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For unless it grows directly out of the Scriptures, so- cial science will not be worthy of the name Christian. And in order that it may be truly Christian, it will be improper to shackle the Scriptures with any precon- ceived philosophical or social system and make their teachings conform thereto.

The relation of the Old Testament to our science is more remote than that of the New. It sustains to Christian Sociology the same relation as to the other departments of Christian theology.

It has, indeed, much that can be used to great advantage by the Christian sociologist, and much that is indispensable to him.

It prepares the way for the New, and with- out the Old the New cannot be understood. But while Christian social science sends its deepest roots down into the Old Testament, it springs directly from and grows on the New.

While thus the material for this as for every other Christian science is found in the Scriptures, it is not found there in a systematic form.

It is scattered through the different books without any special order of arrangement. These separate truths must be de- veloped and arranged into a system.

This can be done by those only who appreciate these truths, and in whom the same spirit reigns that is found in them. In other words, the Christian spirit is necessary for this work.

Any other spirit will pervert and muti- late these truths, rather than develop and systematize them. In this requirement there is nothing peculiar, but it is universal.

No man is fit to develop a subject unless he appreciates it, is in sympathy with it, and has caught its spirit. The man without the Chris- tian spirit can no more be a Christian theologian, than a man without taste can be a musician or an artist.

Relation to -oilier Departments of Theology. The place which Christian Sociology occupies in theology may be inferred from what has already been said ; but in order to avoid confusion, it is well to be somewhat more explicit.

Though growing out of the exegesis of the New Testament, Christian social sci- ence is not a part of exegetical theology.

The sociological truths gained by ex- egesis do not yet constitute a sociology. These truths have for ages been embodied in Christian society and have been subject to development.

It is the duty of the Christian sociologist to take these truths as they have been developed and form them into a system.

His work is similar to that of writers of Dogmatics and Ethics ; and Christian social science is more like these two sciences than any other department of theology.

It, therefore, properly belongs to Systematic Divinity. While not in every respect satisfactory, it is the best division yet proposed.

It is important now to develop the subject by itself, in order that it may receive proper attention and may be made as complete as pos- sible.

It is a system by itself, and its materials are rich enough and its interests great enough to justify, and even to demand, a separate treatment.

It is self-evident that our subject cannot belong to Historical Theology, since its aim is not to show what Christian society has been, but what true Christian society is.

Yet the history of the Church may be very profitably studied from a sociological point of view. After the ideal Christian society has been de- scribed, it will be interesting to examine how the views of society in the different ages compare with this ideal, and how near the realization of this ideal Christian society has come in the past.

In fact, Christian Sociology should have an important influ- ence on the study of church history. But theologians now generally treat them separately.

There are advantages in this separation, since they are distinct, and since each is likely to receive more atten- tion whon considered separately.

But, on the other hand, we flud the dogmatical and ethical elements united in Scripture, and they are really so intimately connected that they scarcely admit of a separation.

Accordingly Nitzsch " System der christlichen Lehre" and other writers object to their separation. History must, of course, show how the doctrine of God was held and developed in the Church ; but, surely, the doctrine of man and of society, as held and developed in the Church, should not be ignored.

And our science is well cal- culated to direct attention to the neglect of the socio- logical elements in ecclesiastical history.

Owing to its practical interests, some may be tempt- ed to regard our subject as a part of Practical The- ology. But this would be as wrong a classification as it would be to make Ethics a part of Practical The- ology.

It is not merely practical, but also theoretical. It does not merely teach what society ought to do, but also what it ought to be ; and it also treats of the principles of social conduct and of the relations out of which the social duties grow.

Besides, the first great aim of our science is to know ; this itself decides that it does not belong to the department of Practical Theology.

Some who admit that Christian Sociology is prop- erly a part of Systematic Divinity, may be inclined to treat it as synonymous with Ecclesiology.

But to this there are very serious objections. Ecclesiology does not 'treat of Christian society as such, but of the Church ; while Christian Sociology treats of Christian society in its largest sense, whether organized into a church or not.

Unless the word church is used in a very loose sense, there may be Christian society in a place where there is no church ; and Christians may enter into many social relations which are not ecclesi- astical.

Christian Sociology is, therefore, much more comprehensive than Ecclesiology. The Church is, indeed, a Christian society, or rather it has in it Christian society, and it is therefore included in Christian Sociology, but it is only one form of this society.

Our subject would be entirely too limited if it were confined to the discus- sion of the Church and ecclesiastical organizations and institutions.

From what has been said the position of our sub- ject and its relation to the various other departments of theology are evident. For its materials it is in- debted to exegesis and the development of Christian thought.

