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authornfenwick <nfenwick@pglaf.org>2025-03-03 07:00:17 -0800
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-<title>THE NEW CHRISTIANITY</title>
-<meta name="PG.Rights" content="Public Domain" />
-<meta name="PG.Title" content="The New Christianity" />
-<meta name="PG.Producer" content="Al Haines" />
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-<meta name="DC.Creator" content="Salem Goldworth Bland" />
-<meta name="DC.Created" content="1920" />
-<meta name="PG.Id" content="41559" />
-<meta name="PG.Released" content="2012-12-04" />
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-</head>
-<body>
-<div class="document" id="the-new-christianity">
-<h1 class="center document-title level-1 pfirst title"><span class="x-large">THE NEW CHRISTIANITY</span></h1>
-
-<!-- this is the default PG-RST stylesheet -->
-<!-- figure and image styles for non-image formats -->
-<!-- default transition -->
-<!-- default attribution -->
-<!-- -*- encoding: utf-8 -*- -->
-<div class="clearpage">
-</div>
-<!-- -*- encoding: utf-8 -*- -->
-<div class="align-None container language-en pgheader" id="pg-header" xml:lang="en" lang="en">
-<p class="noindent pfirst"><span>This eBook is for the use of anyone anywhere at no cost and with
-almost no restrictions whatsoever. You may copy it, give it away or
-re-use it under the terms of the </span><a class="reference internal" href="#project-gutenberg-license">Project Gutenberg License</a><span>
-included with this eBook or online at
-</span><a class="reference external" href="http://www.gutenberg.org/license">http://www.gutenberg.org/license</a><span>.</span></p>
-<p class="noindent pnext"></p>
-<div class="vspace" style="height: 2em">
-</div>
-<div class="align-None container" id="pg-machine-header">
-<p class="noindent pfirst"><span>Title: The New Christianity
-<br /> or, The Religion of the New Age
-<br />
-<br />Author: Salem Goldworth Bland
-<br />
-<br />Release Date: December 04, 2012 [EBook #41559]
-<br />
-<br />Language: English
-<br />
-<br />Character set encoding: UTF-8</span></p>
-</div>
-<div class="vspace" style="height: 2em">
-</div>
-<p class="noindent pfirst" id="pg-start-line"><span>*** START OF THIS PROJECT GUTENBERG EBOOK </span><span>THE NEW CHRISTIANITY</span><span> ***</span></p>
-<div class="vspace" style="height: 4em">
-</div>
-<p class="noindent pfirst" id="pg-produced-by"><span>Produced by Al Haines.</span></p>
-<div class="vspace" style="height: 1em">
-</div>
-<p class="noindent pfirst"><span></span></p>
-</div>
-<div class="align-None container coverpage">
-<div class="vspace" style="height: 3em">
-</div>
-<div class="align-center auto-scaled figure margin" style="width: 51%" id="figure-10">
-<span id="cover"></span><img class="align-center block" style="display: block; width: 100%" alt="Cover" src="images/img-cover.jpg" />
-<div class="caption centerleft figure-caption margin">
-<span class="italics">Cover</span></div>
-</div>
-<div class="vspace" style="height: 3em">
-</div>
-</div>
-<div class="align-None container titlepage">
-<p class="center pfirst"><span class="x-large">The New Christianity</span></p>
-<p class="center pnext"><span class="medium">or</span></p>
-<p class="center pnext"><span class="large">The Religion of the New Age</span></p>
-<div class="vspace" style="height: 2em">
-</div>
-<p class="center pfirst"><span class="medium">By
-<br />Salem Goldworth Bland</span></p>
-<div class="vspace" style="height: 4em">
-</div>
-<p class="center pfirst"><span class="medium">MCCLELLAND &amp; STEWART
-<br />PUBLISHERS :: TORONTO</span></p>
-<div class="vspace" style="height: 4em">
-</div>
-</div>
-<div class="align-None container verso">
-<p class="center pfirst"><span class="small">COPYRIGHT, CANADA, 1920
-<br />BY MCCLELLAND &amp; STEWART, LIMITED, TORONTO</span></p>
-<div class="vspace" style="height: 3em">
-</div>
-<p class="center pfirst"><span class="small">PRINTED IN CANADA</span></p>
-</div>
-<div class="vspace" style="height: 4em">
-</div>
-<div class="align-None container dedication">
-<p class="center pfirst"><span>TO THE CANADIAN SOLDIERS,
-<br />SPEARHEAD OF THE
-<br />ARMY OF LIBERTY IN FRANCE,
-<br />SPEARHEAD OF THE
-<br />ARMY OF BROTHERHOOD IN CANADA</span></p>
-</div>
-<div class="vspace" style="height: 4em">
-</div>
-<p class="center pfirst"><span class="large">PREFACE</span></p>
-<div class="vspace" style="height: 2em">
-</div>
-<p class="pfirst"><span>This little book is only a sketch. Some
-suggestions of the kind that is too exclusively
-regarded as practical, I hope, may be found in it.
-On the whole, its aim is, as from Mt. Nebo, to give
-a vision of the Promised Land. It does not attempt
-to minutely describe the roads leading thither. But
-then, probably, it is not given to any one as yet
-to map out very precisely the journey before us,
-for we "have not passed this way heretofore." It
-is my hope that these ideas which have gradually
-grown clear to me may help to increase the number
-of those who are willing fearlessly and resolutely
-to set out to find a way that may, after all, not prove
-so hard to find as it has sometimes seemed. The
-possible reproach of idealism is one to which
-Christianity itself lies too open to be feared.</span></p>
-<p class="pnext"><span>I have tried to write impersonally. May I, then,
-here gratify myself by confessing how dear to me
-and how strong is the faith that my convictions and
-my hopes are shared by multitudes of my
-fellow-Canadians? I have lived in many parts of Canada.
-I have tried to understand the Canadian temper.
-Canada, I believe, has not yet found herself. The
-strain of the war has revealed her weaknesses,--thoughtlessness,
-irresponsibility, divisive prejudice,
-worst of all, selfishness, sometimes in the extreme.
-But it has revealed, too, high devotion, quiet,
-unostentatious self-sacrifice, rare energy and
-resourcefulness.</span></p>
-<p class="pnext"><span>There is in every nation a Jekyll and a Hyde,
-but not in every nation to-day is the struggle between
-the two so keen or the possibilities of its settlement
-so dramatic. The turn that our church life, our
-business life, our public life, may take in the next
-few years--which, indeed, I think, it is already
-taking--may be decisive and glorious. Canada has the
-faults of youth but also its energy, its courage, and
-its idealism. I believe it is possible that she may be
-the first to find the new social order and the new
-Christianity, and so become a pathfinder for the
-nations.</span></p>
-<p class="pnext"><span>This preface would be incomplete if I did not
-express my great indebtedness to my friends,
-Professor W. G. Smith of the University of Toronto,
-who gave me valuable criticisms and suggestions,
-and Miss Ruth E. Spence, B.A., who kindly assisted
-me in reading the proofs.</span></p>
-<div class="vspace" style="height: 2em">
-</div>
-<p class="noindent pfirst"><span>SALEM GOLDWORTH BLAND.
-<br />Toronto,
-<br /> </span><em class="italics">March</em><span>, 1920.</span></p>
-<div class="vspace" style="height: 4em">
-</div>
-<div class="align-None container plainpage">
-<p class="center pfirst"><span class="large">TABLE OF CONTENTS</span></p>
-<div class="vspace" style="height: 2em">
-</div>
-<p class="noindent pfirst"><a class="reference internal" href="#introduction">INTRODUCTION</a></p>
-<div class="vspace" style="height: 1em">
-</div>
-<p class="noindent pfirst"><span>PART I. THE NEW SOCIAL ORDER
-<br /> CHAP. 1. </span><a class="reference internal" href="#the-overflow-of-democracy">THE OVERFLOW OF DEMOCRACY</a><span>
-<br /> CHAP. 2. </span><a class="reference internal" href="#the-overflow-of-brotherhood">THE OVERFLOW OF BROTHERHOOD</a></p>
-<div class="vspace" style="height: 1em">
-</div>
-<p class="noindent pfirst"><span>PART II. THE NEW CHRISTIANITY
-<br /> CHAP. 1. </span><a class="reference internal" href="#a-labor-christianity">A LABOR CHRISTIANITY</a><span>
-<br /> CHAP. 2. </span><a class="reference internal" href="#an-american-christianity">AN AMERICAN CHRISTIANITY</a><span>
-<br /> CHAP. 3. </span><a class="reference internal" href="#the-great-christianity">THE GREAT CHRISTIANITY</a></p>
-<div class="vspace" style="height: 1em">
-</div>
-<p class="noindent pfirst"><a class="reference internal" href="#conclusion">CONCLUSION</a></p>
-</div>
-<div class="vspace" style="height: 4em">
-</div>
-<p class="center pfirst" id="introduction"><span class="large">INTRODUCTION</span></p>
-<p class="center pnext"><span class="large">THE WORLD-WELTER</span></p>
-<div class="vspace" style="height: 3em">
-</div>
-<p class="center pfirst"><span class="large">INTRODUCTION</span></p>
-<div class="vspace" style="height: 2em">
-</div>
-<p class="pfirst"><span>The Western nations to-day are like
-storm-tossed sailors who, after a desperate
-voyage, have reached land only to find it
-heaving with earthquakes. In almost every
-country involved in the great struggle, the war
-without has been succeeded by a war within.</span></p>
-<p class="pnext"><span>Of this turmoil, industrial or political as it
-may be, two things can be said. One is, that
-no Western people is likely to escape it, and
-certainly not the peoples of this Continent.
-The other is, that even in its most confused
-and explosive forms it is a divine movement.
-Mistaken, sordid, violent, even cruel forms it
-may assume. Strange agencies it may utilize.
-None the less no student of history, no one, at
-least, who has any faith in the divine
-government of the world, can doubt that these great
-sweeping movements owe their power and
-prevalence to the good in them, not to the evil
-that is always mingled, to us at least, so
-perplexingly and distressingly with the good.</span></p>
-<p class="pnext"><span>If this be so, no clearer duty can press upon
-all who wish to fight for God and not against
-Him than to try to discern the good factors
-that are at work and the direction in which
-they are moving. This duty is the more
-urgent since no one can tell when the clamor
-and the dust may make it very hard to discern
-either.</span></p>
-<p class="pnext"><span>In Canada, particularly, is this duty of
-careful analysis especially pressing. In no
-Western country, probably, has there been
-less experience of internal turmoil, less
-anticipation of it, or less preparedness against it.
-The attitude of Canada to life hitherto might
-almost be described as the attitude of a
-healthy, well-cared-for boy of fifteen, full of
-energy, full of ambition, with plenty of fight
-in him but still more good nature, whose only
-problems are the problems of the campus
-and of pocket money.</span></p>
-<p class="pnext"><span>And yet it is conceivable that in no Western
-country may the turmoil of the next few
-years take a more acute form than in
-Canada. The youthfulness of the Dominion,
-the recency and frailty of the ties that bind the
-scattered provinces, the deep divisions of race
-and language and religion which criss-cross
-Canada in every direction, the high percentage
-of the new Canadians that have come, and
-recently, from the countries with which
-Canada has been at war, the large numbers of
-men who have now returned from overseas
-and who for different reasons, some of them
-unpreventable, are naturally and inevitably
-finding it difficult to discover their places in
-the tasks of peace--these conditions bring it
-about that Canada is not only not safeguarded,
-but is peculiarly full of inflammable material.</span></p>
-<p class="pnext"><span>It is true that Canada in population is only
-one of the small nations, but it would seem as
-if none of the greater nations, since ramshackle
-Austria-Hungary fell to pieces, faces so severe
-an internal strain.</span></p>
-<p class="pnext"><span>But, after all, nations never find their soul
-except through hard tasks. God educates
-peoples as He educates individuals, by putting
-them in tight places. This little book is
-written in the faith that the task of finding the
-right solution of Canadian national problems
-is so high and hard that only the deepest and
-truest soul of the Canadian people can achieve
-it, but, also, in the faith that Canadians, by the
-blessing of God, will be found equal to the
-task; and the chief purpose of what follows
-will be to show what are the good and
-beneficial elements in the turmoil, and how, with the
-least of strife and confusion, all who have other
-than selfish aims may co-operate in the divine
-movement.</span></p>
-<p class="pnext"><span>There can be little fruitful constructive
-effort without hope, and, perhaps, we shall find,
-when we try to analyze the situation, that it
-has even more of hope in it than menace.</span></p>
-<p class="pnext"><span>The aim of the following discussion is, as
-the title suggests, twofold:</span></p>
-<p class="pnext"><span>First, to show that in the unrest and
-confusion of the civilized nations two
-principles, above all others, are at work; that these
-two principles are both of them right beyond
-question; and that the disturbance and alarm
-so widely felt are both due to the fact that these
-principles are finding their way into regions
-from which they have hitherto been largely
-excluded--to show, in short, that the whole
-commotion of the world, in the last analysis, is
-chiefly due to the overflow of the two great
-Christian principles of democracy and brotherhood.</span></p>
-<p class="pnext"><span>Second, to point out the only kind of
-Christianity which is adequate to meet the situation,
-or in other words, to describe the Christianity
-which, we may hope, is taking form.</span></p>
-<div class="vspace" style="height: 4em">
-</div>
-<p class="center pfirst" id="the-overflow-of-democracy"><span class="large">PART I.</span></p>
-<p class="center pnext"><span class="large">THE NEW SOCIAL ORDER</span></p>
-<div class="vspace" style="height: 3em">
-</div>
-<p class="center pfirst"><span class="large">CHAPTER I.</span></p>
-<p class="center pnext"><span class="medium">THE OVERFLOW OF DEMOCRACY</span></p>
-<div class="vspace" style="height: 2em">
-</div>
-<p class="pfirst"><span>The history of the last nine hundred years
-in one, at least, of its most vital aspects is
-the history of the development of democracy.
-Perhaps in no other way can one so accurately
-discuss and estimate the progress achieved
-through this almost millennial period than in
-noting the successive conquests made by
-that great principle.</span></p>
-<p class="pnext"><span>The first conquest was in the field of
-education. Modern democracy began with the rise
-of universities in the eleventh and twelfth
-centuries. Education had been the monopoly
-of the clergy, not, indeed, through any such
-design on the part of the clergy, but through
-the ignorance of the Northern races which had
-overrun Southern Europe and almost
-extinguished its culture, and through the
-unsettled and harassed condition of Europe which
-had delayed the growth of a new culture. It
-was only the clergy who felt that education
-was necessary.</span></p>
-<p class="pnext"><span>It is one of the many inestimable services
-that the monasteries have rendered the modern
-world, that they preserved from destruction
-some of the precious flotsam and jetsam of that
-Greco-Roman literature which had for the
-most part been submerged, and that in these
-quiet retreats there grew up the schools which
-were to lay the foundations of yet nobler
-literatures.</span></p>
-<p class="pnext"><span>Eventually, when a measure of peace came
-at last to the lands so long in distress and
-turmoil, the irrepressible impulses of the human
-soul for knowledge asserted themselves. The
-youth of Europe, eager to know, flocked in
-increasing numbers to the teachers who began to
-be famous, and the university took its rise.</span></p>
-<p class="pnext"><span>Education placed in the hands of the people
-the key to other doors. As a natural
-consequence, democracy found its way into the
-jealously guarded realm of religion. After
-innumerable abortive, but glorious and not
-wasted, struggles for the right of the individual
-to find his own religion and dispense with
-ecclesiastical guides and directors, Northern
-Europe established the principle of democracy
-in religion in the great revolt known as the
-Protestant Reformation. That uprising was
-a very complex movement. Many motives
-mingled in it, but of these the desire for a
-purer faith was, probably, on the whole not so
-influential as the democratic passion for
-intellectual and religious freedom.</span></p>
-<p class="pnext"><span>Concurrent with the overflow of democracy
-into the realm of religion was its overflow
-into politics. The evolution of political
-democracy is the distinctive glory of England.
-It is her contribution to world civilization as
-that of the Hebrew was monotheism, that of
-the Greek culture, and that of the Roman
-organization and law.</span></p>
-<p class="pnext"><span>The barons, primarily in their own interest,
-wrested the Great Charter from a King who
-more recklessly and oppressively than his
-predecessors played the despot. In the provision
-of Magna Charta that the King should levy
-no more taxes without consent of the taxed was
-found the necessity of the coming together,
-first of the barons and the spiritual lords,
-later of the knights of the shire, and finally of
-the burghers of the towns--separate assemblies
-which soon coalesced and by their unification
-formed the English Parliament. English
-constitutional history from the reign of Henry
-III. to the Revolution of 1688 is the history
-of the gradual supersession of the crown by
-Parliament, and of the ascendancy of the
-elective House of Commons over the hereditary
-House of Peers. The eighteenth century
-witnessed the development of Cabinet
-government; the nineteenth completed the great
-fabric of political democracy in those
-Franchise Acts which admitted to participation in
-the government--</span></p>
-<p class="pnext"><span>In 1832, the propertied classes of the
-manufacturing towns;</span></p>
-<p class="pnext"><span>In 1867, the artisan;</span></p>
-<p class="pnext"><span>In 1884, the farm labourers;</span></p>
-<p class="pnext"><span>In 1918, the women.</span></p>
-<p class="pnext"><span>With these must be mentioned the Act of 1911
-which constitutionally and decisively
-established the ascendancy of the popular House
-over the Peers.</span></p>
-<p class="pnext"><span>England broke the trail which all other
-peoples that have accepted democracy have
-followed. The mobile and logical
-intelligence of France, slower through historical
-conditions to snap the feudal bonds, when it
-was at last aroused, at one bound outstripped
-England. Not content to limit, it swept
-away both monarchy and the House of Peers.
-A still more striking illustration of how the
-last may be first may yet be yielded by that
-great half-European, half-Asiatic people,
-so long, apparently, impenetrable to
-democracy, but now in the obscure throes of a
-revolution which despite its initial disorders
-and excesses, may, it is perhaps possible to
-hope, give to Russia the high honour of being
-the first nation to achieve the last conquest of
-democracy--its triumph in the economic
-realm. For it would seem impossible to
-doubt that that final triumph of democracy
-can be long delayed. Autocracy and aristocracy
-overthrown in politics cannot stand in economics.</span></p>
-<p class="pnext"><span>He who will trace a river like the Mississippi
-from its source, and find it growing in
-hundreds of miles from a stream that may be
-waded to a great river a mile in width and a
-hundred feet in depth, does not need to actually
-follow the river to its mouth to be assured that
-it must reach the sea. Such a river cannot be
-diverted or dammed. Obstructions will only
-serve to make its current more violent.</span></p>
-<p class="pnext"><span>This, then, would seem to be clear, that by
-an action as cosmic and irresistible as the
-movement of a great river, democracy is
-invading the industrial world. The time has
-passed for all temporary and makeshift
-expedients. A kindly spirit in the employer,
-improved hygienic conditions, rest rooms,
-better pay and shorter hours, will not secure
-equilibrium, though the spirit of good-will
-they tend to evoke may make further struggle
-less bitter. Profit-sharing furnishes no
-permanent resting place. It is merely a camping
-place on the journey. In the papers of
-Feb. 12, 1919, appeared a significant despatch
-from London of the same date, describing the
-acute labor situation.</span></p>
-<p class="pnext"><span>"The labor situation reaches a crisis to-day
-in conferences between the government and
-three great unions, representing nearly
-1,500,000 workers, the result of whose demands is
-awaited with keen interest by the entire labor world.</span></p>
-<p class="pnext"><span>"The unions are the Miners' Federation of
-Great Britain, membership 800,000; National
-Union of Railway-men, membership 400,000;
-and the National Transport Workers'
-Federation, membership 250,000. The unions are
-acting together, and it is believed they have
-agreed on joint action if dissatisfied with the
-result of the conferences.</span></p>
-<p class="pnext"><span>"The railwaymen's demands include a
-48-hour week and control of railways by
-representatives of the managements and workers.
-This latter clause is considered a step toward
-nationalization, but an alternative has been
-prepared in the form of a commission of labor
-delegates and boards of directors.</span></p>
-<p class="pnext"><span>"William Adamson, leader of the Labor
-party in the House of Commons, speaking on
-the industrial situation, said that it was almost
-as menacing and dangerous as the war itself.
-He said that the principal Labor amendment
-to the reply to the address from the throne
-would relate to the causes of industrial unrest.</span></p>
-<p class="pnext"><span>"'I hope,' he continued, 'that no attempts
-will be made to disappoint the legitimate
-expectations of the working people. All
-sections of the people should understand that we
-have reached the stage when we have laid the
-cards upon the table and when the working
-classes will refuse longer to be treated as cogs
-in a machine or for mere profit-making purposes.'"</span></p>
-<p class="pnext"><span>In short, nothing will now satisfy the
-workers but a share in the control. The most
-hopeful scheme of harmony would seem to be some
-such arrangement as the Whitley scheme
-which has been officially endorsed by the
-British Government. The essential features of
-the Whitley scheme are the organization of all
-the workers in any industrial area, the
-organization of all the employers, the creation of
-joint committees representative of both groups
-to fix wages and determine conditions of labor.
-And this is not the end but the beginning. The
-end, at least of this phase of industrial
-evolution, would appear to promise to be the
-disappearance of the capitalistic control of
-industry. So far as industries are not owned and
-managed by the community, they will be
-owned and managed by the workers that carry
-them on. The revolution will be
-accomplished when the men of inventive and
-organizing and directive ability recognize that their
-place is with the workers and not with the
-owners. Capitalistic control must pass away.
