remain in their lives. In "The Legend Beautiful," in Longfellow's Tales of a Wayside Inn, a monk had been longing and praying for a better life, and that he might see Jesus himself. At length, one day, the vision came, flooding the room with its radiant shining. While he was gazing, entranced, upon his Lord, the convent bell tolled the hour when it was his duty to go out and feed the poor. He hesitated, for he hated to leave the vision, and feared that it would not remain for his return. Should he who, Should he slight his radiant guest, Slight this visitor celestial For a crowd of ragged, bestial Beggars at the convent gate?" "Rapt in silent ecstasy Of divinest self-surrender, But he heard the voice, "Do thy duty; that is best; He fed the beggars, and, returning, found the vision still there. "When the blessed Vision said, 'Hadst thou stayed, I must have fled."" In Dr. Gunsaulus completes his book on The Transfiguration with these words: Raphael's most admired painting in the world, not only the mountain height appears radiant with celestial splendor and visited by heavenly spirits, but the base also, where human failure and triumphant evil cry out in a piteous prayer and a maniac's shriek. It is the picture of the Christian life. Not for an instant does Jesus stand bewildered between the vision of God and the need of men. "He, to whose immortal sight came Moses and Elijah, confronts the victorious Satan, and with the same voice which had just spoken with the heavenly visitants of His coming glory does He banish the Evil One from the suffering child. miracle the Transfiguration of Jesus went out into the life of mankind.” LESSON VIII. - Nov. 23. In that JESUS CORRECTS JOHN'S NARROWNESS. Mark 9: 33-42; 10:13-16; Luke 9:46-56. GOLDEN TEXT. PRINT Luke 9:46-56. Grace be with all them that love our Lord Jesus Christ with a love incorruptible. EPH. 6: 24. Additional Material for Teachers: Matt. 18: 1-35. Primary Topic: JESUS AND THE CHILDREN. Lesson Material: Luke 9: 46-48; Mark 10: 13-16. Memory Verse: Suffer the little children to come unto me, and forbid them - Luke 18: 16. not. Junior Topic: JESUS THE FRIEND OF CHILDREN. Memory Verses: Mark 9: 36, 37. Intermediate Topic: HASTY AND NARROW JUDGMENTS. Additional Material: Matt. 8: 5-13; John 10: 16; 1 Cor. 3: 1-23; Eph. THE TEACHER AND HIS CLASS. Dwelling long and steadily on certain portions of the Bible will usually bring new views and visions. It is mining deep and finding treasures which we had walked over again and again, unconscious of what was beneath the surface. This lesson is an eminently practical one for all ages; but it is not to be approached in the same way for all. There is a distinct line of cleavage, almost two distinct topics, from the Scripture given to us for to-day. The question of Jesus' love for the children is of course the part which must be used for all the younger classes; but even in these, save the very youngest, we can show them that God loves all children, not merely the ones of which we approve, and whom we like. In the older classes, more stress will be laid on the judgment of others while in the adult class there is a good basis for a real discussion of the modern trend toward a more liberal religion, and its bearing on the church of Christ. And yet, in all classes, the teaching of Jesus about the children shows us the true way to be great, and the true basis of judgment. THE ROUND TABLE. FOR RESEARCH AND DISCUSSION. What is it to receive a child in the name of Jesus? Stumbling blocks: what may they be? The reasons for the indignation of John and James against the Samaritans? Is there danger to-day of too much liberality? THE TEACHER'S LIBRARY. Expositor's Greek Testament, and other commentaries on the first three Gospels. Suggestive Illustrations on Matthew, Peloubet. Prof. Shailer Mathews on The Hands, etc. Pilgrim Deeds and Duties, 1620-1920. (Pilgrim Press, 15¢ in paper.) PLAN OF THE LESSON. SUBJECT: The Broadening of John and I. THE BASIS OF TRUE GREATNESS, II. JESUS' LOVE FOR THE CHILDREN, V. TRUE AND FALSE LIBERALITY. The THE LESSON IN LITERATURE. Mrs. Browning's "The Cry of the Children." Wordsworth's "Intimations of Immortality." Charles M. Dickinson's poem on The Children,” in Cambridge Book of Poetry. Ruskin's Modern Painters, Vol. V, chapter on "Peace." Whittier's "The Childlike Spirit." poem "None of self and all of thee," by Social Teaching of Jesus. Fiske's Boy-Rev. Theodore Monod, in Gospel Hymns Life and Self-Government. Principal No. 3. Johnson's Problems of Boyhood. Amos