It does not treat of God, except so far as he is related to human society ; nor of the individual, except so far as he sustains social relations ; nor of Christian doctrine, except so far as it teaches man's relation to his fellow-men ; nor of Christian ethics, except so far as it treats of social duties ; nor of his- tory, except so far as it helps us to understand Chris- tian society.

All the various truths it discusses are regarded from a social point of view ; and it aims to concentrate all the light of the Gospel on human soci- ety or into a social focus.

While it is a part of systematic theology, our sci- ence will be found to sustain an important relation to all the other theological sciences.

So intimately are the various departments of theology connected, that a complete separation is neither desirable nor possi- ble. The lat- ter may be illustrated by its relation to Apologetics.

Christian Sociology is not, indeed, intended to be apologetic. It addresses itself to those who already receive the Gospel.

But, at the same time, it may exert a decided apologetic influence. The social ele- ments of the Gospel are such as to commend them- selves to all who can appreciate them.

The social laws of Christ and his apostles are, beyond all ques- tion, the most perfect that have ever been promul- gated. And if the perfection of these laws can be made apparent in Christian social science, it will be a strong argument in favor of the entire system of Christianity.

If there are in a system many plain teachings and also some mysteries, the wise man will judge of the mysteries by the things that are plain.

There is in the Gospel much that is above human com- prehension. This is what might be expected in a di- vine revelation. But there are, also, in the Gospel many teachings which can be easily understood and whose reliability can be thoroughly tested.

Evidently, the most rational method of forming a correct estimate of that Gospel is, to take all that can be comprehended and to determine its value.

If the plain teachings are unworthy of credence, then the reliability of that which is mysterious and cannot be subjected to the ordi- nary tests may well be questioned.

According to this method, we simply judge of the unknown by the known quan- tities. Thus y and z being known, we find through them the unknown value of x.

This principle is acted on daily, and thus its rationality is admitted. From what is known of a man, or a society, or a party, or a government, or a system, inferences are drawn re- specting their general character.

And these infer- ences are favorable or adverse, according as that which is known of them is good or bad.

There is no good reason for not applying this test to the Gospel. In fact, no more rational way can be found for test- ing the reliability of its mysterious elements, than by its plain teachings.

Whilst the philosopher recog- nizes the value of this tfist and consciously applies it, many practical men apply it unconsciously, and thus assent to its validity.

Therefore vigorous efforts should be made to bring out clearly and strikingly all the teachings of Christianity respecting man's social relations.

The candid mind must recognize the beauty and superiority of the social laws of the Gospel, when clearly presented in a system.

And when it is seen that these laws are intimately connected with all the other parts of the Gospel, growing out of them and into them so that they are but parts of an insepa- rable whole, it will be seen that they are a correct sample of the Gospel itself, a specimen from which the character of the whole may be inferred.

Viewed in this light, it will be found that Christian Sociology has an important apologetic value. It would, indeed, be strange if a system from which such a sociology grows were false.

It is more difficult to indicate its relation to recent works on sociology. As a rule, they do not claim to be Christian or even thei.

Their rela- tion to Christian Sociology is, of course, very remote. Some include in sociology almost everything that belongs to human affairs, while others scarcely distinguish it from political economy.

In his " Unity of Law," II. Carey gives this definition: Can all the social laws be reduced to these efforts? And why, on the other hand, include all these efforts in social science?

Such efforts may be purely personal or selfish, and not at all social. This definition is, therefore, both too narrow and too wide, since it ex- cludes some things which belong to this science, and includes others which do not belong to it.

Why not make social science include all the social relations of man to his fellow-men, and these only? For we can only understand what society is in which grace reigns, after we have studied society without this grace.

As ' ' the science of the laws which govern man in his efforts to secure for himself the highest individuality, and the greatest power of associating with his fellow-men," it directs attention solely to the individual as he seeks some end for himself namely, the highest individuality and the greatest power of associating with his fellow- men.

Instead of basing social science on such efforts, or on efforts at all. These relations must give the laws to govern society, and must give the tests by which all efforts to attain individuality and the power of associ- ation must be judged.

Social science must root in principles and grow out of them, otherwise the term science is a misnomer. If it gives merely rules for efforts and laws for government, then it is an art rather than a science.

Unless the term " social" is abused, social science must be regarded as the science of man in his social relations, and must give the laws that grow out of these relations.

According to this definition, a purely philosophical social science dis- cusses the relations and laws of society so far as they are discoverable by reason ; and a Christian Sociology is that social science which makes the social relations and laws found in the New Testament the elements of the system.