-It has, no doubt, played a necessary and
-useful part in the social evolution. It has shown
-courage and enterprise. But it has been, on
-the whole, rapacious and heartless, and its
-sense of moral responsibility has been often
-rudimentary. When the managers on whom
-it depends desert to the side of the workers, it
-will be patent how little capacity or service is
-in capitalism, and how little it deserved the
-immense gains it wrung from exploited labor
-and skill.</span></p>
-<p class="pnext"><span>The process may be harder and slower than
-even the most sober-minded would estimate, or
-it may be much easier and quicker; but the
-process has begun, and there can be but one
-end. Feudalistic industry must follow
-feudalistic land holding. Feudalistic landlordism
-went because the feudal lords were enormously
-overpaid in proportion to their services.
-When organizing and directive ability breaks
-the artificial bond that has associated it with
-capital, it will be seen how slight is the service
-capital has rendered and how enormously it
-has been overpaid.</span></p>
-<p class="pnext"><span>Management is, of course, entitled to its
-wages, and under present conditions those
-wages must be relatively high, for
-managing ability is not abundant. What might be
-called the wages of capital have been unjustly
-high and are destined to fall until no man can
-afford to be a mere capitalist. To gain a
-livelihood he will be obliged to develop some
-productive function.</span></p>
-<p class="pnext"><span>So long as industry must be maintained on a
-capitalistic basis, those furnishing the capital
-are entitled to a fair return on their
-investment, but the fashion of this capitalistic age
-passeth away. The control of money and
-credit is destined to gradually become a
-function of government.</span></p>
-<p class="pnext"><span>A check must be placed on the fatal fashion
-money has of breeding money. Wages of
-labor, wages of invention, wages of
-superintendence, are just; profits of capital must grow
-less and less to the vanishing point.
-The bitter conflict between capital and labor
-over the division of the profits will never be
-settled. It probably never can be settled. It
-will cease to be. Capital will cease to be a
-factor; only labor in the broadly inclusive
-sense of the term will remain.</span></p>
-<p class="pnext"><span>The onward march of democracy, then,
-cannot be staid. It ought not. Democracy is
-nothing but the social expression of the
-fundamental Christian doctrine of the worth of the
-human soul. Democracies had found their
-way into human life before the revelation of
-the worth of the human soul in the redemptive
-work of Jesus Christ, but at their best, as in
-ancient Greece, they were restricted. Even
-that most glorious of all non-Christian
-democracies and, in some respects, most glorious as
-yet of all democracies non-Christian and
-Christian, the democracy of Athens, rested on
-a slave basis and excluded the man not
-possessing Athenian citizenship. But it was at
-least a noble anticipation, a sublime, if
-inconsistent, partial, and evanescent reaching-out
-after the democracy which Christianity can
-never be content till it has achieved, a
-democracy of religion, of culture, of politics, and of
-industry. The inherent dignity of every
-human soul must be recognized in every
-sphere of life. Heirs of God, joint-heirs with
-Christ--how is it possible to reconcile such
-august titles with servitude or subjection? A
-share in the control of church, community,
-industry is the Divine right of every normal man
-and woman.</span></p>
-<div class="vspace" style="height: 4em">
-</div>
-<p class="center pfirst" id="the-overflow-of-brotherhood"><span class="large">CHAPTER II.</span></p>
-<p class="center pnext"><span class="medium">THE OVERFLOW OF BROTHERHOOD</span></p>
-<div class="vspace" style="height: 2em">
-</div>
-<p class="pfirst"><span>The Church of Jesus Christ should not be
-alarmed at the inundating progress of
-democracy. She, of all institutions, should
-not oppose it. It is her child. But even
-democracy, with its majestic vindication of
-the worth and dignity of the humblest and
-least-endowed human soul, is not so
-distinctively and gloriously the offspring of
-Christianity as is the principle of brotherhood.
-The movement towards brotherhood, the great
-master-passion of our day, is just the overflow
-of Christianity from the conventionally
-religious into the economic realm. One might
-rest the divine claim of Christianity on this
-irrepressible impulse to overflow.</span></p>
-<p class="pnext"><span>The ancient heathen faiths, with a few
-possible exceptions, did not seek to overflow.
-They asked only a strictly delimited area,
-definite times, definite places, definite gifts,
-definite ceremonial, observances and regulations.
-Outside that circumscribed area, life might go
-on as it would.</span></p>
-<p class="pnext"><span>Even some forms of Christianity have
-shown little disposition to overflow. There
-has long been and still is a type of Christianity
-which fixes its eye on heaven and abandons
-earth. It is indifferent and acquiescent in
-regard to the affairs of this life, with no surge of
-passion for their purification and ennoblement.</span></p>
-<p class="pnext"><span>This attitude has found expression in a
-hymn of John Wesley's which was once sung
-in its entirety but which, where it still lingers
-in our present collections, survives in a
-repeatedly and severely abridged form.</span></p>
-<blockquote>
-<div>
-<div class="line-block outermost">
-<div class="line"><span>How happy is the pilgrim's lot!</span></div>
-<div class="line"><span>How free from every anxious thought,</span></div>
-<div class="inner line-block">
-<div class="line"><span>From worldly hope and fear!</span></div>
-</div>
-<div class="line"><span>Confined to neither court nor cell,</span></div>
-<div class="line"><span>His soul disdains on earth to dwell,</span></div>
-<div class="inner line-block">
-<div class="line"><span>He only sojourns here.</span></div>
-<div class="line"> </div>
-</div>
-<div class="line"><span>His happiness in part is mine,</span></div>
-<div class="line"><span>Already saved from self-design,</span></div>
-<div class="inner line-block">
-<div class="line"><span>From every creature-love;</span></div>
-</div>
-<div class="line"><span>Blest with the scorn of finite good,</span></div>
-<div class="line"><span>My soul is lightened of its load,</span></div>
-<div class="inner line-block">
-<div class="line"><span>And seeks the things above.</span></div>
-<div class="line"> </div>
-</div>
-<div class="line"><span>The things eternal I pursue,</span></div>
-<div class="line"><span>A happiness beyond the view</span></div>
-<div class="inner line-block">
-<div class="line"><span>Of those that basely pant</span></div>
-</div>
-<div class="line"><span>For things by nature felt and seen;</span></div>
-<div class="line"><span>Their honors, wealth and pleasures mean</span></div>
-<div class="inner line-block">
-<div class="line"><span>I neither have nor want.</span></div>
-<div class="line"> </div>
-</div>
-<div class="line"><span>I have no babes to hold me here,</span></div>
-<div class="line"><span>But children more securely near</span></div>
-<div class="inner line-block">
-<div class="line"><span>For mine I humbly claim;</span></div>
-</div>
-<div class="line"><span>Better than daughters or than sons,</span></div>
-<div class="line"><span>Temples divine, of living stones</span></div>
-<div class="inner line-block">
-<div class="line"><span>Inscribed with Jesus' name.</span></div>
-<div class="line"> </div>
-</div>
-<div class="line"><span>No foot of land do I possess,</span></div>
-<div class="line"><span>No cottage in this wilderness,</span></div>
-<div class="inner line-block">
-<div class="line"><span>A poor, wayfaring man;</span></div>
-</div>
-<div class="line"><span>I lodge awhile in tents below,</span></div>
-<div class="line"><span>Or gladly wander to and fro</span></div>
-<div class="inner line-block">
-<div class="line"><span>Till I my Canaan gain.</span></div>
-<div class="line"> </div>
-</div>
-<div class="line"><span>Nothing on earth I call my own:</span></div>
-<div class="line"><span>A stranger to the world unknown,</span></div>
-<div class="inner line-block">
-<div class="line"><span>I all their goods despise;</span></div>
-</div>
-<div class="line"><span>I trample on their whole delight,</span></div>
-<div class="line"><span>And seek a country out of sight,</span></div>
-<div class="inner line-block">
-<div class="line"><span>A country in the skies.</span></div>
-<div class="line"> </div>
-</div>
-<div class="line"><span>There is my house and portion fair,</span></div>
-<div class="line"><span>My treasure and my heart are there,</span></div>
-<div class="inner line-block">
-<div class="line"><span>And my abiding home;</span></div>
-</div>
-<div class="line"><span>For me the elder brethren stay,</span></div>
-<div class="line"><span>And angels beckon me away,</span></div>
-<div class="inner line-block">
-<div class="line"><span>And Jesus bids me come.</span></div>
-<div class="line"> </div>
-</div>
-<div class="line"><span>I come,--thy servant, Lord, replies--</span></div>
-<div class="line"><span>I come to meet Thee in the skies,</span></div>
-<div class="inner line-block">
-<div class="line"><span>And claim my heavenly rest!</span></div>
-</div>
-<div class="line"><span>Now let the pilgrims' journey end,</span></div>
-<div class="line"><span>Now, O my Saviour, Brother, Friend,</span></div>
-<div class="inner line-block">
-<div class="line"><span>Receive me to thy breast.</span></div>
-<div class="line"> </div>
-</div>
-</div>
-</div>
-</blockquote>
-<p class="pfirst"><span>As expressed in this hymn and still more
-in that spiritual classic, the "</span><em class="italics">De Contemptu
-Mundi</em><span>" of Bernard of Cluny, such a piety is
-not without its pathos and beauty and lofty
-idealism, but it is not Christianity.</span></p>
-<p class="pnext"><span>It is only the pale bloodless spectre of
-Christianity. Christianity is a torrent. It is a fire.
-It is a passion for brotherhood, a raging hatred
-of everything which denies or forbids
-brotherhood. It was a brotherhood at the first.
-Twisted, bent, repressed for nearly twice a
-thousand years, it will be a brotherhood at the
-last.</span></p>
-<p class="pnext"><span>Does Christianity mean Socialism? It
-means infinitely more than Socialism. It
-means Socialism plus a deeper, diviner
-brotherhood than even Socialism seeks. It
-abhors inequality. It always has abhorred
-inequality. It seems almost inexplicable that
-the censors in these days of panicky attempts
-at suppression of incendiary ideas have not
-put under the ban such words as these:</span></p>
-<p class="pnext"><span>"My soul doth magnify the Lord,</span></p>
-<p class="pnext"><span>And my spirit hath rejoiced in God my Saviour.</span></p>
-<div class="vspace" style="height: 1em">
-</div>
-<p class="center pfirst"><span>*      *      *      *      *</span></p>
-<div class="vspace" style="height: 1em">
-</div>
-<p class="pfirst"><span>He hath showed strength with his arm:</span></p>
-<p class="pnext"><span>He hath scattered the proud in the
-imagination of their heart.</span></p>
-<p class="pnext"><span>He hath put down princes from their
-thrones, and hath exalted them of low degree.</span></p>
-<p class="pnext"><span>The hungry He hath filled with good things:</span></p>
-<p class="pnext"><span>And the rich He hath sent empty away."--Luke 1:46-53.</span></p>
-<p class="noindent pnext"><span>or these:</span></p>
-<p class="pnext"><span>"Let the brother of low degree rejoice in
-that he is exalted;</span></p>
-<p class="pnext"><span>But the rich in that he is made low; because,
-as the flower of the grass he shall pass away.</span></p>
-<p class="pnext"><span>For the sun is no sooner risen with a
-burning heat but it withereth the grass, and the
-flower thereof falleth, and the grace of the
-fashion of it perisheth: so also shall the rich
-man fade away in his ways."--James 1:9-ll.</span></p>
-<p class="pnext"><span>"Nothing is hid," was the word of Jesus,
-"that shall not be made manifest, nor anything
-secret that shall not be known and come to
-light." Many things have been hidden in
-that extraordinary amalgam that we call
-historical Christianity. St. Paul hid in it his
-peculiar idiosyncratic contempt of marriage
-and lack of reverence for women, and these
-elements worked out in the millennial denial
-of woman's rights and the abnormalities and
-tragedies of asceticism. St. Paul, again,
-and the unknown authors of the letter
-to the Hebrews and the fourth Gospel
-hid in primitive Christianity the Greek
-passion for metaphysics, and there emerged that
-perverse exaltation of dogma and orthodoxy
-which has, more than any other thing, withered
-the heart of the Church, smothered its fresh
-spontaneous life, kindled the infernal fires of
-heresy-trials and autos-da-fé. But Jesus hid
-something in historic Christianity, too,
-something deeper, diviner, mightier than any
-foreign ingredients added by other hands. Those
-commingling elements the Christianity of
-Jesus probably had to take up, test, and
-eventually reject. The only way, perhaps, in
-which the real meaning of Christianity could
-be discovered by men was in contrast with the
-innumerable and heterogeneous adulterations
-of it. We come to truth, it has been profoundly
-said, by the exhaustion of error. Humanity
-cannot apparently be sure of the right road till
-it knows all the wrong roads as well. So it
-would certainly have seemed to be with
-historic Christianity.</span></p>
-<p class="pnext"><span>But deepest and most vital of all the
-elements that have found their way into historic
-Christianity is what Christ hid there,--the
-equality of brotherhood. That hidden element,
-too, must find its way to the light. Early
-repressed, driven in, well nigh smothered, it
-has, nevertheless, never been extinguished, for
-it is the secret force, the most deeply vital
-essence of Christianity. As Bernard Shaw has
-said, it is not true that Christianity has been
-tried and found wanting; it has been found
-difficult and has never been tried. But in the
-profound words of Martineau, "In the history
-of systems an inexorable logic rids them of
-their halfness and hesitancies and drives them
-straight to their appointed goal." Not always
-by a straight road but by a sure one.</span></p>
-<p class="pnext"><span>Nothing is more certain than that the
-human intellect must refuse eventually to
-acquiesce in that strange, illogical, and
-inconsistent jumble we call our Christian
-civilization. Something drives it irresistibly to
-consistency. The Christianity of Jesus means
-nothing if it does not mean brotherhood.
-Brotherhood means nothing if it does not mean a
-passion for equality. The story is told that
-when the Duke of Wellington, who, like so
-many other great soldiers of other times and
-of our own, was a devout man, was kneeling
-to receive the Communion in the village
-Church near his estate, a humble neighbour
-found himself, to his consternation, kneeling
-close beside the great Duke. He was rising at
-once to move away when the Duke put out his
-hand and detained him, saying, "We are all
-equal here." It was a fine spirit that the Duke
-showed for the time and in a country such as
-England was then. But it holds in it
-explosives of which probably the Duke did not
-dream. Equal at the table of their Common
-Lord! Then equal everywhere! Equality
-everywhere or equality nowhere! The soul of
-every man who has seen the divine beauty of
-equality must forever war against all
-limitations and impairments of it. Even human
-logic can not permanently tolerate such a
-fundamental incompatibility and irrationality
-as religious equality and social inequality
-sleeping in the same bed. Religious equality
-has already worked itself out in political
-equality. Even in aristocratic England the
-last vestige of political inequality has
-disappeared. The accepted formula is now--one
-man, one vote. It may be a harder problem to
-work out, but economic equality will be
-worked out to the same conclusion--one man,
-one share of all the conditions of human
-dignity and well being.</span></p>
-<p class="pnext"><span>The keen satire of Charles Kingsley in
-</span><em class="italics">Alton Locke</em><span> will not always be justified.</span></p>
-<p class="pnext"><span>"Faix, an' ain't we all brothers?" asked Kelly.</span></p>
-<p class="pnext"><span>"Ay, and no," said Sandy, with an expression
-which would have been a smile, but for
-its depths of bitter earnestness; "brethren in
-Christ, my laddie."</span></p>
-<p class="pnext"><span>"An' ain't that all over the same?"</span></p>
-<p class="pnext"><span>"Ask the preachers. Gin they meant
-brothers, they'd say brothers, be sure; but because
-they don't mean brothers at a', they say
-brethren--ye'll mind, brethren--to soun' antiquate,
-an' professional, an' perfunctory-like, for fear
-it should be ower real, an' practical, an'
-startling, an' a' that; and then jist limit it down
-wi' a 'in Christ,' for fear o' owre wide
-applications, and a' that. But</span></p>
-<blockquote>
-<div>
-<div class="line-block outermost">
-<div class="line"><span>For a' that, and a' that,</span></div>
-<div class="line"><span>It's comin' yet, for a' that,</span></div>
-<div class="line"><span>When man an' man, the warld owre,</span></div>
-<div class="line"><span>Shall brothers be, for a' that--</span></div>
-</div>
-</div>
-</blockquote>
-<p class="noindent pfirst"><span>An' na brithren any mair at a'!"</span></p>
-<p class="pnext"><span>Social inequality between human beings
-can never be a permanent relation. Ordinarily
-between normal human beings it is a hateful
-and demoralizing relation. It is twice
-cursed. It curses him who is down and him
-who is up.</span></p>
-<p class="pnext"><span>It powerfully tends to make the one who is
-down and knows he is down, subservient, a
-truckler, a fawner. If a man is wise enough
-and strong enough to withstand the influence,
-the probability is that the very effort at
-resistance, unless he is very wise and very strong,
-will develop an unlovely and ungracious
-spirit of defiance, sometimes of hostility. In
-any case, human nature generally sours under it.</span></p>
-<p class="pnext"><span>It is, perhaps, even worse in its effects on the
-one who is up. At the best he becomes
-condescending, affable, gracious,
-patronizing--intolerable attitudes every one. At the worst
-he becomes arrogant and insolent. Always
-he tends to become suspicious and cynical.
-He learns to distrust the forced respectfulness
-and obligingness everywhere shown to himself,
-and so comes to distrust courtesy and good-will
-in general.</span></p>
-<p class="pnext"><span>H. G. Wells in his </span><em class="italics">The Future in
-America</em><span> inserts a picture of "one of the most
-impressive of these very rich Americans." "My
-friend beheld him, gross and heavy,
-seated in an easy chair in the centre of
-his private car, among men who stared and
-came and went. He clutched a long cigar with
-a great clumsy hand. He turned on you a
-queer, coarse, disconcerting bottle nose with
-a little hard, blue, wary, hostile eye that
-watched out from the roots of it. He said
-nothing. He attempted no civility, he looked
-pride and insults--you ceased to respect
-yourself.... 'It was Roman,' my friend
-said. 'There has been nothing like it since the
-days of that republic. No living king would
-dare to do it. And these other Americans!
-These people walked up to him and talked
-to him--they tried to flatter him and get him
-to listen to projects. Abjectly. And you
-knew, he </span><em class="italics">grunted</em><span>. He didn't talk back. It
-was beneath him. He just grunted at them!"</span></p>
-<p class="pnext"><span>Just as clear as the incompatibility of
-Christianity with social inequality is its
-incompatibility with business competition.</span></p>
-<p class="pnext"><span>Competition for a livelihood, competition
-for bread and butter, is the denial of brotherhood.
-It is the antithesis of the Golden Rule.
-It is not the doing unto other men as we would
-that they should do to us. It is obedience to
-David Harum's parody of the Golden Rule,
-"Do unto the other fellow as he wants to do to
-you, and do it fust." The essential condition
-of competition is that always there shall be at
-least two men after the one contract, two men
-after the one job, two men after the custom,
-the patronage, the </span><em class="italics">clientèle</em><span> only sufficient for
-one. As a consequence, wherever competition
-exists, the success of one man always
-involves the failure of another. The man who
-gets the position knows that another man is
-suffering. The merchant who captures the
-trade knows that another must fail. The rule
-for success, as given by a highly successful
-business man of America, was, "So conduct
-your business that your competitor will have
-to shut up shop." The method is essentially
-disorderly and wasteful. Worse than that, it
-is inhuman.</span></p>
-<p class="pnext"><span>It is difficult, indeed, to imagine how a
-more inhuman method of business could be
-devised short of methods which no man who
-had not ceased to be human would tolerate.
-Inhuman and dehumanizing. How deeply
-dehumanizing is seen in the effort of Christian
-men to justify it--the supreme illustration
-in our day of the morally blinding power of
-the accustomed, the familiar, and, above all,
-the profitable, which has made Christian men
-defenders of competition, of war, of the drink
-traffic, of the opium traffic, and of slavery.</span></p>
-<p class="pnext"><span>Business competition to-day is, conceivably,
-as great an evil as ever intemperance was. Its
-working is more subtle, more wide-spread,
-more deeply destructive.</span></p>
-<p class="pnext"><span>It hardens men. It dries up their natural
-and almost inextinguishable kindliness. It
-demoralizes them. It almost compels them to
-resort to crooked methods. It subjects them to
-temptations sometimes virtually irresistible.
-It presents them with the alternatives of
-failure and starvation for themselves and their
-loved ones or the doing of something, not right
-indeed, but which plenty of others do and
-which seems imperative. The honorable man
-has to compete with the dishonorable. The
-Hydrostatic Paradox of controversy, the
-Autocrat of the Breakfast Table has told us, lies in
-this, that as water in two connected tubes,
-however different their calibre, stands at the same
-level in both, so if a wise man and a fool
-engage in controversy, they tend to equality. The
-more demoralizing Hydrostatic Paradox of
-business competition is its deadly tendency to
-bring the honorable man down to the level of
-the dishonorable.</span></p>
-<p class="pnext"><span>It is not always demoralizing. There are
-men strong enough to maintain their integrity,
-even sometimes at great risk. But the strain of
-it, the feverishness of it, the narrowing
-influences of it, still fewer men escape.</span></p>
-<p class="pnext"><span>Under the shade and fallen needles of the
-pine forest, no other vegetation can grow.
