The Social Principles of Jesus Part 29

If Christianity henceforth is to discharge its full energy in the regeneration of social life, it especially needs the allegiance of college men and women who have learned to understand to some degree the facts and laws of human society. The development of what is called "Social Christianity" or "the social gospel," is a fusion between the new understanding created by the social sciences, and the teachings and moral ideals of Christianity. This combination was inevitable; it has already registered social effects of the highest importance; if it can win the active minds of the present generation of college students, it will swing a part of the enormous organized forces of the Christian Church to bear on the social tasks of our American communities, and that will help to create the n.o.bler America which we see by faith.

Christians have never fully understood Christianity. A purer comprehension of its tremendous contents is always necessary. Think what it would signify to a local community if all sincere Christian people in it should interpret their obligation in the social terms which we have been using; if they should seek not only their own salvation, but the reign of G.o.d in their own town; if they should cultivate the habit of seeing a divine sacredness in every personality, should a.s.sist in creating the economic foundations for fraternal solidarity, and if, as Christians, they should champion the weak in their own community. We need a power of renewal in our American communities that will carry us across the coming social transition, and social Christianity can supply it by directing the plastic force of the old faith of our fathers to the new social tasks.

Jesus was the initiator of the Kingdom of G.o.d. It is a real thing, now in operation. It is within us, and among us, gaining ground in our intellectual life and in our social inst.i.tutions. It overlaps and interpenetrates all existing organizations, raising them to a higher level when they are good, resisting them when they are evil, quietly revolutionizing the old social order and changing it into the new. It suffers terrible reverses; we are in the midst of one now; but after a time it may become apparent that a master hand has turned the situation and laid the basis of victory on the wrecks of defeat. The Kingdom of G.o.d is always coming; you can never lay your hand on it and say, "It is here."

But such fragmentary realizations of it as we have, alone make life worth living. The memories which are still sweet and dear when the fire begins to die in the ashes, are the memories of days when we lived fully in the Kingdom of Heaven, toiling for it, suffering for it, and feeling the stirring of the G.o.dlike and eternal life within us. The most humiliating and crus.h.i.+ng realization is that we have betrayed our heavenly Fatherland and sold out for thirty pieces of silver. We often mistake it. We think we see its banner in the distance, when it is only the b.l.o.o.d.y flag of the old order. But a man learns. He comes to know whether he is in G.o.d's country, especially if he sees the great Leader near him.

Suggestions for Thought and Discussion

I. _The Social Principles of Jesus_

1. Sum up the social principles of Jesus which we have worked out in this course.

2. Do they seem incisive? Would they demand far-reaching social changes?

What changes?

3. What conceptions acquired in philosophical and social science studies connect fruitfully with the principles of Jesus? Do any scientific conceptions conflict with the essential ideas of Jesus?

II. _Social Salvation_

1. What is your frank estimate of the value of the social principles of Jesus as a religious and ethical basis for the regeneration of society?

2. Does the spiritual development of modern life tend toward the position of Jesus or away from it?

3. What opportunities and methods does modern life offer for carrying out these principles in our social order?

4. If society cannot be saved under the spiritual leaders.h.i.+p of Jesus, how can it be saved?

III. _The Leader_

1. As this course proceeded, has our respect or reverence for Jesus Christ increased or diminished? In what ways?

2. Would it be possible to join the forward Christian forces in working for the Kingdom of G.o.d even if the theological questions are still unsolved in our minds?

3. What seem now the best methods of carrying out these principles in our own community and in the world?

IV. _For Special Discussion_

1. Does the salvation of society seem to make the salvation of the individual unnecessary or trivial? Have you lost interest in it?

2. How should social and personal salvation connect?

3. What would a loyal religious dedication to Christ and Christianity mean to our scientific social intelligence?

4. What would it mean to the course of our life?

FOOTNOTES

1 Rauschenbusch, "Prayers of the Social Awakening," p. 15, on "The Social Meaning of the Lord's Prayer."

2 See the chapter on "The Tragedy of Dives" in Rauschenbusch, "Christianizing the Social Order," p. 291.

3 Edersheim, "Life and Times of Jesus, the Messiah," Appendix XVII, give a detailed account of Sabbath regulations.

4 See, for instance, Begbie, "Twice Born Men."

5 See Jane Addams, "A New Conscience and an Ancient Evil."

6 Why not give a fresh reading to the Hebrew prophets? Read them as if they had just been dug up in the East. Read them with the insight into social life developed by economic and sociological work in college. Read them with the critical social and political situations in mind. Read entire books at a sitting to absorb the spiritual valor of the prophets and their sense of G.o.d and of righteousness.

George Adam Smith's "The Book of the Twelve Prophets" has fine social understanding, and gives the necessary historical background.

7 "Christianity and the Social Crisis," p. 415.

8 G. J. Romanes, "Thoughts on Religion," p. 157.