Popular Amusements

by J. T. Crane

"And let them measure the pattern." Ezekiel xliii, 10.

What amusements, then, are rational and allowable? and to what extent may we indulge in them? We desire, before we discuss specific modes of recreation, to lay down certain general principles, and indicate what we believe to be the true method of reasoning on the subject, so that the reader, keeping these in mind, will see why we approve or condemn hereafter, even when, for the sake of brevity, the conclusion is given in few words.

First of all, then, we inquire, What is the true design of recreation? The mere pleasure of the hour is certainly not the sole object at which we should aim, regardless of all other considerations. A degree of enjoyment may be desirable; and yet the temporary pleasure is not all. The true idea of rational recreation is expressed in the very name. The aim is to renew, restore, create again. It is to lay aside the more serious avocations of life for a brief space, that we may resume them with new vigor. It is to make a little truce with toil and care, that we may return to the battle with stouter hearts and keener weapons. We rest, that we may be the better prepared for work. Rational recreation never loses sight of duty. It teaches us to seek, now and then, a little leisure, that we may be able to labor the harder and the longer; to be gay and merry, only that we may be the more susceptible, in its time, of all solemn, holy emotion. Recreation, in the true sense of the term, is not only free from evil, but it is full of good intents, aiming, above all, to aid us in the great concerns which look beyond the horizon of the present life. We shake off care, but not conscience. We do not lay aside the service of God and take a day to ourselves, but strive to win the benediction pronounced upon "the man that feareth always."

To make the discussion as practical as possible, we name eight different points of view from which we may consider any diversion proposed to us:

1. Our recreations should be innocent in themselves.

Compared with eternal interests, present enjoyment is as dust in the balance. However exhilarating or beneficial to health the advocates of any amusement may claim that their favorite diversion is, if there be an element of wrong in it, it must be condemned without hesitation or reserve. If it involves any transgression of Divine law; if it leads us to disregard the welfare of our fellow; if the pleasure is purchased by pain wantonly inflicted upon man, or beast, or bird, or insect; if it tends to render us frivolous or reckless, or in any way leaves us farther from God and heaven, less conscientious, less devotional, less tender in heart, less active and earnest in all good works, we must condemn it, no matter how fascinating it may be, no matter what may be the numbers or the social position of those who favor it. Of all the poor excuses for sin, one of the poorest and meanest is the plea that we trampled on the law of God and defied his justice for the sake of amusement.

2. Our recreations must never be suffered to lessen our influence as followers of Christ.

A good name is an element of strength. Unless those around us have confidence in our sincerity, we are shorn of our moral power. No matter how clear our integrity may be in our own eyes, if we fail to convince the world of it; if we seem to be less careful of obligation, less mindful of the right than Christians should be, there will be a cloud of distrust hovering about us wherever we are, and we will find ourselves shut out of some of the noblest fields of effort. The world watches our recreations as well as our more weighty employments. We need not, indeed, be governed always by the reproaches of the censorious and the complaints of the morose; still, it is never safe to be indifferent to popular opinion. Even where we discover no evident wrong, we should not, for the sake of mere momentary pleasure, give ourselves to any pursuit which bears a specious name or is surrounded by doubtful associations. Even in Christian communities public opinion does not tend to be fanatically rigid, and we may be sure that what it condemns we will find it safe to avoid.

Nor should our recreations ever be of such a character as to wound our fellow-Christians. It is true, you need not always be controlled by the views of this or that member of the Church, who, perhaps, does not abound in the intelligence and wisdom which give weight to opinion. But what does your pastor think? If you and he differ, who is probably right? Look about you. See who they are in your community who are universally acknowledged as the real disciples of Christ, by whose aggregate good name the Church stands in reputation. What do they think? Where they doubt, you may well hesitate. Even if they should seem needlessly scrupulous, you may be sure of one thing—you will not find it dangerous to follow their counsel.

And you have no right to treat their admonitions with indifference. You can not, without peril, go counter to their views of duty. Whatever may be the abstract right or wrong of the thing in question, this evil effect, at least, will follow your rejection of their advice: you will separate yourselves from your pious exemplars and guides; the chasm, however narrow at first, will widen with time; the society of your fellow-Christians will lose its charm; the social forces which helped, more than you are aware of, to hold you to your duty will lose their power; the Tempter will excite in your heart now anger at others, now doubts of yourself, and the process, unless arrested, will end in spiritual wreck and ruin.