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{\LARGE\strut{THE NEW CHRISTIANITY}}
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\noindent
This ebook is for the use of anyone anywhere in the United States
and most other parts of the world 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 \hyperlink{project-gutenberg-license}{Project Gutenberg License} included with
this ebook or online at {https://www.gutenberg.org/license}. If you
are not located in the United States, you'll have to check the laws
of the country where you are located before using this ebook.
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\noindent
Title: The New Christianity
 \\
       or, The Religion of the New Age
 \\

 \\
Author: Salem Goldworth Bland
 \\

 \\
Release Date: December 04, 2012 {[}eBook \#41559{]}
 \\

 \\
Language: English
 \\

 \\
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*** START OF THIS PROJECT GUTENBERG EBOOK THE NEW CHRISTIANITY ***
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Produced by Al Haines.
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{\LARGE\strut{The New Christianity}}
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{\normalsize{ or}}
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{\Large\strut{The Religion of the New Age}}
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{\normalsize{ By
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Salem Goldworth Bland}}
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{\normalsize{ MCCLELLAND \& STEWART
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PUBLISHERS :: TORONTO}}
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{\footnotesize{COPYRIGHT, CANADA, 1920
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BY MCCLELLAND \& STEWART, LIMITED, TORONTO}}
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{\footnotesize{PRINTED IN CANADA}}
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TO THE CANADIAN SOLDIERS,
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SPEARHEAD OF THE
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ARMY OF LIBERTY IN FRANCE,
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SPEARHEAD OF THE
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ARMY OF BROTHERHOOD IN CANADA
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{\Large\strut{PREFACE}}
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{\noindent}
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.\par

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.\par

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.\par

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.\par


\vs{2}
{\noindent}
\noindent
SALEM GOLDWORTH BLAND.
 \\
Toronto,
 \\
   {\itshape{March}}, 1920.
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{\Large\strut{TABLE OF CONTENTS}}
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\noindent
\hyperlink{introduction}{INTRODUCTION}
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{\noindent}
\noindent
PART I. THE NEW SOCIAL ORDER
 \\
   CHAP. 1.  \hyperlink{the-overflow-of-democracy}{THE OVERFLOW OF DEMOCRACY}
 \\
   CHAP. 2.  \hyperlink{the-overflow-of-brotherhood}{THE OVERFLOW OF BROTHERHOOD}
\par


\vs{1}
{\noindent}
\noindent
PART II. THE NEW CHRISTIANITY
 \\
   CHAP. 1.  \hyperlink{a-labor-christianity}{A LABOR CHRISTIANITY}
 \\
   CHAP. 2.  \hyperlink{an-american-christianity}{AN AMERICAN CHRISTIANITY}
 \\
   CHAP. 3.  \hyperlink{the-great-christianity}{THE GREAT CHRISTIANITY}
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\hyperlink{conclusion}{CONCLUSION}
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{\Large\strut{INTRODUCTION}}
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{\Large\strut{THE WORLD-WELTER}}
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{\Large\strut{INTRODUCTION}}
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{\noindent}
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.\par

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.\par

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.\par

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.\par

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.\par

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.\par

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.\par

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.\par

The aim of the following discussion is, as
the title suggests, twofold:\par

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.\par

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.\par

\label{the-overflow-of-democracy}%
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{}

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{\centering
{\Large\strut{PART I.}}
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{\centering
{\Large\strut{THE NEW SOCIAL ORDER}}
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{\centering
{\Large\strut{CHAPTER I.}}
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{\centering
{\normalsize{ THE OVERFLOW OF DEMOCRACY}}
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\par


\vs{2}
{\noindent}
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.\par

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.\par

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.\par

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.\par

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.\par

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.\par

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--\par

In 1832, the propertied classes of the
manufacturing towns;\par

In 1867, the artisan;\par

In 1884, the farm labourers;\par

In 1918, the women.\par

With these must be mentioned the Act of 1911
which constitutionally and decisively
established the ascendancy of the popular House
over the Peers.\par

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.\par

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.\par

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.\par

"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.\par

"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.\par

"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.\par

"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.\par

"'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.'"\par

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.\par

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.\par

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.\par

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.\par

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.\par

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.\par

\label{the-overflow-of-brotherhood}%
\hypertarget{the-overflow-of-brotherhood}{}%
{}

