The True Socialism

BY JOHN M. JOHNSTON, M.B., Ch. B.

THE subject brought before us needs no apology for its presentation to the minds of the people, because in these days we hear a good deal concerning a socialism which does not ring true to the infallible hammer of the Scriptures. To investigate the “True Socialism” we must divest our minds of all political creeds, and turn on the searchlight of Christian principles and criticism, in an endeavour to enlighten the darkness caused by the numerous conflicting beliefs at present in vogue.

To-day is but a milestone in the march of the human race towards its eternal destiny, and tracing the progress of mankind through the changing ages, from the beginning of historic time, we find that, in the eyes of men, the great dominating factor written across

the page of history is embodied in one word “civilisation.” To some, this is a word glorious and praiseworthy, a tribute to the attainments of man in climbing the heights of moral and intellectual respectability. To others, for example, such races as the North American Indians, it is viewed with less exuberant imagination, nay, even with scowling anger and contempt, as being the introduction of foreigners’ evils into a hithertofore complacent, undisturbed, and simple economy. One has only to look at the civilisation history of these bronze men of the West to realise the potency for evil when civilised vices, such as strong drink and gambling, creep into the very souls of a primitive but virile race. How many of those magnificent specimens of humanity have doomed themselves and their posterity to moral degradation and abject servility by succumbing to the lusts of the flesh, the lusts of the eye, and the pride of life, when the white man opened up the way? Nevertheless, civilisation has been a mark of any national advancement, and one result of this is that the individual man no longer exists, with his family, entirely on the results of his own labours, by his own skill and dexterity. Communities have arisen, wherein labour has become divided into manual and intellectual, either separately or combined. The sum total of the results of these apportioned labours expresses directly the material prosperity of the combine, be it country, shire, or town. In other words, the people have been divided into groups, each trained in a special vocation, trade, or calling.

Inevitably it has followed, in the consuming desire for efficiency, that educational development in the arts and sciences has widened out to all classes of the people, and man now has naturally and correctly turned to conquer a new world, namely, to improve the conditions of his fellow-man according as he is enabled. One must admit in the conscience that the great driving force behind all this spirit of fellowship is the divine precept, “Love thy neighbour as thyself.” Hence, without opening any dictionary, one can accurately and comprehensively define true socialism as “the betterment of all classes”; not the advancement of any one section to the detriment of another, and not the supposition of a social scale introducing the idea of a “society”; but taking all humanity in the light of God’s most holy law as fallen creatures, to whom the eternal command has gone forth to glorify God and to enjoy Him for ever. This is the basis of true socialism; to-day

it is disregarded for many supposed reasons, but fundamentally because it is unpalatable to the consciences of our enlightened age.

It has been the lot of the writer, in professional and leisure-hour wanderings, to come in contact with all grades of people, meeting them in a high degree of intimacy and confidence, and seeing in their natural and unvarnished state the material conditions under which they live, and the mental outlook bounding their horizon. It is unavoidable, therefore, that he should hear and see from the inner and outer aspects, a good deal of the popular idea of socialism and socialists; and that he should compare and contrast such facts, gathered not from controversial press reports, but from the root source in the minds of the people, with the fundamental teaching already mentioned. A few facts may be stated here.

In these days there is a most noticeable fact that the people are in a seething ferment of class hatred; a fierce pent-up passion separates the poorer people from the rich, and the flame has been fanned into alarming proportions by men who can be reckoned as nothing but unprincipled political adventurers. There is a great mass of the teeming millions of our big cities living in squalor and misery; cleanliness is unknown except in a jeering sense as being the affectation of the proud. Families living on parish relief schemes simply cannot afford to indulge in the luxury of soap and water to maintain a clean house, although too frequently they partake of the blandishments of the public-house and the book-maker. Again there are homes where life has to be carried on by the mere pittance of our labour propagandists, where an unclean poverty is manifest; and yet from the doors of some of these houses on Saturday and Sabbath evenings there issue forth streams of gaily-bedecked young men and women, some of whom show a taste for dress beyond the purse of the average business man of the city. In the thickly populated parts there are homes which wrench an unasked sympathy. How can one describe the dingy, dark closes, doors repaired with sacking, the odour, foul and dank, of neglected human flesh; eight or more persons living in a room 20 feet square; morality unknown, the care of body and soul despised? Yet, what of the hours spent in the streets, betting, drinking, and worse? What of poor creatures lying on beds of sickness, with dull apathy of mind and lifeless, vacant stare, while the breadwinners waste precious hours declaiming at re-

