The sun. [volume] (New York [N.Y.]) 1833-1916, 1876-05-28

cooperation. "Sire," he says, "tbs cardi-
nal principle OF Christianity commands
men TO regard each other a. brothers, ana
to compass with all possible completeness
the eenet nj well-belng." But when CHRIST
laid down the principle, human society was
too intractable and corrupt to admit OF re-
organization on that basis. Accordingly,
the not on of fraternity, which formed the
core Of the gospel Of humanity, consti-
tuting its sweetness and it's light, has never
been anything more than barren dogma,
never an active social force SO far, APP
parently, SArNT-SIMoE's opinions coincide
with those of GRuNDTvIa and GEORGE
Fox. lie goes on TO say that the "divine
author OF Christianity" could not have
meant to confine his ethical work to
mere criticism of mans political system.
The time has come, therefore, to deduce
substantial consequences from his para
mount idea. These consequences are, that
temporal power should belong 10 pro-
ductivc, hard-working, peace-loving men,
and spiritual authority to those persons
who possess useful knowledge. We are in
formed, in short, that the Industrial and sci
entnc system OF SArST-SIMoN is nothing
but Christianity reduced to practice and be-
come political constitution, whereas " the
doctrine Of fraternity will never take root
In the world so long ne power abides in the
hands OF soldiers and theologians" Here
again we meet singular analogy with the
tencts OF the Quakers and the Grundtvig
ians. AS to the latter sect, there Ii little
doubt that the Danish reformer drew
largely from SAINT-SIMoN.
The moral force on which sAINr-SIMoN
relied for the TRANSMISSION OF Christianity
from speculation into life and act, was the
moral sentiment" enlightened and direct
eel by philanthropists" who would serve
as the apostles OF the new doctrine. The
sole instrument of these pacific reformers
was to be the written and spoken Word,
and their single object the organization OF
society III the most advantageous way for
the greatest number. In tho New Chris
tiaDity" the same views receive definite
and emphatic expression. This work has
been greatly admired by Saint Simonians;
In fact, 1t constituted. with LEssrNG's ed
ucation OF the Human Race" the evangel
of their Sect On the negative side IL is a
criticism of Catholicism and of Protestant
irhi Mulit its pOSltlNe dcnlcNcment con-
sists in the expansion and enforcement Of
the maxim. 1t is the duty of every man
to labor for the physical, moral and intel
lectual development Of the most numerous
and most INDECENT class"
IL would seem that SAINr-SIMoN was not
unwilling TO recommend his new scheme
OF ethics by q certain amount of theologic
dogma, for tho aforementioned treatise be-
gins with these words, do you believe in
GOD? Yes, believe in GoD." This, how
ever, is almost the only trace of "A theo-
logical tendency in all his writings, and
would hardly deserve noting IL it had not
been so boldly and brilliantly developed
by his school, which in thi' direction am
pliied and transformed well nigh beyond
recognition the doctrines OF its master. II
is creditable to the philosophio fairness
and the practical sagacity OF SAINT-SIMoN
himself that he referred his conception OF
fraternity to the teachings OF CHRIST, and
instead OF degrading and displacing Chris
tianity. as some of his followers have done,
aimed 70 revivify IT, and give it new hold
on mems minds, and thus TO make II the
potent instrument and enlightened guide
of social progress