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Presented are transcripts of radio broadcasts by R.L.D.S. President Frederick M. Smith in 1938 on pertinent topics that continue to be of considerable interest in this 21st century.
II. Social Themes in Jewish and Christian Law The demand upon man to be social in thought and practice is seen all through the book of Leviticus, to which we next appeal. Here the so-called Levitical law is given in great detail. This book of the Bible makes an excellent study for students of society in looking for the laws which govern human interrelationships and organizations, for much that is fundamental to sociology is to be found therein. It is true that many rules and commandments are laid down governing individual or personal conduct; but always the fact is kept rather clearly before the reader as well as the member of the group to whom the Levitical law was presented, that the individual is always one among others, and that his conduct must be viewed in connection with the effect it has upon the others of the group. He must constantly think of them. Social Factors in the Levitical Law It may be said that the Levitical law was caught up in the Ten Commandments; and a scrutiny of them will reveal the strong social factors thereof. Here the first duty is again said to be that of love of God, the one living and true God; that man should have no other God. The last five are distinctly those which emphasize relations with others. In the last two the social attributes are strongly emphasized, for even in our words and language, our conversations, we are to protect our neighbors and are forbidden to covet his possessions. One cannot keep in mind the Ten Commandments and be thinking only of himself. Listen to these pointed commandments calling our attention to our neighbor, stressing the fact that we are men among men, affected by their conduct, and they are by ours: “Thou shalt not defraud thy neighbor, neither rob him…” “Ye shall do no unrighteousness in judgment; thou shalt not respect the person of the poor, nor honour the person of the mighty; but in righteousness shalt thou judge thy neighbor.” Thou shalt not go up and down as a talebearer among thy people;…” “Thou shalt not hate thy brother in thine heart…” “Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself; I am the Lord.” Leviticus 19:13-18 If there were any doubt in the mind of anyone as to the strong social tendencies of the Levitical law, it would be quite completely removed by the last verse quoted, wherein is couched the great covering command to love neighbor as self. Suffice it here to say, that to hold neighbor in as high regard as one’s self is the very essence of the altruistic attitude, and demands a keen sense of social responsibility. To make the triangle complete is to keep God in mind as the subject of adoration. And this triangle is completed in the Levitical law—God, neighbor, self. A Link Between Old and New Testaments Some persons hold that with the coming of the Christian Era the Mosaic economy was superseded. This, if true, would eliminate the application of the detailed instructions and commandments given by Moses; but the principles according to which the Levitical law was laid down remain in effect. It may be said that not a single passage of the Mosaic law links it so strongly with the Christian economy as does the one to which I have referred. Doubtless the social thread in the fabric of biblical instructions runs through all the Scriptures, or the books of the Bible, from Genesis through the Old Testament to the New, but for the present purposes, I pass from the time when the Levitical law was in effect to the times of the New Testament record. Before doing so, however, I wish to pay tribute to the effectiveness of the Levitical law as a social power by calling attention to the virility of the peoples who have given and are giving strict adherence to the Old Testament teachings. The Spirit of Jesus’ Message Let us now attempt to catch the spirit and genius of the work and teachings, or the philosophy, of Jesus, the Great Teacher. His work, his message and his philosophy came at a time when the individualism of Rome had wrought havoc with the social content of the Mosaic economy. That his teachings were always strongly social in content and purpose is evidenced by a more than casual analysis of those teachings. It is true that he made a strong appeal for individual righteousness and a close observance of the law; but always he linked up the demand for individual righteousness with the effect such personal goodness should or would have upon the others of the group. He demonstrated this in his own life by continuously going about, to the limits of his strength, doing good—healing the sick, helping the weak, comforting the distressed. The Larger Life But more than this, he sounded the clarion call to a larger life, a larger life which can be experienced only when there is developed a higher regard for the welfare of others. There are many evidences that he sensed keenly this great part of his work. “I am come,” said he, “that they might have life, and that they might have it more abundantly.”