The Social Principles of Jesus Part 21

Other reformers have condemned religious practices because they were departures from the holy Book or from primitive custom. Jesus, too, pointed out that some of these regulations were recent innovations. But the real standard by which he judged current religious questions was not ancient authority but the present good of men. The spiritual center on which he took his stand and from which he judged all things, was the Kingdom of G.o.d, the perfect social order. Even the ordinances of religion must justify themselves by making an effective contribution to the Kingdom of G.o.d. The Sabbath was made for man, and its observance must meet the test of service to man's welfare. It must function wholesomely. The candle must give light, or what is the use of it? The salt must be salty and preserve from decay, or it will be thrown out and trodden under foot. If the fig-tree bears no fruit, why is it allowed to use up s.p.a.ce and crowd better plants off the soil? This, then, is Christ's test in matters of inst.i.tutional religion. The Church and all its doings must serve the Kingdom of G.o.d.

II

The social efficiency of religion is a permanent social problem. What is the annual expense of maintaining the churches in the United States? How much capital is invested in the church buildings? (See U. S. Census Bulletin No. 103, of 1906.) How much care and interest and loving free-will labor does an average village community bestow on religion as compared with other objects? All men feel instinctively that religion exerts a profound and subtle influence on the springs of conduct. Even those who denounce it, acknowledge at least its power for harm. Most of us know it as a power for good. But all history shows that this great spiritual force easily deteriorates. _Corruptio optimi pessima._

Religion may develop an elaborate social apparatus of its own, wheels within wheels, and instead of being a dynamic of righteousness in the natural social relations of men, its energies may be consumed in driving its own machinery. Instead of being the power-house supplying the Kingdom of G.o.d among men with power and light, the Church may exist for its own sake. It then may become an expensive consumer of social wealth, a conservative clog, and a real hindrance of social progress.

Live religion gives proof of its value by the sense of freedom, peace, and elation which it creates. We feel we are right with the holy Power which is behind, and beneath, and above all things. It gives a satisfying interpretation of life and of our own place in it. It moves our aims higher up, draws our fellow-men closer, and invigorates our will.

But our growth sets a problem for our religion. The religion of childhood will not satisfy adolescent youth, and the religion of youth ought not to satisfy a mature man or woman. Our soul must build statelier mansions for itself. Religion must continue to answer all our present needs and inspire all our present functions. A person who has failed to adjust his religion to his growing powers and his intellectual horizon, has failed in one of the most important functions of growth, just as if his cranium failed to expand and to give room to his brain. Being microcephalous is a misfortune, and nothing to boast of.

Precisely the same problem arises when society pa.s.ses through eras of growth. Religion must keep pace. The Church must pa.s.s the burning torch of religious experience from age to age, transmitting the faith of the fathers to the children, and not allowing any spiritual values to perish.

But it must allow and aid religion to adjust itself. Its inspiring teaching must meet the new social problems so effectively that no evil can last long or grow beyond remedy. In every new age religion must stand the test of social efficiency. Is it pa.s.sing that test in Western civilization?

Religion is a bond of social coherence. It creates loyalty. But it may teach loyalty to antiquated observances or a dwarfed system of truth. Have you ever seen believers rallying around a lost cause in religion? Yet these relics were once a live issue, and full of thrilling religious vitality.

Society changes. Will religion change with it? If society pa.s.ses from agriculture and rural settlements to industry and urban conditions, can the customary practices of religion remain unchanged? Give some instances where prescientific conceptions of the universe, embodied in religion, have blocked the spread of scientific knowledge among the people. The caste distinctions of Hinduism were the product of a combination between religion and the social organization of the people; can they last when industrialism and democracy are pervading India? The clerical att.i.tude of authority was natural when the Catholic clergy were the only educated cla.s.s in the community; is it justified today? Protestantism won the allegiance of industrial communities when the young business cla.s.s was struggling to emanc.i.p.ate itself from the feudal system. It developed an individualistic philosophy of ethics. Today society tends toward solidaristic organization. How will that affect religion and its scheme of duty? Thus religion, by its very virtues of loyalty and reverence, may fall behind and lose its full social efficiency. It must be geared to the big live issues of today if it is to manifest its full saving energies.

How does this problem of the efficiency of religion bear on the foreign missionary movement? How will backward or stationary civilizations be affected by the introduction of a modern and enthusiastic religion?

We may feel the defects of our church life at home, but there is no doubt that the young men and women who go out from our colleges under religious impulses, are felt as a virile and modernizing force when they settle to their work in Turkey or Persia. Christian educational inst.i.tutions and medical missions have raised the intellectual and humane standards of young China. Buddhism in j.a.pan has felt the challenge of compet.i.tion and is readjusting its ethics and philosophy to connect with modern social ideals. The historical effects of our religious colonization will not mature for several generations, but they are bound to be very great. The nations and races are drawing together. They need a monotheistic religion as a spiritual basis for their sense of human unity. This is a big, modern, social task. It makes its claim on men and women who have youth, education, and spiritual power. Is the religious life of our colleges and universities efficient enough to meet the need?

