THE PUBLIC The expediency of SHOLLD PROTEST. barring sectarian r e l i g i on f r om common schools must be conceded, though a large majority of the Amer- ican people, true to their traditions and the integrity of our social institutions, would wish the Bible in the schools But every fair-minded man must admit that if the Gospel and the Bible are barred, infidelity should not be allowed to ex- ploit itself there. What is good for the gander, is good for the goose. Let them teach pagan myths, they bear their own refutation; but if the Word of Truth, which bears Its own commendation, is excluded, let them not Blander it behind its back. H. S. H. C. But Los Angeles is to be BRAINS. congratulated (?) to retain the brillian't intellect above quoted, an instructor of its coming citi- enship. He has got beyond the super- stition of Christendom; he is advanced. Neither Newton, nor Bacon, nor Kepler- neither Shakespere, nor Wordsworth', nor Cowper; neither Webster, nor Gladstone, nor Bismarck; neither Ber- keley, nor Hamilton, nor McCosh; nei- ther Bancroft, nor McCauley, nor Von Ranke; neither Romanes, nor Mivart, nor Kelvin; neither Blackstone, nor Greenleaf, nor Harlan; neither of these had penetrated the depths, nor climbed the heights attained by our High School higher critic. But who are these? Reader, among the constellations of thé intellectual heavens they shine as stars of the first magnitude who, with myr- iads of others of like power, or little less brilliancy, believed the Bible- as- similated the Bible; lived, moved, and had their spiritual being in the Bible; and, at last, fell asleep in its embrace of peace, and hope, and power. How shall we catalogue our Los Angeles star' Shall we write him of the first magni- tude, and then—some! "THE GOSPEL OP Under this head THE KINGDOM." in the Homiletic Review of 1911, Dr. Josiah Strong gave a series of papers on social reforms. His title could scarce be more inapt. Social reform is not a gospel; it is political economy pure and simple. "The Gospel" is the declara- tion of God's grace with power unto complete and eternal salvation. Dr. Strong's philosophy is as Utopian as Plato's Utopia, and as an ultimate bene- fit to man no improvement on it. "The
Kingdom" is "not meat and drink," comfortable wear, and respectable hous- ing, "but righteousness, peace, and joy in the Holy Ghost." The latter element the scheme makes no account of; its peace is superficial, and in the nature of the case precarious; its righteousness is not "the righteousness of God by the faith (and blood) of Christ." "The Kingdom" is one which only regenerate men can "see," and only "twice boru" men can "enter"; and only the coming Christ can establish. "Social Christianity" is meant philan- thropy and "good citizenship" bettering social, moral, and economic conditions among men. That this is not to be distinguished as Christianity is clear from the fact that citizens and philan- thropists of all phases of beliefs and disbeliefs organize and co-operate as one. Social Judaism, or Platonism, or Confucianism, or philanthropy would better designate it. Christians are "dis- ciples" in the faith and teachings of Jesus Christ (Acts 11:26), a Church or Ecclesia called out of the society of this age. Social Christianity is peculiar to the saints, who are exclusively "one body," "one Spirit," whose members consist socially, and have "fellowship with the Father and the Son"; . a citizenship, among aliens (Eph. 2:12, 19). It stands to reason, as well' as' Scripture, that no conglomerate of be- lieving and unbelieving men can consti- tute Christian society, or institute Social Christianity. If we could have more real social Christianity, more would be saymg, "We will go with you, for we perceive that God is with you." God bless every good word and work; and reward every philanthropist according to his works; and let our hands do what they find to do; but discriminate. One is not "filled with the Spirit" because he is not "drunk with wine"; there is no 'rest for the wicked" even under an eight-hour law; "the wages of sin is death," whatever may be that of labor- natural men are "wretched, and miser, able, and poor, and blind, and naked (Rev. 3:17), however hygiened, housed rich, asylumed, arrayed, or even bap- tized as that very respectable and com- tortable Laodicean community (Rev 3:17). You can't make heaven by whitewashing hell. SOCIAL new CHRISTIANITY, heading, for 1912, is hardly better. By Dr. Strong's
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