the Chris- \ntians before his conversion may be broached in a \n\n\n\n90 PAUL: A CHRISTIAN \n\nhushed voice by one of the youngest students. We \nshall probably decide after reviewing the evidence \nthat he was mistaken, rather than wicked, since at \nthe time he honestly thought he was doing right, \n\nLESSON MOTTO \n\n"A light to guide ... to check the erring, and reprove." \n\n\xe2\x80\x94 Wordsworth. \n\n\n\nCONVERSION OF PAUL 91 \n\n\n\nQUESTIONS, LESSON XII \n\n1. \n\nEead for us in class the earliest and simplest account of \nPaul\'s conversion. (Gal. 1: 13-17) \n\n2. \n\nFind the brief reference to Paul\'s conversion in the 15th \nchapter of I Corinthians. \n\n3. \n\nDoes the account of Paul\'s conversion grow less or more \nwonderful with repeated tellings ? Compare Gal. 1 : 13-17 \nwith Acts 26 : 9-19. \n\n4 \n\nWhat was the probable effect on Paul of the death of Ste- \nphen? \n\n5. \n\nTell in your own words what happened to Paul on his \njourney; what he saw and heard. (Acts 9: 3-6) \n\n6. \n\nWhat was the effect upon Paul of his vision ? You will \nfind out from Acts 9 : 6, 8 and 9. \n\n7. \nTell of the vision of Ananias. (Acts 9 : 10-16) \n\n8. \nRead for us the account of the visit of Ananias to Paul. \n(Acts 9: 17-19.) \n\n\n\nLESSON XIII \n\nPAUL TAKES UP HIS NEW LIFE \n\n(Acts 9 : 20-30) \n\nAfter Paul\'s conversion he still had all his store \nof Hebrew learning. All the texts and ancient \nwritings he had studied were still in his mind, and \nhe believed them as devoutly as ever 5 (1) but he saw \nthat if Jesus was indeed the Messiah his old inter- \npretations must be all wrong, \xe2\x80\x94 that it was necessary \nto reinterpret them according to his new knowledge. \nSo much for his intellectual life. \n\nThe change in his physical life would be even \ngreater. His fellow rabbis were sure to be "ex- \nceeding mad" against him; and very likely they \nwould treat him as he had treated Stephen. This \ndid not cause him much anxiety compared with the \nthought of his family, to whom the news that this \nbrilliant son had joined the disciples of the despised \nNazarene would bring unspeakable sorrow. That \nalone must have caused Paul a severe struggle, for \nhe was naturally warm-hearted and affectionate. \n\nBut he was brave and loyal ; and after a time of \nmeditation and prayer all these things were settled \naccording to his conscience. Then he turned his \nface toward Damascus and began his walk back \ntoward the city, knowing he was at the beginning of \n\n92 \n\n\n\nPAUL TAKES UP HIS NEW LIFE 93 \n\na long hard road, with martyrdom probably at the \nend of it. (2) It would have been easy to slip away \nto some far corner of the Roman Empire where the \nfirst part at least of his new career would be free \nfrom danger; but he chose to begin exactly where \nthe great change had come upon him. \n\nThe Eoman sentry on guard at the East Gate of \nthe city let him pass without question. To all ap- \npearances he was an ordinary traveler, and not an \nimpressive one at that; (3) for tradition says that \nPaul was a small man and rather homely; not the \nkind to attract a second glance. If one did give him \na second glance, however, it was apt to be followed \nby a third. Now he passed quietly out of the sun- \nshine into the cool blue shadows under the arched \ngate of the city of Damascus. He was never to set \nfoot under a Damascus gate again. \n\nSoon he was preaching in the synagogue. When \nthe Jews heard him say that Jesus was the son of \nGod, they were amazed, and then bitterly angry. \nYet he remained there "many days;\'\' (Acts 9:23) \n"three years" he tells us in Gal. 1 : 18. Perhaps at \nfirst they thought his actions hid some deep design \nagainst the hated sect. Later he seemed to them no \nbetter than a traitor. They made a plot to kill him, \nand persuaded Aretas, who ruled the city for the \nEoman Emperor, to help prevent his escape. Not \nmany hours after this agreement was reached a \nman armed with a knife lay in wait for him at each \none of the city gates. \n\n(4) The walls between the Damascus gates were \n\n\n\n94 PAUL: A CHRISTIAN \n\nsheer and high; but at certain places houses had \nbeen built to overhang them. Their walls were \nblank and sheer also, for oriental houses have very \nfew windows looking outward, almost all the light \ncoming from a central court. There was one house, \nhowever, belonging to a Nazarene, which had such a \nwindow and overhung the city wall. To this house \nPaul\'s friends guided him by night, wrapped in his \ndark traveling cloak. The little clay hand-lamp \nwhich served as a light within the house was ex- \ntinguished before they entered the room with the \nwindow. The stars could be seen in the sky above \nas Paul looked out, but peer as he would through the \nshadows, he could not see the ground beneath. \n\nSomebody had brought a stout round basket, with \na rope tied to its handles. The night was very still, \nbut they listened intently before thrusting the basket \nthrough the window. Again they listened, fairly \nholding their breath, and repeating a silent prayer. \nFinally Paul climbed into the basket; and foot by \nfoot his friends lowered it, Paul fending off from \nthe wall meanwhile with his strong hands. When \nhe felt his strange vehicle bump against the ground \nhe stepped out, gave a farewell tug to the rope as a \nsignal to those waiting above, and set off through \nthe shadows toward Jerusalem. (See Paul\'s own \naccount of this escape in II Cor. 11 : 32-33.) \n\nThere he did the very hard thing of going into the \ntemple among his old friends and acquaintances, \nand preaching his new faith as he had preached it \nat Damascus. He expected his former associates to \n\n\n\nPAUL TAKES UP HIS NEW LIFE 95 \n\nturn against him. What he did not expect, was to \nfind that the Christians also distrusted him. Being \nonly human, he may have taken satisfaction in the \nthought that they would be amazed and overjoyed to \nfind they had gained such a distinguished convert. \nInstead, they remembered his zeal in persecution, \nand believed this to be only a new way of collecting \nevidence against them. Even admitting his con- \nversion to be genuine, he must have seemed to them, \nas the French writer Eenan expresses it, "almost \na deserter.\' \' u Nowhere, probably, did he feel more \nalone than in the temple, the scene of his student \ntriumphs." \n\nThere was, however, in Jerusalem a Christian Jew \nfrom Cyprus, a venerable man named Barnabas, \nwith a face of great patience and dignity. We have \n(5) already met him, for he was no other than the \nman who sold his field and gave his money to the \nchurch soon after Jesus \' death. Also he was a kins- \nman of "Mary the mother of Mark" at whose door \nPeter knocked on the night of his escape from \nprison. Barnabas talked with Paul, believed in his \nearnestness, and took him to see Peter and the other \nChristian leaders. \n\nPaul persisted in going about among the very \npeople he had incited against Stephen. As had been \nthe case in Damascus, astonishment gave way to \nanger, and another plot was laid to kill him, but \nsomebody, perhaps a fellow-student who had loved \nhim in the old days, could not refrain from giving \nhim warning. It was not necessary to escape in \n\n\n\n96 PAUL: A CHRISTIAN \n\nsuch dramatic fashion as at Damascus, but it was \nthought best for him to leave the country for a time, \nand a band of his friends went with him to Caesarea \nto see him safely aboard the ship which was to carry \nhim to his old home in Tarsus. \n\nThen came seven long years, about which we know \npractically nothing, save that he supported himself \nby tent-making, (6) the trade he had learned in \nobedience to the good old Jewish custom which re- \nquired every lad, no matter how rich his parents, \nto be taught to earn his living by the work of his \nhands. What sort of reception he met on his \narrival ; what painful scenes took place between him- \nself and his family, whether they cast him off \nutterly, or met him occasionally with reproaches, \nwe do not know. In all his writings he is most reti- \ncent about his family, but there are passages about \nthe respective duties of parents and children, notably \nthe one in Col. 3 : 21, in which some scholars imagine \nthey read between the lines, traces of the suffering \nand injustice he had borne. \n\nHe may have been rich before. He was poor now. \nHe made tents; and told the story of Jesus \nwherever he could, in the regions of Syria (7) and \nCilioia. (Gal. 1: 21) It was all very humdrum, and \nto a man of his temperament it must have been very \ntrying. (8) But if he was restless, he controlled \nhimself. "He was learning," says Mathews, "the \nsecret of being content, in plenty and hunger, in \nwealth and poverty." (Phil. 4:11-13) \n\nThen one day, after this kind of life had gone on \n\n\n\nPAUL TAKES UP HIS NEW LIFE 97 \n\nso long that there seemed no prospect of an end \nuntil death put a stop to it, a shadow suddenly dark- \nened his doorway, and he looked up from his task \nto see Barnabas standing before him. (Acts 11 : 25, \n26) \n\nSUGGESTIONS \n\nManual. Labor in the Jewish Scheme of Life. \n"It was a custom among the Jews that all boys \nshould learn a trade. \'What is commanded of a \nfather toward his son?\' asks a Talmudic writer. \n\'To circumcise him, to teach him the law, to teach \nhim a trade. \' Rabbi Judah saith, i He that teacheth \nnot his son a trade does the same as if he taught \nhim to be a thief,\' and Rabbi Gamaliel saith, \'He \nthat hath a trade in his hand, to what is he like? \nHe is a vineyard that is fenced.\' " \xe2\x80\x94 Cony- \nbeare and Howson, Life and Epistles of St. Paul, \np. 47. \n\n"Every Jewish child had to be taught a trade, \nfor the rabbi said, \'He who does not teach his son a \ntrade virtually teaches him to steal.\' " \xe2\x80\x94 Cobern, \nNew Archeological Discoveries, p. 660. \n\nPictures. Oriental houses, walls, gates, with \ntheir sunshine and shadow. \n\nRoman soldiers. \n\nBedouin tents. \n\nIn Paul the Dauntless, from which this lesson is \nlargely paraphrased, there is a colored picture of \nPaul\'s* escape from Damascus. \n\n\n\n98 PAUL: A CHRISTIAN \n\nSUBJECTS FOR DISCUSSION \n\nPaul\'s courage and disappointment when preach- \ning at Jerusalem. \n\nThe discipline of the weary years at Tarsus. \n\nHow we can profit by both these experiences of \nhis. \n\nThe wisdom of that old custom of teaching every \nman a useful trade. \n\nLESSON MOTTOS \n\n"Patient of toil, serene amidst alarms; inflexible in \nfaith. ..." \n\n\xe2\x80\x94 Jas. Beattie, The Minstrel. \n\n"Do what you can, being what you are. \nShine like a glowworm, if you cannot be a star ; \nWork like a pulley, if you cannot be a crane ; \nBe a wheel greaser, if you cannot drive a train." \n\nJudge Payne. \n\n"Everything comes if a man will only wait." \n\n\xe2\x80\x94 Disraeli. \n\n\n\nQUESTIONS, LESSON XIII \n\n1. \n\nLast Sunday we left Paul going out into the desert to \nthink things over. What sort of questions did he have to \ndecide? Please be prepared to review the latter part of \nLesson 12 to refresh our minds concerning his problems. \n\n\n\nPAUL TAKES UP HIS NEW LIFE 99 \n\n2. \nAfter deciding the questions that he went out into the \ndesert to think over, Paul returned to Damascus and began \npreaching his new belief in the synagogue. Was this the \nonly thing he could have done and still remain true to his \nconvictions? Would it not have been safer to slip away \nto some place where he was not known, to begin his minis- \ntry ? Why do you think he chose as he did ? \n\n3. \n\nTell what you can find out about Paul\'s personal appear- \nance. Any good encyclopaedia will help you out. \n\n4. \n\nAfter Paul returned from the desert and began preach- \ning in Damascus, his enemies plotted to kill him. Tell us \nhow he made his escape. Look in Acts 9 : 25. \n\nThere is a book called Paul the Dauntless by Basil \nMathews which makes a very interesting story of this es- \ncape. Perhaps you can find this book in a library. \n\n5. \nOur lesson is going to be about the beginning of Paul\'s \nministry. He meets a man named Barnabas, as you will \nsee in Acts 9 : 27. How did Barnabas befriend him, \xe2\x80\x94 and \nwhere have we met this man before? The answer is in \nActs 4: 34-37. \n\n6. \n\nIt was the custom among the Jews to teach every boy a \ntrade, no matter how rich his father might be. Do you \nknow what Paul\'s trade was ? Look in Acts 18 : 3. \n\n7. \nCan you tell us anything about the tents and tent-cloths \nused by the inhabitants of Syria and Arabia? Were they \n\n\n\n100 PAUL: A CHRISTIAN \n\nmade of cotton, or wool, or silk, or goat\'s hair? Probably \nyou can find out several interesting things about tents by \nconsulting one of the larger encyclopaedias. \n\n8. \nAfter Paul began to preach, he was obliged to leave Je- \nrusalem and go back to Tarsus, his native city. Here he re- \nmained seven years. We know very little about what hap- \npened to him during that time ; but it was evidently a time \nof humdrum labor, of waiting, and of hoping that some- \nthing more interesting would "turn up" for him to do. \nDo you think these were wasted years ? Why ? Why not ? \n\n\n\nCHRISTMAS AND NEW YEAR LESSONS \n\nIn the Old Testament there is a very delightful \npicture of people making grateful offerings to God. \nIt is in the story of the building of the temple. \n"Then the people offered willingly; and they gave \nfor the house of God gold and silver in abundance. \nAnd they with whom previous stones were found \ngave them to the treasure of the House of the Lord. \nAnd the people rejoiced, for that with a perfect heart \nthey offered willingly." (I Chron. 29:6-9)\xe2\x80\x94 U. G. \nB. Pierce, The Soul of the Bible, p. 98. \n\nIt is suggested that this picture, taken in its \nfigurative, not literal, sense, be the one offered to the \nclass as its ideal during the coming year : its way of \nechoing the writer of the Sixty-eighth Psalm, (v. 19) \nwhen he says: "Blessed be the Lord, who daily \nloadeth us with benefits. " \n\nWith this in mind, we shall devote the two holiday \nlessons which follow to the subject of GIFTS. \n\n\n\n101 \n\n\n\nLESSON XIV \nABOUT GIFTS \n\nCHRISTMAS LESSON \n\n(I Cor. 12:1, 4, 8-11, 14-23) \n\nThe impulse to make gifts is with us at every \nstage of life. We hear of a new baby and want to \ngive it something. The last honor we pay the dead \nis to lay a wreath upon the tomb. \n\nSometimes even an animal will bring an article it \nvalues and lay it before another animal, or at the \nfeet of a human being it loves or about whom it \nfeels concern. \n\nThe dictionary definition of a gift is that it passes \nfrom one person to another " without any other con- \nsideration than love and affection/\' When savages \nfirst began to offer gifts to their gods, however, they \nwere probably actuated by a spirit of fear rather \nthan love. They hoped thus to secure the good \nwill of these powerful and capricious beings. \n\nThis conception of a jealous, vengeful God, who \ncould be placated by sacrifices, has been very per- \nsistent, lasting with some unhappy people even to \nour own day. One result, in Paul\'s day, was the \nreligion of the Pharisees, with all its strict ob- \nservances of the letter of the law, and so little com- \nprehension of its spirit. \n\n102 \n\n\n\nABOUT GIFTS 103 \n\nYet, very early in the history of the Jews the idea \nof gratitude entered into gifts made to God ; and also \nthe notion which we are likely to consider a dis- \ncovery of our own day, that the proper way of show- \ning gratitude to God is by doing deeds of kindness \nto our fellow-men. Thus, in the book of Esther, \n(9 : 22) we read about the Feast of Purim, which was \nheld to commemorate God\'s goodness in delivering \nthe people from their enemies. It was a two-day \nfestival, not only of feasting and joy, but "of \nsending portions one to another and gifts to the \npoor. \' \' \n\nJesus had much to say about gifts. He used them \nto illustrate the love of God for his children. "Or \nwhat man is there of you, whom if his son ask bread, \nwill he give him a stone ? Or if he ask a fish, will he \ngive him a serpent? If ye then, being evil, know \nhow to give good gifts unto your children, how much \nmore shall your Father which is in heaven give good \nthings to them that ask him?" (Matt. 7: 9-11) \n\nStriking a sterner note he showed that a gift might \nbe lavish, yet worse than useless, if not made in the \nproper spirit. "If thou bring thy gift to the altar, \nand there rememberest that thy brother hath aught \nagainst thee, leave there thy gift before the altar, \nand go thy way; first be reconciled to thy brother, \nand then come and offer thy gift." (Matt. 5: \n23-24) The meaning of course is that no offering \ncan be acceptable to God so long as the giver re- \nmains consciously unjust toward a fellow man. \n\nThen there is the beautiful story told in Mark 12 : \n\n\n\n104 PAUL: A CHRISTIAN \n\n41-44 about the widow\'s mites, to teach us that the \nmoney value of a gift has nothing whatever to do \nwith its real worth. \n\nIt is said about Jesus in Ephesians 4:8, (quot- \ning Psalm 68:18) that "he led captivity captive, \nand gave gifts unto men." Indeed, it is almost im- \npossible to imagine how different the lives of this \nlittle group of people sitting here to-day would be, \nhad Jesus not made to the world the wonderful gift \nof the ideals and beliefs for which he so gloriously \nlived and died. \n\nSince we are studying about the Apostles, let us \nsee what they had to say about gifts. \n\nYou remember Peter\'s answer to the lame beggar \nnear the Beautiful Gate: " Silver and gold have I \nnone; but such as I have, give I thee," and how, \nfilled with new courage, the beggar leapt to his feet \ncured. \n\nIn II Corinthians 6: 10, Paul describes the apos- \ntles as "poor, yet making many rich; as having \nnothing, yet possessing all things." They certainly \nfollowed the counsel of Jesus, "Freely ye have re- \nceived ; freely give. \' \' (Matt. 10 : 8) \n\nIn a great passage, Phil. 4 : 10-20, Paul acknowl- \nedges a sorely needed gift, sent to him in prison \nfrom Philippi. Our real lesson for the day, how- \never, is in the twelfth chapter of I Corinthians, \nin which Paul tells us how we should regard the \nnatural gifts with which God has endowed us. \n(Class may be called upon to read aloud verses 1, \n4, 8-11, 14-23.) \n\n\n\nABOUT GIFTS 105 \n\nIn the second letter to Timothy, the young teacher \nis admonished to "stir up the gift of God that is in \nthee." Timothy was perhaps a little inclined to \ntake things easy when it came to a matter of culti- \nvating his own talents. We all know how necessary \npractice is in order to develop and train a natural \ngift for music, or any form of athletics, or for cook- \nery, or anything else. Often the necessary practice \nis a great bore ; but in our hearts we know it is the \nonly means by which we can adequately thank God \nfor it. \n\nSUGGESTIONS \n\nPersistent Idea of an Angry, Jealous God. A \nfriend of the writer, the sweetest, gentlest per- \nson imaginable, was haunted until she was a woman \ngrown by the terrible God she had pictured to her- \nself as a child, \xe2\x80\x94 a gray old man with beard and \nbushy eyebrows, peering angrily at her from be- \nhind walls and around corners, watching to catch \nher in some trivial sin. She was forever trying to \nplacate him, saying " Now God, if I do so and so, you \nwill not be angry with me, will you?" And this \nin our day ! \n\nBible Full of Beferences to Gifts. Some of \nthese gifts are good and some bad. Gifts to kings \nor judges were made in exactly the same spirit as to \nthe jealous Gods. \n\n1 l Everyone loveth gifts. \' \' Isaiah 1 : 23. \n\n\n\n106 PAUL: A CHRISTIAN \n\n"A man\'s gift maiketh room for him, and bring- \neth him before great men. \' 9 Prov. 18 : 16. \n\n" Every man is a friend to him that giveth gifts.\' \xe2\x96\xa0 \nProv. 19:6. \n\n"He that is greedy of gain troubleth his own \nhouse, but he that hateth gifts shall live." Prov. \n15:27. \n\n"A gift is as a precious stone in the eyes of him \nthat hath it." Prov. 17:8. \n\n"With the Lord our God is no taking of gifts." \nII Chron. 19:7. \n\nThe blessing of God cannot be bought, as Simon \nthe Sorcerer found. There are many striking and \ncharming stories about gifts in the Bible: for in- \nstance, the way in which Joseph chose to make him- \nself known to his brethren ; the offering of the Wise \nMen to the baby Jesus; the cup of cold water, and \na score of others. \n\nLESSON MOTTO \n\n"Not what we give, but what we share, \nFor the gift without the giver is bare ; \nWho gives himself with his alms feeds three, \nHimself, his hungering neighbor, and me. \' \' \n\n\xe2\x80\x94 J. It. Lowell. Vision of Sir Launfal. \n\nQUESTION, LESSON XIV \n\nLet each of the class be asked to bring and read \nduring the lesson a quotation about gifts, not neces- \nsarily from the Bible. \n\n\n\nLESSON XV \nTHE GIFT OF PROPHECY \n\nNEW YEAR LESSON \n\n(I. Cor. 14: 1-3, 5, 13-15, 19-22) \n\nThis is really a continuation of last Sunday\'s les- \nson. \n\nAfter mentioning various kinds of gifts Paul said \n(I Cor. 14:1) "Desire spiritual gifts, but rather \nthat ye may prophesy." \n\nIn ancient Israel a prophet or seer was supposed \nto know God\'s will and to proclaim it to the people. \nWhile a large part of a prophet\'s work was relig- \nious, an important part of it was political; for the \nJews believed they were set apart from other na- \ntions, and that therefore no Jew could be really \nreligious without being at the same time patriotic. \nIndeed, the earliest Jewish idea iseems to have been \nthat God dealt with the tribe or nation as a whole, \nand paid comparatively small heed to individuals. \nThe idea of each man\'s separate >and individual re- \nlation to God developed later ; while the idea we find \nin the New Testament, that the kingdom of God is a \npurely spiritual kingdom, having nothing to do with \nrace or nationality but is made up of good men and \n\n107 \n\n\n\n108 PAUL: A CHRISTIAN \n\nwomen in all parts of the earth, was a result of \nJesus\' teaching. In the centuries following his \ndeath it spread far and wide, being greatly aided by \nthe life and work of the Apostle Paul. \n\nIn ancient Israel there were schools of the Proph- \nets, in which men were trained to become public \nreligious instructors. Most of the great men who \nare remembered to-day as Prophets of Israel were \ntrained in these schools, but not all of them. \n\nSometimes the prophets predicted the future; \nsometimes they talked to the people about the pres- \nent. They even rebuked the King when they be- \nlieved he had done wrong, and in that day and place \nsuch an act required a vast deal of moral courage. \n\nThere were false prophets as well as true ones. \nNot all of these were insincere. Some merely did \nnot understand. They had learned a set of religious \nprinciples by rote and were content to go on apply- \ning them mechanically, without taking the trouble \nto think. Thus they taught what was not right and \nled their followers into serious error. \n\nThe real prophets were men of great minds, who \nthought deeply and held to high ideals. Even when \nthey predicted the downfall of their nation they em- \nphasized the justice of God. \n\nFrom the days of Isaiah and Amos, who lived \nabout 700 years before Christ, the Hebrew prophets \nwere also writers. \n\nThe change from the old idea that God was more \ninterested in the tribe* or the nation to the new one \nthat he dealt with individuals was doubtless aided \n\n\n\nTHE GIFT OF PROPHECY 109 \n\nby the misfortunes which befell Israel as a nation. \nIt was during the last six hundred years of Old \nTestament history that the problem of man\'s per- \nsonal relation to God was discussed and pondered \nover. The Book of Job and the Psalms belong to \nthe literature of this period. \n\nIn the early Christian Church prophets were con- \nsidered necessary as proof that the Church had in- \ndeed been blessed with the gift of the Holy Spirit. \n\nWomen <as well as men might prophesy. Philip \nhad four daughters who all received this gift. The \nrespective degrees of honor in the early church \nwere: \n\n1. Apostles, the missionaries of the time, who \ntraveled from place to place, preaching. \n\n2. Prophets, who might either travel from place \nto place like the Apostles, or settle down in one com- \nmunity. \n\n3. Teachers, the preachers who remained perma- \nnently in one church. \n\nThe prophets really enjoyed the greatest liberty \nof all, local churches having no authority or \ncontrol over them, ,since they were supposed to be \ninspired directly by the Holy Spirit. For almost \ntwo hundred years they were held in high honor: but \nin time so many false prophets appeared that all \nwere discredited. Perhaps it was this great free- \ndom which made the calling so tempting to impos- \ntors. For conscientious people, on the other hand, \nit was no easy calling. It was the duty of prophets \nta practice what they preached! \n\n\n\n110 PAUL: A CHRISTIAN \n\nThey might talk about any subject that they felt \nwas for the good of the church to hear. Sometimes, \nespecially in Gentile churches, where a strong pagan \ninfluence was at work, a prophet would lose control \nof himself and fall into a kind of ecstasy, which \nmust have resembled much more the "speaking with \ntongues " about which we read, than genuine \nprophecy. \n\nIn Paul\'s time real prophecy meant "reasoned ex- \nhortation" which was inspired of God. (Read in \nclass what Paul had to say about this in I Cor. \n14: 19. Also, from the same chapter, verses 1-3; 5; \n13-15; 19-22; and for the effect of prophecy, 23-25) \n\nThis lesson seems particularly applicable at the \nbeginning of the year, a time when it behooves each \nof us to take account of stock, as merchants say, \xe2\x80\x94 \nto think over the past and apply its lessons to the \nfuture. Such a look may reveal strange and un- \nexpected things. Whatever we see, we should not \nallow ourselves to be discouraged or cast down. \n"For God hath not given us the spirit of fear, but \nof power, and of love, and of a sound mind," as we \nare told in II Tim. 1 : 7. The Revised Version gives \nanother reading which is equally encouraging: \xe2\x80\x94 \n"power and love and discipline." Is not this verse \nworth remembering? \n\nSomebody has said that we should live : \n\nBy the Past \nIn the Present \nFor the Future. \n\n\n\nTHE GIFT OF PROPHECY 111 \n\nSUGGESTIONS \n\nFoe ast Example of the Prophet not Trained in \nSchools, cite Amos. Read all of the quotation from \nhim in Soul of the Bible, pp. 254-255. \n\nAsk for some Modern Example of a great man \nwho saw things clearly, spoke forcibly, and led his \ncountrymen to better things. Lincoln is likely to be \nmentioned. The closing sentences of his second \nannual message to Congress are an excellent ex- \nample of statesmanship which did not go on thinking \nold thought in an old way. "The dogmas of the \nquiet past are inadequate to the stormy present,\' \' \nhe wrote. "The occasion is piled high with diffi- \nculty, and we must rise to the occasion. As our case \nis new, so we must think anew and act anew. We \nmust disenthrall ourselves, and then we shall save \nthe country. \' \' \n\nPoint out to the class in Lincoln\'s Second In- \naugural that confession of national guilt and the \nrighteousness of national punishment, which in its \nvery words as well as in substance might have fallen \nfrom the lips of the sternest of the Hebrew \nProphets. Immediately afterward comes the won- \nderful closing paragraph, so full of the love and \nspirit of service taught by Christ. \n\nPictures. Use Sargent\'s "Prophets" in the \nBoston Public library. \n\nlesson motto \n\n"That which I see not, teach thou me. If I have done \niniquity, I will do it no more/\' Job 34:32. \n\n\n\n112 PAUL: A CHRISTIAN \n\nQUESTION, LESSON XV \n\nAsk for a list of the Major and Minor Prophets of \nthe Old Testament. Explain in class the disap- \npointing distinction between them, \xe2\x80\x94 that it is chiefly \na matter of quantity, not of quality in their \nutterances. \n\n\n\nPAET III \nPAUL DOING HIS WORK \n\n\n\nLESSON XVI \n\nTHE CALL TO SERVICE \n(Acts 11:19-30) \n\n(1) We can imagine Paul\'s astonishment and de- \nlight when he looked up and saw Barnabas standing \nbefore him; and the question that leapt to his eyes \neven as he rose to greet him. (2) But it was a law \nof hospitality in the East to ask no questions of a \nguest, \xe2\x80\x94 to offer him food and water, and let him ex- \nplain himself. After the dust of travel had been \nwashed away, and Barnabas had eaten, Paul learned \nin detail what Barnabas had probably told him in \nthree words when their hands first touched: (3) that \nhe needed his help in Antioch, where Jews and \nGreeks were coming into the church in such numbers \nthat Barnabas could no longer handle the work \nalone. He remembered Paul\'s fiery zeal, and had \nset off to fetch him. \n\nWe may be sure Paul needed no, urging. He \ncould be ready in an hour. There was little to do \nbeside rolling up the mat on which he slept at night, \nand filling his water bottle. Anyone who chose \nmight finish the tent upon which he had been at work. \n\nWhether they journeyed by land or water matters \nnot at all. In either case Paul\'s mind raced far \nahead of his body. \n\n115 \n\n\n\n116 PAUL DOING HIS WOEK \n\n(4) The Syrian Antioch was very beautiful with \nits turreted walls and the five stately bridges \nspanning the River Orontes. In the river was a \npleasure island covered with dwellings of rich nobles, \nwhich was a delight to the eye, and inside the walls \nlay the street that Herod thought the most wonderful \nin the world : four long miles of white marble \ncolonnades, crossed midway by another great street \nwhich led directly to the royal palace. In the square \nmade by the meeting of the two stood a giant statue \nof Apollo ; and out beyond the West Gate could be \nseen the trees of the famous Grove of Daphne. \n\nThere were men of prominence among the Chris- \ntians of Antioch. Simeon, who was called Niger, \na surname meaning black, because of his black hair \nor black skin (possibly the same man mentioned in \nMark 15 : 21 as carrying the cross of Jesus) ; Lucius, \nwho came from Cyrene ; and Manaen, who was fos- \nter brother of Herod himself. (Acts 13:1) These \nmust have been a little disappointed at first sight of \nPaul, and have thought Barnabas over-enthusiastic. \nBarnabas was much the more impressive in appear- \nance, though Paul was by far the better speaker. \nAs yet, however, he lacked practice, and the wis- \ndom which comes only with experience. \n\nWalking Herod\'s marble street day after day, he \nsaw people of all complexions and races, and noticed \nthat many of the best dressed among them went out \nthrough the West Gate to the beautiful grove which, \nfor all its temples and altars, was a most unholy \nspot. The more he studied their faces the more they \n\n\n\nTHE CALL TO SERVICE 117 \n\nseemed to him to wear the same expression, a \nhungry, disappointed look as though they were seek- \ning for something they could not find. Paul felt a \ngrowing conviction within him that he could show \nthem where to look for true happiness. (5). On \ntheir part the citizens would nudge one another as \nhe passed and say, " There goes one of those Christ- \nians l" It was in Antioch that this name was first \nused as a bit of the slang of the day, and not com- \nplimentary. The Christians spoke of each other as \nfollowers of " The Way.