The SOCIAL
TEACHINGS ts&j'ms. OF ssaswew
CHRIST JESUS
W. Beattj Jennings

"I,gwtthtft Books ,;
i for the /^Tiding cf a CcfUgt in thi% Colcnf\

¦ ILHEIRAIKy •

DIVINITY SCHOOL
TROWBRIDGE LIBRARY

The Social Teachings of
Christ Jesus

The Social Teachings
of Christ Jesus
A Manual for Bible Classes, Christian
Associations, Social Study Groups, etc.

By
W. BEATTY JENNINGS, D. D.
Minister of the First Presbyterian Church
in Germantown {Philadelphia), Pa.

With Appreciation by
J. ROSS STEVENSON, D. D., LL. D.
President Princeton Theological Seminary

New York Chicago Toronto
Fleming H. Revell Company
London and Edinburgh

Copyright, 1915, by
FLEMING H. REVELL COMPANY

New York: 158 Fifth Avenue
Chicago: 125 North Wabash Ave.
Toronto: 25 Richmond Street, W.
London : 2 1 Paternoster Square
Edinburgh: 100 Princes Street

To
m. h. y.

Appreciation

MEN have been slow in recognizing the
missionary import of Christ's teach
ings. It was thought that men could
possess the Gospel without propagating it. The
Church has come to learn that only a gospel
intended for every man is large enough for
any man. In like manner the Church has been
slow in recognizing the obligation to apply the
teaching of Jesus to every department and rela
tionship of life, and carry the Gospel to each and
every corner of the social order. We have
learned that the Gospel, which transforms the in
dividual life, reaches out and seeks to redeem the
entire community. The truth of Jesus has not
failed, but men have failed to realize its appli
cation to the whole of life. "We rejoice in the
wide-spread interest which has been awakened in
the social message of Jesus, and each new study of
the subject will strengthen the position and influ
ence of the Christian Church. Doctor Jennings
has prepared a course of studies which is com
prehensive in its contents, unswervingly loyal to
the spirit of Christ, and sanely practical in its
aim. It will be welcomed by Bible classes,
7

8 An Appreciation
young people's societies and various Christian
organizations, and will serve to promote the
wider interests of that Kingdom whose message
it faithfully seeks to understand and apply.

J. Boss Stevenson.

President's Boom,
The Theological Seminary,
Princeton, N. J.

Preface
LITTLE originality is claimed for these
syllabi. I have simply tried to group
the social teachings of Christ Jesus, the
incomparable because the Divine Teacher, and
those of the masters of our own day who have
sought to apply them to modern conditions and
needs, and to put both in such form that they
can be used by study classes. It is impossible to
make acknowledgment in each instance where
a thought, a saying, or even a line of proof of
these masters is appropriated, often in their very
words ; but in the bibliography at the close of
the book I have named all who have helped me,
putting in a special list those to whom — to each
of whom — I am under greatest obligation. I have
drawn freely on the articles in Hastings' "Dic
tionary of Christ and the Gospels." The charge
is sometimes made that the Christian Church is
not awake to the social sins and problems of the
modern world. Jealousy for the Church's good
name, together with a desire to instruct the people
of my parish, prompted the preparation of these
studies. They are now published in the hope
that they will be useful to a larger number of
students of the social teachings of our Lord.

9

Contents

I.

The Teacher and His Teachings

II.

III.

The Kingdom of God .

IV.

V.

VI.
VII.
Work and Wages
VIII.
IX.
X.
Pleasure -%....
XI.
The Sabbath ....
XII.
The Saloon and the Drink
Traffic 
XIII.
XIV.
The Social Evil . . . .
XV.
Prisoners and Criminals
XVI.
War 
XVII.
XVIII.
Missions 
XIX.
The Church .
XX.
The Lord's Supper
Bibliography .
11
THE TEAOHEE AND HIS TEACHINGS
L The Teacher
Christ Jesus is above all the world's Divine
Redeemer. He is also the world's Teacher.
Titles given to Him as such : " Teacher " —
Didaskalos (Mk. iv. 38 ; Mt. xix. 16, etc.) ;
" Rabbi" (John i. 49 ; vi. 25, etc.) ; Nico-
demus uses both terms ; " Eabbi, we know
that Thou art a teacher come from God "
(John iii. 2).
Who He is: "Jesus" (Mt. i. 21) ; "Christ"
(Mt. xvi. 16).
Insist that the teachings of the Gospels are
those of Christ Jesus. Too exclusive use is
made of the human name of our Lord, Jesus,
in books on His social teachings. His words
are the words of Christ, the Son of God.
" Never man so spake " (John vii. 46).
IL His Qualifications for Teaching
Wisdom (Mt. ix. 4 ; John x. 15, etc.). Ex
amples : reduction of all life's duties to two
— love to God and love to man (Mt. xxii.
36-40); inclusion of "with the mind" in
love (Mt. xxii. 37. Compare Deut. vi. 5).
Self-confidence (John viii. 14 ; viii. 55 ; Mt.
xi. 27 ; John xiv. 6). 13

14 The Social Teachings of Christ Jesus
Humility (Mt. xi. 29).
Patience. Examples : instruction of Samari
tan woman (John iv. 4 fif.) ; dullness of dis
ciples (Lk. xxiv. 25) ; interruptions in table-
talk (John xiii. 36-xiv. 11).
Sympathy (Mk. x. 17-22; John xx. 26-29;
Mt. xxv. 40, 45).
Hopefulness (John iv. 35, 36 ; Lk. x. 17-20 ;
xiii. 29 ; Mt. xxviii. 19, 20).
Authority (Mt. xi. 27-30 ; vii. 29).
Experience of life (Lk. ii. 51, 52 ; Mk. vi. 3 ;
Mt. iv. 1-11 ; Lk. ix. 57, 58. Compare Heb.
iv. 15).
III. His Method of Teaching;
By 1. Sayings short and pithy (Lk. v. 31;
xix. 10 ; Mk. viii. 35).
2. Acted lessons (Mk. ix. 33-37 ; John
xiii. 1-17).
3. Parables (The Kingdom of God group in
Mt. xiii.).
4. Example (John xiii. 34 ; xvii. 18 ; xiii.
15). Stalker, in "Imago Christi,"
shows in successive chapters Christ as
an example in the home, the state, the
church, as a friend, in society, as a
man of prayer, a student of Scripture,
a worker, a sufferer, a philanthropist,
a winner of souls, a preacher, a teacher,
a controversialist, a man of feeling, av
influence.
And all gradually (John xvi. 12-16).

The Teacher and His Teachings i£
IV. His Teachings — Where Found
In the Gospels. Taken in chronological order
these are Mark, Matthew, Luke, John.
In the Old Testament. Relation of Christ to
the Old Testament (Mt. v. 17-20). Christ
abrogated the ceremonial law, but retained
and endorsed the ethical law ; adding to it
(on Divorce, Mt. xix. 3-12 ; on the Sabbath,
Lk. vi. 1-11). See Christ's endorsement of
John Baptist's arraignment of (1) special
privilege, (2) graft, and (3) militarism (Lk.
iii. 1-14 ; Mt. xi. 7-15).
In the Acts and Epistles, etc. (John xvi. 12-16 ;
Acts i. 1-8).

V. His Great Contribution as a Teacher
"Christ's great bequest to the world as a
teacher is His revelation of the Fatherhood
of God and the brotherhood of man. This
twofold message is peculiar to His Gospel,
and forms the key-note of His teaching.
Christ the Teacher is indeed Christ the Re-
vealer. He reveals the truths concerning
man's true nature and destiny, and his rela
tionship to God ; and sheds an ineffable
light upon all the dark and perplexing prob
lems of life, death and immortality. But
Christ was more than a mere teacher. His
teaching is not only instructive : it is also
creative. His words do not come with power
to the intellect alone: they also appeal to

16 The Social Teachings of Christ Jesus
the heart and influence the will. ' They are
spirit and they are life' (John vi. 63)."

VI. Lessons and Queries
1. To what extent is the social unrest of to-day
due to the teachings of Christ Jesus ?
2. The teachings of Christ Jesus, applied to
life, alone will still the present social
unrest and effect proper social adjust
ment.
3. Learning depends not only on the teacher,
but also on the pupil — on you !
Let the Son of Man Teach
" Hushed be the noise and the strife of the schools,
Volume and pamphlet, sermon and speech,
The lips of the wise and the prattle of fools ;
Let the Son of Man teach !
" Who has the key of the future but He ?
Who can unravel the knots of the skein ?
We have groaned and have travailed and sought
to be free ;
We have travailed in vain.
" Bewildered, dejected, and prone to despair,
To Him as at first do we turn and beseeoh :
Our ears are all open ! Give heed to onr prayer !
O Son of Man, teaoh."
[Cited in Horton's " Teaching of Jesus."]

n
MAN
L Man the Child of God Whom God Seeks to Save
(Mt. vi. 9 ; vi. 25-34 ; Lk. xv. 11-32 ; John
iv. 23. Compare Acts xvii. 29).
Reconcile with John i. 12 ; Mt. v. 45.
This Sonship with God implies (1) The pos
sibility of man's communion with God;
(2) The brotherhood of men.
IL Man's Nature as a Child of God
1. Consists of body and soul (Mt. x. 28). The
superiority of the soul lies in its (1) in
destructibility ; (2) greater capacity for
growth, pain, joy.
2. Immortal (John iii. 16 ; xi. 25 ; v. 24, 25).
3. Social being (Mt. vi. 9-15 ; Lk. xvi. 19-31 ;
Mt. xxv. 31-46). His relation to other
men that of (1) "Neighbor" (Lk. x.
25-37) ; (2) "Brother" (Mt. xxiii. 8).
4. Sinful (Mt. iv. 17 ; vi. 12).
5. Yet not irredeemably bad, but having some
good to which Christ may appeal (John
iv. 7-29 ; viii. 1-11).
6. Free (John v. 40). Reconcile with John
vi. 44, with which compare Mt. xi. 28.
17

18 The Social Teachings of Christ Jesus
7. His chief end is to know God (John xvii. 3).
8. "His vocation is the Kingdom of God"
(Mt. vi. 33).
9. Incapable of two great passions (Mt. vi. 24).

UL His Value
1. Declared superior to religions ceremonials
and institutions ; e. g., the Shew-bread and
the Sabbath (Mk. ii. 23-28). "It is now
time that one should arise in the world
and cry out that art is made for man and
not man for art ; that government is made
for man and not man for government ;
that trade is made for man and not man
for trade ; that religion is made for man
and not man for religion. This is essen
tially the utterance of Christ in declaring
that the Sabbath was made for man and
not man for the Sabbath" (Sidney La
nier).
2. More than other animate creatures : " Spar
rows" (Lk. xii. 7); "Sheep" (Mt.
xii. 12).
3. More than things : Property (Lk. xii. 15) ;
"the World" (Mt. xvi. 26).
4. Hinted in "the Parables of Recovery"
(Lk. xv.).
5. Implied in God's Gift (John iii. 16) ; Christ's
Mission (Lk. xix. 10) ; the Cross (John
xii. 31, 32) ; the Great Commission (Mt.
xxviii. 18-20).

Man ig
This valuation all the more remarkable when
remembered that it is of (1) the neglected
(John iv. ; Mt. xix. 13-15) ; (2) the de
praved and abandoned (Lk. xv. 1, 2 ;
John viii. 1-11 ; Lk. xix. 1-10).
Christ valued ' ' bare humanity. " " Our Gospel
is not the survival of the fittest ; but the
revival of the unfittest."
IV. What Man is as God Made Him, and is to
be when Made Over by God, is Seen in
Jesus (John xix. 5)
V. Lessons and Queries
1. This valuation of man is the chief char
acteristic and glory of Christianity; ' i The
absence of any certainty that life has a
permanent value is the canker at the heart
of heathenism. First through Jesus Christ
has the value of every single human soul
become manifest."
2. Contrast Christ's with other estimates of
man's value; e. g., "Hands," "Heads,"
"the Super-man," etc. "A famous
scientific lecturer reduced a human body
by chemical analysis to its constituent
parts. He presented to the audience
23 lbs. of carbon, 2 lbs. of lime, 22 oz.
of phosphorus, about 1 oz. each of sodium,
iron, potassium, magnesium and silicon ;
and apologized for not producing some

20 The Social Teachings of Christ Jesus
5,000 c. f. of oxygen, 100 c. f. of hydrogen,
and 52 c. f. of nitrogen gas. ' This,' he
said, 'is what makes a man.' "
"Addressing a meeting of medical students
in the city of Sheffield not long ago, Sir
James Crichton Browne advised them to
beware of the materialistic school which
regards a man's brain as no more than so
much phosphorus and so much glue ; and
suggested that if a man is good and wise
it is because his brain has a maximum
of phosphorus and a minimum of glue,
while if he is evil and foolish it is be
cause his brain has a maximum of glue
and a minimum of phosphorus. Sir
James went on to say that if the students
adopted this materialistic conception of
man's nature they would be disqualified
from treating any one successfully as a
patient even on the physical side. To be
a true physician a doctor must understand
the spiritual nature of his patients. The
mere materialistic theory spells failure
here and everywhere."
3. Noblesse oblige! The ambition and effort
which proper self-respect dictates. Fight
all that belittles and degrades ; cultivate
all that helps to self-realization.
4. According to the valuation of men will be
the service of them. Individuals and the
State often take better care of houses and
horses than of men. Give examples.

