AL \n - sk} : ig Lyf fy : : ay i i 3 . He: Bx ie Stepticed ue < d My a “4 (iB Vi Ke ’ . A & — ‘ LIBRARY OF THE THEOLOGICAL SEMINARY PRINCETON, N. J. PURCHASED BY THE MRS. ROBERT LENOX KENNEDY CHURCH HISTORY FUND. , sades a My ; a ore . 4 toh 7 — ' “« al -_> es H : ey J Y, Ass ie ee é z 7 Re . eee rs a Re le eee et ea ry . Sees Interracial rBroteeriood ] Lath ves ; & al eepasts of Civilization a {tf & \ £ SON i} IZ ree se J : f bey; - y axe Silat er htt FS - ~~ i Pe \y AN OUTLINE OF CHRISTIANITY THE STORY OF OUR CIVILIZATION VOLUME FIVE CHRISTIANITY TODAY AND TOMORROW YTIVALTEIAHD YO GALITUO } YOUVANIIVID AUG 4O THOTE 7 4 1 > as aT iy © re oad 5 ibe uae) ae ee fi Lyaph ree Pe she ihe AN OUTLINE OF CHRISTIANITY THE STORY OF OUR CIVILIZATION The Five Volumes VotumE I: Tue Birtu oF CHRISTIANITY The Life Stories of Jesus and Paul and the effect of those lives in shaping the course of Christianity’s first hundred years. VotumE II: Tue Buitpers or THE CuurRcH The story of the Church and its leaders, the empires ‘and the peoples of Europe, for fifteen centuries, through the days of Constantine and Charle- magne up to the eve of the Reformation. VotumeE III: Tue Rist or THE Mopern CuHurRCHES The evolution of the various Christian communions from the time of Luther to the present, and their contribution to the religious spirit of the period in Europe and America. VotumE IV: CurRIsTIANITY AND MopERN THOUGHT The impact of Christianity on the development of modern science, philosophy, government, education, industrial and economic movements, and the arts. VoLuME V: CHRISTIANITY TODAY AND TOMORROW An estimate of our present achievement, and a challenge to our further advance, in all the relations of life—the family, the community, the nations, the races, the churches, and the whole field of civilization at large. ATA, 40. WALETIO: is: VOFTESL LY 9 a ra 4O. YHOT? ant pyro” \ wit bie Me croeeetan) 10 meee, ant a indent [hora a asad to inate oes hae bag bac erieal Yo miner? ee % atin decane aigay ty srbveneael reat @ ‘Thay tott neni wh KOM ERAT if gut Th auetxeT eae iy ala pan sda has’ xg att sn) ab a yt fam don: why ah ac ice ) hers wentay 1h VAY Bee ‘has >» oe? iqaotde eo Sat bib ae yy : | oltens rota oils tw ovo ons « vaio ork er me awl : aT Livan were erbe echo OREO sebrarat 2 eyorie? gly Vor qnivuloes “at a, thiqe aveineoy ot of cnyty tenn? avodt big terse erg wds of 1 , vepbacnh hrax haha nee : THOAMHD. HHoiew Tasco) an erate): :Vt eit in sascanalerah of} no yunetteimt) we oem a ‘eeremge iabaytt 4 oe vran simone as. bis lernagabonr actiaaube cE ENS, C j ° wonkaue bana went tin heeinel. oW, ws vortan tito on mye olierls ie het rere paidan reg sures to atk ty pysinueneioa alt viiemet aritanatit. to ‘atonal | agorteny * ogiel 3s noisnsitias > je Shit anit ad bas godine Royal Exchange From the Wall Painting by Frank Brangwyn MODERN COMMERCE ee NN OF PRINn ~~ Zan " HINGES >» Vv “pe CED O74 109F fa wa aN ASO =~, & Ww SEICAL SEN AN OUTLINE OF CHRISTIANITY THE STORY OF OUR CIVILIZATION IN FIVE VOLUMES Illustrated in Color and in Black and White VOLUME FIVE CHRISTIANITY TODAY AND TOMORROW NEW YORK DODD, MEAD & COMPANY PUBLISHERS Copyright, 1926 BETHLEHEM PUBLISHERS, INC. Printed in the United States of America HIS book went to press as a manuscript but through the death of R. Harold Paget, it has been transformed into a monument to the memory of the man through whose genius and self-devotion the publication of “An Outline of Christianity” was made possible. x > rae ¢ : ers oie seas ia heieks Me sang no bat 4 Ve EE Ny AL f " J a babe wD phat ; it pitt hk ah ah naa D > WAL. it ek Deve privat way a f ; RN ea tas, \ at * are Ne . Rv alin’ nf4 ; BG asked in Priya es | ‘ han east ie vont Mp? ye Path sa ae is f a ae ut rte tr ba: a8 idee mene fey Ae) 4 : A0; An?) OA eas piatiad me Ta Nie . oy ae i iv i nay rt GENERAL PREFACE N OUTLINE OF CHRISTIANITY as presented in this first fn edition is the embodiment of an idea whose actual materialization has occupied three years. The need for the book is evident. Thousands of volumes have been published in the fields of Christian theology and ecclesiastical history; but no work has, while describing Christianity’s total course of nearly twenty centuries, hitherto attempted to appraise the scope of its influence in shaping the civilization of the world. Study has been made, times without number, of the stewardship of Christianity as administered by the Church; endless treatises have been devoted to the variant opinions held by different types of religious bodies as to the proper function of that stewardship and the right method of its administration. Yet, until now, no effort has been made to focus the light of historical research and current scholarship on a plain record, for all who run to read, which should take the measure of the fruits of Christianity as manifest in the common round of human life, and which should announce the truth as to Christianity’s share in the upbuilding of our civilization. It is with the purpose of filling this gap, particularly for the readers of the English-speaking world, that the Outline has been prepared. In the approach to this difficult and complex undertaking there were several basic essentials for success. To begin with, the propounder of the idea gathered about him a Board of Editorial Management. Practical publishing experience was an imperative qualification for this Board, under whose hand a well-balanced organization must be built up, assuring the pro- duction of a work of indubitable authority and scholarship. xi xli GENERAL PREFACE Moreover, the book must make no sacrifice of exactness, while through its lucidity making vivid appeal to the average reader. Equally important was the duty of this Board to provide that so far as possible narrative continuity should obtain throughout the volumes, and that—each an integral whole—they should be linked together in proper sequence, apes tats a complete and well-articulated entity. | It appeared that these characteristics could most nearly be guaranteed through the appointment of a Directing Editor to take charge of each volume, who would superintend the detailed planning of it and give it the stamp of homogeneity. The necessity for separate Directing Editors was also indicated by a very far-reaching circumstance. During the last fifty years a flood of new light has been thrown upon the facts of Chris- tianity’s course, whereby the ebb and flow of its movement in the world has been traced by scholars in almost every line of re- search—in the sciences as much as in theology, in archaeology and in philology, in philosophy and psychology, in history, sociology, and political economy. In short, the necessity for over-sight by experienced Directing Editors became apparent from the fact that the work would have to be written by many collaborators, all of them authorities in their own respective . fields) An obvious corollary was that every writer must be selected for mastery of his subject, and without regard to the particular form of the Christian faith he might profess, These considerations at once determined for the undertaking the most liberal interdenominational basis, evidence of which can be seen in the tables of contents of the several volumes. Likewise was it essential to achieve in the five volumes of the Outline an effective harmony from the many minds that were to join in giving us this narrative of nearly two thousand years of Christian activity. The broadest Christian design for the book having been decided upon, by what means could be brought GENERAL PREFACE xiii about the desirable unity of a truly composite picture in the making of which so many pens would collaborater ‘The step taken to reach this unity without surrender of breadth and variety was the constituting of the Executive Editorial Board. It comprised ten representatives of five main types of Chris- tian faith in the English-speaking world. A rich and diversified contribution of experience was gained by the assignment to this Board of men of distinctive accomplishment in scholarship, pastoral work, and administration. This Board has co-operated, too, with the Board of Editorial Management in resolving what range of subjects the book should embrace; in grouping the contents of every volume; and in assisting in the selection of the Directing Editors, as well as of the authors to whom the different sections and chapters should be allotted. One of the most exacting functions of the Executive Editorial Board, in conjunction with the Directing Editors and Board of Editorial Management, has been the thorough-going scrutiny of all the manuscript, revision of which has been carried out under their combined guidance, with the special purpose of attaining the most genuinely interdenominational view-point. The responsibility of the Editorial Boards, and of their in- dividual members, is towards the work as a whole, and towards its spirit and purpose. Questions of ascertainable fact have been carefully checked to assure accuracy; but interpretation of fact is in each case to be regarded as an expression of the personal view of the writer. For the further assistance of the Board of Editorial Manage- ment and of the Executive Editorial Board, there was instituted an Editorial Council and an Advisory Council, consisting of specialists in many fields, an aggregation of experts to whom, individually, appeal could be made on matters of fact and of judgment. These bodies, with addition of a National Council including men and women of experience in social ‘service, xiv GENERAL PREFACE business, and education, and numbering adherents of other communions than those represented on the Executive Editorial Board, have, each in its own way, aided in the production of An Outline of Christianity. Only with a scheme of organization thus comprehensive could it be hoped to present a picture at once challenging and impartial of Christianity’s impact on the life of mankind during the last twenty centuries. THE EDITORIAL DIRECTOR EDITORIAL BOARDS AND COUNCILS DIRECTING EDITORS VotumE I: ERNEST FINDLAY SCOTT, D.D., Professor of New Testament, Union Theological Seminary, New York, and BURTON SCOTT EASTON, PH.D., D.D., Professor