\' \' \n\n(6) After Paul had been in Antioch about a year \nthe Church was visited by certain Prophets who \ncame to ask aid for their fellow religionists in \nJerusalem. Agabus, their spokesman, "signified \nby the Spirit" that there was to be a wide-spread \nfamine. This was a case of that clear vision which \nPaul commended when he wrote (I Cor. 14: 19) that \nhe would rather speak in the church five words with \nunderstanding than ten thousand in an unknown \ntongue. \n\nAgabus read the signs of the times correctly. The \nfamine came, and the Christians in Jerusalem suf- \nfered greatly. Help went to them from many \nsources, even from a great distance. The Christians \nof Antioch gave i i each according to his ability, \' 9 and \nsent their gifts by the hands of Barnabas and Paul. \nThey probably took wheat and figs and olives with \nthem to be distributed, for money would have helped \nlittle in a town where there was no food to buy. \n\nTheir task completed, they returned to Antioch, \n\n\n\n118 PAUL DOING HIS WORK \n\n(7) bringing with them a young relative of Barna- \nbas, John Mark, to whose home Peter had gone after \nhis strange release from prison. Paul and Barna- \nbas had been so successful, and had proved such a \ngood "team" of workers, that the Church at Anti- \noch, which by this time had become the most pro- \ngressive and flourishing of all the Christian churches, \ndecided to send them out again; not with material \nhelp this time, but on a journey to carry messages of \ngood will and encouragement to churches already \nestablished, and to found new ones. So this work \nof mercy, the taking of food to hungry people in \nJudea, proved the starting point of a much greater \nwork in which Paul and his companions carried spir- \nitual food and comfort to many nations and many \nmillions of people; and exercised an immense influ- \nence on the history of the world, not merely in their \nown lifetime but down through the centuries, even \nto our own day. \n\nTheir missionary journeys occupied years, ten or \neleven at least, and covered thousands of miles. (8) \nThose who made them traveled in various ways, on \nfoot, by horses and asses and camels when they could, \nand in boats, tiny little things that we should con- \nsider hardly seaworthy. There is a verse in the \nKing James version (Acts 21:15) where reference \nis made to "our carriages" but the Revised Version \nprints it "our baggage." Much of the way was \ncovered on foot. Travel in that part of the world \nis uncomfortable today; it must have been very \nstrenuous in Paul ? s time ; and there was actual dan- \n\n\n\nTHE CALL TO SERVICE 119 \n\nger as well as discomfort. Being a Christian did not \ntend to lessen either. (Bring the lesson to a close \nby reading in class II Cor. 11 : 24-27 to show the \nperils encountered on these missionary journeys.) \n\nSUGGESTIONS \n\nBarnabas was the surname of Joseph, "a Levite, a \nman of God." (Acts 4:36) Greek rendering of \nhis name is "Son of Consolation.\' \' Goodness \nof heart was his distinctive quality. He was \nleader at first in the missionary journeys. In \nthe struggle with the magician Bar-Jesus on \nthe island of Cyprus, where Barnabas was born, \nPaul\'s better intellect brought him to the front, \nand thereafter in Acts Barnabas takes second place. \nHe was a man of noble appearance. At Lystra the \nnatives called him Zeus, and Paul Hermes. "The \nlegend of his missionary labors in Cyprus, including \nmartyrdom at Salamis, is quite late and untrust- \nworthy.\' \' "The Barnabas of history was a greater \nman than the Barnabas of modern tradition." \xe2\x80\x94 En- \ncyclopedia Britannica. \n\nEenan in his book St. Paul says that Barnabas \n"made Paul" by fetching him from Tarsus and in- \ntroducing him into the young active life of the \nchurch at Antioch. He is inclined to think Paul a \nlittle ungrateful; and that it was not strange they \ndecided to part company. Acts 15 : 36-40 shows that \nJohn Mark, the nephew of Barnabas, was the cause \nof their final disagreement. Paul did not think him \n\n\n\n120 PAUL DOING HIS WORK \n\nas zealous as he should have been, Barnabas wished \nto keep him with them. Having done his work, \nBarnabas disappears into obscurity. \n\nSUBJECT FOR DISCUSSION \nBeing ready, when the opportunity comes. \n\nLESSON MOTTO \n\n"He toiled and dared, and earned command." \n\n\xe2\x80\x94 Kingsley. The Mango Tree. \n\nLESSON QUESTIONS \n\n1. \n\nIn the next lesson we take up again the fortunes of Paul. \nTell us in a few words where we left him and what he was \ndoing when we saw him last. (Acts 9:30, 11:25) \n\n2. \n\nActs 11 : 25 says that Barnabas went to Tarsus to seek \nPaul who, you remember, was making tents there, and hop- \ning for something interesting to happen. At the end of \nLesson 13 Barnabas had just found him. How do you sup- \npose Paul greeted him? Can you tell us anything about \nEastern customs in entertaining guests? \n\n3. \n\nIn the next lesson we take up again the fortunes of Paul. \nSee if you can discover from the rather confused state- \nment in Acts 11 : 19-26 just why Barnabas made the jour- \nney from Antioch to Tarsus to find him. \n\n4. \nWhat can you tell us about the Syrian Antioch of Paul\'s \n\n\n\nTHE CALL TO SERVICE 121 \n\nday ? I believe a good encyclopaedia will yield a lot of in- \nformation. \n\n5. \nWhat word in common use in all our churches originated \nin Antioch in Syria? Look for the answer in Acts 11: 26. \n\n6. \nAfter Paul had been in Tarsus seven years Barnabas \nasked him to help him in the church at Antioch. Can you \ntell us how long he stayed in Antioch and why he was sent \naway? See Acts 11: 26-30. \n\n7. \nAfter a time Paul was called to Antioch ; and from there \nhe was sent on a mission with Barnabas to Jerusalem. \nWhen they returned to Antioch they had with them a young \nman. Tell us what was his name, and where we have met \nhim before. See Acts 12 : 25 and Acts 12 : 12. We had \nthe latter reference in a lesson some weeks ago. \n\n8. \nI shall call upon you to read in class II Cor. 11 : 24-27 to \nshow some of the perils to which Paul was exposed on his \nlong missionary journeys. \n\n\n\nLESSON XVII \n\nJOURNEYS " UNDER MARCHING ORDERS" \n\n(See Acts 16 : 10-17 ; 20 : 5, 13 ; 21 : 1-18 ; \nall of 27 and 28) \n\nHow can you get from here to the door? \n\nHow can you get from here to Constantinople? \n\nHow can you get from here to Heaven? \n\nNo journey, however long, or by whatever mode of \nconveyance, can be made in any way except by living \neach minute as it comes, and by doing the next \nthing to be done, \xe2\x80\x94 which usually seems a thing of \nlittle consequence. A man may walk thousands of \nmiles ; he can only do so by putting one foot a few \ninches in advance of the other, and keeping everlast- \ningly at it. \n\nPaul was one of the greatest travelers of his day. \n\nHe made three great journeys, \xe2\x80\x94 four, if we count \nthat trip to Jerusalem. Let us follow them on the \nmap. Each one pressed a little farther toward the \nwest. We will return to that later. \n\nIn journeys like these, which covered years of time \nas well as great stretches of territory, we cannot \naccompany Paul step by step; but we can consider \na few typical incidents, to get an idea of the daily \nhappenings which seemed so commonplace at the \n\n122 \n\n\n\n" UNDER MARCHING ORDERS\' \' 123 \n\ntime, yet proved so important. (1) In the first place, \nwe see that the journeys were subject to sudden \nchange of plans. (Acts 16: 7-9) Paul had a general \nplan and an inflexible purpose, but he could change \nhis mind quickly to take advantage of accidents that \nmight help on that purpose. He was not afraid of \ndanger, but did not court it. Sometimes he turned \naside to avoid it. \n\nHe was a man of vision; also of visions. There is \na wide difference between the two. Vision means \nthe practical sense Agabus showed when he fore- \ntold the famine in Judea. He took account of cer- \ntain facts and reasoned from them as one reasons in \nmathematics. Two and two make four, \xe2\x80\x94 must make \nfour unless something be added or subtracted. \n\nPaul had this kind of vision, but he also had vi- \nsions, the result of the poetry in his nature and of \nhis supreme faith. The mo\'st dramatic of these re- \nsulted in his conversion on the road to Damascus. \nBut there were others. One is described in Acts \n18:9-10 when God bade him "Be not afraid, but \nspeak and hold not thy peace. " Another told him \nto cross over from Asia to Europe. (Acts 16 : 6-12) \nPaul\'s reason recognized the \'mystical character of \nthese visions ; but he regarded them as absolute com- \nmands, which he was as much bound to obey as a \nsoldier is bound to obey orders. \n\nPaul often spoke of himself as a "soldier"; and \nsmall wonder, considering the kind of life he led. \n(2) Many times in his writings we come across \nsimiles of the fighting man, and the need a Christian \n\n\n\n124 PAUL DOING HIS WORK \n\nhas of the armor of God. It was not always easy \nfor him to follow the strenuous life of a missionary. \nJesus himself admitted that though the spirit might \nbe willing, the flesh was weak. Paul appears to \nhave had a wonderful constitution, and unlimited \nenergy and enthusiasm, but he was not physically \nstrong. He was sometimes ill; and he speaks time \nand again of an " infirmity, " a "thorn in the flesh," \n(Gal. 4 : 13-14; II Cor. 12 : 7-9) the nature of which \nwe do not know. Some believe it to have been epi- \nlepsy, others, a trouble with his eyes ; others still, a \nmalarial fever which made him absolutely useless \nwhile it was upon him. \n\nWhatever it was, he had to take care of himself, \nwhich is never easy or agreeable. (3) He fre- \nquently used the simile of an athlete ; not only in such \ntexts as "I press toward the mark" (Phil. 3 : 14) \nand "Finish my course with joy," (Acts 20: 24) but \nin others about bringing the body into subjection, \nand being temperate in all things. He had much to \nsay about personal sacrifice of this kind. Romans \n7 : 15-20 shows how hard it sometimes was to make \nhimself do what he knew to be right. But he \nbelieved the body to be the place where God\'s Holy \nSpirit might come to dwell. (4) In Romans 12 : 1 he \nsays: "I beseech you therefore, brethren, by the \nmercies of God, that ye present your bodies a living \nsacrifice, holy, acceptable unto God, which is your \nreasonable service." (5) Service, \xe2\x80\x94 still the idea of \nthe soldier, you see. \n\n\n\n" UNDER MARCHING ORDERS\'\' 125 \n\n(6) Like other "soldiers" under marching orders, \nPaul was liable to change of companions as well as \nchange of plan. (7) After a time he and Barnabas \nparted company, and Paul and his friend Silas \njourneyed together. For a while a young man \nnamed Timothy did for them the things John Mark \nhad formerly done. Probably today he would be \ncalled a secretary. Paul loved him as a son. \nThen there was a young man of Greek origin, named \nTitus, who proved a most valuable helper. Some- \ntimes he was left behind to "set in order things that \nare wanting" and even to ordain local church \nofficers. In other words, he finished up Paul\'s work \nwhen for any reason it seemed best for Paul to push \non ahead. Some think Titus may have been a \nbrother of Luke. Col. 4:7-14 and Rom. 16:3-15 \ngive many names of people who were more or less \nclosely connected with Paul in his work. \n\nBest of all, there was Luke himself, who kept a \ndiary, and, it is commonly believed, wrote the Book \nof Acts, in which he put down, not only his own ex- \nperiences while traveling with Paul, but all he could \nlearn from others. He is the same Luke who is \nthought to have written the life of Jesus as told in \nthe third gospel. (8) The portions of Acts known \nas the "We" sections are the parts supposed to be \nhis diary. They are : Acts 16 : 10-17 ; Acts 20 : 5 \nand 13; Acts 21:1-18; and all of Acts 27 and 28. \n\nThese companions of Paul were "good soldiers," \nevery one of them. \n\n\n\n126 PAUL DOING HIS WORK \n\nSUGGESTIONS \n\nThe Map on which to Follow Paul\'s Missionary \nJourneys should be large enough to show them \nplainly. When all are traced upon the same map in \ncolored inks, they are much more impressive than \nwhen shown separately. In Kenan\'s St. Paul \n(Paris, 1869) there is a very good one. These jour- \nneys may be transferred to outline maps and kept \nin a notebook. \n\nGood Soldiers. Ask the pupils to write out, in \nclass, six qualities of a good soldier. \n\nTexts Eeferring to Soldiers and Armor. \n\nII Tim. 2: 3 "Endure hardness as a good soldier \nof Jesus Christ." \n\nII Tim. 2: 4 "No man that warreth entangleth \nhimself with the affairs of this life." \n\nI Tim. 1: 18 "War a good warfare." \n\nI Tim. 6: 12 "Fight the good fight of faith." \nEom. 13: 12 "Let us put on the armor of light." \n\nII Cor. 6:7 "The armor of righteousness." \n\nII Cor. 10: 4 "For the weapons of our warfare \nare not carnal." \n\nEph. 6: 11-17 "The whole armor of God" men- \ntioned piece by piece. \nTexts about Athletics. \nActs 20: 24 "Finish my course with joy." \nPhil. 3 : 14 "I press toward the mark." \nI Cor. 9: 24-27 "So run that ye may obtain" oc- \ncurs in this passage. \n\n\n\n" UNDER MARCHING ORDERS\' \' 127 \n\nThe Body a Dwelling Place for the Spirit of \nGod. \n\nI Cor. 3: 16 "Know ye not that ye are the temple \nof God, and that the spirit of God dwelleth in you?" \n\nRom. 2:1" That ye present your bodies a liv- \ning sacrifice, holy, acceptable unto God, which is \nyour reasonable service." \n\nSt. Luke. The most literary among New Testa- \nment writers and the only one of non-Jewish origin. \n(Ency. Brit.) \n\nLuke\'s character may be learned from his writ- \nings. A beautiful soul, who wrote what Renan \ncalled i \' the most beautiful book ever written. \' \' Like \nTimothy, Luke seemed created expressly to be the \ncompanion of Paul. He had a tender spirit and \ngreat pity for frail and suffering humanity. \n\nPaul called him the "beloved physician." (Col. \n4: 14) He was probably son of a Greek freedman, \n\xe2\x80\x94 a Roman citizen. \n\nSUBJECTS FOR DISCUSSION \n\nChoosing and holding fast to essential things. \n\nMen who have accomplished much with frail \nbodies. It might be worth while to set the young \nfolks on a hunt for such. Milton, Parkman, \nRoosevelt, who began with sickly bodies and by \n"exercise" made them strong, readily occur to \none. \n\n\n\n128 PAUL DOING HIS WORK \n\nLESSON MOTTOS \n\n"No one could claim with better right to be a sovereign \namong soldiers ! \' \' \xe2\x80\x94 Scott. \n\n"Fear not then, thou child infirm.\' \' \xe2\x80\x94 Emerson. \n"Perseverance and mulberry leaf make a silk gown." \n\n\xe2\x80\x94 Japanese proverb. \n\nQUESTIONS, LESSON XVII \n\n1. \n\nWe know that Paul had a general plan in making his mis- \nsionary journeys, and that he never relinquished his pur- \npose to preach the Gospel to as many people as possible. \nBut was he able to carry out this plan exactly as he made \nit ? Answers to this are to be found all through the Book \nof Acts, and in his writings. Acts 16 : 6-10 will do as an il- \nlustration. How many answers do you find there? Is \nthere a lesson for us in this ? \n\n2. \n\nPaul often used the simile of the fighting man, and spoke \nof himself and other Christians as in need of "armor" etc. \nFind and read us some of these passages. Romans 13, \nEphesians 6, and II Cor. 6 and 10 are good chapters in \nwhich to hunt for them. \n\n3. \nIn Paul\'s writings he often uses similes and expressions \nthat have to do with athletics. Find and read us some of \nthem. The following chapters are good places in which to \nhunt for them: Acts 20, Philippians 3, I Cor. 9. \n\n4. \n\nIn spite of Paul\'s devotion and zeal it was not always \neasy for him to follow the strenuous life of a missionary. \n\n\n\n"UNDER MARCHING ORDERS\' \' 129 \n\nHe had a great deal to say about sacrifice. Read us \nRomans 12 : 1, in which he speaks of offering our bodies a \n" living sacrifice" to God, and states that this is only \n11 reasonable " service. What do you think he meant? \n\n5. \n\nLook up Romans 12 : 1 and read it carefully. Then see \nif you can translate it into something that applies to our \ndaily lives in this 20th century, and to our intercourse \nwith our neighbors. James 1: 26 gives a hint which you \nmight also use in your "translation." \n\n6. \nDuring Paul\'s long, long years of missionary travels he \nhad many companions and co-workers. Tell us the names \nof some of them. You can find them by looking through \nActs and the Epistles. You will find one important name \xe2\x80\x94 \npossibly more \xe2\x80\x94 in each of the following chapters: Acts \n11 ; Acts 15 ; Acts 16 ; II Cor. 7. \n\n7. \nTell us what you can find out about Timothy and Titus, \ntwo young men who were very dear to Paul. You will \nfind short articles about them in any encyclopaedia or bio- \ngraphical dictionary. \n\n8. \n\nTell us what you can find out about Luke, especially \nabout his friendship for Paul. \n\nThe easiest way to get your facts will be to consult a \ngood encyclopaedia or biographical dictionary. \n\n\n\nLESSON XVIII \n\nACCLAIM AND PERSECUTION \n\n(Acts 14:8-20) \n\nLast Sunday we considered the extent of Paul\'s \njourneys, and a few of the companions who accom- \npanied him. Today we will take up some of the \nincidents which they probably looked upon as all in \nthe day\'s work and annoying rather than important, \nbut which make the story of Paul\'s travels as excit- \ning as a romance. \n\nThe methods of teaching practised by our travel- \ners varied according to circumstance. That was \none of the things about which they speedily learned \nto change their minds. \n\n(1) On reaching a town they were likely to go to \nthe synagogue, where, at a certain point in the ser- \nvice, after the reading of the Scriptures, it was the \ncustom politely to invite strangers who happened \nto be present to address the meeting. They would \nnot be slow to respond and that would open up the \nwhole subject. Discussion would be aroused among \nthe Jews ; the Gentiles would hear about it and send \nan invitation to Paul and his companions to address \nthem also; there would be conversions and a sea- \nson of growing interest, followed in almost every \n\n130 \n\n\n\nACCLAIM AND PERSECUTION 131 \n\ncase by scenes of disorder. After that, the mission- \naries were likely to find themselves in prison if they \ndid not speedily "move on." \n\nIn places where there was no synagogue the Apos- \ntles sought out some other spot where people \ngathered. It might be by the river side, or in a \ncrowded market-place. Sometimes they preached \nto their fellow prisoners in jail; sometimes in the \ncourtroom itself to officers and judges while their \ncases were being tried. \n\nThey preached sermons to their own people too, \nnot to convert, but to comfort and strengthen those \nwho were already Christians. These occasions were \nnot without emotion, (2) as we see in Acts 20 : 36-37 \nwhen Paul took leave of the Ephesian elders. (3) \nSometimes there was downright excitement. Read \nabout the over-long sermon. (Acts 20:7-12) \n\nComparatively early in Paul\'s ministry he and \nBarnabas found themselves on the island where \nBarnabas was born. (4) It was here that the con- \ntest occurred with Bar- Jesus, which showed Paul\'s \npowers of leadership. (Read Acts 13 : 6-12.) Notice \nthat in Acts 13 the name Paul is used for the first \ntime. Heretofore it has been Saul. \n\nThen, (5) there is the account of the "special \nmiracles\' \' which led up to the burning of a great \npile of books of magic in the square at Ephesus, \xe2\x80\x94 a \nmost dramatic happening. (Acts 19:11-20) \n\nMore dramatic still was the incident at Lystra, \n(6) when Paul and Barnabas were in danger of \nbeing worshiped as gods, to their intense dis- \n\n\n\n132 PAUL DOING HIS WORK \n\ntress, (7) (Acts 14: 8-18) (8) followed by the quick \nchange of sentiment which nearly resulted in Paul\'s \ndeath. (Acts 14:19-20) This may be made the \nchief lesson passage, if desired. \n\nIt was not a monotonous life ! When, at intervals, \nthey returned in safety to Antioch, there was great \nrejoicing. It did not matter that the Christians \ngathered in one of the poorest quarters of the city. \nTheir joy was just as sincere as though they were \nrich and prosperous and the street near their place \nof meeting blossomed with humble garlands. \n\nSUGGESTIONS \n\nIncidents of Paul\'s Missionary Journeys. Some \nof the most picturesque are withheld for use \nin other lessons. The aim is to give enough, and \nthose sufficiently varied, to show how adventurous \nthe life was, and how it called for quick thinking and \naction, and brought out the best of every side of \nhis nature. Refer to Adventure for God by Bishop \nBrent, in treating this side of modern missionary \neffort. \n\nPaul\'s Methods of Work. He was usually \nwarmly greeted on arrival by the little band of \nChristians already established, and preached as long \nas he could. Sometimes several months elapsed \nbefore he had to "move on." He healed as well as \ntaught if people came to him who needed the kind \nof help he could give. \n\nAfter a time his growing influence would arouse \n\n\n\nACCLAIM AND PERSECUTION 133 \n\nenmity and complaints would be lodged against \nhim. \n\nRent His Clothes. (Acts 14: 14) The Oriental \npeoples are demonstrative, and express their emo- \ntions by many symbolic acts. To indicate grief or \nindignant protest \xe2\x80\x94 the latter in Paul\'s case \xe2\x80\x94 it \nwas customary to rend or tear the undergarments. \nSee Num. 14: 6; Mark 14: 63. \n\nLESSON MOTTO \n\n"Adventures are for the adventurous." \n\n\xe2\x80\x94 Lord Beaconsfield. \n\nQUESTIONS, LESSON XVIII \n\n1. \n\nHow did Paul and his companions get their views before \nthe people? \n\nYou will find answers in Acts 17 : 1-5 ; Acts 17 : 17 ; and \nActs 16 : 13. Elsewhere we learn that he preached in jail, \nand in the courtroom during his trials. \n\n2. \nRead us about Paul\'s farewell to the elders at Ephesus, \nfound in Acts 20 : 36-37. \n\n3. \nRead us about the very long sermon described in Acts 20 : \n7-10. \n\n4. \nTell us about Paul\'s contest with the magician, Bar- \nJesus, recorded in Acts 13 : 6-12. \n\n5. \nRead us about the burning of the books of magic, from \nActs 19 : 11-20. \n\n\n\n134 PAUL DOING HIS WORK \n\n6. \nTell us how Paul and Barnabas came to be acclaimed \ngods. Why especially Jupiter and Mercury? See Acts \n14:8-18. \n\n7. \nWhat does the story told in Acts 14 : 8-14 mean when it \nsays that Paul and Barnabas "rent their clothes?" There \nare various references in the Bible to this queer old Jewish \ncustom. See Num. 14 : 6 ; Mark 14 : 63. \n\n8. \nThere is an account in Acts 14: 8-18 about what hap- \npened to Paul and Barnabas at Lystra. A second chapter \nof the same story is told in the next two verses, Acts 14 : \n19-20. Read them to us, please. \n\n\n\nLESSON XIX \n\nWHAT CAME OF IT \n(Acts 19:23-40; 21:10-14) \n\nSometimes Paul and his companion were able to \nstay several months in a place before trouble forced \nthem to "move on." Let us see if we can find out \nwhy trouble was so sure to come in the end. \n\n(1) Possibly one reason lay in the fact that the \nmost successful preachers in the new sect, Paul \namong them, were converted Jews. It was only \nhuman nature that the Jews should resent having \nthe bravest and most brilliant of their young men go \nover to the despised Nazarenes. Very often self- \ninterest on the part of merchants and business men \nstirred up strife. (2) This appears to have been \nthe case in the rioting at Ephesus, led by Demetrius \nthe silversmith. Read Acts 19:23-40. (3) Pos- \nsibly the leaders themselves did not realize what a \nlarge part fear of losing trade played in the day\'s \nuproar. (4) \n\nWhen trouble came Paul and his companions \nwould be taken first before the authorities of the \nsynagogue and accused. It was still a Jewish \nmatter entirely. Up to the time of Nero, the Roman \nlaw took no notice of Christians as a religious body. \n\' \' It was as safe to be a Christian as a Jew or idol- \n\n135 \n\n\n\n136 PAUL DOING HIS WORK \n\nater, so far as the Roman government was con- \ncerned," says G. H. Gilbert. It was only after a dis- \nturbance had increased to the size of a small riot that \nthe Roman police would feel it their duty to interfere \nand restore order, as they would have done in any \nother street riot. Paul was tried many times before \nRoman courts, but only once, so far as is known, \nwas he charged in them with being a Christian, \xe2\x80\x94 and \nthat time no attention was paid to it ! (Acts 24) \n\nNero put Christians to death on the pretext that \nthey had started the great fire in Rome; but the \nmartyrs who lost their lives in the earlier years of \nthe first century a. d. were victims of religious fa- \nnaticism, usually among the Jews, and did not die \nbecause of Roman political persecution. \n\nThere is an old saying that the blood of the mar- \ntyrs is the seed of the church. Persecution did not \nhave the desired effect. "Mighty grew the word of \nGod and prevailed." (Acts 19:20) There is some- \nthing in human nature which nerves itself to resist \nunjust treatment. We have seen this thing our- \nselves time and again. During the great war, \nscarcely a week passed that we were not thrilled by \nstories of " worthless " men and selfish, silly women \nwho rose to magnificent heights of heroism. They \nfound their great opportunity in cruel injustice. \nThis instinct is so strong that sometimes even an \nunrighteous cause will flourish for a time if suffi- \nciently persecuted. But in the end it will die out. \nPeople may be headstrong, but they are not suffi- \nciently so to suffer continuously in a bad cause. \n\n\n\nWHAT CAME OF IT 137 \n\nNothing, however, can overcome a good cause. If \nsuppressed in one form it reappears in another, \nand persecution merely tests the worth of a man\'s \nideas. Perhaps that is the reason Gk)d allows evil \nto remain in the world. But this kind of speculation \nis too deep for us. \n\nOf this we may be sure, however, it is not actual \nsuffering that counts, but the thing to which one \nlooks forward on the other side of the suffering. \nI fancy that even the most devout did not enjoy \nbeing burned at the stake; but with the certainty \nof duty well done, of heaven just beyond the flame, \nwhat did they care for a few moments\' pain? (5) \n"The sufferings of this present time are not worthy \nto be compared with the glory which shall be re- \nvealed in us," writes Paul. (Rom. 8:18) \n\n(6) A very picturesque and pathetic story is told \nin Acts 21: 10-14 about Agabus, the man with the \nclear vision, who had foretold the famine mentioned \nin Acts 11. Whether he made a journey to warn \nPaul of trouble awaiting him at Jerusalem, we do \nnot know, but he met him in Caesarea and tried to \ndissuade him from going there. Eead Acts 21 : 10- \n11. \n\nAll this opposition to Christianity very possibly \ndid hasten its general acceptance. In the first cen- \ntury the gospel was doubtless preached in more \nplaces than would have been possible had it not been \nfor this constant moving. And the riots and dis- \nturbance got it talked about, \xe2\x80\x94 gave it "publicity" \nas we should say to-day. \n\n\n\n138 PAUL DOING HIS WOKK \n\n(7) Paul, with his usual optimism, was sure that \n"all things work together for good to them that love \nGod." (Rom. 8 : 28) "Now I would have you know, \nbrethren," he once wrote when in prison, (8) (Phil. \n1: 12) "that the things which happened unto me \nhave fallen out rather unto the progress of the \ngospel." \n\nSUGGESTIONS \n\nThe Jews\' Eistvy. Acts 13 : 45 and 17 : 5. \n\nNot Actual Suffering that Counts. Dentistry \nmay be cited as a very common example of what we \nbear for the sake of future benefits. \n\nFor mistaken values, \xe2\x80\x94 there are those decorative \nwelts beloved of South Sea Islanders. These are \nthe result of long and painful processes of tattooing. \n\nThen, \xe2\x80\x94 there are high heels ! \n\nLESSON MOTTO \n"But none of these things move me." Acts 20: 24. \n\nQUESTIONS, LESSON XIX \n\n1. \n\nCan you find passages which indicate that the Jews were \njealous of Paul\'s success? Look in the 13th and the 17th \nchapters of Acts. \n\n2. \n\nAfter Paul had persuaded the magicians of Ephesus to \nburn their books of magic, a riot broke out, led by a silver- \nsmith. "What was his name, and what did he say? See \nActs 19. \n\n\n\nWHAT CAME OF IT 139 \n\n3. \n\nDo you believe Demetrius was moved entirely by religious \nmotives, or that anxiety for business made him take the \npart he did in the incidents described in Acts 19 : 23-41 ? \nOr was it a mixture of both? \n\n4. \n\nTell us about the town-clerk and what he said and tried \nto do during the riot at Ephesus described in Acts 19: \n23-41. \n\n5. \n\nWhat does Paul have to say about the respective merits \nof suffering and glory ? Rom. 8 : 18. \n\n6. \nRead us about Paul\'s friend Agabus, Acts 21: 10-14. \nHave we met him before ? \n\n7. \nHow did Paul feel about the things which happened to \nhim? Rom. 8:28. \n\n8. \nI have asked Number 7 to look up a text which shows \nhow Paul felt about the happenings and misfortunes which \nbefell him. Here is another reference of the same charac- \nter : Philippians 1 : 12. Please have it ready when called \nfor. \n\n\n\nLESSON XX \nWOMEN WHO BEFRIENDED PAUL \n\nSometimes Paul\'s work in a city was brought to \nan abrupt close through a chance remark of a well- \nwisher who had not the faintest notion of doing him \nharm. Such appears to have been the case with the \nslave girl whose story is told in Acts 16: 16-24. \n(Read) It has a note of pathos in it, for the girl \nwas not to blame, neither were the Apostles, yet all \nsuffered. Ee-told in modern English it amounts to \nthis: that after the slave girl saw Paul and Silas \nand became interested in them, she either could not \nbring herself to practise the tricks she had cleverly \nworked before, or else a strange hypnotic power left \nher. People who came to have their fortunes told \nwent away dissatisfied. Trade fell off, her masters \nwere angry, and had Paul and Silas put in prison. \n\nThere were other women, many of them, whose \nfriendship had no such disastrous results. We \nspoke last Sunday of Paul preaching by the river- \nside. It may have been in the fields, or in a sort of \noutdoor chapel, roofless and open to the sky, built \nespecially for services of praise and prayer. Such \na place is called in the Greek language Proseuch. \nA French writer translates this "oratories" and \n\n140 \n\n\n\nWOMEN WHO BEFRIENDED PAUL 141 \n\ntells us that the Jews loved to build them on the \nseashore or beside a stream, "to have facilities for \nablutions. 