Vital Problems of Life

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Meet adversity meekly, that is, with a teachable attitude. Blessed are the meek for they shall inherit the earth.

Meet adversity with faith. Ancient Israel on its exodus murmured in the face of adversity; but it must be remembered that they were a generation of slaves, habituated to a cogwheel life, the initiative literally ground out of them. They were mere children. Their social slogan seems to have been: "In the midst of adversity, murmur." When they failed, they blamed the leaders, and finally they deserted the God of miracles and worshiped a moulten calf of gold. Being slow to believe and quick to doubt, their progress was snail-like; of the thousands who started only two survived the forty years journey to the Land of Promise. Modern Israel marched, and murmured not. In the midst of adversity they sang: "Come, come, ye Saints, no toil nor labor fear, but with joy wend your way." In a fraction of the time taken by ancient Israel, modern Israel found and possessed the promised land, though it was a much greater distance from the starting place than Palestine is from Egypt. Let adversity find us in an attitude of reliance in him who is constantly proving that: "The soul that on Jesus has leaned for repose, I will not, I can not desert to his foes. That soul, though all hell should endeavor to shake, I'll never, no never, no never, forsake." Well has Dr. William James, the famous American Psychologist and philosopher said: "Religion makes easy and felicitous duties which, without it, would be burdensome and even painful." Who can recite in isolation, "God moves in a mysterious way," without feeling that adversity has an uplift? For Discussion Following are some theses suggested for discussion: Virtue is innocence tested and found true. Milton H. Hardy. The hero plant withers on easy street, but thrives and bears fruit on adversity avenue. Adversity is a friend-finder. Adversity is a soul-sifter. Big souls like big apples come to the top with severe shaking. Artificial adversity gives gusto to our games. Where there is no inner adversity there can be no conscience. The capability of fighting an inner battle belongs to man; it is a privilege denied to the animals. If there be no adversary then we must create one, for the nature of man demands one. Questions and Problems 1. What is the meaning of the first quotation in the lesson? 2. Prove the truth of the second quotation. 3. What is the psychic value of glorying in tribulation?

VITAL PROBLEMS OF LIFE 1021

4. What is the difference between submission and the patience referred

to in the fourth quotation? 5. From your point of view which of the literary quotations is of most value? 6. Give illustrations of an ego taking sides with its better self. 7. Prove by illustration the truth of the statement: "Passions are good servants, but bad masters." 8. In which of the following lines of inner adversity are you conscious of gradually winning out: procrastination, exaggeration, camouflage, selfishness, petulance, hasty judgment, pessimism, grumbling? 9. Give a description of a Latter-day Saint monument that depicts meeting adversity with faith. Readings Book of Job. Essay on Adversity Bacon. Optimism Helen Keller. Lesson HI. — The Push of Poverty Poverty may be said to push upward and pull downward. As it is sinful to be ill through wilful intemperance, so i" it a vice to be poor through indolence, extravagance, or lack of thrift. With a wrong motive behind it, wealth accumulation may have in it elements of criminality; yet every person should desire to be a capitalist. A thrift ambition that goes no further than providing fcthe bare necessities is woefully deficient. It should rise into the realm of wanting a reserve, and then expand into the idea of an investment. It is safe to say that the way of the spendthrift grows harder and harder; while the way of the consistent saver grows fuller and fuller of joy.

Poverty pushes toward philanthropy. This is true of the widow with her mite, and the man with his millions; no need, no charity. Poverty pushes towards achievement. Necessity becomes the mother of Invention, unless she is wedded to Sloth, m which case her offspring will be Pauperism. The sigh that signals the discovery that one is financially deficient has always behind it, "I can't; I have no capital." The soul-shout that heralds the

approach of one fit to survive is shaped into the slogan: "I can create capital." It is a matter of record that students who are compelled to work their way through school are as a rule signally successful. This holds good in all lines of achievement. A great art critic said to a student of wealth and ability in the realm of art, "You only need a little poverty to make of you a great painter."

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The poet Moore must have had this same thought in mind when he wrote: 'Poverty, thou source of human art, Thou great inspirer of the poet's song." Undoubtedly the poverty of Abraham Lincoln and David Lloyd George had much to do with pushing them to the front as leaders.

