Page:American Journal of Sociology Volume 5.djvu/333

 THE SOCIAL FUNCTION OF THE CHURCH 319

best men devote their strength and their time in working on school boards and in politics, in municipal government and Parliament. We call it an honor not to separate ourselves from politics. We go into it, not as churches, not as political parsons, but as men with great interests at stake in God's kingdom. Dr. Dale was one of the greatest publicists of England. He was the adviser of Gladstone. Dr. Charles Berry burned himself out in public service too soon for England. Our English delegates will protest against making Christianity identical with any scheme of economics. An injustice has been done the speaker of last evening. I know that he does not put the Sermon on the Mount into any secondary place at all. But he knows, and we know, that to carry out the Sermon on the Mount we need a dynamic. The only power that can realize Christ's ideals is in the person of our Redeemer, and in his cross. I do not want to make a boast, but I feel that the evangelical churches on the other side are at least a step in advance of you here in their attitude toward the social movement.

Rev. Robert Craig, D.D., of Edinburgh : I have listened to the paper with greatest interest and admiration, but I have marveled that no reference has been made in the discussion to that most important point in the con- sideration of the social question, the drink traffic. In fighting this evil many men have illustrated concretely that spirit of sacrifice for which the paper pleaded. We must not forget the importance of the individual soul.

Professor Taylor : I think if you will read my paper you will see that I have forefended myself from many of the criticisms. I distinctly denied that the church should have any formal connection with particular schemes of social reform or of economic production and distribution. But it is not a question of economics or politics to say that any system of industrial or social order is untenable which attempts to incorporate such diametrically opposite ethical standards as that upon which the " competitive system " is based and the principle of neighbor-love inculcated by Christ. It is impos- sible that these two standards can both be fundamentally right and equally approved by the Christian conscience. You can never make them appear to be of equal authority. You can never make people believe that you really hold to the Christian principle of loving your neighbor as yourself, if you justify the practice of the competitive principle of each one for himself. In all the years of my pastoral service I have seen the fine gold of the Christian character of our Sunday-school boys become dim from their entrance upon the fratricidal strife of the competitive struggle for existence. Recognize, if we must, the competitive principle as the basis of the existing status, but do not justify it by the authority of your altruistic faith. Rather sink with the flag of Christ's ideal at high-mast than float on any bottom with it at half- mast.

Permit a word of rejoinder to Dr. Fairbairn and my English brethren. I would like to have assured them, if time had allowed, of my appreciation of