9 \' \n\nVery likely it was in such a spot, made comfort- \nable by man and beautiful by the colors of sky and \nfield and trees, that Lydia sat when she first heard \nPaul speak. (Read Acts 16: 13-14) She is said to \nhave been his first European convert. Her name, \nlike Florence or Virginia, was the name of a place \nas well as of a woman. She came from a town in \nthe territory of Lydia, but was living at the time in \nPhilippi; a comparatively rich woman, a dealer in \ndye stuffs, or in fabrics and garments colored the \nwonderful purple, really a rich red, which kings de- \nlighted to wear. Not very much is known about her, \nbut the little that is known is distinctly pleasant. \nShe was hospitable, of that we are sure; for after \nshe and her family had been baptized she invited \nPaul and his friends to make their home with her. \nIndeed, Luke wrote, "she constrained us." \n\nHer house in Philippi became for that town just \nwhat the house of Mary, the mother of John Mark, \nwas in Jerusalem, a centre and meeting-place for \nChristians. Paul appears to have regarded the \nchurch at Philippi, of which she was such an im- \nportant member, with the utmost friendship and con- \nfidence. It was to them that he wrote from one of \nhis imprisonments that letter which has been called \n\xe2\x80\xa2a " paean of joy," \xe2\x80\x94 the letter which contains, among \nother things, that bit of advice (Phil. 4:8) " Finally \nbrethren, whatsoever things are true" and so on, \n\n\n\n142 PAUL DOING HIS WORK \n\nabout which we shall have more to say in another \nlesson. \n\nThere were many other women for whom Paul \nfelt especial respect and friendship. The letter \nknown as II Timothy (1: 5) mentions with real \naffection "thy grandmother Lois and thy mother \nEunice"; and Priscilla, the wife of Aquila, was as \nmuch esteemed by Paul and the church, as was her \nvery worthy husband. There are writers who think \nwe have never fully realized the debt Christianity \nowes to its women converts in the first century. \n\nSUGGESTIONS \n\nWomen Converts in the Early Church. "Those \nmost noble churches (Philippians and Thessalon- \nians), made up from among the best women in \neach city, were incomparably the two greatest \nconquests Christianity had yet made. The Jewish \nwomen were submissive and retiring; took little \npart in public worship, and were seldom con- \nverted to another faith. . . . The Greek women, \nweary of goddesses brandishing their spears upon \nthe Acropolis ; the virtuous wife turning her back on \na wornout paganism, and searching for a pure faith, \nwere greatly drawn to it. Next to the little band of \nGalileans who followed and served Jesus, Lydia and \nPhoebe, and the unknown pious women of Philippi \nand Thessalonica are the real saints to whom the \nnew faith is indebted for a most rapid progress.\' \' \n\n\xe2\x80\x94 Kenan\'s St. Paul, p. 165. \n\n\n\nWOMEN WHO BEFRIENDED PAUL 143 \n\nBook of Reference Useful in the Lesson. Has- \ntings\' Dictionary of the Apostolic Church. \n\nDeaconesses had a wonderful opportunity to \ncarry help and the word of God among the poor and \nunfortunate. They were called " sisters " as they \nare to-day. At first they were chosen from among \nthe widows. Later, unmarried women also did this \nwork. \n\nThe Christian Church did much to better the posi- \ntion of women. Widows, especially childless widows, \nhad been treated up to that time with little or \nno respect. "In this new society they might \nbecome women of influence, loved like mothers. \nChristianity made saints of them," says Re- \nnan. \n\nPaul on Women\'s Dress and Conduct. See \nI Cor. 11 : 2-16. This passage, besides the allu- \nsions to Priscilla (nearly always mentioned in \nthe New Testament before her husband) and to \nPhilip\'s daughters, who were prophetesses, shows \nthat women did speak and pray in public Christian \nmeeting. The injunction that they keep silence in \nthe churches (I Cor. 14:34-35) is almost certainly \nan interpolation by a scribe into Paul\'s text. The \nwords and the sentiment are not his. \n\nPaul evidently did not approve of women who \nmade themselves conspicuous. It was not customary \nat that time for women of good position to go un- \nveiled in public, \xe2\x80\x94 hence his remarks about uncovered \nheads. "It was bad enough socially to be a Chris- \n\n\n\n144 PAUL DOING HIS WOEK \n\ntian, without adding to the offense by eccentric be- \nhavior." \xe2\x80\x94 Mrs. N. B. Paul. \n\nLESSON MOTTO \n\n" Those graceful acts \n\nThose thousand decencies that daily flow \nFrom all her words and actions. " \n\n\xe2\x80\x94Milton. \n\n\n\nQUESTIONS, LESSON XX \n\n"With this lesson the following variation of the usual \nroutine has proved a success : The \xe2\x96\xa0 \' question\' \' is given out \nin this form : \n\nLet us have a little competition next Sunday. Today we \nwill draw lots for sides, four on a side, the object being \nto see which side can find the largest number of names of \nwomen mentioned in Acts and in the Epistles. When we \nmeet next Sunday we will compare our lists, and see, not \nonly which side has the most names, but how the women \nmentioned fall into groups, such as : \n\nQueens and Wives of Rulers. \n\nHistorical Characters, like the mothers of Abraham\'s \nchildren, who lived centuries before Paul, *but are men- \ntioned by him or by other writers of New Testament let- \nters. \n\nWomen of the Early Church. \n\nChapter numbers, not verse numbers, are given. You \nneed only look in the chapters indicated, for it would be \ntoo maich to expect you to search through all of Acts and \n\n\n\nWOMEN WHO BEFRIENDED PAUL 145 \n\nall of Paul ? s letters during busy school days. Even in this \nway there are a good many references. It is suggested that \neach side choose a leader who shall divide and assign the \ntasks and the responsibility. In that way each individual \nneed only be responsible for seven or eight chapters. \n\nThere are sometimes several names in a chapter. On the \nother hand the same people may be referred to in several \ndifferent places. About a few names you may be uncertain \nwhether they are names of men or women, \xe2\x80\x94 all of which \nought to make the contest more interesting. \n\nThere are some references to women not mentioned by \nname. We will count these when it is evident that they re- \nfer to women of Paul \'s time. \n\n\n\n5 \n\n\nActs 16 \n\n\nRomans \n\n\ni 4 \n\n\nII Tim. 1 \n\n\n6 \n\n\n17 \n\n\n\n\n16 \n\n\n3 \n\n\n7 \n\n\n18 \n\n\nI Cor. \n\n\n1 \n\n\n4 \n\n\n8 \n\n\n21 \n\n\nGal. \n\n\n1 \n\n\nTitus 2 \n\n\n9 \n\n\n23 \n\n\n\n\n4 \n\n\nPhilemon 1 \n\n\n12 \n\n\n24 \n\n\nPhil. \n\n\n4 \n\n\nCol. 3 \n\n\n13 \n\n\n25 \n26 \n\n\nI Tim. \n\n\n. 2 \n\n\n4 \nHebrews 11 \n\n\n\nThe leaders assign one group of references to each indi- \nvidual. In this way each side searches through the entire \nnumber. \n\nMost of the lesson period is spent in checking up and \ncomparing the lists brought in; in discussing who is who \nand what is what. \n\nIt is apt to prove lively and to end in a distinctly better \nacquaintance with the women of the New Testament. \n\n\n\nLESSON XXI \n\nPAUL\'S LIBERAL MIND \n(Philemon, entire) \n\nPaul was naturally broad-minded and generous. \nHe liked people and preferred to believe good things \nabout them. A French writer has said, "He was \npersuaded that people were naturally Christian, and \nthat the authorities prevented them from following \nthis natural bent." \n\nAs a key to this admirable trait of his, we are \ngoing to study his letter to Philemon ; the shortest \nand, from a theological standpoint, the least impor- \ntant of his epistles. So unimportant is it, indeed, \nthat it was not even included in early lists of PauPs \nwritings. You have all been asked to read it. \nDoubtless you thought it stupid. Let us Idok at it \nagain. Perhaps we may change our minds. \n\nIt was long believed to have been written toward \nthe close of Paul\'s life, while he was a prisoner in \nRome. Many scholars believe now that this letter, \nand also Philippians and Colossians, were probably \nwritten from Ephesus. The first thing that strikes \nus is its cheerfulness. In the course of the letter \nPaul makes a little joke (did you find it?) and he is \nso hopeful of regaining his liberty that he asks his \n\n146 \n\n\n\nPAUL\'S LIBERAL MIND 147 \n\nfriend Philemon to prepare lodgings for him, i.e. get \nready the guest-room. \n\nPhilemon appears to have been a well-to-do citizen \nof Colossse, about 90 miles from Ephesus, up in the \nfoothills. He owned goods that were worth stealing, \nand at least one slave, who had apparently taken \nsome of his master\'s belongings. This slave\'s name \nwas Onesimus. He had fled, and in his wanderings \nhad in some way come under Paul\'s influence. \n\nHere we must stop for a moment to consider what \nslavery meant in that day, or we cannot understand \neither the letter or Paul\'s state of mind. " Outside \nof Palestine," says W. B. Wright, "slavery was \nuniversal. \' \' Slaves did the work of city and country. \nLaws afforded them no protection. Indeed, they \nwere scarcely regarded as human. Nobody thought \nit wrong or unjust for one man to deprive another \nof his liberty and his earnings. Even Paul seems \nto have seen nothing vicious in the system. In Col. \n3 : 22-25 he lays down this rule for servants : \n"Servants, obey in all things them that are your \nmasters according to the flesh; not with eye-service, \nas men-pleasers, but in singleness of heart, fearing \nthe Lord : whatsoever ye do, work heartily, as unto \nthe Lord, and not unto men ; knowing that from the \nLord ye shall receive the recompense of the \ninheritance : ye serve the Lord Christ. For he that \ndoeth wrong shall receive again for the wrong that \nhe hath done: and there is no respect of persons." \n\nThis is the interesting point in Paul\'s attitude. \nHe believed that a man might be a slave \' \' according \n\n\n\n148 PAUL DOING HIS WORK \n\nto the flesh" and yet have a soul as good and as well \nworth saving as the soul of a king; in other words, \nthat all men were equal before the Lord. The \nusual feeling at that time was very different. \nPeople not only scorned slaves, \xe2\x80\x94 they were afraid of \nthem. Perhaps it was a case of guilty conscience. \nThere were such vast numbers of slaves that it was \nthought possible to keep them in subjection only \nthrough fear. So they were treated with unbeliev- \nable cruelty. While Paul was a prisoner in Rome \na slave killed his master, Pedonius, who owned four \nhundred slaves, many of them women and children. \nThe law ordained that in such a case all the slaves of \nthe murdered man should be slaughtered. A pro- \nposal was made to spare the children in this in- \nstance; whereupon one of the ablest Senators made \nan impassioned speech of protest and all four hun- \ndred, men, women, and children, were put to death. \n\nLaws not only permitted such treatment of slaves, \nthey were very severe against people who aided run- \naway slaves. To feed or shelter or conceal one was \nto incur the penalty of death. Paul knew this well \nenough, but it made no difference in his treatment of \nOnesimus. He received him, instructed him, and in \ntime accepted him as a member of the church. \n\nBut he also made him see that as a Christian equal \nof kings he had duties as well as privileges. It was \n"up to him" to go back to Colossae and surrender \nhimself to his master ; an acid test of character and \nrepentance, for of course the slave had forfeited his \nlife by running away. Even if Philemon magnani- \n\n\n\nPAUL\'S LIBERAL MIND 149 \n\nmously refrained from killing him, he could make \nlife very unpleasant for him. As a slight punish- \nment he might break his legs. Undoubtedly Paul \nhad his own idea of what the Christian master was \nlikely to do; but to make things easier for all con- \ncerned, he wrote this letter, which is really charm- \ning, and most adroit ! \n\nAfter greetings to Philemon, to his wife, and to \nthe church which met in their home, he passes to \ntactful praise of the character of Philemon, showing \nin this way how much he expects. Then he inter- \ncedes for the slave; and here comes the little joke. \nThe meaning of the name Onesimus is "profitable": \nbut, as Paul points out in, something very like a pun, \nOnesimus has proved anything but a profitable \nservant. He suggests, however, that he may have \nbeen removed for a season in order that he might \nreturn in the new character of a Christian, "not now \nas a servant, (bondservant, i. e. slave) but above a \nservant, \xe2\x80\x94 as a brother beloved." (Philemon, verse \n16) \n\nPaul calls Onesimus his own son. (Verse 10) \n"If thou count me therefore a partner, receive him \nas myself" he says. "If he hath wronged thee, or \noweth thee aught, put that to my account." Then, \ntaking the pen from his secretary, (for Paul usually \ndictated his letters) he adds : "I Paul have written \nit with my own hand. I will repay it. \' \' This made \nit a legal document in case either side wished to con- \nsider it such. But it is clear Paul does not believe \nPhilemon will ever demand payment, since he adds : \n\n\n\n150 PAUL DOING HIS WORK \n\n"Albeit I do not say to thee how thou owest unto \nme even thine own self besides. " Philemon was \nalso apparently one of Paul\'s converts. Then he \nsends off the letter by the hand of the slave, "having \nconfidence" he tells Philemon "that thou wilt also \ndo more than I say. \' \' \n\nPaul valued his Roman citizenship highly. More \nthan once it served him in good stead; but he did \nnot in the least object to being called a slave of \nChrist. "I bear branded on my body the marks of \nJesus,\' \' he wrote. (Gal. 6: 17) The "marks" are \nthe owner \'s stamp branded on the slave. \n\nHe did not criticise the law of the land or seek to \nevade it. "We know that the law is good if a man \nuse it lawfully," it is said in I Tim. 1 : 8. Probably \nhe thought those cruel slave laws had been made in \nan effort to maintain order. It might have been \nnecessary to execute the Roman slave who killed his \nmaster ; just as it is thought necessary in most places \nto execute murderers to-day; but certainly it was \nnot necessary to kill four hundred people, including \nlittle children, to avenge one crime, or to keep the \nslaves in subjection. \n\nDo you not find the letter more interesting now? \nIt shows the justice and breadth of Paul\'s mind; \nthat he was at once a man of his time and centuries \nin advance of it. \n\nIt is comparatively easy to be liberal-minded about \nsomething which does not concern one very closely, \nin which personal feelings and fortunes are not \ninvolved. It was easier for Paul, the free man and \n\n\n\nPAUL\'S LIBERAL MIND 151 \n\nEoman citizen, to see the reciprocal rights and \nduties of masters and slaves than it might have been \nhad he been a slave himself. But there were other \nsubjects, of very personal concern to him, about \nwhich he showed equal breadth of view. Some of \nthese we are to consider in future lessons. He was \na man of great sympathy, which made it possible \nfor him to imagine himself in another man\'s place; \na power which helped immensely in his work. It \ndid not blind his judgment of what was true and \nright, but it did enable him to understand the people \namong whom he labored. \n\n" Prove all things; hold fast to that which is \ngood," (I Thes. 5: 21) was Paul\'s rule, a rule of the \nopen mind, which is as good today as it was in the \nyear he sent Onesimus back to throw himself upon \nthe honorable mercy of the master "in the flesh" he \nhad so wronged. \n\nSUGGESTIONS \n\nTreatment of Slaves. Here is another story: \n"When a certain slave slew with a small spear, \nsingle-handed, a boar so fierce that the hunt- \ners dared not face it, and thereby saved the \nlives of some of them, his Roman master had \nhim crucified for carrying a weapon; and Cic- \nero remarked that perhaps the master had \nbeen a little harsh, but he would not venture an \nopinion. When a slave was cut into mincemeat \nand thrown to the eels for dropping a glass goblet, \n\n\n\n152 PAUL DOING HIS WOEK \n\nno indignation was expressed by the guests at \nthe banquet. \' \' Wm. Burnet Wright, Cities of Paul, \np. 176. \n\nPoints to Bring Out. That Paul believed that \nboth master and slave had duties and responsibil- \nities in the matter. \n\nThat Paul\'s attitude in regard to slavery was far \nin advance of his own day, but behind that of the 20th \ncentury. \n\nHis ability to see things broadly and clearly. \n\nAsk class whether they think Philemon did receive \nOnesimus kindly or harshly. Dr. Clayton E. \nBowen says the answer is found in the fact that \nthe letter is printed in the New Testament as a \nprecious possession of Christians. \n\nShow that Philemon and Colossians were written \nat the same time to the same town. Tychicus carried \nthe letter to the church, and stood sponsor for \nOnesimus, who bore the note to Philemon. See the \nkindly reference to Onesimus in Col. 4 : 7-9. \n\nEeadiistg. Several novels have been written about \nOnesimus. One of them, Onesimus, by E. A. Abbott, \nmight be used at a " party\' 9 about this* time with \ninterest and good effect. \n\nSUBJECT FOR DISCUSSION \nPsychological effect upon people of expecting \nthem to do right. \n\nLE8S0N MOTTO \n\n"Virtue could see to do what virtue would, by her own \nradiant light. \' \' \xe2\x80\x94Milton. \n\n\n\nPAUL\'S LIBERAL MIND 153 \n\nQUESTION, LESSON XXI \n\nNext Sunday we are to study Paul\'s letter to Philemon. \nPlease read it before coming to class; and be prepared to \ntell us why you think it was chosen for a lesson; and \nwhether it seems to you important. \n\nAny outside information you can bring about slavery in \nthose days, \xe2\x80\x94 for instance, whether it was widespread, and \nhow slaves were treated, \xe2\x80\x94 will be welcome. Perhaps you \ncan find the story of the way Epictetus was treated by his \nmaster. \n\nBecause the letter is somewhat obscure, it is only fair to \ntell you that Onesimus was a runaway slave who had for- \nmerly belonged to Philemon. \n\n\n\nLESSON XXII \n\nPAUL, APOSTLE TO THE GENTILES \n\n(Acts 15:1-35) \n\nLast time we considered Paul\'s liberal mind as \nrevealed in his letter to Philemon. It was this same \nliberality, developing in other ways, which gives him \nhis great place in history, \xe2\x80\x94 not alone the history of \nthe Christian church, but of the secular world as \nwell. Our everyday world would be a far different \nplace had the new faith remained what it was at \nthe time Jesus died, a sect of Judaism. Paul\'s in- \nsistence that Gentiles as well as Jews might accept \nthe new faith made a world religion of it. \n\n(1) Jesus had lived and died a good Jew. His \npurpose had not been to found a new religion, but to \npurify and spiritualize the old one. After his death \nhis disciples continued his work, chiefly among Jews. \nBut there had been converts to the Jewish faith from \namong "Gentiles," as the Jews called ail "for- \neigners." Some of these had become as Jewish \nas possible by fulfilling every detail of Jewish law; \nothers contented themselves with fulfilling a part. \nAll are allowed to worship in the temple, but these \nlast could enter only into its outer courts and were \ncalled "Proselytes of the Gate." Some of these, \nparticularly the Greeks among them, took a great \n\n154 \n\n\n\nPAUL, APOSTLE TO THE GENTILES 155 \n\ninterest in the story of Jesus and his teachings as \nexplained by the Apostles and seemed very ready to \nbecome members of this latest sect. The Jews \nwho had become Christians demurred, however, and \nmaintained that only those who had fulfilled every \ndetail of Jewish law might enter the new brother- \nhood. \n\nIt seems absurd now that such a question should \never have been of vital interest. It is a little easier \nto understand when we remember that for centuries \nthe Jews had looked upon themselves as a chosen \npeople, especially favored of God. Here were inter- \nlopers, pushing themselves in and claiming all the \nbenefits of this divine favor, without being prepared \nto make the customary sacrifices. It was resented \nas we would resent seeing people claim everything \nwithout being willing to pay for their privileges. \n\nThe difference at issue between the two parties \nwas a good deal like the difference between our \nchurch with its simple service and broad welcome to \nall, no matter how they may have worshiped \nbefore, provided they love God and sincerely desire \nto make the world better, compared with more \nformal denominations, which feel that there must be \nfasts and saints 1 days, and altars and vestments and \ncandles, for any true worship of God. Most of those \nleaders in the church who had been born Jews \nnaturally leaned toward the narrower Jewish view. \n(2) It is true that Peter had his vision upon the \nhousetop, in consequence of which he became for \na time more liberal; but he was an impulsive man, \n\n\n\n156 PAUL DOING HIS WORK \n\neasily influenced by those about him, and on the \nwhole he decided it was best to keep to the conserv- \native side. \n\nOn the other hand, Paul, (3) who had been brought \nup a Pharisee, knew that the law by itself was \npowerless to make men either religious or merciful. \nHe respected law as much as anyone, (4) but was \ninclined to interpret it with common sense. (5) \nBesides, his education in Tarsus had taught him \nmore about the best ideals of the Greeks and Eomans \nthan his peasant confreres knew; while his sympa- \nthetic imagination made it easy for him to appreciate \nthe "barbarian" point of view. He was willing to \naccept the best from all sources, and to let un- \nimportant details sink into the obscurity they \ndeserved. (6) "I am debtor both to the Greeks and \nto the Barbarians, both to the wise and to the un- \nwise, \' \' he wrote in Romans 1 : 14 ; and he evidently \nfelt sure God would be as liberal as himself. (7) \n"Every scripture inspired of God is also profitable \nfor teaching, for reproof, for correction, for instruc- \ntion which is in righteousness. \' ? This is a sentiment \nthoroughly in line with his belief, though it is not \nlikely Paul wrote the words. (II Tim. 3:16) He \nbelieved this so fully that when addressing audiences \nof Greeks he quoted their own poets to confirm the \nChristian truths he preached. (8) "The letter \nkilleth," he said, "but the spirit giveth life." (II \nCor. 3:6) \n\nHis strong feeling culminated in a vision which \n\n\n\nPAUL, APOSTLE TO THE GENTILES 157 \n\nshowed him a man of Macedonia beseeching him to \n1 i Come over into Macedonia and help us!\'* (Acts \n16:9) This meant nothing less than: Come out \nof Asia and tell your story of Christ in Europe. \nThat would be preaching the Gospel to the Gentiles \nindeed ! \n\nWe do not know the exact time at which he became \nconvinced that his work was to be among foreigners. \nOne of his speeches indicates that he came to the \nbelief very early in his ministry. \n\nHis decided views and actions could not fail to \narouse comment. The fifteenth chapter of Acts \ninforms us that Paul and Barnabas had dissention \nand disputation with the conservative party; and \nthat on their return from their first long missionary \njourney they were called to a conference at Jeru- \nsalem to give an account of themselves. Paul\'s de- \nscription of this gathering, in Gal. 2 : 1-10, is more \naccurate than that in Acts 15. Many of the notable \nmen of the church were there to hear them speak. \nWarm-hearted Peter rose and recounted again his \nvision upon the housetop, and ended by asking the \nconference in so many words. "Why tempt ye God \nto put a yoke upon the neck of the disciples ?" (Acts \n15: 10) "Then all the multitude kept silence, and \ngave audience to Barnabas and Paul declaring what \nmiracles and wonders God had wrought among the \nGentiles by them. " (Verse 12) James, the brother \nof Jesus, who presided at this conclave, summed up \nthe sense of the meeting to be "that we trouble not \n\n\n\n158 PAUL DOING HIS WORK \n\nthem which from among the Gentiles are turned to \nGod" by laying unnecessary commands upon them. \n(Acts 15:19) \n\nSo Paul went out upon his second missionary \njourney feeling that he had the approval of the \nchurch authorities as well as of his own conscience. \n\n\n\nSUBJECTS FOR DISCUSSION \n\nDifference between letter and spirit. \n\nHow much Paul\'s early life in Tarsus had to do \nwith permitting him to understand the Gentile point \nof view. \n\nLESSON MOTTO \n\n"For as many as are led by the spirit of God, these are \nsons of God." Rom. 8: 14. \n\nQUESTIONS, LESSON XXII \n\n1. \n\nChrist started a new religion ; but in thinking over what \nyou have learned about his life, do you believe he ever \nthought of himself except as a loyal Jew, observing all the \nnecessary Jewish laws and commandments? \n\n2. \nRecall to us in a few words Peter\'s vision on the house- \ntop. You remember we studied it in a lesson about Thanks- \ngiving time. See Acts 10 : 9-16. \n\n3. \n\nCan you tell us in what Jewish sect Paul had been \ntrained ? \n\n\n\nPAUL, APOSTLE TO THE GENTILES 159 \n\n4. \n\nBecause of Paul\'s upbringing he had an intimate ac- \nquaintance with Jewish law. So had other writers of New \nTestament epistles. What does I Tim. 1 : 8 say about law ? \n\n5. \n\nWe read in I Tim. 1 : 8 that law was good if used law- \nfully. What did Jesus say to show that he also thought \nlaws and rules were not to be considered an end in them- \nselves, but merely a means to an end? His words are \nfound in Mark 2 : 23-28. \n\n6. \n\nBeing better educated than the majority of the apostles, \nPaul could see the good in other kinds of learning as well \nas in the lore of the Jews. What did he say about his debt \nto the learning of other races ? See Romans 1 : 14. \n\n7. \nI have asked Number 6 to look up a reference in Romans \nto show how Paul regarded the learning of other races than \nhis own. Here is another reference bearing on the same \nsubject. Please have it ready when called for. II Tim. \n3:16. \n\n8. \nWhat do you think Paul meant when he wrote: "The \nletter killeth, but the spirit giveth life"? II Cor. 3:6. \n\n\n\nLESSON XXXII \n\n"ALL THINGS TO ALL MEN" \n(I Cor. 9 : 19-23 ; Gal. 2 : 7, 8 ; Acts 18 : 24-28) \n\n(1) The Mosaic Law as we have it in the Old \nTestament was by no means all of the law by which \nthe Jews regulated their daily life. (2) There were \nthe traditions of the elders and the teachings of the \nrabbis. This material was later put in written form \nand known as the Talmuds, of Jerusalem and of \nBabylon, full of minute rules about every im- \naginable thing: \xe2\x80\x94 about the kinds of food which \nmight be eaten and the kinds that must not be \ntouched; how far a man was permitted to walk on \nthe Sabbath day ; what he might do with the top of \na ladder on that day, provided the bottom was not \nmoved from its place upon the ground, and a thou- \nsand equally trivial details which made life difficult \nand complicated for zealous Pharisees. \n\n(3) To Paul such things seemed of no consequence \nat all. He had a good deal to say about the liberty \nhe enjoyed through his belief in Christ; (4) but he \nwas very careful to draw a distinction between what \nit was lawful for him to do, and what it was wise \nand best to do. (I Cor. 6 : 12) Which, being trans- \nlated into unscriptural words of common sense and \nsocial courtesy, and applied to ourselves, (5) simply \n\n160 \n\n\n\n"ALL THINGS TO ALL MEN" 161 \n\nmeans that we should have due consideration for the \npeople with whom we come in contact, \xe2\x80\x94 even for \ntheir prejudices, \xe2\x80\x94 and take mighty good care not to \ndo anything which will make it harder for them to \nlive the kind of life they ought to live. \n\n"All things are lawful for me, but all things are \nnot expedient," Paul writes. (I Cor. 10: 23) He is \nvery specific. In the 27th verse of the same chapter \nhe gives a rule for behavior when going out to din- \nner. "If any of them that believe not bid you to \na feast, and ye be disposed to go ; whatsoever is set \nbefore you, eat, asking no question for conscience \nsake." "But," he adds, immediately, "if any man \nsay unto you, This is offered in sacrifice unto idols, \neat not, for his sake that showed it." And in Ro- \nmans: "For meat destroy not the work of God. \nAll things indeed are pure; but it is evil for that \nman who eateth with offence." (Rom. 14:20) "I \nknow and am persuaded . . . that there is nothing \nunclean of itself ; . . . But if thy brother be grieved \nwith thy meat, now walkest thou not charitably." \n(Rom. 14 : 14-15) "Let us not therefore judge one \nanother any more; but judge this rather, that no \nman put a stumbling-block or an occasion to fall in \nhis brother\'s way." (Rom. 14: 13) \n\n(6) Paul\'s own personal rule of conduct he ex- \nplained in I Cor. 9 :19-23. "For though I be free from \nall men, yet have I made myself servant unto all, \nthat I might gain the more. And unto the Jews \nI became as a Jew, that I might gain the Jews ; to \nthem that are under the law, as under the law that \n\n\n\n162 PAUL DOING HIS WORK \n\nI might gain them that are under the law: to them \nthat are without law, as without law, (being not \nwithout law to God, but under the law to Christ,) \nthat I might gain them that are without law. To \nthe weak became I as weak, that I might gain the \nweak ; I am made all things to all men, that I might \nby all means save some. And this I do for the \ngospel\'s sake." (7) \n\nThis phrase "All things to all men" has become \nso interwoven with the memory of Paul, that the \nwords leap to mind when.ever his name is men- \ntioned. (8) \n\nAs time went on he devoted himself more and \nmore to work among the Gentiles, while Peter \nlabored among the Jews. "The gospel of the un- \ncircumcision was committed unto me, as the gospel \nof the circumcision was unto Peter," he wrote. \n"For he that wrought effectually in Peter . . . the \nsame was mighty in me toward the Gentiles." \n(Gal. 2:7, 8) \n\nOther preachers had large followings. The \nChurch in Corinth split into various factions, each \nupholding a favorite teacher. One of these factions \nchampioned Paul, another Apollos, an eloquent Jew \nof Alexandria, who had become a follower of John \nthe Baptist, and was converted and instructed by \nPriscilla and Aquila. (Acts 18: 24-28) Paul has a \ngood deal to say about him in I Cor. 3. Paul was \nbroad-minded enough not to care who got the praise \nso long as God\'s work was done. "Who then is \nPaul," he wrote rather impatiently, "and who is \n\n\n\n"ALL THINGS TO ALL MEN" 163 \n\nApollos, but ministers by whom ye believed? . . . \nI have planted, Apollos watered; but God gave the \nincrease. " \n\nAnd again: "What then\'f Only that in every \nway, whether in pretence or in truth, Christ is pro- \nclaimed ; and therein I rejoice, yea, and will rejoice." \n(Phil. 1: 18) They appear to have differed in opin- \nion at times, as well as in styles of oratory, as we \nsee in I Cor. 16 : 12. \n\nSUGGESTIONS \n\nAll Things to all Men. At one time Paul \ndeliberately associated himself with a band of Jews \nwho were under a vow to sacrifice daily in the \ntemple for a certain number of days. He did not \nwish to be thought an enemy of their religious prac- \ntices. \n\nApollos. Contracted from Apollonius. An Al- \nexandrian Jew who, after Paul\'s first visit to Cor- \ninth, worked there. Later he was with Paul at \nEphesus. He spoke and taught with power and \nsuccess, (Acts 18:24-28) and may have captivated \nhis hearers by teaching wisdom in the allegorical \nstyle of Philo. Evidently he was a man of force and \nmagnetism. Martin Luther and others believed him \nto be the author of the Epistle to the Hebrews. \n(Encyclopaedia Britannica.) \n\nSUBJECT FOR DISCUSSION \nConsideration for the feelings of others. \n\n\n\n164 PAUL DOING HIS WORK \n\nLESSON MOTTO \n\n"Be many-sided, but four-square with the world.