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THE ADVOCATE AND NEWS.
9 DECEMBER ?, THE CONFLICT OF CHRIST AND CHRIS TIANITY. A Lecture by REV. GEOkOE D. HERRON, Profeuor of Applied Christianity at Iowa College The religious problem of to-day, which has already waited with overpatlence for the church, is an economic problem; It Is not a problem, of more churches and church members. It Is a problem of how to make human life more sacred, valuable and respectable than the abun dance of things the Individual or the na tion may possess. Among all classes there Is a growing feeling that some sort of a new religious movement Is the sole hope of a peaceful social revolu tion. The revolution does not wait for what we call "clear thinking," which term has become the familiar cant of hypocrites and cowards; nor for the want of analysis, which has become a sort of an Intellectual hysteria, exhaust ing to the moral nerve of both teacher and Btudent; but for the want of spir itual adventure, which alone achieves progress and makes right. The social conscience craves a religion, the social shame and woe cry for a salvation, the world waits for a faith, for which men are once more ready to die or live with equal joy. Now, the most significant fact of the hour is the appeal of. the social con science from Christianity to Christ The rising faith of the people is everywhere turning to Jesus, while turning from the church. To the Christian religion and Its official attitude there Is the strongest antipathy and social distrust; for Jesus there is an increasing reverence and social loyalty, having in it heroic ele ments and strong enough to call church ltss men to martyrdom for his name's sake. If the church would furnish the faith which the people crave and deal with the human fact we now confront It must bring forth a new Christian syn thesis In the form of an economic state ment of the teachings of Jesus. But we can have no such revival as that for which we wait until we have in mind a clear distinction between the Christian life and the life that Is conventionally religious. To accept the existing Chris tian religion may be very remote from accepting Christ and the order of things for which he stood. I know of no church that professes faith In Christ In the ; sense of taking him at his word and believing his life livable and workable In the world. A church may be an actively religious institution, but In no adequate sense Christian. JESUS DISTRUSTED "RELIGION." Christianity began, so far as It Issued from Jesus, not as a new religion, but as a mode of living. In religion as a thing In Itself Jesus was not Interested; rather, he looked with profound distrust upon what was then, and Is now, both officially and popularly understood by "religion." The organized cult of wor ship, the great ethnic religion that has grown up bearing his name, is some thing that Jesus never contemplated. Jesus had nothing occult or trans cendental, mysterious or supernatural to teach. Although we Idly distinguish be tween natural and revealed religion, It was to show natural religion as social living that Jesus taught and worked. To rid the human mind of the distinction between the natural and the supernat ural, a primitive pagan superstition which still clings to us, was one of Jesus' most faithful efforts. To show forth his own divine Sonship as the nat ural life of man, with the brotherhood it brought as the normal human order, was to Jesus an unfailing inspiration. Yet we must not mistake Jesus for a me're teacher of ethics, either individual or social. It was as a teacher of eternal principles that Jesus came, and his life is a revelation of love aa law. He did not come as one teaching something new bo much as one unfolding what was old; he came as an interpreter of what had been the human meaning of religion from Its beginning. He talked In an ethical and social language that Was then no more unknown to the Hebrew church than It Is now unknown, in an other way, to the Christian church.. It was the language of the redeemed so ciety, calling men to repentance as the condition of Its realization; the tongue of the kingdom of Ood calling men to a new moral birth as the first condition of Citizenship. MEANING OF "THE KINGDOM OP HEAVEN." In neither Old or New Testament does the term "kingdom of God" or "kingdom of heaven" mean other than a righteous society upon the earth. Nothing else was either meant or understood by Jesus' teaching to the people, or to his Immediate disciples. Noble Jewish schol ars who are friendly to Jesus, such as Dr. Emll G. Hlrsch, have Bhown us that the term was the social cry In the Judea of Jesus' day. It was commonly used to signify social Justice a Justice to be fully realized when the Messiah should come. While Jesus' idea of the kingdom was surpassingly purer than the popular or orthodox Ideal and his conception of the kingdom's law and methods , radi cally different, it was none the less the same kingdom he Intended. He did not expect, nor did he once lead the people to expect, anything other than the real ization of the kingdom of heaven as a holy society of universal Justice. His interpretations of the kingdom have far more to do with human relations, with social facts and forces, than with what we understand by religion. They deal more specifically and frequently with the subject of property than we care to know. It could not be otherwise, with the early Christian apostolate borne on by Jesus' Idea of the kingdom of God as a heavenly economy of the earthly life, with all Its things and persons. For the redemption of human life to this king dom Jesus endured the cross, with his glorious disgrace, and gained the secret of power. The age that finally changed the reve lation of Jesus from a