Man 21
Build a social order that corresponds with
Christ's valuation of men. All sociolog
ical theories and efforts are worth while
only as they seek to benefit the whole man
as a child of God.

in
THE KINGDOM OF GOD ; OR HEAVEN
BROUGHT TO EARTH
L The Name
" The Kingdom of God " (Mk. i. 15). Chron
ologically Jesus' first recorded use of title.
' ' The Kingdom of Heaven ' ' (Mt. iii. 2). Used
interchangeably (Compare Mt. xii. 28 ; v. 3).
"Heaven" sometimes substituted for "God,"
e. g., Lk. xv. 21. Two names of Kingdom
synonymous.
Name indicates Kingdom heavenly in (1) Origin,
(2) Character, (3) Laws.
"The Kingdom of God," the very key-note of
the Gospel of Christ Jesus. The phrase
quickly dropped out of the common speech
of the early Christians because of the possi
bility of its misunderstanding by the Roman
Government and consequent persecution of
the infant Church. It ought to be brought
back into common use. We would gain
much thereby.
EL Some Characteristics
1. Present, here and now (Mk. i. 15 ; Mt. vi. 10 ;
Lk. x. 1, 9; Mt. x. 5-8). Present in
Christ's day in its beginnings; present
now in partial development ; to reach its
22

The Kingdom of God 23
consummation in future (Rev. xi. 15).
" The phrase is not a periphrasis for the
life after death."
2. Universal, both in extension and intension.
This in opposition to the restricted idea
of Jews. Extensively in aim and scope
it knows no racial, social or territorial
limits (Mt. vi. 10), and is for the most
abandoned even (Mt. xxi. 31). Inten
sively (Mt. xiii. 33).
3. Spiritual. This in opposition to idea of
Jews as worldly and political Kingdom
(John xviii. 36 ; Lk. xvii. 20, 21 ; com
pare Rom. xiv. 17). Therefore is not to
be realized by ordinary world-methods
(Mt. iv. 8-10), nor by force (John xviii. 36 ;
reconcile Mt. xi. 12).
4. Social. Name " Kingdom " suggests social
relations and duties. Is " a reign of mu
tual service and help, with an unselfish
devotion to others for its impelling
power." Its duties are social.
5. Mixed character of its citizenship : Parables
of tares (Mt. xiii. 24ff.) and drag-net (Mt.
xiii. 47 ff.).
In the intent of Christ the Kingdom of God,
which takes its character from Himself,
its founder and ruler, is "a world-wide
society, in which universal obedience to
the divine law, administered by the Lord's
Anointed, would bring universal bless
ings, spiritual and temporal; or, in one

24 The Social Teachings of Christ Jesus
word, the Kingdom of God realized would
be an ideal world" (Strong).
III. Conditions of Entrance and Membership
1. New birth (John iii. 3). While the King
dom is a regenerated society, this is com
posed of regenerated individuals. Insist
ence on this is of utmost consequence.
2. Childlikenesses (Mt. xviii. 3, 4); especially
humility.
3. Righteousness exceeding that of Pharisees
and Scribes (Mt. v. 20).
4. Tremendous earnestness (Mt. xi. 12).
5. Difficult for a rich man to enter (Mt. xix. 23).
An example (Lk. xviii. 18-27).
In a word, membership is dependent upon
spiritual qualities, humility, meekness,
righteousness, mercifulness, purity, peace-
ableness, etc. (Mt. v. 3-12).
IV. Greatness in the Kingdom of God
1. Humility (Mt. xviii. 4).
2. Service (Mt. xx. 26-28). "The Kingdom
of God is a task to be realized by hard
work."
An ambition within the reach of all and worthy
of the best.
V. Lessons and Queries
1. Relation of the Kingdom of God to the
Church, and the Church's consequent
duty. The terms "Kingdom of God"

The Kingdom of God 25
and "the Church" not synonymous.
This the error of Romanism. The Church
came later than the Kingdom, and is an
outward organization for the promotion
of the Kingdom. The Church's duty is
to realize the Kingdom in the world.
(For fuller discussion see Chapter XIX.)
2. The joys and comforts of the Kingdom of
God are the antidote for the poverty and
distress and calamity in the world. See
Luke's version of the Beatitudes (Lk.
vi. 20-26).
3. In our desire 1 and effort to redeem society
we do not work alone ; all the forces of
Christ's Kingdom work with the social
worker.
4. Whatever Christians do for social better
ment should be done in Christ's name and
through the Church, that Christ may have
the honor, and the Church the credit.
5. Loyalty to Christ the supreme requirement
and motive in the Kingdom.

IV
WOMAN
I. Christ Jesus and His Mother
During infancy (Lk. ii. 40); in the Temple
(Lk. ii. 41-50); boyhood in Nazareth (Lk.
ii. 51, 52); at marriage in Cana (John ii.
1-11); in Capernaum (John ii. 12); while
speaking to multitudes (Mt. xii. 46-50); at
the Cross (John xix. 25-27). .
IL Christ's Treatment of Women other than His
Mother
Examples are : Samaritan Woman (John iv.
5 ff. Note the surprise of the Twelve in ver.
27); the Sinful Woman (John viii. 1-11);
Sick Woman (Mt. ix. 20 ff.); Sinful Woman
who anointed His feet (Lk. vii. 36 ff. His
freedom toward and readiness to help her
laid Him open to misconception, ver. 39); the
Mothers (Mt. xix. 13-15); the Bethany Sis
ters (Lk. x. 38-42 ; John xii. Iff.); Helping
Women (Lk. viii. 1-3); Women in Sorrow
(Widow of Nain, Lk. vii. 11 ff.; Syrophce-
nician Mother, Mt. xv. 22 ff.).
IIL Christ Jesus the Emancipator of Woman
1. By His attitude towards and treatment of
woman already studied under Section II.
26

Woman 27
2. By virtual declaration of the equality before
God of the sexes.
3. The new sanctity given to marriage and the
strict condemnation of divorce (Mt. xix.
3-12 ; Mk. x. 2-12).
4. By demanding a single standard of morals
for both sexes.
5. " The lifting of woman's life above the mere
drudgery of housekeeping (Lk. x. 38-42),
even as He had lifted man's life above
the mere pursuit of things (Mt. iv. 4 ; Lk.
xii. 13-21 ; especially ver. 15)."

IV. Wrongs Against Women to which the Prin
ciples of Christ Jesus are Opposed
1. The double standard of morals in vogue in
society. This is opposed to Christ's teach
ings about the equality of the sexes ; about
brotherhood, marriage and divorce ; and
to the Golden Rule.
2. Neglect by men of women and children in
the home.
3. Work conditions. (1) Unequal wages for the
same work ; (2) too long hours ; (3) bad
sanitation; (4) low wages. Dr. H. C.
Vedder makes this arraignment : " We
have done less for the protection of our
women workers than any other country.
Even Russia has more humane laws for
the protection of women than have some
of our American States. Pennsylvania,

v

28 The Social Teachings of Christ Jesus
second among our commonwealths in
population, wealth and industries, ranks
twenty-sixth in her labor legislation for
women and children. Ponder it well,
men of America ; we are the most back
ward country on earth, that pretends to
a Christian civilization, in the protection
of womanhood. And, when you have
thought well of it, be proud, if you can,
that you are an American citizen ! And
a Christian !"
4. Indirect wrongs. Of many sins of men,
women are the innocent victims, e. g.,
drink, gambling, disease as result of im
purity.
V. Sins of Women which are Opposed to the
Principles of Christ Jesus
1. Extravagance and ostentation.
2. Unwillingness to marriage and motherhood.
3. Improper dress.
4. Neglect of children and the home.
5. Neglect of religion and the church.
VL Christ's Treatment of Erring Women the
Model for our Treatment
1. Love them and labor to redeem them. His
hatred of sin never lessened His love for
the sinner.
2. Find employment for them.
3. Safeguard them against temptation.
4. Shelter them in the church.

Woman 29
VII. Lessons and Queries
1. Christianity has brought about the unrest
of modern women, and it alone can still
that unrest.
2. What would be Christ's attitude towards
Feminism ?
3. The Cry of the Mothers of to-day.
4. "James Hinton, England's aurist, said in
the height of his fame, ' If I am remem
bered at all, I want to be remembered as
a man who went mad over the wrongs of
women.'" Paul wrote, "Who is weak,
and I am not weak ? Who is caused to
stumble, and I burn not? " (2 Cor. xi. 29).
5. The wrongs of woman are a demand for
Christian chivalry.

THE CHILD
L Childhood of Christ Jesus
Scripture account (1) up to 12 years of age
(Lk. ii. 40) ; (2) at 12 years (Lk. ii. 41-51) ;
(3) up to 30 years (Lk. ii. 52). His was a
normal and ideal childhood.
Factors in His training: Home, Synagogue
(at once Church and school), carpenter shop,
streets, nature, occasional visits to Jerusalem.
Trace the influence of each of these on a
child's character and life-work.
" Jesus became a child for the sake of children,
and by His own experience of childhood He
has sanctified it." Childhood owes as much
to Christ as does womanhood.
IL Christ's Dealings with Children and Teach
ings Concerning Them
1. Blessed them (Mk. x. 13-16), and in con
nection therewith declared (1) to them
belongs the Kingdom of God ; (2) child
like spirit necessary to entrance.
2. Identified Himself with them in the treat
ment given them (Mk. ix. 35-37).
3. Made the child the type of greatness in the
Kingdom (Mt. xviii. 1-4).
30

The Child 31
4. Warned against causing a child to stumble
(Mt. xviii. 5, 6).
5. Observed and took pleasure in play of chil
dren (Lk. vii. 31, 32).
6. Received and valued praises of children
(Mt. xxi. 15-17).
7. Declared their value to God (Mt. xviii.
10-14).
8. Cures of sick or dead children (Jairus'
daughter, Mk. v. 22-24, 35-43 ; Canaan-
itish woman's daughter, Mt. xv. 22-28 ;
Epileptic boy, Mt. xvii. 14-18, etc.).
9. Compassion for the sorrows of children (Lk.
xxiii. 27, 28).
IIL Dr. Henry C Vedder's "Bill of Rights for
Childhood. The inalienable right (1) to be
born right; (2) to be loved; (3) to have
his individuality respected; (4) to be
trained wisely in body, mind and spirit ;
(5) to be protected from evil persons and
influences ; (6) to have a fair chance in
life."
IV. Some Wrongs against Children, which the
Teachings of Christ Jesus would Help to
Correct
1. In the home. (1) Bad housing, with con
sequent immodesty and sex-perversion;
(2) non-enforcement of parental author
ity, leading to disregard of authority in

32 The Social Teachings of Christ Jesus
all relations of life ; (3) neglect by parents
of instruction in sex matters ; (4) careless
ness of the child's reading and companion
ships ; (5) divorce, the effects of which
are to the child most serious; (6) low
ideals for life ; (7) neglect of family re
ligion.
2. In the school. (1) Disregard of the pupil's
individuality ; (2) exclusion of religious
instruction from the school.
3. On the streets. "It is the life of the street,"
says Mr. Jacob A. Riis, "that develops
dislike of regular work, physical in
capability of sustained effort, misdirected
love of adventure, gambling propensities,
absence of energy, an untrained will, care
lessness of the happiness of others."
Dwell upon the influence of shop- windows,
saloons, amusement places, etc. Necessity
for regulated amusements, playgrounds,
etc.
4. At work. Child-labor not necessary.
Prompted by greed, because "cheap"
(though in the end most expensive).
Arguments against child-labor are :
(1) Its expense to society ; (2) it lowers
the general standard of wages and of
working and living conditions ; (3) it
makes the child a competitor of adult
wage- workers, even of parents ; (4) it
helps to destroy family life ; (5) it steals
from the child his play-time, proper

The Child 33
growth, education. [Summarized from
Doctor Vedder's chapter on "The Prob
lem of the Child."] Some wrongs are :
(1) Too low wages ; (2) too long hours ;
(3) exposure to unguarded dangerous
machinery ; (4) too low age limit ; (5) al
lowance on night-shift. The labor of
children on the streets deserves separate
consideration. Many states have no laws
regulating such labor.
5. In the courts and jails : (1) imprisonment
with older criminals; (2) open trial in
ordinary courts ; (3) punishment vs. re
form. (See Chapter XV.)
6. In the Church : (1) non-attendance at church
worship ; (2) poor instruction in the Sun
day-school ; (3) failure to bring early in
life into church membership; (4) care
lessness of development in spiritual life
and work after reception into the church.
V. Lessons and Queries
1. What would be Christ's attitude towards
"Eugenics"?
2. Ignorance of and indifference to the wrongs
of childhood a common and great sin.
3. The most important thing in the solution of
the child problem is the development of
character through religion.
4. Christ the best friend of children.

