New-York tribune. [volume] (New York [N.Y.]) 1866-1924, 1883-10-01
NEW PUBLICATIONS.
CHRISTIAN CHARITY.

lated from the German with tire authors sanction
Svo, PIP. vi, 424 Charles Scribners sons
The appearance of this interesting chnPier of
ecclesiastical hil;ory is opportune ut moment
when social problems deeply engage the public at
teution The demand for reform In the relations
between the rich and the poor is certainly
nothing new bat together with the discussion
of schemes for the redress Of class grievances We
hear the answer. holder and more dogmauc now
than ever before that there really no class grew
ances to be redressed andthat the scientific rule
of conduct is for the rich to mind their own bust
ness, for the poor TO make - ST Of their chances
and il they fail to take the Ives out OF the way.
As Dr. UhIhorn we'll says tTve Christian charity IS
based upon comprehension OF the infinite value oil
every human soul. But with the growth OF secular
ISM the extension Of beliefthat human life finds IT'S
end in this world the scientific" idea WINS favor
that the individual man Is only passing shadow
without any everlasting significance, and "refiec-
lion quickly makes decide: Since 1t is OF no I'M"
portsnce whether he exist or not. why should de-
prive myself of anything in order to give 1t TO
himi" Make yourself as comfortable as possible;
the existence or non-existence of the poor and
needy is at bottom matter of importance.
Dr. UhIhorn describes so accurately the philosophy
OF some contemporary economists that one might
almost suppose that he intended 10 answer them by
showing how they contradict the teachings of our
Lord aud the examples OF his first disciples.
The book opens with survey of the sentiments OF
pagan society toward the poor. In the world with
out love before Christ the vrtue OF charity was
unknown. OF Iibcrality indeed VIC meet with many
instances. The rich gave largely TO their friends
and to the public: the making of presents was more
General than il is with US; but the motive of these
Gifts was ALWAYS a selfish One--the qualification OF
personal OF family pride. the establishment OF popu-
larIty, the creation Of corps of retsners and, IN
the case of the largesses OF the State and OF the
Roman emperors, the object was TO appease dau-
rerous mob he difference between hberalIty
and charity is clearly demonstrated by The
fact that these donations had no reference
10 the needs Of the recipient; they were
made and opted inliscriminatey and want was
not supposc, to constitute any claim upon tho
bounty of the rich or the treasury of the public.
Among the Jews before Christ there much
higher conception of duty toward ones nelghbor
Almsgiving was enjoned by the law, and the divine
command prescribed certain rules ior the treatment
IF the poor and the unfortunate. Yet 1t
aust be admitted that compassionate ac-
lions were lmited--nOt strictly, but in
great measure--by the bounds OF nationality,
= and hampered by precept and ceremony. The law
of charity preached by Jesus Christ was new law
TO the jew aud a complete revelation 10 the hea
then That law was the law of love. The Jew can
hardly be said to have pTactised and the heather
had never conceived of it. " The righteousness OF
the kingdom OF God which our Lord enioIns upon
his people is nOthiag else than the order
ing of their whole life in accordance with the
law of love- 1t IS in this very matter
that their righteousness approve Itself as
better than that Of the Scribes and Pharisees,
since these omitted the weghtiest matters Of the
aw. love and mercy. while the members Of the king
dom of God practise Them No doubt the com
mandments of love, Thou shalt love God above
ALL and again. Thou shalt love thy nelghbOr as
thyselG' are found i'll the Old Testament. But our
Lord fakes the two together, and ecvates the
command, nent of love into the one foundation of
the kingdom Of God Love for our neighbors is
nothing outside or independent of love for God,
but IS its active exercise Hence all the barriers
which restrained love every side bave been
broken down. The heather world could neyerfuly
realize that all men without distinction are the
proper objects of our love-"
With characteristic German thOrOughness, DIR.
Ihihorn traces the application Of the new and sur
prlslug law of charity first in the apostolic church,
aud then through subsequent periods up to the
Middle Ages The care of the poor was in the
beginning the function Of the whole CHRISTIAN
community indiscriBiaately. Gradually the Gus
toly of the church treasury and the distribution
of It's funds among the needy became the special
charge OF the bishops With the decay of the
primitive tervor tendency is observed among the
homilists and theologians TO give more and more
prominence to selfish motive for charity, that IS,
the efficacy of almsgving satisfaction for SIP;
and a means of accumulatlng personal merit
and the purity of the Christian princi-
ple was further corrupted by making
of charity an institutional rather than
an individual activity until at last it was almost
restricted to the mOnasterles. II may be reason
ably 90 ected that DR.. Uhlhon hardly does justice
TO the vitality of the charitable sentiment during
perlod which, whatever its corru2tions, abou nded
far more than any later times in splendid examples
of selfsacrce for others good and 1t should also
be said that medieval monasuclsm was often the
hest expression of the Christian life of the time,
well as tho most efficient agency for church |
work: so that when we declare that |
charity was left to the monks we are only asserting
that in a time of general disorder the duty OF cole
lecting and distributing aims fell into the hands Of
men who gave themselves to that work Charity is |
not necessarily degraded by becoming institutional,
hut il Is made more effective. These ulspuJab!e
POINTS however need not oe dweltupoh 1t IS enough
10 say that learned author has given us an exceed
ingly able and readable treatise, to winch pliiaH-
thTopsfs and students of all denominations will give
O cordial welcome.