Part 3 (1/2)

STUDY III

THE CRIMINAL AND HIS RELATION TO SOCIETY.

THE STORY OF CAIN.--Gen. 4:1-16.

_Parallel Readings_.

_Hist. Bible_, Vol. 1, 42-46.

Jenks, _Prin. of Pol_. 1-16.

August Drahms, _The Criminal_.

Now in the course of time it came to pa.s.s, that Cain brought some of the fruit of the ground as an offering to Jehovah. And Abel also brought some of the firstlings of his flock and of their fat.

And Jehovah looked favorably upon Abel and his offering: but for Cain and his offering he had no regard.

Therefore, Cain was very angry and his countenance fell. And Jehovah said to Cain,

Why art thou angry?

And why is thy countenance fallen?

If thou doest well, is there not acceptance?

But if thou doest not well, Does not sin crouch at the door?

And to thee shall be its desire, But thou shouldst rule over it.

Then Cain said to Abel his brother, Let us go into the field. And while they were in the field, Cain rose up against Abel his brother and slew him.

And when Jehovah said to Cain, Where is Abel thy brother? he said, I, know not; am I my brother's keeper.--Gen. 4:3-9 (_Hist. Bible_).

And the Scribes and the Pharisees bring a woman taken in adultery; and having set her in the midst, they say unto Jesus, Teacher, this woman hath been taken in adultery, in the very act. Now in the law Moses commanded us to stone such: what then sayest thou of her?

And this they said trying him, that they might have whereof to accuse him. But Jesus stooped down and with his finger wrote on the ground. And when they continued asking him, he lifted himself, and said unto them, He that is without sin among you, let him first cast a stone at her. And again he stooped down and with his finger wrote on the ground. And they, when they heard it, went out one by one, beginning from the eldest, even unto the last: and Jesus was left alone, and the woman, where she was, in the midst. And Jesus lifted himself up and said unto her, Woman, where are they? Did no man condemn thee? And she said, No man, Lord. And Jesus said, Neither do I condemn thee. Go thy way; from henceforth sin no more.--_John 8:3-11_.

Every experiment by mult.i.tudes or individuals that has a sensual or selfish aim will fail.--_Emerson_.

When you meet one of these men or women be to them a Divine man; be to them thought and virtue; let their timid aspirations find in you a friend; let their trampled instincts be genially tempted out in your atmosphere; let their doubts know that you have doubted, and their wonder feel that you have wondered.--_Emerson_.

But I still have a good heart and believe in myself and fellow men and the G.o.d who made us all.--_Robert Louis Stevenson_.

I.

THE MEANING OF THE STORY OF CAIN.

In Arabia and Palestine to-day, as in the past, a man's prosperity or misfortune is universally regarded as the evidence of divine approval or disapproval. Even Jesus' disciples on seeing a blind man by the wayside, raised the question: ”Did this man sin or his parents?” Among the Arabs of the desert the tribal mark, either tattooing or a distinctive way of cutting the hair, insures the powerful protection of the tribe. Each tribesman is under the most sacred obligation to protect the life of a member of his tribe, or to avenge, if need be with his own life-blood, every injury done him. Without the tribal mark a man becomes an outlaw. Many scholars, therefore, think that the mark placed upon Cain was not primarily a stigma proclaiming his guilt, but rather a token that protected him from violence at the hands of Jehovah's people and compelled them to avenge any wrongs that might befall him.

In the light of these facts would it not seem possible that Cain's character and conduct are the reason why his offering was not accepted?

What is the meaning and purpose of Jehovah's question, Where is Abel thy brother? Is it probable that in the question, Am I my brother's keeper, the writer intended to a.s.sert the responsibility of society for the acts of its members? In China where to-day, far more than in the West, there exists the responsibility of neighbors, those who fail to exert the proper influence over the character and conduct of a criminal neighbor often have their houses razed to the ground and the sites sown with salt. Is society responsible for producing criminals? How far am I personally responsible for my neighbor's acts?

II.