APPENDIX. PART FIRST.

REFERENCE NOTES ON THE LECTURES.

LECTURE I.

[Notes correspond to reference numbers in text of the lectures severally.]

1. Sociology is, first, descriptive-coordinated facts of society as it has been and as it is; second, statical-the ideal which right reason discloses of society as it ought to be; third, dynamic-the available resources for changing the actual into the ideal. This, in substance, is the definition of sociology given in Small and Vincent's excellent Introduction to the Study of Society. Christian sociology, we add, so far as it is descriptive, gives special attention to the historical modifications of society by Christianity; so far as it is statical, presents as the ideal of society, not that of reason only or of imagination, but that of Christ, which is wholly practicable; so far as it is dynamic, relies upon Christian forces as the only ones adequate to make society what it ought to be. Christian sociology is, therefore, Practicable Christian Sociology, the study of society from a Christian standpoint with a view to its Christianization. Whether sociology as a science may properly be called "Christian" need not be debated, though the author believes it may. Accepting the claim that when science is applied and takes on utility it becomes an art, this book is on the Art of Christian Sociology.

OTHER DEFINITIONS. Standard Dictionary: “Sociology, the science that treats of the origin and history of human society and social phenomena, the progress of civilization, and the laws of controlling human intercourse." ("Society, the collective body of persons composing a community, especially when considered as subjects of civil government, or the aggregate of such communities.") Professor Ely defines sociology, or the science of society, as the group name of the social sciences that relate to language, art, education, religion, family life, society life, political life, economic life.-Outlines of Economics, 81-82. Professor Herron defines "true sociology" as the science of right human relations."-Christianity Practically Applied, 1: 458. Dr. Joseph Cook, in a personal letter to the author, defines sociology as The science,

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philosophy, and art of human welfare in life and death, and beyond death. Professor H. H. Powers of Smith College (Annals of American Academy, March, 1895) gives the following definition : Sociology is the science of society. Its field is coextensive with the operation of the associative principle in human life. The general laws of association form the subject of general sociology, a science distinct but not dis

connected from the branch sciences of economics, politics, etc., which rest upon it, though in part developed before it."

We now subjoin several expert definitions of the scope of sociology. The acme of sociology is to develop the life of the individual out of mere self-conscious existence into a personality that shares the life of the whole brotherhood of man and the fatherhood of God.-Professor Graham Taylor, D. D., address on "Sociological Training for the Ministry," in Christianity Practically Applied, 1: 404. What we mean by social problems is really unsocial ones. It is the dislodgment from place in society, inconformity to its standards, the narrowing of acquaintance and opportunity, which mark the evils that Christian comparison would obliterate.-Charles D. Kellogg, Christianity Practically Applied, 2: 367.-Science of dependents, defectives, and delinquents depends on the science of the independent, the effective, and the efficient.. The classes technically known as the defective, the dependent, and the delinquent are outside of proper social relationships. They are dead or poisonous matter, foreign and dangerous to the social body... The capable, willing people who compose society in the truer sense have a duty toward these unsocial people, but it is incidental. It is not the chief duty of society to act as guardians of such, any more than it is the chief duty of a railway corporation to repair broken rails. . . The aim of sociology is the development of social health, not the cure of social disease. The proper task of society is . . . such perfecting of social fellowship that each individual capable of social service shall contribute that service to social welfare, and in return shall have the amplest assistance from society in the realization of his manhood.-Small and Vincent, An Introduction to the Study of Society, pp. 40, 80.

We now add two definitions of Christian sociology: first that of Rev. Dr. George Dana Boardman, in a letter to the author, January 26, 1895: By Christian sociology I understand the science of society surveyed from the Christian standpoint." A definition of Christian sociology is afforded by the statement of the objects of The American Institute of Christian Sociology, of which Professor R. T. Ely is president and Professor J. R. Commons (Bloomington, Ind.) secretary: "I. To claim for the Christian law the ultimate authority to rule social practice. 2. To study in common how to apply the principles of Christianity to the social and economic difficulties of the present time. 3. To present Christ as the living Master and King of men, and his kingdom as the complete ideal of human society, to be realized on earth."