VI
PROPERTY
L The Institution of Property in the Old Testa
ment and the Laws Governing it. What
was Christ's Attitude towards?
IL Christ's Recognition of the Right of Property
1. Negative : (1) In His non-condemnation of
property-holders. Peter (Mk. i. 29) and
, mother of John and Mark (Acts xii. 12),
householders ; Zaccheus (Lk. xix. 6, 8),
Nicodemus (John xix. 39), the Bethany
family (John xii. 1-3), the ministering
women (Lk. viii. 3), all property owners.
Joseph and Mary probably owned prop
erty in Nazareth ; had Jesus any interest
in this ? (2) In His non-condemnation of
property when asked to settle a dispute
(Lk. xii. 13-15); and in certain para
bles, such as the wicked rich man (Lk.
xvi. 19 ff.) and the prosperous farmer
(Lk. xii. 16-21).
2. Positive : In His use of the relations and
duties of land-owners, householders and
stewards to illustrate the truths of His
Kingdom. 34

Property 35
m. Certain Sayings of Christ which may upon
the Surface seem to Condemn the Owner
ship of Property
1. " Lay not up for yourselves treasures upon
earth " (Mt. vi. 19).
2. "Take no thought, saying, what shall we
eat," etc. (Mt. vi. 31).
3. "Sell that which ye have and give alms"
(Lk. xii. 33).
4. "If thou wouldst be perfect, go, sell that
which thou hast, and give to the poor,"
etc. (Mt. xix. 21).

IV. Some Teachings of Christ which Regulate
Property
1. Man's life consists not in his possessions
(Lk. xii. 15), and therefore property is
not the thing of first value.
2. Tends to covetousness (Lk. xii. 15), and is
to be watched.
3. Makes difficult to enter the Kingdom of
God (Mt. xix. 23-25. Compare Mk. x. 24 ;
on which see marginal note in American
R. V.).
4. Generosity commanded (Mt. v. 40-42); this
the best preventive and counteractant of
selfishness.
6. Its voluntary surrender for God brings
blessing (Mt. xix. 27-30).
6. The right use of earthly possessions a means
of obtaining the true riches (Lk. xvi. 9-11).

36 The Social Teachings of Christ Jesus
7. " AH possessions must be held subject to
the duties of discipleship " (Lk. xiv. 26,
33).

V. Apply the Teachings of Jesus to Property, in
its (1) getting, (2) saving, (3) spending,
(4) giving, (5) taking, (6) lending, (7) bor
rowing, (8) bequeathing. " A right meas
ure and manner in these would almost
argue a perfect man."

VL Lessons and Queries
1. All property is held in trust for God, the
alone Owner of all things.
2. "In a thoroughly Christian world there
would be none so poor and none so rich
as there are now." But this would be,
not by law, but by love.
3. Christianity condemns the renting of prop
erty for wrong uses, e. g., saloons, houses
of impurity, etc.
4. What would be Christ's attitude towards
modern Socialism? What was His atti
tude towards the Essenes of His day, who
were " bound together in a community of
goods as their strongest tie"?
5. Does Christianity differentiate between own
ership in land and in property of other
kinds? What bearing has this on the
single tax doctrine?

Property 37
6. Relation of property to the tithe in the Chris
tian Church (Mt. xxiii. 23 ; Lk. xxi. 1-4).
7. All cries against ownership would be hushed
by the Christian use of property.
8. Holy love, realizing itself in service and
sacrifice, the only effective principle gov
erning property.

VII
WORK AND WAGES
Christ Jesus as a Worker
1. As Carpenter. Apprentice to His father
(Lk. ii. 51, 52); for Himself (Mk. vi. 3).
Not improbably a member of the Car
penters' Guild of His day. (See Delitzsch,
"Artisan Life in the Time of Christ")
2. As Preacher, Teacher and Healer (John
v. 17).
3. Brought His finished work to God at close
of His life.
Some Results of His work-life.
1. Many similes used in teaching are taken
from the work-world (Mt. xx. 1-15;
John iv. 35).
2. Sympathy with working men : in their
weariness (Mt. xi. 28. The word which
Christ uses for "labor" emphasizes its
resultant weariness); in their unemploy
ment (Mt. xx. 6-15).
3. Manual labor is dignified both by the teach
ings and example of Christ Jesus. This
is in contrast to the Greeks and Romans,
who despised it. With Him work was
even one means of worship; "Father,
... I glorified Thee on the earth,
38

Work and Wages 39
having accomplished the work which
Thou hast given me to do " [as a carpenter
for thirty years and a world-redeemer for
three years and a half J. Christ still
further dignified toil by calling His
earliest disciples from the ranks of
manual laborers (Mt. ii. 18-22).

IL Christ Jesus' Teachings about Work and
Wages
1. Life is worth while only as it is measured in
terms of work (Mt. xx. 26-28). As a con
sequence of this every man has the right
to an opportunity to work.
2. Work commanded for all : in the fourth
commandment reeuacted by Christ (Ex.
xx. 9); in Parable of Talents (Mt. xxv.
14-30). "One monster there is in the
world ; the idle man" (Carlyle), whether
idle rich or poor !
'3. The fatherhood of God (Mt. vi. 9) and the
brotherhood of man (Mt. xxiii. 8) de
termine the relations, conditions, terms
and spirit of employers and employees.*
*4. The interests of employers and employees
are mutual, and corresponding conduct
is at the basis of all progress (John iv.
36). This means cooperation, i
16. All disputes, including those of labor,
should be settled by conciliation and ar
bitration (Mt. xviii. 15-17). '

40 The Social Teachings of Christ Jesus
6. "Where ability is equal, the quantity of
work done determines relative merit
(Parable of Pounds, Lk. x. 12 ff.); where
ability varies, then it is not the absolute
quantity of work done, but the ratio of
the quantity to the ability (Parable of
Talents, Mt. xxv. 14ff.); but however
great the diligence and zeal displayed or
the amount of work done may be, no work
can have any real value in the Kingdom
of God which proceeds from an impure
motive (Parable of Laborers in the Vine
yard, Mt. xx. Iff)." [Bruce.]
7. "The laborer is worthy of his hire" (Lk.
x. 7). "The converse also is true, 'the
hire must be worthy of the laborer.' "
This implies (1) The right to a living
wage. "By a living wage is not meant
merely enough to keep soul and body to
gether. There must be sufficient to live
a decent and fairly comfortable, a cleanly
and a noble life." A non-living wage
sometimes due to indifference or igno
rance, but oftenest to greed of employers.
" Too low wages are responsible for about
one-half the cases of primary poverty. "
A living wage is "ethically and econom
ically reasonable." Such wage would
render child-labor and that of many
women unnecessary. (2) Prompt pay
ment of wages. (Compare James v. 4.)
8. God appreciates and rewards justly and

Work and Wages 41
generously all work, basing His judgment
on the work's quantity, quality, spirit
and social value. Those at the bottom of
the scale of ability Christ holds, if faith
ful, worthy of equal honor and reward
with those at the top (see parables quoted
above).
IIL Some Sins against Working Men (other
than those already mentioned)
1. Unsanitary work conditions.
2. Non-safeguards in dangerous trades.
3. Non-provision of old-age pensions, etc.
4. Lower wages paid to women who do the
same work as men. ¦

IV. Some Sins of Working Men
1. Refusal to allow another to take place given
up, in case of strikes, etc.
2. Proportioning the amount of work which a
workman may be able and willing to do —
either to his own profit or that of his em
ployers — to the amount done by the least
efficient workman.
3. Personal violence ; as for example, to non
union men.
4. Lack of interest in one's work. Working
by the clock.
It is impossible to conceive of Christ Jesus as
a member of the Carpenters' Guild in
Nazareth being guilty of these sins.

42 The Social Teachings of Christ Jesus
V. Lessons and Queries
1. The indisputable right of both employees
and employers to organize for protection
and promotion of common interests.
2. Should there be a minimum wage? If so,
who should determine it, and should it
ever rise above an efficiency wage?
3. Should there be a sliding wage-scale?
What factors should determine it — the
profits of the business ? the cost of living ?
the amount of work done?
4. Should wage-scales be public ? "The wage
scale of employers should be on file for
public purposes like the statistics of pub
lic health" (Rauschenbusch).
5. The privilege of the employer to give a
wage above that earned if he chooses
(Mt. xx. Iff.).
6. Christ's pity, not unmixed with contempt,
for the idle rich (Mt. xix. 23-30). Greater
capacity brings, not greater privilege, but
greater responsibility.
7. "The many and varied schemes, now so
vigorously undertaken by employers, of
conciliation, cooperation, profit-sharing,
and industrial partnership . . . rep
resent a candid recognition of the fact
that the wage-system in its bare economic
form must be supplemented, if it is not to
be supplanted ; that the line of division
between employer and employed must be
effaced by fraternalism, if it is not to be

Work and Wages 43
obliterated by socialism. Schemes of in
dustrial reform must be incorporated with
the business, adapted to the type of in
dustry concerned, and charged to produc
tion. The proper payment for them is
not gratitude, but loyalty. They are one
form of evidence that the industrial order,
imperfect as it is, may be developed by
intelligence and ingenuity into a system
of mutual advantage, which is certainly
more accessible, and may perhaps be
more durable, than the vague ventures
which social revolution now so lightly
proposes to make " (Peabody).

vni
POVERTY
L Christ's Poverty
Born of a peasant maid. Offering at Presenta
tion that of the poor (Lk. ii. 24). Carpenter's
son and Himself a carpenter (Mt. xiii. 55;
Mk. vi. 3). After entering upon His public
ministry He was supported in part by de
voted women (Lk. viii. 2, 3). He was neither
rich nor poor, but was nearer poor.
Explain Mt. viii. 20. Meant, not that He
could not have a home of His own, but that
He would not. He had given up His home
in order to itinerate for welfare of others.
E. Christ's Attitude towards the Poor
1. Kindliest sympathy. Shown in silence and
in speech. Has much to say in criticism
and condemnation of the rich, but little
of the poor.
2. Active help. Carried a bag of money for
relief of poor (John xii. 4-6 ; xiii. 29).
3. Gave Himself. Declared mission to be to
poor (Lk. iv. 18); visited both rich and
poor, but kept company chiefly with poor.
This attitude in contrast with that of most
people of His day, who contemned poor,
44

Poverty 45
because of Israel's exaggerated connection
of conduct and worldly prosperity, e. g.,
Ps. xxxvii. 22, 25.
The Sympathy of the Church, like that of
Christ, should be with poor; oftener it
has been with rich.

IIL Christ's Comfort of the Poor
1. Beatitude of Poverty (Lk. vi. 20). The
poverty which is thus beatified is "that
freedom from absorption in worldly in
terests, not that incubus which rests upon
many resulting in helpless bondage to
want and suffering." Has much to say
about dangers and difficulties of rich, but
nothing similar about poor. There are
such, but Jesus thought them less.
2. Against over-anxiety, because of Father's
knowledge of need of food, clothing, etc.
(Mt. vi. 25-34).
3. Encouraged to pray for "bread." "Daily "
may be translated "to-morrow's," "suffi
cient " (Mt. vi. 11).
4. Invitation to rest (Mt. xi. 28-30).
5. Appreciation of smallest service of poor
(Mk. xii. 42. Compare Mt. x. 42).
6. Identification of Himself with the poor (Mt.
xxv. 40, 45).
One might almost covet poverty in order to
such comfort. Verily "Blessed are ye
poor" !

46 The Social Teachings of Christ Jesus
IV. The Relief of Poverty
1. Poverty not necessary or permanent. Ex
plain Mk. xiv. 7. To take this to mean
that poverty must be acquiesced in is
wrong. On contrary see Mt. xiv. 16.
Truth is, in our Father's house is bread
enough and to spare (Lk. xv. 17). Pov
erty is remediable and preventable.
2. Obligation to relieve poor implied in com
mand (Mt. v. 43); common prayer (Mt.
vi. 11); Golden Rule (Mt. vii. 12); Par
ables of Good Samaritan (Lk. x. 25 ff.),
and Wicked Rich Man and Lazarus (Lk.
xvi. 19 ff.); incident of Rich Young Man
(Mk. x. 17-22).
3. Command to "give to him that asketh
thee" (Mt. v. 42). Doctor Vedder calls
attention to the fact that a false distinc
tion between "deserving" and "unde
serving" poor becomes excuse for not
giving. Give something to each beggar.
Things to be given for relief of poor, according
to individual needs : Money (this is ours
not to distribute but to administer); op
portunity ; employment ; a living wage ;
encouragement ; church sympathy ; one
self.
In order to right giving to all we must know
the cause of poverty in each case. Is it
due to the poor themselves — improvi
dence, laziness, extravagance, drunken
ness, gambling, etc. ? Due to society —

Poverty 47
bad housing laws, poor sanitation, over
work, lack of vocational training, etc. ?
Due to Church in any degree ?
The ultimate relief and prevention of poverty
is not through charity, education, legisla
tion, but the development of character by
means of the religion of Jesus Christ. Sin
is the tap-root of poverty, and salvation
from sin its only solution. The Church
has the remedy and preventive. She
, must not withhold it.
V. Lessons and Queries
1. Is the poverty of the individual man cause
or effect?
2. What should be the attitude of the Church
towards Organized Relief Associations
and State Charities ?
3. What is the Christian attitude towards cur
rent Socialism ?
4. Realize the bigness and complexity of this
problem ; involves housing, employment,
temperance, etc. God's Spirit the guide
to solution. God in the Church adequate
to the work.