Poverty pushes toward the work habit. Chill penury that makes for the love of labor does more than the wealth of worlds that estranges man from industry. In the light of Doc. and Cov., 56:17-20, we can understand what class of poor people the Savior had in mind when he said: "Blessed are the poor, for they shall inherit the earth." Happily we. have, through modern revelation, the term worthy poor, as the class to which the Master referred in the beatitudes. It did not include the indolent, for the Savior said: "For he that is idle shall not eat the bread nor wear the garments of the laborer." Doc. and Cov., 42:42. The earth, if it be one thing more than another to man, is a workshop, where the children of God may learn through labor to become like their Father, who at the end of each epoch or day of creation rejoiced in his labor and said: "It is good."

Poverty pushes against pride. It is the pride of the rich man, and not his wealth that makes it difficult for him to enter into the kingdom of heaven. There were few more prosperous men than Abraham, the "Friend of God." Jesus recognized the push of poverty against pride when he announced that the poor had the gospel preached unto them. The proud cannot bear the message. Poverty pushes towards the preparation for the appreciation and safe possession of plenty. The stream of gratitude can never be as large in the soul that has never known poverty as it may be in the one acquainted with suffering from destitution.

Nor can one who has always had plenty sympathize with the poor, as can he who has been poor. The person who has gone hungry for days, weeks, and months saying, "We thank thee for this food," feels more than he could have felt without the hunger experience. Poverty resulting from sacrifices pushes upward. The testimony of the Latter-day Saints who left wealth and accepted poverty for the sake of the gospel is without exception to the effect that sacrifice brings forth the blessings of heaven. The poverty of the pioneers in the western wilderness pushed them nearer their God.

VITAL PROBLEMS OF LIFE 1023

Through it all, they were full of the faith expressed by the great Psalmist: "The Lord is rny Shepherd, I shall not want/' Their wants were circumscribed by the conviction that wealth is a blessing only so fast and so far as the Father sees fit to bestow it.

It is a dangerous thing to wish to be tried with wealth without the reservation: "Thy will be done."

The upward push of poverty is greater than its downward pull. If we may say, "Sweet are the uses of adversity," we may also say: "Blessed is poverty as a part of adversity." There is much poetry and some truth in the lines of Gray's Elegy: "Chill penury repressed their noble rage, And froze the genial currents of the soul."

But with us, in a day of universal free agency and unbounded opportunity, the social climate is so modified as to make the freezing of the soul currents almost impossible. Poverty is of two kinds, real and relative. Real poverty is a state of existence where there is a deprivation of enough to eat, suitable clothing and a comfortable dwelling place. Also it involves being denied education and elevative recreation.

Relative poverty consists of a consciousness of being behind "Lizzie."

Problems and Questions

1.               circumstances is it a vice to be poor?
            Under what circu
   

   2.Two boys leave college, one is thrifty, the other is a spendthrift. Years after, one, a job-hunter, passed the window of the other, a philanthropic capitalist. The financial waif saw through the window evidences of ease and comfort being enjoyed by his one time school mate, and said,

"damn the rich man." What is your verdict, or your decision? i. When is poverty a virtue? 4. Illustrate the distinction between real and relative poverty. 5. Why is the poor youth at school rarely a poor student? 6. Name ten poor boys who have become famous. 7. How did poverty prepare David Lloyd George to be Prime Min- ister of England? .

8. Wherein were the poverty conditions of the early Latter-day Saints
   

essential to the welfare of the emigrants who gathered to the valleys in early days? , 9 What does the quotation from Grays Elegy mean to your Cov. references recorded in this lesson 10. Show how the Doc. and give to poverty a propelling power. If poverty is a blessing, why should we try to get rich.' 11 12. Why is it true that of all the pushes of poverty the push towards the work habit is the greatest? Books to Read: , , TJ rp American Statesman Series, or Life of Abraham Lincoln, by Ida lar-

bell. Life of Lydia Knight. Life sketch of David Lloyd George.

