The herald. [microfilm reel] (Los Angeles [Calif.]) 1893-1900, 1895-06-17
CHRISTIAN SOCIOLOGY
The Term Clearly Defined and
Enlarged Upon
BY REV. GEO. w. HENNING
First Lecture OF a Series Given at
the F. M. c. Hall
Christianity Has Been Ignoring the Teaching
Of Jesus and Building Up Creeds
and Churches

A fine audience of cultured people were
present IN the Friday Morning club as
sembly room yesterday afternoon at 4
O'Clock when Rev. George W. Henning de-
lIvered the first of series of lectures on
Christian sociology.
Mr.. HennIng returned to Los Angelo
June LIST, after an absence of three years,
for the purpose of delivering this course
of lectures. He was editor of the South
ern California Advocate, published by
the Methodist3 conference, during ehis
last residence in Los Angeles, and after
joining the Congregatonalist body three
years ago, was called to Oakland, where
he has since filed the pastorate of the
Second church.
BY way of preface to bis lecture yester-
day Mr.. Henning referred to the saloon
and social evil problems as coming with
in the province of Christian sociology.
Nineteen centuries of Oh. stianity have
not taught us how to deal with such
questions as wisely as people do who are
not Christian, and the reason is, that we
have all through the ages been ignoring
part of the teaching of Jesus, building
creeds and. churches and letting the rest OF
the world go to the devil.
Christian sociology is interested in fall
len men as well as fallen women, but it
encounters prejudice at the outset for
the mind at once reverts to the msdI-
rected socialistc efforts of the past, and
the crude, false teaching current at the
present time.
But sociology is not socialism, on the
one hand, nor Christianity on the other.
Sociology is the essence OF society. 1t in
cludes all the relations that subsist
among social beings the family, the
church, the civil community, the govern
ment. Sociology is nou Christianity, but
only a part OF it-that part which deals
with human beings on earth. 1t has
nothing to do with those questions about
which theologians split hairs. Christian
sociology takes the teachings of Jesus as
its base and guide. 1t is not of the school
of Carter, nor J. S. Mill, nor of Herbert
Spencer, nor of Henry George, but of
Jesus of NAZARETH and if we criticize the
orth Jdox, it is in that they are not loyal
tosJesus of Nazareth and Calvary
The fundamental principle of Christian
sociology is love. This is the constitu-
ton of an universal neighborhood and
Brotherhood. The principle does not rest
for its authority on the sayings of Jesus,
any more than the law OF attraction rests
on the sayings of Newton. 1t Is in the
constitution OF things.
Christian sociology starts with the as
sumption that the teachings OF Jesus are
entirely practicable. Society is an organ
ISM, Organism implies functions, and
this means government.
II Jesus royal will were the supreme
law it would not necessarily conflict wi tn
any form of government which his sub
Jects might choose through which to en-
ercise justice and truth and mercy. All
right and Just relations among men
would be purified, ennobled, strength
ened. No other relations have any right
to exist-which is only saying that
seiishness and falsehood and oppression
have no right to exist.
Jesus was not an evolutionist but re-
generationist. He was neither an indi-
vidualist nor collectivist. but both, if
His early disciples caught His m Gaming
at all. He taught them that every man
must give an account of himself to God.
Men cannot avoid individual responsibility
by incorporating. Corporate acts must
be the consensus of individual souls and
consciences. Jesus was neither an altrust
nor egoisJ, but both. Teaching that
we shall bear one anotner's burdens, He
teaches also that every man shall beal his
own burden.
Christian sociology deals not alone with
the weak and unfortunate and deficient,
not with the criminal and outcast only;
but with the itch and strong and culti-
waited as well.
strong and willing. for justice-iustice
that must have been exhausted before
benevolence begins. IL pleads not for
equality but for equity. There is neces-
sity for this movement outside the
churches. The church has never inaug
urated reform, and the church Of today
gives no more promise Of it than the
Romish church of the sixteenth century
or the Anglican church OF the eighteenth.
Jesus WAS opposed and murdered by the
chnrcn. Martin Luther was hunted down
by the church, John Wesley, John Robins
ana other reformers of the last and pre-
ceding centuries were ostracissd and pei