There is a tendency on the part of some to treat social science as if it dealt only with the material in- terests of society. Such a view of social science is, of course, hostile to the spirit of Christian Sociology.

Wright aims to give " a sur- vey of the subject from the moral and theological, yet liberal and progressive standpoint.

His definition of social science is very unsatisfactory. It is a kind of high politics. Nor is the relation of social science to Christianity satisfactorily indicated.

Surely, this is a wrong view of Christianity, and the fact that it is held by a man of intelligence is a striking evidence of the neglect of the social science of Christianity.

Our subject must not be supposed to be allied to socialism or communism, whether established on a religious or infidel basis.

Sociology is a science, while these names have generally been used to designate communistic efforts to ameliorate the condition of mankind.

Some communists Lave, however, claimed to lind authority for their views in the Bible, and have appealed to Acts 2: But the communism there spoken of was totally different from that in onr day.

That was for the sake of the poor, not for the sake of enriching the community ; it was voluntary, no one being obliged to sell his pos- sessions and put his money into the common treasury 5: From the definitions given, a general idea may be formed of the vastness of our subject.

The number of objects included is so great, and they are so diverse, that it is difficult to classify them and arrange them into a system.

But the very variety in the objects makes a systematic arrangement of them all the more necessary, in order to avoid confusion and to gain a clear conception of all that pertains to our science.

The method to be pursued in Christian Sociology is, therefore, a matter of great importance. To regard the substance of a system as all-impor- tant, and the form as a matter of indifference, is evi- dence of superficiality rather than of depth.

The very idea of system implies an appropriate form, as well as the right kind of substance. The substance cannot be properly represented, unless a proper form is chosen.

Truth un systematized is like the rough marble of the quarry, which requires much labor and skill to give it the form of a beautiful statue.

But some form the substance must have, and it should have the best. The method adopted should not merely embrace all the truths of the science, but it should also give every truth its proper place and its proper relation to all the other truths.

There is no method which is universally regarded as the best and as equally adapted to all subjects.

Even if all subjects could be cast in the same mould, it would be better not to do so. The monotony of such a process would be intolerable. Different minds prefer different methods.

To this fact we are largely indebted for the diversity in the treatment of the same subjects. But different substances also demand different forms.

And it is manifestly improper to choose a form arbitrarily, and then force it on a sub- ject, or force a subject into it. The truth must itself be the artist, creating its own forms.

The substance is the spirit which creates its own body, shapes it, and adapts it to its own use. Truth should be treated as living ; and a system should be regarded as a growth from a principle as its seed, rather than as a mechan- ism.

And that form into which a subject naturally grows is not only the best, but it is the only one really adapted to that subject.

Very properly, the inductive method is used in the natural sciences. But, surely, there must be some great principle lying back of all these sciences and inherent in them ; this principle must determine the laws of these sciences.

May not the time come when these sciences shall have made sufficient progress and generalizations to discover this principle?

When this principle is found, all the laws of nature will be included in it, and may be deduced from it. There must be such a principle ; all the laws of thought presuppose its existence ; and such a deduction of the laws of nature from it is pos- sible in the abstract, though the human mind may never discover that principle, and may never be able to deduce from it the laws it contains.

But it may yet be found that even in the natural sciences induction is followed too exclusively, and that the exclusion of metaphysics is an extreme, a reaction against another extreme, namely, the scholasticism of former ages ; and that for the attainment of the most perfect sys- tem, the deductive must be connected more than is now the case with the inductive method.

The Positivist, rejecting metaphysics and regarding sociology as a natural science, subjects it to the induc- tive method.

He does not begin with a great princi- ple from which he develops the entire system ; but he takes the separate facts, and from them he makes gen- eralizations and draws laws.

We, on the other hand, seek the great principle of Christian Sociology, from which the w r hole system grows. We recognize the fact that the system already exists not in word, in- deed, but ideally.

We cannot make it ; we inerety aim to discover and to describe it. It is not stated in so many words in the New Testament what Christian Sociology is, nor is it given in a systematic form ; but it lies back of the teachings of the New Testament.

The system itself exists in the mind of God ; and it forms part of the realm of truth, which realm, though invisible, is as real as the realm of nature.

Indeed, it is more real ; for truth is the eternal substance, of which the things that appear are but the passing phenomena. We cannot create truth ; we can only discover the truth which already exists.

It is a web woven by the hand of the Al- mighty ; we pull out threads here and there, weave them together again, and call the result a system.

The cognition of truth, of Course, affects the mind ; but it does not in the least affect the truth, since that exists all the same, whether we cognize it or not.