IX
SICKNESS
L Jesus Took Cognizance of Sickness
1. Called it by several names, more or less
descriptive of the malady in each case.
(Study the Greek terms used in John
xi. 4 ; Mt. x. 1 ; Lk. ix. 1.) Common
honesty in the use of words implies Jesus'
belief in the fact of sickness.
2. Silence in not declaring sickness to be
unreal: Capernaum nobleman (John iv.
46 ff.); Peter's mother-in-law (Mt. viii.
14-17) ; Lazarus (John xi. 1 ff.) ; multi
tudes (Mt. iv. 23, 24).
3. Admission of reality of Lazarus' sickness
(John xi. 3, 4. Compare vers. 11-14).
4. Use of relation of the sick and physician to
illustrate His mission (Mt. ix. 12).
Christian Science is not only (1) unscientific
and (2) unchristian ; it is also (3) un
social; in that it leads to self-deception
and deception of others, neglect of the
sick, exposure of others through non-
observance of quarantine laws, and even
to virtual murder. All the good that
Christian Science does is overbalanced
by its evil social effects.
48

Sickness 49
IL Jesus Opposed the Theory Current in His
Day that all Sickness is the Result of Sin
and the Penalty for Sin (John ix. 1-3) ;
either one's own sin or one's parents'.
III. Yet Jesus in Some Instances Linked Sick
nesses with Sin: Capernaum paralytic
(Mk. ii. 3, 5) ; impotent man of Bethesda
(John v. 14).
This teaching of Jesus should lead us to care
in the discrimination of sicknesses. Re
sponsibility for sickness may be traced
severally to (1) ancestors, (2) self, (3) other
individuals, (4) community, state, society,
(5) God. God is by no means the author
of most of the sickness and sorrow in the
world.
Sicknesses are of several kinds : (1) Prevent
able, (2) remediable, (3) incurable. What
is the duty of State and Church towards
each of these ?
IV. Jesus Healed Sicknesses (A summary of ar
ticles "Disease" and "Cures "in Hast
ings' Dictionary of Christ and the Gos
pels : which see).
Among the kinds of sickness cured were
(1) physical defect (Mt. ix. 32, 33;
John ix. Iff.); (2) fevers (Lk. iv. 38,
39) ; (3) skin diseases (Lk. xvii. 12 ff.) ;
(4) dropsy (Lk. xiv. 2) ; (5) nervous dis
eases (Mt. xvii. 15) ; (6) combined diseases
physical and psychical.

50 The Social Teachings of Christ Jesus
Several things about Christ's cures are worthy
of study :
1. Some instantaneous (Mt. viii. 3) ; some
partial or progressive (Mk. v. 41-43 ;
vii. 29, 30 ; John iv. 50, 53).
2. Some cures wrought in absence (John
iv. 46 ff.).
3. In some ^cases used means : diet (Lk.
viii. 55) ; oil and wine (Lk. x. 34).
4. Some cures associated with prayer (Mk.
vii. 34 ; John xi. 41, 42 ; Mk. ix. 29).
5. Faith required in some cases : (1) Of the
sick man (Mt. ix. 28, 29) ; (2) of others
(Mk. ii. 5). In other cases no reference
made to requirements of faith (Lk. xiv.
1-6 ; xxii. 51, 52 ; Mk. vi. 5).
This raises the questions of (1) faith cures;
(2) prayer as a means of healing, and as
a social power.
V. Christ Pointed to His Cures as a Proof, One
Among Many, of His Messiahship (Lk. vii.
21, 22).
VL Christ Taught that Sickness is not a Neces
sary Part of the Natural and Divine
Order (Lk. xiii. 11-17 ; esp. ver. 16).
This is our obligation and encouragement
to work for the banishment of sickness.
VIL Jesus, " the Great Physician "
His qualifications : (1) wisdom (Mk. ii. 5) ;
(2) power (Mt. xxviii. 18 ; Lk. v. 17) ;

Sickness 51
(3) commissioned (Lk. iv. 18) ; (4) sym
pathy (Mt. xx. 34); (5) cures are free
(Mk. i. 32-34).
What He gives the sick : (1) Sympathy al
ways ; (2) healing often ; this better than
gift of money, for it is the power to earn
money for themselves ; (3) resignation
and even joy, in view of fact that end
of some sickness is the glory of God
(John ix. 3 ; xi. 4).
VOL Lessons and Queries
1. Medical science has its inspiration and sus
tenance in Christianity.
2. Physicians in order to best work should be
Christians.
3. Medical Missions. Why not medical mis
sionaries to city and home fields ?
4. Sickness, accident and old age insurance.
5. Relation of Christianity to inoculation and
vivisection ?
6. The sin and crime of offering an unclean or
unfit self in marriage. Voluntary celi
bacy sometimes demanded ; sometimes
enforced celibacy should be required.
Requirement of physician's certificate as a
prerequisite to the issuing of a marriage
certificate is reasonable.
7. Eugenics aims at (1) prevention of disease ;
(2) the development of the best manhood.

PLEASURE
L Jesus' Pleasures
1. Those of normal boyhood and young man
hood in Nazareth.
2. ' ' The Son of Man came eating and drinking ' '
(Mt. xi. 18, 19). This in contrast to John
Baptist ; even to extent of criticism ; but
awaited the verdict of "wisdom."
3. Attended wedding festivals (John ii. 1-11).
Even made wine to add to the gladness,
thus giving pleasure.
4. Was present at feasts and dinners. In
Capernaum (Mk. ii. 15-17). It may have
been in His own house that this feast was
given, though probably it was Matthew's
(ver. 15 R. V. Compare Mt. ix. 10). He
justifies Himself for eating with publicans
and sinners. In home of Simon, the
Pharisee (Lk. xi. 37-40). Made this din
ner an occasion for teaching. Even in
vited Himself to dinner in a rich man's
house (Lk. xix. 5).
II. Christ's Teachings Concerning Pleasure
1. He rejected fasting as a religious form, ex
cept for extraordinary circumstances (Mt.
ix. 14-17). 52

Pleasure 53
2. True happiness is consistent with untoward
circumstances (Mt. v. 3-12).
3. Pleasures may choke the good seed in the
heart (Lk. viii. 14).
4. Pleasures to be guarded against lest through
over-indulgence they make us unready for
the coming of Christ (Lk. xxi. 34).
5. Present pleasures may bring future pain
(Lk. vi. 25).
6. Pleasure compensates not for loss of the soul
(Mt. xvi. 26).
Besides these specific teachings Christ an
nounced certain principles which should
regulate pleasures :
1. "All things are clean unto you" (Lk. xi.
41).
2. "Render unto Caesar the things that are
Caesar's ; and unto God the things that
are God's" (Mt. xxii. 21).
3. Love for others (Mt. v. 44).
4. Warning against giving occasion to others
to sin (Mt. xviii. 7).
HI. The Very Spirit of Christianity is Joy
1. Angels announced "good tidings of great
joy . . . to all the people " (Lk. ii. 10).
2. "Gospel," which means good news (Lk.
iv. 18).
3. Sermon on the Mount — "Christ's Inaugu
ral" — begins with Beatitudes (Mt. v.
3-12).
4. Christ's gift of joy (John xv. 11).

54 The Social Teachings of Christ Jesus
5. The first word of the Risen Lord was "Re
joice" (Mt. xxviii. 9).
IV. The Limits of Pleasure (as defined by Doctor
Hyde and others)
1. Pleasure is limited at the point beyond
which the organ or faculty in pleasurable
exercise is hurt.
2. Pleasure is limited at the point where one
part of our complex nature is injured by
the pleasurable exercise of another part.
3. Pleasure is limited at the point where it is
bought or indulged at the price of an
other's injury.
" All pleasure which God cannot approve and
our fellows cannot directly or indirectly
share is bad. All pleasure that comes
of healthy exercise of body, of rational
exercise of mind, of sympathetic expan
sion of the affections, of strenuous effort
of the will, in just and generous living, is
at the same time a glorifying of God and
an enrichment of ourselves. All pleasure
which sacrifices the vigor of the body to
the indulgence of some separate appetite,
all pleasure which enslaves or depraves
or embitters the persons from whom it is
procured, all pleasure which breaks down
the sacred institutions on which society is
founded, is shameful and debasing, a sin
against God and a wrong to our own
souls" (Hyde).

Pleasure 55
V. Lessons and Queries
1. The duty of watchfulness and prayer in our
pleasures.
2. Doubt of the rightfulness of a pleasure is its
prohibition to us.
3. How far should Christians enter into society
and take part in its pleasures ? Examples
of Frances Ridley Havergal and Phillips
Brooks.
4. Apply Christ's principles to moving pic
tures, the theater and opera.
5. How far should the State provide and regu
late public amusements ?
6. The right of children to play.
7. An investment for capitalists — in giving
pleasures to the poor.
8. A new crusade for Christians. "Our fa
thers delivered the Holy Land from the
Infidel. There is another holy land
which brigands, thieves, the profane pol
lute every day." It is the land of laughter
and pleasure. They have so thoroughly
ravished and disfigured it that it is not
recognizable. But by the God of spring
times and of the stars, by the loving kind
ness which gives the fresh laugh to the
lips of children and the sweet intoxication
to the heart of youth, this holy land shall
not remain in the hands of infidels. It is
ours, and we will regain it " (Wagner).

XI
THE SABBATH
{A Best Day for All)
L The Attitude of Christ towards the Sabbath
as He Found it
1. The Institution (Gen. ii. 2, 3). Among
other nations than the Jews; e.g., the
Babylonians.
2. Legislation concerning (Ex. xx. 8-11, etc.).
3. Abused ; by too many and too strict laws,
which made the day a burden.
4. Abuses corrected by Christ. Corrections so
many that to some He seemed blasphe
mous. He made so many changes in the
traditional observance of the day some
have inferred wrongly that He meant to
abolish it. The institution itself was pre
served by Christ.
II. Teachings of Christ Concerning the Sabbath
1. Reenacted the ten commandments (Mt. v.
17-20). These being ethical in their na
ture are for all times and peoples.
2. The Son of Man is Lord of the Sabbath
(Mk. ii. 28).
3. Declared the Sabbath made for man and
not man for the Sabbath (Mk. ii. 27).
The Sabbath is not an end, but a means
56

The Sabbath 57
to an end ; the end is man — the whole
man. The benefit to man is the test of
all Sabbath laws, both of the Old Testa
ment and modern statute-books.
4. Good works are lawful on the Sabbath (Mt.
xii. 12).
5. Laid down the general principle that God
"desires mercy and not sacrifice" (Mt.
ix. 13). Deeds of kindly service are bet
ter than ceremonial observances of days
and rituals.
These teachings of Christ were illustrated and
enforced by His conduct. He kept the
Sabbath habitually (Lk. iv. 16). Yet
worked miracles and otherwise broke
traditional Sabbath laws, and defended
Himself and His disciples in so doing
(John ix. Iff. ; Lk. xiii. 10 ff.; Lk. xiv.
1 ff.). Went to a festal meal on the Sab
bath (John xii. 1). Jesus thus kept all
the Sabbath laws "except where human
refinements hindered spiritual service."
"The reality of the Sabbath is to be sought in
the ideal of the Sabbath. Its authority is
not formal, conventional, repressive ; it is
human, enriching, spiritualizing. What
makes a man more a man is a Christian
use of the Sabbath, but a man is not more
a man when he is undevout, ungirt or
torpid. Jesus does not lower the level of
the day of rest; He lifts it, and it be
comes a real day of the Lord through

58 The Social Teachings of Christ Jesus
its revival of the ideal life of a man"
(Peabody).
IIL The Sabbath, in its Social Value, One of
God's Best Gifts to Man
1. To man as an individual. To body ; mind ;
spirit. Weariness, broken health, ineffi
ciency and premature death are the results
of work through the seven days. "The
Sabbath, having been ordained at Crea
tion (Gen. ii. 2, 3), its roots are grounded
in the necessity of the human constitu
tion ; and it must last as long as man is
what he now is."
2. To man as member of family. "The Home
Day."
3. To man as member of the State. "The
Weekly Independence Day." " On it
every employee should be allowed to come
out from under human mastership and
stand erect, with no master but God, and
devote the day to the culture of intelli
gence and conscientiousness and the spirit
of equality, which are the necessities of
life in a republic" (Crafts). France, in
the Revolution, found it unwise to try to
do without the State. Japan adopted the
Sunday rest day in 1876 ; Korea a few
years later.
4. To man as a member of Society. The Sab
bath is necessary to the ethicizing of social
relations and obligations.