-Under the absorption, the exhaustion, of the fierce
-business competition of America, little else
-than business shrewdness, business insight,
-business knowledge can grow. A thousand
-seeds of culture, art, music, philanthrophy,
-religion, human fellowship, home happiness die
-permanently or fail to germinate at all in the
-American business man. The struggle, like a
-remorseless machine, seizes him as a young
-man and works its way with him till it flings
-him off at the other end of the process, a failure
-with a dreary old age of dependence and
-uncertainty, or a successful man broken in health
-at fifty, to spend the rest of his days in search
-of health, or with the leisure and the means to
-develop the old tastes but the tastes themselves
-atrophied by long and enforced neglect.</span></p>
-<p class="pnext"><span>In the name of the brotherhood of Christianity,
-in the name of the richness and variety
-of the human soul, the Church must declare a
-truceless war upon this sterilizing and
-dehumanizing competition and upon the source
-of it, an economic order based on profit-seeking.</span></p>
-<p class="pnext"><span>With profits not merely as an inducement
-but as the absolutely essential condition, the
-</span><em class="italics">sine qua non</em><span> not merely of success but of a
-livelihood, competition, even desperate
-competition, is inevitable. There is not usually
-the direct personal clash, the bloody or deadly
-combat, though these may be, but it is a life
-and death struggle none the less. In business
-competition, men are fighting with halters
-around their necks. They are fighting as
-wolves fight who know that the beaten one
-will be devoured by the pack.</span></p>
-<p class="pnext"><span>How unfair and how futile under such
-conditions to heap reproaches upon the men who
-make what are called excessive profits! The
-risks are great. Should not a man make
-provision for them when he can? When, too, a
-man is immersed from boyhood in an
-atmosphere of profit-seeking, when in the talk
-around the meal-table and the conversation of
-his father with other men he gathers that
-profits are the measure of success, when in business
-he finds the whole energy and ingenuity and
-influence of men concentrated on profits, and
-men largely estimated by the amount of their
-profits, what capacity will be left after twenty
-years of such a life to distinguish between
-legitimate and excessive profits?</span></p>
-<p class="pnext"><span>A profit-seeking system will always breed
-profiteers. It cannot be cleansed or sweetened
-or ennobled. There is only one way to Christianize
-it, and that is, to abolish it. That is, it
-may well be believed, the distinctive task of
-the age that is now beginning, as the abolition
-of the liquor-traffic was of the age that is
-closing, and the abolition of slavery of a still
-earlier age.</span></p>
-<p class="pnext"><span>This whole present industrial and commercial
-world, ingenious, mighty, majestic, barbaric,
-disorderly, brutal, must be lifted from
-its basis of selfish, competitive profit-seeking
-and placed squarely on a basis of co-operative
-production for human needs.</span></p>
-<p class="pnext"><span>How this tremendous transformation will
-be eventually accomplished, probably no one
-of this generation can foresee. All we can see
-is some initial steps.</span></p>
-<p class="pnext"><span>A hint, it may be, is given in the well-recognized
-tendency of competing industries to
-escape competition by specialization. Thus
-they become co-operative. The same tendency
-to co-operative specialization is at work
-among professional men. Medical men
-specialize ever more narrowly. Lawyers elect to
-become authorities in a very narrow field.</span></p>
-<p class="pnext"><span>Another principle of transformation may
-be found in the union of competing businesses
-under government regulation as to prices.
-Such combinations, while often disadvantageous
-to the public unless governmentally regulated,
-at least attest the increasing recoil from
-competition.</span></p>
-<p class="pnext"><span>The main line of development, however, it
-seems altogether probable, will be the
-extension of public ownership, municipal, state or
-provincial, and national.</span></p>
-<p class="pnext"><span>There is no diviner movement at work in
-the modern world. It is emancipating,
-educative, redemptive, regenerating. "Whatever
-says </span><em class="italics">I</em><span> and </span><em class="italics">mine</em><span>," says one of the wisest and
-most Christ-like of Medieval Mystics, "is
-Anti-Christ." The converse is equally true.
-"Whatever says </span><em class="italics">we</em><span> and </span><em class="italics">ours</em><span> is Christian." Public
-ownership, more extensively and
-powerfully than any other human agency,
-teaches men to say we and ours. It teaches
-them to think socially.</span></p>
-<p class="pnext"><span>To discredit and attack the principle of
-public ownership is to discredit and attack
-Christianity. It would seem to be the special
-sin against the Holy Ghost of our age. He
-who doubts the practicability of public
-ownership is really doubting human nature and
-Christianity and God.</span></p>
-<p class="pnext"><span>What we are facing to-day is the issue
-between learning to do things together and a
-struggle between competing individuals,
-competing classes, and competing nations, so
-frantic and ferocious that in it our civilization
-may go down.</span></p>
-<p class="pnext"><span>In these two chapters there has been the
-effort to set forth two at least of the
-dominating principles of the new social order. They
-are both embodied in a significant report
-adopted by the General Conference of the
-Methodist Church of Canada, October, 1918,
-in the city of Hamilton, Ontario. This report
-presented by a Committee on the Church in
-Relation to War and Patriotism was adopted,
-after a long and deeply earnest debate, in a
-reduced but still large Conference, with
-but four dissentient votes. It has awakened
-unusual interest as perhaps the boldest and
-most outspoken deliverance on the social
-question which any great Christian body up to
-that time had made.</span></p>
-<div class="vspace" style="height: 2em">
-</div>
-<p class="center pfirst"><span class="large">REPORT NO. 3</span></p>
-<p class="center pnext"><span class="medium">II. CHURCH LEADERSHIP IN THE NATION</span></p>
-<p class="pnext"><span>"Your Committee has had its attention
-directed to the work of the Church in the
-problems of reconstruction by some pregnant
-passages in the address of the General
-Superintendent, and by a Memorial from the
-Alberta Conference.</span></p>
-<p class="pnext"><span>"Even before the war it was widely
-foreseen that great social changes were imminent
-in the western world. This gigantic
-convulsion has precipitated the nations into the
-melting pot. Such an era summons the prophetic
-gifts of the Church, first, to the task of
-interpretation--to discern amid the turmoil and
-confusion the hand of God, and secondly, to
-the task of inspiration--to breathe into the
-hearts of men the faith, the courage, the
-patience, the brotherliness, by which alone the
-happy harbor can be won. And no Church is
-under a deeper obligation to assist in this
-two-fold task than our own. Methodism was born
-in a revolt against sin and social extravagancies
-and corruption. It was content with no aim
-lower than 'to spread scriptural holiness
-through the land.' Insisting on personal
-regeneration and all the implications therein, it
-transformed the face of England and saved
-that land from the excesses of a French revolution.
-To it the ideal of the Christian life was
-simply love made perfect. Without seeking
-at this time to commit the Church to a definite
-programme of economic policy, we would present
-for the consideration of our people the
-following statement which reflects our point of
-view:</span></p>
-<p class="pnext"><span>"1. The present economic system stands
-revealed as one of the roots of the war. The
-insane pride of Germany, her passion for
-world-domination found an occasion in the
-demand for colonies as markets and sources of
-raw materials--the imperative need of
-competing groups of industries carried on for profits.</span></p>
-<p class="pnext"><span>"2. The war has made more clearly manifest
-the moral perils inherent in the system of
-production for profits. Condemnation of
-special individuals seems often unjust and always
-futile. The system, rather than the individual,
-calls for change.</span></p>
-<p class="pnext"><span>"3. The war is the coronation of
-democracy. No profounder interpretation of the
-issue has been made than the great phrase of
-President Wilson's, that the Allies are fighting
-to 'make the world safe for democracy.' It
-is clearly impossible for the champions of
-democracy to set limits to its recognition. The
-last century democratized politics; the
-twentieth century has found that political
-democracy means little without economic
-democracy. The democratic control of industry is
-just and inevitable.</span></p>
-<p class="pnext"><span>"4. Under the shock and strain of this
-tremendous struggle, accepted commercial
-and industrial methods based on individualism
-and competition have gone down like mud
-walls in a flood. National organization,
-national control, extraordinary approximations
-to national equality, have been found essential
-to efficiency.</span></p>
-<p class="pnext"><span>"Despite the derangements and the sorrow
-of the war, the Motherland has raised large
-masses of her people from the edge of
-starvation to a higher plane of physical well-being
-and, in consequence, was never so healthy,
-never so brotherly, nor ever actuated by so
-high a purpose, or possessed by such exaltation
-of spirit as to-day--and the secret is that
-all are fighting or working, and all are sacrificing.</span></p>
-<p class="pnext"><span>"It is not conceivable that, when Germany
-ceases to be a menace, these dearly bought
-discoveries will be forgotten. Relapse would
-mean recurrence, the renewal of the agony.</span></p>
-<p class="pnext"><span>"The conclusion seems irresistible. The
-war is a sterner teacher than Jesus and uses far
-other methods, but it teaches the same lesson.
-The social development which it has so
-unexpectedly accelerated has the same goal as
-Christianity. That common goal is a nation
-of comrade workers, such as now at the
-trenches fights so gloriously--a nation of comrade
-fighters.</span></p>
-<p class="pnext"><span>"With the earthquake shocks of the war
-thundering so tremendous a re-affirmation to
-the principles of Jesus, it would be the most
-inexcusable dereliction of duty on the part of
-the Church not to re-state her programme in
-modern terms and re-define her divinely-appointed goal.</span></p>
-<p class="pnext"><span>"The triumph of democracy, the demand of
-the educated workers for human conditions of
-life, the deep condemnation this war has
-passed on the competitive struggle, the
-revelation of the superior efficiency of national
-organization and co-operation, combine with the
-unfulfilled, the often forgotten, but the
-undying ethics of Jesus, to demand nothing less
-than a transference of the whole economic life
-from a basis of competition and profits to one
-of co-operation and service.</span></p>
-<p class="pnext"><span>"We recognize the magnificent effort of
-many great employers to make their industrial
-organization a means of uplift and betterment
-to all who participate, but the human spirit
-instinctively resents even the most benevolent
-forms of government while self-government
-is denied. The noblest humanitarian aims of
-employers, too, are often thwarted by the very
-conditions under which their business must be
-carried on.</span></p>
-<p class="pnext"><span>"That another system is practicable is shown
-by the recent statement of the British Prime
-Minister, that every industry save one in
-Britain has been made to serve the national
-interest by the elimination of the incentive of
-private profit. That the present organization,
-based on production and service for profits,
-can be superseded by a system of production
-and service for human needs, is no longer a dream.</span></p>
-<p class="pnext"><span>"We, therefore, look to our national
-government--and the factor is a vital one--to
-enlist in the service of the nation those great
-leaders and corporations which have shown
-magnificent capacity in the organizing of life
-and resources for the profit of shareholders.
-Surely the same capacity can find nobler and
-more deeply satisfying activity in the service
-of the whole people rather than in the service
-of any particular group.</span></p>
-<p class="pnext"><span>"The British Government Commission has
-outlined a policy which, while accepting as a
-present fact the separation of capital and
-labor, definitely denies the right of sole
-control to the former and, insisting on the full
-organization of workers and employers, vests the
-government of every industry in a joint board
-of employers and workers, which board shall
-determine the working conditions of that industry.</span></p>
-<p class="pnext"><span>"This policy has been officially adopted by
-the British Government, and nothing less can
-be regarded as tolerable even now in Canada.</span></p>
-<p class="pnext"><span>"But we do not believe this separation of
-labor and capital can be permanent. Its
-transcendence, whether through co-operation or
-public ownership, seems to be the only
-constructive and radical reform.</span></p>
-<p class="pnext"><span>"This is the policy set forth by the great
-Labor organizations and must not be rejected
-because it presupposes, as Jesus did, that the
-normal human spirit will respond more readily
-to the call to service than to the lure of private gain.</span></p>
-<p class="pnext"><span>"The acceptance of this report, it cannot be
-too clearly recognized, commits this Church,
-as far as this representative body can commit
-it, to nothing less than a complete social
-reconstruction. When it shall be fully
-accomplished, and through what measures and
-processes, depend on the thinking and the
-good-will of men and, above all, on the guiding
-hand of God. But we think it is clear that
-nothing less than the goal we have outlined
-will satisfy the aroused moral consciousness
-of Canada or retain for the Churches any
-leadership in the testing period that is upon
-them. And in such an heroic task as this, our
-citizen armies will find it possible to preserve,
-under the conditions of peace, the high
-idealism with which they have fought for
-democracy in France.</span></p>
-<p class="pnext"><span>"Recognizing the greatness and complexity
-of the task before the Christian people of
-Canada, and the imperative necessity of united
-action by the Churches, we recommend that
-the suggestion of the memorial from the
-Alberta Conference be adopted, and that this
-General Conference invite the other Churches
-of Canada to a National Convention for the
-consideration of the problems of reconstruction.</span></p>
-<p class="pnext"><span>"Further, in order that our Church may
-give the most intelligent support to the
-movement, we recommend that our Ministers and
-people should acquaint themselves with such
-important documents as the Report of the
-United States Commission on Industrial
-Relations, the Inter-Allied Labor Party's
-Memorandum on War Aims, the British Labor
-Party's Programme of the new social order,
-and the British Governmental Commission
-Reports on Industrial Relations.</span></p>
-<p class="pnext"><span>"Your Committee outlines this programme
-in the profound conviction that it can be
-carried out only by men quickened and inspired
-by the spirit of Christ, and that for that Divine
-Spirit, working in the hearts of men, nothing
-that is good is too high or too hard."</span></p>
-<div class="vspace" style="height: 4em">
-</div>
-<p class="center pfirst" id="a-labor-christianity"><span class="large">PART II.</span></p>
-<p class="center pnext"><span class="large">THE NEW CHRISTIANITY</span></p>
-<div class="vspace" style="height: 3em">
-</div>
-<p class="center pfirst"><span class="large">CHAPTER I.</span></p>
-<p class="center pnext"><span class="medium">A LABOR CHRISTIANITY</span></p>
-<div class="vspace" style="height: 2em">
-</div>
-<p class="pfirst"><span>A new social order is not more
-imperatively demanded than a new Christianity.
-Nothing less than this will suffice, nor
-will anything less be brought into being, in
-this crisis of transition. For while there are
-unchanging elements in Christianity, there
-are, it is equally certain, aspects that are
-constantly changing.</span></p>
-<p class="pnext"><span>The devotion to the Lord Jesus Christ,
-which is the central and determinative
-principle of Christianity, is the least variable
-element; the institutions and dogmas by which
-that devotion is expressed and seeks to act
-upon the world, are the most variable.</span></p>
-<p class="pnext"><span>Institutional Christianity is even more
-variable than dogmatic Christianity. It has
-varied greatly, is still changing, and its history
-shows that it is subject to the same influences
-as fashion the changing social order. This
-illuminating principle helps us to understand
-the past and to forecast the future of the
-Church.</span></p>
-<p class="pnext"><span>During the last twelve hundred years or
-more, the Christian Church and the social
-order in Western lands have developed on
-parallel lines. Each has passed through two
-great phases and is now entering on a third.</span></p>
-<p class="pnext"><span>I. The aristocratic or feudalistic phase,
-A.D. 700-1500.</span></p>
-<p class="pnext"><span>The three centuries (roughly reckoning)
-from, let us say, A.D. 400 to A.D. 700 were,
-probably, the darkest in the history of
-civilization--darker even than the struggle of the last
-five years. They were the centuries of a
-struggle not so colossal in its apparatus of
-destruction, but seeming, even more than this struggle
-in its darkest hours, to threaten the extinction
-of civilization.</span></p>
-<p class="pnext"><span>The Northern barbarians that had been
-pressing against the defences of the Roman
-Empire, as the yellow tides of the North Sea
-against the dykes of Holland, from the time of
-the inroads of the Cimbri and Teutons in the
-last decade of the second century before
-Christ, at last found entrance A.D. 378 when
-the Visigoths, who had been permitted to cross
-the Danube to find an asylum from the Huns,
-defeated the Roman armies and slew the
-Emperor in the great battle of Adrianople. From
-that year, with varying intervals of quiet,
-armies, or rather hordes, of men from the
-inexhaustible forests of Germany and
-Scandinavia, from the steppes of Russia and Central
-Asia, swept over lands for centuries
-accustomed to peace and weakened by bureaucratic
-despotism, inequitable and crippling systems
-of taxation, and, most debilitating of all, the
-essentially demoralizing influence of slavery.
-The mighty legions that had so long kept the
-frontiers inviolate vanished like a dream. The
-superb Roman roads and bridges fell into
-ruins. Fertile fields relapsed into wilderness.
-Towns decayed. Laws were forgotten.
-Cultivated languages with great literatures were
-replaced by barbarous jargons.</span></p>
-<p class="pnext"><span>It was as when a country-side is devoured by
-a flood, and trees are uprooted, houses and
-barns dissolved or swept away.</span></p>
-<p class="pnext"><span>Only one institution of the old
-Greco-Roman world withstood the waves, uprose
-above the yeasty flood in indestructible
-sovereignty--the Roman Catholic Church.</span></p>
-<p class="pnext"><span>Out of the welter of overrunning barbarism--no
-law, no government, no protection except
-by superior force--the feudal system arose.
-The deep instinct for order and peace asserted
-itself. The strong man found a following.
-His tribe or clan, if he were a chieftain, his
-neighborhood, in any case, gave him service
-and maintenance, and he on his part gave the
-fullest measure of protection he was able to
-furnish. He became the feudal lord of a
-district. Through those stormy centuries that
-followed, when the savage people fought each
-other, and western Europe as it slowly
-struggled into order again was assailed by the
-Viking pirates on the North and West, by
-Hun-like Magyars on the East, and by the Saracens
-on the South, the feudal system was the only
-method by which over large areas any measure
-of security could be achieved. The strong man
-with his fighting force lived in his castle, and
-huddled under its walls lived the tillers of
-the soil, whom he at once in varying ratio
-protected and oppressed.</span></p>
-<p class="pnext"><span>Some kind of relationship established itself
-among these feudal lords. One who by
-conquest or marriage had secured possession of
-specially large territories might out of these
-allot subordinate holdings to faithful
-followers, or by the same methods establish an
-overlordship over other lords. Eventually the
-deep and irrepressible instinct for unity and
-order lifted one of these families to the
-kingship of a group of feudal districts.</span></p>
-<p class="pnext"><span>The feudal system was a varying system, the
-theory of which was never fully carried out, a
-system that had different origins in different
-countries and underwent different developments.
-The chief characteristic of it, as far
-as this reference to it is concerned, was its
-aristocratic character. Those men only
-counted who had enough land to support themselves
-and a body of fighting men. Whatever
-authority there was lay in their hands.
-The men who tilled the soil and practised the
-rude handicrafts of the age and carried on
-such beginnings of commerce as were possible,
-could find such imperfect security as there
-was only in accepting the despotic rule of one
-of these lords, knight or baron or count or
-duke as it might be, or more happily for them,
-in some respects, a bishop or monastery abbot.
-All sovereignty was in the mailed hands of
-these men or in those of the king, who in most
-of the countries slowly but surely established
-his control over his turbulent and recalcitrant
-feudatories.</span></p>
-<p class="pnext"><span>It was the lowest form of order, the smallest
-degree of security, that feudalism provided.
-Legalized anarchy it has been happily called.
-But the measure of order and security it
-secured was probably all that was possible under
-such conditions, conditions under which an
-aristocratic system was the best system and,
-probably, the only and the inevitable one.