In all study, the aim should solely be to discover existing truth. In Christian theology, for instance, the aim should be to follow the Divine mind in its thinking, to discover its plan, and to trace out its system.

While we do not create produce the truth, the Christian thinker aims to reproduce the Divine thought and system. Evidently, not by adopting a theory of the natural evolution of society, and then following the development of society until Christian society is evolved.

The principles of our science cannot be found by tedious generalizations from the facts of history. As the essential elements of the system are already given in the New Testament, we must search for them there.

By careful and thorough induction we can there find the great social laws of the king- dom of God. The great principles of Chris- tian Sociology are given by Christ and his apostles ; and when these are found, the whole system of Chris- tian social science may, under the constant guidance of the truths of the New Testament, be deduced from them.

If the cardinal principle can be found which lies at the basis of the entire subject, and determines its character then by means of the deductive method the whole system may be evolved, as it were, from that principle.

The very process of forming the Christian life and our social relations as Christians seems to make this the natural method.

By whatever process a man may have been brought to Christ, he does not practise one Christian virtue after another 'until he is thoroughly a disciple of Christ.

In other words, his practice is not the source of his relation to Christ as his follower, and is not the source of his re- ligion. The process is the very reverse of this.

Being made a child of God, he practises the Christian vir- tues that is, his relation to God is the source of his practice.

As the branch cannot bear fruit of itself, except it abide in the vine ; no more can ye, except ye abide in me. I am the vine, ye are the branches.

He that abideth in me, and I in him, the same bringeth forth much fruit; for without me ye can do nothing. That is, the process of forming the Christian life is but a deduction of that life from our relations to Christ.

And in order to get the best system of the Christian life and its relations, we have but to follow the same process. In his " Logic," Trendelenburg says: This is true in all departmetns of knowledge, in the domain of nature as well as in that of mind and of spirit.

But more especially is this the case with all historical subjects. No event of history, and least of all a great historical fact like Christianity, can be un- derstood, unless it is studied in its development from its generative or creative source.

The universal law of this genesis is: From the seed springs tiret the blade, then the ear, and after that the full corn in the ear. And if this is the only true method for the study of a system, then, of course, it is also the only true method in describing a system.

And whenever the principle, whence the system grows, can be discovered, it should be made the starting-point of the system. In describing a living system, the aim should be to retain as much as possible the life of the system in the description Unless the life is retained, the de- scription will not correspond with the reality.

A liv- ing system should be described as it is namely, as living, not as dead. So essential is this that its neg- lect is fatal to any system.

But the retention of any degree of life in the description is very difficult. Yet, for a living system that method is the most scientific which is most lifelike.

It is, in- deed, the only true method. For to describe a living system as if it were dead, is not to describe it at all. Each part of a system should grow naturally out of the preceding one; and the whole should grow out of the living seed principle containing the whole ; and the entire system should form a complete lifelike or- ganism.

For every subject there is one perfect system, and one only. This system cannot be constructed arbi- trarily, nor can it be formed by a purely mental pro- cess and then adapted to the subject.

The subject must not merely enter the mind, but the mind must also enter the subject, thoroughly penetrating it and learning from it what its nature is.

Instead of adapting the subject to our thinking, we must adapt our thinking to the subject. The subject itself must be the creator of our conception of it, so that the sub- ject is the productive and tho mind the receptive agent.

The result of this process will be to make our thinking of a subject real that is, it will correspond with the reality. Our thought of an object should be that object translated into thought.

In the' perfect idea of a subject, the idea corresponds perfectly with the reality. And all thought is perfect in proportion as it harmonizes with the object of the thought.

But it must be evident that this real thinking is possible only if we penetrate a subject, let it control our think- ing, and let it unfold its own system in our mind.

The genesis of the subject itself must also be the genesis of our thought on that subject. What is here said is not intended to depreciate a keen analysis and severe logic.

Let these be as rigid as possible ; but let their aim be the preservation, and not the destruction, of the life of the system.

If, how- ever, it is found that the life of a system cannot be retained in the description, then let it be clearly un- derstood that the description is no more like the reality than a corpse is like a living body.

Let there be as much dissection as possible, but only for the sake of forming a better idea, and giving a better descrip- tion, of the living system.

But, as a rule, dissection is possible only when the life is extinct. In theology, as well as in mental science, the atten- tion has often been directed so exclusively to analysis, that synthesis, which should have followed the analy- sis, and for the sake of which the analysis should have been undertaken, has been entirely or very largely neglected.

Often theology and the mind have been treated as the anatomist treats the corpse. No wonder that the result has frequently been death rather than life.