Problems in Leadership By Arthur L. Beeley, Executive Secretary, Social Advisory Committee

I—Training Leaders One of the most unique features of "Mormonism" is its extensive system of unsalaried leadership. Perhaps no other such institution has proportionately as many of its members serving as leaders in so many different capacities. Systematic activity in some phase of Church work is the ideal of the Latter-day — Saint in fact, Church service and leadership are the all-absorbing avocations of most members of the Church. From a social point of view, herein lies the genius and sound psychology of Church organization, — members stimulated to a sincere interest in the well-being of others, and serving them through divinely inspired organizations. However, while this plan of unpaid service is our strength, it also becomes our weakness in a highly complex society which calls for specialization, unless such service be trained and efficient. To increase the efficiency of this leadership without jeopardizing the service-for-its-own-sake idea has therefore become one of the most important problems in Church work. The remainder of this article will briefly describe some of the present efforts of the Church to meet this need.

The Courses in Provo

Three courses, Teacher-training, Social and Recreational Leadership, and Charities and Relief Work, were given at the Brigham Young University, Provo, during the five weeks between May 31 and July 3, 1920. Teacher-training work was conducted under the auspices of the Correlation Committee and the other two courses under the auspices of the Social Advisory Committee. Except in a few instances three persons from each stake were "called" to take the courses. Traveling and living expenses only were paid by the stakes. The courses were all of college grade and college credit was given to all who satisfactorily completed the work. The plan provided that the Stake workers attending these courses should later hold similar conventions or institutes in their own stakes for the benefit of the workers under their jurisdiction.

PROBLEMS IN LEADERSHIP 1025

• 2. Teacher -Training

Seventy delegates, representing as many stakes, pursued this work under the direction of Superintendent Adam S. Bennion. The course was organized upon the assumption that "teaching is one of the primary functions of the Church, and, at some time or other, each member of the Church must (a) teach the gospel to the world, and (b) teach the gospel at home: (1) through the priesthood quorums; (2) through the auxiliary organizations; (3) through ward teachers." In addition to the regular courses in psychology and education pursued by the delegates, the following are some of the specific problems that were treated at the 9 30 hour : : The pur- — pose behind teaching salvation; the rewards of teaching; the personal equation; growth of personality; native endowments of children; individual differences; attention and how to secure it; interest; creating class spirit; methods of the recitation; organizingthe lesson; supplementing the lesson; application; discipline and class management; skill in questioning; a testimony — the motive force in teaching.

2. Social und Recreational Leadership

This course under the direction of Arthur L. Beeley, with sixty-eight delegates in attendance, was based upon the following facts and assumptions: (1) The Church's biggest asset is its members. (2) The available facts indicate clearly that increasingly large numbers of our children, particularly adolescents, are becoming inactive in all forms of Church activity. (3) According to present indications the future growth and membership of the Church depends upon the conversion of "Mormon" children, rather than upon proselytes from outside: hence the welfare of the rising generation in the Church is paramount, and therefore second to no other consideration. (4) That more efficient leadership throughout the Church will be the one most effective solution of the problem. (5) That the problem centers around the adaptation of the individual to his environment (environment used here in a broad sense to include persons, social forces, institutions, etc.) ; hence the subjects of psychology and sociology were made the very warp and woof of the course. (6) That the problem is sufficiently acute to warrant the most enthusiastic, vigorous and thorough-going consideration of which the Church is capable." The course included the following subjects: Psychology of Childhood and Adolescence, Prof. Arthur L. Beeley (U. of U.); Seminar in Leadership; Fundamentals of Sociology, Prof. John C. Swenson (B. Y. XL); Dramatics, forum work, declama-

1026 IMPROVEMENT ERA

tion, etc., Prof. T. Earl Pardoe(B. Y. U.); Music, Prof. C. W. Reid (B. Y. U.); Pageantry, Prof. E. H. Eastmond (B. Y. U.) Games, Social and Folk Dancing, Physical Education, etc., Prof. E. L. Roberts. A special lecture was held daily on a previously assigned topic. The, lecturers included: Elder Stephen L. Richards, Superintendent Adam S. Bennion, Elder Richard R. Lyman, Prof Alice Reynolds, Miss Charlotte Stewart, Director F. W. Reynolds, Earl J. Glade, President Geo. H. Brimhall, Dr. E. G. Gowans, Dr. Fred J. Pack, Prof. W. H. Chamberlin, Dean Milton Bennion, Miss Rose Jones, Elder David O. McKay, Director F. W. Kirkham, Miss Amy Bowman, Dr. E. E. Ericksen, Dr. Geo. E. Hyde, Judge Hugo B. Anderson, Dr.Edward T. Devine (New York), Supt.E. S. Hinckley, Mrs. A. F. Palm and others. Among the other special features of the course were: The Work in Scouting, by Dr. John H. Taylor; Bee-hive Work, Sister Ann Cannon; the excursion to Salt Lake June 11, 12, 13, on which occasion delegates were the guests of the M. I. A. and Primary Boards; and the clinic at the State Mental Hospital, through the courtesy of Dr. George E. Hyde.

