Chapter 134—Literary Societies
It is often asked, Are literary societies a benefit to our youth?
To answer this question properly, we should consider not only the
avowed purpose of such societies, but the influence which they have
actually exerted, as proved by experience. The improvement of the
mind is a duty which we owe to ourselves, to society, and to God.
But we should never devise means for the cultivation of the intellect
at the expense of the moral and the spiritual. And it is only by the
harmonious development of both the mental and the moral faculties
that the highest perfection of either can be attained. Are these results
secured by literary societies as they are generally conducted?
Literary societies are almost universally exerting an influence
contrary to that which the name indicates. As generally conducted,
they are an injury to the youth; for Satan comes in to put his stamp
upon the exercises. All that makes men manly or women womanly is
reflected from the character of Christ. The less we have of Christ in
such societies, the less we have of the elevating, refining, ennobling
element which should prevail. When worldlings conduct these meetings
to meet their wishes, the spirit of Christ is excluded. The mind
is drawn away from serious reflection, away from God, away from
the real and substantial, to the imaginary and the superficial. Literary
societies—would that the name expressed their true character! What
is the chaff to the wheat? [395]
The purposes and objects which lead to the formation of literary
societies may be good; but unless wisdom from God shall control
these organizations, they will become a positive evil. The irreligious
and unconsecrated in heart and life are usually admitted, and are
often placed in the most responsible positions. Rules and regulations
may be adopted that are thought to be sufficient to hold in check
every deleterious influence; but Satan, a shrewd general, is at work
to mould the society to suit his plans, and in time he too often
succeeds. The great adversary finds ready access to those whom he
has controlled in the past, and through them he accomplishes his
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purpose. Various entertainments are introduced to make the meetings
interesting and attractive for worldlings, and thus the exercises of
the so-called literary society too often degenerate into demoralizing
theatrical performances and cheap nonsense. All these gratify the
carnal mind, which is at enmity with God; but they do not strengthen
the intellect nor confirm the morals.
The association of the God-fearing with the unbelieving in these
societies does not make saints of sinners. When God’s people voluntarily
unite with the worldly and the unconsecrated, and give them
the pre-eminence, they will be led away from Him by the unsanctified
influence under which they have placed themselves. For a short
time there may be nothing seriously objectionable, but minds that
have not been brought under the control of the Spirit of God will not
take readily to those things which savor of truth and righteousness.
If they had had heretofore any relish for spiritual things, they would
[396] have placed themselves in the ranks of Jesus Christ. The two classes
are controlled by different masters, and are opposites in their purposes,
hopes, tastes, and desires. The followers of Jesus enjoy sober,
sensible, ennobling themes, while those who have no love for sacred
things cannot take pleasure in these gatherings, unless the superficial
and unreal constitutes a prominent feature of the exercises. Little
by little the spiritual element is ruled out by the irreligious, and the
effort to harmonize principles which are antagonistic in their nature
proves a decided failure.
Efforts have been made to devise a plan for the establishment of a
literary society which shall prove a benefit to all connected with it,—
a society in which all the members shall feel a moral responsibility
to make it what it should be, and to avoid the evils which often
make such associations dangerous to religious principles. Persons
of discretion and good judgment, who have a living connection
with heaven, who will see the evil tendencies, and, not deceived by
Satan, will move straight forward in the path of integrity, continually
holding aloft the banner of Christ—such ones are needed to control
in these societies. Such an influence will command respect, and
make these gatherings a blessing rather than a curse.
If men and women of mature age would unite with the youth to
organize and conduct such a literary society, it might become both
useful and interesting. But when such gatherings degenerate into
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occasions for fun and boisterous mirth, they are anything but literary
or elevating. They are debasing to both mind and morals. [397]
Bible reading, the critical examination of Bible subjects, essays
written upon topics which would improve the mind and impart
knowledge, the study of the prophecies or the precious lessons of
Christ,—these will have an influence to strengthen the mental powers
and increase spirituality. A familiar acquaintance with the Scriptures
sharpens the discerning powers, and fortifies the soul against the
attacks of Satan.