It dees not consist of arbitrary rules, nor of mere rules of any kind, but it is the science of thought. While it shows how men ought to think, it also shows how all, who really think, do think.

And it is a pity that the interesting and all-important process of thought is sometimes represented as a lifeless skeleton of rules.

The most important thing is that in which the faculties inhere, which underlies them all and consti- tutes them one mind.

Yet this unity is the very thing that is often lost sight of. The mind is treated like a piece of machinery, which is taken apart, and all the parts are minutely examined and described ; but the parts are not put together again and studied in their relation to one another and in their union in one piece of machinery in running order.

The anatomical process has often been earned on so exclusively as to leave nothing but a corpse of divin- ity. Thus we have anatomized systems of dogmatics and ethics, which give no correct idea of the totality of Christianity.

Such a system of dogmatics has often left the impression that Christianity is merely dead orthodoxy ; a view which cannot prevail where Christianity is apprehended as a totality and is de- scribed according to its life.

Seen in its proper place, analysis has for its chief function to prepare the way for synthesis ; and, to -keep a due mental balance, there must be not only a recognition of the truth that synthesis is the end to which analyses is the means, but there must also be a prac- tise of synthesis along with a practise of analysis.

See, also, Rothe's " Ethik. And to lose sight of these is to lose sight of the very essence of the Gospel. It treats of that which is pre-eminently living, and therefore it should be made as lifelike as possible.

But even after the utmost has been done in this respect, we should remember that there is more life in the reality than can be put into an intellectual system, more than can be translated into thought.

In order that the work on a subject may be scien- tific, it must give the laws of that subject, and must arrange them into their proper system.

And the task to be performed is not done until the system is com- pletely rounded off. A system that is perfect forms a circle which, of course, ends where it began.

Hegel saysf that every part of philosophy is a circle " ein sich in sich selbst schliessender Kreis". If in the science of theology I cannot retain this life and give it full recognition, then I will regard this science as merely tentative, and as coining far short of the reality.

There is no Christian doctrine which has not some relation to life ; and no doctrine can be fully appre- hended, unless seen in this relation.

Dead doctrine is no more Christian doctrine than dead religion is Christianity. Julius Mueller has well said, in his " Lehre von der Suende": The starting-point of a system must also be its end, so that philosophy is a circle ending in its beginning.

Nature here teaches us an important lesson. The plant starts from a seed, and its end is attained in the production of seed like that from which it sprang.

The plant reaches its completion and attains its perfection in seed its end is as its beginning. The Apostle Paul gives the outlines of the most comprehensive system possible, in Romans The law here stated is applicable to every perfect system.

The idea lying at the basis of the law is, that a system starts with a principle which is unfolded throughout the system ; and when completely un- folded, we still have in the end the very principle from which the system started.

It is evident that every adequate principle must contain in itself the system which springs from it. This is the ideal of a system.

In the beginning and at the end there is simply the idea of being. But in the efforts to construct a system, this ideal should constantly be kept in view.

An exhaustive analysis and discussion of the sub- jects embraced in Christian Sociology are neither pos- sible.

The thinker does not want the truth to be so minutely developed as to require noth- ing of him but to accept it as offered. Works so minute as that serve rather to dull than to quicken thought.

With these principles fixed in his mind, he can him- self apply them to specific cases. He wants seed- thoughts, which can strike root in his mind and pro- duce fruit ; not heaps of straw with all the seeds threshed out.

Even the ordinary reader, if he can grasp principles, does not want the truth to be too minutely developed.

For him, too, that book is best which, instead of wearying, suggests and excites thought. In this respect, those works on ethics are a failure which treat the system of morals as if it were nothing but a series of rules of conduct.

Slaves who are controlled by fear and cannot be trusted to draw correct inferences from principles, and children who have not yet learned to think, may need specific rules for all occasions.

We can well see the need of the minute directions, even in matters of ceremony, in the Old Testament. But under the Gospel it is differ- ent.

That makes men free. But this Gospel, so rich in great principles, in comprehensive laws and in suggestive thought, is often treated as if it merely introduced a new code of laws, instead of that living spirit which gives and applies the law for every occasion.

Many who write on theological subjects scarcely rise above the legal standpoint. Instead of grasping the great principles of the Gospel, which include the law, they rather attempt to drag the Gospel down to the law, and to make its beautiful garment of righteousness a strait-jacket.

The method adopted in the discussion of a subject is liable to change. As the subject is more thor- oughly mastered in the course of time, a better method of treatment may be discovered.

It cannot be ex- pected that in the very beginning a science shall at once attain its ideal. Thus we cannot yet expect to give the science of Christian Sociology in all its per- fection.