-Whatever judgment one may pass on the
-inadequacy and unserviceableness of aristocratic
-and monarchical forms of Government to-day,
-it ought never to be forgotten that we owe the
-beginnings of modern civilization to
-aristocracy, and its farther development to that
-outgrowth of aristocracy, monarchical
-government. Democracy in such a stage of
-civilization would have meant nothing but anarchy.</span></p>
-<p class="pnext"><span>As under such semi-savage conditions no
-other kind of social organization could
-possibly arise than an aristocratic, so no other kind
-of ecclesiastical organization could meet the
-religious needs than an aristocratic. A
-democratically organized church could not have
-fulfilled the mission of the Church, could not,
-indeed, have existed. With great hordes of
-half-savage people precipitating themselves
-upon the Empire and almost extinguishing the
-ancient civilization, the only kind of Church
-that could grapple with the problem--the
-most formidable and appalling that
-civilization and Christianity ever had to face--was a
-Church organized on thoroughly aristocratic
-principles. Such a Church had been
-providentially prepared in the Roman Empire
-before its downfall. It has been already
-remarked that the one institution of the old shattered
-and submerged Greco-Roman civilization
-which survived the barbarian deluge was the
-Roman Catholic Church. We owe that
-Church, which has laid mankind to the end of
-time under unforgettable obligations, to the
-conditions which surrounded primitive
-Christianity and to the organizing, governing
-genius of the Latin mind.</span></p>
-<p class="pnext"><span>Primitive Christianity, the devotion to the
-supreme Jew, Jesus Christ, we owe to the
-Hebrew mind. Transplanted among the
-Greeks, the simple, ethical, comparatively
-untheological and unorganized faith developed
-its latent philosophical implications. The
-Greeks gave it a creed. Transplanted
-simultaneously among the Latins, it was given an
-organization by that race whose superb and
-unexampled genius for government had made
-it mistress of all the countries around the
-Mediterranean.</span></p>
-<p class="pnext"><span>The turmoil of erratic speculation within
-the infant churches with their motley converts
-gathered in from all kinds of religious and
-philosophic cults, and the ferocious
-persecutions from time to time launched at the
-helpless followers of the Christ, with their terrific
-temptations to apostasy or dangerous
-compromise, developed an aristocrat form of
-government. War and danger always call for
-the strong command. Christianity,
-threatened by erratic thinking and divisive
-controversy within and by deadliest attacks on the
-constancy of its people from without, found its
-salvation, as far as human agency was
-concerned, in the episcopacy, in large powers
-intrusted to the man who in the judgment of the
-individual Church was the wisest and ablest
-leader. The rule of the bishop was as natural
-and inevitable under such conditions as the
-rule of the captain on the ship at sea, the rule
-of the commanding officer in a fighting unit,
-the authority of the man recognized as leader
-in an unorganized group of farmers fighting a
-prairie fire. It is not wonderful that the
-bishops came to be regarded with veneration
-and their office as essential to the Christian
-Church. The episcopal office has earned the
-regard which it has enjoyed. The more fully
-one understands the historical conditions
-under which the belief in the indispensableness
-of episcopal organization grew up, the
-more reasonable one finds such a belief even if
-one is unable to admit its validity.</span></p>
-<p class="pnext"><span>The same Roman genius for government
-which gave the principle of episcopacy its
-great place in the Church gave the Church
-also the papacy, and by a development as
-natural and, probably, as inevitable. The same
-necessity in troublous and dangerous times for
-large powers of command being held by the
-ablest man in the individual congregation or,
-later, in the group of Churches which came to
-be known as the diocese, developed the
-over-bishop, or archbishop, or metropolitan, or
-patriarch, as over-bishops were variously
-known, and over these again the supreme
-bishop, the bishop of bishops, the bishop of
-the great capital, Rome, who came at last to
-monopolize the title of Papa, or Pope, which
-originally had been given to every bishop.</span></p>
-<p class="pnext"><span>The Papacy corresponds to the united
-command of the allied armies on the western front,
-which so swiftly and irresistibly transformed
-the war in that decisive area, and which will
-make illustrious till the Great War is
-forgotten the names of the great war-minister,
-Lloyd George, who so wisely and magnanimously
-brought it about, and the great general,
-Marshal Foch, who so magnificently justified it.</span></p>
-<p class="pnext"><span>The Roman Catholic Church is the sublimest
-achievement of the organizing powers of
-mankind, and the unifying element in it, the
-capstone of that mighty structure, the key
-stone of the arch, is the Papacy. The Roman
-Catholic Church, or, as it might appropriately
-be designated, the Papal Church, is a greater
-construction than even the Roman Empire, of
-which it is the spiritual counterpart--vaster,
-more enduring, more firmly-knit, and
-infinitely more beneficent. The Pope corresponded
-to the Emperor; the bishops, to the provincial
-governors; the invincible legions which
-carried the Roman eagles into the swamps of
-Germany and the mountains of Caledonia,
-were surpassed in their daring and the tenacity
-of their conquests by their spiritual
-counterpart, the missionary monks.</span></p>
-<p class="pnext"><span>It was this organization which had been
-providentially prepared for the anarchic and
-desolating period of the barbarian invasions,
-as Noah's ark for the Deluge, and not only as
-a shelter for the precious salvage of the
-submerged Greco-Roman civilization, but as a
-spiritual army which should conquer the
-conquerors, and on the debris of the greatest
-landslide of history fashion new gardens and
-habitations.</span></p>
-<p class="pnext"><span>Latin Christianity, then, represents a
-distinctively aristocratic type of Christianity, the
-priest dominating the congregation and not
-controlled by them, the bishop dominating the
-priest, the Pope at the summit responsible to
-none but God. Such fashioning that great
-Church had received at the hands of men
-wise to give the Church such organization as
-the conditions demanded. It was this Church
-which the barbarian onset could neither
-shatter nor overpower. It was this Church which
-met the barbarians with a force and a
-sovereignty beyond their own. It asserted its moral
-and intellectual superiority. It overawed the
-men who, with the passions of men, had often
-the heart and still oftener the brain of the
-child. It put these turbulent warriors to
-school and struck to their hearts the fear of
-God and of the devil and of the Church.</span></p>
-<p class="pnext"><span>No Church but an aristocratic one could
-have dominated such a situation. The very
-qualities which the modern man most resents
-in the Roman Catholic Church--its authority,
-its dogmatism, its spiritual powers of
-intimidation--were the qualities which enabled it to
-evangelize the vast heathen and barbarian
-masses. As in the state so in the Church, the
-centuries from the fall of the Roman Empire
-to the Protestant Reformation were centuries
-which called, though, it must be recognized,
-with lessening emphasis and with sporadic but
-multiplying exceptions, for the aristocratic
-principle. Feudalism and Roman Catholicism
-were the only possible systems.</span></p>
-<p class="pnext"><span>II. The </span><em class="italics">bourgeois</em><span> or plutocratic or
-capitalistic phase, A.D. 1500-1914.</span></p>
-<p class="pnext"><span>Gradually, however, there arose in the
-aristocratically organized middle age a new
-power. This was the trading and manufacturing
-classes. As soon as the feudal nobility
-gave any measure of security, and much more
-extensively when kings grew strong enough to
-stretch the royal power over their turbulent
-feudatories, the irrepressible trading instinct
-asserted itself. English wool found its way to
-Flanders, French wine to England, the silks
-and spices and gems of the East to Europe.
-Busy and wealthy cities sprang up in
-districts favorable for manufacture and along the
-great trade routes between East and West.
-Kings, eager to assert their sovereignty over
-the anarchic barons, allied themselves with
-this new burgher class, which was on its part
-glad to support a power that promised it
-deliverance from such very imperfect and costly
-protectors as the feudal lords had shown
-themselves to be.</span></p>
-<p class="pnext"><span>The Crusades, especially, stimulated trade
-and in the nearly two centuries (A.D. 1096-1270)
-during which the crusading spirit was
-active, the most notable feature of the social
-evolution of Europe was the rise of the towns.</span></p>
-<p class="pnext"><span>The rise of the towns meant the liberation of
-the people. No buildings in Europe have
-more sacred associations than the old city halls
-of the medieval cities of the Low Countries,
-France, and Germany. They were the birth
-place of modern freedom.</span></p>
-<p class="pnext"><span>Trade loves freedom and abhors all
-restrictions except such as are sometimes
-short-sightedly imposed by itself. The towns,
-wearied of the exactions of their castellated tyrants,
-won their freedom by purchase or by
-fighting, or co-operated with the king in reducing
-the barons to some measure of good behavior.</span></p>
-<p class="pnext"><span>During the last five hundred years, and
-especially since the Industrial Revolution
-effected by the use of machinery, the merchant
-and manufacturing classes have been steadily
-climbing into power. They have superseded
-or absorbed the pre-existing aristocracy. The
-old families have died out or been transformed
-by a profitable and strengthening admixture
-of rich plebeians. The bulk of even such
-an imposing aristocracy as that of Britain is
-composed of creations of the last two or three
-generations, and these so largely from the
-ranks of wealthy brewers that there is truth
-as well as wit in the saying that the British
-peerage is the British beerage. The sale of
-titles at the price of large contributions to
-political funds is admitted and defended. Even
-in Great Britain, with its impressive array of
-ancient names, aristrocracy has been largely
-converted into plutocracy.</span></p>
-<p class="pnext"><span>In a constitutionally democratic nation like
-the United States there is no other aristocracy.</span></p>
-<p class="pnext"><span>Now, if Church and State undergo a parallel
-development and re-act in the same way to
-conditions governing them both alike, what we
-might expect to find would be that, with the
-growing ascendancy in the social structure of
-the trading and manufacturing class (or to use
-a single term, though unfortunately one with a
-flavor of resentment about it, </span><em class="italics">bourgeoisie</em><span>),
-there would be a parallel ascendancy of the
-same class in the Church.</span></p>
-<p class="pnext"><span>This is exactly what we do find. The
-aristocratic form of Christianity, which fitted into
-the feudalistic age, which was called for by
-the social conditions of that age, which was,
-indeed, probably, the only kind of Christianity
-that could have existed in that age, did not
-suit the freedom-loving, self-reliant,
-self-asserting, ambitious burghers. They resented
-the control which the clergy exercised over
-them, alike when it was well-meant and when
-it was selfish and tyrannical. Especially they
-resented the enormous sums which were
-extracted from them by the fees and taxes of
-priests, bishops, and the Papal Court at Rome.
-They resented, too, the Church's prohibition
-of interest. This condemnation, based on the
-Mosaic prohibition of interest, had not been
-found so unfair or vexatious prior to the
-sixteenth century when money was borrowed
-mainly for unproductive consumption, as for
-example, for war and for extravagance. Now
-when, in the great commercial development of
-that century, money was being borrowed for
-business with the prospect, almost the
-certainty, of profit, and interest became merely
-the sharing of profits, the Church's refusal of
-absolution to those guilty of taking interest
-was a serious factor in the growing hostility
-between the cities and the Church.</span></p>
-<p class="pnext"><span>The Church, moreover, favoured sumptuary
-laws,--the minute regulation of purchases
-and prices. As this well-meant legislation
-tended to restrict trade, it was disliked by the
-traders.</span></p>
-<p class="pnext"><span>The immense capital locked up in vast
-ecclesiastical buildings and estates was
-naturally, also, the object of envy. Clerical
-immunities from municipal taxation, and
-episcopal jurisdiction over otherwise free towns
-added to the general irritation.</span></p>
-<p class="pnext"><span>It might possibly have been foreseen that,
-sooner or later, a revolt would come and a new
-sort of Church would take form. That revolt
-came under Luther. Many motives conspired
-in it. With Luther himself and many of his
-followers the motive was a genuinely religious
-one. It was a revolt against the legalistic
-interpretation of Christianity and against the
-moral failure of the Roman Catholic Church.
-But with the mass of the city people, who were
-the main support of Luther, the motive was
-mainly a passion for freedom and only
-subordinately and sporadically a passion for a purer
-faith or a holier life.</span></p>
-<p class="pnext"><span>In the new Church that was fashioned in
-varying forms in the northern races where the
-revolt was most general and thorough-going,
-one feature naturally predominated--the
-ascendancy of the </span><em class="italics">bourgeoisie</em><span>. That Church,
-or rather group of Churches which by seeming
-accident, but, perhaps, by that deeper
-philosophy which moves even through the seeming
-accidents of history, came to be known as the
-protesting or Protestant Church, was the
-Church which suited a predominately middle
-class society as Roman Catholicism suited a
-feudal society.[#] Protestantism, in a word, is
-</span><em class="italics">bourgeois</em><span> Christianity. It is the Christianity
-of the middle, or trading, classes. It was born
-where these classes were strongest--in
-Germany, Holland, Switzerland, England,
-France. It has exalted the middle classes and
-the middle classes have exalted it. It has been
-with them in their struggle and has shared
-their triumph. It sanctions their ethical
-standards, falls in with their tastes, emphasizes
-their virtues, is indulgent toward their faults,
-condemns their aversions.</span></p>
-<div class="vspace" style="height: 2em">
-</div>
-<p class="noindent pfirst"><span class="small">[#] "The 'true inwardness' of the change of which the
-Protestant Reformation represented the ideological
-side, meant the transformation of society from a
-basis mainly corporative and co-operative to one
-individualistic in its essential character. The whole
-polity of the middle ages, industrial, social, political,
-ecclesiastical, was based on the principle of the group
-or the community--ranging in hierarchical order from
-the trade-guild to the town-corporation; from the town
-corporation through the feudal orders to the imperial
-throne itself; from the single monastery to the order
-as a whole; and from the order as a whole to the
-complete hierarchy of the Church as represented by the
-papal chair. The principle of this social organization
-was now breaking down. The modern and </span><em class="italics small">bourgeois</em><span class="small">
-conception of the autonomy of the individual in all
-spheres of life was beginning to affirm itself."--Belfort
-Bax: The Peasants' War, p. 19.</span></p>
-<div class="vspace" style="height: 2em">
-</div>
-<p class="pfirst"><span>It would almost seem that it was a
-consciousness of its specific class limitations which
-led the new movement promptly and decisively
-to turn away from the claims of the lowest
-class, though the distinct refusal of German
-Protestantism to champion the cause of the
-oppressed peasants in 1524 may be credited to
-the imperfect sympathies of Luther and his
-jealousy for the reputation of the new
-movement. Luther was a peasant's son, but his
-attitude to other peasants was one almost of
-contempt, mingled later with fear.[#]</span></p>
-<div class="vspace" style="height: 2em">
-</div>
-<p class="noindent pfirst"><span class="small">[#] "The wise man saith: food, a burden, and a rod for
-the ass; to a peasant belongs oat straw. They hear
-not the word and are mad; then must they hear the
-rod and the gun and they get their due. Let us pray
-for them that they obey; otherwise there need be no
-pity for them. Let only the bullets whistle around
-them. Otherwise they are a hundred fold more
-evil."--Letter to Rühel. De Wette. Vol. II., p. 619.</span></p>
-<div class="vspace" style="height: 2em">
-</div>
-<p class="pfirst"><span>Luther's glorification of the liberty of a
-Christian man, his stirring appeals to the
-German nobility to shake off the rapacious tyranny
-of Rome found response in other hearts than
-those he was addressing. His impassioned
-words, like hot coals kindling a fire
-whereever they fell, helped to bring to a head
-the discomfort which had been growing
-among the peasants. This was due, in part, to
-the increased cost of living, a fifty per
-cent. advance, it has been estimated, from 1400 to
-1415, for which the increased output of silver
-from the mines in the Tyrol and elsewhere was
-chiefly responsible. But the chief cause was
-the increased exactions of the German princes,
-sustained in their oppressive claims by the
-growing recognition of the Roman law, which
-found no place for the peasants except as
-slaves. Eventually, in 1524 the peasants drew
-up twelve demands which they submitted to
-Luther with an appeal for his support.
-Luther found the demands mainly just and
-urged the princes to make concessions, but
-strongly condemned any effort, in case the
-reforms were not granted, to secure them by
-violence. The demands were refused and the
-peasants rose. They were successful at the
-outset, as most of the professional soldiers of
-the princes were in Italy with the Emperor,
-Charles V., then at war with the Pope. On
-their return, these trained forces scattered the
-undisciplined bodies of peasants, already
-demoralized by wine and plunder and lack of
-leadership. The princes took a ferocious
-revenge. It is estimated that from one hundred
-to one hundred and fifty thousand peasants
-were slaughtered; many more were blinded
-and maimed.</span></p>
-<p class="pnext"><span>Luther, angered and terrified by the
-uprising, had urged the princes on to the
-slaughter in words that are an ineffaceable blot on
-his memory.</span></p>
-<p class="pnext"><span>"First, they [the peasants] have sworn to
-their true and gracious [!] rulers to be
-submissive and obedient, in accord with God's
-command (Matt. 22:21), 'Render unto Caesar
-the things that are Caesar's,' and (Rom. 13:1),
-'Let every soul be subject to the higher
-powers.' But since they have deliberately and
-with outrage abandoned obedience, and in
-addition have opposed their lords, they have
-thereby forfeited body and soul, as perfidious,
-perjured, mendacious, disobedient rascals and
-villains are wont to do."</span></p>
-<p class="pnext"><span>[Later, Luther approved and justified the
-revolt of the Protestant princes against the
-Emperor to whom they had sworn obedience--so
-early had Protestantism one standard for
-the lowly and another for the high.]</span></p>
-<div class="vspace" style="height: 1em">
-</div>
-<p class="center pfirst"><span>*      *      *      *      *</span></p>
-<div class="vspace" style="height: 1em">
-</div>
-<p class="pfirst"><span>"It is right and lawful to slay at the first
-opportunity a rebellious person, known as such,
-already under God and the Emperor's ban.
-[Luther himself was certainly under the
-latter ban and, in the judgment of Roman
-Catholics, under the former.] For of a public rebel,
-every man is both judge and executioner.</span></p>
-<p class="pnext"><span>"Therefore, whosoever can should smite,
-strangle, and stab, secretly or publicly, and
-should remember that there is nothing more
-poisonous, pernicious, and devilish than a
-rebellious man [much more devilish in Luther's
-judgment than an oppressive prince!] Just
-as when one must slay a mad dog; fight him
-not and he will fight you, and a whole country
-with you.</span></p>
-<div class="vspace" style="height: 1em">
-</div>
-<p class="center pfirst"><span>*      *      *      *      *</span></p>
-<div class="vspace" style="height: 1em">
-</div>
-<p class="pfirst"><span>"If the civil government thinks proper to
-smite and punish those peasants without
-previous consideration of right or fairness, I do
-not condemn such action, though it is not in
-harmony with the Gospel, for it has good right
-to do this.</span></p>
-<div class="vspace" style="height: 1em">
-</div>
-<p class="center pfirst"><span>*      *      *      *      *</span></p>
-<div class="vspace" style="height: 1em">
-</div>
-<p class="pfirst"><span>"Therefore let him [a prince or lord] not
-sleep, nor shew mercy and compassion. Nay,
-this is the time of sword and wrath, not the
-time of mercy.</span></p>
-<div class="vspace" style="height: 1em">
-</div>
-<p class="center pfirst"><span>*      *      *      *      *</span></p>
-<div class="vspace" style="height: 1em">
-</div>
-<p class="pfirst"><span>"Such wonderful times are these that a
-prince can more easily win heaven by
-shedding blood than others with prayers."</span></p>
-<p class="pnext"><span>He even makes the extraordinary statement,
-"In 1525 the elector John of Saxony asked me
-whether he should grant the peasants their
-twelve articles. I told him, not one,"
-(Michelet, p. 448)--revealing a callousness
-which can only be characterized as brutal.[#]</span></p>
-<div class="vspace" style="height: 2em">
-</div>
-<p class="noindent pfirst"><span class="small">[#] "The Lutheran Reformation, from its inception in
-1517 down to the Peasants' war of 1525, at once
-absorbed, and was absorbed by, all the revolutionary
-elements of the time. Up to the last-mentioned date
-it gathered revolutionary force year by year. But
-this was the turning-point. With the crushing of the
-Peasants' revolt and the decisively anti-popular attitude
-taken up by Luther, the religious movement associated
-with him ceased any longer to have a revolutionary
-character. It henceforth became definitely subservient
-to the new interests of the wealthy and privileged
-classes, and as such completely severed itself from the
-more extreme popular reforming sects."--Bax;
-Peasants' War, pp. 28, 29.</span></p>
-<div class="vspace" style="height: 2em">
-</div>
-<p class="pfirst"><span>Luther completed the severance of the new
-faith from the proletariat when he deliberately
-handed over his new Church to the control of
-the princes. In his complete distrust of the
-common people, it seemed to him that there
-was no other authority that could replace that
-of the bishops. So, despite the remonstrances
-of Melanchthon, a more oppressive tyranny
-was imposed on the Lutheran Church in
-Germany than had been exercised by the bishops,
-and the foundation was laid for that estrangement
-of the proletariat from the Church which
-has had such fatal results on both proletariat
-and Church in our time. On Luther rests the
-responsibility of converting the German
-Church into a branch of an autocratic
-government, as such distrusted and detested by
-the laborer in the country and the worker in
-the town, and of thus bringing about a
-condition of things which has earned for Protestant
-Prussia the reproach of being the least
-religious country of Europe.</span></p>
-<p class="pnext"><span>Protestantism, then, by its very origin is
-Christianity shaped to suit the trading and
-manufacturing class. Now, what are the
-characteristics of members of this class? They are
-keenly but, in general, superficially intelligent,
-alert, watchful, ambitious, pushful, courageous,
-energetic, industrious, self-reliant, independent,
-freedom-loving, intensely individualistic.
-They are honorable according to the
-standards of their class, often generous when
-the business struggle is not involved, but in the
-struggle itself they tend, almost of necessity, to
-become hard and selfish. Their great aim has
-been to "get on," to make money, to rise to as
-high a social position as possible, amid the
-vast opportunities of modern business to win
-and retain great power.</span></p>
-<p class="pnext"><span>Protestantism fits a people of such characteristics
-like a glove. It exalts the rich man.
-It consults him and honors him, puts him
-forward on every possible occasion, suitable or
-scarcely suitable. Knowing his sensitiveness,
-it deals with him tactfully and deferentially.</span></p>
-<p class="pnext"><span>It emphasizes the virtues conducive to
-business success,--industry, thrift, sobriety,
-self-control, honesty, at least as far as the law
-commands or as far as dishonesty would be plainly
-imprudent.</span></p>
-<p class="pnext"><span>It disapproves the sins that hinder success
-or impair respectability,--such as indolence,
-profanity, intemperance, licentiousness, and
-all overt transgressions of the law.</span></p>
-<p class="pnext"><span>What would be the sensations of an audience
-to which a millionaire manufacturer or broker
-or promoter was unfolding the secret of his
-success, if he were to say, "I owe my success
-and any distinction I have been able to achieve
-to my honest effort to carry out the Sermon on the Mount!"</span></p>
-<p class="pnext"><span>For good and for evil, at the outset doubtless
-more for good than for evil, now more for
-evil than for good, Protestantism is intensely
-individualistic.</span></p>
-<p class="pnext"><span>Christianity has its individualistic aspect.
