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- float: left; - margin-right: 1em } - -.align-right { clear: right; - float: right; - margin-left: 1em } - -.align-center { margin-left: auto; - margin-right: auto } - -div.shrinkwrap { display: table; } - -/* SECTIONS */ - -body { margin: 5% 10% 5% 10% } - -/* compact list items containing just one p */ -li p.pfirst { margin-top: 0; margin-bottom: 0 } - -.first { margin-top: 0 !important; - text-indent: 0 !important } -.last { margin-bottom: 0 !important } - -span.dropcap { float: left; margin: 0 0.1em 0 0; line-height: 1 } -img.dropcap { float: left; margin: 0 0.5em 0 0; max-width: 25% } -span.dropspan { font-variant: small-caps } - -.no-page-break { page-break-before: avoid !important } - -/* PAGINATION */ - -@media screen { - .coverpage, .frontispiece, .titlepage, .verso, .dedication, .plainpage - { margin: 10% 0; } - - div.clearpage, div.cleardoublepage - { margin: 10% 0; border: none; border-top: 1px solid gray; } - - .vfill { margin: 5% 10% } -} - -@media print { - div.clearpage { page-break-before: always; padding-top: 10% } - div.cleardoublepage { page-break-before: right; padding-top: 10% } - - .vfill { margin-top: 20% } - h2.title { margin-top: 20% } -} - -</style> -<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" /> -<link rel="coverpage" href="images/img-cover.jpg" /> -<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" /> -<meta name="DC.Language" content="en" /> -<meta name="DC.Title" content="The New Christianity or, The Religion of the New Age" /> - -<link href="http://purl.org/dc/terms/" rel="schema.DCTERMS" /> -<link href="http://id.loc.gov/vocabulary/relators" rel="schema.MARCREL" /> -<meta content="The New Christianity or, The Religion of the New Age" name="DCTERMS.title" /> -<meta content="christ.rst" name="DCTERMS.source" /> -<meta content="en" scheme="DCTERMS.RFC4646" name="DCTERMS.language" /> -<meta content="2012-12-05T03:46:32.266105+00:00" scheme="DCTERMS.W3CDTF" name="DCTERMS.modified" /> -<meta content="Project Gutenberg" name="DCTERMS.publisher" /> -<meta content="Public Domain in the USA." name="DCTERMS.rights" /> -<link href="http://www.gutenberg.org/ebooks/41559" rel="DCTERMS.isFormatOf" /> -<meta content="Salem Goldworth Bland" name="DCTERMS.creator" /> -<meta content="2012-12-04" scheme="DCTERMS.W3CDTF" name="DCTERMS.created" /> -<meta content="width=device-width" name="viewport" /> -<meta content="EpubMaker 0.3.20a5 by Marcello Perathoner <webmaster@gutenberg.org>" name="generator" /> -<style type="text/css"> -.pageno { position: absolute; right: 95%; font: medium sans-serif; text-indent: 0 } -.pageno:after { color: gray; content: '[' attr(title) ']' } -.lineno { position: absolute; left: 95%; font: medium sans-serif; text-indent: 0 } -.lineno:after { color: gray; content: '[' attr(title) ']' } -.toc-pageref { float: right } -pre { font-family: monospace; font-size: 0.9em; white-space: pre-wrap } -</style> -</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 & 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 & 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> -<p class="center pfirst"><span class="small">Warwick Bro's & Rutter, Limited, -<br />Printers and Bookbinders, Toronto, Canada.</span></p> -<div class="vspace" style="height: 6em"> -</div> -<!-- -*- encoding: utf-8 -*- --> -<div class="backmatter"> -</div> -<p class="pfirst" id="pg-end-line"><span>*** END OF THIS PROJECT GUTENBERG EBOOK </span><span>THE NEW CHRISTIANITY</span><span> ***</span></p> -<div class="cleardoublepage"> -</div> -<div class="language-en level-2 pgfooter section" id="a-word-from-project-gutenberg" xml:lang="en" lang="en"> -<span id="pg-footer"></span><h2 class="level-2 pfirst section-title title"><span>A Word from Project Gutenberg</span></h2> -<p class="pfirst"><span>We will update this book if we find any errors.</span></p> -<p class="pnext"><span>This book can be found under: </span><a class="reference external" href="http://www.gutenberg.org/ebooks/41559"><span>http://www.gutenberg.org/ebooks/41559</span></a></p> -<p class="pnext"><span>Creating the works from public domain print editions means that no one -owns a United States copyright in these works, so the Foundation (and -you!) can copy and distribute it in the United States without -permission and without paying copyright royalties. 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