The great principle of the system may, in- deed, be discovered ; but it will require much study, and perhaps a long time, before the whole system can be drawn from this principle.

Now it is of special importance to show that the system of Christian Soci- ology is possible and important. In the following chapters, it is the aim to give some of the leading principles and thoughts of the system.

Till the close of the ninth chapter, the attention is directed chiefly to the doctrines concerning Christian society, or the dogmatic elements of Christian Soci- ology.

In these, the aim is to give an idea of the na- ture and relations of Christian society. As the conclusion of the whole, a chapter is given on the Passion for Human- ity, which passion Christian Sociology is calculated to create and promote.

Its aim is to show how Christian society originated, what it is, and what its relations are. The importance of this doctrinal element is very great, since everything else in Chris- tian Sociology depends on it.

We must know what Christian society is, before we can understand its du- ties. Right social practice depends on a proper view of the social relations.

It is more than mere theory or doctrine, which are, indeed, included in it, but are not Christianity itself. Men may ac- knowledge intellectually that all the teachings of the Gospel are true ; and yet, unless that Gospel is in them a living power, which produces a life corresponding with those teachings, they are not Christians.

We must, therefore, distinguish between Christianity itself and a mere theory or doctrinal system of Christianity.

From its introduction into the world till the present time, wherever Christianity has been, there it has been a living power, an active life ; and whatever variety it has exhibited in different ages and under different circumstances, this life has always been es- sentially the same, including the same doctrines, con- trolled by the same relations, and manifesting the same spirit.

It has not, indeed, been a dreary mo- notony in the ages through which it has passed, but a unity with all the variety of real life. This life is peculiar, differing from the life that existed before its introduction, and also from the life which has since that time been found outside of Christianity.

Gtf the elements which constitute it, and in its relations. At present the origin of that life is to be considered.

This life is embodied in Christian society, and it makes that society Christian ; and the genesis of this life is also the genesis of that society.

For more than eighteen centuries Christian society has been a fact, and has been the most important fac tor of history.

How do we account for its existence? Since the time of Hegel, the effort has repeatedly been made by writers to construct history according to their philosophy.

Those who pursue this method do not ask with unprejudiced minds what the facts of history are, and then let them speak for themselves ; but, having constructed their philosophy independ- ently of history, they shape or interpret the facts of history according to their philosophical system.

Es- pecially has this method been pursued by different schools in discussing the origin of Christianity. Those who adopt it cannot be convinced of the existence of facts which are in conflict with their philosophical the- ory, whatever amount or kind of historical evidence may be advanced to prove them.

They cannot im- partially test the facts of history, but always give to them the coloring of the preconceived notions through which they view them.

If, for instance, the view is adopted that a miracle is impossible, or that it is more probable that testimony is false than that a miracle should occur, then, no matter how strong the evidence may be, it will be rejected.

Such a position, in fact, puts the mind in a state in which it is unfit to judge of the reliability of evidence.

To every one not biassed by such prejudice the ir- rationality of this procedure must be evident. Our philosophy, if at all worthy of the name, must comprehend all facts and must be in harmony with them ; or, if inductive, it must start with facts, grow out of them, and explain them.

But the facts of history are not dependent on our philosophy. If philosophy has a right to construct history as it pleases, then every philosophical system has a right to contort facts to suit itself.

As a result, there would be as many histories of humanity as there are systems of philosophy. And more than this ; when- ever men who adopt this method change their philos- ophy, they must also change their history.

We do not doubt that there is a plan in history, and a grand consummation to which everything is tending. There is reason in all events, and there is a guiding hand to direct the issue of everything that occurs.

There is no chance. But the human mind has never yet been able to fathom that reason, so as to give a science of it, nor has philosophy been able so clearly to unfold that plan in history as to determine defi- nitely just what facts may appear at certain times, and what facts cannot appear then or at any other time.

In order that philosophy might do this, it would have to comprehend all things and be abso- lutely perfect. But what system has a right to make such a claim?

Phi- losophy can interpret some of the facts of history, not all of them ; but it cannot construct history. The deistic conception of God, which excludes him from all active interest and participation in the affairs of the world, is consistent with itself when it denies the very possibility of a revelation of the divine will and character, except in nature.

With this view deism comes to the study of sacred things, and it interprets them accordingly. Whatever the facts may be, it cannot do otherwise than regard the Bible as a purely human production.

So long as the system itself is held, all argument to prove a revela- tion of God in the Scriptures is useless. If charitably disposed, deism may admit that the writers of Scrip- ture were sincere, but mistaken, when they claimed to be inspired ; when not charitably disposed, it pro- nounces them impostors.