-Protestantism has emphasized this. Christianity
-has also its social aspect. Protestantism
-has largely ignored this.</span></p>
-<p class="pnext"><span>Above all, Protestantism has lacked humility
-and pity. Naturally so. They are the two
-virtues least called for in the business struggle,
-the two virtues, indeed, most liable to prove embarrassing.</span></p>
-<p class="pnext"><span>Here is where, probably, Protestantism most
-sharply differs from Primitive Christianity
-and from the Christianity which was in the
-mind of Jesus.</span></p>
-<p class="pnext"><span>Protestantism is a fighting faith. It trains
-men to be self-reliant and hard. Fair play is
-its substitute for brotherliness, and it often
-finds it difficult to get as high as that.</span></p>
-<p class="pnext"><span>The divine note of love is faint. Protestantism
-has never caught the passion for
-brotherhood. So it is not strange that, where
-the reviving spirit of brotherhood, which is the
-divinest movement in modern life, is strongest,
-there is the least drawing to Protestantism.</span></p>
-<p class="pnext"><span>It is in the proletariat to-day that the sense
-of brotherhood is keenest. It is the proletariat
-which is the increasing despair of the
-Protestant Churches. Perhaps it is not too bold a
-generalization that, on this Continent at least,--it
-does not seem so widely true in England--the
-working man who is most interested in
-the Church is least interested in labor
-organizations. He is the ambitious, individualistic
-workingman who is bent on emerging from his
-class. He is least class-conscious. He hopes
-to become affiliated with the master class.</span></p>
-<p class="pnext"><span>The workingman who is most class-conscious,
-whose heart is set on the betterment of
-his class, is usually very slightly affiliated with
-the Church, if at all, and that affiliation is due,
-generally, to the appeal the Church and
-Sunday School make to his wife and children.
-Very frequently his attitude to the Church is
-one, not of indifference, but of resentment and
-distrust. He feels, though perhaps
-subconsciously, that the prevailing temper of the
-Church is one of self-advancement. The
-leading men in the Church are mostly those who
-have been most successful in strenuous
-self-advancement. Any man whose heart has been
-stirred with the passion for the common good
-is liable to be disappointed in seeking in the
-Church for the encouragement and sympathy
-that he craves.</span></p>
-<p class="pnext"><span>Neither the Protestant nor the Roman
-Catholic Churches can claim to have inspired
-the Labor movement. At best it can only be
-said that, when the movement had struggled
-through the early days of conflict and
-persecution, the Churches reached out hesitatingly
-and half-heartedly a hand of fellowship in a
-spirit, partly of genuine desire to make amends
-for past dereliction, partly of condescension,
-and partly of fear.</span></p>
-<p class="pnext"><span>But during the severity of Labor's early
-struggle, Protestantism, except in isolated and
-unofficial representatives, gave no assistance,
-not even its blessing, to what was the most
-profoundly Christian movement of the nineteenth
-century.</span></p>
-<p class="pnext"><span>When it did not frankly sympathize with
-the masters in their difficulties with their
-unreasonable and discontented employees, it
-maintained a cautious neutrality. The first
-step to right relations between the Churches
-and Labor would be a frank confession that
-they failed to give Labor their help when
-Labor deserved and needed it most.</span></p>
-<p class="pnext"><span>But perhaps this sympathetic attitude to
-Labor was too much to expect of a form of
-Christianity which had such an origin and
-such associations as Protestantism. Like the
-form of Christianity which it largely
-displaced in the freedom-loving northern races of
-Europe and America, it has rendered great
-services. Like that again, it was, perhaps, the
-only sort of Christianity possible under the
-conditions under which it took its form. It
-has helped to train an energetic, daring,
-self-reliant, and relatively honorable people. It
-has been the Christianity of a </span><em class="italics">bourgeois</em><span> epoch,
-and with the passing of that epoch it, too, will
-pass away or undergo a profound metamorphosis.
-It is a very different sort of Christianity
-that will meet the religious needs of
-the new epoch that the world is entering.</span></p>
-<ol class="upperroman simple" start="3">
-<li><p class="first pfirst"><span>The Labor phase, A.D. 1914--</span></p>
-</li>
-</ol>
-<p class="pfirst"><span>We have seen how the trading and manufacturing
-towns pushed their way up during the
-later period of the medieval age and
-eventually overthrew aristocracy in state and Church,
-substituting a social and political order and a
-Church dominated by the business class.
-Similarly, since the middle of the last century, a
-new force has been pushing up in the
-</span><em class="italics">bourgeois</em><span> regime, destined, it now seems clear, to
-effect a similar transformation. This is
-organized Labor.</span></p>
-<p class="pnext"><span>The most significant feature in the social
-development of the last hundred years has been
-the patient, persistent, oft-defeated, yet
-insuppressible struggle of the proletariat of the
-western world for human rights. The dead
-weight of the bygone ages was upon it. When
-had the men and the women who did the rough
-and necessary work of the world, smoothed the
-highways, dug the drains, built the houses and
-the bridges, carried the burdens over the
-mountains and across the seas, tilled the fields
-and cared for the herds and the flocks--when
-had they been other than the despised, ill-paid,
-ill-housed servants of the classes who through
-their fighting-power or their money-power
-could command the services of the toilers?
-What right had they to overturn the ancient
-order, an order which history recognized and
-the Church was willing to consecrate? Against
-the established order, against religious
-sanctions, against the combined authority of
-wealth and rank, against the legislative and
-military powers of governments, the workers
-had to carry on their new, uncharted, and
-desperate struggle unaided and alone. The
-Universities from their academic heights looked
-down on it with calm scientific interest. If
-any feeling was stirred, it was oftener contempt
-than pity. Even the Church of Christ was,
-with a few illustrious exceptions, unfriendly or
-timidly neutral. Nevertheless, in spite of
-calamitous setbacks, the movement made way
-against the public opinion of the dominant
-classes, against hostile legislation, against
-anarchic injunctions, against police and
-soldiers, and to-day Labor is the mightiest
-organized force in the world.</span></p>
-<p class="pnext"><span>It is enthroned despotically in Petrograd
-and Moscow above the shattered ruins of the
-most imposing monarchy of the modern
-world. It is the strongest element in that
-welter of confusion and uncertainty to which the
-most powerful and compactly organized
-nation of modern times has been reduced by its
-insane ambition, the indignation of mankind,
-and the justice of God.</span></p>
-<p class="pnext"><span>Labor is the uncrowned king of Great
-Britain. Wisely led, there seems no reasonable
-aim it cannot realize.</span></p>
-<p class="pnext"><span>In the United States in the Summer of 1916,
-in a straight issue between Labor and one of
-the most powerful capitalistic groups, the
-President and Congress of the United States
-wisely and justly capitulated to Labor.</span></p>
-<p class="pnext"><span>The futility of trying to "smash the Labor
-unions" or to arrest the progress of the Labor
-movement is now sufficiently clear. As well
-try to smash a forty mile wide Alaskan glacier
-or arrest its onward march to the sea. Old
-precedents have lost their authority, old
-calculations and presuppositions fail or mislead.
-It is a new age the world is entering. As the
-determining factor in the social structure of
-Europe from 800 A.D. to 1500 was feudalism,
-and from A.D. 1500 to 1900 capitalism, so
-from 1900 onwards to the dawn, it may be, of
-still vaster changes as yet undescried, the
-dominant factor will be organized Labor.</span></p>
-<p class="pnext"><span>If Labor, then, is to be the dominating
-factor in the age just opening, it becomes a
-question of deepest interest to discover the
-principles of the Labor movement.</span></p>
-<p class="pnext"><span>A full answer to this question would be
-lengthy and might have elements of uncertainty,
-but the essential outstanding principles
-of the Labor movement are neither doubtful
-nor difficult to determine. They are three:</span></p>
-<p class="pnext"><span>1. Every man and every woman a worker.</span></p>
-<p class="pnext"><span>The Labor movement has no place except
-for workers. Its essential demand is that every
-man and woman shall, during the normal
-working years, make a just contribution to the
-welfare of the social organism. It is
-determined that there shall be no place in society
-for idlers or exploiters. It is the deadly
-enemy of parasitism in all its Protean forms.</span></p>
-<p class="pnext"><span>2. The right of every worker to a living wage.</span></p>
-<p class="pnext"><span>This is nothing other than the assertion, in
-the only form that makes it more than iridescent
-froth, of the great Christian principle of
-the worth of the soul. It is a very modest and
-restricted assertion of that great principle, but
-it is a more substantial and significant
-assertion than has been made anywhere else. The
-Christian doctrine of the infinite worth of the
-human soul becomes claptrap where this
-principle is not admitted.</span></p>
-<p class="pnext"><span>3. Union.</span></p>
-<p class="pnext"><span>The Labor movement is based on the
-solidarity of the workers. It abhors competition.
-It represents the triumph of the we-consciousness
-over the I-consciousness. It
-organizes in unions. There have been few
-things in history that had more of the morally
-sublime in them than the way in which the
-individual has been called upon by the Labor
-movement to risk, not his comfort merely or
-his advancement, but his livelihood, in defence
-of some one whom he would never know but
-with whom he was linked in the sacred cause
-of Labor.</span></p>
-<p class="pnext"><span>And these principles of the Labor movement
-are at the same time the characteristics
-of the corresponding Christianity of the new
-age. For, as we found an aristocratic type of
-Christianity in the aristocratic medieval
-period, the social conditions demanding the
-aristocratic organization in Church and State
-and permitting no other, and as, in the age
-which succeeded the feudal, a freedom-loving,
-competitive, individualistic class
-imposed its character on the social and the
-ecclesiastical organization, so institutional
-Christianity will undergo a third transformation
-and, in a society dominated by Labor organizations,
-will become democratic and brotherly.</span></p>
-<p class="pnext"><span>Protestantism must pass away. It is too
-rootedly individualistic, too sectarian, to be the
-prevailing religion of a collectivist age. It is
-passing away before our eyes. Everywhere it
-reveals the marks of decay or of transformation.
-It must change or die.</span></p>
-<p class="pnext"><span>Not to Protestantism, not to Roman
-Catholicism, belongs the age now dawning, but to a
-new Christianity which will, indeed, have
-affinities with them both but still more deeply
-with the Christianity of Jesus.</span></p>
-<p class="pnext"><span>This Christianity, indeed, is already here.
-Like its Master when He came, it is in the
-world and the world knows it not. It is still
-immature, undeveloped, unconscious even of
-its own nature and destiny. It will receive
-large and valuable contributions from both
-the great historic forms of Christianity, not
-improbably from the Eastern, or Greek
-Christianity, as well. But in promise and potency
-the coming Christianity is more fully and truly
-here in the Labor movement than in any of the
-great historic organizations. Perhaps a more
-accurate statement would be, that the Labor
-movement needs less radical change than the
-great Church organizations to become the
-fitting and efficient Christianity for the new
-age.</span></p>
-<p class="pnext"><span>It needs, in the main, but two great changes.</span></p>
-<p class="pnext"><span>1. It must broaden.</span></p>
-<p class="pnext"><span>It must open its doors, as the British and
-Canadian Labor Parties are now doing, to
-include all kinds of productive work, of hand or
-brain. It must make room for all who
-contribute to the feeding, clothing, housing,
-educating, delighting of the children of men. It
-must include the inventor, the research
-scientist, the manager, as well as the manual
-worker; the men who grow things or who distribute
-them as well as those who make them; the
-professional class, who, on their part, must cease to
-regard themselves as other than men and
-women of labor. Labor must become, in
-short, the category to which all belong who
-really earn their living and do not seek to
-"make" more than they earn.</span></p>
-<p class="pnext"><span>2. Labor must recognize the Christianness
-of its own principles.</span></p>
-<p class="pnext"><span>I do not say Labor must become Christian.
-It is profoundly and vitally Christian in its
-insistence on the right of the humblest man or
-woman to human conditions of life, in its
-corresponding denial of the right of any human
-being to live on the labor of others without
-rendering his own equivalent of service, in its
-devotion to the fundamental Christian
-principle of brotherhood.</span></p>
-<p class="pnext"><span>The Draft Report on Reconstruction, for
-example, prepared near the close of 1917 for
-the Labor party of Britain, is not only the
-ablest and most comprehensive programme of
-social reconstruction so far drawn up, but in
-its aims and methods and spirit it is profoundly
-Christian, a thousand times more Christian
-than the ordinary ecclesiastical pronouncement,
-though the name of Christ does not
-occur in it. The need is not so much that Labor
-become Christian, as that it become clearly
-conscious that it is Christian and can realize
-itself and win its triumph only on Christian lines.</span></p>
-<p class="pnext"><span>It is not strange, after all, that among
-working men should arise the Church which is to
-give the truest interpretation of Christianity.
-The Lord Jesus was Himself a working man
-and brought up in a working man's home;
-His chief friends and chosen apostles were
-mostly working men. How can He be fully
-understood except through a working man's
-consciousness? The high, the served, the rich,
-the mere scholars, as such, are not fitted to
-understand Christianity. Individuals of
-exceptional character and insight may escape the
-limitations of their environment and education,
-but in any large community interpretation
-the working man's consciousness would seem
-to be essential. And, on any large scale,
-Christianity has never found such an expression as
-the Labor movement promises to give it--so
-essentially and predominately democratic and
-brotherly.</span></p>
-<p class="pnext"><span>Labor and Christianity, then, are bound up
-together. Together they stand or fall. They
-come into their kingdom together or not at all.
-It is the supreme mission of the prophetic
-spirit at this fateful hour to interpret Labor to
-itself, that it may not in this hour of
-consummation miss the path. To turn away from
-Christianity now would be for Labor to turn
-away from the throne. But it will not.
-Mankind is in the grasp of divine currents too
-strong to be resisted.</span></p>
-<div class="vspace" style="height: 4em">
-</div>
-<p class="center pfirst" id="an-american-christianity"><span class="large">CHAPTER II.</span></p>
-<p class="center pnext"><span class="medium">AN AMERICAN CHRISTIANITY</span></p>
-<div class="vspace" style="height: 2em">
-</div>
-<p class="pfirst"><span>It will help us, perhaps, to understand still
-more clearly the religious revolution which
-is going on to-day concurrently with the social
-revolution if we survey the evolution of
-Christianity from another standpoint,--the racial.
-In the preceding chapter the effort has been to
-show that Christianity in its organization and
-even in its spirit has been profoundly affected
-by its social environment and has changed as
-that has changed. The most superficial study
-of the history of Christianity reveals,
-moreover, that Christianity has been, also, deeply
-affected by the characteristics of each race
-among which it has made its home.</span></p>
-<p class="pnext"><span>1. Jewish Christianity.</span></p>
-<p class="pnext"><span>The earliest form of Christianity was that
-which sprang up in Jerusalem immediately
-after the Resurrection and the ingathering at
-Pentecost. It was the Christianity of the
-apostles and of the first disciples. Perhaps it
-might be called a Christianized Judaism
-rather than a Jewish Christianity, for it was
-the old Judaism unchanged except by the
-acceptance of Jesus of Nazareth as the
-fulfilment of the national hope. The apostles
-remained good Jews, even stricter than before
-in their discharge of the duties of the
-old faith, and commanding through their
-strictness the respect of the Jews, James the
-brother of Jesus, in particular, being held in
-high esteem for his devoutness.</span></p>
-<p class="pnext"><span>The chief characteristic of Jewish Christianity,
-it might almost be said, was its lack of
-almost all the features which have since been
-counted essential to a Church.</span></p>
-<p class="pnext"><span>The ancient Jew, as has often been noted,
-markedly resembled the modern Englishman
-in many things, notably in an indifference to
-theological or philosophical speculation and
-in a strong sense of the value of the ethical and
-practical. These earliest Jewish Christians,
-accordingly, did not seek to analyze and
-systematize their faith. They did not seek to
-draw out its philosophical implications. They
-were interested in the construction neither of a
-creed nor of a theological system. They were
-content to hold their faith in Jesus as a vital
-loyalty and a great hope. Jesus was to them
-the long desired Messiah who would redeem
-Israel and establish the Kingdom of God upon
-the earth. That glorious consummation would
-take place when He returned, as they
-confidently expected He would, in the immediate
-future. Meanwhile, the door into the
-Kingdom of God stood open to all Jews who would
-accept Jesus as the Christ, and to such Gentiles
-as were willing to receive circumcision and
-identify themselves with Israel.</span></p>
-<p class="pnext"><span>Overshadowed with the imminence of the
-Parousia, this Jewish Church of the first years
-had no interest in a reflective interpretation of
-its faith or in the elaboration of its
-organization. The apostles preached; alms were
-distributed to those of the disciples who were in
-need. No programme was drawn up for the
-future; no propaganda among the Gentiles
-was even dreamed of. The whole attitude was
-one of almost passive expectancy that clung to
-the ancient capital, the holy city, where the
-long-expected Hope of Israel would shortly,
-descending from the heavens, establish His throne.</span></p>
-<p class="pnext"><span>Jewish Christianity had only the rudiments
-of a creed, only the simplest organization, and
-the most unelaborated and democratic form of
-worship. It was a seed with the germinating
-impulse unawakened, a bark launched and
-rigged but that had no thought of venturing out
-of the harbour.</span></p>
-<p class="pnext"><span>This simple, undeveloped, undogmatic,
-unorganized, and Judaistic character of primitive
-Jewish Christianity is strikingly displayed
-in the early chapters of the book of the Acts
-and in the Epistle of James, which on most, at
-any rate, of the different hypotheses as to date
-and authorship is, at least, a witness to early
-Jewish Christianity.[#]</span></p>
-<div class="vspace" style="height: 2em">
-</div>
-<p class="noindent pfirst"><span class="small">[#] A later form of Jewish Christianity, the obscure
-Ebionitism of the second century, does not fall within
-the limits of this sketch. It was, probably, not so much
-a development of Christianity as a perversion of it.</span></p>
-<div class="vspace" style="height: 2em">
-</div>
-<p class="pfirst"><span>2. Greek Christianity.</span></p>
-<p class="pnext"><span>But the expansive forces residing in this
-undeveloped Christianity could not long remain
-inactive.</span></p>
-<p class="pnext"><span>An important element in the population of
-Jerusalem in the time of our Lord was the
-Hellenist. This name was applied to the Jews
-who for various reasons, mainly for trade, had
-made their home in the commercial cities of
-the Levant. Here they had learned to speak
-the prevailing language of the countries
-around the Eastern Mediterranean, Greek,
-and had been, to a varying extent, intellectually
-broadened and quickened by contact with the
-Greek world. Large numbers of them
-returned to Jerusalem for educational purposes
-or to gratify their devout feelings, but they
-were regarded by the Palestinean Jews with
-something approaching contempt for their
-willingness to live away from the sacred soil
-of Palestine.</span></p>
-<p class="pnext"><span>It was in the Hellenist mind, thus stimulated
-and developed by the Greek spirit, that the
-first development of Christianity occurred. To
-the Hellenist Stephen, the first thinker, the
-first controversialist, and the first martyr of
-Christianity, belongs the honor of first
-discovering the universal principle of Christianity,
-and his interpretation of Christianity brought
-about his own death and kindled a persecution
-which scattered the Christians of Jerusalem
-up and down the Syrian coast of the Mediterranean.</span></p>
-<p class="pnext"><span>To some of these fugitive Hellenist Christians,
-partakers of the thought of the martyred
-Stephen, belongs the not less lofty honor of
-being the first to overleap the jealously
-guarded barriers of Judaism and to open the door of
-Christianity to the Gentiles. "They therefore
-that were scattered abroad upon the persecution
-that arose about Stephen travelled as far
-as Phoenicia and Cyprus and Antioch,
-speaking the word to none save only to Jews. But
-there were some of them, men of Cyprus and
-Cyrene [and therefore Hellenists] who, when
-they were come to Antioch, spake unto the
-Greeks also, preaching the Lord Jesus." Acts 11:19-20.</span></p>
-<p class="pnext"><span>It is to be noted that it was, probably, this
-influx of Greeks into the Church hitherto
-composed only of Jews which made necessary
-a new name applicable to the composite body,
-and so it came about that "the disciples were
-called Christians first at Antioch."</span></p>
-<p class="pnext"><span>A Church, in part Jewish but, probably, in
-still larger part Gentile, thus sprang up in
-Antioch, which became the mother city of
-Gentile, or world-wide, Christianity. From this
-centre the greatest of all Hellenist Jews, Saul
-of Tarsus, fired by that very universalism
-which had at first aroused the hatred of his
-bitter Jewish particularism, carried
-Christianity westward through Asia Minor, Greece,
-Italy and, possibly, even to Spain.</span></p>
-<p class="pnext"><span>Thus transplanted from the deeply and
-exclusively religious and ethical Hebrew mind to
-the predominantly speculative mind of the
-Greek, Christianity began to undergo an
-immediate transformation. The Greek mind,
-probably never equalled for its curiosity, its
-acuteness, its subtlety, could never be content
-to ask, what? It must also ask, why, and how?
-To it we owe science, philosophy, all our
-ordered thinking. Christianity, as a mere
-affection felt for Jesus Christ or purely as a code of
-conduct, could not satisfy the Greek mind.
