The Discipline of War | Page 6

do to people with whom I never come in contact?" Tell me what influence really is; how it spreads, by what unseen modes it ramifies and extends.
Tell me the real significance, the true spiritual value, of the fact that "if one member suffer, all the members suffer with it: if one member rejoice, all the members rejoice with it."
Then perhaps you can explain in some way, how your abstinence shall spread to desolated homes, to stricken lives, in crowded slums or quiet villages, in fire-raked trenches or storm-tossed ships.
No act of self-sacrifice for His sake, Who though He was rich yet for our sakes became poor, ever went without its rich reward.
No tiny wave of influence ever yet sped forth from a Christian heart, but what reached its mark and wrought its work of beneficent power.
_For suggested meditations during the week, see Appendix._

III
=The Discipline of the Soul=
SECOND SUNDAY IN LENT
St. John vi. 38
"For I am come down from Heaven, not to do Mine own will, but the will of Him that sent Me."
To-day we are going to speak of the soul not in its popular sense, as set over against the body, but in the scriptural meaning of the word as the broad equivalent of life.
To enter upon a philosophical discussion might prove interesting from a merely academic point of view, but would be eminently unpractical. Suffice it to say that when S. Paul speaks of the "body, soul and spirit" (1 Thess. v. 23), he takes the two latter as different faculties of the invisible part of man.
Soul ([Greek: psychê]) is the lower attribute which man has in common with the animals; spirit ([Greek: pneuma]) the higher one which they do not possess, and which makes man capable of religion.
In this sense, then, the soul would mean the life the man or woman is leading, in the home, the business, the pleasures, the relaxations, as distinct from the definite exercise of devotion or worship.
Of course it is absolutely impossible to draw a hard and fast line between sacred and secular. All secular affairs, rightly conducted, have their sacred side; and conversely all sacred matters have their secular side, for they form part of the life the man is living "in the age."
It is the neglect of this truth which is responsible for much of the moral and religious failure of the day.
Business is secular, prayer is sacred, and so they have no practical connection each with other.
Amusement is secular (often vastly too much so, in the very lowest sense of the word); Holy Communion is sacred; therefore there is no link between them. Whereas the prayer and the Communion should be the ennobling and sanctifying power alike of work and play.
Bearing this caution in mind, we shall to-day look at certain features of the so-called secular life of the day in which discipline needs to be strongly exercised.
No doubt about it, the soul of the nation has been growing sick, sick "nigh unto death."
Luxury has been increasing with giant strides; the mad race for pleasure has helped to empty our Churches, to rob our Charities, to diminish the number of our Candidates for Holy Orders, to make countless ears deaf to the call which the country, through that magnificent Christian soldier, Lord Roberts, and many others, has been making to manhood of the land. Week-ending, meals in restaurants, turning night into day, have robbed home-life of its grace and power, and produced a generation of young folk _blasé_ and discontented before they are out of girlhood and boyhood.
With this has come, inevitably, the loss of sense of responsibility. So long as I can enjoy myself and get my own way, why should I vex myself with the outworn question, "Am I my brother's keeper?" No! That has gone into the limbo of effete superstition.
And further, loss of the sense of proportion. There are some to whom it causes no moral shock to wear a dress costing a hundred guineas, while a vast number of seamstresses, shirtmakers, artificial flower makers, boot-closers, and the like, are working seventy hours for 5s. to 8s. a week. One mantle-presser, in Dalston, receives 1/2_d._ per mantle; she is most respectable, has four children, and earns from 5_s._ 6_d._ to 7_s._ a week!
We do not grumble at the hundred guineas being spent upon the dress, or a thousand guineas even, if the money went in due proportion all round to supply the _full living wage to each one engaged in its production_: and if the wearer interested herself keenly in social problems, and used her means wisely and well to afford relief where it was needed. This, alas! does not happen when the sense of proportion is lacking.
Take another case--alas! a fearfully common one. Men and women will gamble recklessly at Bridge, lose heavily, pay