3. Charities and Relief Work

There were sixty-nine delegates taking this course under the direction of Mrs. Amy B. Lyman, general secretary, Relief Society. The purpose of the course was to study the fundamentals underlying family welfare work and the modern methods of relief and family rehabilitation, for the purpose of enabling the Relief Society throughout the Church to render bigger and better service in achieving the ideals of the Prophet Joseph Smith, the founder of the organization. No new departure in the way of organization was aimed at, it being felt that the Church already has the necessary agencies for carrying on Relief work. The course included the following phases: (1) Essentials of Sociology, Prof. John C. Swenson (B. w U.) ; (2) Methods cf .

Family Welfare Work, Mrs. Amy B. Lyman, and Mrs. Annie D. Palmer; (3) Seminar in Social Case Work, Mrs. Amy B. Lyman and Mrs. Annie D. Palmer; (4) The Literature of Social Work, Mrs. Amy B. Lyman and Mrs. Annie D. Palmer. Eight special lectures on health and medical topics were given by the following physicians: Dr. E. G. Hughes, Dr. George W. Middleton, Dr. George E. Hyde, Dr. L. L. Daines, Dr. W. T. Halser, Dr. Willard Christopherson, Dr. C. H. Carroll, Dr. E. G. Gowans. Three lectures in Home Economics by Mrs. Amy Lyman Merrill (U. A. C). Three lectures in Normal Psychology, by A. L. Beeley. Other lecturers included Judge J. B. Tucker, Miss Blanche Cooper (U. A. C), Miss Ann Nebeker,

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Judge Charles H.Hart, Supt. E.S. Hinckley, Miss Kate Willi mis, Judge Hugo B. Anderson. One of the special features of the course was a series of lec- tures by Dr. Edward T. Devine of New York City, Associate Editor of the Survey, and the most eminent American authority on social work. Supervised visits were made to the State Industrial School and the School for the Deaf and Blind at Ogden, the L. D. S. Hospital, the Salt Lake County Infirmary, and the State Mental Hospital at Provo. To those who were privileged to participate in the work at Provo certain points stand out clearly in retrospect: (1) The remarkable response of approximately two hundred studentmissionaries was a new evidence of the virility of "Mormonism." (2) The unusually fine type of person selected to take the work was an evidence also of the whole-hearted co-operation of stake presidencies. (3) The whole experiment is a proof, not alone of the compatibility, but of the desirability of a combined scientific-religious approach to social problems. (4) It opened up the large possibilities of Church Schools in the training of leaders. It was the concensus of opinion amongst all who participated that the movement was an epoch-making event.

The "Mormons," Gen. Seward, and the Rotarians

Harold w\ Brown, writing from No. 5 Windsor Street, Rochester, N. Y., expressed his appreciation for the Improvement Era and the influence it has on its readers in supplying food for spiritual thought. He also stated that the Saints and investigators express themselves as highly paid for the time spent in its reading. He continues: "The experiences of the missionaries in the Rochester conference which practically includes the birthplace of 'Mormonism,' reminds me of the statement: 'A prophet is not without honor, save in his own country.' In referrring to a statement of a newspaper in Auburn, New York, concerning the recent effort that the elders made to obtain the right to preach the gospel, the editor states: 'Brigham Young as a young carpenter in Auburn, helped to build the Seward mansion on South Street. Many years afterwards, Gen. Seward and his party visited Salt Lake City and there found Young at the head of the great Church, which, in spite of the attacks that have been made upon it, helped to build up the western Empire of America. The members of the Seward party were pleased and surprised at the reception accorded them by these much abused infidels. The latest Auburn visitors to Salt Lake City were a party of Rotarians, attending the National convention. They brought back the same fine report.'"