Rationalism has assumed a variety of forms, from the refined and ideal down to the most vulgar. In general, however, it has been closely allied to deism.

In its purest form, it retained in its creed these three articles: That God is a person ; that man is free and responsible ; and that the soul is immortal.

This type of rationalism found much in the sacred Scrip- tures which it accepted, especially in the moral teach- ings.

But it also found much that it could not adopt. It treated the fallible human reason as if it was abso- lute and infallible.

It did not comprehend the fact that things may be far above that reason, and yet faith in them may be perfectly reasonable. Reasonable faith need not be able to explain fully every object it believes in ; but it must rest on evidence that is reliable.

This, however, is the very thing rationalism forgot. In its efforts to be consistent with its theory, to believe only what it could understand, it degenerated into the bald- est arid most prosaic commonplace system.

Its efforts to interpret away the miracles recorded in the Bible and to conform scriptural teachings to its own dreary barrenness and spiritless theories, are an interesting, though rather ridiculous, phenomenon, in exegesis.

Its constant tendency, like that of deism, has, of course, been to remove all supernatural and miracu- lous elements from the introduction of Christianity.

It could not understand these elements, and therefore they were pronounced irrational. But rationalism has given no satisfactory solution of the origin of Chris- tianity.

It was found wanting by its own disciples, and has yielded the supremacy in scepticism to other systems. In the universities of Germany, where once it held supreme sway, the old rationalism is now an object of ridicule, and is regarded as a system fit for vulgar minds only.

Just now it is popular among sceptics to regard the Christian religion as the result of natural evolution.

This view is older than Darwinism ; it strikes its roots in Hegel's philosophy, and is a favorite theory of the negative the left side of his school.

But what is there in Judaism to account for the Gospel? The sacred writings of the Jews, the apocryphal books, and the writings of Philo, are evidently not the sources of the Gospel, though to the first of these, the Old Testament, that Gospel is intimately related.

And if Jesus took his Gospel from these sources, why did not the Jews, who had these writings, understand Jesus? Why did his own disciples so often misunderstand him?

If his teaching was but the product of that age, why was there such a gulf between Jesus and his age? He was not even re- garded as a learned man, as one who had studied like the Rabbies: And how could such a man, not being learned in the usual sense, produce a system like that of the Gospel from Jewish and heathen sources?

Let those who hold this view indicate the sources whence Christ drew his doctrines. Let them go to the Jews, the Indians, the Persians, the Egyptians, and the Greeks, and bring together the elements out of which Christ's doctrine could be constructed ; then the theory will have some plausibility, even if it cannot be proved that Jesus and the Jews had access to the views of those heathen nations.

Jesus used the truths of the Old Testament, and he may have adapted to his purposes the views of some other teachers ; but this does not explain the origin of his doctrines.

And yet, if all supernatural influence is denied, then this method of accounting for the origin of Christianity seems to be the most rational.

Unfortunate- ly, the theory that it is such an evolution is adopted before the question is answered whether it can be ac- counted for in that way.

And when this theory is once adopted, then, instead of an impartial inquiry into the facts of the case, history is made to conform to the theory adopted.

Whoever has studied the subject impartially and thoroughly knows that the theory is not the result of historical investigation, but an effort to construct history according to a precon- ceived notion.

This is not the place to enter into details respecting the many efforts that have been made to account for the origin of Christianity in a purely natural way.

Some of these efforts display profound scholarship and masterly skill. To ignore this, is folly ; to deny it, is evidence of ignorance respecting the men and systems opposed to Christianity for the last hundred years.

But while giving these efforts full credit for what they have done, it must, nevertheless, be acknowl- edged that they have signally failed to account for the Christian religion.

Many of the learned advocates of naturalistic theories have found them unsatisfactory. Even the Tubingen school, w T ith its mythical theory, seems to have spent its force.

Strauss, its most pop- ular representative, abandoned the theory advanced in his " Leben Jesu," though he had no better one to offer. And this school, the most learn- ed and the most formidable adversary of the Gospel in modern times, is now divided ; its founders and ablest exponents are dead ; and the power exerted by it for the last fifty years seems to be waning.

Placed beside the scholarly works of German ra- tionalists and pantheists, Kenan's book on the " Life of Jesus" seems superficial and frivolous.

It is hard to persuade ourselves that he himself could be- lieve that he had solved the mystery of Christ. It is very doubtful whether his theory would even account for his own conception of Jesus.

He has fixed for all time the conception of pure re- ligion ; every building that has been erected, has been erected on his foundation.