of New Testament, General Theological Seminary, New York F. J. FOAKES JACKSON, D.D., Professor of Christian Institutions, Union Theological Seminary, New Y ork VotumeE II: VotumE III: SHAILER MATHEWS, D.D., LL.D., Dean of the Divinity School, University of Chicago FRANCIS J. McCONNELL, PH.D., D.D., LL.D., Bishop of Pittsburgh, Methodist Episcopal Church Votum_e IV: Votums V:, JOHN H. FINLEY, LL.D., L.H.D., Former Commissioner of Education of the State of New York EXECUTIVE EDITORIAL BOARD The Rev. Robert A. Ashworth, D.D. The Rev. gehn M. Moore, D.D. (Baptist) _ ; (Baptist Federal Council of the Churches of Christ Chairman, Administrative Committee, Fed- in America. ; eral Council of the Churches of Christ in The Rev. Nehemiah Boynton, D.D. America (Congregationalist) Chairman Chairman, International Committee of World Alliance for International Friend- ship Through the Churches The Rev. David G. Downey, The Rev. Lewis T. Reed, D.D. (Congregationalist) President, New York City Congregational Church Association, Inc. Pattie .L.D: (Methodist) The Rev. Ernest Findlay Scott, D.D. Book Editor for the Methodist Episcopal (Presbyterian) Church Professor of New Testament, The Rev. Burton S. Easton, Ph.D., D.D. (Episcopal) Professor of New Testament, General Theological Seminary, New York The Very Rev. Hughell E. W. Fos- broke, D.D. (Episcopal) eg General Theological Seminary, New or Union Theological Seminary, New York The Rev. Tertius van Dyke (Presbyterian) Member of Board of Foreign Missions, Presbyterian Church, U.S. A. Bishop Luther B. Wilson, LL.D. Methodist Episcopal Church xvi EDITORIAL BOARDS AND COUNCILS EDITORIAL COUNCIL James Rowland Angell, Uitte ELD: President, Yale University Frank Aydelotte, Litt.D., LL.D. President, Swarthmore College Miss Bernice V. Brown, Ph.D. Dean, Radcliffe College Nicholas Murray Butler, LL.D., Litt.D. President, Columbia University The Rev. Father Cornelius Clifford, SD. Columbia University Miss AdaL.Comstock, Litt.D.,LL.D. President, Radcliffe College Albert B. Dinwiddie, Ph.D. President, Tulane University The Rev. W. H. P. Faunce, D.L., 1 By GP > President, Brown University Samuel G. Inman, LL.D. Executive Secretary, Committee on Co-operation in Latin-America The Rev. Frederick John Foakes Bohol: D.D. rofessor of Christian Institutions, Union Theological Seminary David Starr Jordan, LL.D. Chancellor Emeritus, Stanford University D. M. Key President, Millsaps College Henry Churchill King, D.D., LL.D., L.H.D. President, Oberlin College James Lukens McConaughy, Ph.D. President, Wesleyan University Dana Carleton Munro, L.H.D. Professor, Medieval History, Princeton University Walter Dill Scott, Ph.D., LL.D. President, Northwestern University J. T. Shotwell, LL.D. Professor of History, Columbia University The Rev. Willard L. Sperry, D.D. Dean, Theological School, Harvard University Nathaniel WrightStephenson,Litt.D. Yale Uniwersity Press The Rev. Robert E. Vinson, D.D., LL.D. President, Western Reserve University The Rey. Henry B. Washburn, pb By bb tA bg 2 Dean, Episcopal Theological School, Cambridge, Mass. Talcott Williams, L.H.D., LL.D., Litt.D. Director Emeritus, Pulitzer School of Journalism, Columbia University Miss Mary E. Woolley, Litt.D., L.H:D., Lind: President, Mount Holyoke College EDITORIAL BOARDS AND COUNCILS NATIONAL COUNCIL Dr. Ambrose M. Bailey Seattle _ Dr. William E. Barton Oak Park, Ill. ; Hon. Albert J. Beveridge Indianapolis Oliver C. Billings New York City Col. Franklin Q. Brown New York City Irving T. Bush New York City Mrs. Richard C. Cabot Cambridge Dr. S. Parkes Cadman New York City Mrs. G. C. Christian Minneapolis B. Preston Clark Boston Dr. Henry Sloane Coffin New York City Mrs. George W. Coleman Boston Bishop Earl Cranston New Richmond, Ohio Mrs. E. G. Denniston San Francisco Frank C. Dodd New York City Gano Dunn New York City Lucius R. Eastman New York City Dr. Samuel A. Eliot Boston The Rt. Rev. J. E. Freeman Washington, D. C. Dr. George A. Gordon Boston Mrs. A. Barton Hepburn New York City Hon. Hamilton Holt New York City Clark Howell Atlanta The Rt. Rev. J. H. Johnson Los Angeles Dr. M. Ashby Jones Atlanta | C. Clothier Jones Philadelphia Henry Bourne Joy Detroit Elmer L. Kidney Pittsburgh Rudolph H. Kissel New York City Hugh McKennan Landon Indianapolis Miss Margaret McGill Boston Dr. Robert A. Millikan Pasadena William Fellowes Morgan New York City Dave H. Morris New York City John R. Mott New York City Bishop Thomas Nicholson Detroit Maj. Gen. Mason M. Patrick Washington, D. C George Foster Peabody New York City Professor Michael I. Pupin New York City Mrs. Franklin D. Roosevelt New York City Herbert L. Satterlee New York City Joseph H. Sears New York City Henry D. Sharpe Providence The Rt. Rev. Herbert Shipman New York City Frank H. Simonds Washington, D. C. Dr. Robert E. Speer New York City Mrs. Robert E. Speer New York City James M. Speers New York City Orville J. Taylor Chicago H. B. Thayer New York City Charles G. Washburn Worcester - f Hon. Curtis D. Wilbur Washington, D. C XVli xvill EDITORIAL BOARDS AND COUNCILS ADVISORY COUNCIL The Rev. Peter Ainslie, D.D., Lie Editor, Christian Union Quarterly The Rev. Samuel M. Cavert Federal Council of Churches Galen M. Fisher Institute of Religious and Social Research The Rev. Sidney L. Gulick, D.D. Federal Council of Churches The Rev. William P. Merrill, D.D. Pastor, Brick Church, New York The Rev. Charles S. Mills, D.D. General Secretary, Pilgrim Memorial Fund The Very Rev. Howard C. Robbins, D.D Dean, Cathedral of St. John the Divine George H. Sandison, Ph.D. Vice-President, The Christian Herald The Rt. Rev. Charles L. Slattery, D.D Bishop Co-adjutor of Massachusetts The Rt. Rev. Ernest M. Stires, D.D. Bishop of Long Island BOARD OF EDITORIAL MANAGEMENT R. Harold Paget Editorial Director D. E. Wheeler Managing Editor David Lloyd Art Director, Managing Editor Lionel Strachey Literary Editor C. Paget Assistant Editor Charles A. MacLean Consulting Editor Virginia H. Heal Secretary Albert G. Glidden Treasurer CONTENTS VOLUME FIVE CHRISTIANITY TODAY AND TOMORROW DirectTinc Epitror JOHN H. FINLEY, LL.D., LH.D. Page tT ED eh Oe PS BE OA ae AEE ER, rT + AR a xi Porat BOARDS OA NOSCOLING LLG. 01: athena e ees cathe xv PEE DUS Pere LPS UI LL CDN ee has trata ak po bp 20's ah wndlighity UAB G WAV 9 6g: ol ew Xxili INTRODUCTION: THE WORLD TODAY AND YESTERDAY 1 By L. P. Jacks, Principal of Manchester College, Oxford; Editor of the Hibbert Journal BOOK I THE INDIVIDUAL Chapter Teel YIN LGR ELSON PoA IND bie’, orale oi Moe A ee kn aoa 13 By JoHn H. FINteEy, Lu.p., LH.p., Former Commis- sioner of Education of the State of New York Ba eal Lees Cdk Pel) LL ee Vee real MEG he a aide old: ale & 28 By NATHAN SODERBLOM, D.D., LITT.D., C.L.D., Arch- bishop of Upsala III: WOMAN’S NEW PLACE IN THE WORLD ...... 36 By Emma Batvey Speer, President of the National Board of the Young Women’s Christian Association Pere te. EN DOE bn AMITY SLE rere ye Sk) oy, 44 By Mary Witicox GLenn, Charity Organization Society, New York BOOK II THE COMMUNITY WetnGae) Ny DR KeLESL ROR NetKCOU ANH aters, aa etaats ob aces eee eae 55 By Kenyon Leecu BUTTERFIELD, LL.D., President, Michigan Agricultural College XIX XX Chapter VI: VII: VIII: XI: All: ALLL XIV: XV): CONTENTS CITY VET eis Brea wo eva ete tay Ragen eee Or Ore ats te By H. Paut Dovuetass, p.p., Institute of Social and Religious Research CITY AND UTOWN PLANNING eee eae By Gerorce B. Forp, President, American City Plan- ning Institute and National Conference BUSINESS: Bo THHIGS Gav Oo . Scea teat ete eae By Francis B. SHorRT, D.D. THE RIGHT OF OWNERSHIP (ioc eee tee By R. M. Maclver, puH.p., Head of Department of Political Science, University of Toronto LAW ANDTHE CHRISTIAN: CODE iy estes By Roscor Pounp, PH.D., LL.p., Carter Professor of Jurisprudence and. Dean of the Law School of Harvard University GOVERNMENT‘ AND CIVIGi DUTY tire. eee By WILLIAM BENNETT MUNRO, PH.D., LL.D,, Professor Municipal Government, Dean of Department of History and Economics, Harvard University BOOK III THE NATIONS THE UNITED STATES AND CHRISTIAN STATES- MANSHIP 4 eis. 8 a tee Uae ae = betas ne ee By James G. McDona tp, Chairman, Executive Com- mittee, Foreign Policy Association THE BRITISH COMMONWEALTH AND CHRIS- TIAN STA TESMANSHIP Sok 45 S49 eee Pe ane es By Purtip Kerr, M.H., c.H., Formerly Editor of “The State’, South Africa; first editor of ‘The Round Table” EUROPEAN NATIONS AND CHRISTIAN STATESMANSHIP. 3), AWG OTs) cee ee ees By Cuar.es H. Brent, D.D., LL.D., Bishop of Western New York SPANISH AMERICA AND CHRISTIAN STATES- MANSHIP © Sta AeA wires Se ce alee Care ena Ee By Ropert Brenes Mesen, Associate Professor of Literature, Philosophy and Education, Syracuse Uni- versity ; formerly Minister Plenipotentiary to the United States, and Minister of Foreign Relatioss, for Costa Rica 89 95 106 115 127 149 164 178 CONTENTS xxi Chapter Page OUT CA IAVVE, COE INDE LOIN (aco pia oie: sain MER AR Hl eels > 3 187 By Davin Hunter Mittuer, Lu.M., Author of ‘‘Reser- vation to Treaties’’, etc. BOOK IV THE RACES XV ears HE RACK PROBLEM: se ys sabe tebe ds 6 EN wes 201 By Bastt Matuews, M.A., Director of “Outward Bound”; Author of ““The Clash of Color’, ete. Dey Pepe OLIN AT RUE Porn memes sats ogee dhas 210 By Rosertr E. Speer, p.p., Secretary, Presbyterian Board of Foreign Missions; Author of “Race and Race Relations’, etc. NT akie DLV Lea AALLGJIN, cadvenA ho ayree Ake BERD bie Oc ss 219 By Sionty Lewis GULICcK, D.D., Secretary, Commission on International Justice and Goodwill, Federal Council of the Churches of Christ in merica BOOK V CHRiSTENDOM AS SEEN BY OTHER FAITHS AAS A, JEWISH VIEW OR. CHRISTENDOM?) ¥. 2.23%. By Maurice H. Harris, pu.p., Rabbi, Trustee and Member of the Faculty of the Jewish Institute of Re- ligion XXI: A MOSLEM VIEW OF CHRISTENDOM ......... 241 By ABDULLAH YUSUF ALI, LL.M., C.B.E., Author of “The Indian Mohammedans’’,, etc. ree BINDUYVIEW/OF CHRISTENDOM? oot. ..cens's 252 By KaMAKsHI NATARAJAN, Editor of “The Indian Social Reformer”, Bombay BOOK VI CHRISTIANITY AND THE CHURCHES XXIII: NATURE AND FUNCTION OF THE CHURCH .. 