Show acte I 1 in which he urges them to drive out the saloons anda gambling houses in utah has but little faith in the police force rev noble S EI derkin of the con hinnie church in his sermon sunday night addressed himself as I 1 to the leaders of the mormon church j you and I 1 stand facing each other I 1 i yn ore the men who made the desert blossom as the rose who buo pain who wi ought mightily to bring into being your ideal of a religious commonwealth mon wealth you are ane pioneers and the sons of pioneers men who are brave and courageous and tearless you believe strongly intensely you had tho courage of your convictions across the dreary desolate immeasurable waste of desert you trudged along seeking the land where you might worship god as you chose seeking the land where you might be tree from the taunts and jibes of men who could not understand your fervor and devotion are there any who do t ou reverence for your heroism and those to whom I 1 look back as my fo did no otherwise they believed earnestly fervently and tor their belief they were driven heartlessly here and there and because they stamped their lives with their belief men pointed senseless fingers at them and cast jeering words into their teeth I 1 think they bore it meekly and like christs men but there came the day when the heavier blow drew more abundant blood and when groans struck hard against the listless cars of palace and castle II 11 WAB no use so they the pilgrim fathers who belong to you as much as to me gave their lives into the handsol hand god and trusted that he would hold the angry sea in check until they found the new and better land where although the wilda were inci ino wilderness was i e was no hand to strike the word of prayer from their pleada we stand facing each other did I 1 say no the happier day is here we stand hand in hand our interests and purposes are identical there is no bitterness in my heart there is none in yours we both have our work to do we aro trying to see how we roay work together the unsightly pages of history are those where the story is told of one church trying to throttle out the alto of another and the minions of hell rejoice when we forget our common enemy and plunge our knives into one an others hearts we cant afford to fight each other to forgot our common task with ap church on gods green cartti have I 1 a quarrel whether orthodox or heterodox I 1 have a quarrel however with that man in whatever creed I 1 find him who boasts of his liberalism and prates of his broad mindedness on every occasion and then proceeds as he mingles in the concerns of the hurrying world to live the same narrow selfish life which he condemns in others whose theological stripes differ from his I 1 should rather a man say nothing of his broad mindedness and liberalism but simply live a big broad life which needed no placard posted on the forehead to inform the world of the great heart lodged within did some one say you and I 1 had a quarrel ho Is wrong our differences belong to another age when creeds and theologies were religion I 1 think we live in a better day we have learned that the human mind is peculiarly constructed that belief is relative that I 1 relate everything to my own personality agreement Is impossible undesirable about the unseen wo speculate every man has his own idea of god if he thinks at all no matter what the creeds may say the world of constantine Constant lne demanded that all should think alike arius and Athanas lus did not differ on tant point the conflict between them involved th accept anco by the world of their personal views that struggle is historically interesting but it no longer sets us on fire there aro today apologists for theology but the world turns thoughtfully and eagerly to the human interests of jesus and sees in his gospel of unselfish love that which alone will redeem the time and revive the days of brotherhood tho story of tho past twenty alvo years la burdened with marcellous marvellous marv ellous interest everywhere signs of a new enthusiasm are manifest social act institutional churches and a hundred other forms of organized helpfulness speak of the struggle of mankind d tho humanitarian ideals of jesus I 1 find the finest demand of the in the insistence that no class of citizens shall be protected in their wrongdoing wrong doing that no group of in duala shall be allowed to prey upon the weaken and helpless elements of tho community while the authorities connive a bit of gold was tucked into their greedy flat you understand der stand we are fighting this battle in every olty of the nation today you will find two aides each earnest and sincere perhaps in every community the dairty ot conservatism and the party of change men belonging to each are contending for the mastery in ich urca in commerce in politics the story of this interminable conflict Is the story of civil history 1 ho conservative of today way the radical of you observe tho peculiar alignment of the modern world the conservative insists that certain laws lave of old been violated by privileged classes that it Is unwise to disturb conditions as they exist that the man 0 privileges when disturbed will bo an unruly element hard to grapple with tha man of innovation saya that perhaps all tills may be true that such a state of affairs