-The Greek mind, at first contemptuous of it as
-a mere vulgar superstition, fascinated at
-length by its rational monotheism, its lofty
-ethics, and, above all by the charm of its
-central figure, flung itself with ardor on the task
-of adapting this naive and untutored but
-fascinating religion to its own tastes and habits of
-thought.</span></p>
-<p class="pnext"><span>A place was found for the Jewish Messiah
-in the philosophical world of the Greeks as
-the Logos, or Reason, of God, a familiar
-philosophical conception. Plato and Zeno were
-made His forerunners. The principles of His
-teaching were dissected out of the traditions
-of His ministry and organized into a coherent
-body of doctrine. The acutest minds of Greek
-Christianity disengaged the great problems
-which were involved in the worship paid to
-Christ and, after centuries of speculation and
-of strife (not always intellectual only),
-achieved those great solutions which, whether
-in every respect permanently satisfactory or
-not, must forever be recognized as among the
-sublimest constructions of the philosophic
-intellect,--the creeds of Nicaea and Chalcedon.</span></p>
-<p class="pnext"><span>For good and for ill the simple, almost
-creedless Christianity of the Sermon on the
-Mount and of the Epistle of James had
-become through Paul, the author of the Fourth
-Gospel, the still more mysterious author
-of the Epistle to the Hebrews, and countless
-Greek dialecticians and theologians, the
-elaborately and authoritatively dogmatic system
-which has, almost till to-day, treated unorthodox
-opinion as the deadliest of sins.</span></p>
-<p class="pnext"><span>The undue emphasis on the intellectual
-element in Christianity, the tyrannical control of
-human thought we to-day must deplore, but he
-who repudiates Greek Christianity must also
-deny that Christianity had any mission to the
-Greek mind, and that men have any right to
-think out their religious beliefs and adjust
-them to the rest of their thinking.</span></p>
-<p class="pnext"><span>3. Latin Christianity.</span></p>
-<p class="pnext"><span>Latin Christianity cannot altogether be
-classed as a later stage than Greek Christianity.
-It was to a large extent a concurrent
-development. As far as its theological features
-were concerned, it was little more than the
-uncritical acceptance of dogmas worked out by
-the Greeks. But, eventually, the distinctive
-gifts of the Latin race asserted themselves and
-those races which had built up the Roman
-Empire, or as subjects of it had become
-embued with its spirit, applied their organizing
-genius to the Christian Church and moulded
-the Church of the West into a replica of the
-Empire, and in such closely-knit fashion that,
-when under its own inherent weaknesses and
-through the irruption of the northern barbarians,
-that mightiest of all organizations of
-antiquity collapsed, the Church that came
-eventually and fittingly to know itself as Roman
-took its place and proved itself an even
-mightier organization, subduing restless
-and fierce peoples on which Imperial Rome
-had never been able to impose her yoke.</span></p>
-<p class="pnext"><span>The Latin mind, then, with its reverence for
-order and law, its genius for government, its
-detestation of lawless individualism, discerned
-the possibilities of the Christian Church as an
-organization, and out of the simple piety of
-Jesus and the reasoned theology of the Greeks
-fashioned the mightiest instrument of discipline
-and order the world has ever seen.</span></p>
-<p class="pnext"><span>Here, again, there may be a protest. This
-Latinization, or imperialization, of
-Christianity may be indignantly termed a perversion
-rather than a development. This only need be
-said in reply, that it would be difficult for
-anyone who has studied, without prejudice, the
-period between the overthrow of the Western
-Empire and the Protestant Reformation to
-deny the providential character of Latin
-Christianity. No other form of Christianity
-has as yet rendered so great a service to the
-race. It is questionable whether any other
-form of Christianity, even if it had been in
-existence, could at that stage have rendered so
-great a service. It was precisely those
-features in the attitude of the Roman Catholic
-Church towards her people which are most
-uncongenial to the Protestant temper which were
-the disciplinary agencies needed by the
-lawless, seething Europe of the Dark Ages to
-qualify it for the personal liberty the vindication
-of which has been the faith and service of
-Protestantism.</span></p>
-<p class="pnext"><span>4. Teutonic Christianity.</span></p>
-<p class="pnext"><span>The Greek mind moulded Christianity
-into a reasoned and systematized theology; the
-Latin, into an organization closely knit and
-marvellously efficient for the end to which
-Latin Christianity was largely and, perhaps,
-inevitably content to aim,--external control.
-Now, at least, we can see how inevitable it was
-that a third development of Christianity
-should take place after it had been
-transplanted among the Teutonic peoples. That
-development was slower in taking place than
-either the Greek or Latin forms. Those
-northern races which, until their conversion to
-Christianity, had stood almost completely
-outside the circle of ancient civilization, coming
-under the spell of a powerful religion and a
-civilization, even in its decay, majestic, were
-brought so thoroughly under the yoke that for
-centuries they were content to be ruled by a
-spiritual imperialism enthroned at Rome.</span></p>
-<p class="pnext"><span>But that authority never ceased to be
-regarded by the northern races as a foreign one.
-The Teutonic peoples whose home lay outside
-the limits of the old Roman Empire were
-never Latinized in spirit. When they attained
-intellectual maturity and sought the free
-development of their own nature, they shook off
-the authority of Rome and brought to light
-those free and individualistic and spiritual
-germs in Christianity which, hitherto, in the
-luxuriant and stately growth of Greco-Roman
-Catholicism had remained almost dormant.</span></p>
-<p class="pnext"><span>The Protestant Reformation, as has been
-noted, was a complex movement. It involved
-many factors. But fundamentally it was the
-outcome of the determination, not always
-clearly conscious, of the Teutonic peoples to
-discover a Christianity which should be
-consonant with that passion for freedom and that
-high sense of personal dignity which from the
-beginning had characterized the men of the
-Teutonic stock.</span></p>
-<p class="pnext"><span>It is an interesting illustration of this that
-the movement of reform, or, rather, of revolt,
-which swept like a prairie fire over all
-Teutonic Europe that had never been permanently
-subdued by the Empire, flickered and died as
-soon as it crossed what had been the boundary
-of the old Empire, and that that boundary is
-still the dividing line between those countries
-of Western Europe which are preponderatingly
-Protestant and those which are preponderatingly
-Roman Catholic. The Roman
-Church held only what the Roman Empire
-had won. Only where the old Teutonic love
-of liberty had been subdued by centuries of
-the masterful and, on the whole, beneficent
-rule of old Rome did it cease to feel the
-spiritual rule of the new Rome alien and irksome.</span></p>
-<p class="pnext"><span>Another illustration of how essentially
-Teutonic is the spirit of Protestantism is in the
-slight influence Protestantism has had on the
-Celtic peoples islanded in the Teutonic
-populations. Celtic Brittany is the most fervidly
-Catholic part of France to-day. Celtic
-Ireland remains solidly and deeply Catholic.
-Celtic Scotland, despite overwhelming
-Protestant influences, is still largely Catholic.
-Celtic Wales has become wholly Protestant,
-but it has seized and developed the least
-prominent and least Protestant of all the elements
-embraced in Protestantism,--the emotional
-and the mystical.</span></p>
-<p class="pnext"><span>The rule of Rome under the Emperors and
-under the Popes had been the rule of the
-machine--a superb machine, ingeniously
-contrived for what were conceived as the best
-ends, and operated with indomitable
-pertinacity and boundless devotion, but still a
-machine; and Protestant, or Teutonic, Christianity,
-in the last analysis, was the overthrow
-of the machine. To the Teutonic race belongs
-the honor of being the first on a racial scale to
-establish a religion without ceremonial or a
-priesthood or any privileged class whatever.
-Hebrew prophetism with its magnificent
-protest against ritual, and its culmination in the
-democratic simplicity of Jesus, now for the
-first time found recognition on a national scale.</span></p>
-<p class="pnext"><span>Teutonic Christianity is the exaltation of
-the individual. It was born of individualism
-and glorifies individualism. It affirms the
-right and duty of individual judgment, the
-supremacy of the individual conscience, the
-privilege of the individual access to God. It
-finds the authority and proof of the Christian
-religion in its consonance with, and its
-satisfaction of, the capacities and needs of the
-individual soul.</span></p>
-<p class="pnext"><span>The distance between the spirit of Latin and
-that of Teutonic Christianity, and, also, it
-should be noted, the distance between the
-twelfth century and the sixteenth may be seen
-in the two appeals of Abelard and Luther.
-Peter Abelard, a great and pathetic and only a
-little less than a heroic figure, was a Protestant,
-and in the best sense of the term, a free thinker,
-three hundred years before the Renaissance
-and four hundred years before Luther. Accused
-of heresy by the saintly but censorious
-and bigoted Bernard, and brought to trial
-before a tribunal carefully packed by his
-relentless and unscrupulous adversary, Abelard,
-despairing of a fair hearing, refused to defend
-himself and appealed to the Pope. Another
-monk charged with heresy four hundred years
-later, inferior to Abelard in clearness and
-energy of thought but of more heroic moral
-fibre, before the most august assemblage
-Europe could gather, closed his defence with
-the undying words, "It is not safe for a man to
-do aught against his conscience. Here I stand.
-I can do no other. God help me, Amen."</span></p>
-<p class="pnext"><span>Abelard appeals to the Pope, Luther to his
-conscience. That is the supreme contrast
-between Latin and Teutonic Christianity.</span></p>
-<ol class="arabic simple" start="5">
-<li><p class="first pfirst"><span>American Christianity.</span></p>
-</li>
-</ol>
-<p class="pfirst"><span>Since the revolt of the Teutonic peoples, the
-most remarkable phenomenon of Christian
-history has been the growth of a branch of
-Teutonic Christianity under the novel
-political and social conditions of the new world.</span></p>
-<p class="pnext"><span>This has been a transplantation of
-Christianity quite as significant as any of its
-transplantations in the past, and the new soil has
-produced just as unmistakably new a growth.</span></p>
-<p class="pnext"><span>Doubtless none of the great phases of
-Christianity in the past knew themselves to be new.
-Neither Greek nor Latin Christianity was
-conscious of any departure from primitive
-Christianity. Indeed, to this day, in their
-conception of the history of the Church, they
-persist in impressing their own type on that
-primitive and undeveloped type.</span></p>
-<p class="pnext"><span>Teutonic Christianity took centuries to come
-to clear consciousness of itself and of its
-irreconcilability with Latin Christianity. It is
-not wonderful, therefore, that hitherto, as far
-as I am aware, American Christianity has
-been, if at all, very dimly and imperfectly
-conscious of the difference between its spirit
-and that of the Teutonic Christianity of the old world.</span></p>
-<p class="pnext"><span>American Christianity has not yet arrived.
-It is only on the way. It has not yet found
-itself. It is not yet conscious of its own
-individuality, not yet self-reliant, independent.
-It is a youth, but a youth rapidly approaching
-manhood. Perhaps the characteristics that are
-unfolding themselves can be most clearly
-brought out by an attempt to show wherein it
-resembles, and wherein it differs from, each of
-the four great phases of Christianity which
-have just been under consideration.</span></p>
-<p class="pnext"><em class="italics">a</em><span>. American Christianity compared with Jewish.</span></p>
-<p class="pnext"><span>Compared with Jewish Christianity,
-American Christianity resembles the latter in
-its simplicity of creed, its emphasis on the
-practical and ethical, and (to a distinct and
-growing degree) in its brotherliness and
-democratic equality.</span></p>
-<p class="pnext"><span>But its creedal simplicity is not the same as
-that of the primitive Jewish Church. That
-Church was wise in the brevity and simplicity
-of its creed, but it did not know its own wisdom.
-American Christianity is wise and knows its
-wisdom. It will not, like the Jewish Church,
-allow itself to be seduced into interminable
-theological controversies and into the
-superstition of orthodoxy. Seventeen hundred
-years of bitter wrangling and bloody conflict
-and cruel persecutions have taught it
-something. It has a short and a simple creed, not
-because it knows so little, but because it knows
-so much.</span></p>
-<p class="pnext"><span>It differs, again, in its extensive and manifold
-organization, in the variety and elaborateness
-of its forms of worship, and, most markedly
-of all, in its attitude toward the present
-life. Primitive Jewish Christianity had no
-interest in the present social order. Intoxicated
-with apocalyptic visions, it stood on tiptoe
-awaiting with outstretched arms the return of
-the Saviour and the overthrow of this whole
-order by supernatural power. Its primary
-interest was eschatological. Its deepest
-feeling was expressed by St. Paul when he
-relegated all social relations and arrangements to
-the region of unimportance. "But this, I say,
-brethren, the time has been cut short, that
-henceforth both those that have wives may be
-as though they had none; and those that weep,
-as though they wept not; and those that rejoice,
-as though they rejoiced not; and those that buy,
-as though they possessed not; and those that
-use the world, as not using it to the full: for
-the fashion of this world is passing away." Cor. 7:29-31.</span></p>
-<p class="pnext"><span>In this respect American Christianity is at
-the opposite pole. It does not look for the end
-of the world. It has largely ceased to believe
-in such a future and, where it still professes
-the apocalyptic faith, for the most part, it
-allows that faith little or no influence in actual
-life. American Christianity believes in the
-progressive and aggressive amelioration of
-things. It believes in this life and its glorious
-possibilities. It is bent on attaining them as
-no other sort of Christianity ever was before.
-It is steeped in optimism. It believes that the
-leaven of Christianity possesses the power to
-leaven all the relations and institutions of
-civilization. It believes that the fulfilment of our
-Lord's prayer, that God's Kingdom may come
-and His will be done on earth as it is in heaven,
-rests with the Church. Its real and, to an
-ever-increasing extent, its conscious and avowed
-faith is expressed by Dr. Henry Burton in the
-fine hymn:</span></p>
-<blockquote>
-<div>
-<div class="line-block outermost">
-<div class="line"><span>There's a light upon the mountains and the day is at the spring,</span></div>
-<div class="line"><span>When our eyes shall see the beauty and the glory of the King:</span></div>
-<div class="line"><span>Weary was our heart with waiting, and the night-watch seemed so long,</span></div>
-<div class="line"><span>But His triumph-day is breaking and we hail it with a song.</span></div>
-<div class="line"> </div>
-<div class="line"><span>In the fading of the starlight we may see the coming morn;</span></div>
-<div class="line"><span>And the lights of men are paling in the splendours of the dawn:</span></div>
-<div class="line"><span>For the eastern skies are glowing as with light of hidden fire,</span></div>
-<div class="line"><span>And the hearts of men are stirring with the throbs of deep desire.</span></div>
-<div class="line"> </div>
-<div class="line"><span>He is breaking down the barriers, He is casting up the way;</span></div>
-<div class="line"><span>He is calling for His angels to build up the gates of day:</span></div>
-<div class="line"><span>But His angels here are human, not the shining hosts above;</span></div>
-<div class="line"><span>For the drum-beats of His army are the heart-beats of our love.</span></div>
-<div class="line"> </div>
-</div>
-</div>
-</blockquote>
-<p class="pfirst"><em class="italics">b</em><span>. American Christianity compared with Greek.</span></p>
-<p class="pnext"><span>Of all the great historic forms of
-Christianity, it is the Greek from which American
-Christianity might seem, at first sight, farthest
-removed. The punctilious orthodoxy of the
-former, its bitter doctrinal polemic are utterly
-abhorrent to American Christianity. American
-Christianity is more and more indifferent
-to theological agreement, more and more
-tolerant of wide doctrinal differences. And
-it has little interest in the great historic creeds.</span></p>
-<p class="pnext"><span>Yet it is not so far away from the Greek
-spirit after all. It is inquisitive and
-speculative and as interested as the Gnostics in great
-sweeping theories of the universe. America
-is of all Christendom, past and present, the
-most tolerant country, yet it is, at the same
-time, a hotbed of religious speculation, even of
-religious vagaries. But, at last, there has been
-born a kind of Christianity which can think
-and let think, which is interested in thinking,
-but does not believe that opinions determine a
-man's character here or his destiny beyond.</span></p>
-<p class="pnext"><span>It should not be overlooked in comparing
-Greek and American Christianity that
-American Christianity in its most thoughtful form
-would have felt a great sympathy with the
-bold and free and comprehensive thought of
-the great Alexandrians, Clement and Origen.
-It is the later and narrower and bigoted
-Greek Christianity, which fittingly chose
-for itself the designation, the Orthodox
-Church, that I have been contrasting with
-American Christianity.</span></p>
-<p class="pnext"><em class="italics">c</em><span>. American Christianity compared with Latin.</span></p>
-<p class="pnext"><span>The comparison of American and Latin
-Christianity is much more complex.</span></p>
-<p class="pnext"><span>No two kinds of Christianity could well be
-more sharply opposed than these two in
-regard to the exalted claims of the clergy in the
-Latin Church. American Christianity is
-deeply and intensely democratic. Sacerdotalism
-in any form it instinctively rejects. The
-very idea of priest is passing out of its thought.
-The preacher it can appreciate. The
-competent ecclesiastical manager has its respect.
-The religious leader and pastor it can
-thoroughly understand and cordially recognize
-where genuine. But that any class of men
-should occupy a mediating position between
-God and man or possess a monopoly of any
-spiritual gifts is foreign to the American
-consciousness. "Kings and priests unto God and
-the Father." Those who are taught from
-childhood that they are kings are quite as
-conscious that they are also priests. The
-essential democracy of primitive Christianity
-has never established itself in any land before.
-This is the gift--and a great one--of
-American democracy to the Church.</span></p>
-<p class="pnext"><span>What has been said of sacerdotalism holds
-true, to a still greater degree, of that thin,
-shadowy form of sacerdotalism, clericalism.
-The way in which the garb and badges of
-clericalism are disappearing in America is
-symbolical of the disappearance of the idea.</span></p>
-<p class="pnext"><span>Latin Christianity, as we have seen, on
-account of the conditions of its origin and early
-history intensely autocratic, has always given
-a very humble place to the laity. Obedience
-and money were all that was required of them.
-The High Church theory, indeed, of the
-Roman Catholic Church and of the so-called
-High Church section of the Church of
-England is not a High Church theory at all. It is
-a High Clerical theory. The Church has been
-virtually identified with the clergy. Against
-the over-weening claims of Boniface VIII.,
-Philip of France protested that "Holy
-Church, the spouse of Christ, is made up not
-of clergy only but of laymen." But that is not
-the working theory of Latin Christianity. A
-quaint medieval preacher suppressed what he
-thought was an undue bumptiousness on the
-part of his people by a sermon from the text
-Job 1:14, "The oxen were plowing and the
-asses feeding beside them," which, he showed
-his too forward hearers, clearly indicated the
-functions of the clergy, who were typified by
-the oxen, while the duty of the laymen was set
-forth by the feeding asses.</span></p>
-<p class="pnext"><span>Luther's flight to the monastery when he
-became alarmed about his salvation was partly
-prompted by a picture which made a profound
-impression on him as a boy and haunted him
-for years. It was "an altar-piece in a Church,
-the picture of a ship in which was no layman,
-not even a King or a Prince; in it were the
-Pope with his Cardinals and Bishops, and the
-Holy Ghost hovered over them, directing their
-course, while priests and monks managed the
-oars and the sails, and thus they went sailing
-heavenwards. The laymen were swimming in
-the water beside the ship; some were
-drowning, others were holding on by ropes which
-the monks and priests cast out to them to aid
-them. No layman was in the ship and no
-priest was in the water." (Cambridge Mod. Hist. II.,
-109-110.)</span></p>
-<p class="pnext"><span>American Christianity is bent on an ever
-larger place for the laity in the Church and
-an ever-growing activity. The Y.M.C.A. and
-Y.W.C.A., the Young People's Society of
-Christian Endeavor and the Epworth League,
-the Laymen's Missionary Movement, the Men
-and Religion Movement, all illustrate the
-increasingly practical and lay aspect of
-American Christianity.</span></p>
-<p class="pnext"><span>The Papacy, too, is another feature of Latin
-Christianity peculiarly out of harmony with
-characteristic American thought. The
-remoteness of the United States from the cradle
-of that institution, the hostility with which
-Washington inspired the young republic in
-regard to entangling alliances with European
-nations, its intensely American and democratic
-consciousness, all conspire to make the idea of
-a foreign ruler uncongenial to the American
-mind. The national consciousness of the
-United States is as exacting as religion. Its
-first commandment is, Thou shalt have no
-other country and no other ruler than the
-United States.</span></p>
-<p class="pnext"><span>The authority of the Pope in the United
-States is maintained by being carefully
-withheld from all danger of challenge. The
-American Catholic is not conscious of any
-restraint in the tie that binds him to Rome
-because the rope is always paid out as freely as
-his movements require.</span></p>
-<p class="pnext"><span>Again, it would seem that the Roman Catholic
-exaltation of the contemplative life over
-the active can never be accepted by American
-Christianity. There are no Catholics to whom
-the monastic life makes so faint an appeal as
-the Catholics of the United States. Perhaps
-a stronger admixture of the spirit of Mary
-might be beneficial, but American Christianity
-is emphatically a child of Martha.</span></p>
-<p class="pnext"><span>On the other hand, however, there is much
-in Latin Christianity that appeals strongly to
-the American. His extraordinary genius for
-organization, in which he probably surpasses
-even the modern German whose great
-organizing capabilities have less of individual
-initiative, and the ancient Roman with whom,
-again, it was the characteristic of a class
-rather than of a people, dispose him to
-appreciate the great organizing skill that has
-always been shown by the Roman Catholic Church.</span></p>
-<p class="pnext"><span>Further, the catholicity of that Church, its
-wonderful power to assimilate and build up
-within itself all races and languages and classes,
-cannot but appeal to a people engaged in
-solving a parallel problem. Modern American
-Christianity, moreover, is more and more
-unsectarian, even anti-sectarian. It does not
-glory in division and isolation. There is in it
-a growing passion for unity, a growing
-yearning for a strong, commanding, national type
-of Christianity that is much more akin to the
-imperialism of the great Popes, like Gregory
-VII. and Innocent III., than to the parochialism
-and sectarianism that have generally and
-naturally been associated with Protestantism.