263 By Wrti1am Epwin OrcuHarp, v.D., Minister of King’s Weigh House Church, London AAIV:; A NON-CHURCHMAN’S VIEW OF THE OIE ASCOT: OS 0, Ne RL ny 289 By Roperr W. Bruerg, Director of Bureau of In- dustrial Research; Associate Editor of “The Survey” XXxil CONTENTS Chapter Page XXV: THE CHURCH’S VIEW OF NON-CHURCHMAN- pS OM sara unt’ GoM AN oot tite ah SE a IRD EB oa LY LU oy 298 By Ernest M. STIRES, D.D., LL.D., D.C.L., Bishop of Long Island XXVI: WOMEN/ANDST HIS CHURCHES. . area 308 By A. Maupe Roypen, formerly Assistant Preacher, City Temple, London; Author of ‘“The Hour and the Church”, etc. XXVII: THE ADVANCE TOWARDS CHRISTIAN UNITY.. 317 By Rosert A. AsuworTH, D.p., Author of ‘“The Union of Christian Forces”; Member Administration Commit- tee, Federal Council of the Churches of Christ in America BOOK VII CHRISTIANITY AND CIVILIZATION XXVIII: CHRISTIANITY AS A PHILOSOPHY OF CIVILI- LATION Wane creicinta wuslundes, otatarete penne etalon ten te ee 349 By WiLi1Am LAvuRENCE SULLIVAN, D.D., Acting Pro- fessor of Theology, Meadville Theological Seminary, and Mission Preacher to the Unitarian Churches in the United States and Canada AXIX: CHRISTIANITY! ASHAMWAYIOF LIFE 24.02. 2a 362 By Joun H. FIN Ey EVENTS’ OF THE PERIOD-A, CHRONOLOGY yan sue eee 379 BIBLIOGRAPHY rh iii d} mcrae @ceipiera Uae aoe Bech ee 393 INDEX LIST OF ILLUSTRATIONS FACING PAGE Moprern Commerce Reproduction in colors of the Wall Painting in the Royal Exchange by Frank Brangwyn Tue Capiro, AT WASHINGTON, East Front . ; ; “ House oF REPRESENTATIVES, Opening a Session with Prayer Tue Reicustac BuILpING, Bertin, Exterior . Tue REICHSTAG, BERLIN, A Typical Sitting Port-Au-Prince, Haiti View from the Cathedral "Geyer Port-Au-PRINCE, Haiti View from the Market Place NATIVES OF CHINA NATIVES OF SIBERIA Joun Howarp VISITING THE Prison | From ithe Painting by James Gillray Convicts ATTENDING A Service In Prison From a Drawing by Fred- eric de Haenen Boy Scouts CAMPING Boy Scouts OPERATING THE WIRELESS CouUNTRY CHILDREN IN A MAypoLe DANCE DELICATE SCHOOL CHILDREN RECEIVING INSTRUCTION IN THE OPEN AIR His First OFFENCE Reproduction in Colors of the Painting by Doro- thy Stanley Mme. ViIGEE-LEBRUN AND Her DAUGHTER “From the Painting by Marie-Anne Elisabeth Vigée-Lebrun EpitrH Cavett From a sculptured Memorial THE GUARDIAN ANGEL Reproduction in Colors of the Painting by L. A. Tessier " (Copyright Braun & Go") CHARLOTTE BRontTE Portrait JANE AUSTEN Portrait ELIZABETH BARRETT BROWNING Portrait HarrittT BEECHER STOWE Portrait FLORENCE NIGHTINGALE From a sculptured Memorial! : : Curist Mourns Over THE City From the Painting by P. H. Flandrin (Copyright, Braun & Co.) AERIAL VIEW OF New York City AT THE BATTERY AERIAL VIEW oF LoNDON, SHOWING St. PAUL’s NEAR THE VILLAGE HARVESTING BY HAND SCENES IN INDUSTRIAL Districts (Copyright, Judges’ Ltd.) e XX vii XXIV ILLUSTRATIONS PoTTERIES . (Conyright hdgar and Winiired Ween)" CoaL AND Iron (Copyright, dace and Wares ard), A Mininc CENTER : : (Copyright, Edgar and Winifred Ward). StreL Works’ Reproduction in colors of photograph (Copyright, Edgar and Winifred Ward) FURNACES ; (Copyright, Tidoes Lid.) Tuer Brack Country, STAFFORDSHIRE Tue Houses oF PARLIAMENT, View from the Te haanes Division Lossy OF THE Housre oF COMMONS House oF Commons, Interior PALACE OF THE LUXEMBOURG CHAMBER OF THE FRENCH SENATE PALACE OF THE SENATE, ROME e . . PALACE OF THE SENATE WITH MUSSOLINI ON THE Ricut ‘THRONE. CHARLES EVANS Hucuss, Porirait WILiIiAmM Howarp Tart, Portrait Evinu Root, Portrait JAMES Monror, Portrait A NATIVE VILLAGE IN THE PHILIPPINE laeaos Tue Universiry Hatt Buitpinc at MANILA . . e FACING PAGE HAMPDEN WITH PymM oN THE Pornt OF EMIGRATING TO NW ENGLAND WHEN THEY WERE PREVENTED BY ORDER OF THE GOVERNMENT Epwarp Benes, Portrait GENERAL Smuts, Portrait J. Ramsay MacDona .p, Portrait Epwarp Herriot, Portrait . ° ° . . e Henry VII’s CHAPEL, AND CLoIsTERs, WwW ESTMINSTER . ABBEY (Copyright, Judges’ Ltd.) SIGNING THE PEACE TREATY AT VERSAILLES Lorp Rosert Ceci1, Portrait Wooprow WILSON, Portrait . j Tue PaLace oF THE NATIONS AT Geneva GENEVA Reproduction in colors of a photograph NICARAGUAN COFFEE CarTS NicaRAGuANS: ‘THE RISING GENERATION A Native ‘CorNER oF NICARAGUA DoMINICAN WorKERS ON A Cocoa PLANTATION THe Main Street, Santo Dominco Havana, General View : CuBAN GIRL WorKERS IN THE ToBacco INDUSTRY NATIVES OF Mexico . CATHEDRAL AND NATIONAL Pataca IN 1 Mexico Ciry Huco pe Groor (Grortrus) Portrait . . . . e SIGNING THE TREATIES OF LOCARNO AT THE Britis OFFICE 5 e . FoREIGN 89 96 97 98 100 101 116 117 117 120 120 121 121 128 128 128 128 129 129 152 156 153 160 160 161 164 165 165 165 170 180 180 180 181 181 184 184 185 185 192 193 ILLUSTRATIONS MustTArHA KeMat, Portrait . s } MAHATMA GANDHI, Portrait App-EL-Krim, Portrait A Rirr Hors—EMAN : Mopern TRANSPORT IN Nort AFRICA A Street IN TUNIS BooKER WASHINGTON, Parerale Necro Girus’ BAsket Ciass, TUSKEGEE INererure In A Macuine Suop, TUSKEGEE INSTITUTE MemorIAL TO BooKER WASHINGTON KAFFIRS a HovrreNTOTS KaFFIR WARRIORS Brrore Tate Kara LocaL ADMINISTRATION IN AFRICA CHINESE CHILDREN AT DRILL A Matay SERVANT A Matay Giri A Martay Woman : A Matray CHIEFTAIN EsTHER PLEADING FoR’ HER PEOPLE Reproduction,’ in colors of the Painting XXV FACING PAGE 200 200 201 201 208 208 209 209 209 209 212 212 212 213 228 229 229 229 229 by F. J. Barrias ‘ 230 (Copyright, Braun & eae CARRYING THE LAw From the Painting by William Rothenstein Maen ae THE JEWISH CEREMONIAL SHOPHAR OR TRUMPET 233 CovERING FOR THE SCROLL OF THE LAW 233 JewisH Hancinc Lamp 4 233 An ARABIAN JEW i 233 GLASTONBURY ABBEY . : 240 (Copyright, Judges’ Ltd.) TINTERN ABBEY 241 (Copyright, Tadoes Ona) Tue Muezzin 1n His Minaret CALLING THE FAITHFUL TO PRAYER Reproduction in colors 244 Karr Bey Mosque at THE ToMBs OF THE CaLiPHs, Caro 248 MoHAMMEDANS AT PRAYER 249 CoLLECTING ALMs IN BuRMA: 256 Hinvu HicH PRIEsT AT THE SACRED FESTIVAL, KuMBAKONAM an Hinpus BATHING AT THE SACRED FESTIVAL, KUMBAKONAM 257 INTERIOR, ST. BARTHOLOMEW’S THE GREAT, LONDON 260 (Copyright, Judges’ Ltd.) BEHIND REREDOS OF CHESTER CATHEDRAL 261 (Copyright, Judges’ Ltd.) InN THE CLOISTERS, FOUNTAINS ABBEY 276 CHAPEL OF Nine AttTars, FOUNTAINS ABBEY 276 Fountains Apsey, Exterior 276 (Copyright, Judges’ Ltd.) INTERIOR, CANTERBURY CATHEDRAL 277 (Copyright, Judges’ Ltd.) Cominc From Cuurcu Reproduction in colors of the Painting by Adolf Artz 282 (By Permission of the Gockeriion of Giajoanl XXVI ILLUSTRATIONS ‘THE REVEREND CONSTANCE COLTMAN, Portrait Tue REVEREND Mary Co_tiins, Barerait THE REVEREND Dr. ANNA Howarp SHAW, Porat Miss Mauve Roypen, Portrait Mrs. Montessori, Portrat Frances Mary Buss, Portrait VISCOUNTESS Astor, Portrait 4 CCOUNTESS OF HuntiNcpon, Portrait . FACING PAGE ayeake CKMBIS a toedZ 312 313 313 313 313 THe LAMBETH CONFERENCE, 1920, THE ‘Anousisrior OF Ganush BURY PRESIDING Tue Hoty Famity From the Painting by ‘Anthony van Dyck 320 321 CHRISTIANITY TODAY AND TOMORROW nai F ’ ’ Gak A 4 os » / » £ vi. ‘ a ‘i aa Ale th ‘ (eat Aas Ps nt, VBA at ds ph ela ce Ws ee Nate uit dul | Pa ; cy i ¥ Bees INTRODUCTION THE WORLD TODAY AND YESTERDAY exists on a large scale in the twentieth century, but not on a scale at all commensurate with the profession of it. Gustave Le Bon, in his book “The World Unbalanced”, says that the great nations never hated one another as bitterly as they do now, these years after the World War. No doubt he exag- gerates; nevertheless, there is clearly no love lost between the great nations, or at least between their governments, nor between the different classes, such as employers and employed, that con- stitute industrial society. Even if we had learnt to love each individual human being in the world as we love ourselves,— which of course we are far from having done,—all that would not amount to so very much if at the same time our group or mass action, in races, nations, classes, and parties, were based on unneighborly principles. We should still have wars and revo- lutions, and they would be all the more horrible because they would involve us in doing harm to men in the mass while loving them individually. This it was that made the World War so exceptionally tragic. The hatred of individual belligerents was not very strong, but the mass hatred was appalling. Vast numbers of the fighters on both sides were composed of men who, if left to themselves, would have died rather than kill an individual human being. Yet these same men killed one another en masse with exultation when acting officially and under the direction of the State. It looks as though individual love of one’s neighbor was no protec- tion against mass hatred. The present writer met an American 1 [J wssson ate sa the practice of neighborly love i AN OUTLINE OF CHRISTIANITY once who said to him, “I love every Englishman I come across, but I hate the English.” And the writer has heard similar things said in England about Americans. ‘That may be interesting as a psychological phenomenon. But it isn’t Chris- tianity. To profess ourselves Christians while our mass rela- tions remain in this pagan or barbaric condition is an abomi- nable insincerity. All Christian people today, whatever their particular creed may be, feel the pressure of this problem. Of course the doc- trinal differences that exist are important; but most of us have come to feel that we cannot take much interest in discussing those differences while we have this weightier matter on our souls. What is the use of discussing whether your form of Christianity or mine is the right one, so long as both of us have a secret feeling that neither of us, if judged by the moral standard of our religion, has the right to call himself a Chris- tian at all? Both of us are clearly too wrong on the practical side, for either of us to set up a claim, against the other, to be right on the theoretical side. Let us both see what can be done to abolish this fatal discrepancy between profession and practice, and then we shall be able to discuss our outstanding differences without that unpleasant secret feeling, which both of us now have, that we are humbugs. “Why call ye me Lord, Lord, and do not the things that I say?” This it is that makes it so important for all of us to study the conditions in which our common religion had its origin in the first century of our era. The Christian missionaries of