\vs{4}
{\noindent}
{\centering
{\Large\strut{CHAPTER II.}}
\endgraf}
\par

{\centering
{\normalsize{ THE OVERFLOW OF BROTHERHOOD}}
\endgraf}
\par


\vs{2}
{\noindent}
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.\par

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.\par

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.\par

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.\par

{\advance\leftskip\parindentamount{}\advance\rightskip\parindentamount{}
\vs{1}
\begin{verse}
{\vl {\noindent}
How happy is the pilgrim's lot!\par}
{\vl How free from every anxious thought,\par}
{\advance\leftskip\parindentamount{}{\vl From worldly hope and fear!\par}
}

{\vl Confined to neither court nor cell,\par}
{\vl His soul disdains on earth to dwell,\par}
{\advance\leftskip\parindentamount{}{\vl He only sojourns here.\par}
\vs{1}
{\noindent}
}

{\vl His happiness in part is mine,\par}
{\vl Already saved from self-design,\par}
{\advance\leftskip\parindentamount{}{\vl From every creature-love;\par}
}

{\vl Blest with the scorn of finite good,\par}
{\vl My soul is lightened of its load,\par}
{\advance\leftskip\parindentamount{}{\vl And seeks the things above.\par}
\vs{1}
{\noindent}
}

{\vl The things eternal I pursue,\par}
{\vl A happiness beyond the view\par}
{\advance\leftskip\parindentamount{}{\vl Of those that basely pant\par}
}

{\vl For things by nature felt and seen;\par}
{\vl Their honors, wealth and pleasures mean\par}
{\advance\leftskip\parindentamount{}{\vl I neither have nor want.\par}
\vs{1}
{\noindent}
}

{\vl I have no babes to hold me here,\par}
{\vl But children more securely near\par}
{\advance\leftskip\parindentamount{}{\vl For mine I humbly claim;\par}
}

{\vl Better than daughters or than sons,\par}
{\vl Temples divine, of living stones\par}
{\advance\leftskip\parindentamount{}{\vl Inscribed with Jesus' name.\par}
\vs{1}
{\noindent}
}

{\vl No foot of land do I possess,\par}
{\vl No cottage in this wilderness,\par}
{\advance\leftskip\parindentamount{}{\vl A poor, wayfaring man;\par}
}

{\vl I lodge awhile in tents below,\par}
{\vl Or gladly wander to and fro\par}
{\advance\leftskip\parindentamount{}{\vl Till I my Canaan gain.\par}
\vs{1}
{\noindent}
}

{\vl Nothing on earth I call my own:\par}
{\vl A stranger to the world unknown,\par}
{\advance\leftskip\parindentamount{}{\vl I all their goods despise;\par}
}

{\vl I trample on their whole delight,\par}
{\vl And seek a country out of sight,\par}
{\advance\leftskip\parindentamount{}{\vl A country in the skies.\par}
\vs{1}
{\noindent}
}

{\vl There is my house and portion fair,\par}
{\vl My treasure and my heart are there,\par}
{\advance\leftskip\parindentamount{}{\vl And my abiding home;\par}
}

{\vl For me the elder brethren stay,\par}
{\vl And angels beckon me away,\par}
{\advance\leftskip\parindentamount{}{\vl And Jesus bids me come.\par}
\vs{1}
{\noindent}
}

{\vl I come,--thy servant, Lord, replies--\par}
{\vl I come to meet Thee in the skies,\par}
{\advance\leftskip\parindentamount{}{\vl And claim my heavenly rest!\par}
}

{\vl Now let the pilgrims' journey end,\par}
{\vl Now, O my Saviour, Brother, Friend,\par}
{\advance\leftskip\parindentamount{}{\vl Receive me to thy breast.\par}
\vs{1}
{\noindent}
}
\end{verse}
}

\vs{1}
{\noindent}
As expressed in this hymn and still more
in that spiritual classic, the "{\itshape{De Contemptu
Mundi}}" of Bernard of Cluny, such a piety is
not without its pathos and beauty and lofty
idealism, but it is not Christianity.\par

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.\par

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:\par

"My soul doth magnify the Lord,\par

And my spirit hath rejoiced in God my Saviour.\par


\vs{1}
{\noindent}
{\centering
*      *      *      *      *
\endgraf}
\par


\vs{1}
{\noindent}
He hath showed strength with his arm:\par

He hath scattered the proud in the
imagination of their heart.\par

He hath put down princes from their
thrones, and hath exalted them of low degree.\par

The hungry He hath filled with good things:\par

And the rich He hath sent empty away."--Luke 1:46-53.\par

\noindent
or these:
\par

"Let the brother of low degree rejoice in
that he is exalted;\par

But the rich in that he is made low; because,
as the flower of the grass he shall pass away.\par