2. Matt. iv: 10, xv : 4, xix : 18, 19, xxii : 37–39; Mark xii: 29, 30 ; Luke x 25, 28.

3. Exod. xxxiii : 17-23, xxxiv : 1.

4. John i: 18.

5. John i: 1-3.

6. I am trying to show you, not that the Church is not sacred-but that the whole earth IS.-Ruskin, Crown of Wild Olive, Lecture 2. The trustees of Trinity Church, New York, having been criticized because of the condition of their tenements and the character of their tenants, Mr. Bolton Hall wrote as follows in defense of the trustees to the New York Tribune, which we quote because we believe it represents a widespread error: "The trustees of Trinity Corporation are secular and not religious officers; they are trustees, and are held in law to such administration of their trust as may result in the largest results to the corpora

tion. I submit that they have merely done that which the law clearly gives them the power to do. The law is such that if they improve their houses and make them thoroughly sanitary they will be assessed at a higher rate, and the houses will be less profitable as an investment," etc. -Quoted in the Kingdom, January 4, 1895. In the Life and Letters of Charles Loring Brace we read that nearly fifty years ago, when describing some of the most hopeless scenes which he had witnessed in New York City, he writes: "But, after all, the inefficiency of religion doesn't strike me so much in such places, as in what I see every day, and what I realize constantly of our New England religion. Its affecting so sadly little any of our practical business relations; so seldom making a merchant exactly honest."

7. Rt. Hon. W. E. Gladstone (article on the Lord's Day, McClure's Magazine for March, 1895) says: "The question for the Christian is not how much of the Lord's Day shall we give to service directly divine. If there be any analogous question it is, rather, How much of it shall we withhold? A suggestion to which the answer obviously is, As much, and as much only, as is required by necessity and by charity or mercy. These are undoubtedly terms of a certain elasticity, but they are quite capable of sufficient interpretation by honest intention and an enlightened conscience. If it be said that religious services are not suited for extension over the whole day, and could only lead to exhaustion and reaction, I would reply that the business of religion is to raise up our entire nature into the image of God, and that this, properly considered, is a large employment-so large that it might be termed as having no bounds. What is essential is that to the new life should belong the flower and vigor of the day. We are born on each Lord's Day morning into a new climate, a new atmosphere; and in that new atmosphere (so to speak) by the law of a renovated nature, the lungs and heart of a Christian life should spontaneously and continuously drink in the vital air."

The

The Independent of February 14, 1895, gives the following story of heroic loyalty to the Sabbath, which should shame many American Christians, who in this matter often obey men rather than God, whenever any loss or inconvenience is involved. "The Sunday before Christmas the Turkish general commanding the garrison at Nicomedia summoned an Armenian merchant of the town and ordered him to open his shop for business, as he wished to buy some goods. The merchant respectfully replied that on Sunday he could not transact business, his religion requiring him to devote the day to religious observances. Turk cursed him and his religion, and repeated his order. The merchant remained firm. The general struck the man in the face, and commanded him to open his shop and transact business, on pain of being ‘flogged to pieces.' But this Christian merchant said: You may beat me or kill me, if you will, but I will not do what I know to be wrong.' At this the furious pasha sent for the police, and said to the merchant: 'Get out of my sight.' The merchant gave this order a wider interpretation than was intended, and got' so effectually that when the police arrived they could not find him. Meantime, someone suggested to the pasha the wisdom of dropping the matter, since Nicomedia is pretty near the capital and the foreign embassies. Monday morning the pasha went to the merchant's shop, saluted him as if nothing had happened, and, by way of atonement for the brutalities of the previous day, he

bought various articles of the relieved merchant. He did not pay for the goods, and probably will not. But the merchant is ready for congratulations on having got off so easily."

The Sabbath is here considered only in its religious aspect. For other aspects, treated elsewhere, see alphabetical index at close of the book, and so on other topics, many of which are considered in several lectures from varied standpoints.

8. Adventist, Catholic, Calvinist, Covenanter, Church and State.

9. Regenerated individual souls are a vast matter, but principally because they are the material upon which the structure of regenerated society has to depend.-Rev. Dr. Charles H. Parkhurst, in Christianity Practically Applied, p. 429. While we are ready to say, Legislate . . Educate... ., we say above everything else, Regenerate.-Workman's speech to workmen in Exeter Hall.