Here are the enormous tasks of international relations, which the Great War has forced us to realize-the prevention of armed conflicts, the elimination of the irritant causes of war, the protection of the small nations which possess what the big nations covet, the freedom of the seas as the common highway of G.o.d, fair and free interchange in commerce without any effort to set up monopoly rights and the privilege of extortionate gain, the creation of an inst.i.tutional basis for a great family of nations in days to come. These are some of the tasks which the men and women who are now young must take on their mind and conscience for life, and leave to their children to finish. What contributions, in your opinion, could the spirit of the Christian religion make to such a program, if it were realized intelligently and pressed home through the agencies of the Christian Church? In what ways has American religion shown its efficiency since the war broke out?

Christianity has been a great power in our country to cleanse and fraternalize the social life of simple communities. Can it meet the complex needs of modern industrialism in the same way? It can not truthfully be claimed that it has done so in any industrial country. Its immense spiritual forces might be the decisive element, but they have been effectively organized against a few only of the great modern evils. On the fundamental ethical questions of capitalism the Church has not yet made up its own mind-not to speak of enforcing the mind of Christ. Nor have the specialists in the universities and colleges supplied the leaders of the Church with clear information and guidance on these questions. We can not make much permanent progress toward a just social order as long as the ma.s.ses of the working people in the industrial nations continue in economic poverty and political helplessness, and as long as a minority controls the land, the tools, and the political power. We shall linger on the borders of the Inferno until a new accession of moral insight and spiritual power comes to the nations. How will it come?

III

What could the churches in an average village community accomplish if they intelligently directed the power of religion to foster the sense of fraternal unity and to promote the inst.i.tutions which make for unity? How could they draw the new, the strange, and the irregular families into the circle of neighborly feeling? In what way could they help to a.s.similate immigrants and to prevent the formation of several communities in the same section, overlapping, alien, and perhaps hostile? How would it affect the recreational situation if the churches took a constructive rather than a prohibitive att.i.tude toward amus.e.m.e.nts, and if they promoted the sociability of the community rather than that of church groups?

With the rise of land prices and the control of transportation and markets, the rural population is moving toward a social crisis like that which transformed the urban population in the industrial revolution.

Agriculture will become capitalistic, and the weaker families will drop to the position of tenants and agricultural laborers. Cooperation is their way of salvation. Its effectiveness has been amply demonstrated in older countries. It requires a strong sense of solidarity, loyalty, and good faith to succeed. It has made so little headway in America because our national character has not been developed in these directions. What could the churches do to save the weaker families from social submergence by backing cooperation and developing the moral qualities needed for it?

The strong religious life of our people might be more effective if the churches were less divided. Their economic and human resources are partly wasted by useless compet.i.tion. Our denominational divisions are nearly all an historical heritage, imported from Europe, and coming down from a controversial age. Their issues all meant something vital and socially important in the midst of the social order of that day; but in many cases the real significance has quietly crumbled away, and they are not really the same issues that deeply engaged our forefathers. We are all "t.i.thing mint, anise, and c.u.mmin," and forgetting the weighty matters, such as social justice and Christian fraternity. Everybody is ready to acknowledge this about every denomination except his own. We need a revaluation of our religious issues from the point of view of the Kingdom of G.o.d. That would bring us into harmony with the judgment of Jesus. Nothing else will.

IV

The social efficiency of religion-what call is there in that to the college men and women of this generation? Shall they cease to wors.h.i.+p and pray, seek the salvation of society in ethics and sociology, and abandon religion to stagnation? Or shall they seek a new experience of religion in full sight of the modern world, and work by faith toward that reign of G.o.d in which his will shall be done?

Suggestions for Thought and Discussion

I. _When the Salt Loses its Savor_

1. What is the individual to do when religion becomes a hindrance to religion?

2. What types of revolt against inherited religion have you met in college?

II. _Prophetic Religion Against Traditional Religion_

1. What did the prophets criticize in the religion of their day?

2. What was Jesus' test of religion?

3. Give instances in which he found religion to be a hindrance to the highest welfare. How did religion obscure duty?

4. What was the essential cause of the clash between Jesus and the religious leaders of his day?

III. _The Historic Reformation of Religion_

1. In studying history, what sins or failures of the Church have impressed you most?

2. What did the Protestant Reformation contribute to make religion efficient?

3. Has the Church been a rival or a feeder of the Kingdom of G.o.d?

4. Give historical examples of the failure of religion to meet the changed requirements of a new epoch.

5. What contributions has the Church made to social progress?

IV. _Religion Today_

1. What have Christian missions done to change the social conditions in non-Christian countries?

2. How do you rate the social service value of a first-cla.s.s minister in a community? On what does his value depend?

3. Of what social value to a community is a costly and beautiful church building?

4. What investment in capital and annual expenditure does the maintenance of the churches in your community entail? Does the social return to the community justify the investment?

5. Are the issues which divided the Protestant denominations in the sixteenth and seventeenth centuries still vital enough to justify the continuance of the divisions? Summarize the evils of the divisions and their counter-balancing good.

6. Is the ordinary criticism of the churches fair? Are ministers overpaid or underpaid? Do the churches graft? How do the churches compare in social efficiency with other similar social inst.i.tutions?

V. _For Special Discussion_

1. Why did the reformation of the Church historically precede the reform of politics and industry?

2. Do the unsolved social problems of Christian nations prove the social inefficiency of religion? Could religion alone change the maladjustment of society?