volutionary gatherings with a frenzy and zest worthy of the French Jacobins of 1789? What of a baby born into a home on a Sabbath morn—a poor, tiny, soft, helpless mite—not a stitch of proper clothing to be had, because what was made or purchased for its coming passed into the hands of a pawnbroker to obtain the price of Saturday’s liquor? This is fact, not fiction. It is to be emphasised that such cases do exist and are not a few in number. It must not be imagined, however that the writer is a protagonist of these poor people, but rather that he is decisively antagonistic to the present systems which are conducive to such conditions. One cannot pass from this without remarking upon the other side of poverty. There is the heart-rending picture of willing and earnest spirits unable to make ends meet through inadequacy of material means; when many stout hearts are overwhelmed in the waters of poverty and unemployment, the first step towards the breaking of the moral fibre and the precipitate fall downhill into the slough of despond.

What are the forces produced by our civilisation to combat the social evils such as these of our times? From the era of the Greek philosophers, men have written and stormed with well-nigh fanatical zeal; civil wars have arisen from tyranny and oppression; the street-corner orator of to-day preaches revolution, but is only the modern incarnation of the Robespierres and Marats of the 18th century. There are two large schools now in existence, the Idealists and the Rationalists. The former are men who in a disinterested way put before their fellows a loftier standard of life, a goal which to their brothers is unattainable; they are classified mainly as dreamers as Joseph was by his brethren. The rationalists on the other hand, hold that deeds are more powerful than words, and that action, prompt and drastic, must sweep out of the way whatever stands in the path as a hindrance to the achievement of their object. Here we have the position of the modern Socialists. As men they represent the grouping together of some fervent but level-headed men with others who are tired of moss-grown methods of government; and in addition, not a few, who having broken the laws of the country and masters, are savagely attacking the system which condemns them as transgressors of duty. They have decided that the old order must go. All power must be put in their hands unreservedly, following which in a short time they will purge the land from all that soils and offends. Any person or creed which stands in the way is ruthlessly

to be shattered. The world will see the glory attendant on a democratic reformation. In short, the Socialist policy is to be an aggressive attack from without. With a sweeping destruction of all law and order, followed by a building up on the smoking ruins of an obsolete Britain, of a magnificent edifice of “Liberty, Fraternity, Equality.” Unemployment shall no longer exist. Homes shall be established for all in comfortable houses. Weekly incomes shall be such that every working man shall be enabled to partake of all the luxuries (and vices) hithertofofe the possession of his rich taskmasters. Let me quote from a Socialist daily newspaper part of an appeal to the populace:—”Smash once and for all the forces of reaction—Sweep aside the humbug, the lies, the false promises designed to keep Britain the paradise of the profiteer and the hell of the worker.” There it is in a nutshell.

The political juggernauts have spent days and nights nobly battling for the cause of their poorer fellows. How? By hurling at each other the bitterest of revilements, the heaviest of satire, the sullen fury of hate and anger. By fair means or foul their opponents have been held up as traitors, ogres, and blackguards. It must be stated here that Socialist politicians who presume to rule the greatest nation and empire in the world, have stooped to epithets and language which condemn them as wholly incapable of ruling even their own passions and tongues. The people for whom all this was done have stood by knowing that they will be the property of the victors, and have no doubt fed greedily upon the lavish juicy promises of their Socialist champions. These men of the people, they say, are the true rulers of the country, and are fountains of wisdom. But wait, my friend, “the fear of the Lord is the beginning of all wisdom” (Prov. ix. 10), and “He that ruleth over men must be just, ruling in the fear of God” (II. Sam. xxiii. 3). Let us leave this head dealing with modern Socialists by applying these scathing indictments of the party who would have power, yet who teach and preach that there is no God: who willingly would crush the name of Christ out of men’s minds: who know in their consciences that the Bible is their most merciless denouncer: and who have in their ranks several ordained ministers. Friends, “be not deceived, God is not mocked” (Gal. vi. 7). Retribution will surely follow.