\' \' \n\n\xe2\x80\x94 Theodore Roosevelt. \n\nQUESTIONS, LESSON XXIII \n\n\n\nCan you tell us in what books of the Bible we may find \nthe old Jewish law ? \n\n2. \n\nIn addition to the Law of Moses, the lives of the Jews in \nBible times were regulated by a great mass of rules and \ncustoms. Can you tell us what these were called ? Look in \nany good encyclopaedia under "Talmud." This will prob- \nably give you two other names of six letters each, one be- \nginning with M and one with G. \n\n3. \n\nCan you tell us how Paul felt about his own obligation \ntoward living strictly according to the Jewish law? See \nI Cor. 6:12. \n\n4. \n\nDid Paul feel that because he had a right to do certain \nthings if he chose, he was at liberty to do them? See I \nCor. 10 : 23. \n\n5. \n\nIn I Corinthians 10 : 24 there is- an admonition which \nreads in the King James version, "Let no man seek his own, \nbut every man another \'s wealth. \' \' In the Eevised Version \nit is given "Let no man seek his own, but each his neigh- \nbor\'s good." Which do you think is as Paul meant it \nto be? \n\n6. \n\n"What do you think Paul meant when he said "I am made \nall things to all men?" (I Cor. 9:22) \n\n\n\n"ALL THINGS TO ALL MEN" 165 \n\n7. \n\nIn Romans 14: 7 and 13 we find a thought that Paul \nseemed to consider very important. Does it seem to an- \nswer rather directly the question Cain asked in Gen. 4:9? \n\n8. \nJesus taught in his parable of the steward and his ser- \nvants that "Unto whomsoever much is given, of him \nshall much be required." Is this the lesson that Paul \nteaches in Romans 15:1? How does he put it ? \n\n\n\nLESSON XXIV \n\n"CALL TO BEMEMBEANCE THE FOEMEE \n\nDAYS" \n\n{Note. This lesson was prepared for use on February 22d. If not \ndesired at that time, the portion relating to the Epistle to the \nHebrews may be used with Lessons 32 and 33) \n\nFor this patriotic anniversary we take our lesson \nfrom the Epistle to the Hebrews, because it contains \nso many verses and words that have to do with his- \ntory, \xe2\x80\x94 words which might indeed almost have been \nwritten about Washington himself. \n\nBut first let us consider the book as a whole. (1) \nNobody knows the name of its author, or exactly \nwhen it was written. It has been called "a literary \nriddle." Though printed with Paul\'s epistles, it \nis quite certain that Paul did not write it; and \nequally certain that the person who did write it was \na man of piety and brains and experience. It is \nbelieved that it was written to the Christians in \nRome probably toward the end of the First Century, \nby a brilliant and scholarly teacher well known to \nthem, though his name has been lost to us. At that \ntime the Church in Eome was in need of just such \na message to arouse its eagerness and confidence, \nand nerve it to meet a second period of persecution \nwhich was soon to come upon it. \n\nHebrews contains some of the most beautiful and \n\n166 \n\n\n\nCALL TO REMEMBRANCE 167 \n\neffective passages to be found in all this section of \nthe Bible. They begin indeed with its very first \nverse: "God, who at sundry times and in divers \nmanners spake in time past unto the fathers by the \nprophets,\'\' or as the Revised Version has it, "God, \nhaving of old time spoken unto the fathers in the \nprophets by divers portions and in divers man- \nners." And the book ends with that beautiful \napostolic benediction we so often hear pronounced \nat the end of a modern church service: "Now tne \nGod of peace, who brought again from the dead the \ngreat shepherd of the sheep . . . make you perfect \nin every good thing to do his will, working in us \nthat which is well pleasing in his sight.". . . \n\nThe whole book is an argument to show how supe- \nrior the Christian way of belief is to the old law of \nMoses ; but how, really, it is no new or revolution^ \nary thing, only a development and outgrowth of that \nlaw, which was fulfilled and came to its natural end \nwhen Christ was born. \n\nThis argument is upheld by many references to \nhistory. (2) As we have already learned, citing his- \ntory was a favorite method of argument with the \nJews. You remember, back in Acts 5 : 34-39, how \nthe good priest Gamaliel, Paul\'s beloved professor, \nadvised against persecuting the new sect of Naza- \nrenes, and recalled incidents of Jewish history to \nshow that the teaching of false prophets, left to \nitself, would die out because there was no good \nin it. \n\nIf we look through the early chapters of Acts (3) \n\n\n\n168 PAUL DOING HIS WORK \n\nwe find in almost every summary of a sermon by \nPeter or Stephen or Philip, that they cited history \nto prove their points. Paul did it constantly; and \nin this book of Hebrews, by an unknown writer, \nthere are more than fifty quotations from the Old \nTestament, more from the Prophets than from either \nthe Psalms or the books of the Law. \n\nThe idea underlying all this appeal to the past is \nthat history, being the record of what men did and \nwhat happened to them, shows God\'s dealings with \nthe human race. (4) "Every house is builded by \nsomeone; but he that built all things is God," says \nthis writer in Hebrews 3 : 4. (5) The same thing \nis expressed in II Timothy, "Every scripture in- \nspired of God is also profitable for teaching, for re- \nproof, for correction, for instruction," (II Tim. \n3: 16) and in Romans: "Whatsoever things were \nwritten aforetime were written for our learning, \nthat through patience and through comfort of the \nScriptures we might have hope." (Rom. 15 : 4) \n\nIf the ancient Jews had reason to recall their \nhistory for comfort and warning, it behooves us no \nless to recall ours. And looked at in this sense our \nhistory goes back a long way. \n\nPaul, for instance, had much to say about the \nglorious liberty of the sons of God; but he did not \nsay one word to show that this liberty which made \na true Christian independent of riches and position \nand even of prison bars, did anything to free him \nfrom responsibility toward his fellow men. Another \nof Paul\'s ideas was that kings and slaves were equal \n\n\n\nCALL TO REMEMBRANCE 169 \n\nin the sight of God. That idea is accepted no^jpby all \nChristian nations, in theory at least, though in \npractice there are still many actions which show how \nfar we are from our ideal. But about 1500 years \nrolled by after the death of Paul, and after the \nEpistle to the Hebrews had been written, before any \nconsiderable body of men undertook the experiment \nof governing a nation according to this Christian \nnotion of equality, \xe2\x80\x94 the idea that poor and rich had \ncertain equal rights. When they did try it they \nhad to manufacture a new nation for the purpose. \nSo, by a long but not illogical road, we come to our \nown American history, which we should not fail to \n"call to remembrance \' 9 on this day of all days in \nthe year. \n\nDid it ever occur to you what a miracle the win- \nning of our American War of the Revolution was, \nlooked at purely from the worldly point of view? \nAt that time there were not as many white people \nin the whole region from Maine to Florida as now \nlive in New York City. The few actually here were \nnot near together, either in body or in mind, but were \nscattered in little isolated groups from New England \ndown to the northern limit of Florida, each group \nliving by itself in a wilderness, through which there \nwas scarcely any means of travel. It was not harm- \nless empty wilderness either, but was infested by \nsavages whose enmity was terrifying. \n\nWorse still, for purposes of making a new nation, \nthe interests of these little groups were not at all \nthe same. New England\'s prosperity depended \n\n\n\n170 PAUL DOING HIS WOEK \n\nupon fisheries, and upon her trade with Europe. \nThe South raised tobacco, and cared nothing for the \nfish off the Banks of Newfoundland. So, the laws \nand regulations which were beneficial to one region \nwere positively harmful to another. All that the \ndifferent colonies held in common were " lacks.\' \' \nThere was hardly a manufactory in all America. \nWhen the war began the colonies had practically no \nsupplies for carrying on their campaigns: no cloth \nto clothe the soldiers ; no ammunition for their guns. \nIndeed they had no soldiers in the modern sense, \nfor the men came together voluntarily, for very \nshort periods of time, then melted away again. \nThe size of Washington\'s army at one day was no \nguide whatever to the number of men he might \nexpect to answer roll-call two or three weeks \nlater. \n\nAnd these people had set out to win their freedom \nfrom the most powerful nation of Europe, owning \nthe greatest navy on earth ! \n\nTruly, the winning of that war was a triumph of \nfaith. Faith of Washington in his men; faith of \ncommander and men in their ideals. But how sorely \nthat faith was tried, and how near, many times, \nthey came to failure, possibly high-school students \nhave not yet had time to find out. It is a thrilling \nstory; and even with the visible proof of our great \nnation before us, it sometimes seems incredible that \nit could have happened as it did. \n\nLike the early Christians, those who first took \nan interest in the revolutionary movement and \n\n\n\nCALL TO EEMEMBRANCE 171 \n\njoined it were mainly poor people who had little \nto lose in any event, and much to gain if the cause \nsucceeded. The well-to-do, who had most to venture, \nheld back. Washington, however, was one of the \nrichest men in the colonies. He risked everything, \nand had apparently little to gain. He was con- \nvinced of the righteousness and justice of his cause, \nas Paul had been of his, and thinking only of that, he \ntook a big chance, with the possibility of losing life \nitself. \n\n(6) The success of the Revolution was due in \nlarge measure to Washington\'s patience and steady \nperseverance in the course he thought right. (7) \nPeople murmured against him, just as they mur- \nmured against Moses, and against every great \nleader who has led his nation through trials. \n\nIn the Bible, and all through secular history, we \nread stories about men and nations who are spoiled \nby success, \xe2\x80\x94 who become selfish and unmindful of \ntheir obligations to others after some great bless- \ning has come to them. It was to correct this tend- \nency in. human nature that the old Jews laid such \nstress upon reading and remembering history. (8) \nThis is one of the Jewish practices that we would \ndo well to imitate. \n\nSUGGESTIONS \n\nWashington\'s Liberal Eeligious Views. Writ- \ning to Lafayette, Washington confessed that he \nwas quite willing to allow others to follow "that \n\n\n\n172 PAUL DOING HIS WORK \n\nroad to Heaven which to them shall seem the most \ndirect, easiest, and least liable to exception." \n\nPatience. Lay stress on Washington\'s patience; \nand upon patience as an element in success. Sev- \neral of the texts assigned in the lesson questions \nhave to do with patience. \n\nHere is what Franklin said about patience: "He \nthat can have patience can have what he will. \' ? \n\nAn Oriental proverb: "Patience and a mulberry \nleaf made a silk dress." \n\nAn Arabian Proverb: "Patience is the key of \nrelief." \n\nDescriptive Texts. The passages referred to in \nlesson questions 6 and 7 are, respectively, Heb. 6 : 13 \nand Heb. 7:4. If questions such as these are con- \nsidered ill-advised, an Old Testament reference to \nMoses the Leader may be substituted for number 6, \nand for number 7 a parallel or a contrast between \nMoses and Washington may be asked for. \n\nLESSON MOTTO \n"By the work we know the workman.\' \' \xe2\x80\x94 La Fontaine \n\nQUESTIONS, LESSON XXIV \n\n1. \n\nDoes anybody know who wrote the Epistle to the He- \nbrews ? What is its probable date ? \n\nYou can find the answer in a good encyclopaedia. \n\n2. \n\nJewish preachers seem to have been in the habit of quot- \n\n\n\n\n\n\nCALL TO REMEMBBANCE 173 \n\ning Scripture \xe2\x80\x94 not alone the Law and the Prophets, but \nthe historical books as well. Had Paul been taught to do \nthis? Reasoning from what we find in Acts 5, where \nPaul\'s teacher Gamaliel is quoted in regard to another \nmatter, it seems fair to assume that he used the same \nmethods in conducting his classes. \n\n3. \n\nPlease run through the first thirteen chapters of Acts \nand see how many of the great teachers, like Peter and \nStephen, quoted Jewish Scriptures or referred to some bit \nof Jewish history in their sermons. \n\n4. \n\nWe find expressed in many places in the Bible the idea \nthat history is the record of God \'s dealings with men. See \nif you can find this idea (in figurative language) in one of \nthe early verses of the third chapter of Hebrews. \n\n5. \n\nIn the last part of the third chapter of Second Timothy, \nand in the first part of the fifteenth chapter of Romans, is \nexpressed the belief that the study of history is a good \nthing. See if you can find the two references, and have \nthem ready to read when called for. \n\n6. \n\nNot because anything in Hebrews could have been writ- \nten with George Washington in mind, but because it is an \ninteresting thing to do on the 22d of February, please look \nthrough the sixth chapter of Hebrews and see if you can \nfind a verse which might be applied to what happened to \nhim. \n\n7. \nSee if you can find anything in the first part of the \n\n\n\n174 PAUL DOING HIS WOKK \n\nseventh chapter of Hebrews which might serve as a descrip- \ntion of George Washington. \n\n8. \nIn reading history we come upon many stories of in- \ndividuals and even of nations who are spoiled by success, \xe2\x80\x94 \nwho are selfish and forgetful of others after some great \ngood fortune has come to them. Perhaps it was to correct \nthis tendency that the Jews laid such stress upon studying \nand remembering history. How do you think a study of \n"Washington\'s personal character should affect those who \nlearn about him ? \n\n\n\nPAET IV \n"IN PERILS OFT" \n\n\n\nLESSON XXV \n\nTHE EARTHQUAKE \n\n(Acts 16:16-40) \n\nWe are not trying to learn what happened to \nPaul\'s body so much as to find out what happened \ninside his mind, \xe2\x80\x94 to study his character. No story \nabout him is more illuminating in this regard than \nthe one told in Acts 16: 23-40. (Bead) \n\nThat an earthquake could loosen chains and open \nprison doors is hard to believe when one thinks of \nprisons such as we have in the United States. It \nis, however, fairly easy if it is a Turkish prison one \nhas in mind. The doors of the building in which \nPaul was confined were probably merely fastened \nby a wooden bar. The earthquake forced the door- \nposts apart; the bar slipped from its sockets, and \nthe doors swung open, there being nothing to hold \nthem in place. It was customary to fasten prison- \ners to the stone wall ; and the stocks and the chains \nwould become detached. Earthquakes play all \nkinds of strange pranks. \n\nThe question naturally arises, why did not any \nof the prisoners run away? Professor Ramsay, \nwhose St. Paul, the Traveller and the Roman Citi- \nzen, pp. 220-225, is most helpful in preparing this \nlesson, explains that the minds of oriental and west- \n\n177 \n\n\n\n178 "IN PERILS OFT" \n\nern races seem to work differently. An earthquake \nstrikes panic and terror to a semi-oriental mob. \nThe opportunity is over before they can gather \ntheir wits togther. Paul and Silas, men of a higher \norder of intelligence, were not in the habit of run- \nning away. \n\nAnother question arises. If it all happened at \nnight, in darkness so intense that the jailer had to \ncall for lights, how could Paul see the jailer and \nknow that he was about to kill himself? The ex- \nplanation to this is that the inner prison in which \nPaul and Silas were confined was a small cell with- \nout door or window except the opening into the \nlarger prison. That had one big door in its outer \nwall, opposite Paul\'s cell. Even in the faint star- \nlight, and still more if the moon were shining, a per- \nson in the inner room, accustomed to its obscurity, \ncould see a man silhouetted in the outer doorway \nand yet be himself quite hidden in the blackness of \nthe inner cell. \n\nAfter his conversion the jailer took Paul and \nSilas to his own house. In doing this he was not \noverstepping his authority. He was responsible \nfor the prisoners, and must produce them when \ncalled for, but meantime he could keep them where \nhe thought best. \n\nAs for the sudden change of manner on the part \nof the praetors, \xe2\x80\x94 perhaps their superstitious fears \nhad been aroused, \xe2\x80\x94 perhaps their consciences. \n"The weakness of municipal government in cities of \nthe iEgean lands was always a menace to order." \n\n\n\nTHE EARTHQUAKE 179 \n\nSuch magistrates were not likely to be men of high \nprinciple. They would wish to avoid unpleasant in- \nquiries by inducing the innocent weaker party \nquietly to leave the city. Paul and Silas, however, \nrefused to depart without vindication. They had \nplayed fair, and had a right to demand fair treat- \nment in return. \n\nSUGGESTIONS \n\nPoints to Emphasize. That Paul and Silas kept \ntheir true sense of values. \n\nThey were true to their conception of duty, \xe2\x80\x94 and \nthis impressed the jailer. \n\nThe jailer, on his part, was doing his duty. \n\nThe praetors were abusing their power ; hence the \ndifference in Paul\'s manner. \n\nCheerfulness of Paul and Silas under trying cir- \ncumstances, \xe2\x80\x94 in the stocks, and in pain. \n\nSerenity amid the horrors of the earthquake. \n\nSpeed with which they turned from the mere trifle \nof a reeling world to their own particular job of \nevangelization. \n\nTheir lack of vindictiveness. Their instant effort \nto save the life of the jailer, even before they knew \nhis attitude toward themselves. \n\nThe heartiness and simplicity of their response \nwhen he appealed to them for advice. \n\nYet in their answer to the authorities they stood \nupon their rights. \n\nLocal Color. In Basil Mathews\' Paul the Daunt- \n\n\n\n180 "IN PERILS OFT" \n\nless, pp. 193-198, this experience is very well told, \nwith much explanatory detail skilfully interwoven. \nThe word-pictures are of great help. Slightly con- \ndensed, the whole passage may be read in class. \n\n"Went to the House of Lydia." Acts 16:14 \ntells us that Lydia was "a seller of purple, \nof the city of Thyatira." She became a warm \nfriend of Paul\'s. There are many legends and \nconjectures about her. Some believe her to have \nbeen the first convert in Europe. There is a legend \nthat she became Paul\'s wife. \n\nlesson mottos \n\n"Know your opportunity." \xe2\x80\x94 Pittacus, one of the seven \nwise men. \n"Pardon is the choicest flower of victory." \xe2\x80\x94 Arabian. \n\nQUESTION, LESSON XXV \n\nIt is suggested that there be only one question, given \nto all the class. The answers will be varied, and will open \nup plenty of subjects for discussion. It may be as follows : \n\nThe next lesson will be found in the sixteenth chapter of \nActs from the twenty-third verse to the end of the chapter. \nEach member of the class is asked to read it carefully, \nand really think about it. Next Sunday each* in turn will \nbe expected to say what appears to be the most important \nthing in the story. \n\nPlease come prepared to talk about it in class for two or \nthree minutes. It is not necessary to limit the talk to the \nlittle that can be gleaned from Acts. Anything bearing on \nthe subject that you can bring from other sources, for ex- \n\n\n\nTHE EARTHQUAKE 181 \n\nample, about Eoman citizenship, or military customs, or \nmanners of the time, or about the states of mind exhibited \nby the different characters in the story, will be "thankfully \nreceived. 7 \' \n\n\n\nLESSON XXVI \n\nPAUL, THE PUBLIC SPEAKEE \n(Acts 17: 16-34) \n\nPaul was the one Christian teacher of those early \ndays about whom a book was written, yet our knowl- \nedge of him is only fragmentary. We know, for ex- \nample, that he lived for two years in Eome in his \nown hired house, and was allowed to receive and \ntalk with people freely, though nominally a prisoner. \n(Acts 28:30-31) \n\nTen of the first fourteen years after his conversion \nare practically a blank, so far as the record goes. \nWe only know what he tells us in Gal. 1 : 17, \xe2\x80\x94 that \nhe went into the desert of Arabia to think things \nover. Then, after a short period of preaching in \nDamascus and Jerusalem, that he was obliged to flee \nto Tarsus, where he remained until Barnabas sought \nhim out. What he did and said during all this time \nwe are not told. We may be sure he was learning \nlessons which were to be of use to him later on. \nThis season of seclusion appears to have been for \nhim what a course in a theological school is to a \npreacher to-day, \xe2\x80\x94 his time of preparation. \n\nPaul had a great deal to learn about holding his \ntemper and emotions in check. "His self mastery \n\n182 \n\n\n\nPAUL THE PUBLIC SPEAKER 183 \n\nwas an acquired grace/ \' says one writer. But a \nhot temper is not an unmixed evil, provided its \nowner knows what to do with it. Paul had un- \nbounded energy, an ardent nature, a warm heart, \nand quick alternations of mood. He could both feel \nand inspire friendship of the highest order; was in \nshort a most interesting person. He was the kind of \nman you could not help loving, though for an hour, \nor even a day, he might exasperate you almost be- \nyond endurance. It has been said that his hearers \nmight either fight him or be converted by him. The \none thing they could not do was to ignore him. \n\nDuring his missionary journeys, occasional notes \nwere made of his speeches, very possibly in short- \nhand since that was used by the Romans ; but only \nfive short summaries have come down to us. From \nthese, however, it is possible to piece together an \nidea of how he spoke, and how his words affected his \nhearers. \n\nWhen he started out with Barnabas upon the \nmissionary journeys, he was a middle-aged man, \nrather short and small, according to tradition, some- \nwhat bald and not particularly handsome. But \nthere is nothing in Acts or in his letters to prove \nthat he was physically repulsive, as some affirm. \nBoth in Acts and in his letters we find references to \nsome form of affliction to which he was subject, but \nwhat it was we do not positively know. What it \nwas does not in the least matter, but the indications \npoint to epilepsy. We know that he did his work \nin spite of it ; and the fact that he accomplished so \n\n\n\n184 "IN PERILS OFT" \n\nmuch, with a handicap, makes his example the more \nheroic and inspiring. \n\nOne theory is that he had a disease of the eyes, \nwhich made it impossible for him to recognize per- \nsons even when quite near him, and which gave him \na hideous stare. Luke does not say anything to \nconfirm such a surmise. On the contrary, one in- \nstance of PauPs great power recorded by Luke, \nbegins with the statement that Paul "fastened his \neyes" (Acts 13: 9) upon a man; and scholars tell us \nthat the word Luke used means that PauPs soul \nseemed to look through his eyes. \n\nHe appears to have used a good deal of gesture. \nHe showed the Ephesian elders "these hands"; \n(Acts 20 : 34) and beckoned with his hand when he \nstood up in the synagogue at Antioch to beseech \nthe "men of Israel and ye that fear God" to hear \nhim. (Acts 13 : 16) In addressing King Agrippa in \nthe hall of the Roman governor at Caesarea we are \ntold that he i \' stretched forth his hand. \' \' (Acts 26 : 1) \nIt was evidently a characteristic and scarcely con- \nscious act. When more restraint was likely to pro- \nduce greater effect no mention is made of gesture; \nhe evidently had himself under good control. But \nat Lystra, where he and Barnabas found themselves \nin danger of being worshiped as gods, he showed his \ndistress in the excitable manner of his race; he \n"rent his garments." \n\nThe greatest factor in his success, however, was \nhis earnestness. The Arabs have a proverb "A \n\n\n\nPAUL THE PUBLIC SPEAKER 185 \n\nword from the heart reaches the heart. A word \nfrom the tongue reaches only the ears." \n\nNot only his words but his acts were eloquent. It \nwas what he did more than what he\' said which con- \nverted the jailer on the night of the earthquake. \nBut it cannot be denied that he had an eloquent and \nat times a prolonged flow of words. There is a re- \ncord of one sermon which lasted all night. (Acts 20: \n7-12) However, Paul had some excuse. He was \nbidding friends goodbye, expecting never to see \nthem again. That he could talk convincingly to \nhostile audiences as well as to friends we may be \nsure, or that bonfire of books of magic upon the \npublic square at Ephesus would never have been \nlighted. (Acts 19:19) \n\nHe was a persistent speaker, not to be silenced \nby a little opposition. When he was no longer wel- \ncome in the synagogue at Ephesus he hired a lec- \nture-room of one Tyrannus (Acts 19:9) where he \nheld daily discourse for about two years. Though \nhe followed without wavering the injunction given \nhim in one of his visions "Be not afraid, but speak" \n(Acts 18: 9) he was sympathetic, and far too much \nof a gentleman merely to abuse the beliefs of those \nwho heard him. He knew it was better to persuade \nthan to denounce ; that it was only fair to treat his \nhearers politely, and to give them the benefit of \nevery possible doubt. He shared the Jewish horror \nof idols, and thought it wicked to make an image or \na picture of God ; but he was gentleness itself if he \n\n\n\n186 "IN PERILS OFT" \n\ncould detect the least glimmer of seeking after the \nreal God. His most famous speech, which you have \nbeen asked to commit to memory for the lesson to- \nday, shows\' this. (Acts 17:22-31) Let us try to \nimagine the scene as he made this speech. \n\n(After spending a little time with map and photo- \ngraphs and descriptions of Athens, have the speech \nread or recited ; and bring the lesson to a close with \na summary of Paul\'s qualities as an orator.) \n\nSUMMARY OF PAUL\'S QUALITIES AS \nA SPEAKER \n\nHe spoke out of his heart to the hearts of men. \n\nUsed every bit of his wide and varied knowledge. \n\nMade many historical allusions after the manner \nof educated Hebrews. \n\nDid not disdain the phrases of the moment, even \nthe slang of the market place. \n\nUsed bold figures of speech. \n\n" Was supremely skilful in interpreting the Gospel \ninto everyday life." \n\nSaid of himself that he never planted his blows \n"as one who beats the empty air." (I Cor. 9: 26) \n\n\n\nSUGGESTIONS \n\nMaps and Diagrams. Use not only a map of \nAthens and surroundings, laying emphasis on \nthe deep valleys within the town (in one of \nwhich the Furies were said to dwell), but make \n\n\n\nPAUL THE PUBLIC SPEAKER 187 \n\nin class a simplified outline of the walls of the \ncity and the chain of heights within it, upon one of \nwhich stood the Parthenon, on another the Areopa- \ngus. These two, with the Agora, the theatre and the \nTemple of Zeus ; and outside the wall the Stadium, \nand the position of Mt. Hymettus, will give the class \na working outline of the topography very helpful in \nplacing any photographs that may be available. \nThere are maps and diagrams in the Encyclopedia \nBritannica from which simple tracings can be made. \nAthens at the Time of Paul\'s Visit. The \ncity had already lost much of its political and \nintellectual prestige, but was at the height of its \nmaterial splendor. Having to wait several days for \nthe arrival of Silas and Timothy, Paul probably \nvisited every portion. In the centre rose the stately \nAcropolis crowned by the Parthenon, which Paul, as \na lover of good architecture, must have admired. \nBelow the Acropolis, to the southwest, was the \nAgora, or Market Square, centre of the city\'s com- \nmercial and intellectual life. On the west stood the \nRoyal Porch, in which the court of the Areopagus \nheld its sessions. The Hill of Mars upon which the \nRoyal Porch was built, had originally been \nseparated from the Acropolis by -a deep and narrow \nchasm. As Paul was a lover of athletics as well as \nof architecture, he probably made his way quickly to \nthe great new stadium on the hills to the east, where \nthe Pan-Athenaic games were held; but he seems to \nhave spent most of his time in the Agora, fascinated \nby its activity. \n\n\n\n188 "IN PERILS OFT" \n\nThe Shops. There appear to have been in the \ncommercial district two-story arcades, each story \nwith its little row of open booths, like the shops in \nEastern towns of the present day, facing a covered \npassage. The suggestion that these might be \nlooked upon as ancestors of the modern department \nstore, may not be archeologically sound, but it \nserves to bridge a gulf of centuries in the young \nmind, and to bring the business life of Athens quite \nnear. \n\nThe Mabket Place. It served as a sort of club. \nPeople met to exchange ideas as well as to buy and \nsell. \n\nEpictjreans. Believed in enjoying all sorts of \ngood things; in rational happiness. "We cannot \nlive pleasantly without living wisely and nobly and \nright eously." \n\nStoics. Eepressed bodily feeling and desires, in \norder to cultivate the mind. \n\nThe Eeligion of Athens. Eenan says that it \nwas " municipal and political ; M based on myths \nof the foundation of the city. That it was "a con- \nsecration of the patriotism of its inhabit ant s." \nThe Jewish religion has been called "consecrated \npatriotism. * \' Perhaps Paul felt this underlying \nsimilarity. \n\nThe Many Altars. Athenians saw the divine \nmystery in almost every object, and took no \nchance of offending any god by overlooking \nhim. For fear of missing one because they \n\n\n\nPAUL THE PUBLIC SPEAKER 189 \n\ndid not know his name, they raised an altar \n"To the Unknown God." A Roman writer said \nit was easier to find a god in Athens than to find a \nman. \n\n"As Certain also of Your own Poets have Said." \nThe idea that men were God\'s children was by no \nmeans an exclusive possession of the Christians. \nAratus, a Greek who lived between two and three \nhundred years b. a, wrote : \n\n"Zeus fills the city streets \n\nOf the nation\'s crowded marts ; fills watery deeps ; \n\nHis children are we. He, benignant, \nRaises his signals, summoning man to toil, \nAnd warning him of life \'s demands. \' \' \n\nThe author of the following Hymn to Zeus was \nCleanthes, pupil of Zeno. \n\n1 \' O God most glorious, called by many a name, \nNature\'s great king, through endless years the same; \nOmnipotence, , who by thy just decree \nControllest all ; hail Zeus, for unto thee? \nBehooves thy creatures in all lands to call, \nWe are thy children. . . ." \n\nThe Areopagus. In earlier days the court \nof the Areopagus had regulated morals and \neducation. It had condemned Socrates to death \non the charge that he introduced the wor- \n\n\n\n190 "IN PERILS OFT" \n\nship of new gods. It still exercised supervision \nover the lecturers who were allowed to present \ntheir views in the Agora. Paul was not brought \nbefore it on a definite charge, but was allowed \nto present his new teachings in order that the court \nmight determine whether it was proper to allow him \nthe privilege. \n\nPaul\'s Speech. He mingled with the throng \nwho were confirmed "lecture-tasters," and appears \nto have attracted attention both by his looks and \nwords. On his part he could approve of much in the \ndissertations he heard, with their strong emphasis on \nthe moral life, and their hint of one supreme god \nback of all natural phenomena. The scene of his \naddress was probably near the Royal Porch. Prof. \nRamsay points out that there was nothing in his \nreported words at Lystra or at Athens that several \nGreek philosophers might not have said, if we ex- \ncept one expression, "the man whom he hath \nordained. " \n\nHis introductory words indicate that he had not \nonly judges and philosophers in his audience, but \nalso the Athenian mob, characterized by the univer- \nsity folk as "worthless pickers up of scraps of \nlearning.