that time, although they used a language different from ours, were up against the very problem that is troubling ourselves. They had a remedy for these mass hatreds in the common love of Christ. Then as now it was in essence a social problem to which the new religion addressed itself, and an international one at that. The Roman Empire of that day was bringing all the nations of the then known earth into contact with one another. Great cities were growing up round the basin of the Mediterranean, and into these cities—Rome, Alexandria, Antioch, Ephesus, THE STORY OF OUR CIVILIZATION 3 Corinth, and many others—there flocked men of all races, tongues, and religions. Rome indeed was not unlike New York in that respect, though of course the scale was much less. Trade had developed enormously; the empire was rich and pros- perous; life and property were well secured; great roads spanned the empire in all directions and were thronged with merchants, travellers, sightseers, lecturers, philosophers, interpreters, re- ligious enthusiasts, and artisans in search of work; and in the great inns on the roads, and in the seaports, half the tongues of Babel might be heard. From Britain in the West to Mes- opotamia in the East, from the Rhine and the Danube in the North to Egypt in the South, that wonderful creation we call the Roman Empire imposed law and order upon a vast multi- tude of nations and religions, keeping the peace among them with extraordinary success, enabling them to hold free inter- course with one another and to share in the benefit of a common civilization. Having regard to the comparative slowness of communica- tions in those times, nothing quite so wonderful in the way of political organization has ever been accomplished in the history of the world. Within its limits—and they were immensely wide limits for those ages—the Roman Empire was a veritable league of nations. We may admire the federative capacity of the United States or marvel at the variety of races comprised within the British Empire, but after all the Romans were the pioneers who first proved that such things could be done, and showed the world the way to do them. And they did so with means at their disposal which compare with the means we enjoy as a hand-loom compares with a textile factory, or a galley rowed with oars compares with an ocean leviathan, when printing was unknown and months might elapse before a letter from an out- lying province would reach headquarters in Rome. When we think of the unity that characterizes international relations to- day we have no reason to be proud of ourselves. It is only when we remember what the Roman Empire was, and what a free circulation went on from the circumference to the center and back again, that we begin to understand the 4 AN OUTLINE OF CHRISTIANITY rapid spread of Christianity in the first century. Fifty years after the crucifixion of Jesus Christians were to be found in almost every city of the Mediterranean world, from the coast of Asia Minor to Spain. No doubt the Christian groups in many of these places were small; but the wide distribution of them shows what a wonderfully expansive power the new re- ligion possessed in the earliest times. Evidently there was some- thing in the needs of those times to which that religion brought satisfaction. With few exceptions the Gospel seems, as we say, to have “caught on” wherever it was preached. One of the exceptions was Athens, the most brilliant and talkative city of the ancient world. We are told that Paul could make no great impression there, the reason being that the Athenians were in- terested in the Gospel only as something fresh to talk about and grow argumentative over—a state of things which inhibits the spread of Christianity in the modern world even more than in ancient Athens. Along with this free circulation and intermixture of races which the Roman Empire had brought about there went a free circulation and intermixture of ideas and of religions. The process had begun in the fourth century B.C. with the conquests of Alexander the Great, which extended from Greece to India and scattered the seeds of Greek culture in every region traversed by his armies. The empire of Alexander was cosmo- politan and became far more so when the Romans, two cen- turies later, took it over and began exploiting its vast resources and knitting up its loosely jointed parts into a closer unity. But while the effect of this, outwardly, was to put a stop to wars and bring the peoples under a more stable and orderly government than they had ever enjoyed before, the effect of it, inwardly, was to produce a great confusion of ideas and of religions. Hitherto the many religions both of East and West had been rooted to the soil on which they were born; they had flourished as national cults, stay-at-home things, each with its sacred cities and temples, where its rites were practised and its formulas spoken by priests who knew no language but their own, while the worshippers had no contact with other religions, Bets 4 eS Dt PeCAL LT OieA Tr WASHINGTON a ce emanate OPENING A SESSION OF THE HOUSE OF REPRESENTATIVES WITH PRAYER NG EXTERIOR OF THE BUILDI A typical sitting THE REICHSTAG, BERLIN THE STORY OF OUR CIVILIZATION 5 and perhaps were unaware that they existed. But now these stay-at home religions began to wander along the roads and the sea routes all over the face of the earth and come into contact with one another in foreign cities far removed from the seat of their native temples. Instead of the former rigidity and fixity there was now fluidity and movement. For example, there were Jewish colonies in every city of the Mediterranean; and a large one existed in Rome at the beginning of our era. In these places the Jews, cut off from their temple worship, had to practise their religion as best they could, with the cult of Greek and Roman gods going on under their eyes, and with a score of other religions from Egypt, Persia, and Babylon filling the city with their processions and building their temples next door to the synagogues. A Jewish merchant taking ship at Alexandria for Italy would find among his fellow-passengers people with all sorts of idols in their baggage; some would be saying their prayers to the sun, others would be burning incense _ to images of dogs and hawks. And what happened to the Jew happened, of course, reciprocally to all the others. Under these circumstances the various religions began to lose their rigid and distinctive character; each would take what it could from the others or part with something of its own char- acter; the genuine article became the adulterated article. The consequence was that the believer no longer had his old con- fidence in the power of his religion to save him from the evils of life and death. The Jew alone seems to have been able to keep himself quite aloof. But even for him his religion can hardly have been the same thing in Rome or Antioch that it had previously been in Judea. All religions were losing their con- nection with their native soil. That made a great difference, the extent of which it is not easy for us to realize, brought up as most of us have been under a religion inherently fit for world- wide adoption. Now that is precisely the religion that Paul and his fellow- missionaries offered to the world of his day; and it was exactly what the world of his day was ready to receive. In the general tangle which Roman civilization had brought about, the old, 6 AN OUTLINE OF CHRISTIANITY stable national religions were losing their power, their author- ity, and their prestige. It was nothing less than a stroke of genius which revealed to Paul the grand opportunity for preach- ing a religion that had nothing to do with a man’s being a Jew or a Greek or a Persian or an Egyptian, but had only to do with his being a man: a religion which could override the immense confusion of the others and bring about a higher unity where race and nationality counted for nothing. Those who accepted this Gospel were immediately lifted above the divisions which separated nation from nation, class from class, and made equal fellow citizens of a spiritual realm, a city whose foundations were in heaven, where there was neither barbarian nor Greek, circumcision nor uncircumcision, bond nor free. It was the solution of the “international problem” as it existed in those days, by which the ends of law and order were secured not by legislation and police, but by the free action of the Spirit per- meating all the members. One may say that Paul at one stroke transfigured both the political system of Rome and the moral system of the Jews into their spiritual equivalent. As for the earthly life, with its joys and sorrows, its good fortune or bad, its divisions between rich and poor, freeman and slave, all that was of little account in any case, since the true life of the be- liever was with Christ in the immortal world, to which every man belonged from the hour of his baptism and into the full possession of which he would enter at death. Yet it would be anything but true to say that Paul attached no importance to “conduct” in the earthly life—to the way a man fulfilled his part as member of the State or of the family, as neighbor to others like himself. In all these relationships a man was to act as became a citizen of heaven—not indeed following any human model of virtue or regulating his action by the letter of any law, but yielding to the impulse of the spirit and thereby attaining a far higher level of purity and brotherly love than was possible by any other means. It may be, as Matthew Arnold thought, that the real power of Paul’s religion lay in this. He had found an attitude of mind which gave him and those who followed him a living interest in righteousness THE STORY OF OUR CIVILIZATION yf; and a fellowship with the “power not ourselves that makes for righteousness”,—(in Arnold’s phrase) the “secret” of Jesus, which has remained ever since the real driving power of the Christian religion no matter what form it has assumed. The labors of Paul in preaching this Gospel, the ardor of conviction with which he preached it, and the remarkable suc- cess he achieved are alike astonishing. And