10. Socialism in this more general sense [as the opposite of individualism] implies the rejection of the doctrine of selfishness as a sufficient social force and the affirmation of altruism as a principle of social action. -Ely's Socialism, 3. Professor Ely quotes Bishop Wescott as saying that the central idea of socialism, using the word in this same general sense, is that "the goal of human endeavor is the common well-being of all alike as opposed to the special development of a race or a class."-Certain it is, that it [social perfection] can never be brought about by any mere political institutions, by checks and counterchecks of interest, by any balance of international powers. Only Christianity can effect this universal brotherhood of nations, and bind the human family together in a rational, that is, a free moral society.-Guizot, History of Civilization, 1: 31, note. That something more than industrial changes is needed to rid labor of injustice, was incidentally shown in a recent statement, from a purely business standpoint, that Southern mine owners had found no foremen so "valuable" in handling negro workmen as men of their own color, since they were "more relentless" in keeping the men up to work than any others. So, in the North, the labor conflict is quite as much labor against labor as labor against capital. Evidently, all parties to the conflict need a new spirit.

11. Our leading evangelists-Mr. Moody, B. Fay Mills, and othersrebuke personal and social sins with great faithfulness, but many pastors neglect personal ethics in the examination for Church membership, and fail to organize their new forces to promote social ethics. The pastor, in dealing with a new heart at white heat, should shape it to a right ethical pattern, lest it become impossible to do so when the stamp of church membership has been put upon wrong habits that have passed the examination unchallenged. It is by such neglect of ethics at the critical moment, when change would be easy, that churches everywhere have become weighted and handicapped with members who never gave up their Sunday papers, their Sunday mail, their Sunday train, their wine glass, their vulgar stories, their stock gambling.

12. Mr. Gladstone, writing in the columns of the Presbyterian, of London, on the subject of the most effective preaching, declares that he has one thing against the clergy, both of the country and in the town "--they are not severe enough on their congregations. "They do not sufficiently lay upon the souls and consciences of their hearers their moral obligations, and probe their hearts, and bring up their whole lives and actions to the bar of conscience." The class of sermons which Mr.

Gladstone thinks to be most needed are of the class which offended Lord Melbourne, of whom he tells this story: Lord Melbourne was seen one day coming from a church in the country in a mighty fume. Finding a friend, he exclaimed, "It is too bad! I have always been a supporter of the Church, and I have always upheld the clergy. But it is really too bad to have to listen to a sermon like that we have had this morning. Why, the preacher actually insisted on applying religion to a man's private life!" Commenting on this singular episode, Mr. Gladstone remarks: "But this is the kind of preaching which I like best-the kind of preaching which men need most; but it is also the kind of which they get the least." The reader may here recall what a noted New England statesman of his day once wrote to his pastor, a divine equally distinguished at the time, and which was most infelicitously made public: "I can testify," wrote this statesman, "that in all the years during which I have attended upon your ministry you have never aroused a single resentment nor for one moment disturbed the perfect restfulness I have always found in your preaching." This last incident, added by Christian Work, calls up an unpublished story of a business man of Brooklyn, who ingenuously told his pastor that "his corns never troubled him except when he was sitting in church and had nothing on his mind."

13. We suggest the following sociological year for sermons or prayermeeting talks or studies:

January, Christian Education. Sabbath preceding Day of Prayer for Colleges.

February, Municipal Reform. Sabbath preceding Washington's Birthday.

March, Immigration. Sabbath preceding St. Patrick's Day.

April, Sabbath Reform. First or second Sabbath, or both, which bound World's Week of Prayer for the Sabbath.

May, Labor Reform. Sabbath following May 1, the World's "Labor Day.'

June, The Family. First or second Sabbath, suggested by the fact that June is the wedding month.

July, National Reforms. First Sabbath, as nearest Fourth of July. August, The New Science of Summer Charities. First Sabbath. September, Gambling. Fourth Sabbath, suggested by gambling on the harvest.

October, Criminology. Fourth Sabbath.

November, Charities. Sabbath before Thanksgiving.

December, Total Abstinence. Second Sabbath. Suggested by holiday perils.

14. On questions about which good people are generally agreed one should, of course, be an advocate. The reference here is to open questions about which equally good people hold opposite views. On these a judicial attitude is due. We use the word honesty too exclusively in a commercial sense," says The Outlook. "Honesty demands the impartial attitude; it compels a trinity of relationships. Each man becomes complainant, defendant, and judge; and his decision and his attitude after his decision mark the degree of his honesty. Honesty implies the compulsion of the will to work in harmony with a decision taken when all sides have been brought to the bar of judgment unbiased by prejudice."

15. A professor of Christian sociology could read and expound con