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.\par

"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.\par

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.\par

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.\par

The keen satire of Charles Kingsley in
{\itshape{Alton Locke}} will not always be justified.\par

"Faix, an' ain't we all brothers?" asked Kelly.\par

"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."\par

"An' ain't that all over the same?"\par

"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\par

{\advance\leftskip\parindentamount{}\advance\rightskip\parindentamount{}
\vs{1}
\begin{verse}
{\vl {\noindent}
For a' that, and a' that,\par}
{\vl It's comin' yet, for a' that,\par}
{\vl When man an' man, the warld owre,\par}
{\vl Shall brothers be, for a' that--\par}
\end{verse}
}

\vs{1}
{\noindent}
\noindent
An' na brithren any mair at a'!"
\par

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.\par

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.\par

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.\par

H. G. Wells in his {\itshape{The Future in
America}} 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 {\itshape{grunted}}.  He didn't talk back.  It
was beneath him.  He just grunted at them!"\par

Just as clear as the incompatibility of
Christianity with social inequality is its
incompatibility with business competition.\par

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 {\itshape{clientèle}} 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.\par

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.\par

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.\par

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.\par

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.\par

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.\par

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.\par

With profits not merely as an inducement
but as the absolutely essential condition, the
{\itshape{sine qua non}} 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.\par

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?\par

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.\par

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.\par

How this tremendous transformation will
be eventually accomplished, probably no one
of this generation can foresee.  All we can see
is some initial steps.\par

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.\par

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.\par

The main line of development, however, it
seems altogether probable, will be the
extension of public ownership, municipal, state or
provincial, and national.\par

There is no diviner movement at work in
the modern world.  It is emancipating,
educative, redemptive, regenerating.  "Whatever
says {\itshape{I}} and {\itshape{mine}}," says one of the wisest and
most Christ-like of Medieval Mystics, "is
Anti-Christ."  The converse is equally true.
"Whatever says {\itshape{we}} and {\itshape{ours}} 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.\par

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.\par

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.\par

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.\par


\vs{2}
{\noindent}
{\centering
{\Large\strut{REPORT NO. 3}}
\endgraf}
\par

{\centering
{\normalsize{ II.  CHURCH LEADERSHIP IN THE NATION}}
\endgraf}
\par

"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.\par

"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:\par

"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.\par

"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.\par

"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.\par

"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.\par

"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.\par

"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.\par

"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.\par

"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.\par

"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.\par

"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.\par

"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.\par

"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.\par

"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.\par

"This policy has been officially adopted by
the British Government, and nothing less can
be regarded as tolerable even now in Canada.\par

"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.\par

"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.\par

"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.\par

"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.\par

"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.\par

"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."\par

\label{a-labor-christianity}%
\hypertarget{a-labor-christianity}{}%
{}

\vs{4}
{\noindent}
{\centering
{\Large\strut{PART II.}}
\endgraf}
\par

{\centering
{\Large\strut{THE NEW CHRISTIANITY}}
\endgraf}
\par


\vs{3}
{\noindent}
{\centering
{\Large\strut{CHAPTER I.}}
\endgraf}
\par

{\centering
{\normalsize{ A LABOR CHRISTIANITY}}
\endgraf}
\par


\vs{2}
{\noindent}
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.\par

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.\par

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.\par

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.\par

I.  The aristocratic or feudalistic phase,
A.D. 700-1500.\par

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.\par

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.\par

It was as when a country-side is devoured by
a flood, and trees are uprooted, houses and
barns dissolved or swept away.\par

Only one institution of the old
Greco-Roman world withstood the waves, uprose
above the yeasty flood in indestructible
sovereignty--the Roman Catholic Church.\par

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.\par

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.\par

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.\par

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.\par

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.\par

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.\par

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.\par

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.\par

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.\par

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.\par

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.\par

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.\par

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.\par

II.  The {\itshape{bourgeois}} or plutocratic or
capitalistic phase, A.D. 1500-1914.\par

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.\par

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.\par

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.\par

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.\par

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.\par

In a constitutionally democratic nation like
the United States there is no other aristocracy.\par

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, {\itshape{bourgeoisie}}),
there would be a parallel ascendancy of the
same class in the Church.\par

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.\par

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.\par

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.\par

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.\par

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 {\itshape{bourgeoisie}}.  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
{\itshape{bourgeois}} 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.\par


\vs{2}
{\noindent}
\noindent
{\footnotesize{{[}\#{]} "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 }}{\itshape{{\footnotesize{bourgeois}}}}{\footnotesize{
conception of the autonomy of the individual in all
spheres of life was beginning to affirm itself."--Belfort
Bax: The Peasants' War, p. 19.}}
\par