The Sabbath

59

5. To man as a child of God.
Two things follow : (1) Jesus, in insisting on
Sabbath observance, is the best friend of
tired toilers; (2) he who advocates the
abolition of the Sabbath or its lax observ
ance is no friend to men.

IV. Application of Christ's Teachings
1. To Sunday labor, voluntary or enforced.
Twenty per cent, of American workmen
toil through seven days.
2. To Sunday entertainments, amusements, rec
reations, etc. Should the State and the
Church provide these ?
3. To church attendance.
V. Lessons and Queries
1. Greed the supreme enemy of the Sabbath :
the employer's greed ; the employee's.
"Seven days' work is a disgrace to the
worker, the concern for which he works,
the nation and the Church."
2. Acquaint yourself with the Sabbath laws
of your own state. Should new laws be
enacted ; if so, what laws ? The State
should declare a six days' work week as
the maximum.
3. Include instruction in the public schools
about the Sabbath as instruction about
temperance is now included.
4. What is the economic value of the Sabbath ?

60 The Social Teachings of Christ Jesus
Its effect upon the efficiency of land, ma
chinery, beasts of burden, men ?
5. The cry of many to-day for a rest day —
barbers, trainmen, postmen, actors, etc.
Let them have it !
6. Describe what you think an ideal way of
spending the Sabbath.

xn
THE SALOON AND THE DRINK TRAFFIC
L The Practice of Christ Jesus in the Use of Wine
1. He drank wine, the light wine of the coun
try, as did the people of His day, at
common and festival meals (Lk. vii. 34 ;
V. 29, 30). This wine very different from
the stronger wines and other drinks of
His time and ours. It was the Jewish
custom to use light wines at meals, and
Jesus followed the custom. Had it been
the custom then to use strong drinks, as
it is now and with us, Jesus beyond doubt
would not have conformed, but would
have resisted. No argument can be based
on this for the rightfulness of the drink
ing customs of to-day.
2. He turned water into wine at Cana's wed
ding feast (John ii. 1-11). We may be
sure that Christ's wine would not hurt
those for whom He made it.
3. He used wine in the institution of the Lord's
Supper (Mt. xxvi. 26-29).
Remarks 1. This practice of Jesus argues no blindness to
or disregard of the dangers in the use of
wine, even light wine. He warns against
the danger (Lk. xxi. 34) ; holds up drink-
61

62 The Social Teachings of Christ Jesus
ing servants to reprobation (Lk. xii. 45) ;
counsels watchfulness and prayer against
all forms of temptation (Mt. xxvi. 41).
2. While arguments for the right to use the
hind of wine which Christ used and as Christ
used it may be based upon His practice,
yet it is vastly better and in accord with
the whole spirit of Christ's life and teach
ings, in view of the wrong uses made of
wine to-day, its greater danger of leading
to the use of strong drink, and the fearful
ravages which alcohol in all forms is
working in the modern world, to forego
the right for the sake of self and others
and touch no wine at all. It is at most
the surrender of a slight personal pleasure
for the safeguarding of multitudes against
a real peril. The supreme principle and
practice of Christ Jesus is self-denial for
the good of others.
3. The saloon and drink traffic of to-day a
more serious and consequential problem
than in Christ's time. The saloon en
courages, fosters and creates a thirst for
strong drink, is altogether a social and
moral evil and menace, and demands the
utmost effort of all men to abolish it.
IL Principles and Sayings of Christ Jesus which
Oppose the Saloon and Liquor Traffic
1. The very mission of Jesus, who came "to
preach good tidings to the poor ; to pro-

The Saloon and the Drink Traffic 63
claim release for captives ; to set at liberty
them that are bruised" (Lk. iv. 14-21).
2. The Ten Commandments, reenacted by
Christ, the violation of which the saloon
aids and abets. Take as examples the
third, sixth and seventh commandments.
3. The Lord's Prayer ; especially the petitions,
"Thy Kingdom come," "Thy will be
done," "Lead not into temptation." /
4. The Great Commission (Mt. xxviii. 19, 20).
5. The precept of perfection (Mt. v. 48).
6. Warning against causing self or others to
stumble (Mt. xviii. 5-14). Compare Ro
mans xiv.
7. Love for neighbors as for self (Mt. xix. 19).
8. Against wastefulness (John vi. 12).
9. Counsels to readiness for Christ's coming
(Lk. xii. 35-40).

IIL Unsocial Aspects of the Saloon and Drink
Traffic which Conflict with the Principles
of Christ
1. Lowers the quality of manhood.
2. Bears most heavily on defenceless women
and children.
3. Breeds lust and profanity and other crimes.
4. Corrupts politics ; city, state, national.
5. Is economically wasteful.
6. Breeds poverty. To what extent is poverty
an effect or a cause of drink ?
7. Lowers the wages of working men. Work-

64 The Social Teachings of Christ Jesus
ing men are of all classes most hurt by
the liquor traffic.
8. Fosters "the Trust. " " There is a Brewers'
Trust and a Distillers' Trust, and between
them they not only manufacture the great
bulk of the liquor made, but control the
retail trade."
9. Slays more than the combined wrongs of
war, famine and pestilence.
10. Hinders and counteracts the social gospel in
non-Christian lands.
"Eighty per cent, of all social ills are due to
drink," while it does not relieve or meet
one single want of man.
IV. Arguments against the Abolition of the Sa
loon and Liquor Traffic
1. " Curtails personal liberty." "The greatest
curtailment of individual liberty in his
tory is the ten commandments."
2. "Will throw multitudes out of employ
ment."
3. "Will affect the property rights of others. "
4. " The saloon the Working Man's Club."
5. "A moral evil cannot be cured by law."
6. " Prohibition does not prohibit."
V. Lessons and Queries
1. Should fermented wine be used in the Lord's
Supper?
2. Should Christians rent property for saloon
use?

The Saloon and the Drink Traffic 65
3. Should the army "canteen" be reestab
lished by the United States?
4. Should liquor manufacturers or sellers be
received into church membership ?
5. Better temperance instruction should be re
quired in day- and Sunday-schools.
6. The quickest way to enlist all men in the
fight against liquor is to make it un
profitable.
7. Should Christian people advocate State
Ownership, High License, National Pro
hibition, State Prohibition, or Local Op
tion?
8. The most terrible enemy that our country
has to fear is Drink !
9. The tap-root of the drink habit and traffic
is Sin. The only effective remedy is
Christ!

XIII
DIVORCE
L The Teaching of Christ
Fuller and more explicit than His teaching on
any other social problem (Mt. v. 31, 32 ; xix.
3-12 ; Mk. x. 2-12 ; Lk. xvi. 18). Analysis :
1. Pharisees' question (Mt. xix. 3), " Is it law
ful to put away one's wife on any pretext ? "
Had to do with the causes for divorce,
divorce itself they thought sanctioned by
Mosaic law (Deut. xxiv. 1-4).
2. Christ's answer.
(1) Refers to pre-Mosaic constitution of mar
riage, based upon the nature of man and
woman, as an indissoluble bond ; consti
tuted such by God at man's creation (Mt.
xix. 4-6a).
(2) Adds His own prohibition of the tie's
disruption (Mt. xix. 6b).
(3) Declares the Mosaic sanction of divorce
inimical to the original divine constitu
tion of marriage (Mt. xix. 8b) ; explains
that it was an accommodation (Mt. xix.
8a), and therefore faulty and temporary.
(4) Declares divorce allowable for but one
cause (Mt. xix. 9a). Note that in Mark's
66

Divorce 67
earlier gospel (Mk. x. 11), and Luke's
later (Lk. xvi. 18) no exception is made
in the prohibition of divorce.
(5) Adds that a man who divorces his wife
and marries another is an adulterer (Mt.
xix. 9a; Mk. x. 11; Lk. xvi. 18a); a
woman who divorces her husband and
marries another is an adulteress (Mk. x.
12); he (she) who marries a divorced
woman (man) commits adultery (Lk.
xvi. 18b ; Mt. v. 32b).
(6) Answers disciples' difficulty : implying
that marriage in first instance is not obli
gatory ; better for some people to remain
unmarried ; but once married the bond is
indissoluble till death, save for one cause
(Mt. xix. 10-12). "The alternatives are
permanent union in marriage or perma
nent purity out of marriage " (Peabody).

Remarks 1. "Human law did not create, and therefore
cannot annul marriage. It can only
recognize and protect it."
2. Christ holds up for both sexes one standard
in requirement and penalty.
3. "Divorce regarded by Jesus as impossible,
except as a formal recognition of a union
already broken" by unchastity.
4. The alone ground for divorce allowed by
Jesus stands in total opposition to the

68 The Social Teachings of Christ Jesus
many grounds recognized to-day, as many
as twelve in some states.
6. Separation in some cases may be right and
wise ; but not divorce.
U. Social Ill-Effects of Divorce
1. Upon the parties to the divorce : hurt
hearts; shadowed lives; temptation to
unchastity.
2. Upon the children of divorced parents :
economical, intellectual, moral, spiritual.
3. Upon the family as an institution.
4. Upon society. " Biologically the family is
the primary cell of the whole social or
ganism." "The loosening of the mar
riage tie is the premonition of a general
landslide of social morality" (Peabody).
5. Upon the State and the Church, the unit
of which is, not the individual but the
family.
III. Causes of Divorce
1. Money : marriage for money ; failure to pro
vide ; extravagance, etc.
2. Non-ownership of homes. Majority of di
vorces are of persons living in apartments,
boarding-houses, hotels.
3. Drink. One-fifth of all divorces have to do
with drink.
4. Voluntary childlessness.
5. Impurity.
6. Irreligion.

Divorce 69
IV. Preventives of Divorce
1. Improved marriage laws.
2. Early marriage. Statistics prove fewer di
vorces among those married early in life.
3. Instruction in the domestic arts and the
care of the home.
4. Religion in the home. " No two Christians,
who have caught and kept alive the Chris
tian spirit in the married state ever were
or ever will be, ever wished to be or can
be divorced" (Hyde). The home altar,
forgiveness, reconciliation, forbearance.
5. Punishment by law for husbands who fail
to provide for support of wife.
6. National uniform divorce law. Present
diversity of laws. Some things the na
tional law should include : (1) One
ground only for divorce ; (2) definite
time between grant of divorce and remar
riage, even of innocent party ; (3) forbid
remarriage of co-respondent or guilty di
vorcee ; (4) publicity in all divorce trials
and decrees ; (5) restriction of number of
divorce courts to two or three in each
state, etc.

V. Lessons and Queries
1. Should ministers remarry divorced persons ?
2. Should a Christian marry a non-Christian ?
3. Is the Roman Catholic Church right or con
sistent in the matter of divorce ?

70 The Social Teachings of Christ Jesus
4. Study the divorce laws and statistics of your
state.
5. The influence of " Feminism" on marriage
and divorce.
6. " How to be happy though married."
7. Needed ! " Heroic fidelity to an ideal."

XIV
THE SOCIAL EVIL
L The White Christ
Himself without sin (John viii. 46), He is the
example of and the inspiration to purity.
IL Teachings of Christ Jesus which Oppose
the Social Evil (1) Fatherhood of God;
(2) brotherhood of men ; (3) each a neigh
bor to all ; (4) Golden Rule ; (5) the re-
enacted commandments, including the
seventh ; (6) the counsel to perfection
(Mt. v. 48); (7) purity of heart a condition
of seeing God (Mt. v. 8); (8) inward lust a
sin (Mt. v. 27-30); (9) warning against
causing another to sin.
Christ taught, not celibacy, but chastity,
chastity in and out of marriage. Mar
ried life, according to Christ's teachings,
is the normal state for adult man.
"Chastity is not a virtue pertaining to
one condition of life. There may be un
chastity withiu the marriage bond, and
even in the condition of celibacy. There
is, on the other hand, no purer chastity
than in the union of chaste lives. Chastity
is such maintenance of the body that it
71

72 The Social Teachings of Christ Jesus
shall be the willing and effective servant
of the Christian character ; and unchastity
is the domination by lust and appetite of
a life which should be the instrument of
the Kingdom of God. Celibacy takes ac
count of the immediate virtue of the single
life. Chastity contemplates the future and
presents to another life, for whom it would
gladly sacrifice itself, an unstained body,
fit to be an offering of love. It takes ac
count of one who is yet unloved, and of
others who are as yet unborn" (Peabody).
nL The Guilt of the Social Sin
1. Against the individual who commits it :
body, mind, soul.
2. It involves directly another, or others.
"The reason why a true-hearted, noble
man cannot walk in the ways of licen
tiousness is not the selfish fear of phys
ical contamination or social reprobation.
It is because he cannot take pleasure in
the banishment of a daughter from the
household of her father ; in the infamy of
one who might have been a pure sister in
a happy home ; in the degradation of one
who ought to be a wife, proud of the love
of a good man and happy in the sweet
joys of motherhood " (Hyde).
3. Involves often through physical contamina
tion others, even the innocent.
4. Involves through heredity unborn children.