R. Wells' Three Years with the Children. Patterson Du Bois' writings are very Jesus and the Children, by Hofmann * enlightening, The Natural Way in Plockhörst,* Voegel,* Rubens,* Balheim,' Moral Training, Beckonings of Little Von Uhde. THE LESSON IN ART. * I. THE BASIS OF TRUE GREATNESS, Mark 9: 33-37; Luke 9: 46-48. The scene is laid in the house of Peter at Capernaum. But to understand it leads us back to the journey from Cæsarea Philippi to Galilee, on which several of the disciples were discussing the question of who was to be the greatest in the new kingdom which their Master would form. Jesus doubtless overheard some of their discussion, and therefore when they were all assembled in Peter's house he began his teaching by asking, What was it that ye disputed (discussed with some heat) among yourselves by the way? (Mk. 9:33). But they held their peace (v. 34), for they were ashamed to tell him. Doubtless the discussion arose, partly at least, from the selection of the three to go with Jesus up the mountain while the nine remained in the valley. Several times the three had been taken with Jesus apart from the others. They were not necessarily greater, but were more advanced, had reached a higher grade in the school of Jesus, and the others had the full opportunity of advancing with them, or beyond. "It is not necessary to conceive every one of the Twelve fancying it possible he might be the first man. The question for the majority may have been as to the respective claims of the more prominent men, Peter, James, and John, each of whom had his partisans in the little band. "The task of Jesus is not merely to communicate instruction, but to rebuke and exorcise an evil spirit, therefore he does not trust to words alone, but for the greater impressiveness uses a child who happens to be present as a vehicle of instruction." Exp. Grk. Test. The disciples ask which one is to be the greatest in the coming kingdom. Jes replies that they have mistaken the very nature of greatness in the kingdom of heaven Neither does he hint as to which of the disciples will be the greatest. 35. If any man desire to be first, the same shall be last of all, and servant of all. The self-seeking spirit leads to Satan's kingdom, not to Christ's. It is the spirit of hell, not of heaven. It begets evils innumerable and sorrows unspeakable. Aut 46. Then there arose a reasoning among them, which of them should be greatest. 47. And Jesus, perceiving the thought of their heart, took a child, and set him by him, 48. And said unto them, Whosoever shall receive this child in my name receiveth me: and whosoever shall receive me receiveth him that sent me: for he that is least among you all, the same shall be great. Cæsar aut nullus," To be first or nothing," leads to crimes and wars. It was Milton's Nothing hinders success so much as the ambition to be known as its producer, to be the seeker after the halo. It is not possible to be " greatest " in this way, the accomplisher of great things. The statesman is greater than the politician, because the statesman is absorbed in making his cause a success; while the mere politician seeks the honor and emoluments of success. Mankind always hates the man who wants at all costs to be the leader. 66 And Jesus took a child, a little child" (Am. R.), and set him in the midst of them (Matt. Mark), then set him by his side (Luke), and lastly, taking him in his arms (Mark), he used the child as an object lesson, saying unto them, 66 I. Except ye be converted and become as little children, ye shall in no wise enter into the kingdom of heaven " (Matt. 18:3). One must have those qualities which are characteristic of the ideal childhood, with emphasis on their humility, obedience, and indifference to the distinctions of rank and wealth. Without this you are not even the lowliest member of the kingdom. 2. "Whoso therefore shall humble himself as this little child, the same is the greatest in the kingdom of heaven" (Matt. 18: 4). The one who has the most of the characteristics of true childhood has most of the heavenly spirit. Whoever would be greatest in any kingdom must be greatest in the things which form the essential nature of that kingdom. Whoever would be greatest in the kingdom of literature must be greatest in literature, not in prize-fighting. So he that would be greatest in the kingdom of heaven must be greatest in humility, in love, in selfdenial, in faith, in service, in purity, and in From a photograph. all the other virtues which make heaven what it is. 3. Whosoever shall receive