In this sense the religion of Jesus is limitless. Jesus has founded the absolute religion, excluding nothing, fixing noth- ing ; his symbols are not fixed dogmas, but images of indefinite expansion.

While the various forms of scepticism agree in re- jecting the supernatural claims of Christianity, there is no theory of its origin on which, all can agree.

Planting itself firmly on well-authenticated facts of history, the Church need not fear disaster from mere speculations which either ignore or pervert those facts.

If the history given in the Gospel is firmly established, it will be one of the best attestations of the truth of the doctrines. And, sure- ly, Christianity has a right to demand that its claims to recognition as a divine-human power shall be ad- mitted, if its historical proof is well founded, and if its existence cannot be otherwise explained.

To as- sert, without any historical evidence, that the Gospel is a series of myths, containing sublime religious ideas, but not facts ; to assert that the disciples cre- ated the Christ of the Gospels, when all the evidence of history is against the assertion ; or to treat Chris- tianity as if it had arisen accidentally, for which no sufficient reason can or need be given, is simply to despair of explaining the greatest phenomenon of his- tory on naturalistic principles.

In their efforts to account for Christianity, sceptics have generally sought an analogy to Christ's doctrines in the Jewish and Gentile views of religion.

Many such analogies can, indeed, be found. But, surely, that is no argument against the divine origin of Christianity. It is the divine method to use the human and the natural, as much as possible, in its teachings and works ; and in order that it may affect humanity, it must let itself down to human conditions and attach itself to the existing human forms.

Even among the heathen nations God had not left himself without a witness. There were instincts, intuitions, sugges- tions, and types of divine things in the nations before Christ, especially in the Jewish nation.

Shall we call these things prophetic, finding their fulfilment in Christ? If he was divine, it was to be expected that he would recognize those elements and attach his doctrines to them.

But the question is not, whether any analogies to Christ's teachings can be found in the religions prev- alent before he came ; but this: Can his entire system be thus explained?

Going a little deeper still, the question is not merely, How do you account for the doctrines of Christ? If the historical person of Christ is rejected, then the question is, "Whence the Gospel view of Christ?

He is the greatest miracle of the Gospel. How is this person, whether historical or mythical, so peculiar, unique, original, and solitary in history, mythology, and fiction, accounted for?

To suppose that the illiterate, simple-minded disciples created the Christ of the Gospels, is too absurd for se- rious refutation. But the Christian scholar may boldly challenge the most thorough in- vestigation of history to account for the natural evolution of he Gospel.

The subject is ably discussed by Dorner, in the Intro- duction to his " Christology. This life is peculiar, just as is its source. Is this life an evolution?

When scepticism has explained, on natural principles, this system of doctrines, this person, and this life which emanates from this system and this person, it may.

Unless it can do this, we must be permitted to reject this theory of evolution as credulous, unscientific, and irrational. If, now, we reject the naturalistic theories as untena- ble, and accept the Gospel as true, how can we explain the origin of Christian society?

It is evident that no law or code of laws could have originated it. Laws are not creative, but regulative ; hence while they cannot create Christian society, they can aid in gov- erning it when it already exists.

Were that society the product of law, then it would lack living princi- ples, and Christian theology would be a system of legality, not of free spiritual life.

The Gospel is not a new law, though it includes the essence of the law. No one who understands and appreciates the char- acter of Christianity can regard its doctrines with in- difference.

So essential is doctrine to Christian society that without it that society could not have arisen, nor could it continue to exist.

Opposition to doctrines truly Christian is evidence either of opposition to Christianity itself or of a misapprehension of its teachings.

Its doctrines are the bones of the Chris- tian system, giving it strength and firmness ; but without spiritual life they are a mere skeleton.

While regarding these doctrines as indispensable, we do not find in them all the conditions necessary for the pro- duction of the Christianity of the past and present.

And this life, which no doctrine can create, is the very es- sence of Christian society a life that cannot be dis- sected or defined, but which concentrates into itself and appropriates all the doctrinal and spiritual ele- ments of Christianity.

The ideal Christian society is pervaded and governed by this life. The New Testament itself does not attribute the origin of Christian society to any or all of its doc- trines.

Christ's teachings, indeed, had wonderful power over the masses and the disciples. Peter gives evidence of this effect when he exclaims, " Lord, to whom shall we go?

In all, a personal element is brought into connection with the doctrinal, the teacher with the doctrine taught. Special attention is directed to Christ himself as the power of the Gos- pel.

It is not his doctrine that is declared to be more authoritative than that of the scribes, but Christ himself is contrasted with the scribes: After Jesus had used the boldest figures to indicate his vital relation to his own, " many of his disciples went back, and walked no more with him.

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