-American Christianity is fast losing all
-interest in denominationalism. All this is bringing
-it nearer to the temper of Latin Christianity.</span></p>
-<p class="pnext"><em class="italics">d</em><span>. American Christianity compared with Teutonic.</span></p>
-<p class="pnext"><span>It may seem absurd to try to compare
-Protestantism and American Christianity, since
-the American Christianity that is here being
-discussed is mainly the Protestantism of
-America. But it is not exclusively the
-Protestantism of America. The Roman Catholicism
-of the United States shows, though less
-markedly, the same traits. And within the
-Protestant Churches of America another kind
-of Christianity is growing up as the butterfly
-develops within the chrysalis. And,
-moreover, it is not wholly within the organized
-Protestantism of America that the new
-Christianity is developing. There is an unknown
-but vast amount of the new American
-Christianity outside the organized Churches of
-America. A part of this was once in the
-organized Churches but has lost interest in
-their spirit and aims. A part of it has never
-been attracted by the organized Churches.
-Another great--probably the greatest--element
-in the coming American Christianity is
-the Labor movement which, as it has been
-suggested, needs only to be broadened and more
-consciously spiritualized to be identical with
-the coming true and indigenous Church of
-America. It is, indeed, a grave question
-whether the coming American Christianity will
-gradually capture and transform the present
-Churches or whether, as in the Protestant
-Reformation, the new wine will have to be
-poured into new bottles, and a new Church
-arise distinct from, and even in conflict with,
-the present Churches.</span></p>
-<p class="pnext"><span>One thing, at least, is clear.</span></p>
-<p class="pnext"><span>Protestantism in its present form will not
-survive. The very name is inadequate. It is
-not self-explanatory. It can only be
-understood by reference to another and earlier
-Church. It is negative. It has no positive or
-vital content. It carries with it the
-unhappiness and partialness of division. It is
-essentially and incurably sectarian. The more
-extensive and comprehensive the body becomes,
-the less intelligible becomes the name. If
-Protestantism should become really catholic,
-that is, universal, the name would become a
-complete misnomer.</span></p>
-<p class="pnext"><span>American Christianity, so far as it still calls
-itself Protestant, only continues to bear the
-name through unthinking habit. As soon as it
-reflects upon the name, it must disown it.
-American Christianity is too essentially
-catholic and comprehensive, too little concerned
-with the past, too impatient of the old
-outworn disputes, to be content with a name that
-must always convey a flavor of division and
-controversy.</span></p>
-<p class="pnext"><span>Protestantism, sectarian in its nature as in
-its name, is inadequate to express the genius of
-American Christianity. The dominating
-principle of Protestantism has been
-individualism, and the dominant note of American
-Christianity is fraternity. America is the
-chosen home of fraternal societies. It is
-Rudyard Kipling, I think, who has said that of
-the famous revolutionary motto, Liberty,
-Equality, Fraternity, the Frenchman cares
-only for equality, the Englishman is resolute
-for liberty and despises both equality and
-fraternity, while the American who knows
-neither liberty nor equality will forgive a man
-for anything if only he is a good fellow. The
-American loves a "good mixer." A shrewd
-French observer nearly twenty years ago in
-"La Réligion dans la Société aux Etats-Unis"
-caught the spirit of this nascent American
-Christianity.</span></p>
-<p class="pnext"><span>He found it, first, a social religion, and, as
-such, concerning itself more with society than
-with individuals; secondly, a positive religion,
-in its interest in what is human rather than in
-what is supernatural. It stands chiefly, he
-thought, for the idea of morality. It
-encourages a strong recognition of the fact that good
-people, without professing the same faith, are
-governed by the same rules of conduct, and
-that, if dogma divides, morality unites.</span></p>
-<p class="pnext"><span>"The Americans," he said, "make fraternity,
-the actual form of which is social solidarity,
-the essence of Christianity. The moral
-unity for which they strive under the name of
-Christian unity is only the co-operation of all
-for the increased establishment of fraternity
-and solidarity. High above sects whose
-diversity seems a matter of indifference to them,
-they organize a religion which pervades
-society throughout its length and breadth, and
-tends towards being only a social spirit
-touched by the evangelical feeling.</span></p>
-<div class="vspace" style="height: 1em">
-</div>
-<p class="center pfirst"><span>*      *      *      *      *</span></p>
-<div class="vspace" style="height: 1em">
-</div>
-<p class="pfirst"><span>"This moral unity is indeed a religious unity
-and a Christian unity; this positivism is a
-Christian positivism. American humanism
-has received from Christianity all the
-traditional, sentimental, and poetical elements
-which distinguish a religion from a
-philosophy. American positivism is only a
-Christianity which has evolved.... The
-American religion may be called a Christian
-positivism or a positive Christianity. It has
-received from the past the traditional and the
-evangelical spirit. Traditional, it preserves
-the names and the forms of the Churches even
-when it changes their customs; it develops
-them from the interior. Evangelical, it keeps
-the figure of Jesus Christ before all, even when
-it does not recognize his divinity.</span></p>
-<div class="vspace" style="height: 1em">
-</div>
-<p class="center pfirst"><span>*      *      *      *      *</span></p>
-<div class="vspace" style="height: 1em">
-</div>
-<p class="pfirst"><span>"Therefore it is not Protestantism....
-The title of Christianity is the only one broad
-enough to designate it; yet this must be taken
-in its evangelical sense.... The American
-religion is living and fruitful because it is
-national."</span></p>
-<p class="pnext"><span>To discern a distinct American Christianity
-in 1902 showed much more insight than its
-recognition indicates to-day. American
-Christianity has developed greatly since then
-and is now developing still more rapidly
-under the forcing conditions of the war and
-the great reconstruction. The work of
-reconstruction will not have been carried very far
-before the incongruity of this new type of
-Christianity with the hard, individualistic,
-militant spirit of Teutonic Christianity will
-become apparent to all.</span></p>
-<p class="pnext"><span>When American Christianity comes to full
-and clear self-consciousness, when it, so to
-speak, finds itself, it will be found to have a
-very simple and brief and intelligible creed.
-Not a shallow creed, however, but a deep and
-vital one. It will put, probably, no other
-question to candidates for membership than
-the Apostolic Church put, Dost thou believe in
-the Lord Jesus Christ?</span></p>
-<p class="pnext"><span>Its emphasis will be where Jesus placed it,
-not on opinions, but on spirit, the spirit of
-brotherhood.</span></p>
-<p class="pnext"><span>Democratic it will, therefore, be as well,
-for democracy is bound up with brotherhood.</span></p>
-<p class="pnext"><span>Finally, with a little creed it will have a big
-programme. It will live to establish the
-Kingdom of God on the earth. Its helpful,
-healing, redeeming, Christ-like activities will
-be infinite in the Christian and in the heathen lands.</span></p>
-<p class="pnext"><span>And as pre-eminently practical, clericalism
-will die out of it. Preachers, teachers,
-missionaries there will be, but the gulf that has
-divided these from the laity will be closed.
-Sacerdotalism, even in its most attenuated and
-vestigial forms, will disappear.</span></p>
-<p class="pnext"><span>Throughout this chapter, it is, perhaps,
-hardly necessary to add, the word, American,
-is used in its proper continental sense. By
-American Christianity is meant the new and
-distinct type of Christianity which is
-developing in the Protestant churches of the United
-States and Canada and also, though less
-markedly, in the Roman Catholic. Politically
-distinct as these countries are likely to remain,
-socially and religiously they cannot escape the
-influences of neighborhood.</span></p>
-<p class="pnext"><span>In some respects, as has been noted, the
-United States, on account of its republican
-constitution, its political rupture with the old
-world, and its more strongly developed
-self-consciousness, has been more favorable than
-Canada to the growth of that new form of
-Christianity, yet signs are not wanting,
-especially in that western section in which the
-coming Canada seems to be most clearly
-discernible, that the younger and smaller and so,
-perhaps, the more mobile country may
-outstrip her older and greater neighbor in the
-formation, out of, at least, the Protestant
-denominations, of a national Christianity,
-simple, yet free and varied, practical, democratic,
-brotherly, in a word, truly catholic. Institutions
-which have outlived their usefulness
-usually retain an appearance of strength until
-the hour of collapse. Denominationalism in
-Canada is still a stately tree, but the heart is
-dust.</span></p>
-<div class="vspace" style="height: 4em">
-</div>
-<p class="center pfirst" id="the-great-christianity"><span class="large">CHAPTER III.</span></p>
-<p class="center pnext"><span class="medium">THE GREAT CHRISTIANITY</span></p>
-<div class="vspace" style="height: 2em">
-</div>
-<p class="pfirst"><span>But American Christianity is not final
-Christianity, nor even the highest and
-richest form of Christianity in sight, unless it
-blossom into a yet richer and more varied
-loveliness than it at present gives promise of. Of
-all actual forms of Christianity it seems to
-have the fairest promise, but it will probably
-prove to be only a tributary, though a great
-one, of a still mightier river.</span></p>
-<p class="pnext"><span>Is it possible for us at this stage to discern
-at least the outline of the Great Christianity
-that is to be?</span></p>
-<p class="pnext"><span>Certainly, every great historic form of
-Christianity has been tried by history and
-found wanting. As much of primitive Jewish
-Christianity as refused to merge in the large
-Catholic Christianity of the Greco-Roman
-world dried up into an unfruitful, bigoted,
-and eccentric heresy and perished.</span></p>
-<p class="pnext"><span>Greek Christianity emphasized doctrine
-and tore itself by doctrinal disputes into a
-shattered, helpless welter of vituperative sects,
-powerless to spread the Gospel, powerless to
-withstand the Mohammedan,--the shame and
-tragedy of Christian history.</span></p>
-<p class="pnext"><span>Latin Christianity emphasized the
-organization and became the enemy of freedom and
-progress which, with few exceptions, every
-Roman Catholic people has had to fight and
-dethrone to escape intellectual and moral
-decay and death.</span></p>
-<p class="pnext"><span>Teutonic Christianity has emphasized
-freedom and the rights of the individual. Like
-Islam, it has been a fighting faith. And
-judgment has fallen on it in its loss of unity, its
-bitter and wasteful sectarian wrangles, and the
-ferocious strife between labor and capital, the
-outcome of which may be one of the great
-tragedies of history.</span></p>
-<div class="vspace" style="height: 2em">
-</div>
-<p class="noindent pfirst"><span class="small">[#] It is, perhaps, scarcely necessary to remark that
-Protestantism is here being compared, not with Roman
-Catholicism, but with ideal Christianity. Roman
-Catholicism, too, has been a fighting faith, and in the
-appalling century and a half of religious wars that set in
-with the Protestant Reformation it was the older
-faith that first resorted to force.
-[Transcriber's note: there was no reference to this
-footnote in the source book.]</span></p>
-<div class="vspace" style="height: 2em">
-</div>
-<p class="pfirst"><span>Protestantism has taught her people to fight
-for their rights and now is helpless before the
-selfish conflict of her own children that have
-learned too well her spirit.</span></p>
-<p class="pnext"><span>In the great industrial conflict now reaching
-its height, one may safely prophesy
-Protestantism will perish--or be transformed.</span></p>
-<p class="pnext"><span>She has taught her children to think; she
-has taught them to cherish freedom; she has
-not taught them to love.</span></p>
-<p class="pnext"><span>Since by far the most of any readers this
-little book may be fortunate enough to find
-will be Protestant, it may be fitting and useful
-to point out more specifically the defects of
-Protestantism than the defects of other forms
-of Christianity among whose adherents,
-probably, the writer can scarcely hope to find
-many readers.</span></p>
-<p class="pnext"><span>The Protestant Reformation, so far as it was
-not a struggle for liberty, national and
-intellectual and religious, was a doctrinal
-reformation. There was not much more of the spirit
-of Jesus, His gentleness, meekness, love, on one
-side than on the other. Erasmus understood
-Christianity on the whole better than Luther.
-Sir Thomas More was more Christian than
-John Calvin.</span></p>
-<p class="pnext"><span>The Protestant Reformation was in its
-successful forms marked by little sympathy with
-the poor and the oppressed. It declined to
-recognize any duties to the serf except that of
-giving him the Gospel. Luther washed his
-hands of the peasants and calmly abandoned
-them to the savage vengeance of the princes
-when they refused to be satisfied with the
-liberty of Gospel preaching.</span></p>
-<p class="pnext"><span>Protestantism has been, except in a few
-despised sects, militant, dogmatic, self-reliant,
-in a word, masculine. The gentler feminine
-characteristics of Christianity it has very
-slightly recognized.</span></p>
-<p class="pnext"><span>When we think of the genius of Protestantism,
-we think of a humble monk, in the majesty
-of a conscientious conviction defying the
-two most powerful rulers of Europe, the Pope
-and the Emperor; we think of the indomitable
-sea-beggars of Holland and the heroic defence
-of Leyden; of the white-plumed Henry of
-Navarre and the battles of the League; of the
-splendidly audacious execution of Charles
-I., of Jenny Geddes' stool, the solemn League
-and Covenant and the bloody field of
-Drumclog; of the soldiers of Gustavus Adolphus,
-the Lion of the North, singing Luther's
-great hymn, </span><em class="italics">Ein'feste Burg ist unser Gott</em><span>, as
-they moved on to the glorious but dear-bought
-victory of Lützen; we think of the massacre
-of Drogheda and the undying defence of
-Derry; and of that typical Protestant and
-superb fighter, the rugged, dour, and
-unconquerable Ulster man whose unrelenting
-opposition and deep-rooted passion for domination
-have been so great an obstacle to Irish peace
-and the unity of the English-speaking world.
-Protestantism has had a great and a beneficent
-and a heroic history, but it has reproduced
-only imperfectly the Christianity of Jesus.</span></p>
-<p class="pnext"><span>Meekness and long-suffering were outstanding
-characteristics of Jesus and of His early
-followers; they have rarely been outstanding
-characteristics of Protestantism. Perhaps
-Protestantism has been of necessity a man of
-war from its youth. Yet primitive Christianity
-encountered fiercer persecution and did not
-take the sword. Protestantism did not suffer
-long before she grasped the sword. She has,
-on the whole, followed Christ's precepts of
-non-resistance never when she had a fighting
-chance.</span></p>
-<p class="pnext"><span>Primitive Christianity by patience and love
-conquered and Christianized the Roman
-Empire in three hundred years. Protestantism in
-more than three hundred years has gained not
-a foot beyond the territory won in the first
-rush of evangelical enthusiasm, and has lost
-territories she at first held. It is the
-demonstration of the futility of a fighting
-Christianity. Nowhere has the interaction of the two
-religions been associated with more fighting
-than in Ireland, and nowhere has Protestantism
-as an evangelical missionary force been
-more of a failure.</span></p>
-<p class="pnext"><span>Gentleness, patience, humility have not been
-the strong points of Protestantism. She has
-been proud, vigorous, masterful, impatient of
-control, and to her have been given the
-kingdoms of the world. But not to her has been
-given the Kingdom Jesus promised to the meek.</span></p>
-<p class="pnext"><span>In short, in Protestantism there is much of
-Christianity but there is also much simply of
-the old Teutonic spirit. Protestantism is not
-pure or primitive or ultimate Christianity. It
-is Teutonic Christianity, no more fitted to
-prevail than Greek or Latin Christianity. It is
-the faith of the fighter, the wrestler, the
-individualist.</span></p>
-<p class="pnext"><span>Perhaps no community calling itself
-Christian suggests so remotely the tender name
-Jesus gave His disciples, "my sheep." Who,
-looking on a prosperous Protestant congregation
-in town or country, with shrewdness,
-vigilance, self-reliance written on almost
-every face, would think of saying, "Fear not,
-little flock"? Freedom is what Protestantism
-has demanded and fought for, freedom to
-think for herself and take her own course and
-fight her own battles, every kind of freedom
-but one, the only freedom that need not be
-fought for, that can never be fought for,--freedom
-to love and to serve.</span></p>
-<p class="pnext"><span>Protestantism in its original form is passing
-away; it has run its course; its day is nearing
-its close. Where it has not caught the vision
-of the new and the Great Christianity, its
-churches are being deserted, its preachers are
-being seized with stammering lips and
-despondent heart,[#] Its spirit cannot solve the
-problems of the new age. It must become
-meek and lowly in heart. It must learn to
-love. Rich man and poor man must stand in
-its churches as they stand in the sight of God.
-Like medieval Christianity, it calls for a new
-Reformation--not a new creed but a new
-heart, the heart of a little child, humble,
-self-distrustful, not quick to resent, or even to see a
-slight, eager to love, delighting to serve.</span></p>
-<div class="vspace" style="height: 2em">
-</div>
-<p class="noindent pfirst"><span class="small">[#] These words are written with reverent recognition
-of the innumerable forms of ministry to the bodies
-and souls of men that are being carried on by devoted
-men and women in the Protestant Churches, but, also,
-with the full conviction that these are slight and
-partial compared with the outburst of devotion and
-service which will be aroused when the vision of the
-new Christianity seizes great masses of men and
-women as the passion for freedom seized Germany in
-the years 1517 to 1524 or France in 1789.</span></p>
-<p class="noindent pnext"><span class="small">Never were the young men and women of Protestant
-lands so ready for a great task, but that task must be
-broadly Christian and broadly human. It must be a
-spiritual task but of a spirituality interwoven
-inextricably with politics, business, and sport.</span></p>
-<div class="vspace" style="height: 2em">
-</div>
-<p class="pfirst"><span>Luther cannot help us here with his callousness
-to the wrongs and miseries of the peasants,
-nor Knox with his harshness and his
-militancy, nor Calvin with his hatred of those
-whom he thought God's enemies, nor the
-Puritans nor the Covenanters with their bigotry
-and their blow for blow and curse for curse.</span></p>
-<p class="pnext"><span>Another deep lack is in Protestantism. In
-Isaiah's vision of the seraphim above the
-throne of God, "each one had six wings; with
-twain he covered his face, and with twain he
-covered his feet, and with twain he did fly." Two
-wings for service and four for worship!
-A Roman Catholic, meeting a friend who had
-become a Protestant, asked him how he liked
-his new faith. "I like it well," answered the
-other, "but one thing I miss, and that is the
-spirit of adoration."</span></p>
-<p class="pnext"><span>How strange to us in Roman Catholic
-pictures are the faces of the saints upturned in
-adoration to the Mother and the holy Child!
-Protestantism does not produce faces like
-those. Shrewd, intelligent, alert, at best
-reliable, frank, kindly, they often are; humble,
-not often; reverent, adoring, still more rarely.
-Yet Goethe has said, "The highest thing in life
-is the thrill of awe." And Carlyle, too,
-"Thought without reverence is barren and poisonous."</span></p>
-<p class="pnext"><span>Protestantism tends to be shallow, with the
-thinness and hardness and tinniness of mere
-intellectualism. It needs to tap great
-fountains of tenderness, humility, adoration, to be
-deepened, mellowed, enriched. Of the two
-ultra types of worship--the bright church,
-comfortable with plush cushions and glittering
-with brass work, where the people sit with
-wide-open eyes and curiously watch the
-preacher while he prays, and where the
-preacher with conscious cleverness clears up
-all the mysteries of life and </span><em class="italics">coloratura</em><span>
-quartettes display their technique (an ultra type,
-confessedly, and not common, but actual), and
-the dim church with the drooping Christ on
-the cross and pictured saints gazing in
-adoration and the congregation on their knees
-before the divine Presence in the Sacrament, one
-may be a convinced Protestant and yet believe
-the latter form of worship the more fruitful of
-the two.</span></p>
-<p class="pnext"><span>American Protestantism needs new inspiration.
-So far as the past can yield this, it would
-seem that it should look particularly to three
-great leaders and saints--St. Francis of Assisi,
-St. John of England (to use W. T. Stead's
-deserved designation of John Wesley), and General Booth.</span></p>
-<p class="pnext"><span>Perhaps the most winsome and Christ-like
-figure that Roman Catholicism presents, the
-loveliest flower in her rich garden of
-sainthood, is the poverty-loving, utterly lowly and
-loving, care-free and joyous Francis of Assisi,
-and perhaps, too, it may be said that no
-Christian character better deserves the study of
-Protestants. St. Francis is not an ideal figure;
-he lacks the balance and sanity of Jesus. Yet,
-perhaps, of all who have passionately set
-themselves to reproduce the life of Jesus, St. Francis
-in his utter humility, his complete unworldliness,
-and his overflowing tenderness can best
-bring home to Protestantism its hardness and
-shrewdness, its worldly-wisdom and its
-self-complacency. What a far-distant world is the
-world of the man who renounced all possessions,
-went about to preach and serve in coarsest,
-meagrest garb, who despised money and
-loved poverty, whose sympathies went out to
-birds and fishes, to Brother Fire and Sister
-Water, who could captivate robbers and even,
-it was believed, wild creatures of the woods,
-and at whose coming the Umbrian cities rang
-their bells and poured out with branches and
-flags to greet the mean little man with the
-shabby grey gown and the rapt, pale, worn face.</span></p>
-<p class="pnext"><span>Let it be granted Protestant countries are
-more wealthy than Roman Catholic, more
-progressive, more successful in trade and
-manufacture, St. Francis gives us a glimpse
-into the simplicity and childlikeness, humility
-and romance, that may sometimes find a
-Roman Catholic atmosphere more genial than
-a Protestant.</span></p>
-<p class="pnext"><span>Associated with the Franciscan order of
-tonsured monks and cloistered nuns, there
-grew up a great society of men and women
-taking a middle path between the world and
-the cloister--plainer in dress, abstaining from
-the dance and the theatre, eschewing all
-quarrels, praying and fasting more regularly,
-practising a more systematic beneficence than
-ordinary Christians. And it is noteworthy
-that, in 1882 on the seven hundredth anniversary
-of the birth of Francis, Pope Leo XIII. in
-an encyclical declared that the institution
-of these Franciscan Tertiaries was alone fitted
-to save humanity from the social and political
-dangers which threatened it.</span></p>
-<p class="pnext"><span>Wesley and Francis are not far removed.