our astonishment becomes almost stupefaction when we reflect that all this was accomplished without the aid of a New Testament. During the whole period of Paul’s activity not one of our Gospels was in existence. It was certainly not by quoting the Sermon on the Mount, nor by telling them of the earthly life of Jesus, that he converted the Gentiles from paganism to Christianity, but by proclaiming the great fact of the Redemption. Here we see an obvious difference between the conditions under which Christianity is preached today and those which prevailed in the first century. For us today, Christianity is pre-eminently the religion of the New Testament. Imagine a Christian missionary today setting out to convert the heathen without a New Testament in his baggage—or even in his memory. Yet the success of Christianity under these conditions is so well attested a fact that it becomes a problem for scholars to explain why the Gospels came to be written at all, why a book other than the Old Testament came to be necessary. But what- ever the answer may be, the fact remains that the first and most _ difficult triumphs of the Christian religion were accomplished not by expounding a book, but by the inspirational force of the men who passed from city to city aflame with a spiritual life which, to them and to those who listened to them, had the effect of transfiguring and glorifying the meaning of the world and of human existence in the world. In the first century the chief enemies Christianity had to contend against were the pagan religions by which it was sur- rounded, and of which there were a great number, not all of them degraded religions by any means, though some were bad enough. Some of the great mystery religions, for example, of which there were seven or eight, and of which Mithraism was 8 AN OUTLINE OF CHRISTIANITY the most popular, taught truths of great importance and gave both comfort and dignity to many human lives, insomuch that Paul himself did not hesitate to borrow from them in certain regards. Today also Christianity is in contact with other re- ligions, of which some, like Buddhism, are older than itself and whose followers outnumber its own. But the densest darkness with which Christianity has to contend today lies perhaps within its own borders and not outside. There is darkness enough out- side, of course, but the impression Christianity makes upon it is sadly hindered by the darkness that has been suffered to grow up among the Christian nations themselves. What do the Christian nations today really believe? ‘There are two ways of replying: first by considering what they say, and second by considering what they do. Judging by what they say the answer would be that the Christian nations believe in Christ. But what if we judge by what they do? The present writer will give in substance the answer as it was once given him by an enlightened Buddhist. “Judged by your actions,” he said, “and by the way you live in these great cities of yours, you Christians believe in money. Money is not all you believe in, of course, but there is nothing else you believe in quite so firmly. The God of Jesus is your Sunday God; but on week- days you worship Mammon. You look upon the universe as containing an infinite number of potential dollars or pounds sterling, and the business of your lives is to turn those potential dollars or pounds into real ones. You don’t really believe in the ultimate worthwhileness of anything else. Your great na- tions are great organizations not for serving God, but for ex- ploiting the universe. And since you can’t help getting in one another’s way you learn to hate one another and go to war.” Perhaps this Buddhist put the matter too strongly; but he was not far wrong, especially when he said that while, of course, the Christian nations believe in other things, there is none in which they believe quite so firmly as in this. ‘Their other beliefs waver and change. But this one is pretty constant, much the same in all countries, and always followed by the same effects—namely discontent, ill will, and a general feeling that THE STORY OF OUR CIVILIZATION 9 human life is a rather sordid and unsatisfactory affair. From this source, too, proceed the whole crop of unneighborly mass actions which bring discredit on the Christian religion and cause its enemies—and some of its friends also—to declare that it has failed, If Christianity ever recovers the vigor it had in the first century it will fling itself against this belief in money with an ardor like that of Paul when he attacked the pagan cults of his day. It will be a terrible struggle and will call, just as in the old days, for heroic men and women to take their lives in their hands and care nothing for what happens to themselves. But the weapons of their warfare will be the same that enabled Paul and his companions to “cast down the strongholds” that opposed them in the first century, not carnal weapons but spir- itual. These heroic persons will not be mere fine talkers about religion, any more than he was—for he had a great contempt for that sort of thing. They will be men and women who have seen, as he saw under different circumstances, that this world of money-making in which we are all immersed is not the real world but only the half-real; that men in their true nature are citizens of a vaster commonwealth, of which the great nation on earth is no more than a symbol; that the citizenship of us all is in heaven; and that no earthly citizenship can be rightly fulfilled until its principles are drawn from the Eternal City of God, where there is neither circumcision nor uncircumcision, bar- barian nor Greek, bond nor free. CT tat a ¥ ay / or i a 8 “hg he mead ? a, a ae +r « ay) til if vv 189. : a : ela P Gen . te ih So oa Sih Meth oy ; hid is? eh CMe AX BOOK I THE INDIVIDUAL After following the story of Christianity and the vital part tt has so far played in our civilization, we now turn to the situation of the present and to the possibilities of the future. Individuals, communities, nations, races, churches are facing problems of the first magnitude everywhere. And first, the basis on which the entire fabric of society 1s reared is that of a man’s relations with his neighbors and his life within his home. 4 ey my ‘i } pie es sf .” “At es ae moat Oe & aya A tbe ; By a en Valve) Ya (a de Noe Mots betsy LHe ae, Yow koh te snihilidinnag, oT os Tsyene MS ‘i Par Bee Ta See chute) ae 4 if ve eH Mik cova ENSPS ith Sy Lee MA oney tt qa Ww si¥et a ta wil year st aa bone CHAPTER I MY NEIGHBOR AND I “Thou shalt love thy neighbor as thyself.” This, a law of the Old Testament, is proclaimed in the New Testament to be one of the two commandments on which all the Law and all the Prophets depend. What is involved ni this 4 commandment? How can it be obeyed? ROM the story of apostles, prophets, martyrs, mission- aries, and the crowded hosts of men of faith in the fields of science, philosophy, and the arts, who have borne and honored the name of Christ from his day on earth to ours, we turn to ask what zeal and what purposes may make us of the twentieth century worthy to “follow in their train” as they fol- lowed our common Master. And it is for answer to that ques- tion that this survey of the Christian civilization, now in its final volume, leaves the record of the past to look narrowly at the opportunities and obligations which measure responsibility for Christians of today. The organization of humanity which marks the present age—ethnically, politically, industrially, commercially, socially, intellectually, and religiously—is to be viewed in rapid sequence, and from the phenomena so appear- ing is to be learned the continuing duty which Christianity incurs by recommending itself to men as the ultimate philosophy of life for the entire world. How it is to make good that stupendously comprehensive claim, what endeavor and what sacrifice the full service of Christian ideals is destined to com- mand, and what hopes may be justly rested on the efficiency of forces gathering and to be gathered in this behalf, these are aspects of the theme which must fix the stern interest of every mind that conscience has quickened into moral concern and vigilance. 13 14. AN OUTLINE OF CHRISTIANITY Before that panorama is unrolled, however, it is appropriate to inquire by virtue of what confidence Christianity believes itself possessed of the spiritual and social formula for the cor- rection of all the maladjustments and the elimination of all the crudities of modern life. In the large it is of course a confidence in the adequacy of Christianity’s Leader. But specifically it is faith in the effectiveness of the body of teaching contributed by him towards the abolishing of the selfish rivalries which have always rent and torn human society. That formula was, all in all, if not the most important yet certainly the most original item in the whole body of teaching with which he surprised his time and has impressed succeeding ages. So unique was it that neither his own generation nor any generation of men since ever quite dared to trust it, and the method of Jesus accordingly re- mains to this hour untested by any broad-scale experiment commensurate with the scope of application for which he recom- mended it. But as the philosophies of paganism, of imperialism, of nationalism, of commercialism, and of materialism have all resulted in a common disheartening failure to tranquillize and unify mankind, it has come to pass that our own day, from sheer default of all else, is turning, as no previous time has done, to the wistful hope that the Nazarene did indeed know of what he spoke when he offered for the cure of the world’s bitterness one sovereign remedy, his second great commandment: ‘Thou shalt love thy neighbor as thyself.” It is put first here not be- cause it takes precedence in importance, but because it opens the door of approach to Him whom we have not seen. Before Christ no man in all the world had said a word equiv- alent to this commandment or indeed thought the kind of thought on which it was based. The words of the command- ment had, of course, been taken from the Hebrew Law, but no one, Jew or Gentile, had filled them with