The Indianapolis journal. [volume] (Indianapolis [Ind.]) 1867-1904, 1886-03-22
SOCIALISM AND CHRISTIANITY.
Rev. DR. Benrenas Discusses One of the Gre

Rev. DIR. Behrends Discusses One of the Great
Issues of the Times.
Special to the Indianapolis Journal
BROOKLYN, March 21-Rev DR.. Behrends has
made arrangements for very lively and vigor-
Gus campaign at the Central Congregational
Church, which will take to summer to complete.
His course of addresses on christianity and
Socialism" promised some time ago, was COM
menced this evening. The course will consist of
twelve addresses.
All who have heard DR.. Behrends are suff-
GENTLY familiar with his generous methods of ar
gument and thought. and his thoroughness of
study and treatment to know that the course of
lectures here outlined cannot fail to be interest
ing and instructive. That they will be elo-
quently delivered is quite understood. When
spoken to, the other day, on the subject of these
forthcoming deliverances, DR.. Behrends said:
stAIy aim is to speak in the spirit of impartial
justice, as the friend and earnest advocate of
manhood in rich and poor alike" In the course
of his remarks this evening the reverend gentle
man said:
The subject to be treated is Socialism and
Christianity" This implies that the former pre-
sents problem of which The latter is the only
and adequate solution. We approach the burn
prepossession, convinced that the claims and the
methods of modern socialism can command ap-
proval and attain success only as they harmon
ize with the principles Of the New Testament
What, then, is Christianity Complementary
stated, it is the religion of the kingdom of God
on earth, secured by the regeneration of ndivd-
ual souls, through the agency of the Holy Spirit
in the use of divine truth. This definition sup
plies five great critical principles In the first
place, it assumes that human nature is sinful.
md mt hmm &c in
ideal law. 1t assumes, in the second place, that
human nature is not satanic. and that society is
not hopelessly debased. The Improvement both
need is not one that involves destruction. Again,
we are compelled to regard the needed improve
ment as rooted in Gods eternal purpose of love,
and to be looked for, therefore, along the lines
of historical development The part must be
conserved in the future. Still further, the Chris
tian method is that of individual improvement;
man is to be redeemed by changing
men. Duties and rights are purely per-
sonal. And, finally, Christianity appeals
to truth, not to the sword. Christian
socialism must be critical. IDEAL historical pa
cifc and intensely personal in it's philosophy of
human Improvement. This is the compass in
our hands as we venture to plunge into the
thckets of modern socallstic agitation. The
discomfort with existing institutions and the
search for an ideal state are not novelties of
modern life Plato discussed these questions
more than two thousand years ago, and he may
be regarded as the great philosopher of social
science. The republic embodies his views of the
perfect state, society which shall be the en-
bodiment of simple justice. The perennial
freshness of the discussion is the mastery force
with which public and private justice are traced
to a common source and the cearness with
which that common element is defined. The
virtues of the state simply the virtues Of the
individual; aud justice is declared to consist in
every man doing his own business 1t all
amounts to this that social Justice is concerned
in securing to every man the rights of his per-
sonality and that the ideal state is one in which
every man is content to be himself OF course
in Platos scheme as in all classic thought. slaves
had no rights, barbarians were not men, and wo-
men held q servile place. while governmental
control of the relation of the sexes was
advocated by him in the place of marriage; but
the living root Of his discussion is the notion of
justice and the Identification of its public and
private forms. The Roman was as gifted in
Jurisprudence as was the Greek in philosophy.
The Latin had genius for political administra-
ton. Here is the difference between Ciceros
commonwealth and Plato's republic. Cicero is
the practical politician of social science He,
too, gives himself to the search for justice; but
he does this, not by creating ideal state, but
by the critical study of the Roman common
wealth. The safety OF the state is his first In
quiry, and this he finds secured only by an or
derby balance of executive legislative and
judiciary powers; monarchy, aristocracy and
democracy blending in the perfect state. OF
criticism, the British government Is almost an
exact counterpart But the necessity OF an
orderly balance leads Cicero to inquire into