One must come to the conclusion that all the schemes based upon such principles as these men have

must inevitably perish. The element of self and party gain dooms such projects to failure. God’s glory is never thought of. Man cannot pull his brother out of the lake of poverty and misery while he himself is held fast in the miry clay of his own lusts. A greater Power than he must be invoked to use man as the means; that Power which at the beginning was stated to be the basis of all true socialism. Moreover this Power, God Himself has given to us a guide in our way along the path of true socialism—the Bible; there in language so sweet and simple, so complete and comprehensive, is expounded the doctrine of true socialism. It cannot be said that Jesus Christ by His teaching was the “greatest Socialist that ever lived,” as some men in the world to-day state. One shudders to mention the adorable Son of God in the same breath as the word Socialist. He never sanctioned the doctrines of Communism, class-hatred, and strife, and revolution. When asked, “Is it lawful to give tribute to Caesar or not?” the Divine reply came swiftly and decisively—”Render to Caesar the things that are Caesar’s, and unto God the things that are God’s” (Mark xii. 14). Is this not a command to respect the lawful sovereign and those placed in authority over us? Christ, my friends, is the only Being who gave to us means whereby the betterment of all classes can be accomplished. Note the difference between the method of puny man and that of the King of kings. The Socialist wants to destroy then to build up, regarding the people as one mass. Christ takes each individual separately, and builds from within a new structure of grace, the old tower of sin and the flesh on the outside crumbling to pieces, and by His Sovereign Power there arises a brotherly love binding poor sinners together with bonds unbreakable by any man.

Here then, through grace, is the line of approach to draw all men into a commonwealth of brotherhood, where, though the poor shall always be with us, discontent shall be swept away, and misery alleviated. The barriers between high and low shall be broken down. Each man shall receive the respect due to him, and shall respect both superiors and inferiors, recognising them not as distrustful enemies, but as fellow-sinners with a common interest in Christ.

Social reform is not to be condensed into pounds, shillings, and pence, and must constitute a vital instinct of neighbourly concern about the moral welfare and spiritual purity of the people. It is of no avail to grant the inhabitants of our slums an increase of material

possessions without first educating them that all mercies come from on High. This can only be achieved by opening up to these poor souls, by example and precept, the message of the Gospel; the Word in its purity has never sounded in their ears; the knowledge of their state by nature and the estate attainable through Christ is unknown to them. How many of us have allowed one word concerning Christ and Him crucified to pass from our lips with the hope that it may find root in the heart of our fellow sinner? Let us not regard the poor with loathing and disgust, a sentiment too frequently found among us as a generation. How much better are we in ourselves—who amongst us will cast the first stone? A piece of bread and a cup of water, served with a word of the Gracious Promise is a richer gift than money grudgingly bestowed, and will awaken a poor, world-beaten heart sooner than a slammed door. For their sakes also beware of these ravening wolves in sheeps’ clothing who are undermining the foundations of our country’s existence; anti-Christ is stalking among us, a canker in our bosoms. Therefore, while we must strive to sweeten our beloved land, let us make our own calling and election sure.

“And whosoever shall compel thee to go with him a mile, go with him twain.” “Give and it shall be given unto you; good measure, pressed down, and shaken together, and running over, shall men give unto your bosom. For with the same measure that ye mete withal it shall be measured to you again.”

Searmoinean leis an Arramach Elongbas MacMhaolain.

Searmoin IX.

Ephesianaich, iii. Caib., 19 Rann.

“Agus air grádh Chriosd aithneachadh, a chaidh thar gach uile eòlas.”

(Air a leantuin o t.-d. 350.)

Bha na h-Ephesianaich, a dh’ ionnsuidh an do sgiobh an t-Abstol Pòl an lithir so, a thaobh naduir nan “Cinnich aineolach, as éugmhais dòchais, agus gun Dia anns an t-saoghail.” Bha iad eòlach air iodholaibh, agus a dean-amh seirbhis do iodholaibh; ach bha iad aineolach air an fhiar Dhia, air slighe na slàinte, agus air Slànuighear an t-saoghail. Bha iad “a gluasad a réir gnàtha an t-saogh-