\vs{2}
{\noindent}
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.{[}\#{]}\par


\vs{2}
{\noindent}
\noindent
{\footnotesize{{[}\#{]} "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.}}
\par


\vs{2}
{\noindent}
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.\par

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.\par

"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."\par

{[}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.{]}\par


\vs{1}
{\noindent}
{\centering
*      *      *      *      *
\endgraf}
\par


\vs{1}
{\noindent}
"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.\par

"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.\par


\vs{1}
{\noindent}
{\centering
*      *      *      *      *
\endgraf}
\par


\vs{1}
{\noindent}
"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.\par


\vs{1}
{\noindent}
{\centering
*      *      *      *      *
\endgraf}
\par


\vs{1}
{\noindent}
"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.\par


\vs{1}
{\noindent}
{\centering
*      *      *      *      *
\endgraf}
\par


\vs{1}
{\noindent}
"Such wonderful times are these that a
prince can more easily win heaven by
shedding blood than others with prayers."\par

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.{[}\#{]}\par


\vs{2}
{\noindent}
\noindent
{\footnotesize{{[}\#{]} "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.}}
\par


\vs{2}
{\noindent}
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.\par

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.\par

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.\par

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.\par

It disapproves the sins that hinder success
or impair respectability,--such as indolence,
profanity, intemperance, licentiousness, and
all overt transgressions of the law.\par

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!"\par

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.\par

Christianity has its individualistic aspect.
Protestantism has emphasized this.  Christianity
has also its social aspect.  Protestantism
has largely ignored this.\par

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.\par

Here is where, probably, Protestantism most
sharply differs from Primitive Christianity
and from the Christianity which was in the
mind of Jesus.\par

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.\par

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.\par

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.\par

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.\par

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.\par

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.\par

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.\par

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 {\itshape{bourgeois}} 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.\par

\begin{itemize}
\item[III.] The Labor phase, A.D. 1914--\par
\end{itemize}

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
{\itshape{bourgeois}} regime, destined, it now seems clear, to
effect a similar transformation.  This is
organized Labor.\par

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.\par

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.\par

Labor is the uncrowned king of Great
Britain.  Wisely led, there seems no reasonable
aim it cannot realize.\par

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.\par

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.\par

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.\par

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:\par

1.  Every man and every woman a worker.\par

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.\par

2.  The right of every worker to a living wage.\par

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.\par

3.  Union.\par

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.\par

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.\par

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.\par

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.\par

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.\par

It needs, in the main, but two great changes.\par

1.  It must broaden.\par

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.\par

2.  Labor must recognize the Christianness
of its own principles.\par

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.\par

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.\par

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.\par

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.\par

\label{an-american-christianity}%
\hypertarget{an-american-christianity}{}%
{}

\vs{4}
{\noindent}
{\centering
{\Large\strut{CHAPTER II.}}
\endgraf}
\par

{\centering
{\normalsize{ AN AMERICAN CHRISTIANITY}}
\endgraf}
\par


\vs{2}
{\noindent}
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.\par

1.  Jewish Christianity.\par

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.\par

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.\par

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.\par

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.\par

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.\par

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.{[}\#{]}\par


\vs{2}
{\noindent}
\noindent
{\footnotesize{{[}\#{]} 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.}}
\par


\vs{2}
{\noindent}
2.  Greek Christianity.\par

But the expansive forces residing in this
undeveloped Christianity could not long remain
inactive.\par

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.\par

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.\par

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.\par

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."\par

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.\par

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.\par

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.\par

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.\par

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.\par

3.  Latin Christianity.\par

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.\par

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.\par

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.\par

4.  Teutonic Christianity.\par

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.\par

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.\par

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.\par

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.\par

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.\par

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.\par

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.\par

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."\par

Abelard appeals to the Pope, Luther to his
conscience.  That is the supreme contrast
between Latin and Teutonic Christianity.\par