this child in my name, shall recognize the beauty of his character and model his conduct after this ideal; or shall care for him in all that pertains to church life, for the name, the sake of Christ, as the representative of Christ, and his kingdom, because he sees in the child the characteristics" which Christ himself approved and exhibited." Receiveth me. Recognizes, loves, appreciates me. The Christ spirit is in him. Thus in Mark 9: 41, he that gives a cup of cold water in the name of Christ gives it to Christ; and in Matt. 25: 40 we are told that the King in the Day of Judgment will say to the righteous, "Inasmuch as ye have done it unto the least of these my brethren, ye have done it unto me." The Ideal Childhood is exemplified by the childhood of Jesus himself. The childlike spirit which Jesus required of his disciples includes those qualities which are characteristic of childhood as distinguished from the qualities which characterize the adult. Not the incidental evils which belong to human nature, young and old alike, but the humility, confidence, teachableness, etc., which belong to the ideal childhood, as God created it to be. As the true child is related to a wise parent, so should the good man be related to his Father in heaven. The Opposite of " receiving the child " is given by both Matthew (186) and Mark (9:42). "And whosoever shall cause one of these little ones that believe in me to stumble, it were better for him if a great millstone were hanged about his neck, and he were cast into the sea (Am. R.). It is better to die a thousand deaths than to lead another into sin and thus murder his soul. The offender gains a millstone but loses his life. II. JESUS' LOVE FOR THE CHILDREN, Mark 10: 13-16; 9: 37, 42. What we have already learned from the object lesson of Jesus to his disciples indicates his great love for the children. This is still further exemplified in the event which occurred a few days later. As he was on his journey through Perea "they brought young children to him, that he should touch them." The disciples, thinking the children of too small account to interrupt the teaching of Jesus to the adults, "rebuked those who brought them," and would have sent them away. But Jesus was much displeased," uttered that verse which has been the blessing of childhood through the centuries, "Suffer the little children to come unto me, and forbid them not: for of such is the kingdom of heaven," and repeated in even stronger terms the fact that unless one receives the kingdom of God as a little child, he shall not enter therein." A Millstone. Christianity and Childhood. "Christianity stands peculiar and alone in its attitude and mission to childhood. No system of philosophy or ethics or government has given special recognition to children, as such. Neither Athens, nor Greece, nor Rome, nor Egypt was able to furnish a teacher in whose heart dwelt the sweet, tender spirit of love for child life. Jesus Christ rose above all other teachers in this respect, and breathed into Christianity, and through Christianity into the world, this deep love and interest in helpless, innocent childhood. This spirit is in some respects the greatest commendation and glory of Christ and his church. 66 Study his treatment of the children. Jesus took them into his arms and blessed them, not only for what they might become, but also for what they were in themselves innocent, guileless, helpless, humble, docile, and trustful. Then he said to the church, Let them come unto me'; 'Gather them into my fold.' That was a touching recognition of childhood. "What a crowning of childhood Jesus gave when he said, Except ye become as a little child, ye cannot see the kingdom!' What an exaltation of child nature and child life as the ideal spirit of his kingdom! Upon the brow of a child he placed the crown of true greatness in the recognition of childhood's worship and praise. "Then Jesus' command to the church,' Feed my lambs,' was the inauguration of the kingdom of childhood. Here he taught that children may become Christians and dignified members of church. To some adult critics he said,' Have you not read that out of the mouths of babes and sucklings thou hast perfected praise ? Piety is not limited to mature age. It can exist in childhood. God's grace is adapted to all periods of human life. The needs of divine grace find the best soil in the tender, susceptible heart of the child." - Bishop G. M. Mathews, D.D., LL.D., in The Otterbein Teacher. "They are idols of hearts and of households, They are