The Social Evil 73
Inherited indirect results are " blindness,
paralysis, feeble-mindedness, imbecility,
malformations, organic diseases of many
kinds."
5. Undermines the institutions of marriage
and the family.
6. Involves the nation in its purity of blood
and moral fiber.

IV. Causes of the Social Evil
1. Ignorance. The unwisdom of keeping
children ignorant of sex, its dangers, etc.
2. Poverty, especially the underpay of girls
and women.
3. Improper housing conditions, which render
privacy and modesty impossible.
4. Fatigue from overwork.
5. The double standard of morals.
6. Sin in the heart. This the first cause.
Nothing but Christ's regeneration of in
dividual men and women will remove or
lessen the evil.
V. Institutions that Foster the Social Evil
1. The saloon and the liquor traffic. " A care
ful scientist has called alcohol the indis
pensable vehicle of the business trans
acted by the slave-traders, and has asserted
that without its use this trade cannot long
continue " (Addams).
2. Public dance-halls.

74 The Social Teachings of Christ Jesus
3. Picture show places.
4. Unguarded public parks and other recrea
tion grounds.
5. "A standing army and navy is a standing
invitation to vice " (Vedder).

VL The Social Evil is Preeminently Man's Sin —
not Woman's
For every fallen woman there are five fallen
men. Men support it. Men excuse it.
Commercialized vice is a business organized
and operated and patronized chiefly by men,
and to men go most of the profits.
Vn. Preventives of the Social Evil
1. Social ostracism of the fallen man, as now
of the fallen woman.
2. Education, in which parents, teachers, Sun
day-school teachers and pastors work to
gether.
3. Inculcation of reverence for man, for self
and others. " Reverence is the root from
which purity grows."
4. Strict surveillance of amusement places,
theaters, picture shows, playgrounds ;
closer guard of boys and girls on the
streets.
5. Exclusion of children from all night work,
and minors from street trades and work
in the theaters.
6. Legislation. Stricter laws with severer

The Social Evil 75
penalties. Laws that bear equally on
men and women. Better laws against
solicitors. Severer treatment of white
slavers. ' ' Legal elimination of the money
profit." Rigid enforcement of the law
by police, courts and sheriffs.
Vffl. Lessons and Queries
1. The utter guilt of indifference to the mag
nitude and sinfulness of the social vice.
2. The social evil is not necessary or inevitable.
3. Study the tenderness with which Christ
Jesus treated fallen women (John vii.
50-viii. 11).
4. Should the social evil be licensed ? What
is the practical value of segregation ?
5. " Where shall we look to recruit the ever-
failing ranks of these poor creatures as
they die yearly by the tens of thousands ?
Which of the little girls of our land shall
we designate for this traffic ? Mark their
sweet innocence as to-day they run about
in our streets and parks prattling and
playing, ever busy about nothing ; which
of them shall we snatch as they approach
maturity to supply this foul mart?"
(Dr. Howard Kelly, quoted by Jane
Addams).

XV
PRISONERS AND CRIMINALS
L Christ Jesus as a Prisoner
Wrongly arrested ; ill-treated while under
arrest; falsely tried; unjustifiably con
victed; put to cruel death (Mt. xxvi. 47-
xxviii. 56 ; Mk. xiv. 43-xv. 41 ; Lk. xxii.
47-xxiii. 49 ; John xviii. 1-xix. 37).
His consequent sympathy for all prisoners.
IL Christ Jesus' Treatment of Prisoners
(1) John Baptist (Mt. xi. 2-15; Lk. vii.
18-28) ; (2) The Sinful Woman (John viii.
1-11) ; (3) Thief on the Cross (Lk. xxiii.
39-43).
Mark this discriminating judgment and treat
ment of prisoners : His patience with John
Baptist in his depression and consequent
doubt, and His commendation of him ; His
admission of the guilt of the sinful woman
(and His confusion of her guilty accusers)
and the thief on the Cross, and His pardon
of both.
No duty is more urgent than careful dis
crimination in judgment of and dealing
with prisoners. Not all prisoners are crim-
76

Prisoners and Criminals 77
inals, and not all who commit the same
crime are equally guilty.

IU. Teachings of Christ Jesus which Bear upon
the Treatment of Prisoners and Criminals
1. General : (1) The worth of a man, even the
criminal as a child of God (Mt. vi. 9), a
brother (Mt. xxiii. 8) and a neighbor
(Lk. x. 25-37) ; (2) the Golden Rule
(Mt. vii. 12) ; (3) the beatitude of merci
fulness (Mt. v. 7) ; (4) love of enemies
(Mt. v. 43-48).
2. Special : (1) His mission is to them (Lk. iv.
18) ; (2) He rewards kindnesses done them
(Mt. xxv. 34-46) ; (3) He identifies Him
self with them (Mt. xxv. 40, 45).
The humaner treatment of prisoners and crimi
nals to-day and in Christian countries is
directly due to the teachings and example
of Christ Jesus.
IV. Some Prolific Causes of Crime
The ultimate cause in every case is an evil
heart, a heart of selfishness and self-will.
Any study of criminology which does not
recognize this tap-root is defective.
Next to this the two general causes are :
(1) heredity, as in the case of the thieving
tendency, morbidity, etc.; (2) environment,
as in the slum or the sweat-shop.
Besides these are specific causes which are to a

78 The Social Teachings of Christ Jesus
large extent both preventable and remedi
able:
1. Ignorance ; particularly is this true of mis
deeds of children.
2. Idleness ; equally of the idle rich and the
idle poor.
3. Poverty ; as, e. g., the wrong deeds of under
paid shop girls and factory women.
4. Sex ; especially among the rich.
5. Drink and drugs; it is estimated that
seventy-five per cent, of all crime is due
to drink.
6. Life on the streets; accustoming the inno
cent to the sight of crime, to temptation,
and the consequent dulling of the moral
sense.

V. Stages in the Lives of Prisoners and Criminals
which should be Marked and Determine
Treatment
1. While under arrest and awaiting trial : pre
sumed innocent until proved guilty ;
separation of juveniles and adults, of
"first-timers ' ' and former offenders ; non-
imprisonment of children but supervision
by probation officers. " Probation has
saved many of both sexes from exposure,
shame, and loss of situation, in cases
where they had committed their first
offense, and not only saved them for the
time being, but for all time."

Prisoners and Criminals 79
2. While on trial.
3. Under conviction and while serving sen
tence : clean prisons and wholesome food ;
reasonable recreation and amusement;
assignment to some trade and pay for
work done (this for the support of the
family while deprived of its wage-earner,
and for the accumulation of a fund with
which to begin life anew after dis
charge) ; an indeterminate sentence ; edu
cation (prison thus being made what
Doctor Vedder calls " the university of an
other chance") ; social worship of God ;
in some cases parole on good behavior.
4. After release : help in finding employment
and beginning life anew ; protection and
encouragement by the church ; each dis
charged prisoner might well be taken
under brotherly oversight by an indi
vidual established Christian.
VL Lessons and Queries
1. What is the end of punishment : protection
of society ; deterrence of crime ; salvation
of the criminal ?
2. Importance of a true terminology as a de
terrent of crime. Call certain sins by
their true names and they will not be
so lightly committed: "falsehood" vs.
"lie" ; "defalcation" vs. "theft" ; "in
discretion " vs. " adultery " ; " divorce ' '
vs. "adultery."

80 The Social Teachings of Christ Jesus
3. "We must make it so that the poor man
will have as nearly as possible an equal
opportunity in litigation with the rich
man : and under present conditions,
ashamed as we may be of it, this is not
the fact" (Taft, quoted by Vedder).
4. Study the relation of crime to : (1) non-
religious instruction in the public schools;
(2) moving-picture shows and low the
aters ; (3) the publicity given by the
press to the details of criminal acts;
(4) abuse of the pardoning power.
5. Is lynch-law effective or justifiable ?
6. What is the proportion of criminals of
native to those of foreign born Ameri
cans ; and why the difference ?
7. Criminals who destroy law are more guilty
and dangerous than those who break
laws. "We often find three classes con
stituting an oligarchy. (1) Saloon-keepers,
gamblers, and others who engage in
business that degrades. (2) Contractors,
capitalists, bankers and others who can
make money by getting franchises and
other property of the community cheaper
by bribery than by paying the community.
(3) Politicians, policemen and judges who
are willing to seek and accept office with
the aid and endorsement of the classes
already mentioned. These three classes
combine and get control of the party
machine. They nominate and elect men

Prisoners and Criminals 8l
who will agree to help them rob the city
or state for the benefit of themselves and
who will agree also not to enforce the laws
in regard to the various businesses that
degrade a community. These constitute
a class of criminals very different from
ordinary criminals who break laws.
These men destroy law. ' ' (Abridged from
S. S. McClure.)

XVI
WAR
L Christ Jesus "the Prince of Peace" (Is. ix. 6)
1. His advent in a time of universal peace.
2. His mission one of peace and good will to
all men (Lk. ii. 14).
U. General Teachings of Christ Jesus which
Oppose War
Preliminary to the study of these we must in
sist upon a single standard of ethics for
the individual and the nation.
1. Fatherhood of God (Mt. vi. 9 ; v. 45).
2. Brotherhood of man (Mt. vi. 9; xxiii. 8.
Compare Acts xvii. 26).
3. Neighborship (Mt. xxii. 39; Lk. x. 29 ff.).
4. Sanctity of human life (Mt. xii. 12 ; xvi. 26).
5. Forgiveness (Mt. vi. 14, 15 ; xviii. 21 ff.).
6. Economy (John vi. 12).
7. Arbitration of disputes (Mt. xviii. 15 ff.).
8. Love for enemies (Mt. v~ 43-48).
9. The means of establishing God's Kingdom
in the world is not force (John xviii. 361.
10. The whole spirit of the Lord's Prayer,
and certain definite petitions: "Father,"
"Our," "Thy Kingdom Come," "Thy
will be done," "Give daily bread," "For
give as we forgive," " Deliver from evil,"
"Thine the glory," etc.
82

War 83
HI. Special Attention should be Given to Christ's
Law of Non-Resistance
1. The law (Mt. v. 39-41).
2. Given in opposition to Mosaic "lex tali-
onis" (Mt. v. 38).
3. Meaning and scope. No physical opposi
tion to adverse evil forces ; rather, over
come evil with good. Reconcile with cer
tain sayings of Christ (Mt. x. 34 ; Lk. xxii
36. -Compare Mt. xxvi. 52) ; with the con
duct of Christ (John ii. 13 ff. ; Lk. xix. 45),
In the light of this teaching all wars for venge
ance and conquest are wrong ; wars for
defence, principle, protection of the weak
and helpless may be right as a last des
perate resort.
Does the charge of "cowardice" in the non-
resistance of evil make one a coward?
Needed, a new courage !
IV. The Unsocial Effects of War
"War converts mankind into two classes:
beasts of prey, or beasts of burden."
"War is hell."
V. Some Things that Need to be Refuted
1. Alleged justifications of war : (1) As a
school for the culture of manhood ; (2) as
a means for progress of freedom ; (3) as
means for intervention in behalf of others ;
(4) in accord with natural law of survival
of fittest.
2. "War is inevitable." Grant's testimony:

84 The Social Teachings of Christ Jesus

a

' Although I have been trained as a sol
dier, and have participated in many
battles, there never was a time when, in
my opinion, some way could not have
been found of preventing the drawing of
the sword. " One hundred years of peace
between Great Britain and the United
States the proof of the possibility and ad
vantages of international peace.
VL Some Preventives of Future Wars
1. Study of real causes of most modern wars :
(1) Racial antagonism ; (2) national tra
ditions and ideals ; (3) greed; (4) vanity;
(5) class interests.
2. Realize, not idealize war as we do now.
3. Exalt in literature, art, oratory, the heroes
and victories of peace, rather than of war
as now.
4. A new conception of " Old Glory."
5. Expose the shame of war. War is shame
ful to all directly or indirectly, nearly or
remotely concerned in it.
6. Establishment of (1) an international court
of arbitration ; (2) police ; (3) army.
7. Disarmament by nations. Armament a bur
den, a temptation, a menace. Venture
something for God !
VU. Lessons and Queries
1. Should military organizations of boys and
men— "brigades," etc. — be allowed in
connection with the church ?

