The Universalist. [volume] (Chicago [Ill.]) 1884-1897, 1896-08-08


So far all proceed together. All
understand each other. But at this
point the ways part, and disagree
ments are wide, and unity of theory
and mode of procedure is ended.
First: What one sees to be COM
plete man the other does not. The
sport speaks of man as good man
when he means such as a Sullivan or
a Corbett, simply because he is able
to crush the anatomy of another On
this basis spoke one of this class re-
Gently when listing the pugilists of
England. This standard contem
plates man as only an animal, and like
the OK, to attain completeness with
out the moral or the esthetical sense.
And for him the path of excellence is
the training ring, that enlarges the
muscle and the base of the brain.
For another class the typical
character may be the average turner
VERNE man, who sees the complete
man in the "good fellow" who pays
promptly, patronizes literally, and
is large-hearted; loves music, and
dancing, and art and education gen
orally.
From the standpoint of this class
there is nothing essentially different
from the former, save that the same
elements are carried to greater de-
gree of refinement, and the intellect
ual tastes are more pronounced and
commanding. This constitutes an
important difference, and yet it is a
difference only in degree. This class
again recognize no allegiance to au-
thority above that constituted by
man, and no Gospel above the indul-
gence of the sensuous plane, and
generally no life in sphere beyond.
To perfect life according to this view,
involves but the use of the school
room, the gymnasium, the conserva-
tory, the lecture platform, the con-
cert room, the theatre, the club
house, the dance hall, and the tour
nament. In life there is no more
than these. The end of the ladder
reaches not beyond. To give every
man these completes the scheme Of
sociology, the sum of reforms, the
-materialist's paradise. "Let us eat
and drink for tomorrow we die"
Yet another class see the good and
complete man much more extensive
in composition and attributes. With
these, one is not good and complete
man in the full sense until the religi-
Gus principle is properly represented,
and himself under its reasonable
control. Till then his growth is un-
symmetrical and erratic. He is incom-
plete in ideals, and subject to disas-
trous miscarryings. Dangers of the
most serious character are to be ex-
pected from the projection of un-
balanced developments on communi-
ty. 1t has never failed of its legiti-
mate evil and painful results. In
telligent forethought contemplates
nothing otherwise.
To this class of reformers the com.
plete man is very different being
from the one contemplated by the
previous class that would make a
finish without religion. He moves
and acts like one under superior, to
whom he owes allegiance and whose
will he diligently consults with a
view to choosing his own course and
conduct in life. He displays the
the even tread of one conscious of
being reliably instructed in the prin-
ciples of equity and safety, with re-
spect to what now is and what is to
be. Bearing in his demeanor the
discipline of devoted servant, oc-
cupied with the duties pertaining to
the will of the high authority over
him, the beauty of his personal life
fails not to be in marked contrast
with the one who owns allegiance
to no authority above that in him
self or in his fellows and equals.
While man is the rightful heir to his
own choice, and must ever, in good
faith, lean on his own judgment, his
judgment is sadly at fault if he fails
to recognize the relation he sustains
to government above the human
plane.
By this view the process of elevat-
ing the lower classes is necessarily
something quite different from that
of the non-religionist. The man
himself is different, and necessarily
the processes in bringing him to
completeness must be different also.
1t is understood, as a matter of
course, that in speaking of religion in
this connection only that founded by
the Lord Jesus Christ and that of
which his was the fulfilling, is the