ail so, a réir uachdarain cumhachd an athair, an spioraid a tha ‘g oibreachadh ann an cloinn na h-eas-umhlachd; ach bha iad anns an dorcha mu thimchioll gràdh do-labh-aírt Chriosd, gus an d’ fhiosraicheadh iad le solus an t-soisgeil. An uair a dhealraich solus an t-soisgeil ‘na’ ‘measg, bha gràdh Chriosd air fhoillseachadh, agus an uair a bha minstreileachd an t-soisgeil air a deanamh éifeachd-ach, chum slàinte an anama, bha ‘n gràdh so, cha ‘n e mhain air fhoillseachadh o’ ‘n leth a mach, ach air a dhort-adh ann ann eirdheachaibh trid an Spioraid Naoimh, ion-nus gu robh eolas spioradail aca air, ann an tomhas éigin, o am faireachdainn féin. Gidheadh, cha d’ rainig iad fathasd air an tomhas do eolas air nithe spioradail a bu mhiann leis an Abstol, agus uime sin bha e tagair gu dur-achdach, gu deonaichadh Dia dhoibh tomhas a b’ àirde, chum ‘s “gu ‘m biodh iad comasach, maille ris na naomb-aibh uile, air a thuigsinn, ciod e leud, agusfad; agus àirde, agus doimhne; agus air gràdh Chriosd aithneachadh, a chaidh thar gach uile eolas.”

Ann an labhairt o na briathraibh so, bheir mi fa’near,

I. An doigh anns an d’ fhoillsich Criosd a ghràdh d’ a eaglais.

II. Labhraidh mi air cuid do bhuaiddhibh a ghràidh so, a tha dearbhadh gu ‘n deachaidh e thar gach uile eolas.

III. Gur e dleasdanas deiscioibuil Chriosd, a bhi gu dûr-achdach ag iarradadh tomhas àrd do eolas air a ghràdh so.

I. Tha mi ‘n toiseach gu bhi toirt fa’ near, an doigh anns an d’ fhoillsich Criosd a ghràdh d’ a eaglais.

1. Anns a cheud àite, feudaidh gràdh a bhi ann an cridhe aon neach do neach eile, cuid a dh’ ùine mu ‘m bheil e ga fhoillseachadh. Tha so gu tric a tachairt anns an t-saoighal a ta làthair,—tha gràdh gu tric ag oibreachadh cuid a dh’ ùine, no ‘s maith dh’ fheudta, ùine fhada, ann an cridhe neach, mu ‘m bheil e ga fhoillseachadh,—ga dheanamh aithnichte do chuspair a ghràidh. Air an amhuiil cheudna, bha gràdh d’ a eaglais ann an cridhe Chriosd, ùine fhada mu ‘n robh ‘n gràdh so air fhoillseachadh. Ghràdhaich Criosd a mhuinntir a thug an t-Athair dha, le gràdh siorruidh; bha iad air a chridhe, seadh, ann a chridhe, mar chuspairean gràidh, o bhith-bhuantaechd. “Mun do dhealbhadh an talamh, mun d’ thugadh reachd do ‘n fhairge, mun robh bith aig creutair air bith faicsin-neach na neo-fhaicsinneach, bha Criosd a deanamh gair-deachas ann an ionadaibh-àitichte na talmhainn, agus bha ‘thlachd maille ri cloinn nan daoinne.” Tha e soilleir o na briathraibh so, a bha air an deachdadh leis an Spiorad Naomha, gu robh gràdh d’ a phobull taghta a gluasad, ‘s a ag oibreachadh air doigh dhiomhair, ann an cridhe ‘n

Tigearn Iosa Criosd, mun do leaghadh bunait an domhain. Ach cha ‘n fheudadh e ghràdh fhoillseachadh do ‘n chruitheachd mu ‘n robh a chruitheachd ann, cha ‘a fheudadh e ghradh fhoillseachadh do shloichd Adhamh, mu ‘n robh siochd aig Adhamh. ‘S ann ‘an deigh do Adhamh a bhi air a chruthachadh, agus an deigh dha, mar an ceudna, tuiteam gu staid’ peacaidd agus trúaighe a bha gràdh do-labhairt Criosd air fhoillseachadh. Gidheadh, cha ‘n ann an uair a chruthaich e ‘n duine, na ‘n uair a thuit an duine, na ‘n uair a thainig e féin a dh’ ionnsuidh an t-saoghail, a thòisich a ghràdh, ach o bhith-bhuantachd, no mar is fearr a dh’ fheudar a ràdh, tha ‘ghràdh d’ a phòbull gun toiseach, gun deireadh, an ” ni ceudna, an dé, an diugh, agus gu siorruidh.”

