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selves to the altruistic judgment are condemned already. All heart has been taken out of the defence of them; their defenders have no faith in their own cause. The conviction, the confidence, and the courage today are all in possession of those who lead the demand for realized brotherhood, the abolition of the competitive system, and the socialization of work.
I am in line, therefore, with the great movement which is the most imposing feature of modern civilization,-a movement whose significance we have hardly yet begun to measure, nor whose end to guess,when I plead for a distinct recognition and obedience of Christ's commandment of Love; and I am preaching an enterprise upon which the world, without naming it, or stopping to inquire into its own motive, has already entered. Surely it is desirable that the world should know that its motive, and the law of its social evolution and salvation, is just that Love which Christ exemplified and enjoined. Surely it is desirable that the social revolution which it is the unmistakable mood of the age to proceed with, should be saved from blunder and violence by the proclamation that it must be nothing else than the application of the law of Love to yet wider tracts of the life of man. Surely it is desirable that human society should be persuaded that there is none other name under heaven given among men whereby it may be saved but only the name of Jesus Christ.
And, therefore, I cannot conceive any duty more imperatively laid upon the Church to-day than that of claiming, taking possession of, and guiding this revolution. And when we begin to meditate upon that duty, is not the question inevitably forced upon us, How shall we induce the world to accept the law of Christ, unless we ourselves first
fully submit to it? And when we talk of the Church lifting and saving society, does not sometimes intrude itself the recollection of that troublesome and inconsiderate retort made to the complacent Pope ?-" The successors of St. Peter cannot say, “Silver and gold have I none.'” “ Aye, neither can they say, 'Rise up and walk!'" -the retort which we try to think inconsequential, but which we yet fear has a certain logic. Is it, then, unlikely that we may have, with searchings of heart, soon to entertain the conclusion advocated alike by Kingsley and Maurice, together with many adherents of the Catholic restoration—the conclusion to which the Oxford movement looked, and with whose proclamation from the Church's pulpits London this very Lent is ringing—that there is a sane and rational Christian Socialism, which must be—not made a subject for agitation; not presented as a theory for the world's adoption ;—but quietly and increscently embraced by the followers of the Carpenter of Nazareth, who bade His disciples forsake houses and lands for His sake,—if the Kingdom of Heaven is to triumph on earth ?
I am submitting these questions to you. I feel their seriousness and my own inexperience too keenly to presume to answer them. Certainly the word which I have just used, “ Socialism,” connotes in the popular mind much that no Churchman, that no right-thinking man, can possibly look upon with favour. Is there not, therefore, all the more reason to claim it for a better, for a Christian, use, and to insist that, if—as it seems—it is to be the watchword of social progress, it shall mean no more, but also that it shall mean no less, than a New Obedience to the New Commandment to Love one another ?
MERCIFUL Lord, the Teacher of thy faithful people; Increase in thy Church the desires which thou hast given, and confirm the hearts of those who hope in thee, by enabling them to understand the measure of thy promises; that all thy children may even now with faith behold, and with patience await, the consummation which as yet thou dost not plainly manifest; through Jesus Christ our Lord.