\begin{itemize}
\item[5.] American Christianity.\par
\end{itemize}

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.\par

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.\par

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.\par

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.\par

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.\par

{\itshape{a}}.  American Christianity compared with Jewish.\par

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.\par

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.\par

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.\par

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:\par

{\advance\leftskip\parindentamount{}\advance\rightskip\parindentamount{}
\vs{1}
\begin{verse}
{\vl {\noindent}
There's a light upon the mountains and the day is at the spring,\par}
{\vl When our eyes shall see the beauty and the glory of the King:\par}
{\vl Weary was our heart with waiting, and the night-watch seemed so long,\par}
{\vl But His triumph-day is breaking and we hail it with a song.\par}
\vs{1}
{\noindent}
{\vl In the fading of the starlight we may see the coming morn;\par}
{\vl And the lights of men are paling in the splendours of the dawn:\par}
{\vl For the eastern skies are glowing as with light of hidden fire,\par}
{\vl And the hearts of men are stirring with the throbs of deep desire.\par}
\vs{1}
{\noindent}
{\vl He is breaking down the barriers, He is casting up the way;\par}
{\vl He is calling for His angels to build up the gates of day:\par}
{\vl But His angels here are human, not the shining hosts above;\par}
{\vl For the drum-beats of His army are the heart-beats of our love.\par}
\vs{1}
{\noindent}
\end{verse}
}

\vs{1}
{\noindent}
{\itshape{b}}.  American Christianity compared with Greek.\par

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.\par

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.\par

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.\par

{\itshape{c}}.  American Christianity compared with Latin.\par

The comparison of American and Latin
Christianity is much more complex.\par

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.\par

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.\par

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.\par

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.)\par

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.\par

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.\par

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.\par

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.\par

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.\par

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.\par

{\itshape{d}}.  American Christianity compared with Teutonic.\par

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.\par

One thing, at least, is clear.\par

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.\par

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.\par

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.\par

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.\par

"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.\par


\vs{1}
{\noindent}
{\centering
*      *      *      *      *
\endgraf}
\par


\vs{1}
{\noindent}
"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.\par


\vs{1}
{\noindent}
{\centering
*      *      *      *      *
\endgraf}
\par


\vs{1}
{\noindent}
"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."\par

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.\par

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?\par

Its emphasis will be where Jesus placed it,
not on opinions, but on spirit, the spirit of
brotherhood.\par

Democratic it will, therefore, be as well,
for democracy is bound up with brotherhood.\par

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.\par

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.\par

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.\par

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.\par

\label{the-great-christianity}%
\hypertarget{the-great-christianity}{}%
{}

\vs{4}
{\noindent}
{\centering
{\Large\strut{CHAPTER III.}}
\endgraf}
\par

{\centering
{\normalsize{ THE GREAT CHRISTIANITY}}
\endgraf}
\par


\vs{2}
{\noindent}
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.\par

Is it possible for us at this stage to discern
at least the outline of the Great Christianity
that is to be?\par

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.\par

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.\par

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.\par

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.\par


\vs{2}
{\noindent}
\noindent
{\footnotesize{{[}\#{]} 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.{]}}}
\par


\vs{2}
{\noindent}
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.\par

In the great industrial conflict now reaching
its height, one may safely prophesy
Protestantism will perish--or be transformed.\par

She has taught her children to think; she
has taught them to cherish freedom; she has
not taught them to love.\par

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.\par

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.\par

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.\par

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.\par

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, {\itshape{Ein'feste Burg ist unser Gott}}, 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.\par

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.\par

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.\par

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.\par

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.\par

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.\par

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.\par


\vs{2}
{\noindent}
\noindent
{\footnotesize{{[}\#{]} 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.}}
\par

\noindent
{\footnotesize{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.}}
\par


\vs{2}
{\noindent}
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.\par

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."\par

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."\par

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 {\itshape{coloratura}}
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.\par

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.\par

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.\par

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.\par

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.\par

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.\par

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
{\itshape{bourgeois}} 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.\par

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.\par

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.\par

The Order and the Army have the same limitations.\par

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.\par

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.\par

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.\par

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.\par

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.\par

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.\par

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.\par

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.\par

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?\par

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.\par

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.\par

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.\par

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.\par

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.\par

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.\par

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.\par

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.\par

And let no one say the Great Christianity is
only a beautiful dream.\par

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.\par

"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."\par

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.\par

But something more must be said about the
Great Christianity.\par

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.\par

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.\par

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.\par

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.\par

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--{\itshape{holy}} Russia?\par

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.\par

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.\par

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.\par

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.\par

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.\par

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.\par

\label{conclusion}%
\hypertarget{conclusion}{}%
{}

\vs{4}
{\noindent}
{\centering
{\Large\strut{CONCLUSION}}
\endgraf}
\par


\vs{2}
{\noindent}
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.\par

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.\par

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.\par

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.\par

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.\par


\vs{4}
{\noindent}
{\centering
{\footnotesize{Warwick Bro's \& Rutter, Limited,
 \\
Printers and Bookbinders, Toronto, Canada.}}
\endgraf}
\par


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