War 85
2. Should the Panama Canal be fortified ?
3. What ground is there for the alleged failure
of Christianity to prevent war ?
4. Christ died to defeat wrong ; did not organ
ize a war against it.
5. The cultivation of peace the first and chiei
duty of our times. A call to stop war to
(1) women ; (2) bankers and financiers ;
(3) laboring men ; (4) manufacturers and
merchants ; (5) newspaper men ; (6) liter
ary men ; (7) teachers ; (8) military men ;
(9) preachers; (10) all Christians. Let
these refuse to take up arms ; nations
would then find other ways of settling
their quarrels.
" Straightway the word ' Fire ! ' is given ; and
they blow the souls out of one another ;
and in place of sixty brisk, useful crafts
men, the world has sixty dead carcases,
which it must bury and anew shed tears
for. Had these men any quarrel ? Busy
as the Devil is, not the smallest ! They
lived far enough apart ; were the entirest'
strangers ; nay, in so wide a universe,
there was even unconsciously, by com
merce, some mutual helpfulness between
them. How then ? Simpleton ! Their
governors had fallen out ; and instead
of shooting one another, had the cunning
to make these poor blockheads shoot ! "
(Carlyle, cited in Hughe's " Philanthropy
of God").

XVII
THE STATE
L Christ's Attitude towards the State
1. Loved His country, "His own country"
(Mt. xiii. 54, 57); enough to die for it.
2. Kept its laws, refusing to be made a king,
or to start a political revolution (John
vi. 15 ; and at Triumphal Entry, Mk.
xi. 1-11).
3. Recognized right of taxation (Mk. xii. 17),
and paid taxes (the temple tax, Mt. xvii.
24-27); what it included.
4. Loyal to national institutions : temple, syna
gogue, etc.
5. Recognized first claim of His country (Mt.
x. 6 ; Lk. xxiv. 47).
6. Warned it of its perils (Mt. xxiii. 37-39).
7. Rebuked its officials (Mt. xxiii. 1-36).
8. Wept over its sins and impending doom
(Lk. xix. 41-44).
Jesus Christ a model citizen.
IL Christ's Teachings Concerning the State
1. Negative ; by silence and non-condemna
tion admitted right of the State to exist
and to lay claims on its citizens (Mt.
xvii. 24-27). 86

The State 87
2. Recognized political power as given from
above (John xix. 10, 11). What bearing
has this on " the divine right of kings "
and " passive resistance " ?
3. Used the relation and duties of king and
citizen to illustrate His doctrine of the
Kingdom of God.
4. The separation of Church and State (Mk.
xii. 13-17, especially ver. 17). Study
carefully what this implies.
"Cooperation of the religious and political
forces of the community furnishes the
positive solution of Church and State.
. . . Historical experience has com
pelled us to separate Church and State
because each can accomplish its special
task best without the interference of the
other. But they are not unrelated.
Church and State both minister to some
thing greater and larger than either, and
they find their true relation in this unity
of aim and service. When the State sup
ports morality by legal constraint, it co
operates with the voluntary moral power
of the Church ; but if it should seek to
control the organization and influence of
the Church by appointing its officers or
interfering with its teaching, it would
tamper with the seed-plot of moral prog
ress. When the Church implants relig
ious impulses towards righteousness and
trains the moral convictions of the people,

88 The Social Teachings of Christ Jesus
it cooperates with the State by creating
the most delicate and valuable elements
of social welfare and progress ; but if it
should enter into politics to get funds
from the public treasury or police sup
port for its doctrine and ritual, it would
inject a divisive and corrosive force into
public life. The machinery of Church
and State must be kept separate, but the
output of each must mingle with the other
to make social life increasingly wholesome
and normal. Church and State are alike
but partial organizations of humanity for
special ends. Together they serve what
is greater than either : humanity. Their
common aim is to transform humanity
into the Kingdom of God" (Rauschen-
busch).
IIL Teachings of Christ Jesus which Involve
Politics
1. Christians are " Light" (Mt. v. 14); "Salt "
(Mt. v. 13).
2. The Golden Rule (Mt. vii. 12). Ingalls said
it has no place in politics. Hay prac
ticed it in diplomacy.
3. "Seek first the Kingdom of God and His
righteousness " (Mt. vi. 33).
4. The three laws of Jesus, which, according
to Doctor Strong, are (1) Service (Mt. xx.
25-28); (2) Sacrifice (Mt. xvi. 24, 25);
(3) Love (Mt. xix. 19).

The State 89
IV. Certain Aims of Christ Jesus which Involve
Political Relations and Duties
1. The happiness of men (Mt. v. 3-12).
2. Marriage (Mt. v. 27-32).
3. World-wide peace (Lk. ii. 14).
4. The Kingdom of God on the Earth (Mt.
vi. 10).
V. Lessons and Queries
1. Study the influence of Christianity in
shaping American civilization : Jesuits,
Puritans, German Pietists, Moravians,
Quakers, Scotch-Irish, etc.
2. Dangers to our country : materialism ; law
lessness; indifferentism ; putting private
interests above those of the community
and nation ; party-politics.
3. To live for one's country sometimes a more
imperative and noble thing than to die
for it.
4. Can a politician be a Christian ? Matthew.
Gladstone.
5. What should be the attitude of a Christian
politician towards those who elected him :
representative or leader ?
6. America's need is politicians with the vision
and spirit of Christ Jesus.
7. A motto for State and Church — "In this
Sign, Conquer."

XVIII
MISSIONS
L Christ Jesus Himself the Cosmopolite. "For
Him there were no race prejudices, no party
lines, no sectarian limits, no favored na
tion." Though born a Jew (Lk. ii. 4) He
is the " Son of man ' ' (Mt. xvi. 13) and ' ' the
Man " (John xix. 5).
U. The Kingdom of God Universal in Extension
(Mt. vi. 10) and Intension (Mt. xiii. 33).
(See Chapter III, i. 2.) It includes social
relations and duties.
UL Teachings of Christ Jesus which Impel to
Social Service in all Lands
Besides the broad principles of (1) the Father
hood of God, (2) the brotherhood of man,
(3) the neighborship of all men, there are
the specific teachings :
1. Christ came to save the world (John xii. 47).
2. " The field is the world " (Mt. xiii. 38).
3. Christians "the salt" and "the light" of
the world (Mt. v. 13, 14).
4. Preaching the Gospel is to be to all nations
for a witness (Mt. xxiv. 14).
5. The uplifted Christ is to draw all men unto
Himself (John xii. 32).
90

Missions

91

6. Prophecy of comers from the world's ends
(Mt. viii. 11).
7. Christians are to be Christ's witnesses to the
ends of the earth (Acts i. 8).
8. The Great Missionary Commission (Mt.
xxviii. 16-20).
Reconcile with Mt. xv. 24 and Mt. x. 5, 6.
These limitations and restrictions were
temporary. " The reasons were adequate,
the disciples had to be fully trained ; the
Kingdom of God had to be preached to
the people who had been disciplined by
the providence of God to receive it ; the
Gospel had to be completed by the full
disclosure of the redemption of grace, in
the death and resurrection of the Saviour "
(Hastings).

IV. Social Forces Appointed by Christ Jesus for
the Extension of the Kingdom of God to
all the World
1. Prayer (Mt. vi. 10). This is preeminently
a social force ; individuals, homes, com
munities may be changed by prayer into
better living.
2. Healing (Mt. xx. 8). This is the warrant
and motive for medical missions, dispen
saries, hospitals, etc.
3. Teaching (Mt. xxviii. 19, 20). This impels
to the founding of schools, colleges, etc.
4. Preaching the Gospel (Mt. xxviii. 19, 20)

92 The Social Teachings of Christ Jesus
which is a social Gospel, the Gospel of
" The Kingdom of God. "
' ' From its modest haunts of Church and School,
of hospital and asylum, and through its
unostentatious instrumentalities of litera
ture, personal example, regenerated home
life, and sanctified individual character, it
is destined to go forth conquering and to
conquer, as a potent regenerator of society
and the maker of a new civilization"
(Bliss).
V. General Considerations Urging to World-
Wide Social Service
1. The social conditions and needs of non-
Christian peoples are the same, in inten
sified degree, as those in our own country.
Human nature, sin and its consequences
are everywhere the same. For example,
the city problem, the family, the living
wage, the drink problem, etc.
2. What Christianity has done for the social
betterment of our own country it can do,
and must be made to do, for non-Christian
lands. The evils found among other na
tions have been cured, or are in process
of curing, in our home land.
3. Purely social conditions are among the
supreme hindrances to the evangeliza
tion of the nations, as e. g., caste in India,
the position of woman in Mohammedan
lands, the opium habit in China. Social

Missions 93
service opens doors, creates an atmos
phere, illustrates the purpose and spirit
of the Gospel of Christ, and so prepares
the way for evangelistic work.
4. The social salvation of our own country is
involved in that of non-Christian nations.
Industrial problems, poverty, the public
health, the preservation of the family
ideal and of the Sabbath as a rest day
for all, are involved in the immigration
of multitudes from alien civilizations.
America is in peril of being drawn into
war at any time by nations whose esti
mate of war is other, lower than, the
Christian ideal. All our national prob
lems are world problems.
5. The danger of all mission work is in trying
to save individual souls without saving at
the same time their environment, the
society of which they are a part.
VL Testimony is Abundant that Christianity as
a Social Force is Effective in non-Chris
tian Lands
President Taft: "Until I went to the Orient
. . . I did not realize the immense im
portance of foreign missions. . . . No
man can study the movement of modern
civilization from an impartial standpoint
and not realize that Christianity and the
spread of Christianity are the only basis of
hope of modern civilization in the growth

94 The Social Teachings of Christ Jesus
of popular self-government. ... I think
I have had some opportunity to know how
dependent we are on the spread of Chris
tianity for any hope we may have of uplift
ing the peoples whom Providence had thrust
upon us for guidance." Concerning the
modern movement in China, he says: "It
found its inspiration, and had its progress,
in the foreign missionaries that had been
sent there to introduce Christian civilization
among that people. The missionary stations
are the outposts of civilization. Each mis
sionary with his house and his staff forms a
nucleus about which gathers an influence
far in excess of the numerical list of con
verts."
King George sent to the Edinburgh Conference
this greeting: "The King appreciates the
supreme importance of this work in its bear
ing upon the cementing of international
friendship, the cause of peace, and the well-
being of mankind."
The Imperial German Colonial Office sent to
the same Conference these words : "It rec
ognizes with satisfaction and gratitude that
the endeavors for the spread of the Gospel
are followed by the blessings of civilization
and culture in all countries. "
The Chinese Director General of Education at
Nanking a few years ago, himself not a
Christian, declared that the old moral max
ims of Chinese education, though they ex-

Missions 95
pressed abstract truths, had no spiritual
motives back of them, and that the old and
formalized religion had been divorced from
morality, and said, "The only religion that
teaches both the spiritual wants of mankind
and the principles of morality also is the
Christian religion. That is why we wish
you to teach it in our leading schools."
The Eight Honorable Winston Churchill, M. P.,
testifies concerning mission work in Uganda :
"It comprises every form of moral and social
activity. Apart from their spiritual work
the missionaries have undertaken and are
now maintaining the whole educational sys
tem of the country. They have built many
excellent schools. The whole country is
dotted with mission stations, each a center
of philanthropic and Christian effort. There
are good hospitals, with skilful doctors and
nurses, in connection with all the missions.
Technical education is now being added to
these services."
VIL Lessons and Queries
1. What is the time element in such an under
taking ?
2. " No one can follow Christ without follow
ing Him to the ends of the earth " (Speer).
3. Praying "Thy Kingdom (social) come"
compels every man to be a helper in for
eign mission work.
4. "In missionary work, above all other kinds

96 The Social Teachings of Christ Jesus
of Christian work, it is imperative to re
member that a divided Christendom can
only imperfectly bear witness to the essen
tial unity of Christianity. I believe that
without compromise of belief, without
loss of the positive good contained in
the recognition of diversities of gifts and
differences of administration, Christian
Churches may yet find a way to cordial
cooperation and friendship as regards the
great underlying essentials upon which
as a foundation all Christian Churches
are built" (Roosevelt). In the face of
its stupendous task a divided Church is
both a huge folly and sin.