1. Dh’ fhoillsich Criosd a ghràdh d’ a phòbull, le nadur a phòbull, le nadur na daonnachd a ghabhail air féin, ann an ceangal do-dhealachaidd ri nadur na Diadhachd. An uair a bha Mac Dhé air fhoillseachadh anns an fheòil, bha ni nuadh air a dheanamh air thalamh, ni a bhuineas do dhiomhaireachd mhòir na Diadhachd, agus a bhios ‘na aobhar iongantais agus aoibhneis, do ainglibh, agus do dhaoinibh, trid saoghal nan saoghal. Bha ‘n Tì ” a bh’ ann an cruth Dhé, agus nach do mheas ‘na réubain e féin a bhi comh-ionann ri Dia,” air a sgeadachadh le nadur na daonnachd, air faghail ann an cruth mar dhuine, agus air irioslachadh gu duslach a bhàis, chum a phòbull àrdachhadh gu glòir, onoir, agus neo-bhàsmhoireachd anns an t-saoghal ri teachd. Bha nadur na daonnachd air àrdachhadh gu inbhe, agus sonas ro-mhòr, le bhi air a ghabhail ann an dàimh cho diomhair agus dlùth ri nadur na Diadhachd, ann am pearsa Criosd; ach ‘s ann do bhrigh gu ‘n do ghràdnaich Dia air doigh ro-iongantach an nadur so. An uair a roghnaich Ahasuerus Ester mar mhnaoi, agus a bha i air a ceangal ris anns an dàimh phosda, tha e soilleir gu robh i air a h-àrdachhadh gu inbhe, agus onoir, seachad air gach òigh eile bh’ ann an roighachd Phersia. Ach e’ ar son a roghnaich Ahasuerus Ester, agus a dh’ àrdaich e i air an doigh so? Nach ann do bhrigh gu ‘n do ghràdhaich e i os ceann gach neach eile bh’ ann a roighachd gu h-iomlan? C’ar son a chaidh Criosd seachad air nadur nan aingéal, agus a ghabh e nadur na daonnachd air féin? Nach ann do bhrigh gu ‘n do ghràdhaich e ‘n nadur so os ceann nadur gach creutair eile air neamh agus talamh? Bha Ester ‘na dilleachdan, gun athair, gun mhaithair, gun inbhe, gun stòras, an uair a ghràdhaich Ahasuerus i. ‘S ann an deigh do ‘n duine tuiteam, agus do nadur na daonnachd a bhi air a thruailleadh, agus air a lomadh d’ a cheud ghloir, agus d’ a

mhaise, a ghabh Criosd an nadur so air féin; agus le so a dheanamh, thaisbean e gràdh do ‘n chinneadh dhaonna a “chaidh thar gach uile eolas.”