\'* The attitude of the university men \ntoward Paul appears to have been thoroughly con- \ntemptuous. Here was a voluble Jew who promised \nthem entertainment. \n\nPaul adjusted himself to his hearers with \nmarvellous skill, meeting them on the one point of \ncontact, the common ground of universal religion. \n\n\n\nPAUL THE PUBLIC SPEAKER 191 \n\nThen he skilfully led up to appreciation and \nacceptance of his own point of view. His method, \nlike that of Jesus, was positive and constructive, not \nnegative and destructive. Back of his words was \nhis heroic personality. \n\nBooks to Which the Teacher is Referred in \nPreparing this Lesson. \n\nEncyclopedia Britannica. \n\nHistory of Christianity \xe2\x80\x94 Andrew Stephenson \n\nStudent\'s Life of Paul \xe2\x80\x94 Geo. Holley Gilbert \n\nSt. Paul, the Traveller and the Roman Citizen \xe2\x80\x94 \nWm. M. Ramsay \n\nWork and Teachings of the Apostles \xe2\x80\x94 Chas. F. \nKent \n\nThe last two are particularly helpful, and these \nhints and explanations have been gleaned mainly \nfrom them. \n\n\n\n192 "IN PERILS OFT" \n\n\n\nLESSON* MOTTO \n\n"He is in earnest, \xe2\x80\x94 in most profound earnest." \n\n\xe2\x80\x94 Shakspeare. \n\nQUESTIONS, LESSON XXVI \n\nPlease commit to memory PauPs speech on Mars Hill \n(Acts 17: 22-31) The Revised Version substitutes the \nwords "very religious" in verse 23 for the older transla- \ntion which reads "too superstitious." \n\nPlease learn it according to the Revised Version. \n\nWe may not know the exact words Paul used ; but we may \nbe very sure he did not begin by insulting his audience. \n\n\n\nLESSON XXVII \n\nIN CHAINS AT JERUSALEM \n(Acts, chapters 21 to 26) \n\nThis very long lesson is an account of the \nturbulent and dramatic scenes which led to Paul \nbeing sent, a prisoner, to Rome. In time it covers \ntwo years. In Acts it runs through about five \nchapters. The most interesting way will be to treat \nit as if it were the exciting climax of a novel, to rush \non with the reading as fast as we can in order to get \nthe swing and thrill of the story, stopping only when \na word of explanation will make the picture more \nvivid. \n\nYou remember that touching scene between Paul \nand Agabus, when Paul insisted on going to \nJerusalem. The Book of Acts does not tell why \nhe was so set on going, but scholars have decided \nit was in order that he might himself carry to the \nchurch at Jerusalem the collection which had been \ntaken up for it in the Gentile churches. Agabus \ntook Paul\'s girdle and bound his own hands and feet \nwith it, prophesying that if Paul persisted in going \nto Jerusalem, harm would come of it. Let us read \nthis again as the opening episode of the story. \n(Acts 21: 10-14) \n\nPaul persisted in going to Jerusalem, and to \n\n193 \n\n\n\n194 "IN PERILS OFT" \n\nprove the falsity of the charge that he was hostile to \nJewish practices he joined a company of men who \nhad taken a vow which made it necessary to perform \nthe ceremony of purification and to offer sacrifices in \nthe temple every day for a week. All went well at \nfirst, but before the week was over a tumult was \nraging in and around the temple, Paul being the \ncentre of the disturbance. You recall the temple \nrailing, with its inscription forbidding Gentiles to \npass beyond a certain point on pain of death. \nPaul\'s enemies saw him talk to a man from \nEphesus, then cross the court, mount the steps, and \npass beyond the line. They said that he had taken \nthe stranger with him. At once all was confusion. \nNot wishing to kill him within the sacred place they \nlaid violent hands upon him and dragged him out- \nside. Then the great gates swung together. (Eead \nActs 21: 27-31) The Chief Captain was one of the \nRoman military officers, not a Jewish temple \nofficial. (Read verse 32) "They" refers to the \nmob. (Read 33-36) \n\nThe tumult was so great that Paul had to be \nliterally carried in the arms of the soldiers. At the \ntop of a flight of steps, from which he could look \ndown on the frenzied mob, Paul astonished the \nsoldiers, who were at once his captors and his \nprotectors, by asking in Greek if he might address \nthe people. (Read Acts 21 : 37-40 and 22 : 1-22) It \nwas a Jewish mob; and the root of the offense in \ntheir eyes was that he had carried his message to \nstrangers, and now dared stand up and assert that \n\n\n\nIN CHAINS AT JEEUSALEM 195 \n\nthe God of the -Hebrews had commanded him to do \nso. There was such confusion that the Chief \nCaptain could make nothing at all of what was said. \nHe ordered Paul to be taken into the barracks and \nexamined under the lash, as the quickest way to find \nout the cause of the mob\'s hatred. \n\n(Bead Acts 22: 25-29) This shows what a valu- \nable thing Eoman citizenship really was. The \nCaptain was deeply impressed. (Bead Acts 22:30 \nand Acts 23 : 1-5) It is upon this passage that some \nscholars base their theory that Paul had poor eye- \nsight. Others maintain that Paul spoke ironically, \nmeaning that he never would have guessed the High \nPriest\'s dignity from his behavior. Then Paul, who \nwas clever as well as eloquent, saw that he could get \nthe members of this strange priestly court to dis- \nputing among themselves, and proceeded to do so. \n(Read Acts 23:6-10) \n\nPaul\'s great desire was to go to Rome. That \nnight he had a vision which told him he should \nsucceed. Perhaps this was the first time it had \noccurred to him that he might go to Rome as a \nprisoner if not as a free man. (Read Acts 23: 11) \nBut his enemies had no notion of allowing him to \nleave the town alive. (Read Acts 23: 12-15) \n\nHere* a new character enters the story, just long \nenough to do Paul an important service and vanish, \nand incidentally to give us one of the rare glimpses \nwe are allowed into Paul\'s private life. A nephew, \nPaul\'s sister\'s son, hears of the plotting. He is \nevidently a Jew in good and regular standing in the \n\n\n\n196 "IN PEEILS OFT" \n\ntemple; but family feeling gets the better of \nreligious* intolerance, and he comes to the castle \nwhere Paul is confined, to warn him. (Read Acts \n23:16-22) The Chief Captain, whose name was \nClaudius Lysias, appears to have become very \nfriendly to Paul, over night; and the prisoner \ncertainly orders his guard about in lordly fash- \nion. \n\n(Read Acts 23: 23-24) This was a large guard to \nset over one man against whom no specific accusation \nhad been found ; but the vow of the Jews had warned \nLysias that he must be prepared for a sudden on- \nslaught, even after the prisoner was well out of the \ncity. \n\nThe guard gathered in the castle at night, the \nhorses \' hoofs ringing and echoing under the arches; \nthe light of torches gleaming upon the men in \narmor. Lysias had written a letter to Felix the \ngovernor at Caesarea explaining the case. This was \nhanded to the commander of the guard, and the \nparty set forth. (Read Acts 23 : 25-35) \n\n(Read Acts 24:1) Tertullus was the lawyer \nretained by the Jews to argue the case before Felix. \nHe began "with the subtlety of an oriental orator" \nby flattering the judge as a prelude to prejudicing \nhim against the prisoner. (Read Acts 24:2-9) \nWhen Paul was called upon to speak in his turn, he \nused even more skill, alluding to the long experience \nof Felix as a ruler of Judea, and the knowledge this \ngave him of the lengths to which religious hatred \nmight carry the Jews. (Read Acts 24 : 10-23) Felix \n\n\n\nIN CHAINS AT JERUSALEM 197 \n\nwas mildly interested in the new religion, and more \ninterested in Paul. There was not enough evidence \nto convict any prisoner, so he put off the decision, \nand while waiting for the arrival of Lysias heard \nPaul speak several times. He rather liked to hear \nhim talk. At times he seemed quite moved by what \nPaul said. Possibly Felix might have set Paul at \nliberty had he not been married to a Jewess, and \ntherefore anxious to keep on good terms with the \nJews, \xe2\x80\x94 at least in his own household. Besides, he \nwas not a very high type of official, and hoped for \na bribe. \n\nSo matters went on for two years. Then a new \ngovernor was appointed. (Acts 24: 27) Almost as \nsoon as Festus arrived in Jerusalem the Jews told \nhim their side of the story and asked him to order \nPaul to Jerusalem for trial. They had not given \nup their plan to kill him. Festus answered that it \nwas not necessary, as he was soon going back to \nCaesarea. Three days after his return to Caesarea \nhe called Paul before him. Paul denied having \nbroken any law. Festus asked if he was willing to \ngo to Jerusalem and be tried before him there. Paul \nsuddenly saw his chance of getting to Eome, and \nclaimed the right to be tried before Caesar. (Read \nActs 25:10-11) There was a moment of startled \nsilence. (Read Acts 25 : 12) \n\nBut Rome was a long way off. It was necessary to \nawait an opportunity to send the prisoner there in \nsafety. A little later King Agrippa and his new \nQueen, Bernice, came to visit Festus at Caesarea. \n\n\n\n198 "IN PERILS OFT" \n\nThere was much feasting and ceremony; and after \nthe entertainments had continued some days, Festus \ntold Agrippa about Paul. Agrippa expressed a \ndesire to hear him speak, so there was still another \ngathering in the Judgment Hall, very splendid this \ntime because of visiting royalty. It was here that \nPaul gave that wonderful discourse recorded in the \n26th chapter of Acts. The teacher would do well to \nread this as given in Soul of the Bible, pp. 414- \n417, adding verses 30-32) \n\nSo it was decided that Paul must be sent to Rome. \n\n\n\nSUGGESTIONS \n\nLesson Questions. Instead of the usual lesson \nquestions the class is asked to read in turn the selec- \ntions indicated. \n\nMap. Use map of Jerusalem, showing relative \nposition of Temple and the Tower Antonia. There \nis a plate in the Encyclopedia Britannica from \nwhich a tracing may be made. \n\nLocal Color. Mathews\' Paul the Dauntless, pp. \n290-316, contains much that is good. It is partic- \nularly useful in describing the start at night under \nguard, when Paul is sent to Caesarea. The trial \nscenes are also well done. \n\nFelix. Formerly a slave, who through a trick \nof fortune had been received into the imperial circle. \n\n\n\nIN CHAINS AT JERUSALEM 199 \n\nHe married first a daughter of Antony and Cleo- \npatra, then Drusilla. (Kent, 217) \n\nLESSON MOTTO \n\n" Where the spirit of the Lord is, there is liberty.\' \' \n\nII Cor. 3: 17. \n\n\n\nLESSON XXVIII \n\nTHE SHIPWRECK \n(Acts 27: 1-44; 28: 1-16) \n\nAt last the day came upon which Paul was to \nleave for Rome. He went aboard the ship with \nJulius the Centurion, and with other prisoners. Two \nfaithful friends accompanied him: (1) Luke, his \ndoctor-companion, and a Macedonian named Aris- \ntarchus. Possibly they found it necessary to ship as \nPaul\'s slaves in order to go with him. \n\nThe next day they reached the harbor of Sidon, a \nbusy port, echoing with the stroke of the ship- \nwright\'s mallet, and all the hurly-burly of prepa- \nration for voyages by sea. Paul had visited the \nplace twice before, in company with Barnabas. He \ntold Julius that he had friends there, (2) and the \nCenturion, who had already come under his spell, \nallowed him to go ashore. He hurried off, with the \neagerness which always came upon him at the \nprospect of meeting good friends. \n\nThe wind had stiffened before they set sail again. \nThey were bound northwest for Myra on the coast of \nLycia. (3) Cyprus lay right across their track. \nThe ship with her one large mainsail could not sail to \nthe south of the island in the teeth of such a wind, so \n\n200 \n\n\n\nTHE SHIPWRECK 201 \n\nthe Captain turned to the north in order to get into \nthe lee of its shore. This brought Paul within sight \nof Salamis, which he had seen twelve years before \non his first missionary journey. Between that \nday and this he had travelled thousands of miles, \nand been drenched with rain and snow, scorched by \nthe sun, beaten and stoned, imprisoned and robbed, \nbut never yet had he turned back from his great \nadventure. The ship continued northward, search- \ning for the calmer waters of the Cilician and Pam- \nphylian sea, and Paul, for the last time, looked \nupon the plain where he was born. \n\nThe ship turned westward, but had slow work, \ntacking to take advantage of light off-shore breezes. \nAt last, however, it entered the strange great \nharbor of Myra, and as it came to anchor Julius \nthe Centurion was on the lookout for a ship to take \nthem on the next stage of their journey. His face \nlightened when he saw one whose cut and rig told \nhim it was a grain ship carrying food from Egypt \nto feed the citizens of Rome. Prisoners and soldiers \nchanged ships, and on climbing aboard found many \npassengers already ahead of them. \n\nThe wind held obstinately and it took many days \nto make Cnidus, farther west on the same coast, \nwhich was only one good day\'s sail from Myra. At \nthat point they must leave the protecting shore ; and \nif the sailing had been difficult before, it would be \nworse ahead. The captain turned south to get in \nthe lee of Crete. There they found more favorable \nwinds and soon fetched the harbor of Fair Haven. \n\n\n\n202 "IN PEEILS OFT" \n\n(4) The Mediterranean was not safe for ships \nbetween November and the early days of March, \nand was always spoken of as " closed\' \' during those \nmonths. There had been so much delay that Paul \nsaw no hope of reaching Italy before the winter \ngales set in. (5) He had been born in a harbor \ntown, and with his experience in travel felt that he \nhe knew the sea in all its moods. He spoke to the \ncenturion, to the captain, and to the owner of the \nvessel, saying: (Read Acts 27:10-13). \n\nAway to the right Mt. Ida, on the north coast, \nlifted her peak into the sky. It seemed that a \nfew hours would see them safe in the harbor where \nthey were to lie for the winter. But ugly weather \nwas brewing over the mountain. Without warning \nthe wind suddenly curved from the south, and cir- \ncling, swept back from the north like an eagle strik- \ning its prey. The boat reeled as the gale, tugging at \nher sails, threatened to tear the main-mast from \nits roots. Clouds whirled; sheets of white spray \nlashed the deck. Sailors climbed the rigging to the \ngreat yard, and with a mighty effort managed to furl \nthe sail. All efforts to bear up against the \nwind proved futile. At a command from the cap- \ntain the men at the rudder sweeps let drive, and the \nship tore across the water, the white-backed sea- \nhounds leaping and baying at her sides. \n\nThe toppling mainmast reeled dizzily, and under \nthe wrench of the typhoon the ship shivered and \ngroaned. Her timbers began to start, and a sea- \nman going below could hear the sound that grips \n\n\n\nTHE SHIPWRECK 203 \n\na sailor \'s heart with a deadly chill, \xe2\x80\x94 the suck and \nsplash of water in a leaking hull. \n\nAn island loomed over the bow to leeward. The \nship staggered on, and at last, under the lee of this \nisland of Clauda, the sailors rounded her to in \nsmoother water, pulled alongside the ship\'s small \nboat which had bobbed like a cork at the stern ; and \nlaboriously, clinging to the ship\'s side, tugging and \nhauling, managed to wrap cables around the whole \nship, under her hull and across her deck. The \ngrinding and straining of timbers was less, but \nthe vessel still leaked. Sailors swarmed aloft and \nfetched down her top gear, then, with storm-sail set, \nshe swung out again in the path of the gale. \n\nNight fell, but the wind still held ; its hum in the \nrigging rising to a long wail. Waves hung over the \nship like mountains, then, diving viciously under her \nbow, lifted her up and up till her decks sloped at a \ndizzy angle before they slung her down a ravine of \nwater into the abyss. With the leaking hull in- \ncreasing its menace the sailors were forced to throw \nout all sorts of things. Paul and Luke joined in \nthe work. "We cast out with our own hands the \ntackling of the ship," wrote Luke. By the third \nmorning of the storm everything movable had been \nhurled overboard. \n\nDay after dreary day passed, but never did the \n6louds break. Without sight of sun or star it was \nimpossible to tell where they were drifting. There \nwas an ominous heaviness now in the roll of the \nwater-logged ship. Despair fell upon the sailors \n\n\n\n204 "IN PERILS OFT" \n\nand they knelt upon the deck praying to Castor and \nPollux, the twin guardian gods of Roman mariners. \n\n(6) Then Paul the prisoner assumed the role of \nleader and commander. (Read Acts 27:21-26) The \nfourteenth night had fallen, with the gale still driv- \ning them. Suddenly there was* a stir among the \nsailors, for the quick ear of one of them had de- \ntected a new sound, the boom of breakers on a rocky \nheadland. It was the land for which they had \nprayed; but it might mean death upon the rocks \nbefore day dawned. \n\n"Twenty fathoms \xe2\x80\x94 fifteen fathoms." The sea \nwas growing shallow, and white foam could now be \nseen through the darkness. Four anchors slid from \nthe stern, their splash followed by moments of \nsilent waiting. Would they hold? The ship slack- \nened her pace, tugged at her cables, and stopped. \nThey had chanced upon bottom where the anchors \nheld; but waves broke and swept over the ship\'s \nstern and it was evident that she must certainly \nbreak to pieces before long. The small boat was \nswung over the side and let down, and sailors pre- \npared to follow, on the pretense of casting anchors \nfrom the bow, \xe2\x80\x94 an utterly useless thing to do under \nthe circumstances. Their real aim was to get away \nfrom the doomed vessel. \n\nPaul saw the manoeuvre, and going to the Cen- \nturion said, "Unless these men stay in the ship you \ncannot be saved." At a quick order from Julius, \nhis s\'oldiers strode to the ship\'s side, drew their \nshort swords, and slashed at the ropes. The little \n\n\n\nTHE SHIPWRECK 205 \n\nboat shot out empty and was swallowed in the dark- \nness. \n\nPaul knew that the people aboard would need \nevery ounce of their strength. No attempt could \nbe made to leave the ship until full daylight, but at \ndawn he stood up and spoke words of common sense \nto the dejected mass of people, soldiers, sailors, \ntraders, prisoners, and government officials, who \ncrowded the deck to the number of 276 souls. (Read \nActs 27:33-34) \n\nWhen there was light enough the ship must be run \nashore. As every inch of distance from the beach \nadded to the danger of landing, the ship must be \nrelieved of all possible weight. Up to that time \nthe cargo of wheat had been saved. Now sack \nafter sack was brought up and cast into the water. \n\nA creek with a sandy beach flowed into the bay \nwhere they found themselves. The captain decided \nto run for that, though it was a dangerous man- \noeuvre, since right ahead were cliffs upon which the \nship must surely be ground to splinters, if she \nfailed to swing around in time. \n\nMen waited at the bow and stern. At a word \nof command those at the bow hoisted the foresail \nwith swift hands ; those at the stern cut the anchor \ncables, and the passengers waited, breathless, to \nlearn their fate. A sigh of relief went up as the \nship swung away from the cliffs toward the creek, \nand moving on bedded her bow in the sand. \n\n(7) As though the perils of the sea had not been \nenough, the Roman soldiers now gathered around \n\n\n\n206 "IN PERILS OFT" \n\nJulius, and pointing to Paul and the other prisoners \nsaid, "Let us kill them, lest they should swim out \nand escape." \n\nUnder ordinary circumstances Julius might have \nbeen willing to do this, but Paul was a Eoman \ncitizen, and though a prisoner, was not like ordinary \nprisoners. \n\n(Condensed from Paul the Dauntless by Basil \nMathews, and used by permission of the author.) \n\n(Read in class Acts 27:43-44 and (8) Acts 28: \n1-16) So Paul, through all these perils, came to \nRome, where he was to live for two whole years. \n\nSUGGESTIONS \n\nThe Ship\'s Couese. C. F. Kent, in Work and \nTeachings of the Apostles, p. 219, gives the usual \nroute followed on such voyages. \n\nOn the Island of Melita. In G. H. Gilbert\'s \nStudent\'s Life of Paul, p. 100, will be found an ex- \nplanation of the "miracle" of the viper\'s bite. \nIt was cold, the fire warmed the creature and \nroused it from its torpor sufficiently to enable \nit to strike, but not to send the venom through its \nfangs. \n\nThe Shipwreck. The narrative form of the \nstory of Paul\'s experiences on the way to \nRome given in this lesson may help teachers \nto read the Bible passage with more understand- \ning. No account given in other words can \nequal the life-like and thrilling story of the voy- \n\n\n\nTHE SHIPWRECK 207 \n\nage (Acts. 27; 28: 1-16) as written in our Bible by \none who participated in it. Scholars say it is the \nmost complete and best written nautical narrative \nthat has come down, to us from antiquity, and that \nit tells us more about ancient navigation than \ndoes any other source of information on that sub- \nject. \n\nMelita. This is the island of Malta, as the pupil \nwho draws question 8 will discover. \n\nPoints to be emphasized. Paul\'s serenity and \npractical good sense. \n\nThat in an emergency he became the real com- \nmander of the ship. (Send the children on a hunt \nfor other instances, ancient or modern, in which \nbrains and character have come to the front in a \ncrisis.) \n\nLESSON MOTTO \n"He that would learn to pray, let him go to sea." \n\n\n\nQUESTIONS, LESSON XXVIII \n\n1. \n\nBefore coming to class read Acts 27, and the first 14 \nverses of Acts 28. In class name two friends who were \nwith Paul on this journey. If you keep your wits about \nyou, and "look hard" you will find the answer in Acts 27 :2. \n\n2. \n\nBefore coming to class read Acts 27, and the first 14 \nverses of Acts 28. In class tell us whether Julius seemed \nto regard Paul as a mere prisoner; and recall certain other \n\n\n\n208 "IN PEEILS OFT" \n\ninstances in which Paul\'s fine spirit won the confidence of \nhis jailers. \n\n3. \n\nBefore coming to class read Acts 27, and the first 14 \nverses of Acts 28. In class show us upon the map the route \nthe ship took from Caesarea as far as Myra; and tell us \nwhat Paul did there. \n\n4. \n\nBefore coming to class read Acts 27, and the first 14 \nverses of Acts 28. In class tell us what you can find out \nabout the difficulty of sailing upon the Mediterranean in \nwinter in those days. Were the boats big or little? Was \nthe mariner\'s compass in common use? And anything else \nin regard to ancient navigation that you can discover. \n\n5. \n\nBefore coming to class read Acts 27, and the first 14 \nverses of Acts 28. In class tell us whether you think Paul \nwas justified in giving advice about sailing the ship, and \nabout when and how the journey should be made? Did \nhis experience warrant it? Being Paul, could he have re- \nfrained from giving advice ? \n\n6. \n\nBefore coming to class read Acts 27, and the first 14 \nverses of Acts 28. Tell us who proved to be the real cap- \ntain of that ill-fated craft and why. \n\n7. \nBefore coming to class read Acts 27, and the first 14 \nverses of Acts 28. In class tell us why the soldiers de- \nmanded that the prisoners be put to death ; and whether it \nseemed as inhuman a thing to do then as it would now. \n\n\n\nTHE SHIPWRECK 209 \n\n8. \nBefore coming to class read Acts 27, and the first 14 \nverses of Acts 28. In class tell us how Paul was treated on \nthe island of Melita. What is the island called today ? \n\n\n\nLESSON XXIX \n\nA PRISONER IN HIS HIRED HOUSE \n(Acts 28:17-31) \n\nAfter Paul reached Rome he did not, as the \nsaying is, "let the grass grow under his- feet." \nBefore he had been there three days, he called the \nleading Jews together and explained his situation to \nthem, being careful to keep their good will by say- \ning, "Not that I had aught to accuse my nation of." \n(Read Acts 28:17-20) The next two verses give \nthe answer they made to him. (Read verses 21, 22) \nWhat Paul did for them and the effect of his teach- \ning is then told. (Read verses 23, 24) In this way \nPaul began his Roman ministry. \n\nThere in his hired house he became the pastor of \na wide parish, \xe2\x80\x94 wider than he dreamed, for his \nwords radiated from that centre to parts of the earth \nthen undiscovered. Even in his day his parish was \nwide. He preached to the people who came to \nRome, who carried his message among their friends \nto the uttermost ends of the Roman world; and in \naddition to the spoken words, he sent letters of com- \nfort and admonition to the many Christian churches \nhe knew and loved. \n\nNow read Acts 28: 30-31, the last words in the \nBook of Acts. Very little is known about the \n\n210 \n\n\n\nA PBISONER IN HIS HIRED HOUSE 211 \n\nremainder of Paul\'s life, though there are many in- \nferences and conjectures. \n\nCan we not be grateful that the account leaves \nhim there, free in spirit, though bound with a chain? \nVery likely he reached more souls of his own and \nsucceeding generations from that one spot than if \nhe had been at liberty to wander over the earth \nuntil the day of his death. We know that he is still \nreaching and influencing minds today. \n\nJust as a matter of telling a story truly and effec- \ntively, this Book of Acts, which leaves Paul vigor- \nous and working, is truer in a large way, than if \nit followed him step by step to the* martyrdom \nwhich tradition says overtook him. Doing that \nwould have filled its last pages with harrowing de- \ntails which would merely have blurred the outline \nnow so clear and strong. \n\nThis mistake of blurring outlines in an effort \nto make them clearer is one we all have to \nguard against, whether we are drawing a picture, \nor telling a story, or following out a line of reason- \ning. Good artists are always preaching against it \nto their pupils; and how not to do it is the most \nvaluable lesson one learns in an art school. It is \ncalled "keeping the sense of relative values." \nGreat writers practise it; and while great thinkers \nmay not talk so much about it, it is their ability to \nstick to the main, point of an argument, without per- \nmitting themselves to be led away on side issues, \nwhich furnishes the final proof of their superior \nminds. \n\n\n\n212 \n\n\n\n\'IN PERILS OFT" \n\n\n\nLet us take an example from the art school. A \npupil is asked to draw a vase. He begins, usually at \n\nthe upper left hand \ncorner of his paper, \nand follows down the \noutline of one side. \nIt goes pretty well, \nand he is quite \npleased with himself. \nThen he begins to do \nthe same for the \nother side. That too \nstarts off finely; but \nsoon, in spite of all he \ncan do, his pencil is \ntelling the most atro- \ncious lies about that \nvase. The charac- \nteristic thing about \nsuch a vase is that the \ntwo sides are exactly \nalike; his are very \ndifferent, which is not \nsurprising, since it \nwould require years \nof training for the \nhand, and a wonder- \nfully accurate eye, to \ndraw it correctly in that casual manner. And, as- \ntonishing as it may seem, the outline in itself is of \nonly minor importance. The necessary thing is to \n\n\n\n\nA PRISONER IN HIS HIRED HOUSE 213 \n\nget a correct pic- \nture of the mass \n\nwmmm mm ^~~~ enclosed within \n\nJ the outline. \n\nr That will be a \n\n/ picture of the \n\nI vase, while the \n\nI outline is only \n\nI the edge of the \n\nI vase. If the \n\n. -^^ mass is pictured \n\n^^w correctly, the \n\n^W outline will take \n\n\\ care of itself. \n\n\\ A drawing \n\n1 teacher will tell \n\nyou that the best \n\nI way, especially \n\n/ for a beginner, is \n\n\xc2\xa3 to determine up- \n\nf on the exact cen- \n\nf tre of the vase, \n\nS^ and to draw a \n\ng~ straight line to \n\nf represent that. \n\n^ It need not be a \n\n\xc2\xa3 very black and \n\n\\ visible line, \xe2\x80\x94 all \n\n^*^^^ we need is \n\nJa enough to serve \n\n\xe2\x96\xa0 BBH \'*^ as guide. Next, \n\n\n\n214 "IN PERILS OFT" \n\nby looking hard at the vase, and thinking harder, we \ndetermine the relative proportions of the neck and \nthe base and the bowl; and perhaps we make other \nslight marks to indicate these divisions,\xe2\x80\x94 all before \nwe are ready to make a beginning on the actual \ndrawing. Then, a little at a time, now on one side \nand now on the other, we work at the outline, always \nkeeping in mind the relation of the whole vase to \nthat middle straight line. \n\nA wise and skilful artist once said to his pupil: \n"Never look at what you paint \xe2\x96\xa0 always look at some- \nthing else." At the time she thought he was talking \nthe most arrant nonsense, but the longer she lives \nthe more thankful she grows for that bit of advice. \nOf course, it is necessary to see what you paint, or \nyou cannot reproduce it; but it is equally necessary \nto keep on looking consistently and constantly at the \nthing as a whole, not alone at the tiny bit upon which \nyou happen to be at work. \n\nAgain, suppose you are drawing a landscape in \nwhich there is a group of trees. It is impossible to \ndraw in detail one thousandth part of the leaves on \nthose trees, and if you try, your picture will be all \nout of drawing. Yet you can make a fairly correct \nrepresentation of the scene by keeping in mind \n\nthe relative \nmasses of \nlight sky, \ndark foliage, \nand grayish \nfields. \n\n\n\n\nA PRISONER IN HIS HIRED HOUSE 215 \n\nIn other words, whatever we do, whether it be \npainting a picture or telling a story or working out \na problem in mathematics, it is our duty to find the \nvery centre and kernel of truth \xe2\x80\x94 the heart of the \nmatter \xe2\x80\x94 and to present that, alive and glowing. \n\nThis is what Luke did in presenting his picture of \nPaul. He told us things about him that are of \ninfinitely more importance than the manner of his \ndeath. He drew a picture of Paul\'s character. He \nmade us understand that Paul had a rich, vigorous \nnature; that he could work hard, and enjoy much, \nand that just as this character of his won his jailers \nand made them his friends, his earnestness and \ncourage were able to bend adverse circumstances \nto his will and make them work for the glory of \nGod. \n\nSUGGESTIONS \n\nThe little diageams. It is effective* to make the \ndrawings "on the spot." Even if the teacher is \nnot an adept at that sort of thing, a little practice \nbeforehand will enable one to draw as badly as these \nrequire. Have the pupils draw also. They will \nnot get very far, for this part of the lesson must be \nhurried through ; but the mere fact of having a pen- \ncil in the hand will bring it home to them. \n\nPhotographs. One or two pictures, showing \nbig convincing masses, and an equal number in \nwhich detail is portrayed to the detriment of the \ncomposition should also be exhibited. Millet\'s \n\n\n\n216 "IN PEEILS OFT" \n\n"Sheepfold" is a good example of the former, and \nKnaus\'s " Christening, \' \' of the later kind. The \nfirst is a poem ; the second, only a catalogue. Both \nare to be found among the inexpensive Perry \nprints. \n\nPaul\'s chakacter. The greater part of the \nlesson should be devoted to the lists which the \nchildren bring to class in answer to the lesson \nquestion. Between twenty and thirty different \nqualities will probably be enumerated. Choose \nthe six most often mentioned, and consider and \ndiscuss what part they played in Paul\'s conduct on \nvarious occasions. As : \n\nOn the road to Damascus. \n\nThe long missionary journeys. \n\nIntercourse with his jailers. \n\nIn the face of mobs. \n\nBefore kings. \n\nDuring the shipwreck. \n\nAt Eome. \n\nDraw inferences, and make modern applications. \n\nLESSON MOTTOS \n"It is our inside climate which counts most; even in \nAugust. \' \' \xe2\x80\x94 Woods Hutchinson. \n\ni \' Stone walls do not a prison make \n\nNor iron bars a cage. \nMinds innocent and quiet take \n\nThat for an heritage. \nIf I have freedom in my love, \n\nAnd in my soul am free, \n\n\n\nA PRISONER IN HIS HIRED HOUSE 217 \n\nAngels alone, that soar above \nEnjoy such liberty.