may have ault ed tha nineteenth century but that wo are living in the twentieth he demands that no man in the community shall bo protected in the breaking of aw that law js for all or for none that f confusion results from disturbing the protected gentry why lets have confusion this new century then is attacking a fundamental problem in the nation at large it concerns tho mightiest of corporations for us it in tho question as to re huier or not tho disturbers disturb ers 0 a normal morality shall bo allowed to defy recognized authority innovation js the salient energy conservatism the pause on the last movement it Is a hard task to dislodge conservatism ism it holds the fact it Is set to defend the actual state of affairs good or bad so it la that conservatism la always apologizing apologising you will hear it eternally pleading the necessity it says very well change it you will but be prepared for chaos and disorder and on its shoulders rests ho burden of the violence and alco of society it denies the possibility of better and oven of good it sets a limit to mans progress the so cial reformer of today demanding that old barriers bo broken down sees no limit to progress asks for every man a fair chance pleads that tho thousands clutching at every mans throat bo removed that Is a fine word of emersons reform is affirmative conservatism ism negative conservatism goes for comfort for truth toa often we brand the reformer a negative factor he la rather the positive clement in society wo may never say truthfully that he Is seeking comfort he seeks a more glorious goal primarily he Is not attempting to bo rid of institutions just to be rid of them he Is rather bent upon justice fairness righteousness I 1 plead my conservatism ism then I 1 may tako no step forward if I 1 do I 1 become a reformer the world Is full of bloodless conservatives serva tives ahey see the next step how much it means they see the loss of revenue which it entails it Is only so for they dare look should they lift their eyes a bit higher they might see tho product of the change in a more glorious typo of manhood surely it cannot be that the twentieth century will refuse to lift its oyes the conservative complains that the great problem before tho nation today Is insoluble that it Is impossible to bold the mighty men of the land to strict account they are too strong that Is the cry of the retreating coward no problem as insoluble to science science attempts to solve every insoluble problem no problem was ever solved by not trying to solve it men told the president that the national of this problem could not bo hed bettor let it alone because men who enjoyed privileges really enjoyed having privileges and were in no mood to bo dla turbid the men in our community io whom permission has been given to creato a miniature hell get a fair return of tolerably easy money they stand around with their hands in ets and look import ant and why not sir the whole mechanism of our municipal life run to suit thorn you feel important if you could break laws right and left and bo unmolested in your happy pastime they throw a man out into the arut ter and then comes along a vigilant officer who beholds the horrible and helpless offender then a mighty hatred of crimes takes bold of him and the drunk is lugged to the station I 1 need not speak 0 the next morning today the drunk pays to bo wrecked tomorrow he will pay for being wrecked but then no matter either way we get his money what we want you and I 1 have set about to test the strength of those who hold our municipal life in their grasp who do with us as they please we know them as men apart from their business perhaps they are kind and generous their children are as precious to them as mine aro to me and I 1 am tempted to say perhaps their wrongs to society ought to DO overlooked they are good men at home the friar bernard lamented in his cell on mount ceals the crimes of mankind and rising one morning bo fore day from his bod of moss and dry leaves ho gnawed his roots anal berries drank of the spring and set forth to go to rome to reform the corruption of mankind on his way he encountered many travellers trav ellers who greeted him courteously and the cabins of tho peasants and the castles of the lords supplied his few wants when he came at last to rome his piety and good will introduced him to many families of the rich and on the arst day he saw and talked with gentle mothers with their babes at their breasts who told him how much lovo they boro their children and bow they were perplexed in their dally walk lest they should tall in their duty to them what he said and this on rich embroidered carpets on marble floors with cunning sculpture tur and carved wood and rich pictures and piles of books about you camo in the men and they said want cheer brother dost thy convent want gifts then the priar bernard went homo swiftly with other thoughts than ho brought saying this way of life Is wrong yet these romans whom I 1 prayed god to do etroy are lovers they are lovera what can I 1 do that complicates tho task you and I 1 went to rome for to our eager ears came tales of the hard and bitter life of the oppressed and burdened A word hastened along the road toward the eternal city father bernard comes then all knew ho mufit see only the one side