Few realize that it is a duty to exercise control over the thoughts
and imaginations. It is difficult to keep the undisciplined mind
fixed upon profitable subjects. But if the thoughts are not properly
employed, religion cannot flourish in the soul. The mind must
be preoccupied with sacred and eternal things, or it will cherish
trifling and superficial thoughts. Both the intellectual and the moral
powers must be disciplined, and they will strengthen and improve
by exercise....
The intellect, as well as the heart, must be consecrated to the
service of God. He has claims upon all there is of us. The follower
of Christ should not indulge in any gratification, or engage in any
enterprise, however innocent or laudable it may appear, which an
enlightened conscience tells him would abate his ardor or lessen
his spirituality. Every Christian should labor to press back the tide
of evil, and save our youth from the influences that would sweep
them down to ruin. May God help us to press our way against the
current.—Counsels to Parents, Teachers, and Students, 541-544. [398]
Chapter 135—Dancing
The true Christian will not desire to enter any place of amusement
or engage in any diversion upon which he cannot ask the blessing
of God. He will not be found at the theater, the billiard hall, or the
bowling saloon. He will not unite with the gay waltzers, or indulge
in any other bewitching pleasure that will banish Christ from the
mind.
To those who plead for these diversions, we answer, We cannot
indulge in them in the name of Jesus of Nazareth. The blessing of
God would not be invoked upon the hour spent at the theater or in
the dance. No Christian would wish to meet death in such a place.
No one would wish to be found there when Christ shall come.
When we come to the final hour, and stand face to face with
the record of our lives, shall we regret that we have attended so
few parties of pleasure? that we have participated in so few scenes
of thoughtless mirth? Shall we not, rather, bitterly regret that so
many precious hours have been wasted in self-gratification,—so
many opportunities neglected, which, rightly improved, would have
secured for us immortal treasures?
It has become customary for professors of religion to excuse
almost any pernicious indulgence to which the heart is wedded. By
familiarity with sin, they become blinded to its enormity. Many
who claim to be children of God gloss over sins which His word
[399] condemns, by linking some purpose of church charity with their
godless carousals. Thus they borrow the livery of heaven to serve
the devil in. Souls are deceived, led astray, and lost to virtue and
integrity by these fashionable dissipations.
In the Path of Dissipation
In many religious families, dancing and card-playing are made a
parlor pastime. It is urged that these are quiet, home amusements,
which may be safely enjoyed under the parental eye. But a love
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Dancing 359
for these exciting pleasures is thus cultivated, and that which was
considered harmless at home will not long be regarded dangerous
abroad. It is yet to be ascertained that there is any good to be
obtained from these amusements. They do not give vigor to the
body nor rest to the mind. They do not implant in the soul one
virtuous or holy sentiment. On the contrary, they destroy all relish
for serious thought and for religious services. It is true that there
is a wide contrast between the better class of select parties and the
promiscuous and degraded assemblies of the low dance house. Yet
all are steps in the path of dissipation.
The amusement of dancing, as conducted at the present day, is a
school of depravity, a fearful curse to society. If all in our great cities
who are yearly ruined by this means could be brought together, what
histories of wrecked lives would be revealed. How many who now
stand ready to apologize for this practice would be filled with anguish
and amazement at the result. How can professedly Christian parents
consent to place their children in the way of temptation, by attending
with them such scenes of festivity? How can young men and young [400]
women barter their souls for this infatuating pleasure?—The Review
and Herald, February 28, 1882.
The Danger of Amusements
The love of pleasure is one of the most dangerous, because it
is one of the most subtle, of the many temptations that assail the
children and youth in the cities. Holidays are numerous; games
and horse racing draw thousands, and the whirl of excitement and
pleasure attracts them away from the sober duties of life. Money
that should have been saved for better uses—in many cases the
scanty earnings of the poor—is frittered away for amusements.—
Fundamentals of Christian Education, 422.
Guided by Principle
Many are so fearful of provoking unfriendly criticism or malicious
gossip that they dare not act from principle. They dare not
identify themselves with those who follow Christ fully. They desire
to conform to worldly customs and secure the approbation of
360 Messages to Young People
worldlings. Christ gave Himself for us “that He might redeem us
from all iniquity, and purify unto Himself a peculiar people, zealous
[401] of good works.”-The Review and Herald, November 29, 1887. (402)