—John 10:10 There may be those who think that this reference to a larger life pointed to the state of blessedness looked for in the world or worlds to come—heaven. It is quite clear, however, that Jesus intended the larger life should be found here and now, in the experiences of our everyday lives. I would not disparage anyone who holds hope of a life of bliss and happiness in the great beyond, for I join him in such hope; but my own hope would be rather hard hit if I were compelled to believe that Jesus did not have a chief reference to earthly affairs and conditions when he told us he came to engender a larger life. I do not hesitate to say, rather emphatically, that the principles of his “gospel” will engender that broadened and deepened life, if they are permitted proper play in our personal and group life and experiences. The Law of Love That Jesus intended the larger life to function here is pretty clearly set out in the incident when one of the Sadducees, a lawyer, who would tempt him, asked Jesus, “Master, which is the great commandment in the law?” The answer which fell from the lips of Jesus puts the stamp of fraternity upon human conduct. “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind….And the second is like unto it, Thou shalt love thy neighbor as thyself.”—Matt 22:37,39. This answer clearly reveals that the central idea in his mind was that religion or love of God can only be demonstrated by social interaction, symbolized by love of neighbor. In giving this religiously important and socially significant answer, Jesus, of course, was quoting items from the Levitical law, as the lawyer knew, and both Jesus and the lawyer knew of the many commands and rules laid down in the full code. But Jesus knew, perhaps what the lawyer did not, that there was a foundational or basic law which would catch up all the others if properly envisaged. This is just what Jesus did when he quoted or repeated these two, and that he intended thus to epitomize the law and did so in the answer is evidenced by the statement which he made immediately following his answer. He said, “On these two hang all the law and the prophets.” If, as he declares, the spirit and genius of all the law and the prophets (the words of instruction coming through the prophets) are gathered up in this fundamental mandate, we may well decide that it is and will remain a keynote or basic principle of his own philosophy. And, furthermore, it shows a characteristic of Jesus, that of reducing the law to a basic principle. The Neighbor The lawyer who had, a he thought, laid a trap for Jesus found, as many trap layers do, that he was caught by his own intrigue. So, to extricate himself if possible, he at once put another “poser” to the Nazarene. “And who is my neighbor?” The prompt answer of Jesus has given to the world one of the finest of all parables, one which I wish everyone who is at any time tempted to shirk his responsibilities to society would have before his spiritual eyes in living light. It is the parable of the Good Samaritan. So clearly in this parable is the definition of neighbor in its social significance, that the lawyer could not but catch its full importance. And so when Jesus said, “Which was neighbor to him who fell among the thieves?” the only answer that could be given was given, “He that showed mercy.” I wish the narration of the incident would have told us a bit more about the lawyer. The story does tell us that when the lawyer had said, “He that showed mercy was the neighborly men,” the Master said, “Go, and do thou likewise.” But there, so far as the lawyer is concerned, the story ends. We do not know whether or not the command was heeded and obeyed. What is your guess? Did he obey? My own guess is that probably he, like many today, felt that he was not his brother’s keeper, and that he returned to his usual routine of life, quite unmindful of the number of “travelers to Jericho” who have fallen among thieves and lie wounded and maimed about us, awaiting the ministry of helping hands. Those words of Jesus are to you as much as to the certain lawyer of the Scriptures. “Go, and do thou likewise,”—Luke 10:37. Do you know where your neighbor is, the man in need, whom it is your duty to serve? He is there, awaiting your service and your ministry of fraternity. Let me ask you further, are all men your neighbors? Has the love of God, that which flows from Deity to our souls when we have developed and demonstrated our love for him, so changed your vision, expanded your soul, that you know the import of what the Scriptures say when they declare, “And hath made of one blood all nations of men.”—Acts 17:26. If so, then you will be ready to do your full duty to God by rendering your full service to your fellow-man. |