\' \' \n\n\xe2\x80\x94 Lovelace. \n\nQUESTION, LESSON XXIX \n\nEach pupil has the same direction. It is this: \n\nLet us invent a sort of game for next Sunday. \n\nWrite out and bring with you a list of six or eight quali- \nties that you think Paul possessed. For instance, the gift \nof public speaking, of energy, and so on. \n\nOut of all these lists we will make up one containing the \nqualities named by most of the class. \n\nThen we will try to imagine what would have happened \nto Paul at certain important moments in his life if he had \nlacked any one of them. \n\n\n\nLESSON XXX \n\nPAUL\'S IDEA OF THE RESURRECTION \n\n(Easter lesson) \n\nPaul\'s idea of the resurrection was colored by his \ntime and his Jewish birth, but it was also very- \nmodern. \n\nThe idea of immortality has been cherished, \nsecretly or openly, by almost every human being. \nWith the Jews it had passed through two phases be- \nfore Jesus was born. The early Hebrews thought \nthat God took account of nations, but did not concern \nhimself very much with individuals. Theirs was the \nfavored nation. God judged and punished it for its \nsins. In time a perfect kingdom would result from \nsuch judgments, and that perfect kingdom was to \nendure forever. \n\nWhen the Jews ceased to exist as a nation, it was \nmanifest that this idea had been wrong. The mem- \nbers of the nation lived on as individuals in captiv- \nity, and the idea was modified to fit changed condi- \ntions. Some of them believed that God was to judge \neach person. The wicked were to be condemned to \neverlasting shame, and out of the good people a new \nand wonderful kingdom was to be made, which was to \nendure and to rule the earth. Since the only people \n\n218 \n\n\n\nPAUL\'S IDEA OF RESURRECTION 219 \n\nwho could hope to please God were those who lived \naccording to Jewish law, it would be a Jewish king- \ndom. So practically the old result was arrived at \nby the new reasoning. But back of both gleams the \nlarger idea that God\'s purpose is good, and that \ngood is indestructible. \n\nThen Jesus began his teaching. His followers \nbelieved him to be the Messiah, who, according to the \nexpectation of devout Jews, was to come to judge \nthe world and to rule the purified kingdom. They \nmisunderstood what he said about the kingdom of \nGod not being a kingdom of this world, and ex- \npected to see him, a descendant of David, sitting \nupon an earthly throne. \n\nSoon he was put to death. But almost instantly \nit was asserted that he could not really have died; \nfor he had been seen by some of his disciples, and \nhad talked with them and comforted them. So they \ntook courage again. If he could thus return from \nthe dead, he must indeed be the Messiah; and in his \nown good time, which would certainly come before \nlong, he would descend from heaven to judge and to \nrule the world. \n\nPaul spent his life trying to make the people see \nthat the Christian fellowship was not bounded by \nrace or nation, but was as wide as the world itself ; \nbut he clearly shared the belief in a speedy second \ncoming of Christ, and he pictured it vividly, as he \nwas apt to picture things when he wrote about them. \n\nHe was sane and wise, however, and some of his \nfellow-Christians were not. The early church was \n\n\n\n220 "IN PEEILS OFT" \n\nmade up of all sorts of people, some of them very \nfoolish, and all very full of human nature. We \nknow that it is hard sometimes for human nature to \ndistinguish between Eight and Desire. In such a \nbody of people, believing in a speedy second coming \nof Christ, heralded by a day of wrath, with earth- \nquakes and destruction on every side, the less well- \nbalanced and all of the more vindictive might \nfeel, in addition to zeal for their faith, in- \ndignation for the wrongs they and their friends \nhad suffered in the world so soon to come to an end. \nIt would be easy for such a state of mind to \ndeteriorate into a very dreadful kind of fanaticism. \nMen would forget to perform the acts of courtesy \nwhich in ordinary times self-interest, if no higher \nmotive, imposed upon them. They would neglect to \nprovide for the children and helpless people \ndependent upon them. "0 well," they might say, \n"What does it matter? The world is coming to an \nend. But before it does, I mean to get even with So \nand So." Or, "I am not going to waste precious \nhours toiling to get money and food we may never \nneed to use. We are of the elect. It is God\'s \nbusiness to look out for us." \n\nAgainst all this Paul stood firm as a rock. He \nwas, says a writer on the early church, "a great \nsteadying influence." He pointed out that nobody, \nnot Jesus himself, knew the hour of the second \ncoming; and that it behooved pious people, while \nwaiting for it, to live in the world as they found it, \n\n\n\nPAUL\'S IDEA OF RESURRECTION 221 \n\nand to strive, with every means at their command, to \nmake it the kind of world Jesus would be glad to find \nwhen he arrived. \n\nSo Paul preached sobriety and kindness and \nbrotherly love, and the doing of deeds which build up \ncharacter and render men and women more like \nChrist. Upon this he insisted through many pages \nof his writings. \' \n\nHebrew writers love imagery. Paul\'s mind and \ntraining were those of an educated Hebrew; so he \nwrote about these things in the Hebrew manner. \nIndeed, it is impossible to write upon such subjects \nwithout using metaphor. Whether Paul believed \nthat the actual body of Christ which had died upon \nthe cross and had been buried, had indeed risen \nfrom the grave and was coming soon to sit in the seat \nof judgment, is a matter about which everybody is \nentitled to his own opinion. Those who know most \nabout the early Christian church think that at first \nit was the resurrection of the Spirit of Jesus \nthat was taught, and that the later belief in the \nresurrection of an actual physical body, not only in \nthe case of Jesus but of every person who dies, was \nan honest blundering attempt to explain this earlier \nbelief and the phenomena cited to prove it. \n\nAfter all, the exact shade of Paul\'s opinion on this \npoint is a secondary matter. What we are sure of \nis that he used images and metaphors of Christ\'s \nbodily death when he wished to impress upon his \nfollowers a truth which deals with spiritual matters. \n\n\n\n222 "IN PEEILS OFT" \n\nIn Eomans 6 : 4, for example, he says that those who \nbecome followers of Christ die with him ; are buried \nwith him; and rise with him to walk in newness of \nlife. They die to their old sinful life as Christ\'s \nphysical body died ; they are buried in baptism as he \nwas buried in the tomb; and like him they take on \nnew life. And he follows this with many ex- \nplanations. \n\nOne of the most beautiful of his explajiations, \ncertainly one of the easiest for us to understand, is \nthat in which he uses the simile of a grain of wheat, \nwhich must fall into the ground and apparently be \ndestroyed before it can fulfil its destiny of renewed \nand more glorious life. (I Cor. 15: 36-38) \n\nIt is here that he is so very modern ; for he tells us \nprecisely the same truth that students in many \nbranches of science tell us in other words. You \nhave learned it all in school, \xe2\x80\x94 how the mysterious \npower that is in the soil goes into the life of the tree, \nwhich in time falls to the ground. Then it may be \nused for fire wood. As it burns, the log which was \nonce a living tree seems to crumble into nothingness \nbefore our eyes ; yet we know that the heat of the \nflame is another very potent form of energy, that its \nsubstance does not perish, it only changes its form, \nand so on, from wonder to wonder. \n\nPaul did another very "modern" thing when he \nwrote about death as being a "sleep," (I Thess. 4: \n13-14) something natural and beneficent, not to be \nregarded with fear, or with too much sorrow. That \n\n\n\nPAUL\'S IDEA OF RESURRECTION 223 \n\nwas no new discovery of Paul\'s, but we comfort our- \nselves with the same thoughts whenever we stand \nbeside a new-made grave. \n\nAs we have already learned, Paul was a man of \nvision, and also of visions. The two are very \ndifferent, for one means clear common sense, the \nother exalted moments of inspiration, comparable \nonly to the glory of the sun as it bursts through \nheavy clouds. In both these moods he wrote about \nthe resurrection. The practical clean-cut view you \nmay find in Col. 3 : 1-3 where he bids the followers of \nJesus live as Jesus would have them live. \n\n"If ye then be risen with Christ, seek those things \nwhich are above, where Christ sitteth on the right \nhand of God. Set your affections on things above, \nnot on things on the earth. For ye are dead, and \nyour life is hid with Christ in God." It is an ad- \nmonition full of imagery, but full also of everyday \ncommon sense. \n\nFor the revelation of what this belief in im- \nmortality really means to the human race we have \nthe wonderful fifteenth chapter of First Corinthians \n\xe2\x80\x94 a trumpet-peal of triumph. \n\n"Now is Christ risen from the dead, and become \nthe first-fruits of them that slept. ... death, \nwhere is thy sting ? grave, where is thy victory ? \' \' \n\nThere have been many good people in the world to \nwhom the full splendor of this vision has been denied \n\xe2\x80\x94 literal-minded folk, insisting on a resurrection of \nthe body, bone for bone, and demanding to know just \n\n\n\n224 "IN PERILS OFT" \n\nhow it was going to be managed, in the grave and \nafterward. Some have seemed to revel in un- \npleasant details; some, perceiving the practical \ndifficulties of such a belief, have repudiated the \nwhole idea of any kind of life after death. Others \nhave refused to consider immortality except of the \nnegative sort suggested in Maeterlinck\'s Blue- \nbird, where, you remember, the dead awake and \nlive only so long as people think about them, return- \ning to a land of sleeping gray shadows the moment \nthey are forgotten. \n\nOthers believe in the immortality of good deeds, \nas set forth by George Eliot : \n\n"O may I join the choir invisible \n\nOf those immortal dead who live again \n\nIn pulses stirred to generosity, \n\nIn deeds of daring rectitude ; in scorn \n\nFor miserable aims that end in self; \n\nIn thoughts sublime that pierce the night like stars, \n\nAnd with their mild persistence urge man\'s search \n\nTo vaster issues." \n\nThen there are others who believe with all the \nstrength of their hearts that the spirit survives the \nbody, and that the best in our friends lives on after \ndeath, happy and still working God\'s will. \n\nJohn 14: 2 makes Jesus say that in his father\'s \nhouse are "many mansions. T? There may be room \nin them for infinitely more phases of life than we \nrecognize; and perhaps the truest words Paul ever \nwrote were those in the eighth chapter of Romans \nwhen he recorded his own belief \' l that the sufferings \n\n\n\nPAUL\'S IDEA OF INSURRECTION 225 \n\nof this present time are not worthy to be compared \nwith the glory which shall be revealed." (v. 18) \n\nSo, there is a wide latitude of thought upon the \nsubject. Probably our own personal understanding \nof what is meant by immortality may change in the \ncourse of our lifetime, just as the Jewish notion of \nit altered through the centuries, growing ever more \nspiritual, from that crude belief in a sort of block- \nimmortality of a small tribe here on earth, to the \nwonderful idea of Jesus, that every devout soul is \na child of God, and may be "one" with God in \ncarrying on the divine purposes. \n\nWe celebrate Easter in our church for several rea- \nsons. First, because we believe so sincerely that \nspirit triumphs over accidents of physical life and \ndeath. Second, because in this spring season when \nevery plant and shrub is giving its testimony to re- \nnewed life, it seems fitting to make public acknowl- \nedgment of the yearly miracle; and third, because \nthe idea of resurrection put new heart into the dis- \nciples and made it possible to continue the work and \nteachings of Jesus. In that sense Easter is the true \nbirthday of the Christian Church. \n\n\n\nSUGGESTIONS \n\nEmphasize Paul\'s insistence that it is the business \nof Christians to live amiably and sanely in this \nworld; making the best of circumstances, and doing \neverything in their power to transform it into a \nheaven upon earth. \n\n\n\n226 "IN PERILS OFT" \n\nPictures. Show some of the early Christian \nsymbols and explain their significance, such as: \nBread, Light, Door, Good Shepherd, Resurrection, \nLife, the Way, the Vine (these seven typify \nthe character of Jesus) \xe2\x80\x94 Fish, Aura, Instruments \nof the Passion. \n\nChrysalis and Butterfly. This often-used ex- \nample of a changed form of life is treated in effective \nfashion in Mrs. Marie Conway Oemler\'s novel \nSlippy McGee, p. 111. Just because it is very collo- \nquial and not at all conventional in form, it may \nmake an impression. \n\nLESSON MOTTOS \n\n1 1 There is no death. What seems so is transition. \n\nThis life of mortal breath \nIs but the suburb of the life elysian \n\nWhose portal we call death.\' \' \n\n\xe2\x80\x94 Longfellow. \n\n"Man makes a death which Nature never made." \n\n\xe2\x80\x94Young\'s "Night Thoughts\' \' \n\nQUESTION, LESSON XXX \n\nCome prepared on Easter (next) Sunday to tell us why \nwe celebrate Easter day as a great church festival. Those \nof the class who studied Miss Buck\'s Story of Jesus last \nyear will remember that she gave three reasons. Which of \nthese appeals to you most ? \n\n\n\nLESSON XXXI \nPAUL\'S CHARACTER \n\nThe writings of Paul which have come down to us \nare all in the form of letters, addressed either to a \ngroup of people, like a church, or to a single indi- \nvidual. Letters are perhaps the most spontaneous \nkind of writing. While not so perfect in form as a \npoem, or so polished as an essay, a letter reveals its \nwriter\'s character through its very informality. \n\nWe think of Paul\'s letters principally as written \nsermons, full of good advice and of strange doctrinal \npoints ; (1) but in reality they are most human docu- \nments, stuffed full of hints, not only about himself \nbut about his friends as well. We found that, when \nhis letter to Philemon opened up secret after secret \nas we studied it. The others do the same. He is \nconstantly breaking into his argument with a per- \nsonal note. (2) We learn of his desire to go to \nSpain; (3) although most of his letters are written \nby his secretary or his helper, he often takes the pen \ninto his own hand and sends a personal message. \nI Cor. 16 : 21 and Gal. 6 : 11. (4) He shows his opti- \nmism by asking Philemon to prepare a lodging for \nhim in order that it may be ready when he is released \n\n227 \n\n\n\n228 "IN PERILS OFT" \n\nfrom prison. Time and again these letters yield in- \nteresting hints to students of Paul and his time. \n\nEven before Paul died, his letters had become so \nfamous that people forged his name to statements \nand predictions, and circulated them among the \nchurches. One of these false letters announced the \ndate of the second coming of Christ. It is to this \nthat reference is supposed to be made in II Thess. \n2 : 1-3 when the church is warned not to believe that \nany such communication comes from Paul. \n\nHow many letters he wrote, nobody knows; for \nsome may have been lost. It is not even certainly \nknown how many or what he wrote while in Eome, \nthough Ephesians, Philippians, Colossians, and \nPhilemon are commonly referred to as the prison \nepistles and assigned to this period. Some modern \nscholars think, however, that these were written \nfrom an earlier imprisonment in Ephesus. Eomans, \nGalatians, and the two Corinthians are called the \nchief epistles, because they most fully set forth his \ndoctrines. The two epistles to the Thessalonians \nare supposed to have been written before the others. \nThe Encyclopcedia Britannica tells us that they \nare probably "the oldest Christian documents." \n\nWhile it is impossible to be sure of the exact \norder in which they were written, it is thought to \nhave been as follows : \xe2\x80\x94 I & II Thessalonians, I & II \nCorinthians, Galatians, Romans, Philemon, Colos- \nsians, Ephesians, and Philippians. As we have al- \nready learned, Hebrews is no longer believed to \nbe an Epistle of Paul. Most New Testament schol- \n\n\n\nPAUL\'S CHARACTER 229 \n\nars agree that I & II Timothy and Titus, long \nthought to have been Paul\'s, were not written by \nhim. It is reasonably certain he wrote the larger \nand more important books, named above, which con- \nstitute more than half of the group commonly known \nas the Epistles of Paul. \n\nThere is a homely proverb to the effect that the \nproof of the pudding is in the eating: and we are \ntold that nine-tenths of the sermons preached today \nare from texts to be found in Acts or the Epistles \nof Paul. Acts alone, or the epistles alone, would \nbe fragmentary and misleading in giving us our \nmental picture of the man who, next to Jesus, has \nhad the greatest influence over the minds and hearts \nof Christians. Taken together they supplement \neach other, bridge gaps, explain puzzling statements, \nand reveal to us the great, ardent, kindly spirit who \nmaintained that the good news of man\'s relation to \nGod as preached by Jesus should be free to Jew and \nGentile alike. \n\nWe all like stories, for they make pictures and \nimages in our minds. As we have said many times \nthis winter, the men of Bible times and lands \nwere much given to the use of stories in their teach- \ning. \n\nThe vivid poetic imagination of Jesus seized upon \nand dramatized the humblest event, giving us the \nwonderful series of parables and pictures of daily \nlife to be found in the Gospels. He talked. He \ndid not write. "His teaching," says F. G. Peabody, \n"was for the occasion, the person, and the moment. \n\n\n\n230 "IN PERILS OFT" \n\nThe mind of the Master seemed fixed on the single \nsoul and the immediate need, yet disclosed the work- \ning of universal law. " Perhaps it was this personal \nman-to-man quality, which so vitalized and glorified \nhis words. \n\nPauPs message was more general. Most of his \nletters were addressed to a small intimate group. \nBut they were written, not spoken, and being sent \nto churches at a distance had to be expressed in \nmore general terms than if he had been present. \nIn other words, he wrote sermons instead of tell- \ning stories, as Jesus did, \xe2\x80\x94 stories that are veritable \npoems in their brevity and insight and lofty thought. \n\nThe metaphors used by Jesus reveal a tender love \nof nature, a keen appreciation of beauty, and an \nintimate knowledge of country life. \n\nPauPs figures of speech are less poetical and less \npicturesque, and show greater familiarity with the \nworld of business. He was a city man, who re- \ninterpreted the words of Jesus into a language that \nordinary matter-of-fact city-folk could understand. \n(5) When he said "the wages of sin is death" \n(Bom. 6: 23) their attention was arrested. They \nstopped to think, perhaps to argue. His "building \nof God, a house not made with hands, eternal in the \nheavens," (II Cor. 5: 1) described to them a very \ncomfortable and durable habitation. \n\nA gold ring is chiefly valuable for the gold it con- \ntains, but we can make better use of it and wear it \nlonger because of the alloy which has been worked \ninto the precious metal to stiffen it. PauPs way of \n\n\n\nPAUL\'S CHARACTER 231 \n\ngiving the teachings and the gospel of Jesus may \nhave had some alloy in it, but he was a tremendously \nuseful man who carried the knowledge of Jesus to \nmany who else would not have known him. \n\nPaul had much to say about soldiers, about ath- \nletics, and about courts of law; and small wonder, \nconsidering the frequent experience he had of them ! \nIt has been pointed out that his illustrations and \nfigures of speech come under four general heads \xe2\x80\x94 \n(6) Roman soldiers ; (7) ancient agriculture ; Greek \ngames; and classical architecture. Paul was evi- \ndently impressed by the beauty and solidity of the \nwonderful Greek and Roman buildings he saw while \nupon his travels. He repeatedly used figures of \nspeech which showed his interest in them. \n\nIt may be profitable to compare one of these with \nthe more familiar parable in which Jesus makes \nuse of the idea of buildings. In I Cor. 3: 10-17, \nPaul tells of the wise master-builder, who lays foun- \ndations that others may build upon. Though there is \na warning note, indeed almost a threat in what he \nsays, we feel even more a sense of orderly con- \nstruction, of square lines and truly laid walls, than \nof anything personal or dramatic. (8) But when \nJesus talks about two houses, one built upon the \nsand and the other upon a rock, we feel the assault \nof the tempest, the alternating hope and fear of the \nowners of the dwellings, and the tragedy that over- \ncame onef of them when his house collapsed. (Matt. \n7: 24-27) In the same way, when Jesus talks about \nbuilding a tower, and calculating the cost before the \n\n\n\n232 "IN PEEILS OFT" \n\nwork is begun (Luke 14: 28-30) it is not because of \npossible money-difficulties, or dangers of construc- \ntion, but to avoid the moral tragedy of failure to \ncarry a plan to completion. \n\nPaul\'s writings seem to us singularly uneven; but \nthat is scarcely to be wondered at, when we rec- \nollect that they were letters written almost two \nthousand years ago and addressed to a people of \nan alien race and an entirely different mode of life. \nThe consciences and hearts of these people, how- \never, were very like our own, and Paul\'s heart and \nconscience were so big and true and commanding \nthat they overleap these wide barriers of time and \nenvironment. As for his language at its best it is \nvery fine, though rarely touched by the poetic fire \nof the shorter simpler words of Jesus. It has the \neloquence of extreme earnestness; and his admo- \nnitions and sturdy example reach us across the cen- \nturies fresh and strong, \xe2\x80\x94 almost as if we heard his \npersonal voice. \n\nReading his words is like taking a good bracing \ntonic. \n\nSUGGESTIONS \n\nBegin the Lesson with a Question. Ask what \nform of writing the members of the class pre- \nfer. "The story" will probably be the unani- \nmous answer. It will be difficult to get even a major- \nity in a vote for second choice ; but all will agree that \nthey like to receive letters, and that letters have a \n\n\n\nPAUL\'S CHARACTER 233 \n\ncharm of their own because they reveal character, \nand thus enable us to make up our own story about \ntheir writers. This will lead up to the introductory \nand historical part of the lesson; then return to the \nstory idea, and contrast the methods of Jesus and \nPaul. \n\nPaul\'s Parables and Metaphors. They show \ncomparatively little of the dramatic quality, even \nwhen they deal with running races, or fight- \ning. He makes his appeal through reason rather \nthan by means of dramatic pictures. \n\nContrast Romans 6: 5 and II Cor. 9: 6-10 with \nMatt. 13:3-9; II Cor. 4:6 with Matt. 5:15; I Cor. \n3 : 10-17 with Matt. 7 : 24-27 ; Gal. 5 : 9 with Matt . \n13 : 33 ; I Cor. 16 : 9 with Matt. 7 : 7-8. \n\nOn the other hand Paul made use of a whole \ndivision of picturesque metaphor scarcely touched \nby Jesus, notably his striking allusions to soldiers\' \narmor, to athletics and exercise. \n\nPoints to be Brought out. The direct appeal \nhis letters make, in spite of distance and transla- \ntion. \n\nThe beauty of his language at its best. \n\nThe tonic quality of his admonitions. \n\nThat his manner of teaching and the manner used \nby Jesus were equally needed in the world. \n\nDramatic Quality in Parables from the Gospels. \n\nSowing seed (Mat.. 13:3-9 and 24-30) \nLost coin (Luke 15 : 8-10) \n\n\n\n234 "IN PEEILS OFT" \n\nWidow\'s mites. (Mark 12:41-44 and Luke 21: \n\n1-4) (Jesus had the poetic vision to see a parable \n\nas it was acted before him.) \n\nNew wine in old wine-skins. (Matt. 9:17) \n\nLight not under a bushel. (Matt. 5: 15) \n\nThe ninety-and-nine. (Matt. 18 : 12-14) \n\nThe ambitious guest. (Luke 14: 7-11) \n\nHouse upon the rock. (Matt. 7: 24-27) \n\nProdigat son. (Luke 15:11-32) \n\nLESSON MOTTOS \n\n"A light to guide to check the erring, and \n\nreprove. \' \' \xe2\x80\x94 Wordsworth. \n\n"Records that defy the tooth of time." \n\n\xe2\x80\x94 Young, "The Statesman\'s Creed." \n\n\n\nQUESTIONS, LESSON XXXI \n\n1. \nDo you think Paul\'s epistles are like other letters? \nState two ways in which, while telling about other things, \nhe unconsciously reveals his own character. \n\n2. \n\nIn the fifteenth chapter of Romans Paul refers to a cher- \nished plan of his to make a long journey. See if you can \nfind the reference. \n\n3. \n\nIn I Corinthians 16 and in Galatians 6 there are verses \nwhich give hints as to the manner in which these letters \nwere actually written. See if you can find them. \n\n\n\nPAUL\'S CHARACTER 235 \n\n4. \n\nDo you remember in the letter to Philemon Paul\'s re- \nquest to have some one prepare a lodging for him ? Please \nlook it up. \n\n5. \n\nSee if you can find, in the sixth chapter of Komans, an \nassertion that would be apt to make a business man who \nheard it for the first time stop and think. \n\n6. \n\nSee if you can find some of Paul\'s characteristic figures \nof speech about soldiers and armor. Ephesians, sixth \nchapter, will be a good place in which to look. \n\n7. \nSee if you can find some of Paul \'s characteristic allusions \nto athletics. The ninth chapter of First Corinthians, and \nthe third chapter of Philippians may yield something. \n\n8. \nFind and read us the parable in Matthew 7 about the \nhouse built upon the sand. \n\n\n\nLESSON XXXII \n"WHATSOEVER THINGS ARE TRUE" \n\nAt the end of the last lesson we were talking about \nthe beauty of Paul\'s language at its best, and about \nhis sturdy good advice. We came to the conclusion \nthat reading his letters was like taking a good brac- \ning tonic. \n\nOne of the best pieces of advice he ever gave is to \nbe found in his letter to the Philippians. " Finally \nbrethren, whatsoever things are true, whatsoever \nthings are honorable, whatsoever things are just, \nwhatsoever things are pure, whatsoever things are \nlovely, whatsoever things are of good report; if \nthere be any virtue, and if there be any praise, think \non these things.