another good use for surplus wealth, in providing for our cities halls suitable for meetings of all kinds, especially for concerts of elevating music. Our cities are rarely provided with halls for these purposes, being in this respect also very far behind European cities. The Springer Hall, of Cincinnati, that valuable addition to the city, was largely the gift of Mr. Springer, who was not content to bequeath funds from his estate at death, but who gave during his life, and, in addition, gave—what was equally important—his time and business ability to insure the successful results which have been achieved. The gift of a hall to any city lacking one is an excellent use for surplus wealth for the good of a community. The reason why the people have only one instructive and elevating, or even amusing, entertainment when a dozen would be highly beneficial, is that the rent of a hall, even when a suitable hall exists (which is rare), is so great as to prevent managers from running the risk of financial failure. If every city in our land owned a hall which could be given or rented for a small sum for such gatherings as a committee or the mayor of the city judged advantageous, the people could be furnished with proper lectures, amusements, and concerts at an exceedingly small cost. The town halls of European cities, many of which have organs, are of inestimable value to the people, when utilized as they are in the manner suggested. Let no one underrate the influence of entertainments of an elevating or even of an amusing character, for these do much to make the lives of the people happier and their natures better. If any millionaire born in a small village, which has now become a great city, is prompted in the day of his success to do something for his birthplace with part of his surplus, his grateful remembrance cannot take a form more useful than that of a public hall with an organ, provided the city agrees to maintain and use it.
Sixth—In another respect we are still much behind Europe. A form of beneficence which is not uncommon there is providing swimming baths for the people. The donors of these have been wise enough to require the city benefited to maintain them at its own expense, and as proof of the contention that everything should never be done for any one or for any community, but that the recipients should invariably be called upon to do part, it is significant that it is found essential for the popular success of these healthful establishments to exact a nominal charge for their use. In many cities, however, the school children are admitted free at fixed hours upon certain days, different hours being fixed for the boys and the girls to use the great swimming baths, hours or days being also fixed for the use of these baths by ladies. In inland cities the young of both sexes are thus taught to swim. Swimming clubs are organized, and matches are frequent, at which medals and prizes are given. The reports published by the various swimming baths throughout Great Britain are filled with instances of lives saved because those who fortunately escaped ship-wreck had been taught to swim in the baths, and not a few instances are given in which the pupils of certain bathing establishments have saved the lives of others. If any disciple of the “Gospel of Wealth” gives his favorite city large swimming and private baths (provided the municipality undertakes their management as a city affair), he will never be called to account for an improper use of the funds intrusted to him.
Seventh—Churches as fields for the use of surplus wealth have purposely been reserved until the last, because, these being sectarian, every man will be governed by his own attachments; therefore gifts to churches, it may be said, are not, in one sense, gifts to the community at large, but to special classes. Nevertheless, every millionaire may know of a district where the little cheap, uncomfortable, and altogether unworthy wooden structure stands at the cross-roads, to which the whole neighborhood gathers on Sunday, and which is the centre of social life and source of neighborly feeling. The administrator of wealth has made a good use of part of his surplus if he replaces that building with a permanent structure of brick, stone, or granite, up the sides of which the honeysuckle and columbine may climb, and from whose tower the sweet-tolling bell may sound. The millionaire should not figure how cheaply this structure can be built, but how perfect it can be made. If he has the money, it should be made a gem, for the educating influence of a pure and noble specimen of architecture, built, as the pyramids were built, to stand for ages, is not to be measured by dollars. Every farmer's home, heart, and mind in the district will be influenced by the beauty and grandeur of the church. But having given the building, the donor should stop there; the support of the church should be upon its own people; there is not much genuine religion in the congregation or much good to flow from the church which is not supported at home.
Many other avenues for the wise expenditure of surplus wealth might be indicated. I enumerate but a few—a very few—of the many fields which are open, and only these in which great or considerable sums can be judiciously used. It is not the privilege, however, of millionaires alone to work for or aid measures which are certain to benefit the community. Every one who has but a small surplus above his moderate wants may share this privilege with his richer brothers, and those without surplus can give at least part of their time, which is usually as important as funds, and often more so. Some day, perhaps, with your permission, I will endeavor to point out some fields and modes in which these may perform well their part as trustees of wealth, or leisure, according to the measure of their respective fortunes.
It is not expected, neither is it desirable, that there should be a general concurrence as to the best possible use of surplus wealth. For different men and different localities there are different uses. What commends itself more highly to the judgment of the administrator is the best use for him, for his heart should be in the work. It is as important in administering wealth as it is in any other branch of a man's work that he should be enthusiastically devoted to it and feel that in the field selected his work lies.
Besides this, there is room and need for all kinds of wise benefactions for the common weal. The man who builds a university, library, or laboratory performs no more useful work than he who elects to devote himself and his surplus means to the adornment of a park, the gathering together of a collection of pictures for the public, or the building of a memorial arch. These are all true laborers in the vineyard. The only point required by the “Gospel of Wealth” is that the surplus which accrues from time to time in the hands of man should be administered by him in his own lifetime for that purpose which is seen by him, as trustee, to be best for the good of the people. To leave at death what he cannot take away, and place upon others the burden of the work which it was his own duty to perform, is to do nothing worthy. This requires no sacrifice, nor any sense of duty to his fellows.
Time was when the words concerning the rich man entering heaven were regarded as a hard saying. Today, when all questions are probed to the bottom and the standards of faith received the most liberal interpretations, the startling verse has been relegated to the rear, to await the next kindly revision as one of those things which cannot be quite understood, but which meanwhile—it is carefully to be observed—are not to be understood literally. But is it so very improbable that the next stage of thought is not to restore the doctrine in all its pristine purity and force, as being in perfect harmony with sound ideas upon the subject of wealth and poverty, the rich and the poor, and the contrasts everywhere seen and deplored? In Christ's day, it is evident, reformers were against the wealthy. It is none the less evident that we are fast recurring to that position to-day; and there will be nothing to surprise the student of sociological development if society should soon approve the text which has caused so much anxiety: “It is easier for a camel to enter the eye of a needle than for a rich man to enter the Kingdom of Heaven.” Even if the needle were the small casement at the gates, the words betoken serious difficulty for the rich. It will be but a step for the theologian to take from the doctrine that he who dies rich dies disgraced to that which brings upon the man punishment or deprivation hereafter.
The “Gospel of Wealth” but echoes Christ's words. It calls upon the millionaire to sell all that he hath and give it in the highest and best form to the poor, by administering his estate himself for the good of his fellows, before he is called upon to lie down and rest upon the bosom of Mother Earth. So doing, he will approach his end no longer the ignoble hoarder of useless millions, poor, very poor indeed, in money, but rich, very rich, twenty times a millionaire still, in the affection, gratitude and admiration of his fellow-men, and—sweeter far—soothed and sustained by the still small voice within, which, whispering, tells him that, because he has
