Joy Power

ꀠA free download from http://www.dertz.in ----dertz ebooks publisher !----

Joy & Power

The Project Gutenberg EBook of Joy & Power, by Henry van Dyke This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.net
Title: Joy & Power
Author: Henry van Dyke
Release Date: December 7, 2003 [EBook #10395]
Language: English
Character set encoding: ASCII
*** START OF THIS PROJECT GUTENBERG EBOOK JOY & POWER ***

Produced by Ted Garvin, Dave Morgan and the Online Distributed Proofreading Team

JOY AND POWER
Three messages with One meaning
by
Henry van Dyke

1903

Dedicated to my friend John Huston Finley President of the College of the City of New York

THE PREFACE
The three messages which are brought together in this book were given not far apart in time, though at some distance from one another in space. The one called Joy and Power was delivered in Los Angeles, California, at the opening of the Presbyterian General Assembly, May 21, 1903. The one called The Battle of Life was delivered on Baccalaureate Sunday at Princeton University, June 7. The one called The Good Old Way was delivered on Baccalaureate Sunday at Harvard University, June 14. At the time, I was thinking chiefly of the different qualities and needs of the people to whom I had to speak. This will account for some things in the form of each message. But now that they are put together I can see that all three of them say about the same thing. They point in the same direction, urge the same course of action, and appeal to the same motive. It is nothing new,--the meaning of this threefold message,--but it is the best that I have learned in life. And I believe it is true,--so true that we need often to have it brought to remembrance.
Henry van Dyke
Avalon, July 5, 1903

CONTENTS
i. Joy and Power
ii. The Battle of Life
iii. The Good Old Way

JOY AND POWER
St. John viii. 17: If ye know these things, happy are ye if ye do them.
I ask you to think for a little while about the religion of Christ in its relation to happiness.
This is only one point in the circle of truth at the centre of which Jesus stands. But it is an important point because it marks one of the lines of power which radiate from Him. To look at it clearly and steadily is not to disregard other truths. The mariner takes the whole heavens of astronomy for granted while he shapes his course by a single star.
In the wish for happiness all men are strangely alike. In their explanations of it and in their ways of seeking it they are singularly different. Shall we think of this wish as right, or wrong; as a true star, or a will-o'-the-wisp? If it is right to wish to be happy, what are the conditions on which the fulfilment of this wish depends? These are the two questions with which I would come to Christ, seeking instruction and guidance.
I. The desire of happiness, beyond all doubt, is a natural desire. It is the law of life itself that every being seeks and strives toward the perfection of its kind, the realization of its own specific ideal in form and function, and a true harmony with its environment. Every drop of sap in the tree flows toward foliage and fruit. Every drop of blood in the bird beats toward flight and song. In a conscious being this movement toward perfection must take a conscious form. This conscious form is happiness,--the satisfaction of the vital impulse,--the rhythm of the inward life,--the melody of a heart that has found its keynote. To say that all men long for this is simply to confess that all men are human, and that their thoughts and feelings are an essential part of their life. Virtue means a completed manhood. The joyful welfare of the soul belongs to the fulness of that ideal. Holiness is wholeness. In striving to realize the true aim of our being, we find the wish for happiness implanted in the very heart of our effort.
Now what does Christ say in regard to this natural human wish? Does He say that it is an illusion? Does He condemn and deny it? Would He have accepted Goethe's definition: "religion is renunciation"?
Surely such a notion is far from the spirit of Jesus. There is nothing of the hardness of Stoicism, the coldness of Buddhism, in Christ's gospel. It is humane, sympathetic, consoling. Unrest and weariness, the fever of passion and the chill of despair, soul-solitude and heart-trouble, are the very things that He comes to cure. He begins His great discourse with a series of beatitudes.