XIX
THE CHURCH
. Christ Jesus as a Member of the Jewish
Church
1. Admitted to membership by rite of circum
cision, corresponding to baptism in the
Christian Church (Lk. ii. 21).
2. Presented in the Temple (Lk. ii. 22).
3. Went up to the feasts in the Temple : at 12
years of age (Lk. ii. 42) ; habitually after
wards. Was regular attendant at syna
gogues, corresponding to local Christian
churches. The fourfold function of the
synagogue was (1) worship, (2) educa
tion, (3) consideration of the social as
well as the religious needs of the commu
nity, (4) limited governmental authority.
4. Partook of the Passover (Lk. xxii. 14 ff.).
5. Aided in money support of the Church (Mt.
xvii. 24-27).
6. Preached in synagogues and Temple (Lk.
iv. 16ff.;Mt. xxvi. 55).
7. Labored to reform the Church of its abuses
(Mt. xxi. 12, 13).
8. In the synagogue announced His social mis
sion (Lk. iv. 16 ff.). 97

98 The Social Teachings of Christ Jesus
9. In the synagogue did many of His social
works (Mk. iii. Iff.).

H. Christ Jesus the Founder of the Christian
Church
Did not actually organize the disciples into a
society. That was done shortly after His
death (Acts i., ii.). But He made all pro
visions for and demanding such organization.
1. Intimated His purpose to found a church
(Mt. xvi. 18).
2. Called disciples unto Himself (John i. 43 ;
Mt. ix. 9).
3. Chose twelve apostles (Mk. iii. 14-19).
Note that these were (1) to be with Him
for training in ideals and methods (ver.
14), and then (2) to be sent forth on a
mission both religious — "to preach"
(ver. 14), and social — "to heal," etc.
(ver. 15).
4. Entrusted the Church with "powers of per
mitting and forbidding" (Mt. xviii.
17, 18).
5. Sent the apostles out on a mission of service
(Mt. x. 5ff.).
6. Ordained certain rites and ceremonies which
were to serve, among other uses, as badges
and bonds ; Baptism and the Lord's Sup
per.
7. Commissioned apostles to go into all the
world and (1) make disciples, (2) baptize,

The Church 99
(3) teach what He had taught, much of
which was social (Mt. xxviii. 19, 20).
8. Commanded apostles to wait in Jerusalem
until endued with power (Lk. xxiv. 49 ;
Acts i. 4, 5).
9. The Birthday of the Church (Acts i., ii.).
UL Relation of " the Church "to * the Kingdom
of God." The terms are not synonymous.
This is the error of Romanism. The teach
ing concerning the Kingdom is (1) earlier,
(2) larger — the Kingdom is referred to in
the Gospels 112 times ; the Church 2 times
— (3) as more fundamental than the Church.
The Church came later than the Kingdom,
is an outward organization for the promo
tion of the Kingdom, and will no longer
have any reason for being when the King
dom shall have fully come. The Church's
one mission is to realize the Kingdom of
God in the world. " It is evident that the
idea of the Kingdom is the more promi
nent and the more fundamental one in the
mind of Jesus : but it is also evident that
He regarded some outward form of asso
ciation and organization as essential to the
most effective promotion of the Kingdom.
The common spiritual life which consti
tutes men members of the Kingdom of God
needs to be fostered by reciprocal fellow
ship and expressed in organized effort"
(Stevens).

loo The Social Teachings of Christ Jesus
IV. The Social Function of the Church
1. To hold up and emphasize Christ's ideal of
the Kingdom.
2. To study and declare social conditions,
needs, remedies : general and specific.
3. To create a social conscience.
4. To inspire men to social work ; *. e., to fur
nish and train workers.
5. To secure money needed for social service.
6. To cooperate with extra-church agencies
and organizations doing social work.
Often she can best serve through these.
7. To lead in the work of the world's social
redemption.
8. Above all, to hold up Christ Jesus as the
only Saviour of individuals and society,
and to press His salvation as the only
cure for the world's sin which is at the
bottom of all the social wrongs and needs
of the ages. This is her great duty, first,
last and all the time.
V. Foes to Social Work Found in the Church
Itself
(1) Sectarianism. (2) Commercialism. (3) Form
alism. (4) Doctrinarianism. (5) Other-world-
ism.
VL Lessons and Queries
1. Is it true that " the Church is on the side
of the rich"?
2. What is the place of creeds in the Church ?

The Church 101
3. The sociological influence of a divided
Christendom — waste, confusion, strife,
scandal. The churches (1) must come
together and discuss their differences,
(2) minimize these, (3) unite on the basic
facts, and (4) work together in social
labors even while they may not be able
to come together on one doctrinal basis.
4. Call upon extra-church agencies and organi
zations doing social work to give due
credit to Christ and the Church for their
ideals, inspirations, helpers, and money
support. Without Christ and Christians
they could do little.
5. The Church appeals reasonably for the mem
bership and support of working people,
socialists, philanthropists.
6. What has Christianity done for the social
betterment of non-Christian lands ?

XX
THE LORD'S SUPPER
L The Institution of the Supper
The four accounts, in chronological order, are,
(1) 1 Cor. xi. 23-26 ; (2) Mk. xiv. 22-25 ;
(3) Mt. xxvi._26-29 ; (4) Lk. xxii. 17-20.
n. The Social Significance of the Lord's Supper
The Supper is first and preeminently religious
in character, a feast commemorative of the
death of Christ for sinful men. But it has
also social aspects and lessons, and to these
this study is confined.
1. A feast of commemoration. "This do in
remembrance of me" (1 Cor. xi. 24, 25 ;
Lk. xxii. 19). A memorial of Christ's
sacrificial death for others : " My blood
which is shed for many" (Mk. xiv. 24) ;
Matthew adds, "unto remission of sins "
(Mt. xxvi. 28), which gives a unique
significance to Christ's death ; " blood
poured forth for you " (Lk. xxii. 20) ;
"My body which is for you" (1 Cor.
xi. 24). In this sacrificial death of Christ
is the great example of social service.
2. A feast of communion. " This cup is the
102

The Lord's Supper 103
new covenant in my blood" (1 Cor.
xi. 25; Mt. xxvi. 28; Mk. xiv. 24;
Lk. xxii. 20). Partaking of a common
food, the bread and wine, meant com
munion in a common life. More than
this, since the bread and wine are
symbolic of the body and blood of Christ,
partaking of these meant common par
ticipation of Christ Jesus Himself. This
communion is (1) in Christ Jesus,
(2) with Christ Jesus, (3) with one
another. It is the highest and holiest
expression of brotherhood, not mere
brotherhood in a common humanity, but
brotherhood in Christ Jesus. One who
has partaken of the Lord's Supper can
not, dare not, go out and commit an un
social act.
A feast of anticipation. " Until I drink it
new with you in the Kingdom of God ' '
(Mt. xxvi. 29 ; Mk. xiv. 25 ; Lk. xxii. 18 ;
1 Cor. xi. 26). It points forward to the
realization of the Kingdom of God, a
social world, in which the returned Christ
shall be King (1 Cor. xi. 26).
A feast of proclamation. "Ye proclaim
the Lord's death till He come " (1 Cor.
xi. 26). The death of Christ Jesus and
the redemption thereby of mankind to
union with God and with one another —
"the union of mankind, but a union be
gun and subsisting only in Christ, is what

104 The Social Teachings of Christ Jesus
the Lord's Supper sacramentally ex
presses ' ' (Seeley).
5. A feast of consecration. To Christ, and in
Him to the social service of all men ; to
the bringing to completeness the King
dom of God in the world. Gratitude to
Christ, sympathy with Him in His ideal
and purpose, and desire for His success
and satisfaction are the chief motives to
consecration.
6. A feast for sustenance. In the supper,
typified in the bread and wine, there is
real spiritual food which nourishes and
strengthens for the Christian life, which
is a life of service. Apart from the Lord's
Supper the social worker is unequal to
his task.
HI. Qrcumstances Attending the Early Observ
ance of the Supper, in the Scripture Nar
ratives, are in Two Instances Socially Sig
nificant
1. Its institution, in connection with the Pass
over Supper, was preceded by (1) the
declaration that greatness in the King
dom of God consists, not in filling honor
able places, but in service of others
(Lk. xxii. 24-27) ; and (2) the example
of Christ Himself in serving — washing the
disciples' feet (John xiii. 1-17), leading
up to the saying, "Ye call me Teacher,
and Lord : ... if I then, the Lord

The Lord's Supper 105
and the Teacher, have washed your feet,
ye also ought to wash one another's feet.
For I have given you an example, that
ye also should do as I have done unto
you" (vers. 13-15).
2. Its observance, in connection with the love-
feast in the Corinthian Church, was at
tended with abuses unsocial in their
nature (1 Cor. xi. 20-22). "Christians
came together, each bringing what he
could as a contribution to the feast. The
wealthy took the best seats, kept hold of
their own delicacies, and, without waiting
for the common distribution, each looked
out for himself, and went on with his own
supper, regardless of the fact that others
at the table had little or none." Any
true partaking of the Lord's Supper in
connection with such an unsocial meal
was impossible. It was a bringing into
the Kingdom of God the worldly distinc
tions based upon wealth, rank, learning,
etc. It was unbrotherliness, it was con
tradiction of the very genius of the Lord's
Supper, service of others through sacrifice
of self.
It is further significant that this account of the
abuse of the Lord's Supper is found in the
first letter to the Corinthian Church,
which is " The Epistle of the Cross in its
social application. . . . What Romans
does for the Gospel in the field of theo-

l o6 The Social Teachings of Christ Jesus
logical exposition, and Galatians in that
of doctrinal polemic, and 2 Corinthians
in that of personal experience and minis
terial vocation, this 1 Corinthians has
done in respect of its bearing upon hu
man intercourse and the life of the com
munity" (Findlay).
IV. " In the Holy Supper we remember the one
sacrifice which effectually dealt with the
problem of sin ; declare our obligation to
Him who redeemed us, and our devotion
to His service ; acknowledge that we are a
brotherhood bound to walk in love ; and
honor love crucified as the most worship
ful thing in the universe. We cannot
doubt that a rite capable of giving
symbolic utterance to so much meaning
was intended to be. repeated ' ' (Bruce).
It is the duty, therefore, of every social worker
to partake regularly and frequently of the
Lord's Supper. The benefits of so doing
are many. Of these not the least impor
tant are the contemplation of the supreme
social Servant, the culture of the social
spirit, and the maintenance of strength for
social labors.
V. Lessons and Queries
1. The name "Sacrament" by which the
Lord's Supper is called is originally "a
soldier's oath of loyalty to his king."

The Lord's Supper 107
Such it is to the Christian — a pledge of
loyalty to Christ Jesus, the King of a
social kingdom.
Fellowship with Christ and one another in
the Supper is " fellowship of the same
aim — an ideal world ; of the same motive —
a disinterested love ; of the same spirit —
that of joyous service and of glad sacri
fice ; of the same great hope — a sinless and
tearless world ; and we shall forever have
the fellowship of the same joy — the blessed
fruition of the Kingdom fully come"
(Strong).
Study of the Social Teachings of Christ
Jesus has brought us to the necessity for
communion with Him and His Church ;
and such communion brings enablement
for the highest and most lasting social
service. "Come, learn of me!" "Go,
serve ! " "Through Christ Jesus I can
do all things ! " " For Christ's sake ! "

Bibliography

Especially Helpful
Bruce : Kingdom of God.
Hastings : Dictionary of Christ and the Gospels.
Dictionary of the Bible.
Hyde : From Epicurus to Christ.
God's Education of Man.
Jesus' Way.
Mathews : Approach to the Social Question.
Church and the Changing Order.
Social Teachings of Jesus.
Peabody : Christian Life in the Modern World.
Jesus Christ and the Christian Character.
Jesus Christ and the Social Question.
Rauschenbusch : Christianity and the Social Crisis.
Christianizing the Social Order.
Stevens : Teachings of Jesus.
Theology of the New Testament.
Vedder : Gospel of Jesus and the Problems of
Democracy.
Socialism and the Ethics of Jesus.

Abbott : Rights of Man.
Addams : A New Conscience and an Ancient
Evil. 109

110

Bibliography

Democracy and Social Ethics.
Spirit of Youth and the City Streets.
Twenty Years at Hull House.
Bliss : Christian Missions and Social Progress.
Encyclopedia of Social Reform.
Brace : Gesta Christi.
Brooks : Social Unrest.
Brown : Modern Theology and the Preaching
of the Gospel.
Social Message of the Modern Pulpit.
Clarke : Ideal of Jesus.
Outline of Christian Theology.
Clow : Christ and the Social Order.
Crafts : Practical Christian Sociology.
Cutting : Church and Society.
Ely : Social Aspects of Christianity.
Ghent : Mass and Class.
Gillett : Politics and Religion.
Hogg : Christ's Message of the Kingdom.
Horton : Teaching of Jesus.
Howerton : Church and Social Reform.
Hughes : Philanthropy of God.
Hunter „• Poverty.
Jenks : Social Significance of the Teachings of
Jesus.
King : Theology and the Social Consciousness.

Bibliography l

Macfarland :

Spiritual Culture and Social Service.

Nearing :

Social Adjustment.

Patten :

New Basis of Civilization.
Social Basis of Religion.

Robinson :

Christian Doctrine of Man.

Ross:

Changing America.
Social Control.

in

Stelzle : American Social and Religious Con
ditions.
Christianity's Storm Centre.
Gospel of Labor.
Working Man and Social Progress.

Seeley :

Ecce Homo.

Stalker :

Ethics of Jesus.
Imago Christi.

Strong :

The Next Great Awakening.
Our Country.
Our World.
Twentieth Century City.

Taylor :

Religion in Social Action.

Thorold :

On Money.

Waffle :

Christianity and Property.

Printed in the United States of America