The morning journal-courier., 1908-09-28

contalns but he did not believe that
when the result was ruthless struggle
followed by the misery and failure OF
millions, that the principle had been
applied in any adequate or Inevitable
way He knew we'll enough the i'm
portance and historic functions OF prl-
vate property but he knew also what
the socialists have taught all think
Ing mon, that property Is an historical,
not an absolute, institution, and that
Its justification rests not on the rights
Of the individual but on the welfare
of society.
He could not sympathlze with such
an attitude as that Of tho great con-
sentative Burke, who spoke OF GER
tain criticisms OF property as bias
phemy against the sacred institution
He knew that before Burke's time and
since, the so-called rights Of proper
ty had been altered and restricted In
response 10 social needs. The mon
archs right" to his prerogattIves, the
noblemans right to his privileges,
the slave holders right to his slaves.
the employers and the employees right
to free contract, all these have been
abolished or modified. A great
churchman OF France summed up
the doctrine Of rights of his day, be-
fore the Revolution, when TO the effort
to tax the estates of the church he
made the indignant protest, ut Is the
established constitution that to the
welfare Of the kingdom the clergy
shall contribute their prayers, the nc
bles their blood and the people their
substance" To-day we know this to
be doctrine not of rights but OF
wrongs; and the time may come when
the cherished rights of our own day
will fail to answer the supreme lest
Of social utility.
New occasions teach new duties
Time makes ancient good uncouth."
Like James Russell Lowell in the
lines Just quoted Mr.. Haynes laid his
emphasis. not on the maintenance OF
nights. but on the appreciation OF du-
ties and responsibilities. His sympa-
thy was not with the man who asks
what does society owe me as my
right" but. with the man who asks
what do | owe society as my duty?"
out OF this critical study he believed
that a new and constructive principle
would come to be established. L do
not know that he would have given
II any name, and am sure that he
laid no claim to a knowledge OF the
exact social forms It would assume.
Possibly we cannot do better than call
Il the constructive principle OF social
solidarity" to mark II off from the ex-
IRENE individualistic competitive prin-
ciple of struggle which preceded It.
1t means all men working in cooper
alton and sympathy, guided by new
and nobler motive. to change either
their laws or their own methods OF
: action TO the end OF overcoming the
Ills OF the present system. His faith
told him that this new spirit must
come: his, observation and his study
told him that It Is coming. Here we
see how far he differed from Amos
the prophet OF destruction. His love
for men, and his love OF his nation,
were such that he found no Joy in
such stern message. Rather, like
Jesus, he wept over jerusalem; yet al
ways transcribed his sorrow by his.
faith In the noble city OF the future.
Note carefully. I beg OF you. that
his faith In the future was faith in
new spirit not a faith In a new
economic constitution. On this point
he had worked out no certain conclu-
sions and made no pretence of having
4. III a - III
and did not exaggerate the impor-
lance of any particular experiment In
the line OF extending the functions of
the state. To be sure he was not
afraid to try the new when his con-
victlons were formed. His heart
ached for the millions who toll In
poverty, and burned with what he be-
lieved to be a social wrong. What
ever he honestly thought would re-
lleve this situation he would fearlessly
advocate in the face OF all the tradi-
tons. prejudices or institutions OF the
past Yet at the end he always placed
his faith In new spirit or motive
This he expressed In a verse. of what
he called "a poem for this modern
time"
Write It upon thy Knees with words
that burn,
Into the social wrong
Unyeil the new world truths, make
clear and stern
. The newer motives with thy newer
song.
Just one word more on this subject,
1t is sometimes claimed that the
teaching OF the New Testament neces-
sarily leads to socialism. This seems
! to me the very reverse of true. II we
, look little deeper than the ordinary
} distinction between socialism and in
dividualism we see that in the main
: socialism attributes the Ills of hui
: mainly primarily to laws and institu-
: tons and therefore puts its faith in,
5 and devotes itself to the adoption OF
;. a new economic structure: while in
dividuallsm In this deeper sense at
J tributes the Ills of society primarily
= to the weakness and sehshness OF
men, and therefore puts its faith In
T and devotes itself to the incubation
G of higher ideals In the individual
r This 1t seems to me was the true mes
n sage Of Jesus and Mr.. Haynes, In
|, pinning' his faith to a spiritual rather
{ than legal change. developed as his
= social mission the teaching of Jesus
4 gospel Thus the social and individ
G ual are combined. In the preface tc
e his book on Religious and Socia
r Ideals" he SAYS 1.-THE endpayor has
= been made to establish just balance
: between personal and social values
: The Writerbelieyes In applying the