there Is good in rome lots of good it Is well to sec that and dwell upon it but bernard man dont turn back toward tho lonely mountain monastery because one who lived luxuriously greeted thee so affably what cheer brother does tho convene want gifts ob bernard father friar look round and see there Is in great rome that which thou bome to cure it needs thy healing hand for no man in rome cares and now thou boest back have I 1 told the story of the worlds ton thousand losses A boblo purpose a worthy aim n splendid longing but cheer brother does thy convent want giffe it has taken TOO a long while to reach my point it la this that all reform and innovation is fraught with difficulty too many bernards hurry back from rome throughout tho world tho its uio tame somo L sticky piece of gold has held men in quiet today wo and ourselves thank god resetting the foundations the presidents message to congress last friday but one appeal it was a call to tear out tho old foundations and to begin the laying of the new what he socks to do in his larger world we should endeavor to do in our smaller world I 1 pointed out last sunday in my sermon to mayor brewer the real rulers of our municipality the real destroyers of democracy itis it Is unfortunate that so many people do not care but such a condition ia not for long so my sermon tonight Is addressed to the leaders in the great mormon church one man says to me if tho prost dency of weber stake wanted to clean up the county it could do it in a week you present the imputation perhaps you say that reflects upon our desires and purposes but stop a moment study the remark it is heavy with its belief in your power that nothing in ithe world of sin could withstand you if once you saw the path opening be foro you throe hundred men march into trinity church bohton they are unemployed and in n and in that moment of need they turn to tho church to defy it and humiliate it I 1 think not but because they thought the church had it in ita power to help it was a testimony to splendid faith in church I 1 rejoice in every sincere attack upon the listlessness of the church not because the church listless that is staggering but because in spite of all its failure and faltering men in need still turn to it and hope that it will help and I 1 label that remark not condemnation but praise im the state of connecticut there are congregational churches every town in the state save one has a church of that order well might some one on e say it the congregational churches of connecticut wanted to clean up the state they could do it in a week so I 1 might name states where the dominating influence was presbyterian or Mieth odlat or episcopalian or Oa thoUc but wo do not condemn these churches because they fail as churches to attack the moral and social problems of their communities so it is unfair to condemn your church because utah ta not tree from influences which wreck and ruin human life I 1 speak no word of blame I 1 say this however my church has failed in its larger responsibility for connecticut your church has likewise failed to realize ita larger responsibility for utah I 1 know how tho argument of defense runs wo use it in connecticut just as you use it in utah I 1 have heard it jn both states like this the church of hero he ro to reclaim the individual to regenerate his heart to plant in his breast mow aspirations and ideals fully confident that tho transformed individual will rush into the world to transform the world there is no sense lt contends in trying to crowd evil off the earth by main force evil afu vanish when there is no demand for it that is good but it is only one method of approach to the problem there is a passage in ezakiel which some of you will remember this la the law of the house upon the top of the mountain limit thereto round about most holy bo hold this is the lay of the house which IB to say around the temple that alil ch might corrupt was to be rooted out whatever was profane whatever might make unclean unholy was to be removed to the greatest distance evil was to be pushed back and back until it disappeared over the edge qt the world the world is the for sacred and beautiful inferences I 1 understand that this task of thrusting back the evil belongs to the church the temple of god Is not made with hands it Is not of beono and mortar it is the human often do we emphasize the necessity of throwing around the growing child the proper environment the environment which will strengthen and help I 1 do not think any one urges that the child shall bo thrown in dally contact with demoralizing and devastating inferences that he must see only the ugly and brutal that he must bo hurled against a series of withering temptations rather the theory is and the practice is to let the childs mind dwell upon the beautiful the good the fair and the things which are refreshing the great mass of men do not need a thousand siren voices on every street thoy need influences helpful influences jacob ails said that mulberry bend must be cleaned out and part of it converted into a park his opponents said it would involve a horrible waste of money and that anyway the method should bo to convert each heart in the bend alls fancied that there was a shorter way to help those people it took years to get that park nave you been |