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to Greek art and letters, and to Roman law. And this is another illustration of the advantage or necessity of the fusion of races.
To answer the question, "Which stratum or class in the community or world at large is heir to the futwe must seek the one which is still to a large extent generalized. It must be maintaining, in a sound body, a steady, even if slow, advance of all the mental powers. It will not be remarkable for the high development or lack of any quality or power; it must have a fair amount of all of them well correlated. It must be well balanced, "good all around," as we say. And this class is evidently neither the highest nor the lowest in the community, but the "common people, whom God must have loved, because he made so many of them."
They have, as a rule, fair-sized or large families. Their bodies are kept sound and vigorous by manual labor. They are compelled to think on all sorts of questions and to solve them as best they can. They have a healthy balance of mental faculties, even if they are not very learned or artistic. They are kept temperate because they cannot afford many luxuries. Their healthy life prevents an undue craving for them. They help one another and cultivate unselfishness. The good old word, neighbor, means something to them. They have a sturdy morality, and you can always rely upon them in great moral crises. They are patriotic and public-spirited; they have not so many, or so enslaving, selfish interests. They have always been trained to self-sacrifice and the endurance of hardship; and heroism is natural to them. They have a strong will, cultivated by the battle of daily life. And among them religion never loses its hold.
But what of our tendencies to specialization in education and business? Are these wrong and injurious? Specialization, like great wealth, is a great danger and a fearful test of character. It tends to narrowness. If you will know everything about something, you must make a great effort to know something about, and have some interest in, everything. The great scholar is often anything but the large-minded, whole-souled man which he might have become. He has allowed himself to become absorbed in, and fettered by, his specialty until he can see and enjoy nothing outside of it. There is no selfishness like that of learning.
We can accomplish nothing unless we concentrate our efforts upon a comparatively narrow line of work. But this does not necessitate that our views should be narrow or our aims low. Teufelsdröckh may live on a narrow lane; but his thoughts, starting along the narrow lane, lead him over the whole world. The narrowness of our horizon is due to our near-sightedness.
But the only absolutely safe specialization is the highest possible development of our moral and religious powers. For their cultivation only enlarges and strengthens all the other powers of body and mind. "But," you will object, "does religion always broaden?" Yes. That which narrows is the base alloy of superstition. But a religion which finds its goal and end in conformity to environment, character, and godlikeness can only broaden.
But there is the so-called "breadth" of the shallow mind which attempts to find room at the same time for things which are mutually exclusive. God and Baal, right and wrong, honesty and lying, selfishness and
love, these are mutually exclusive. You cannot find room in your mind for both members of the pair at the same time. You must choose. And, when you have chosen, abide by your choice. A ladleful of thin dough fallen on the floor is very broad. But its breadth is due to lack of consistency. Better narrowness than such breadth.
But while individual specialization may be safe for the individual, and beneficial to the race, the race which is to inherit the future must remain unspecialized. It must not sacrifice future possibilities to present rapidity of advance. And the common people are advancing safely, slowly, but surely. Wealth and learning become of permanent prospective and real value only when they are invested in the masses. They are the final depositaries of all wealth-material, intellectual, moral, and religious. Whatever, and only that which, becomes a part of their life becomes thereby endowed with immortality. Will we invest freely or will we wait to have that which we call our own wrested from us? If we refuse it to our own kin and nation, it will surely fall to foreigners. "God made great men to help little ones.
The city of God on earth is being slowly "builded by the hands of selfish men." But the builders are becoming continually more unselfish and righteous, and as they become better and purer its walls rise the more rapidly.
THE TEACHINGS OF THE BIBLE
We have studied the teachings of science concerning man and his environment, let us turn now to the teachings of the Bible. And though eight chapters have been devoted to the teachings of science, and only one to the teachings of the Bible, it is not because I underestimate the importance of the latter. It is more difficult to clearly discover just what are the teachings of Nature in science. The lesson is written in a language foreign to most of us, and one requiring careful study; and yet once deciphered it is clear. Science attains the laws of Nature by the study of animal and human history. But this record is a history of continually closer conformity to environment on the part of all advancing forms. The animal kingdom is the clay which is turned, as Job says, to the seal of environment, and it makes little difference whether we study the seal or the impression; we shall read the same sentence. Environment has stamped its laws on the very structure of man's body and mind. And the old biblical writers read these laws, guided by God's Spirit, in their own hearts, and in those of their neighbors, and in their national history, as the record of God's working, and gave us concrete examples of the results of obedience and disobedience. Hence the teaching of the Bible is always clear and unmistakable.
The Bible treats of three subjects-Nature, Man, and God-and the relations of each of these to the others. I have tried to present to you in the first chapter the biblical conception of Nature and its relation to God. In its relation to man it is his manifestation to us, and, in its widest sense, the sum of the means and modes through which he develops, aids, and educates us. And in this conception I find science to be strictly in accord with scripture.
Now what is the scriptural idea of man? Man interests us especially in three aspects. He is a corporeal being; he is an intellectual being; he is a moral being, with feelings, will, and personality.
Man's body. Plato considered the body as a source of evil and a hindrance to all higher life. And Plato was by no means alone in this. The Bible takes a very different view. Neglect of the body is always rebuked. The only place, so far as I can find, where the body is called vile is where it is compared with the glorious body into which it is to be transformed. "Your bodies," writes Paul to the Corinthians, members of Christ," "temples of the Holy Ghost." But the Bible teaches that the body is to be the servant, not the ruler, of the spirit. "I keep under my body, and bring it into subjection," continues Paul. Here again science is strictly in accord with scripture.
Man is an intellectual being. I need not quote the praises of knowledge in the Old Testament. They must be fresh in your mind. But the practical Peter writes, "giving all diligence add to your faith virtue; and to virtue knowledge." And Paul prays that the love of the Ephesians may " abound more and more in knowledge and in all judgment." But the important