social Ideal to an official religion, from a mode of life to a theological system, was one of moral and religious anarchy, Insanely wicked and licentious. It Is a strange thing, but not so strange as the small account we make of it, that the great councils that for mulated the church's system of truth were composed of members from whom the sense of truth had almost died out. When the philosophers of Alexandria and Athens finally got the Christian directorate and the Roman upper classes began to make Christianity a fad its springtime of moral glory had gone, while the summer was soon ended, and the long winter of the faith of Jesus began. . RECOVERY OF CHRISTIANITY. Though men know not what they see, and see It dimly yet, the recovery of Christianity from the system of religion imposed upon It by Greek theology and Roman law, from the baneful moral and social effects which this system has so deeply wrought, with the restoration of the idea of Jesus to Christendom, is the process now at work In society, and is the beatific vision mightily and hope fully attracting the common life to a wider and nobler faith. The new social faith In Christ comes not to destroy, but to fulfill, the Chris tian past It asks to have Jesus' idea restored as a program of social faith, upon which men may take their stand and consecrate their lives. The church has lost its power of moral appeal and has no program of faith to offer the so cial cry. To merely conserve the pres ent religious system, in the face of the social epoch, ruean3 death to faith and anarchy to action. To continue In the system because of what God has wrought through it in the past is to be guilty of the very apostasy that hurried Jesus to the cross. There will have to be done for Chris tianity what Jesus did for Judaism be fore Jesus can have his day and social way. The Christian religion, we know, Is not the religion of Christ. 'Jesus Is no more the author of existing Christianity than Moses was the author of the Juda ism out of which Christianity was born. You say we have been making progress. Of course. For some thousands of years the world had been making progress, before Jesus was crucified by "the conservatively progressive." The world had been making progress before Ber nard or Francis came; before Huss and Luther arose; before Oliver Cromwell was hurled as the incarnate Judgment of God against political vice and religious tyranny; before the French revolution put history backward as well as forward, changing the shadow of progress on the dial of history. HALF-WAY METHODS NO GOOD. The church cannot meet the economic problem by forming "good citizenship" clubs to initiate temperance crusades, to organize charities for the poor, to estab lish reading rooms "and the like. It is idle to unite churches to solve the social problem In the name of Jesus, when the said churches have but the dimmest con ception of what the social problem 13, and do not hear the gospel of Jesus preached. If the church is In such relations to the existing order and is so dependent on Its money that It cannot examine the social titles of organized wealth, nor get at the national situation to set it right nor cry aloud and spare not against the po litical and economic crimes that affront the skies, nor make holy war against the system that begets and honors these crimes, then the scepter of redemption will pass from It and a new redemptive organ will arise. It must call this civil ization to the Judgment seat of Jesus, or it will Itself recede and a new form of Christianity take Its place. REVOLUTION MAY COME THROUGH FORCE. The religious movement for which we hope will not be hostile to the church; indeed, It will probably move on almost in ignorance of the church's ex istence. It will be a dlstlncjjy human revival, drawing its motives and support from human needs and learnings. If there is not in the people a spiritual re serve sufficient to bring forth such a re ligious movement, then the social rev olution will doubtless come through force Instead of love. I thoroughly be lieve and advocate Jesus' doctrine of non-resistance. I am opposed to war in every form, military, industrial or theological. But a mere conservatism always compels progress to make Its way through Conflict and tragedy. We Amer icans have got to learn from Jesus that love alone is the fulfilling of liberty; that the social service, not the material gain, of the individual Is the end of free dom. Whether we would have It so or not, Jesus holds the key to the social situa tion and the Initiative 13 his. But let us not seek the living among the dead, as many devout souls would have us do. The Christ we need is not in the tomb of metaphysics, where theology has stood guard these many ages, obedient to am bition In the church, agreeable to craft in the state. The Messianic idea is risen and goes before us in the sons of men committed to the social redemption, to lead on to the holy society. Not back, but on, to Christ, Is the divine meaning of the social cry. PUBLIC OWNERSHIP A CHRISTIAN THEORY. In another lecture, which, like the nre- ceding, was delivered at Wlllard Hall, Chicago, before a large audience, Dr. Herron snoke on "Christian Doctrine and Private Property." He said In part: The common ownershm of natural re sources follows a clear line of Christian tearhlne from the beerinninsr of that teaching with Jesus Christ Nearly all his statements of religious principles are in terms of Human relations; ana nis Idea wa3 altogether more communistic than we care to discover. Nn man ran read the GosDels honestly without seeing that Jesus regarded indi vidual wealth, as a moral fall and as social violence. He believed social lne- nualitv to be the manifestation of the religious apostasy and spiritual disorder