-The Saint of Epworth was almost as ardent a
-devotee of poverty as the Saint of Assisi. If
-he did not absolutely strip himself, he gave
-away immensely more. He, too, had a
-passion for the souls of men, all of St. Francis'
-pity for the poor, and he won a wealth of
-reverence and love. He was a far wiser man,
-living in a more rational age. But he was not
-only extraordinarily competent. He knew,
-too, his own competence. There is a
-wildflower grace of the childlike in St. Francis
-that we miss in the far more intelligent and
-commanding figure of Wesley.</span></p>
-<p class="pnext"><span>Primitive Methodism had much of the
-enthusiasm and devotion and joyousness of
-the Franciscan brotherhood. Francis' friars
-and Wesley's helpers had a common unworldliness,
-joyousness, and passion for the souls of
-men. But even as the Franciscan movement
-diverged from the ideals of St. Francis, so
-Methodism soon developed on lines of its own.
-It has preserved much of the evangelical
-fervor and the practical helpfulness of its original
-inspiration. Considered in its direct and
-indirect effects, its union of evangelicalism,
-mysticism, and practical kindliness, there has
-been no other Christian movement which has
-combined such a measure of purity with such
-vastness of influence. In genuine Christian
-influence it has surpassed even the Reformation.
-Modern Christianity (and there is a
-distinguishable modern Christianity) is of all forms
-that Christianity has assumed the nearest to
-the Christianity of Jesus, and in its fashioning
-the Methodist Revival has been the chief
-agency. Yet Methodism has not realized the
-ideals of its human founder. It did not
-perpetuate his unworldliness. It failed, as
-R. W. Dale pointed out, to the great loss of
-Christendom, to develop the ethical implications of
-his great doctrine of perfect love. It
-cherished his memory and his organization, but it
-refused to inherit his dread and hatred of
-riches. Its very thrift and industry and
-morality have been its undoing. It became, in great
-measure, like Protestantism in general, a
-</span><em class="italics">bourgeois</em><span> religion, eminently suited for people
-who want to get on in the world. Its chief
-abhorrence has never been of social inequality
-and injustice but of the wasteful frivolities and
-vices, dancing, card-playing, theatre-going,
-and, pre-eminently, intemperance. The
-Report already cited shows, however, a new spirit
-at work in the Methodism of Canada, a spirit
-in which Wesley would rejoice, and it is not in
-Canadian Methodism only that it is at work.</span></p>
-<p class="pnext"><span>A still closer resemblance obtains between
-the Franciscan order and the Salvation Army
-than between the former and Methodism. No
-two movements, perhaps, so widely apart in
-time and methods are so closely akin.
-Poverty, humility, obedience, love are the
-dominant features of them both.</span></p>
-<p class="pnext"><span>Francis is a more winsome figure than
-General Booth but incomparably less intelligent
-and efficient. Francis awakened a great
-religious revival but probably wrought little
-improvement on the face of Europe--on its
-ferocity, chronic warfare, sensuality,
-oppression of the poor. The Salvation Army has
-redeemed countless victims of poverty and
-vice. It has probably proved itself the most
-effective agency in all history for the salvation
-of the down and out.</span></p>
-<p class="pnext"><span>The Order and the Army have the same limitations.</span></p>
-<p class="pnext"><span>1. Both are too exclusively inward and
-individualistic. They do not deal adequately
-with conditions and causes, the Franciscan
-movement not at all, the Salvation Army very
-timidly. The weakest element in the latter is
-its willingness to accept gifts from even those
-who have made their wealth out of the
-degradation of men and women, and its seeming
-reluctance to engage in any drastic social
-reforms which might dry up such bounty. It is
-content with ambulance work, and even the
-most devoted and heroic ambulance work will
-never stop the war.</span></p>
-<p class="pnext"><span>2. Both, too, are sectional; fitted only for
-the few, the enthusiasts. Each has cared for
-the saint; neither has made provision for the
-ordinary man. Christian perfection, in the
-thought of Francis and of General Booth, is
-for the man who withdraws from the ordinary
-work of the world, turns away from its
-culture, crucifies a thousand human instincts,
-breaks all the strings of the human lute but
-one. Both movements organized by these
-great saints are eccentric, abnormal. Neither
-is workable on a catholic, or universal, scale.
-Both sectionalize the holy life.</span></p>
-<p class="pnext"><span>What is needed to-day is another leader, a
-leader for the ordinary man. The ordinary
-man is neither saint nor fanatic, neither
-preacher nor monk; he would be bored to
-death if he had to sing or pray or meditate all
-day; his joy is in building bridges and
-planning railways and ripping up the matted
-prairie sod with gasoline engines; he likes his
-wife and children and does not feel called
-upon to become a missionary to China or
-Central Africa. The need is for the leader who
-can show this ordinary man how to bring
-the truest love and the deepest piety into the
-ordinary, commonplace, work-a-day life,
-revealing the glory of God, not alone as gilding
-the cold snows of Alpine peaks or bathing the
-distant desert with unearthly beauty, but
-transfiguring the city street, the cozy home, the
-quiet fields where lovers walk at even.</span></p>
-<p class="pnext"><span>Francis, Wesley, Booth--the time has come
-for each section of the Christian Church to
-remember that "all things are hers: whether
-Paul or Apollos or Cephas." We Protestants
-may think the Roman Catholic Church less
-likely to appropriate our saints than we theirs.
-This judgment of ours may be right or wrong,
-but we have no right to pass it until we
-ourselves have recognized the limitations of
-Protestantism and set ourselves heartily to
-appropriate the great elements of the Christian life
-that are the distinctive glories of Latin
-Christianity. Protestantism, too, has its own
-peculiar glories. Neither great division of
-Christendom is adequate to meet the religious
-needs of to-day. The hour has struck for the
-great Christianity.</span></p>
-<p class="pnext"><span>The future belongs neither to Roman
-Catholicism nor to Protestantism. Roman
-Catholicism is too aristocratic and distrustful of
-freedom. The modern man will no more go
-back to medieval Christianity than to
-medieval feudalism. There is a drift from
-Protestantism to-day, but the drift from Roman
-Catholicism has been far greater. To fulfil its
-destiny, Roman Catholicism must accept
-freedom of thought; magnificently democratic as
-it has been from the beginning in some
-respects--the chair of St. Peter being accessible
-to the humblest peasant's son--it must accept
-a deeper and wider democracy.</span></p>
-<p class="pnext"><span>Protestantism, on the other hand, must
-become heart-broken over its divisions, religious
-and social. It must become more brotherly,
-more lowly, more worshipful, in a word, more
-childlike.</span></p>
-<p class="pnext"><span>It is unthinkable that either of these great
-forms of Christianity will pass away. They
-will change. They are already changing, and
-each, as it changes, moves toward the other.</span></p>
-<p class="pnext"><span>Thought and life move through conflict to
-unity. Thesis--antithesis--synthesis--that is
-the great law. The great and, perhaps,
-inevitable stage of antithesis that has divided
-Christendom for four centuries is drawing to a close.
-Latin Christianity needed Protestantism. It
-was the Protestant Reformation that inspired
-the counter-reformation. Roman Catholicism
-owes to Luther and Calvin a purer faith and a
-new lease of life. To-day the noblest and
-most energetic types of Roman Catholicism
-are found in Protestant lands, and the service
-of Protestantism to Roman Catholicism is not
-yet finished.</span></p>
-<p class="pnext"><span>Just as certainly, Protestantism needs
-Roman Catholicism. Some exposition of this
-has already been attempted. It is hard to see
-how any one who believes Roman Catholicism
-to be a tissue of errors can account for its
-extraordinary tenacity of life. Why should God
-preserve it unless because its mission is not yet
-accomplished?</span></p>
-<p class="pnext"><span>Far apart and deeply antagonistic these two
-great forms of Christianity may seem, but,
-after all, it is an inescapable law on this earth
-that two people who try to get as far away
-from each other as possible must meet at last;
-and hatred is nearer love than is indifference.
-Human nature wearies of antagonism, and the
-longer it lasts the warmer the welcome for
-its passing.</span></p>
-<p class="pnext"><span>Like denominationalism, this four hundred
-year old antagonism seems a mighty tree but,
-like denominationalism, it is hollow within.
-Some day the great winds of God will arise,
-and when they begin to blow, this tree, too,
-will fall.</span></p>
-<p class="pnext"><span>The thirteenth century was one of the great
-centuries of Christian history. In it feudalism
-reached its height, and chivalry its fullest
-flower. In it Gothic architecture and medieval
-philosophy reared their noblest monuments.
-It was the century of the greatest of
-medieval, or, perhaps, of distinctively
-Christian, poets, Dante, the greatest of Christian
-theologians, Aquinas, the greatest of Popes,
-Innocent III., the two most winsome of saints,
-St. Francis and St. Louis of France. In all its
-greatness, the thirteenth century is distinctively
-Roman Catholic. The nineteenth century,
-also, is another of the less than half a dozen of
-the greatest of Christian centuries, and it is
-distinctively a Protestant century. Its great
-achievements in geographical and astronomical
-discovery, scientific investigation, increase
-of human comfort and wealth, and above all
-its unparalleled extension of liberty--bear all
-of them the Protestant stamp.</span></p>
-<p class="pnext"><span>These two centuries have thus established
-beyond dispute the right of those two great
-historic forms of Christianity to the lasting
-reverence and gratitude of mankind.</span></p>
-<p class="pnext"><span>Roman Catholicism has cherished the
-divine principle of unity. At great cost it
-has preserved unity. It has not been equally
-careful of the divine principle of liberty.</span></p>
-<p class="pnext"><span>Protestantism has gloriously fought and
-suffered and died for liberty. It has never
-highly valued unity. It has even gloried in
-division. But unity is a diviner thing than even
-liberty. Liberty is precious only as the
-indispensable condition and pre-requisite of true
-unity.</span></p>
-<p class="pnext"><span>It is a lovely and thrilling hope that the
-twentieth century may prove to be the century
-of the Great Christianity, the Christianity
-which will extinguish neither Latin nor
-Teutonic Christianity but comprehend and blend
-them, the simple, yet free and varied,
-democratic, passionate Christianity of all who love
-the Lord Jesus Christ and seek His Kingdom
-on the earth, the Christianity which was the
-first and will be the last.</span></p>
-<p class="pnext"><span>This, at least, can be said, that the
-unparalleled problems of social and political
-reconstruction facing the world to-day can be
-rightly solved only by a great religious
-devotion, and it is difficult to see how that devotion
-can be secured except by a unification of the
-great Churches of Christendom and their
-common baptism into the spirit of primitive
-Christianity.</span></p>
-<p class="pnext"><span>And let no one say the Great Christianity is
-only a beautiful dream.</span></p>
-<p class="pnext"><span>Already, in that forever holy strip of land
-where towns were reduced to heaps of dust and
-trees to splintered trunks, where earth was
-gashed and torn as men never gashed and tore
-the kindly bosom of mother earth before, and
-where beautiful human bodies were
-mutilated and destroyed with a fury unknown
-in history, there the Great Christianity has
-disclosed itself. There at the mouth of hell
-unfolded the sweetest flowers that ever
-bloomed on earth. There in the brotherhood of the
-trenches became visible the Great Christianity.
-There Anglicans, Baptists, Congregationalists,
-Methodists, Presbyterians, Salvationists,
-and every other kind of Protestants,
-aye, and Roman Catholics, kneeled together to
-commemorate the suffering and love of their
-Common Redeemer, the Soldier-King.</span></p>
-<p class="pnext"><span>"Father," wrote a Manitoba boy to his
-father from the trenches, in the spring of 1917,
-"we have a religion here but, father, it
-is not the same as yours. You don't like the
-Catholics or the Church of England, but,
-father, we love everybody here. We are all
-one. And, father," the boy went on, "when we
-come back, our religion is going to blow yours
-sky-high."</span></p>
-<p class="pnext"><span>A prophecy not as yet fulfilled but not,
-perhaps, beyond fulfillment. Certain it is that
-our soldier boys will never crowd into our
-churches as they crowded to the colors till
-those churches are the home of a Christianity
-that has the breadth and the brotherliness and
-something, at least, of the heroism of the
-Christianity of the trenches.</span></p>
-<p class="pnext"><span>But something more must be said about the
-Great Christianity.</span></p>
-<p class="pnext"><span>It may be that Latin Christianity and
-Teutonic combined do not represent the full
-splendor and power of Christianity, and that the
-drastic social changes which must be carried
-out in the next quarter of a century, or even in
-a briefer period, call for the re-inforcement of
-another race and another sort of Christianity.</span></p>
-<p class="pnext"><span>The distinctive Greek Christianity of the
-first five or six centuries made its contribution
-and passed away with the vanishing of the
-original and pure Hellenic race. But there
-is a Greek Christianity which has found a new
-lease of life and a new home in that race which
-has largely replaced the Greek in his own
-home and has diffused itself over most of
-eastern Europe, the Slavonic. There is a great
-Christianity which is still called Greek, but
-which is rather Slavonic Christianity, and
-which might more narrowly and specifically
-be called Russian Christianity, after that
-people who constitute the largest section of Greek
-Christianity and promise to be the most influential.</span></p>
-<p class="pnext"><span>It may well be that the Great Christianity
-which the world so desperately needs will be
-neither Latin nor Teutonic Christianity nor
-both in combination, but a blend of Latin and
-Teutonic and American and Russian
-Christianity, and it does not seem unlikely that the
-contribution of the last of the four may be the
-most precious and vital of them all. Perhaps
-in the part Russia is destined to play in the
-next fifty years will be found the most striking
-example in all history of how it is God's way
-to choose the foolish things of the world that
-He may put to shame them that are wise; and
-the weak things of the world that He may put
-to shame the things that are strong; and the
-base things of the world and the things that are
-despised that He may bring to nought the
-things that are.</span></p>
-<p class="pnext"><span>The Slav has been the Cinderella of the
-European sisterhood. Perhaps we might say,
-the ugly duckling. From a military point of
-view he has been no match for the Teuton. In
-the long struggle of the last thousand years
-between the Teuton and the Slav, the Teuton has
-nearly always showed himself the stronger.
-For centuries he has ruled over the Slav. In
-the industrial arts, in all that pertains to the
-utilization of natural resources for the
-material well-being of men, in agriculture and
-mining and manufacturing and trading, the Slav
-has been immeasurably more backward.</span></p>
-<p class="pnext"><span>Mastered and oppressed by the Teuton on the
-West, subjugated for centuries by the Tartar
-on the East, the Slav has remained until
-yesterday a people forgotten and despised, shrouded
-in poverty, ignorance, mystery. And now out
-of that twilight he has stepped, ignorant,
-fanatical, and in his ignorance or superstition
-capable of ferocity, yet essentially the most
-child-like, the most religious, the most brotherly, the
-most idealistic of European peoples. What
-other people call their country, what the
-Russian calls his--</span><em class="italics">holy</em><span> Russia?</span></p>
-<p class="pnext"><span>The peoples of the West, especially the
-Teutonic or the Anglo-Saxon, are weak where
-they are strong. It is their practicalness that
-has given them their high place; it is their
-practicalness which keeps them from the
-highest. It is hard for them to believe in a Holy
-City. If they do believe in it, they do not care
-to seek it till they are sure of a practicable
-road. But the Slav instinctively believes in a
-Holy City, and only needs to be told where it
-is to be found to set out forthwith over rivers,
-bogs, and rugged mountain ranges.</span></p>
-<p class="pnext"><span>And it is just these things the Western
-world needs in this crisis--the spirit of the
-little child, the spirit of brotherhood, the sense
-of the pre-eminence of religion, the idealism
-that will risk everything for a dream.</span></p>
-<p class="pnext"><span>The first movements of the awakened
-Russian may be unsteady. His new found
-freedom may act on him with intoxicating,
-almost deranging power. But they know little
-of the real Russian soul who dread the
-liberation of that long-prisoned soul and its free
-play on the Western world.</span></p>
-<p class="pnext"><span>In the material ground-work of our civilization,
-its farming, its mining, its building of
-steamships, of railroads, of modern cities, the
-Teutonic races have taken the lead. They
-have builded the house. Now, it may be,
-when the finer problems arise of living in the
-home in harmony and helpfulness and in a
-high and holy spirit, it is the Slav who, in his
-turn, will take the lead. The Greek, the
-Italian, the Frank, the Spaniard, the
-Anglo-Saxon have successively held the premier
-place. The day of the Slav may now be dawning.</span></p>
-<p class="pnext"><span>Nor yet is our forecast of the Great
-Christianity complete. It may be that there awaits
-us, though in a more distant future, a still more
-striking illustration of how God chooses for
-honor the despised things of the world. Of
-all races the most despised, the most oppressed,
-has been the African, and that not for
-generations or centuries but for millenniums.
-Europe, Asia, and America have all made Africa
-their servant. The dark Continent stands
-pre-eminent in suffering and in service. But it is
-in suffering and in service that He, too, the
-Coming King, has been pre-eminent. One
-reason why Africa has been the hunting ground
-of the slaver from immemorial times is
-because in the African nature immemorially and
-inextinguishably is the readiness to serve. All
-other races love to rule; some of them, like the
-Latin and the Teutonic, have been intensely
-proud, greedy of power, and averse from
-service. The African race is the one race which
-has by nature the spirit of Him who came not
-to be ministered unto but to minister. The
-African race, too, is of all races the most
-child-like, the most care-free, the one most ready to
-delight in simple things and the things of
-to-day. The white races, in comparison, are old,
-vigilant, suspicious, anxious, care-worn.
-There is no question which, in these respects,
-is nearest the ideal of Jesus. The greedy,
-ambitious spirit of the Western nations, never
-contented, their delight in to-day always
-poisoned by the fear or the fascination of to-morrow,
-is far from the spirit of Jesus. It may be
-that the white man will yet have to sit at the
-feet of the black, and that, when Christ is
-glorified, it will be that race that has, beyond all
-other races, trodden Christ's path of suffering
-and service which, beyond all others, will be
-glorified with Him.</span></p>
-<p class="pnext"><span>The re-action of the uncounted millions of
-Asia on Christianity--the contributions of the
-ancient and deeply experienced brown and
-yellow races to that religion in which alone
-they can find their fullest development--is
-another fascinating subject for enquiry and
-speculation; but these influences, potent and
-inescapable as they promise to be, fall outside
-the limits of the period considered by this book.</span></p>
-<div class="vspace" style="height: 4em">
-</div>
-<p class="center pfirst" id="conclusion"><span class="large">CONCLUSION</span></p>
-<div class="vspace" style="height: 2em">
-</div>
-<p class="pfirst"><span>The task before Western civilization
-to-day, it is probable, is the greatest
-civilization has ever faced. It is a complete
-reconstruction that is demanded. It must be
-accomplished with speed. All the Western nations
-are involved. There have been other
-reconstructions as drastic, but either they have been
-permitted a much longer period of
-development, or they have been confined to much
-smaller areas.</span></p>
-<p class="pnext"><span>The struggle will not be over religious
-opinions, or political theories, though both are
-involved. It will be over what touch men
-ordinarily much more deeply, their livelihood and
-their profits, and the war has seemed to show
-that men will sacrifice their lives more readily
-than their profits. It will be a struggle no
-class can escape.</span></p>
-<p class="pnext"><span>The readjustments would be difficult
-enough in themselves if men engaged in them
-in the calmest and kindliest spirit. But many
-who will be foremost in the task of
-reconstruction bring to the problems the bitterness and
-distrust engendered by centuries of cruel
-wrong.</span></p>
-<p class="pnext"><span>Nothing but Christianity can carry the
-Western peoples through this unparallelled
-crisis. But it must be Christianity in its
-purity and its fulness, not a Christianity wasting
-its energy on doctrinal controversy, broken by
-denominational divisions, or absorbed in
-taking care of its machinery. It must, in short,
-be a Christianity neither intellectualized nor
-sectarianized nor institutionalized.</span></p>
-<p class="pnext"><span>It must be a Christianity, born as at the first
-in the hearts of the common people, simple,
-democratic, brotherly; like a tree, its top in
-the sky but its roots deep in common earth;
-treating institutions, even the most venerable,
-as the mere temporary contrivances that they
-are; with the faith of Jesus in the human heart
-and in the ultimate triumph of love, and a
-willingness, like His, to find a throne in a cross.</span></p>
-<div class="vspace" style="height: 4em">
-</div>
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