1. Dh’ fhoillsich Criosd a ghradh d’ a eaglais, le fhuil a dhortadh, agus le bheatha leagadh sios mar eiric air a son. Tha e fior, gu ‘n d’ fhoillsich Criosd a ghràdh d’ a eaglais, fada mun d’ fhuiling e ‘m bàs air a son; thug e iomad dearbhadh air a ghràdh d’ a phobull o thoiseach an t-saoghail; ach tha na sgriobtuirean a labhairt mu thimchioll a bhàis, mar an dearbhadh is mo,—a’s iongant-aich a fhuair an saoghal a riamh, air a ghràdh do pheac-aich chaillte. “Gràdh is mo na so, cha ‘n ‘eil aig neach sam bith, gu ‘n leagadh duine anam sios air son a chàirdean.” Feudaidh gràdh d’urachdach a bhi aig aon neach do neach eile, agus feudaidh e ‘ghràdh a thaisbean-adh air iomad doigh, gun a bheatha leagadh sios air son cuspair a ghràidh. Bha gràdh d’urachdach aig Iacoib do Rachel, agus thaisbean e ‘ghràdh dhi air iomad doigh; gidheadh, cha do leag e sios a bheatha air a son. Bha gràdh d’urachdach air Ionatan do Dhaibhidh agus thais-bean esan a ghràdh air iomad doigh, mar an ceudna, gidheadh, cha do leag e sios a bheatha air son Dhaibhidh. Ach thug gràdh Chriosd barrachd air gràdh Iacoib, agus air gràdh Ionatain,—oir leag esan sios a bheatha air son cuspair a ghràidh. An uair a tha gràdh co mòr aig aon charaid do charaid eile, as gu bheil e toileach a bheatha a leagadh sios air a shon, tha e toirt an dearbhadh is mo air gràdh, is comasach aon chreutair anns a chruitheachd, a thabhairt do chreutair eile. “Gràdh is mo na so cha ‘n ‘eil aig neach sam bith.” A nis, ‘s e so an dearbhadh air a ghràdh a thug Criosd d’ a eaglais; thug e ‘n dearbhadh a bu mho a dh’ fheudadh e, le e féin a thoirt mar iobairetich air a son. Ghràdhaich e phobull ni bu mho na ghràdhaich e bheatha féin,—ghràdhaich e iad air a leithid a dhoigh, as gu robh e toileach saorsa agus sonas a cheannach dhoibh-san, ciod air bith a chosdadh iad dha féin; bha e toileach e féin irioslachadh, fhuil féin a dhortadh, agus bàs maslach a chroinn-chéusaidh fhuilang, chum ‘s gu ‘n rachadh iadsan thairis o bhàs gu beatha. Agus tha ‘m bàs amhgharach a dh’fhuiling e air son a phobull, cha ‘n e mhain ‘na dhearbhadh soilleir air a ghràidh, ach’ a molladh a ghràidh, agus ga dheanamh ‘na aobhar iongantais, o linn gu linn, ann an suilibh a shluagh.

2. Tha Criosd a taisbeanadh a ghràidh d’ a phobull, le bhi gan ionnlaid o am peacaidh ‘na fhuil féin, agus gan deanamh ‘nam pobull sonruichte do Dhia. “Ghràdhaich Criosd an eaglais” a deir an t-Abstol, “agus thug se e

féin air a son, chum gu ‘n naomhaicheadh, agus gu’n glanadh e i le ionnlaid an uisge tre ‘n fhocail; agus chum gu ‘n cuireadh e ‘na làthair féin i, ‘na h-eaglais ghlormhoir, gun smal, gun lochd.” Tha pobull taghta Dhé, a thaobh nadur, co ciontach, neo-ghlan, ri muinntir eile, tha iad fo ‘n diteadh cheudna, fo ‘n mhallachadh cheudna, agus buailteach do ‘n pheanas cheudna, d’ am bheil muinntir eile buailteach; tha iad gu nadurra ‘nan cloinn feirg eadhon mar chach. Gidheadh, bha iad uile air an taghadh le Dia chum släinte, agus air an orduchadh chum beatha mhaireannach. Agus chum an deanamh iomchuidh air son na h-oighreachd neamhuidh, tha ‘n Tighearn Iosa Criosd, le a fhocal, agus trid oibreachaidh a Spioraid, gan dûsgadh, gan beothachadh, agus gan tarruing a dh’ ionnsuidh an tobair a dh’ thosgail e féin, chum peacadh, agus neo-ghloin a thoirt air falbh; agus tha e mar an ceudna, a coimhlionadh rùn siorruidh a ghràidh d’ an taoibh, le bhi gan ionnlaid tre chreidimh anns an tobar so.

An uair a tha mathair chaoinn a faicinn leanamh d’ am bheil mór thlaechd aice, a tuiteam ann an clabar, agus gu mór air a shalachadh, cha ‘n ‘eil i tionndadh uath, no g àicheadh a leinibh gu tur, do bhrigh gu bheil e nis ‘na creutair salach; ‘s ann a tha ‘n gràdh a th ‘aice d’ a leanabh, ga brosnachadh gu thoirt a dh’ ionnsuidh soitheach ionnlaid, chum a lamhan, a chosan, a cheann, agus a thrusgan a ghlanaadh o gach smal. Air an amhuil cheudna, tha gràdh Chriosd do ‘n muinntir a thug an t-Athair dha, agus air son an do dhoirt e fluil, ga bhrosnachadh chum an tarruing amach a clabar a pheacaich, an glanadh o gach salachar, feòla agus spioraid, agus an deanamh iomchuidh air son oighreachd nan naomh san t-solus, far am bi iad gu siorruidh a seinn,—“ Dha-san a ghràdhaich sinn, agus a dh’ ionnlaid sinn o ar peacaich ‘na fluil fein, agus a rinn righre dhinn, agus sagairt do Dhia agus d’ a Athair-san; dha-san gu robh glòir, agus cumhachd, gu saoghal nan saoghal. Amen.”