so rich a meaning as Jesus put into them, This is merely to say that apart from Jesus no philosopher ever conceived of solving the puzzles of man’s social life in terms of the other man. The Greeks considered the possibilities and limitation$ of human nature deeply and broadly, but their thinking never freed itself from an THE STORY OF OUR CIVILIZATION 15 essentially subjective viewpoint. When through the question- ing mind of Socrates Hellenic philosophy passed from specu- lation on nature to the discussion of humanity, it was of course observed that man lives amid his kind and that his character conditions, and is conditioned by, his relations with those who live nearest him—in the same city, the same State. With Socrates first, but more particularly with Plato and Aristotle, his spiritual descendants, the study of these relations developed first into ethics and then into politics, and the most elaborate examination of these things of human concern which the world had ever known was the product of that epoch. But elaborate and penetrating as such studies were, none of these great philos- ophers or of their later disciples ever really got farther afield than an individualistic interest in the well-being of the good man-——which by interpretation meant their own type, the philos- opher. How should a man be good? was their guiding ques- tion. The approved answer was that he should be good by seeking happiness wisely. And how should he seek happiness? By dealing honorably with his fellow-citizens and by joining hands with them to establish and maintain a State so conducted as to make them all happy. It may be assumed by some that these remarks are offered in forgetfulness that ‘“Thou shalt love thy neighbor as thyself” was on the lips of Jesus not only actually, but consciously a quotation from the Mosaic Law of his own people. How then in view of that fact is it to be said that Jesus was so wholly original? If Rome and Greece and Egypt and Babylonia had never discov- ered the other man, had not the Jews found him? Is not the Pentateuchal source of the Lord’s saying, Leviticus xix. 18, full proof of that? And indeed it would be unfair to the Hebrew people not to recognize that in a far more radical reality than any other ancient nationality they preserved in their own land an actual commonwealth. There was among them no fixed or- der of aristocracy, and at the lower end of the social scale such slavery as existed was a modified institution curbed by the gen- eral emancipation that the Law required every fiftieth year. Moreover, an intense nationalism, fostered by the peculiar rites 16 AN OUTLINE OF CHRISTIANITY that separated them from their contemporaries and by their pride of what they considered their princely position under the special favor of heaven, reacted internally to solidify them not only in patriotic feeling but in common interests and reciprocal helpfulness, to a degree of social unity unrealized anywhere else in the civilization of their epoch. It was possible therefore for their Law to say what no other national law of that olden time could conceivably have said: ‘Thou shalt love thy neighbor as thyself.” But superior as was the sentiment of that injunction to any other humane thought of the ancient world, it was in its meaning as a maxim of Moses wholly incommensurable with the sense in which Jesus employed the same form of words. What he repeated verbally he invested with a significance in- finitely more ample and more demanding. From being a national code he enlarged it to a universal and eternal statute. “Thy neighbor” in the Levitical Law commandment was a Jew—a Jew and none else. The very sentence out of which Jesus picked his quotation exhibits that restriction unmistak- ably: “Thou shalt not take vengeance nor bear any grudge against the children of thy people, but thou shalt love thy neigh- bor as thyself.” Had the Lord repeated the verse entire, he would have said not even a cosmopolitan thing. It is, to be sure, true that a step farther on in the same chapter the neighborly obligation is enlarged to include a foreigner who has settled down in a Jewish community to live there, and so in the re- stricted sense of the term has become a literal neighbor—a “nigh-dweller”. But not a hint anywhere in the political or social constitution of Israel suggests eyes looking abroad with the desire of extending neighborly help beyond its own bound- aries. Even Israel’s prophets, for all their exalted and some- times evangelical spirit, seldom looked away to other nations with any beneficent thought; they were free to curse the way- ward among the heathen, but they did not often bespeak for them God’s mercy. And certainly the legalism of the nation cultivated no international kindliness; the Scribes and Pharisees were bigots in their patriotism as well as in their religion. And as the nation grew older and suffered more from the oppression THE STORY OF OUR CIVILIZATION 17 of external tyrants, its spirit of isolated and scornful pride grew more bitter. By the time Jesus came the case had hardened into the bitter tragedy of the Jew against the world. A revealing light on the spirit of the times in Judea shines from that other passage where the Lord quoted this same verse—one of those places in the Sermon on the Mount where he protested against too narrow interpretations of the Old Scriptures: “Ye have heard that it was said, thou shalt love thy neighbor and hate thine enemy.” For the latter clause—‘hate thine enemy”— there was not a syllable of justification in the Mosaic writings to which their lawyers clung so passionately. It was simply and solely the painful “gloss” of an ever narrowing popular spirit on a maxim that never had been over-broad. If the lawyer who one day (as Luke relates) questioned Jesus about the conditions for inheriting eternal life had not been one of the narrowest of his exclusive kind, we might perhaps have been left unaware how far our Master went in the opposite direction of human inclusiveness. Though on other occasions Jesus himself had coupled together love to God and love to men as the first and second great command- ments, it was the interlocutor in this conversation who was led to repeat the same passages, not precisely as supreme com- mandments but as convenient summaries of the Law, in which way many rabbis had long been accustomed to allude to them. But when the lawyer, who doubtless thought it easy to love God in the measure of the Law’s requirements, had recited the companion demand for neighbor love, something in him revolted against accepting this as his duty toward all the Israel- ites he knew, many of whom in that faction-ridden time probably seemed to him wholly unlovable. So he appealed to Jesus to define “neighbor”. Obviously he was expecting limits to be set to the reach of the commandment even within the bounds of the Jewish heritage. If, as is likely, he was a Pharisee, he no doubt hoped for at least enough concession to permit him to hate the Sadducees for their laxness in doctrine and their truckling in politics. It was a hard stipulation to live up to; would not this liberal-minded rabbi from Galilee interpret 18 AN OUTLINE OF CHRISTIANITY it in more comfortable termsr Loving others as this lawyer loved himself was a burden too irksome for any great exten- sion. But were the tables ever turned on any man so quickly and so effectually as when the Lord discomfited the querying law- yer? His answer was a parable, and that parable was the story of the Good Samaritan. And at the climax of the story Jesus countered on the man with a Socratic question more skillful than Socrates himself ever devised: ‘Which of these three, thinkest thou, proved neighbor to him who fell among the thievesr” That “proved neighbor” was the sharpened and pol- ished point of the shaft with which the Master transfixed his questioner. Apart from the necessity, in which he was in- escapably entangled, of giving the palm of honor in the incident to one from a despised and ostracized race, of very near neighbors, this self-loving Jew who had been trying to reduce the roll of his own neighbors found himself confronted with quite the opposite ideal—the aim of discovering as many neighbors as he could. And by the simple means of intro- ducing into his brief but all comprehending drama a Samaritan as chief actor Jesus expanded the field for the accumulation of neighbors from the confines of a nation to the breadth of the earth. The Samaritan, impelled by nothing save the compas- sions of his own neighborly heart, crossed the boundary line of nationality with a single uncalculated and uncalculating step. “Go and do thou likewise”, was Christ’s sole counsel to the Jew; cross the line the other way; cross any line; the boundless universe is yours. It was the bringing in of this foreign figure—and he from a contemptible people of mongrel origin and scant attainments —which in this parable threw into conclusive relief the advance of Christ’s teaching beyond the principles and precepts of all teaching that had gone before it respecting man-and-man re- lations in this world. Here stands proof of the utter unique- ness of his message. Whereas the philosophers and statesmen of every nation (unless in this Moses is to be accounted an exception) had failed to create a neighborhood sensibility even THE STORY OF OUR CIVILIZATION 19 among their own national population, Jesus suddenly, and with- out a precedent to support him in all the world of earlier times or of his own time, called on humanity for a neighborliness that knew no lines at all of either nation or caste. He first in all the earth proposed, by his interpretation of what had been only a localized Hebrew precept, to secure a unity of mankind in which differences of race, social condition, intellectual abilities, or even moral character should count as no differences at all compared with the one likeness of being man. And this prin- ciple of unity he erected into one of the two pillars on which he proposed to rest the whole fate of the Kingdom of God of which he was speaking so constantly. But how did this Man of Nazareth come by this amazing originality, proposing a social view of the human family