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of the adventurer, or by the spirit of the Puritan? Shal we regard wealth as a means of enjoyment and commercial power, as a plaything to be used in the game of personal ambition? or shall we treat the fortunes which come into our hands as a trust to be exercised for the benefit of the people, rigidly abstaining from its abuse ourselves, and unsparingly refusing to associate with others who abuse it? No American has a right to claim a share in the glory of the Pilgrim Fathers if he has any doubt concerning his answer. Let us throw ourselves, heart and soul, on that side of the industrial question which proves us worthy of Puritan ancestry, the side which regards wealth as a trust, to be used in behalf of the whole people and in the furtherance of the purposes of God's government.

THE SYMMETRY OF LIFE.

PHILLIPS BROOKS.

Extract from an Address to Young Men.

There are three directions or dimensions of human life to which we may fitly give these three names, Length and Breadth and Height. The Length of a life, in this meaning of it, is, of course, not its duration. It is the rather the reaching on and out of a man, in the line of activity and thought and self-development, which is indicated and prophesied by the character which is natural within him, by the special ambitions which spring up out of his special powers. It is the push of a life forward to its own personal ends and ambitions. The Breadth of a life, on the other hand, is its outreach laterally, if we may say so. It is the constantly

diffusive tendency which is always drawing a man outward into sympathy with other men. And the Height of a life is its upward reach towards God; its sense of childhood; its consciousness of a Divine Life over it with which it tries to live in love, communion and obedience. These are the three dimensions of a life, — its length and breadth and height, - without the due development of all of which no life becomes complete. The life which has only length, only intensity of ambition, is narrow. The life that has length and breadth, intense ambition and broad humanity, is thin; it is like a great, flat plain, of which one wearies, and which sooner or later wearies of itself. The life which to its length and breadth adds height, which to its personal ambition and sympathy with men, adds the love and obedience of God, completes itself into the cube of the eternal city and is the life complete.

Think for a moment of the life of the great apostle, the manly, many-sided Paul. "I press toward the mark for the prize of my high calling," he writes to the Philippians. That is the length of life for him. "I will gladly spend and be spent for you," he writes to the Corinthians. There is the breadth of life for him. "God hath raised us up and made us sit together in heavenly places in Christ Jesus," he writes to the Ephesians. There is the height of life for him. You can add nothing to these three dimensions when you try to account to yourself for the impression of completeness which comes to you out of his simple, lofty story.

We need not stop with him. Look at the Lord of Paul. See how in Christ the same symmetrical manhood shines yet more complete. See what intense ambition to complete

His work, what tender sympathy with every struggling brother by His side, and at the same time what a perpetual dependence on His Father, is in Him. "For this cause came I into the world." "For their sakes I sanctify myself.” "Now, O Father, glorify Thou me." Leave either of those out and you have not the perfect Christ, not the entire symmetry of manhood.

If we try to gather into shape some picture of what the perfect man of heaven is to be, still we must keep the symmetry of these his three dimensions. It must be that forever before each glorified spirit in the other life there shall be set one goal of peculiar ambition, his goal, after which he is peculiarly to strive, the struggle after which is to make his eternal life to be forever different from every other among all the hosts of heaven. And yet it must be that as each soul strives towards his own attainment he shall be knit forever into closer and closer union with all the other countless souls which are striving after theirs. And the inspiring power of it all, the source of all the energy and all the love, must then be clear beyond all doubt; the ceaseless flood of light forever pouring forth from the self-living God to fill and feed the open lives of His redeemed who lived by him. There is the symmetry of manhood perfect. There, in redeemed and glorified human nature, is the true heavenly Jerusalem.

I hope that we are all striving and praying now that we may come to some such symmetrical completeness. This is the glory of a young man's life. Do not dare to live without some clear intention toward which your living shall be bent. Mean to do something with all your might. Do not add act to act and day to day in perfect thoughtlessness,

never asking yourself whither the growing line is leading. But at the same time do not dare to be so absorbed in your own life, so wrapped up in listening to the sound of your own hurrying heels, that all this vast pathetic music, made up of the mingled joy and sorrow of your fellow-men, shall not find out your heart and claim it and make you rejoice to give yourself for them. And yet, all the while, keep the upward windows open. Do not dare to think that a child of God can worthily work out his career or worthily serve God's other children unless he does both in the love and fear of God their Father. Be sure that ambition and charity will both grow mean unless they are both inspired and exalted by religion. Energy, love, and faith, those make the perfect And Christ, who is the perfectness of all of them, gives them all three to any young man who, at the very outset of his life, gives up himself to Him.

man.

INDEX.

[Numerals refer to pages.

Names of authors are in small capitals.

Titles of selections are in italic.]

ABBOTT, LYMAN, 8, 60, 235, 240.
Address, atmosphere of, 100; mas-
tery of, 14; paragraphs of, 10;
perspective of, 9; preparation of,
9-16; selection of, 9; theme of,
10.

CICERO, 4, 38, 99.

Circumflexes, the, 68-70; defini-
tion, 68; usage, 69.
Climax, 94.
Columbus, 211.
Compass of voice, 37.

Alamo and the New South, The, Conservatism, 11.

138.

America, 55.

Conversation, the basis of the
best public speaking, 7, 131.

America and International Peace, CORSON, HIRAM, 5, 54, 127, 128.

159.

America a World Republic, 156.
American University and American
Citizenship, The, 140.
Articulation, exercises in, 32–35.

Bearing toward audience, 115.
BEECHER, 72.

BEVERIDGE, ALBERT J., 148, 156.
BLAINE, JAMES G., 190.

Books, A Talk on, 161.

CURTIS, GEORGE WILLIAM, 11, 52,
63, 69, 82, 84, 100, 199.

DANIEL, JOHN W., 183.
Delivery, preparation of an ad-
dress for, 9-16; style of, 131-
133.

Democracy and Education, 233.
DEMOSTHENES, 67.

DEPEW, CHAUNCEY M., 60, 211.
DOWDEN, EDWARD, 136.

Breathing, 20; exercises in deep DRUMMOND, HENRY, 161.

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Earnestness, 102-109; essentials
of, 102; not to depend upon the
occasion, 104; relation of, to tech-
nique, 107; the expression of char-
acter, 108; the gauge of success,
102.

Earnestness, physical, see Phys-
ical Earnestness and Gesture.
EMERSON, RALPH WALDO, 50, 69,
108, 109.
Emphasis, 45-58; faults of, 54;
importance of, 48; pause-empha-
sis, 45; rules of, 49-54; stress-
emphasis, 46; time-emphasis, 46.

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