1. Tha Criosd a taisbeanadh a ghràidh d’ a phobuli, le bhi gan saoradh fa-dheoidh o thruaillidheachd, agus o thrioblaidibh an t-saoghail so, agus gan toirt dhachadh a dh’ ionnsuidh an tighe nach do thogadh le lamhaibh, a ta siorruidh anns na neamhaibh. Tha fior chreidimhich ann an dlùth-dhàimh ri Criosd anns an t-saoghal so féin, tha iad air an aonadh ris tre chreidimh, air an sgeadachadh le a fhreantachd, agus gu tric a mealtuinn comhchomunn blasda maillle ris, ann an dleasdanasaibh spioradail; tha iad cheana nam buill d’ a chorp diomhair, ‘nan ” luchd aon-bhaile ris na naoimh, agus ‘na’ muinntir

teaghlaich Dhe.” Gidheadh, cha ’n ’eil iad fathasd cho dlùth do Chriosd ’s as àill leis. Tha esan air neamh, agus iadsan air thalamh, agus tha astar mòr eadar neamh agus talamh; ach cha bhi gràdh Chriosd làn-thoilichte, co fhad ’s a bhios an t-astar so eadar e féin agus a phobull; oir ’s àill leis gu ’m bi iad uile maille ris far am bheil e féin a gabhail comhnuidh. S’ miannach le pàrantan, aig am bheil gràdh d’ an cloinn, am faicinn a soirbheachadh ’nan gnothaichean aimsireil, am faicinn uil’ air àirde mhath anns an t-saoghal a ta làthair. ’S e miann Chriosd, mar an ceudna, am pobull a ghràdhaich e, a cheannaich agus a shaor e le fhuil, fhaicinn a soirbheachadh,—seadh, am faicinn uil’ air àirde mhaith trid saoghal nan saoghal. Ciod air bith tomhas do sholus, do shaoibreas, no do shonas a ta aca anns an t-saoghal a ta làthair, cha d’ raming iad fathasd air an tomhas as àill le Chriosd; cha bhi iad air àirde co maith ’s àill leisan, gus am bi iad maille ris ann a rioghachd, agus le aghaidh gun fholach, a faicinn na glòir a bha aige maille ris an Athair mu ’n robh an saoghal ann. ’S àill leis an t-iomlan diubh fhaicinn aig bord maille ris féin ann an tigh Athar, agus a compart-achadh do ’n chuirn do nithibh maithe, blasda, agus làn do smior, a dh’ ullaich e air son muintir a ghràidh.

II. Theid mi nis air m’ aghaidh gus an dara ceann teagaig, le bhi labhairt air cuid do bhuaidhibh a ghràidh so, a tha taisbeanadh gu deachaidh e thar gach uile côlas.

1. Anns a cheud àite, tha gràdh Chriosd d’ a phobull ’na ghràidh saor, na ghradh nach ròbh riann air a chos-nadh, na air a thoilltinn le ni sam bith ann an cuspair a ghràidh. Tha eadar-dhealachadh mòr eadar gràdh Chriosd do dhaoine, agus gràdh dhaoine d’ a cheile. An uair a tha aon neach a’ measg dhaoine, a toirt gràidh do neach eile, ’s ann, anns a choitcheonn, air sgàth maise, no subhailean éigin, a tha e faicinn san neach eile, no ann an dòchas ri buannachd éigin fhaotainn uaith. Ghràdhaich Iacob Rachel le gràdh ro dhùrachdach, ach ’s ann air sgàth na maise bha e faicinn ann an Rachel; ghràdhaich Ionatan Daibhidh le gràdh ro-dhùrachdach, ach ’s ann air sgàth subhailean éigin a bha e faicinn ann an Daibhidh. ’S ann air sgàth na maise agus na luachmoireachd a tha na naoimh a faicinn ann an Chriosd, a ta ’n eridheachan a lasadh le gràdh do Chriosd; agus ’s ann air sgàth Chriosd, mar an ceudna, tha na braithream a gràdhaichadh a cheile, ’s e iomhaigh a bhrathar a sine tha cosnadha ghràidh so. Ach cha ’n ’eil ni sam bith ann an daoine mar pheacaich, as urrainn dhuinne a bhreithmeachadh, na ainmeachadh, a tha toillteanach air gràdh Chriosd, na cos-