to which no forerunner of his had even approximated? There is but one way of accounting for it. He first, because he was as Nicodemus truly said, “‘a teacher come from God”, got the view of all these human matters that God sees. Lawgivers and proph- ets, philosophers and rulers had all studied men’s relation- ships from a flat-earth viewpoint—the ordinary plane of outlook for the practical man. In modern phrase, they had carefully kept their feet on the ground, where all common-sense realism in statesmanship and sociology is to this day supposed to reside. But looking at conditions horizontally from the ground level, these human great men one and all had the picture distorted by the hills and valleys that appear so actual in an earthly land- scape of society. How plain it looks from this angle that some men are high and other men are low. But the God-seeing was as from overhead, and this was the vision which Jesus himself had and would give to other eyes. And that view like a photo- graph from the skies instantly blots out all elevations. In an aeroplane flight, from Egypt into Palestine, during the World War, the present writer had a physical view which was sug- gestive of this spiritual view of mankind. The desert was as level as the floor; the little clouds over the sea, two miles below, were as sheep in a meadow. The city of Gaza was in its entirety but as a gate which the strength of no giant would 20 AN OUTLINE OF CHRISTIANITY be required to carry away. Even the ee hills seemed as the plain of Sharon. The little undulations of the surface of society which in the opinion of men make kings and rulers to differ from com-- moners, or the learned from the ignorant, or the prosperous from the poor, simply disappear in Christ’s view of mankind. The divine eye that looks down on the scene cannot see any inequality at all. And the sight of Jesus was so perfectly ad- justed to that way of seeing that he could come to this world and never for an instant be deceived by the way things look here. From him therefore the disciples learned as a cardinal conception of his religion what with his Apostle Paul became almost a watchword: There is no distinction. And truly there is not. Christianity, rightly appraised, is the science of the differences that make no difference. All the dif- ferences which are of the earth earthy belong to that order, as far as concerns the Kingdom of God. Every man in God’s accounting is just a man—no more, no less. His color makes no difference; his ancestry makes no difference; his social status makes less than no difference. In this sense even his goodness or his badness makes no difference. Once this point of view is realized, the first great difficulty about loving one’s neighbor as one’s self is transcended. It at least becomes en- tirely practicable to esteem one’s neighbor as one’s self after one is convinced that God, to say the least of it, esteems the neighbor no less than self. It is strangely interesting to see how difficult it is for any man, after he has once sensed the way that God thinks about men and things, to conjure up a reason why he should think differently. The only superiority which God can from His height distinguish in one man above another is superiority in powers of service, and that, so far from lifting him to an eminence above his fellow men, only imposes a stronger obligation to identify himself with them and surrender himself to the ways of activity in which he can most effectively be to them a comfort, stay, and aid. No doubt such spiritual equalizing must ever to the worldly mind seem drastic. Indeed it is drastic. Its consequences are Gi rom the Cathedral Tow F E AVI il AM \t \ ill \\l \\ | \ {lit NAAULLLL it AM View FAW Market Place PORT-AU-PRINCE, HAITI NATIVES OF CHINA onesie aeecemmmmesinasuneseci tet tema tte tener orate rent creer ee ecmnaien NATIVES OF SIBERIA THE STORY OF OUR CIVILIZATION 21 profound. It was because this view from overhead, reflected in repeated words of Christ, so deeply impressed the reformers —Calvin and Knox in particular—that the era of the Reforma- tion became the birth era of modern democracy. To think of men as they stand in the thought of their Creator, distinguished from one another neither by earthly accidents nor by earthly repute, is to wipe out every reason for deferring to the alleged inheritance of aristocracy, whatever its kind or form. All men equally responsible to God—all men equally beloved of God— all men equally entitled to the dignities of the sons of God— grant so much as this, and tyrants become intolerable, if not impossible. Even the French Revolution, though it proclaimed itself wholly atheistic, resulted from the simplicity of the fel- lowships in Palestine by which the Son of God, representing the Father among mankind, proved that God in very truth is no respecter of persons. And it is not merely tyrant monarchs and princes who have fallen before this mighty and divine fact. Every social injustice, every precedent of ill will that robs any human being of his right to life and light and cheer, must also succumb wherever men learn the absolute parity of all souls before the fatherly eye of God Almighty. Race prejudice and class antipathy can as little endure this truth about an impartial Creator as can the locking up of hard hearts in indifferent isolation from the trials and troubles of. fellow- men and the shutting of ears against claims of justice for the under-privileged. Who, having seriously bethought himself of this truth, dares part company with God? Quibbling such as that in which the Jewish lawyer sought to take refuge still shields many persons of timid or callous disposition from the full pressure of the Master’s insistence on increasing the world’s neighborliness to the maximum of every man a neighbor. Thus some would stop to debate how much it is rightful to love one’s self, with the seeming hope of dimin- ishing self-love until it can be weighed against a trifling equiv- alent of neighbor love. Others would interpose a puzzle about those rigorous duties laid on persons responsible for mainte- nance of the law—asking, for example, what a judge should do 22 AN OUTLINE OF CHRISTIANITY with a criminal before him for sentence; should he be as reluctant to pronounce a punishment as he would be to receive _ it? And still others, unable to escape from the sentimentalism which infects the very word “love” in this romance-writing and romance-reading age, ask how they can be expected to love people (close neighbors sometimes) whose personalities are marked by far more repulsive traits than lovable ones. But a calmer—and closer—acquaintance with the Bible should per- suade men and women that these artificialities do not touch the duty imposed by the second great commandment. The Gospel writers chose in the Greek a word for love that has nothing to do with congeniality or sentimentality either. The word points direct at what the Good Samaritan parable puts above all—the compassionate helpfulness which mingled pity and good will are ever ready to render to men in any state of need, regardless of their own quality and regardful only of their common sonship in God. It is a word of mercy—such mercy as God shows to the ignorant and erring. Punishment even God gives to them that need mercy and grants them mercy through their penalty. If the punishments which human gov- ernments provide are not also merciful, restoring the evil to better ways, it is there that the second commandment is vio- lated—not in the duties discharged by the trustee of authority when he keeps the Golden Rule by adjudging to another what he knows that he would himself deserve if he stood at the bar in like case. As for loving the unlovely, the truth is that the second com- mandment is not an injunction for a man to love his neighbor as he loves himself. None of the forms in which the com- mandment appears in the Scriptures say that at all. The word of command is, instead, that each of us must love his neighbor as being in body, mind, and soul identical with himself. Self is a poor object of love anyhow, and that would be a low standard of love which was centered upon self. God is always the meas- ure of that kind of love to which the Good Samaritan story incites us; in God are all love’s incentives and love’s patterns. The business for self is not the quantitative task of dividing love THE STORY OF OUR CIVILIZATION 23 equally between self and neighbor; it is the qualitative matter of identifying self with neighbor and neighbor with self, of encompassing both with a single love. The conception is a demand on men to achieve a fully sensed visualization of the actual solidarity of humanity. It is putting the other man in the place of me, and me into the place of other man’s servant, yet being all the while at bottom other man also. This is a feat which the human race has never yet accom- plished; it would be truer to say that the human race has never even entertained the thought of attempting it. The whole de- velopment of human culture apart from Jesus Christ has grown from the roots of self-interest and self-regard. Ambitions for their own success and happiness have often required men to make their environment more auspicious, and to that end they have co-operated socially with those who could take benefit from what would also advantage them. Many efficient civiliz- ing movements have thus grown into great corporate power. But the main purpose of building a civilization that would do the other man better service and afford him finer opportunity is something which was never heard of in this world until Jesus Christ came—and has not been acted upon over-much since. Yet that is exactly the sort of thing which Christianity has set before men as their great goal—the superlative object in living. No wonder that Christianity, looked at closely, appears to be the most revolutionary proposition that ever entered the world. Yet Jesus thought it practicable. He not only taught it but lived it. “He went about doing good’”—this was the summary of what his friends best remembered of his everyday life. And the saying reveals that he really went about thinking not of himself but of the people around