\' \' (4: 8-9) \n\nDo you realize why he said this? It was not in \norder that his followers might be made happy by \nforgetting unpleasant facts, or because he wished \nthem to remain ignorant of evil. It was because \nPaul recognized the immense power of thought. \n\nHe realized that religion is a matter of the mind as \nwell as of the heart; and that conscience and \nintellect and will-power all have a lot to do in help- \ning us to lead a Christian life. We are born with \nthe power to think ; a power to sort out our \nsensations and experiences and decide which are \n\n236 \n\n\n\n"WHATSOEVER THINGS ARE TRUE" 237 \n\ngood and which are bad, for us and for the world. \nMarcus Aurelius wrote, "Our life is what our \nthoughts make it," and the poet Byron called the \npower of thought "the magic of the mind." How \nmagical it is we realize, faintly, when we stop to \nreflect that all the wonders of invention; every bit \nof art, \xe2\x80\x94 the beautiful pictures and sculpture; \nall the marvels civilization has brought us in the \nway of convenience and speed, which we now \ntake quite for granted; the tasks electricity has \nbeen made to do for us; the way in which we can \nskim over the surface of the earth and mount up \nbeyond the clouds "with wings, as eagles," all have \ncome about as the result of thought. They had to be \nardently desired, \xe2\x80\x94 that was the emotional part, \xe2\x80\x94 but \nthey had also to be accurately pictured in somebody\'s \nmind and planned and persistently worked for, \nbefore they could take concrete form and become \navailable for use. i \' The brain is a little organ . . . \none can carry it in one\'s hat. Yet think what \nShakspeare did with it ! " \n\nSince we have been given this power of thought \nit is our duty to use it, \xe2\x80\x94 seven days in the week, \nincluding Sunday. "When we go to church, we \nshould not check our brains, as a man checks his \ncoat or his umbrella," It is our business and our \nprivilege to think. You remember that when Jesus \ntold us about the great commandment he reminded \nus that we were to worship the Lord not merely \nwith all our hearts and our souls, but with all our \nminds. \n\n\n\n238 "IN PEEILS OFT" \n\nIt is worshiping "with the mind" when we try to \nbring ourselves and our surroundings into accord \nwith what we honestly believe God wants them to be. \nThe wonderful inventions we were considering a \nmoment ago are proof positive that the human mind \ncan make over the world. It is slow work ; not to be \naccomplished in a day, or likely to show much pro- \ngress even in a century. \n\nImprovement in the world of morals is as slow as \nin the world of material things. But little by little \nideas and ideals do change, until evils that were \nregarded as something to be patiently endured are \nrecognized as evils which may be cured ; and then, if \nminds only work hard enough on the problem, they \nare cured. \n\nIt is by the power of thought then, that we actually \nmake the world in which we have to spend our days. \n"If only young men and young women could realize \nthis ; could know of a scientific truth that during the \nformative years of their life, God, through their \nminds, is making the world in which they are to live \nfor the next fifty years V 9 wrote the minister who \npreached against "checking our brains" when we \ngo to church. \n\nDo you not think this was what St. Paul meant by \nhis "whatsoevers?" Let us repeat the passage \nagain. \n\nBut that was only one of Paul\'s searching and ex- \ncellent ideas. In the "game" with which we pro- \npose to close the lesson we are going in pursuit of \nothers. Let us see what passages the class has \n\n\n\n"WHATSOEVER THINGS AEE TRUE" 239 \n\nchosen as best expressing his ideas upon perse- \nverance, law, and courage, and neighborliness. \n\n\n\nSUGGESTIONS \n\nAnother Competition. In order to make search- \ning the scriptures a little more exciting, the \nclass may be divided into " teams" in the man- \nner outlined in the lesson questions, with the \nobject of hunting through Paul\'s letters for what \nthey consider the best passages about perseverance, \nlaw, courage, and neighborliness. \n\nLet the class vote the week before upon whether \npoints are to be given for (1) having read the \nassignment. (2) The number of interesting pas- \nsages found. (3) Memorizing the required pas- \nsage ; and the total number of points to be counted. \n\nGetting the Parents to Help. It is suggested, \nin view of the fact that the assignment will \nlook large, that the teacher write to the parents \nasking if they will read these assignments with \nthe members of the class. Home assistance would \nhave to be taken into account in determining \nthe number of points due the pupil. The number \nof points awarded might well be increased, instead \nof diminished, for such help ! \n\nLESSON MOTTOS \n\n"But words are things; and a small drop of ink \nFalling like dew upon a thought, produces \nThat which makes thousands, perhaps millions, think.\' \' \n\n\xe2\x80\x94 Byron \n\n\n\n240 "IN PEEILS OFT" \n\n"Whate\'er thou lovest, man, \nThat too become thou must ; \nGod, if thou lovest God ; \nDust, if thou lovest dust." \n\n\xe2\x80\x94 Johann Scheffler \n\nQUESTIONS, LESSON XXXII \n\nPlease commit to memory Philippians 4 : 8-9. \n\nIn addition we will have another competition. \n\nLet the class divide into two "teams" drawing lots to de- \ntermine their membership. The object of the competition \nis to find the best passage in Paul\'s letters about these four \nsubjects, perseverance, law, courage, and neighborliness. \n\nEach member of the team will be responsible for only one \nsubject. Points are to be given (1) for having read the \nassignment. (2) For the number of interesting passages \nfound. (3) For having correctly memorized Phil. 4: 8-9. \n\nThe class may vote today the total number of points in \nthe game and upon how many each of the above, numbered \none, two, and three, is to stand for. \n\nIn any disputed point the teacher will serve as referee. \n\n\n\nPART V \nSOME CHRISTIAN PRINCIPLES \n\n\n\nLESSON XXXIII \n"USE HOSPITALITY ONE TO ANOTHER" \n\n(1) We hear much about the "laws of hospitality" \n\xe2\x80\x94 a code of honor that no true man or woman will \nbreak. \n\nThe dictionary definition of hospitality is "to \nbe kind and cordial toward strangers or guests." \nIn the old Hebrew days the ancestors of Peter and \nPaul made much of this law; which indeed has \nbeen held in high esteem, not only in Bible lands, \nbut in all parts of the world, at all ages, as one \nof the gracious customs which make life beauti- \nful. \n\n(2) In the old tent life of the desert an elaborate \nceremony was built up around this idea of being \nkind to strangers and guests. The host need not \nknow who they were, or what their errand might be. \nIf a man appeared out of the heat and glare of the \nsands, weary, with parched throat and dusty body, it \nwas the host\'s business to offer him shelter and food \nand water for bathing, if he had them, without asking \nquestions. Genesis 18 : 2-8 gives a vivid picture of \nsuch hospitality. In that case Abraham was well \nrewarded for his kindness. His visitors were not \nhuman beings, but angels, who brought the blessing \nhe most desired. (3) It is this incident that the \nauthor of the Epistle to the Hebrews, whoever he \nmay be, mentions (13:2) when he writes: "Be not \n\n243 \n\n\n\n244 SOME CHRISTIAN PRINCIPLES \n\nforgetful to entertain, strangers, for thereby some \nhave entertained angels unawares. " \n\n(4) On their side, the guests to whom such gener- \nous treatment was accorded, were bound by honor to \na certain line of conduct. If the guest knew he came \nupon an errand that his host would disapprove, or if \nhe were an enemy, he must tell him so frankly at \nonce. He must not accept a man\'s kindness and \nthen do him an injury. \n\nYou remember that in the story of Rebecca at the \nwell, told in the twenty-fourth chapter of Genesis, \nthe servant who was sent down into Mesopotamia to \nfind a wife for his master \'s son would not accept the \nhospitality of Rebecca\'s brother before he had \nstated his errand. He was neither an enemy nor a \nthief. His intentions were most friendly; but he \ncame to take away something his host prized, and his \nhost must understand that before a morsel of the \nproffered feast passed his lips. \n\nThe same idea prevailed in Europe during the \nMiddle Ages. "I have eaten his salt" was sufficient \nanswer in that turbulent time to any proposition to \ndo a host injury. And once a man had become a \nguest, even though he might previously have been an \nenemy, he was to be defended to the last extremity \neven to the sacrifice of members of the host\'s own \nfamily. \n\nTo prove how deep-seated is this idea of the \nsacredness of hospitality and that it is something \neven the most primitive savages feel, we can turn \nour eyes to the centre of what used to be known as \n\n\n\nHOSPITALITY ONE TO ANOTHER. 245 \n\ndarkest Africa, and is "dark" even yet. Here, \ntravelers tell us, laws of hospitality prevail among \ncannibal tribes. ( See \' i Suggestions. \' \') \n\n(5) In the early church when part of the Christian \ncode was to share everything in common, and later, \nduring the seasons of persecution, when whole \nfamilies were in danger of being driven from their \nhomes, and might find themselves absolutely \ndependent upon the help of their fellow-Christians \nin a strange town, hospitality loomed large among \nthe virtues, not only to those in need but to those \nwho had oversight in the churches. "Be kindly \naffectioned one to another . . . distributing to the \nnecessity of the saints; given to hospitality," Paul \nwrote to the Romans. (12:10-13) In I Timothy \nthere is this good advice about the kind of men to \nchoose for bishops: "A bishop then must be \nblameless . . . vigilant, sober, of good behavior, \ngiven to hospitality." (I Tim. 3:2) And the sub- \nstance of this is repeated in Titus (1:7-8) in saying \nthat a bishop ought to be "a lover of hospitality, a \nlover of good men, sober, just, holy, temperate." \nSo also in I Peter (4:9), Christians are urged to \n"use hospitality one to another without grudging." \n\n(6) If ever a man deserved hospitality it was Paul, \nand we know that he enjoyed it to its fullest extent. \nYou remember Aquila and Priscilla, the couple \ndriven from Rome by Claudius ; how they heard Paul \npreach in the synagogue at Corinth, and were so \nimpressed by him that they begged him to visit them \nin their own house, which afterward became a second \n\n\n\n246 SOME CHRISTIAN PRINCIPLES \n\nhome to him. Then there was Lydia, the seller of \npurple at Philip pi, and the jailer who made Paul \nhis guest after the earthquake in the same town. \n\n(7) What Jesus said about hospitality is given in \nLuke 14:13-14. "When thou makest a feast call \nthe poor, the maimed, the lame, the blind, and thou \nshalt be blessed, for they cannot recompense thee." \nWe have no reason to believe that he objected to \npeople enjoying their own friends, or having a good \ntime with them. He certainly often ate with his \nown. chosen band of followers and rejoiced in their \ncompany; and we read in John that he blessed \na marriage feast with his presence. He was \ncautioning his hearers against letting a mercenary \nspirit creep into hospitality, the idea that it will be \nwell to ask So and So to dinner, because he can do \nsomething to our advantage in return. \n\nAlso, Jesus laid emphasis on the fact that the cost \nof an entertainment has nothing whatever to do with \nthe richness of the hospitality. What he said about \nthe cup of cold water, given in his name, settles that. \nThe saying in Proverbs (15 : 17) "Better is a dinner \nof herbs, where love is, than a stalled ox and hatred \ntherewith" proves the idea to have been no new one \nat that time, however slow the world has been to \nmake it fashionable. Our New England Puritans \nput it in this way: " Brown bread and the gospel \nis good fare." \n\nYou have already found out how true this \nis. We love to enter some houses, while there are \nothers whose thresholds we never cross willingly. \n\n\n\nHOSPITALITY ONE TO ANOTHER 247 \n\nIn the first we feel surrounded by an atmosphere of \nwelcome; in the second we cannot help suspecting \nour hosts of being indifferent, even if they do not \ncast secret glances at the clock, longing for the \nmoment of our departure. And it is not always in \nthe finest house that the welcome is warmest, \xe2\x80\x94 or in \nthe house where most is ostensibly done for our \nentertainment. We may feel the truest hospitality \nof spirit when nothing whatever is being done for us \nin a material way. \n\nThe third definition of hospitality given by the dic- \ntionary reads: "Figuratively, to be generous in \nmind, free in receiving and entertaining what is pre- \nsented to the mind. \' \' Though this definition has to \ndo with ideas it is equally true of material things. \nIf we are generous in our mind toward our friends \nwe shall be so anxious to share with them what we \nhave that the act of sharing and enjoying together \nwill be the thing that counts, until it quite dwarfs the \nsize and price of the stalled ox, and exalts the brown \nloaf to a place of great dignity. Let us get this \ninto our minds and keep it there : The real factor in \nhospitality is the spirit in which it is offered, not \nthe materials we use in offering it. And let us re- \nmember also that the guest has duties as well as the \nhost. \n\nAs for receiving new ideas into our minds, Paul \ngave very good advice when he wrote, "Prove all \nthings, hold fast that which is good." (I Thess. 5: \n21) It is only the bigot who knows it all; and the \nlaziest of all lazy persons is the one who will not take \n\n\n\n248 SOME CHRISTIAN PRINCIPLES \n\nthe trouble to think a thing out and decide whether \nit is good or bad. We should receive a strange idea \nhospitably and treat it with the utmost courtesy ; but \nif we find it transgressing the law of a guest\'s \nbehavior, it is an enemy in disguise, and should be \ntreated like an enemy and cast out. To be liberal \nin religion is to be ready to consider new ideas, and \nnot to accept them unless proved true and good. \n\n(8) Peter, who knew such a lot about human na- \nture, urged Christians to "Use hospitality one to \nanother without grudging. " \n\nTrue hospitality means giving of our very best. \nIn material things it does NOT mean giving the cup \nof cold water just because it will "do," or is "good \nenough" for the person in question, when we are \nable to offer something better which is more suitable \nto the occasion. Sometimes it is in immaterial mat- \nters that Peter\'s injunction is the hardest to follow. \nWe do not grudge our friends food or drink \xe2\x80\x94 they \nare welcome to all we have \xe2\x80\x94 but we are tired ; it is \nan effort to enter into their state of mind, to rejoice \nwith them that rejoice and sorrow with those in \ntrouble. Yet without sympathy there can be no true \nhospitality. \n\nThat is what Paul meant when he talked about \nbeing "all things to all men." He could never have \naffected people as he did had he not been full of \nsympathy. He quite unconsciously "gave away" \nthe secret of his immense influence when he wrote to \nhis friends in Corinth "I will very gladly spend and \n\n\n\nHOSPITALITY ONE TO ANOTHER 249 \n\nbe spent for you." (II Cor. 12: 15) Giving one\'s \nself is the centre and essence of hospitality. \n\nSUGGESTIONS \n\nHOSPITAJLITY AMONG THE PANGWES OF CENTRAL AF- \nRICA. " These have been from time immemorial the \nmost incorrigible cannibals in the world, yet the most \nindustrious and certainly the most intelligent of any \nof the Ban-to races of Central Africa. In the mat- \nter of the capture of strangers and travelers for \neating, they formerly had a strange code of honor \nwhich saved the lives of many a victim. If one \nsought refuge or shelter in a village, one was as \nsafe as if the inhabitants were one\'s own people. \nThey regarded him as sacred so long as he called \ntheir village his home. They considered him a mem- \nber of the f amily, which, with its ramifications, com- \nposed one or more villages. He was still in no \ndanger if he went into the forest, provided he did so \nby consent of the chief, and expressly stated that he \nstill considered the village his real and continuous \nhome, to which he would shortly return. But if he \ndeparted from the village for permanent residence \nelsewhere, he returned immediately to the status of \na wild animal in their eyes, and was the lawful \nproperty of any one who found him, subject to cap- \nture without, any of the protection he formerly en- \njoyed." \n\n\xe2\x80\x94 E. L. Garner, Adventures in Central Africa. \n\n\n\n250 SOME CHRISTIAN PRINCIPLES \n\nEntektaiethstg Angels Unawares. The old fairy- \ntale of the witch-like person who turns into a beau- \ntiful benefactress tells this truth in another form. \n\nRemind the class that beautiful and lasting im- \npressions come to us at most unexpected moments. \nAsk them to recall the moment when the beauty of \nout-of-doors first dawned upon them. Part of the \nclass, if not all, will have a very definite recollection \nof the instant and of what they were doing. \n\nRemind them that casual meetings are often the \nbeginnings of long and valued friendships. Point \nout the necessity for keeping our minds open and \nhospitable, ready for such possibilitites. \n\nHospitality among the Primitive Christians. \nEven the heathen admired them for the thorough \nand conscientious manner in which they performed \nthis duty. "Believers scarce ever went without \nletters of communion which testified to the purity \nof their faith; this was sufficient to procure their \nreception in all those places where the name of \nJesus Christ was known." \xe2\x80\x94 Alexander Cruden. \n\n\n\nSUBJECTS FOR DISCUSSION \n\nHospitality from the points of view of host and \nguest. \n\nShould one wish to receive it from all kinds of \npeople, or from all kinds of houses? \n\nHow, with changing conditions of life, changes \nnecessarily come in ideas of hospitality. \n\n\n\nHOSPITALITY ONE TO ANOTHER 251 \n\nWhat is it going to mean in the future f Justice, \nperhaps ? \n\nLESSON MOTTOS \n\n"A kind word can warm thee, for three winter months.\' \' \n\n"Get acquainted with your neighbor \xe2\x80\x94 you might like \n\nhim." \xe2\x80\x94 Rev. B. Tieney. \n\n"Be polite; perhaps your family won\'t mind if you \n\npractice on them." \n\n"Go often to the house of thy friend, for weeds choke up \n\nthe unused path." \xe2\x80\x94 Scandinavian. \n\nQUESTIONS, LESSON XXXIII \n\n1. \n\nThe lesson is to be about hospitality. Please bring us the \ndictionary definition of the word. \n\n2. \n\nGenesis 18 : 2-8 gives a picture of Old Testament hospital- \nity. Tell us about it, or, if you prefer, read us the passage. \n\n3. \n\n"What does Hebrews 13 : 2 say about entertaining stran- \ngers? \n\n4. \n\n"We hear a great deal about the "laws of hospitality.\'* \nDo you think these laws are binding upon guests as well as \nhosts? \n\nIn the story told in the twenty-fourth chapter of Genesis, \nAbraham\'s servant refuses to do a certain thing until he \nhas told his errand. Can you explain why ? \n\n5. \n\nIn the early Christian church hospitality was considered \na very important virtue. Can you tell us why they made \nsuch a point of it ? \n\n\n\n252 SOME CHRISTIAN PRINCIPLES \n\n6. \n\nPaul had some warm and very hospitable friends. How \nmany of them can you recall? \n\nT. \nIn the fourteenth chapter of Luke you will find what \nJesus said about hospitality. What do you think these \nwords mean ? \n\n8. \nWhat do you think is meant in I Peter 4 \xe2\x96\xa0 9 by the words, \n"Use hospitality one to another without grudging"! \n\n\n\nLESSON XXXIV \n\nWOEKS AND FAITH \n(Hebrews, chapters 11 and 12; James 2 : 14-20) \n\nThe condensation of these passages of the Soul of \nthe Bible, pp. 486-488 and 492, is excellent. \n\nHow are we to tell the difference between a bad \nman and a good one ? Not by the color of his hair ; \nhe may be entirely bald. Not necessarily by what \nhe says, for he and we may use different diction- \naries. By the kind of thing he does we judge \nMs state of mind: yet that is not an entirely safe \nguide either. He may be very bad, yet do many \ngood deeds from unworthy motives. Or, he \nmay be good at heart and still do something de- \ncidedly wicked. "By their fruits ye shall know \nthem" is true of a lifetime, not of a single act. \n\nThe problem is very complicated; and the best \nwe can do in judging our neighbor is to remember \nhow much better our own intentions are than our \nacts would lead anybody to suppose ! This should \nnot only make us humble, but, in judging ourselves, \nvery ready to echo Wordsworth\'s prayer: "The \nbest of what we do and are, just God, forgive ! \' \' \n\nFaith, which finds its expression in action, is in \nitself more wonderful than any good deed, being the \nmotive power which prompts such actions. Some \npeople are too shy to assert that they have \n\n253 \n\n\n\n254 SOME CHRISTIAN PRINCIPLES \n\nfaith in God. They may think they are too skepti- \ncal. They may prefer to call it faith in permanent \ngood. Both mean belief in the worth-whileness of \ndoing" right, and a firm conviction that good will \ntriumph in the end, no matter what happens to any \nindividual, or even to the immediate enterprise he \nhas at heart. \n\nPeople who carry that belief about with them \nseem to radiate a good influence. They may not be \ndoing anything! It is comforting and healing \nmerely to find ourselves in their presence. To keep \nenough of this assurance on hand to serve our needs \nit is necessary to rely upon something outside our- \nselves. We are not unlike one of those storage bat- \nteries used in an electric car. When it has been \ncharged, and the proper key is turned, it can run \nwherever we direct it ; but every little while we must \nhave the charge renewed. That act too is called by \nmany names, all of which mean the same thing, \xe2\x80\x94 \ndrawing help and inspiration from the fountain of \nall good. Perhaps that is what Paul meant in Eph- \nesians (4:23) when he wrote "Be renewed in the \nspirit of your mind." Let us call it by the simple \nold-fashioned word Faith. \n\nThe more of it we can get into our lives the better \nit will be for ourselves and the world, for, if such \nfaith be genuine, it will almost inevitably flower into \ngood deeds of itself; just as the outline of the vase \nwe tried to draw a few Sundays ago came right after \nwe ceased dwelling upon it as an outline and \nbent all our energies to getting a correct picture \n\n\n\nWORKS AND FAITH 255 \n\nof the mass that lay between the outlines. \n\nTo run about the world hunting for spectacular \ngood deeds to do would be very much like keeping \nour minds exclusively on the outline. A man who \ndid this might be very good, but he would not be ef- \nfective, and he would be more than a little ridicu- \nlous. Perhaps some of you have already read Don \nQuixote. If so, you will know what I mean. He is \na very lovable character, and astonishingly real for \na character in fiction ; but people laugh at him ; and \nthat seems a pity when we are talking about a thing \nlike faith. \n\nNeither St. Paul, nor Joan of Arc, nor any of the \nheroic figures of history are to be laughed at. They \nwere intent upon their mission, and their deeds and \nadventures came about naturally as incidents of the \nquest in which they were engaged, not as the main \ncause of their endeavors. \n\nPaul\'s attitude toward Faith has been expressed \nin this way : \n\n1 \' Let us note one other mighty service of this re- \nmarkable man. He deepened the inner life of \nChristendom and made its piety more profound. \nThe tendency of both Jewish and Gentile converts \nwas to win God\'s favor by doing something that they \nthought religious. They performed a rite; they \nuttered holy words; they purified themselves with \nwater ; they made an offering in the temple ; and so \non, and fancied that this external act made them \nmore pleasing to God. Against this Paul forever \ninsists that religion is from within. . . . Paul, as a \n\n\n\n256 SOME CHRISTIAN PRINCIPLES \n\nrule, scorns all rites and works; for they cannot \nsanctify a man, and with all the ardor of his nature \nhe summons Christians to a deep and thoughtful \ndevotion, to a solid and real sonship to God and \nresemblance to the Lord." \n\n[ \xe2\x80\x94 Wm. Laurence Sullivan, \nFrom the Gospel to the Creeds.] \n\nPaul had himself been a Pharisee, and knew both \nby experience and observation the danger of rely- \ning solely upon works! There is grave danger, \nhowever, of going too far in the other direction. \nTime and again in the world\'s history people \nhave become mightily concerned about saving \ntheir own souls, and have made themselves and many \nothers unhappy by trying to prepare themselves for \na future life. Engrossed in this they have not \nseemed to care what happened to them in this life, \nprovided they could make sure of a place in heaven. \nNor have they seemed to care in the least about \nwhat happened meanwhile to their unfortunate \nneighbors. It was against this attitude that James \nprotested when he wrote : \n\n"What doth it profit, my brethren, though a man \nsay he hath faith, and have not works? Can faith \nsave him? If a brother or sister be naked and \ndestitute of daily food, and one of you say unto them, \nDepart in peace, be ye warmed and filled; notwith- \nstanding ye give them not those things which are \nneedful to the body; what doth it profit? Even so \nfaith, if it hath not works, is dead." (James 2: \n14-17) \n\n\n\nWOKKS AND FAITH 257 \n\nApplied to ourselves we can reduce the problem to \na very concrete one of getting and spending. To \nget money in order to \'keep it is miserly. To spend \nwisely is economy. To spend wisely for the good of \nothers, is benefaction. This applies quite as truly \nto spiritual wealth as to dollars and cents. We can- \nnot well get along without it. We are powerless to \n"make" it within ourselves. If we are wise, we \nshall use it generously when we have it. \n\nOne kind of faith of which we stand in great need \nis confidence in ourselves. Not conceit, \xe2\x80\x94 for that \nwould be as objectionable as counterfeit coin, and as \nstupid as imagining we could mint it in our own per- \nsons; but faith in our ability to stand up for the \nright ; to train and use the minds God has given us, \nand with his help to prove faithful to whatever trust \nhe and our fellow men may repose in us. \n\nLet us use what remains of the lesson period in \ntalking about men and women who have worked "not \ngrudgingly or of necessity" for the good of their \nfellows, and have shown by their actions the faith \nand love that were in them. \n\nSUGGESTIONS \n\nAsk the Class fob a definition of Faith. This \nmakes an effective opening for the lesson, and \nmay bring out some illuminating points, \xe2\x80\x94 or \nsome points that need illumination. Show that it \nis harder and much more tiresome to keep on living \nup to a standard of high principles than to die in a \nburst of heroic enthusiasm. \n\n\n\n258 SOME CHEISTIAN PRINCIPLES \n\nLast Paet of Lesson. In order to insure \nvariety in the biographical examples brought \nin for discussion, assign to each member of \nthe class a different type of individual. For \nexample: A great religious leader. A fearless \nstatesman. A devoted physician. A general. An \nexplorer. An artist. A nurse. A scientist or \ninventor. Eead the list to the class, and, so far as \npossible, let the young people choose the ones they \nprefer. \n\nLESSON MOTTOS \n\n"Nor love thy life, nor hate; but what thou liv\'st, live \nwell." \xe2\x80\x94Milton. \n\n"How am I to know if I am a true Christian?" a lady \nonce asked Mr. Moody at the close of a revival meeting. \nMr. Moody is said to have replied: \'Ask your servants, \nmadam ; they are sure to know. \' \' \' \n\n"Let us have faith that right makes might, and in that \nfaith let us dare to do our duty as we understand it. \' \' \n\n\xe2\x80\x94 Abraham Lincoln. \n\n"Faith working through love." Paul, in Gal. 5: 6. \n\nQUESTIONS, LESSON XXXIV \n\n1. \n\nPlease come prepared to tell us about some physician who \nhad faith in the right, and in his own ability ; and because \nof this was able to accomplish great things. \n\n2. \nPlease come prepared to tell us about some religious \nleader who had faith in the right, and in his (or her) own \n\n\n\nWORKS AND FAITH 259 \n\nability; and because of this was able to accomplish great \nthings. \n\n3. \n\nPlease come prepared to tell us about some statesman who \nhad faith in the right, and in his own ability ; and because \nof this was able to accomplish great things. \n\n4. \n\nPlease come prepared to tell us about some general who \nhad faith in the right, and in his own ability ; and because \nof this was able to accomplish great things. \n\n5. \n\nPlease come prepared to tell us about some explorer who \nhad faith in the right, and in his own ability ; and because \nof this was able to accomplish great things. \n\n6. \nPlease come prepared to tell us about some artist who \nhad faith in the right, and in his (or her) own ability; and \nbecause of this was able to accomplish great things. \n\n7. \nPlease come prepared to tell us about some nurse who \nhad faith in the right, and in his (or her) own ability; and \nbecause of this was able to accomplish great things. \n\n8. \nPlease come prepared to tell us about some scientist who \nhad faith in the right, and in his (or her) own ability; \nand because of this was able to accomplish great things. \n\n\n\nLESSON XXXV \n\nLOVE WITHOUT HYPOCRISY \n(Romans 12: 9-21; I Cor. 13) \n\nThe boy of eleven who confided to his mother: \n\' i This job of being a Christian is the hardest one I \nwas ever up against ! \' \' was not far wrong. There \nis no eight-hour day about it. And it is not only \nprotracted, but exciting and puzzling, for the reason \nthat we seem to be expected to do so many different \nand contradictory things at once. We are told that \nwe should love all our fellow men; yet we are also \ntold to hate evil. Even a fool knows that some \npeople are wicked. How can a Christian love the \nwicked? Again we are enjoined to be absolutely \ntruthful ; and in the next breath courteous behavior \nis urged upon us. How can we be always courteous \nwithout sometimes being hypocritical, \xe2\x80\x94 pretending \nto be friendly and amiable when in our hearts we feel \nquite the other way? St. Paul wrote in Romans (12 : \n9) "Let love be without hypocrisy. Abhor that \nwhich is evil; cleave to that which is good/\' He \nseems to be of the opinion that hypocrite and \nChristian are two words which do not go together. \n\nLet us see what Jesus has to say about Christian \nconduct: for it is well when in doubt to go to the \n\n260 \n\n\n\nLOVE WITHOUT HYPOCRISY 261 \n\nhighest authority. i i Ye have heard that it hath been \nsaid, Thou shalt love thy neighbor, and hate thine \nenemy: but I say unto you, Love your enemies, bless \nthem that curse you, do good to them that hate you, \nand pray for them which despitefully use you and \npersecute you. . . . For if ye love them which love \nyou, what reward have ye? Do not even the \npublicans the same? ... Be ye therefore perfect, \neven as your Father which is in heaven is perfect. M \n(Matt. 5: 43-48) We are nowhere told that God is \na hypocrite; and we are told that God is Love. \nThere must be a reconciling answer somewhere. \nAgain, in John (13:35) Jesus is quoted as saying: \n"By this shall all men know that ye are my disciples, \nif ye have love one to another.