| Week-Day Religion |
Chapter 25 |
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Amusement is not an end, but a means. It is not life’s object, but a help on the way. It is not the goal, but the cool bower or the bubbling spring on the stiff, steep mountain side. The distinction is vital, and must not be overlooked by those who would so live as to please God.
Then, as to the kind of amusements in which we may lawfully engage there are several equally clear principles to be observed. At the very outset, whatever is in itself sinful carries its own condemnation on its face. A Christian is never to indulge in sin. No necessity of relaxation can ever give license to anything that contravenes the pure morals of the gospel. A Christian is never off duty, is never anything but a Christian. No combination of circumstances can make him blameless in violating the principles and precepts of Christianity. These are just as binding on Tuesday or Thursday evening as on the Sabbath. Amusements, as well as books, speech, business and all conduct, must be brought to the bar of the highest Christian morality.
Religion and common life are not two different and distinct things. We may not cut our existence in two parts and say, “Over this Christ shall rule, but over that he shall have no control.” True religion knows no difference between Sabbath and Monday, so far as the ethics of life are concerned. Each day brings its own specific duties, but there are not moral precepts for the one which are suspended when its sun sets that for six days a mitigated or less holy law may prevail. Holiness is to be the Christian’s dress all the week through in every hour’s conduct. All pleasures and amusements must be tested by the unvarying rule of right. The standard of perfect purity cannot be lowered.
It is the fashion to laugh at criticisms upon art and certain forms of amusement, made on moral grounds. But for a Christian there is nothing which must not be tested by the severest rules of purity. All immodest exhibitions, all improprieties of attitude which would in ordinary associations be condemned, all forms of pleasure in which lurks even the suggestion of impurity, must by this principle be excluded from the class of amusements proper for one who would closely follow Christ.
A further test which seems just and reasonable is a reference to the spirit of Christ’s own life. This is to be the Christian’s guidance in all things. His earthly life is the copy set for us. It is a safe and true thing to test every separate act and to ascertain our duty in every uncertain moment by asking what Christ would do if he were in our place. All life is following him. Where he will not lead us we cannot follow. As we have seen, he does not frown upon pure and innocent pleasures. He went himself, when he was on the earth, to places of enjoyment and festivity. He attended a marriage feast and contributed to the gladness of the guests. He accepted invitations to family feasts. There is not a trace of asceticism in all the story of his life. And he would do the same if he were here now. Pleasures that are pure, innocent and helpful, or that contribute to the joy and good of others, he would enjoy. And what he would do if he were in our place, we, as his followers, may do. But there are amusements in which we may be sure he would not indulge. A tender spiritual instinct will readily discriminate between those in which he would and those in which he would not engage. This seems a reasonable and legitimate test for us, his followers.
Then there is another test. The one great business of life is character building. The aspiration of every earnest Christian is to grow every day in holiness and spirituality. This motive is to rule all life. Our business, our associations, our friendships, are to be chosen with reference to this one object. Anything that tarnishes the lustre of our spirituality, or hinders the development of our Christian graces, or breaks the inner peace of our hearts, or interferes with our communion with God, is harmful and must be excluded from among the circumstances of our lives.
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