nadh a ghràidh-san. Tha gràdh Chriosd d’ a phobull ‘na ghràdh gun choimeas, ‘na ghràdh a tha sruthadh gu h-iom-lan o dheadh-ghean, agus o mhaitheas neo-chriochnach a naduir féin; agus uime sin, tha e saor o fhéinealaichd air bith, saor o bhi air a tharruing, na air a chosnad, le ni sam bith ann an cuspair a ghràidh. An robh ni sam bith anns an duine bha fo uachdaranachd an legion do dheamh-ain, a bha airidh air gràdh Chriosd, an uair a thilg e mach na deamhain? An robh ni sam bith ann an Saul o Thar-suis a bha airidh air gràdh Chriosd, an uair a bha air boil le naimhdeas ‘na aghaidh, agus a géur-leannhuinn a phobuill? An robh ni sam bith anns a mhuintir a bha air am bioradh ‘nan eridhe air là na cuingeis, a bha air-idh air gràdh Chriosd, an uair a bha ‘n lamhan dearg le fuil neo-chiontach an Uain so? Cha robh, cha robh, cha ‘n ‘eil ni sam bith ann an daoiné gu nadurra, a tha airidh air a ghràdh so. “Chaidh gràdh Chriosd d’ a phobull thar gach uile eòlas.”

(Ri leantuin.)

The American President’s Thanksgiving Day Proclamation.*

WE approach that season of the year when it has been the custom for the American people to give thanks for the good fortune which the bounty of Providence, through the generosity of Nature, has visited upon them. It is altogether a good custom. It has the sanction of antiquity and the approbation of our religious convictions. In acknowledging the receipt of Divine favour, in contemplating the blessings which have been bestowed upon us, we shall reveal the spiritual strength of the Nation.

The year has been marked by a continuation of peace, whereby our country has entered into a relationship of better understanding with all the other nations of the earth. Ways have been revealed to us by which we could perform very great service through the giving friendly counsel through the extension of financial assistance, and through the exercise of a spirit of neighbourly kindness to less-favoured peoples.

* This Proclamation should be read in connection with the letter to President Coolidge, by the Rev. G. M. Robb, which follows.—Editor.

We should give thanks for the power which has been given into our keeping, with which we have been able to render these services to the rest of mankind.

At home we have continually had an improving state of the public health. The production of our industries has been large, and our harvests have been bountiful. We have been remarkably free from disorder, and remarkably successful in all those pursuits which flourish during a state of domestic peace.

An abundant prosperity has overspread the land. We shall do well to accept all these favours and bounties with a becoming humility, and dedicate them to the service of the Righteous Cause of the Giver of all good and perfect gifts. As the nation has prospered, let all the people show that they are worthy to prosper, by re-dedicating America to the service of God and man.

Therefore I, Calvin Coolidge, President of the United States of America, hereby proclaim and fix Thursday, the twenty-seventh day of November, as a day for national thanksgiving. I recommend that the people gather in their places of worship and at the family altars, and offer up their thanks for the goodness which has been shown to them in such a multitude of ways. Especially, I urge them to supplicate the Throne of Grace that they may gather strength from their tribulations, that they may gain humility from their victories, that they may bear without complaining the burdens that shall be placed upon them, and that they may be increasingly worthy in all ways of the blessings that shall come to them.

In witness whereof, I have hereunto set my hand and caused to be affixed the great seal of the United States.

Done at the City of Washington, this fifth day of November, in the year of our Lord, one thousand nine hundred and twenty-four, and of the Independence of the United States, the one hundred and forty-ninth.