him, the people among whom he walked and worked. That paramount thought for others —that mental habit extraneous to himself—is the very hallmark of his personal religion. Perhaps the most dramatic thing he ever did in all his career of picturesque teaching was when he took a towel and girded himself and washed his disciples’ feet—a duty so menial that not one of them would perform it even for him. Yet he did not do this as playing a part; he 24- AN OUTLINE OF CHRISTIANITY did the thing instinctive to his turn of mind. And it was on this occasion that he defined himself to them in what may be fairly considered his own clearest and simplest distillate of his own character: “I am in the midst of you as he that serveth.” And what is a servant? One who must think of others before he thinks of himself. The only respect in which Jesus did not fully bear out the servant’s part was that he was not obliged to put others before himself; he loved to do so. And in no age will his followers justly represent him to the world when they fail to acquire both his outside-himself way of thinking and his spontaneous pleasure in counting the other man first. The twenty-fifth chapter of Matthew deserves re-reading with these observations in mind. The parable of judgment in that portion of the First Gospel is commonly taken as an awful warning to Christians against hard-heartedness; they are apt to find themselves among the goats of the parable if they do not have a care to soften their affections toward the troubled and the needy. But the story would seem rather less like a warning than like a lesson by example. It carries on to the verge of eternity this picture of the Christ who always thought of others and not of himself. The great point of the teaching would seem to be that the Son of Man sits on the throne of his glory not so much for judgment of the world’s derelictions as to assert the rights of the other man. At all events it is revealed that through all time—now and every day—an im- mortal friend is watching this earth to see how the other man is treated. Besides, it is plain that the sheep of this parable are not men and women who have at all planned their philanthropy with an eye to impressing the Judge favorably on ~ that tremendous Last Day; they are simply true folk whose hearts in all these are like the heart of Jesus, and who by that reason alone, innocent of design or forethought, have been serv- ing the other man just as Jesus would do. The second great commandment thus means vastly more than benevolence to the needy. It differs, in fact, utterly and irrec- oncilably from much of the public benevolence of modern life, OSI¥d AHL ONILISIA CAaVMOH NHOL Mp4] ]15) sauve fq burjuiwg ayy WOLT Se NOSIYd NI BOIAWAS V ONIGNALLV SLOIANOO UIUID FT ap IILIPIA T fq buinvig D ULOL Ce , - By i THE STORY OF OUR CIVILIZATION 25 that is often but a mirror of conceit in which the giver sees a flattering portrait of his own goodness reflected. The high estate of loving one’s neighbor as one’s self is not even ap- proached until the supposed virtue of setting aside one’s own interests in order to advance the interests of others has faded from the mind of the Christian disciple. One is treading the lofty ground of the second commandment only when one has climbed far enough to see that between one man and another in God’s commonwealth there are no antithetic interests: noth- ing can be inimical to one’s self that is good for anyone else; nor can what is right for another be a harm to one’s self. And this broad doctrine of common welfare or common harm for all alike—which is the inevitable corollary of any genuine Christlike identification of self with the rest of humanity—is manifestly not exhausted by the simpler mutualities that it creates between private persons. It governs just as potently the interdependence of great societies—races, nations, religions, and the more transient but often more immediately dynamic movements of political parties, industrial coalitions, and mili- tant social dogmatisms. How bitterly rage the wars, literal or symbolic, which are fought out between such forces under the illusion that one com- batant is destined to lose all that the other wins, or will be able to win all that the other loses! As long as this false sense pre- vails, of a world built so narrow that it cannot allow all men the freedom due to their own individuality, without harm accru- ing to the weak or distress reacting on the strong, humanity cannot hope to escape the constant recurrence of conflict and the steady augmentation of mankind’s burden of internecine hate. But the second great commandment waves over this field of contention as men’s best banner of hope. Jesus would not have said, “Thou shalt love thy neighbor as thyself”, if he had not well known that men could afford to obey the word —if he had not with his fullest heart of faith in the Father counted it as sure as the counsels of eternity that men could love their neighbors as themselves without disaster. In a world 26 AN OUTLINE OF CHRISTIANITY where the sole chance of survival lay with those who were able most successfully to devour their rivals it would have been mockery for him to have spoken at all of love; it would have been mockery for him or any other to be Christ. Christ came because the highest heavens wept to see man so desperately deluded and betrayed by his insane fear of his fellows—adopt- ing murder, swift or slow, to avert suicide. And if now at length, when there seems to be creeping over the lands a con- sciousness of the follies of the past such as has not before troubled the consciences of men or spoken to their penitence, there may be given from the Spirit of God to nations and peoples a new persuasion that Jesus was indeed the one true prophet of glad humanity, then “Thou shalt love thy neighbor as thyself’ may happily be in the end the sufficient platform of an ultimate league of the peoples. And not a league of the peoples alone, but the league of em- ployers and employed, the league of the rich and the poor, the league of the successful and the unsuccessful, the league of the strong and the weak, the league of the old and the young—yes, in the charity of men and the love of God, the league of the righteous and the sinful, and the league of the believing and the unbelieving! And all together would make up the league of a helpful world. The second great commandment is, however, more than a banner of hope for the penitent and the war-worn. It is also a guide-flag to adventure for the brave. The secular socialism of these times at its best would introduce social peace and brotherhood with compacts and guarantees, with laws and pro- cesses, with stipulations of responsibility and agencies of en- forcement—especially with a majority in power to uphold all these defences of a new régime. But the social order of Christ Jesus has naught to do with the rallying and alignment of ma- jorities. Social in all its aims, Christianity nevertheless begins with the individual soul. It is associational or collective individ- ualism. One man alive with the spirit of Jesus is enough any- where to set going this change in social order. Any faithful Christian can begin by himself loving his own neighbor. He THE STORY OF OUR CIVILIZATION 27 may very likely need to live dangerously in order to fulfil his vision, but that will only make his hfe more powerful for the results to which it is dedicated. And he will be in glorious com- pany, for even so it was that Jesus both began and continued. The noble army of the martyrs also will be his cloud of wit- nesses. CTIAT 2 iets LL THE CHILD IN OUR DAY Tho responsibility of Christianity for childhood was laid down once and for all by Christ himself. And Christians have always accepted the ideal, even though they have too often failed to live up to it. With the failures we can- not be content; we must recognize our shortcomings, and we must contrive that the future of childhood will be brighter than its past. ESUS discovered the child. Yet can we forget the lovely and pathetic picture of the child on Andromache’s arm in the “Iliad”? And an old Japanese poem pities him, whom a little hand never takes by the cheek in order to turn his head to listen to the prattle of his small son. When the prophet Isaiah describes the new age his imagination runs free and prodigious. But nothing is like that word about the leopard and the kid and the calf and the young lion and the fatling dwell- ing together: “And a little child shall lead them.” ‘Thus the sorcery of the child is already foreshadowed in poetry. But the child had never been discovered as a child. It was regarded and appreciated only as a beginning: the male child was valued as a future man for the continuation of the family and the army. Before the Christian era the pride of parents centered in their sons. The Brahman said to the bride at her marriage: “Be the mother of strong sons.” But the birth of a daughter was considered a punishment for sins in earlier existences. ‘This prejudice was general. Girls were sometimes appreciated as an article of commerce; if marriageable they could procure for the father good payment. No nation has ever been more eager than Israel to become as numerous as the stars in the sky and as the dust of the earth. No curse can be heavier than that pronounced by Hosea: 28 THE STORY OF OUR CIVILIZATION ao “There shall be no birth and none with child.” And no promise can be greater than that pronounced by Zachariah: “And the streets of the city shall be full of boys and girls, play- ing in the streets thereof.” The originality of Jesus consists in the fact that he valued the child in itself. To him the child is interesting not because it will in the future grow up and fulfil a calling in society. That is of course very important. Martin Luther bowed when he entered a school because, he said, “here may be many mayors and principals.” But to Jesus the child meant an entire human being in itself. The Apostle Paul took another view. “When I was a child I spake as a child, I understood as a child, I thought as a child; but when I became a man I put away childish things.” Every age has its own virtues and ought to keep to them.