\' \' You remember \nthat a lawyer once asked Jesus, "Master, which is \nthe great commandment in the law?" and he \nanswered, "Thou shalt love the Lord thy God with \nall thy heart, and with all thy soul, and with all thy \nmind. This is the first and great commandment; \nand the second is like unto it: Thou shalt love thy \nneighbor as thyself." (Matt. 22:36-39) Perhaps \nthe answer is right here. It may be that this is \nanother case where we have to look very hard at the \nproblem with our minds in order to distinguish \nbetween essentials and what are after all only un- \nessential and apparently contradictory details. \n\nFirst and foremost, it is the Christian\'s duty to be \ntrue. We may compare truth to a beautiful great \ndiamond cut with many facets. Some of these \nsurfaces look east and some look west. Some reflect \n\n\n\n262 SOME CHRISTIAN PRINCIPLES \n\n\n\nthe light so that it comes to us the color of flame; \nothers send it back a brilliant blue. Yet we know \nthat these are all mere surfaces, \xe2\x80\x94 the outside of one \njewel, whose heart is pure white, more dazzling than \nany of these brilliant colors. \n\nKeeping this in mind let us go back to that saying \nof Paul\'s "Let love be without hypocrisy. Ab- \nhor that which is evil; cleave to that which is \ngood," and let us read what follows, turning it as we \ngo into short words of our own. \n\n\n\nIn love of the brethren be \ntenderly affectioned one to \nanother. \n\nIn diligence not slothful. \n\nFervent in spirit; serving \nthe Lord. \n\nRejoicing in hope. \nPatient in tribulation. \n\n\n\nContinuing steadfast in \nprayer. \n\n\n\nCultivate kindly feel- \nings. \n\nDo not be lazy. \nBe enthusiastic. \n\nBe optimistic. \n\nBe patient when \nthings go wrong. \n\nBelieve that a \ngreater power than \nyourself is working \non your side, so \nlong as you work \nfor good. Seek \nhelp from it. \n\n\n\nLOVE WITHOUT HYPOCRISY 263 \n\nBe helpful. \n\n\n\nCommunicating to the neces- \nsities of the saints. \n\nGiven to hospitality. \n\nBless them that persecute \nyou; bless and curse not. \n\nRejoice with them that re- \njoice ; weep with them that \nweep. \n\nBe of the same mind, one \ntoward another. \n\nSet not your mind on high \nthings but condescend to \nthings that are lowly. \n\nBe not wise in your own \nconceits. \n\nRender to no man evil for \n\nevil. \nTake thcuught for things \n\nhonorable in the sight of \n\nall men. \n\n\n\nIf it be possible, as much \nas in you lies be at peace \nwith all men. \n\n\n\nBe hospitable. \n\nDo not be vindictive. \n\nBe sympathetic. \n\n\n\nDo not be argumenta- \ntive. \n\nDo not be a snob. \n\n\n\nDo not think you \n"know it all." \n\nDo not be resentful. \n\nBe willing to give up \na little for the sake \nof setting a good \nexample. \n\nDo not seek a quarrel \nbut stand up for \nthe right. \n\n\n\n264 SOME CHEISTIAN PRINCIPLES \n\n\n\nAvenge not yourselves \nbeloved, but give place un- \nto wrath ; for it is written \nVengeance is mine, saith \nthe Lord. \n\nBut if thine enemy hunger, \nfeed him; if he thirst, \ngive him to drink; for in \nso doing, thou shalt heap \ncoals of fire upon his head. \n\nBe not overcome of evil ; but \novercome evil with good. \n\n\n\nDo not try to "get \n\n\n\neven. \n\n\n\nInstead, act so gener- \nously that your ad- \nversary will be \nashamed of him- \nself. \n\nWin out by doing \ngood. \n\n\n\nThat is a large contract, as our small boy truly \nsaid, but there does not seem to be much hypocrisy \nin it after all. Love seems to be the foundation \nfrom start to finish. Paul appeared to think so too, \nfor in that place in Galatians (5: 22) where he says \nthat the "fruit" of the spirit is "love, joy, peace, \nlong suffering, gentleness, goodness, faith" and so \non, you will notice that love comes first on the list. \nIn Philippians 1 : 9 he writes : i \' This I pray, that \nyour love may abound yet more and more in knowl- \nedge and in all judgment." It is a quality which \ngrows with use and experience and is not to be ex- \nercised without \' i judgment. \' 9 \n\nWe cannot exercise judgment without using the \nmind ; so here we are back again at the words spoken \n\n\n\nLOVE WITHOUT HYPOCRISY 265 \n\nby Jesus about loving with the mind as well as with \nthe heart and the soul. It all seems to come to this : \nthat if we put the test of our minds upon a problem \nof this sort, we can usually distinguish between \nsurface contradictions and the real heart of the \nmatter. \n\nJust as a crude illustration, let us imagine coming \ninto a room and seeing a baby we love in the act of \nclimbing out along a window-ledge high above the \nground. It would not be showing much love if we \nlet him go on doing the dangerous thing he wants to \ndo ; but we would not be showing any common sense \nwhatever if we shouted out our displeasure in a way \nto startle him. If we did so he would most likely \nlose his hold and fall then and there. We stand a \nmuch better chance of saving him if we conceal our \nfears and go about it gently \xe2\x80\x94 nobody will call that \nhypocrisy. \n\nPaul\'s most eloquent words about love, among the \nmost beautiful words in the whole Bible, are those in \nthe 13th chapter of First Corinthians. Let us read \nthem together. \n\nSUGGESTIONS \n\nHypocrite. It may interest the class to be re- \nminded that hypocrite is the Greek word for play- \nactor. Some old meanings of the word are: mimic; \none who accompanies the delivery of an actor \nby gestures ; a pretender ; a player ; one who assumes \na false appearance ; plays a part ; feigns to be what \n\n\n\n266 SOME CHRISTIAN PRINCIPLES \n\nhe is not, or to feel or believe what he does not \nactually feel or believe; more especially "a false \npretender to piety or virtue/\' \n\nEveryday Manners. Give people the benefit of \nthe doubt. As an example of how not to tell \nthe truth, cite the outspoken lady who went to \nmake a duty-visit upon her relations. Such visits \nwere always a strain on both sides. The relatives, \ndoing their best to be friendly, led her into \nthe library and proudly exhibited a new bookcase \nwhich they had long desired. \n\nThe visitor gave it one glance. "Yes. Hideous, \nisn\'t it?" she said, and turned away. \n\nThe Thirteenth Chapter of First Corinthians. \nIf the young people are to learn this as their con- \ntribution to the closing exercises, it may make it \neasier to commit to memory if it be copied in the \nform of free verse, in four stanzas, beginning re- \nspectively, "Though I speak, " "Love suffereth \nlong," "Love never faileth," and "When I was a \nchild." \n\nHymns. There is a chance in this lesson to \nrefer to and possibly to read some of the old \nfamiliar hymns such as: "Love divine, all love \nexcelling"; \n\n"The King of love my Shepherd is"; and \n"0 love that wilt not let me go." \n\nLESSON MOTTOS \n\n"Let us not love in word, neither with the tongue, but in \ndeed and truth. " \xe2\x80\xa2 \xe2\x80\x94 I John 3 : 18. \n\n\n\nLOVE WITHOUT HYPOCRISY 267 \n\n"He prayeth well who loveth well, \nBoth man and bird and beast. \n\nHe prayeth best, who loveth best \nAll things both great and small; \n\nFor the dear God who loveth us, \nHe made and loveth all." \n\n\xe2\x80\x94 Coleridge: " Ancient Mariner.\' \' \n\nQUESTIONS, LESSON XXXV \n\nRead Romans 12: 9-21 and then write out in your own \nwords eight items of a Code of Conduct that you would be \nwilling to try to live by. \n\n"We will compare them in class and see whether we would \nbe willing to live by the code any of the others write. Also, \nhow near we come to the standard set by Paul, who had \ngreat love for his fellow men, and was not a hypocrite. \n\n\n\nLESSON XXXVI \nDEATH OF PETEE AND PAUL \n\nOne would suppose that the apostles who had \nknown Jesus personally and had been trained by him \nwould have been objects of the greatest interest and \nreverence to the other Christians, and that every- \nthing they said and did would have been written \ndown and treasured and handed on from generation \nto generation. \n\nBut the ways of God are very different from the \nways of men. As a matter of fact we know nothing \nwhatever about the after history of nine out of the \neleven who followed Jesus up to the time of his \ndeath. They are not mentioned again. We hear \nof John occasionally, usually as a silent companion \nof Peter. By gleaning everything possible from the \ngospels and from the book of Acts, and piecing this \nout with the two epistles traditionally ascribed to \nPeter, we think we know a good deal about him. \nWe do learn something about his life, and more \nabout his character; but as to the manner of his \ndeath we have only tradition. The same is true of \nPaul, though he had nearly a whole book written \nabout him. The work of these great teachers \n* \' passed into history largely as an impersonal force ? > \nsays Gilbert. \n\nPerhaps that is God\'s way of teaching us that \n\n268 \n\n\n\nDEATH OF PETER AND PAUL 269 \n\nwork is of far more importance than any individual ; \nfor we find the same lesson repeated wherever we \nlook. In nature the coral insects build their little bit \nof reef and die ; but others take their place and the \nreef endures, and grows until it makes a harbor in \nwhich great ships may lie in safety through a storm. \nIn history characters appear, do great and daring \nthings, and pass out of the memory of the men who \napplauded them, long before they pass out of life. \nThis was the case in our own history with Lewis and \nClark, those young army officers who were the first \nwhite Americans to cross this continent from sea to \nsea. \n\nBut to return to Peter and Paul. It is believed \nthat they perished about the same time, during \nNero\'s cruel reign. (1) We know that Paul\'s trial \nwas delayed for at least two years after he reached \nRome. The reason may have been that his accusers \ndesired to gather other evidence against him, and to \nbring witnesses from a distance. With travel as \ndifficult as it was upon the Mediterranean during \neight months of the year, the delay is not as strange \nas at first appears. Possibly his appeal to Cassar \nwas not a safe subject for correspondence, and that \nthis accounts for the lack of records concerning it. \nSome maintain that Paul was released after this \nfirst captivity in Rome and traveled again; that he \nmay even have fulfilled his cherished desire to go to \nSpain, before another arrest and imprisonment \nended in martyrdom. The final outcome, however, \nwas only a matter of time. \n\n\n\n270 SOME CHRISTIAN PRINCIPLES \n\nAll that we can be sure of is that he did his work \nfaithfully as long as he was permitted to live, and \ndied cheerfully when his time came. (2) Paul be- \nlieved with the Psalmist that "unto God the Lord \nbelong the issues from death." (Ps. 68:20) (3) \n"For me to live is Christ, and to die is gain" he \nwrote the Philippians (1: 21) "Yea, and if I be of- \nfered upon the sacrifice and service of your faith, I \njoy, and rejoice with you all." (Phil. 2:17) He \nknew that he had been faithful to the trust reposed \nin him, and that nothing else mattered. (4) In the \ndays when the second epistle to Timothy was be- \nlieved to have been written by Paul, it was some- \ntimes called Paul\'s last will and testament. Who- \never wrote the words : "I have fought a good fight, \nI have finished my course ; I have kept the faith, \' \' \nexpressed Paul\'s great spirit. (4:7) So too did \nthe words "I am now ready to be offered, and the \ntime of my departure is at hand." (II Tim. 4: 6) \n\n(5) According to tradition he met his death at \nTre Fontane, about three miles south of Rome on \nthe Ostian Way, which we see from the map par- \nallels the more famous Appian Way. It is believed \nthat he was beheaded. \n\nThe traditions about Peter are more picturesque. \n(6) He also was willing to leave the whole matter in \nthe hands of God. "And who is he that will harm \nyou, if ye be followers of that which is good," \nasks I Peter 3 : 13. Peter was impulsive, and the \nstory runs that he fled down the Appian Way when \nthe danger of crucifixion grew very near. As he \n\n\n\nDEATH OF PETER AND PAUL 271 \n\nwas fleeing he met a vision of Jesus who stopped and \nquestioned him: "Whither goest thou, Peter V "I \nflee from death, Lord; whither goest thou?" "I go \nup to Rome to be crucified." Whereupon Peter \nturned back to meet death, so repentant that he \nbegged to be crucified head downward, deeming it \ntoo great an honor to die in the same manner that \nJesus had died. \n\nBoth Peter and Paul were great, whole-souled \nmen. Peter seems the more lovable of the two ; and \noffers a more encouraging example to many of us, \nnot because he was impulsive, and was constantly \nstumbling into sin, but that, repentant but undis- \ncouraged, he picked himself up and climbed out of it \nand continued on his way. But Paul is a very hu- \nman and inspiring person also, strong, fearless, \nstraight-thinking, devoted, energetic, persistent, yet \nsympathetic, and liberal-minded to a degree which \nfew of his day and faith could approach, and which \nnot many who have the benefit of his example can \nemulate. Dr. Sullivan calls him "one of those \nknights and noblemen of God, who are stern in meet- \ning duty, but quick to give affection ; who are unwill- \ning to cause pain to others, yet are resolved at any \ncost to be true to conscience/ 7 \n\nThink of all he renounced when he made his great \ndecision. Think of his long weary waiting at Tar- \nsus, and of the long years of his ministry, handi- \ncapped by ill health. We must not say weary years \nof ministry, for his soul was never weary in his \n\n\n\n272 SOME CHRISTIAN PRINCIPLES \n\nwork, no matter how much his body may have \nsuffered. Steadfast years would be a better ex- \npression, for he was constantly enjoining steadfast- \nness, and showing the need for endurance, with a \npersistence which hints that he knew by personal \nexperience how much such advice would be needed. \n\nWith his endurance and his energy; the long \nmarches he actually made, and his frequent use of \nthe imagery of war in his references to soldiers \nand to armor, he has come to be looked upon as the \ntype of Christianity moving forward to conquer. \nThe lesson his life teaches is that suffering does not \nmatter, that length or shortness of days does not \nmatter, provided one \'s face is always toward the goal \nand the goal is worth striving for. He shows us \nthat a prisoner in a just cause is freer than an un- \nrighteous king. (7) "Therefore, my beloved breth- \nren, be ye steadfast, unmovable, always abounding in \nthe work of the Lord, forasmuch as ye know that \nyour labor is not in vain." (I Cor. 15: 58) (8) \n"Stand fast therefore in the liberty wherewith \nChrist hath made us free." (G-al. 5: 1) \n\nThis was indeed faith, of the kind we tried to de- \nfine a Sunday or two ago; and the way in which \nhis own example has carried its message through \nthe ages goes far to prove to doubting men that \nmind and spirit are indeed the real and enduring \nthings. \n\n"Life must be measured by thought and action, \nnot by time," wrote Sir John Lubbock. And an- \n\n\n\nDEATH OF PETER AND PAUL 273 \n\nother has reminded us that for the hero there can \nbe no tragedy, since the only real tragedy is the \nbreaking down of moral purpose. \n\nSUGGESTIONS \n\nUse Map of Rome, also photographs. \n\nPassing into History as an Impersonal Force. \nDr. Hale\'s poem, "All Souls" beginning "What \nwas his name? I do not know his name. I only \nknow he heard God\'s voice and came" expressed \nthis in regard to our American forefathers. The \npoem may be found in Dr. Hale\'s collected works, \nand in Apples of Gold by Mrs. Clara Bancroft \nBeatley, p. 167. \n\nPeter \'s Example. \n\n"But noble souls, through dust and heat, \nRise from disaster and defeat \n\nThe stronger; \nAnd conscious still of the divine \n"Within them, lie on earth supine \nNo longer. \' \' \n\n\xe2\x80\x94Longfellow, "The Sifting of Peter." \n\nMemorial Day. If this lesson is used near the \nMemorial Day anniversary, any local celebration \nmay be referred to and utilized in pointing out the \nparallel between the soldiers who have laid down \ntheir lives for country and these men who died for \ntheir faith. \n\n\n\n274 SOME CHRISTIAN PRINCIPLES \n\n\n\nLESSON MOTTO \n\n"Wherever through the ages rise \nThe altars of self-sacrifice ; \nWhere love its arms hath opened wide, \nOr man for men has calmly died ; \nI see the same white wings outspread \nThat hovered o \'er the Master \'s head. \' \' \n\n\xe2\x80\x94 Whittier, "Miriam." \n\nQUESTIONS, LESSON XXXVI \n\n1. \n\nTell us what you remember we found out about the dif- \nficulties of sailing the Mediterranean in winter, in Paul\'s \ntime. \n\n2. \nRecite to us verse 20 of the Sixty-eighth Psalm ; and bring \nsome other quotation expressing the same idea. It need not \nbe from the Bible. \n\n3. \nPaul\'s attitude toward living and dying is expressed in \nPhilippians, 1 : 21. Please read it to us. And also Phil. \n2:17. \n\n4. \nRecite to us II Timothy 4 : 7, and bring some other quota- \ntion expressing the same idea. \n\n5. \n\nShow us upon the map of Rome the Ostian and the Ap- \npian Ways. \n\n6. \nPlease recite to us I Peter 3 : 13. \n\n\n\nDEATH OF PETER AND PAUL 275 \n\n7. \nPlease recite I Cor. 15 : 58. \n\n8. \nPlease recite Gal. 5 : 1. \n\n\n\nLESSON XXXVII \n\nTHE CHRISTIAN CHURCH 64-100 AD. AND \n\nLATER \n\nAt the time Jesus died, his disciples and followers \nwere a very small band of men and women in a very \nsmall country. By the time Paul didd, the Christian \nchurch had spread until it was a force to be reckoned \nwith on all shores of the Mediterranean, and practi- \ncally throughout the civilized world of that day. \n\nAlthough there were other eminent teachers after \nPaul and his group passed away, doctrines and writ- \nings soon became of greater importance than mere \nindividuals, and the Gospels, the Revelation of John, \nand other notable books were written. \n\nThe church has had many great leaders since \nPaul, but not one who has influenced it to the same \nextent. One reason for this, aside from Paul\'s \nearnestness and strong personality, was the mere \nincrease of the church in size. That of itself \nbrought complications and even changed the nature \nof the problems with which it was confronted. A \nmoment\'s thought will make this clear. \n\nOne man, alone, on a desert island, can do as he \nwill. \n\nTwo people can get along together with very few \nrules. \n\n276 \n\n\n\nTHE CHRISTIAN CHURCH 277 \n\nA family of ten has to have more rules and to fol- \nlow them more strictly, in order to live in peace \nand comfort. \n\nA church numbering 200 must have officers, as \nthe early Christians found. \n\nA town of 20,000 has to have many regulations. \n\nA country of many million inhabitants needs still \nother kinds of law. \n\nEven during Paul\'s day new problems arose in \nthe church because of its increasing numbers. \nThese he met, in his character of great leader and \nteacher, answering questions, expounding, direct- \ning; striving always to make clear the distinction \nbetween rules and observances which after all were \nunimportant, and the great central simple truth that \nGod is God of the Hebrew and Gentile alike, a lov- \ning Father to all his children. \n\nThere is a constant tendency, in religion as else- \nwhere, away from the simple toward the complex. \nWe studied this in the religion of the Hebrews, \nwhose early belief was in a tribal God ; then in the \nGod of a nation made up of different tribes, and \nlater still in a God who had dealings with a countless \nnumber of individuals. Last of all, the worship of \nJehovah hardened into the ritualism of the Phar- \nisees with its many burdensome rules of conduct. \n\nThe teachings of Jesus threw off this crust of \nempty observances to lay stress upon our nearness \nto God, and consequently upon our responsibility \ntoward our brother men. He opened a path toward \nGod to even the humblest soul, and made it so plain \n\n\n\n278 SOME CHRISTIAN PRINCIPLES \n\nand simple that a child could understand and follow \nit. \n\nBut people love mystery, \xe2\x80\x94 particularly uned- \nucated people. There was, indeed there still is, a \nfeeling that so precious and wonderful a thing as \nreligion must be hedged about by all sorts of difficul- \nties and be very hard to attain ; that there must be \nsome sort of magic and hocus-pocus about it. So \npeople manufacture mystery where there is none, in- \nstead of recognizing the beauty and mystery of \nsimple things as very wise folk do. It is well said \nthat "a little knowledge is a dangerous thing." \n\nThrough all the long centuries of church history \nthe tendency has been to overlay the simple truth \nwhich Jesus taught with a mass of explanations, \nsome of which do not explain. Even Paul did this \nto a certain extent, for already in his epistles mat- \nters are discussed that Jesus either ignored entirely \nor treated as of minor importance. \n\nAs such a mass of explanation accumulates, the \ncentral truth becomes so covered up that in time it \nseems in danger of being quite lost. But always in \nthe past, when the critical moment has been reached, \na great reformer has arisen to clear away the rub- \nbish and point out the simple truth again, as Jesus \ndid ; as Paul did ; and as the greatest teachers since \nPaul ? s day have done. \n\nWe may venture to say that religion is this warm \nvital central truth, while theology is the mass of \nwell-meant explanation men have raised around it. \n\nConsidered merely as history, the history of the \n\n\n\nTHE CHRISTIAN CHURCH 279 \n\nChristian church is wonderfully rich and picturesque \nand varied. It may be likened to a great cathedral, \nwhich has been rising slowly through hundreds \nof years, inspired by one idea, but with ever-chang- \ning architects and styles of building. \n\nFollowing out this figure, the foundations would \nbe in the age of persecution, during which the Chris- \ntians were hunted from place to place, and had to \nlive under ground, carrying on in the darkness \ntheir worship and devotion. When, about 325 a.d., \nthe Emperor Constantine accepted Christianity, \ntheir sudden release from dread of such persecu- \ntion must have been like coming up out of the earth \ninto sunshine. The foundations of the cathedral \nwere finished. But it proved merely a change of \nproblem; the walls had yet to be laid. Centuries \nof controversy followed, \xe2\x80\x94 a season of endless dis- \ncussion and argument, and not a little fighting about \nquestions of doctrine. \n\nFrom time to time Ecumenical Councils, as gen- \neral assemblies of church dignitaries were called, \ncame together in efforts toward compromise and \nagreement. This might be likened to hewing the \nstones out of which the cathedral was being built \ninto the same general shape and size, so that its \nwalls should stand firm and true. \n\nIndeed, the first of these Councils had been held \nin Jerusalem before Paul set out on his second \nmissionary journey. You remember it was there \nhe won his victory over those conservative people \nwho thought that only good Jews should be eligible \n\n\n\n280 SOME CHRISTIAN PRINCIPLES \n\nto membership in the new church. Another famous \ngathering was the one at Nicae in 325, presided \nover by no less a personage than Constantine him- \nself. The question then was the exact relationship \nof Christ to God. As God\'s son could he be equal \nwith him in power? The Nicene Creed, still re- \npeated in many churches, was formulated at a later \ncouncil, probably well along in the 4th Century. \nThere was an Ecumenical Council in Constanti- \nnople in 381, one in Ephesus in 431; one in Chal- \ncedon in 451; with still more in the following cen- \nturies. \n\nEach of these councils was occupied with ques- \ntions which seemed of supreme importance at the \ntime, but which later generations cannot regard in \nthe same light, because the church has already \nreached and passed beyond that particular stage of \ndevelopment. You recall Paul\'s "When I was a \nchild I spake as a child, I felt as a child, I thought \nas a child." \n\nTemporal politics enter into the story of the \nchurch, because, no matter how much man may try \nto consider religion a thing by itself, it is in reality \na part of his very life, and as such colors his every- \nday acts. Through many centuries the history of \nthe church became the history of the development of \nmodern Europe. Of America as well, for the new \ncontinent entered into the story with the earliest \nSpanish and French explorers, who brought priests \nwith them to Christianize the Indians. Then came \nour own forefathers, intent on religious freedom. \n\n\n\nTHE CHRISTIAN CHURCH 281 \n\nWe, as their descendants, have our part in the \nstory too. Religion and the church are not at all \nthe same thing; but the church is what our relig- \nion makes it. Each of us has his own task, small \nthough it may be, in building the great edifice. In \nthis work the young people must take the places of \nolder ones as they drop out ; and the building they \ndo will be beautiful and lasting just -in proportion \nas they bring to it the clearest thinking of which \ntheir brains are capable, and the most loyal devotion \nthat is in their hearts. \n\nWhen we remember Paul, he looms very large \nin the church as master-builder. It has been said \nthat Jesus gave us the Christian religion, and that \nwithout Paul we should not have had the Christian \nChurch. Whether this is true or not, he laid mighty \nfoundations. We honor him for it; but most of \nall for the kind of man he was ; noble, loyal, gener- \nous, and absolutely true to his belief that God is \nthe Father of all races of men. \n\nSUGGESTIONS \n\nMap. Refer again to the map used in the very \nfirst lesson. \n\n"From the Simple to the Complex.\' y In school \nthe members of the class have probably had \nelementary biology. Some common illustration \nmay be used. \n\nBeauty and Mystery of Simple Things. To \nillustrate, use any complicated article made by \n\n\n\n282 SOME CHRISTIAN PRINCIPLES \n\nman, such as a watch, and compare it with \nsome apparently simple flower, like the daisy, when \nseen under the microscope. \n\nCathedrals. York is a good one to use as an \nexample of changing styles in architecture, since it \nbegins with a Saxon crypt. Point out the different \nstyles ; that some are not so good as those they re- \nplace, but that all were used in the pious belief that \na more glorious temple was to result from the \nchange. Photographs are easy to obtain. The little \npamphlet devoted to York in Bell\'s Cathedral Series \nis small and convenient in size, yet contains many \nillustrations. \n\nCatacombs. The teacher who has a memory of \nhis or her visit to the catacombs of Rome may draw \nupon it to good advantage. \n\nConstantine. Devote a few moments to the con- \ntrasts in his character. His recognition of the flam- \ning sign in the sky at midday. Yet he executed his \nwife and son without a qualm. \n\nLeaders Who> Were True To the Faith. "If \nthere is time to dwell on individuals, Luther\'s splen- \ndid reply at his trial must not be forgotten. \n\n"Since you seek a plain answer, I will give it \nwithout horns or teeth. Except I am convinced by \nholy scripture, or some evident proof \xe2\x80\x94 for I trust \nneither Pope nor Council \xe2\x80\x94 I am bound by the scrip- \ntures by me cited. I cannot retract, and I will not \nretract, anything; for against the conscience it is \nneither safe nor sound to act." He said this in \n\n\n\nTHE CHRISTIAN CHURCH 283 \n\nLatin, the language in which his trial was being con- \nducted. Then, breaking into his mother tongue \nhe added, "Here I stand. I cannot do otherwise. \nGod help me! Amen.\'* \n\nPeriods Picturesque alike in Church and Secular \nHistory. \n\nHoly Roman Empire\xe2\x80\x94 800-1500. \nCrusades\xe2\x80\x94 about 200 years\xe2\x80\x94 1095-1291. \nFounding of the great religious orders. \nThe Inquisition. \nThe Reformation. \n\nLESSON MOTTOS \n\n"One, with God, is a majority.\' \' \n\n"Long is the way, and hard, that out of hell leads up to \nGod." \xe2\x80\x94Milton. \n\n"This that never ends, \nStill climbing, luring fancy still to climb ; \nAs full of morals half divined as life. \n\n\n\nYour blood is mine, ye architects of dream, \nBuilders of aspiration, incomplete. \nNay, did Faith build this wonder? or did Fear \nThat makes a fetish and misnames it God? \n\n\n\nToday\'s eternal truth Tomorrow proved \nFrail as frost-landscapes on a window-pane, \n\nMeanwhile thou smiledst \n\nThe climbing instinct was enough for thee. \' \' \n\n\xe2\x80\x94Lowell, \' \' The Cathedral. \' \n\n\n\n284 SOME CHEISTIAN PRINCIPLES \n\n\n\nQUESTION, LESSON XXXVII \n\nNo lesson question has been appended, on the assumption \nthat the class will be busy preparing for whatever part it \nmay have to take in the closing exercises of the school. \n\n\n\nDeacidified using the Bookkeeper process. \nNeutralizing agent: Magnesium Oxide \nTreatment Date: June 2005 \n\nPreservationTechnologies \n\nA WORLD LEADER IN PAPER PRESERVATION \n\n1 1 1 Thomson Park Drive \nCranberry Township, PA 16066 \n(724)779-2111 \n\n\n\nLIBRARY OF CONGRESS \n\n\n\n\n\n014 500 051 8 \n\n\n\n. w\' \xe2\x96\xa0\xe2\x96\xa0\xe2\x96\xa0.,:. \xe2\x96\xa0 \n\n\'..v.: : ; \n\n\xc2\xa71 \nmsuHm \n\n\n\n\xe2\x96\xa0I \n\nmm \n91 \n\n\n\nJHII \n\nIfli \n\n.\'\xe2\x96\xa0\'"\xe2\x96\xa0;\xe2\x96\xa0\xe2\x96\xa0...: ^\xe2\x96\xa0\xe2\x96\xa0\xe2\x80\xa2\xe2\x96\xa0v--:- ; \' \n\ni|lif|\xc2\xa7H \n\n\n\n'