that rooted In covetousness. When he declared that it was hard for a rich man to enter the kingdom of God it Is clear that he meant that It was hard for him to vield to the essential thing in his case, which was the giving up of his property to the common good; Decause he was not able to do this, the rich young man went away sorrowrui. wnen ne said that a man must renounce all he had to become his disciple he was not speaking vaguely he meant exactly what he said. Jesus could see nothing more Irreligious, more defiant toward God or wicked toward man, than that men should use superior ability as a mere Instrument for exploiting their brothers, makine human need and Ignorance their prey. From his point of view, the power to serve is not only the sacreaesi gut but is In Itself, In its Intrinsic worth, the hiehest human reward. The Idea that serving power Is something to be rewarded by things other man itseii, something to be sold and paid for In the market, was- to him a frightful profana tion of life. The harmony of the most common economic and social facts with the hiehest subjective and spiritual ldeal3 is the distinctive ground of the re ligion of Jesus. Now anostolie Christianity took seri ously the economic facts of the spiritual life. Men understood that In becoming Jesus disciples, it was Incumbent upon them to surrender private Interests to the brotherhood. When the Holy Ghost came upon the apostolic fellowship, "the multitude of them that believed were of one heart and soul; and not one of them said that aught of the things common. And with great power gave the apostles their witness of the resurrection of the Lord Jesus; and great grace was upon IT IS WONDERFUL How Much Good was Done by This ncmcay. 14 Last spring I waa bo much run down in health that I could hardly take care of myself and family. I procured a bottle of Hood's Sarsaparilla and began taking it, and in a short time I felt better. I did not have any tired feeling when I arose in the morning. I believe Hood's Sampa rilla Is a wonderful blood purifier and we use no other medicine In our family." Mrs. Winnie Dutton, Edgar, Nebraska. Hood'tf Pills cure nausea, indigestion. 25c. them all. For neither was there among them any that lacked, for as many as were possessors of houses or land3 sold them and brought the prices of the things that were sold and laid them at the apostles' feet; and distribution was made unto each, according as any one had need." We are nearly always told that the early Christians of Jerusalem were reduced to poverty because of their communism, but we have not an iota of evidence that such was the case. In fact, the historical evidence is quite to the contrary. The siege of Jerusalem under Titus reduced the whole nation to such poverty that mothers ate their babes. In that awful rebellion and na tional extinction the Christian commu nities alone seem to have fairly survived. We cannot honestly Imagine one in Christ's state of mind, one feeling as Christ felt one coming at the world from his point of view, giving himself to acquiring individual wealth. Strictly speaking, a rich Christian is a contradic tion of terms. This is a hard saying, and it places every one of us In positions of dreadful Inconsitency and difficulty, but it Is the bald, naked reality of Jesus' teaching. Let us confess that we are all alike guilty; that none of us are really Christian, if it comes to this; but let us be men enough to look the truth straight In the face. The shame and sorrow that the truth brings I must face with you, for none are guiltier for the Gxisting order of things than those of us who teach in colleges endowed by Indi vidual wealth. Of course, one should not throw away nor, destroy nor desecrate any property that Is in his hands. He ought not and cannot individually extricate himself from the system that now exists. But the very least that a Christian can do, in the existing order, is to administer what he possesses for the common good, in the most literal sense of the term. A man cannot be Christian without being practically communistic; as a possessor of property he is simply a steward hav ing in trust what belongs to others. With this, he must exhaust his possibilities in changing the system from one of pri vate ownership and competition into the common' ownership and co-operative service of the kingdom of heaven. Some times I think that a single man of great economic power accepting such a stew ardship, with the heart of Christ In him, could change the world. TO CURE A COLD IN ONE DAY Take Laxative Bromo Quinine Tablets. All druggists refund the money u it rails to cure. 25c. The genuine has L. B. Q. on each tablet Mr. Borem I am opposed to Intox icating liquors as a beverage, yet I be lieve that liquor rightly used is a bene fit to humanity. I am fully convinced that whisky was once the means of sav ing my life. Miss Cutting Perhaps 11 did. But I fail to Bee how that proves it a benefit to humanity. London Budget Few women realize the Influence ex erted on their bodily and mental well being by the special organism of their sex. It is hard for them to believe that the little drain which goes on from day to day is sufficient to sap away the very life forces. Yet It is so. The weak ness AThanstlon. melancholy: the peri odical prostration and sometimes almost torture has no otner cause, iwo-iniras of the time, than the abnormal, un healthy condition of the generative or gans. Strangely enough, even doctors often fall to recognize the truth. For this condition there Is no other remedy In the world so helpful and certain as Dr. Pierce's Favorite Prescription. It restores' health and vigor to the femi nine functions and renewed vitality to the entire body. 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