angels of God in disguise; His glory still gleams in their eyes. "Those truants from home and from heaven They have made me more manly and mild; The kingdom of heaven to a child." III. A HASTY JUDGMENT REBUKED, Mark 9: 38-41; Luke 9: 49, 50. The teaching of Jesus concerning true greatness in the kingdom doubtless recalled to John an incident that occurred as the disciples were on their way through Galilee toward Capernaum. John had taken special notice, and he relates to Jesus what he, and apparently others of the company, had done with one man they had seen. 49. And John answered and said, Master, we saw one casting out devils in thy name; and we forbad him, because he followeth not with us. 50. And Jesus said unto him, Forbid him not: for he that is not against us is for us. 51. And it came to pass, when the time was come that he should be received up, he stedfastly set his face to go to Jerusalem, 52. And sent messengers before his face: and they went, and entered into a village of the Samaritans, to make ready for him. 53. And they did not receive him, because his face was as though he would go to Jerusalem. 54. And when his disciples James and John saw this, they said, Lord, wilt thou that we command fire to come down from heaven, and consume them, even as Elias did? 55. But he turned, and rebuked them, and said, Ye know not what manner of spirit ye are of. 56. For the Son of man is not come to destroy men's lives, but to save them. And they went to another village. Master, he said, we saw one casting out devils in thy name; and we forbad him, because he followeth not with us. He was not named, and perhaps not more definitely known; not an impostor, but a true believer, who, instead of joining himself to the company of the Apostles, had gone out by himself to do good in the name of Jesus, with faith sufficient to control the demons. They forbade him because "they supposed that such power as he was using was reserved as a privilege for those who followed Jesus as they did. Having themselves a similar mission they supposed that none could be obtained, except as they obtained it." — W. N. Clark on Mark. 66 And Jesus said, Forbid him not: for he that is not against us is for us (Luke). Mark reads: "Forbid him not; for there is no man who shall do a miracle in my name, that can lightly speak evil of me." Speak evil is scarcely a strong enough word, for the original almost means curse. Jesus expressly told his followers to recognize as their brother the man who was doing his work, though he might not follow with them or do it in their way. All exclusive sectarianism, as if one's own sect were the whole kingdom of heaven. as if one's own way of following Jesus were the only way, are here not only forbidden but ruled out alike by common sense and Christian sentiment." - W. N. Clark. IV. THE TRUE SPIRIT OF CHRISTIANITY, Luke 9:51-56. When the time was come (Am. R. " when the days were well-nigh come ") that he should be received up, including his trial, death, resurrection, and ascension. He stedfastly set his face to go to Jerusalem, for there were these to take place. 52. And sent messengers. These were sent on before Jesus and the main body of the disciples, doubtless to prepare a place for them over night. He was dependent on the hospitality of the people, as was customary in the Orient. In this case it "would involve his recognition by the people as an honored religious leader." 53. And they did not receive him. This " was a distinct refusal to recognize Jesus as a prophet," on account of the bitter hostility between Jews and Samaritans. "It was also a recognized indignity in the East where hospitality is a recognized duty. The act is interpreted by 2 John 9, 10; it was an emphatic repudiation of him as a heretic, a teacher of falsehood." Lyman Abbott. 54. James and John when they saw this were highly indignant. They were full of zeal and love for their Master, and they could not bear to have him insulted. Their indignation burst forth with, Lord, wilt thou that we command fire to come down from heaven, and consume them, even as Elias did? (2 Kings 1: 10.) 55, 56. But Jesus rebuked them. They did not yet know the true spirit of the kingdom of heaven. It was not a kingdom which should grow througn destruction of men or of property; it was to grow through the saving of men, their physical lives, and their immortal souls. "This incident illustrates the Christian method of meeting insult and indignity. The anger of the disciples. . was excited not by self-conceit or pride, but by |