The Social Principles of Jesus. Walter Rauschenbusch
not only between contemporaries who act together, but between generations that act alike. Every generation clings to its profitable wrongs and tries to silence those who stand for higher righteousness. Posterity takes comfort in being fairer about the dead issues, but is just as hot and bad about present issues. The sons reenact the old tragedies on a new stage, and so line up with their fathers. In looking back over the history of his nation, Jesus saw a continuity of wrong which bound the generations together in a solidarity of guilt.
Does the connection consist only in similarity of action, or is there a causal continuity of wrong in the life of a community?
Is there anything in our personal family history or family wealth and business which threatens to line us up with past evils?
Seventh Day: Social Consciousness in the Lord's Prayer
After this manner therefore pray ye: Our Father who art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done, as in heaven, so on earth. Give us this day our daily bread. And forgive us our debts, as we also have forgiven our debtors. And bring us not into temptation, but deliver us from the evil one.—Matt. 6:9–13.
Is there anything more solitary than a human soul calling to the invisible Presence? Is there anything more social in consciousness than the Lord's Prayer?
Where in these petitions do you feel the sense of social coherence as the unspoken presupposition of the thought?1
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Could Jesus have thought this prayer if the unity of the race had not been both an instinctive reality and a clear social principle with him?
Study for the Week
That man is a social being is the fundamental fact with which all social sciences have to deal. We may like or dislike people; we can not well be indifferent to them if they get close to us. As Sartor Resartus puts it: “In vain thou deniest it; thou art my brother. Thy very hatred, thy very envy, those foolish lies thou tellest of me in thy splenetic humour; what is all this but an inverted sympathy? Were I a steam-engine, wouldst thou take the trouble to tell lies of me?”
Sex admiration, parental love, “the dear love of comrades,” the thrill of patriotism, the joy of play, are all forms of fellowship. They give us happiness because they satisfy our social instinct. To realize our unity gives relish to life. To be thrust out of fellowship is the great pain. Many evil things get their attractiveness mainly through the fact that they create a bit of fellowship—such as it is. The slender thread of good in the saloon is comradeship. (See Jack London, “John Barleycorn.”)
I
None ever felt this social unity of our race more deeply than Jesus. To him it was sacred and divine. Hence his emphasis on love and forgiveness. He put his personality behind the natural instinct of social attraction and encouraged it. He swung the great force of religion around to bear on it and drive it home. Anything that substitutes antagonism for fraternity is evil to him. Just as in the case of the natural respect for human life and personality, so in the case of the natural social cohesion of men, he lifted the blind instinct of human nature by the insight of religion and [pg 024] constituted it a fundamental principle of life. It is the business of Christianity to widen the area of comradeship.
Common human judgment assents to the valuation of Jesus. Wherever an effective and stable form of fellowship has been created, a sense of sacredness begins to attach to it, and men defend it as a sort of shrine of the divine in man. Wherever men are striving to create a larger fellowship, they have religious enthusiasm as if they were building a temple for God. This is the heart of church loyalty.
The family is the most striking case of solidarity. It is first formed of two units at opposite poles in point of sex, experience, taste, need, and aims; and when they form it, they usually have as much sense of sacredness as their character is capable of feeling. When children are added, more divergences of age, capacity, and need are injected. Yet out of these contradictory elements a social fellowship is built up, which, in the immense majority of cases, defies the shocks of life and the strain of changing moods and needs, forms the chief source of contentment for the majority of men and women, and, when conspicuously successful, wins the spontaneous tribute of reverence from all right-thinking persons. In using the equipment of the home, in standing by one another in time of sickness and trouble, and in spiritual sympathy, a true family practices solidarity of interests, and furnishes the chief education in cooperation.
Political unity was at first an expansion of family unity. The passionate loyalty with which a nation defends its country and its freedom, is not simply a defence of real estate and livestock, but of its national brotherhood and solidarity. The devotion with which people suffer and die for their State is all the more remarkable because all States hitherto have been largely organizations for coercion and exploitation, and only in part real fraternal communities. Patriotism hitherto has been largely a prophetic outreaching toward a great fellowship nowhere realized. The peoples walk by faith.
What evidence does college life furnish us of the fact that social unity is realized with some sense of sacredness? Why [pg 025] do the years in college stand out in the later memories of graduates with such a glamour? Why do students devote so much unpaid service to their teams and fraternities? Is it for the selfish advantages they hope to get, or because they feel they are realizing the best of life in being part of a solidaristic group? Do the dangers of college organizations prove or disprove the principle that fellowship is felt to be something sacred?
Any historical event in which men stood by their group through suffering or to death is remembered with pride. Any case of desertion or betrayal is remembered with shame. No group forgives those who sell out its solidarity for private safety or profit.
Insurance and cooperation are two great demonstrations of the power of solidarity. In insurance we bear one another's burdens, “and so fulfil the law of Christ.” The cooperative associations, which have had such enormous success in Europe, succeed only where neighborhood or common idealistic conviction has previously established a consciousness of social unity. They have to overcome the most adverse conditions in achieving success. When they do, the effect on the economic prosperity of the people and on their moral stability and progressiveness is remarkable.
II
Thus the instincts of the race assent to the social principle of Jesus, that fellowship is sacred. The chief law of Christianity does not contradict the social nature of man but expresses and reenforces it. It is the special function of Christians to promote social unity and expand its blessings. To do this intelligently we should take note where, at present, solidarity is frustrated.
For instance, it is important to inquire how social unity is negatived in commercial life. Is competition necessarily unfraternal? Would a Socialist organization of society necessarily be fraternal? Is it a denial of fellowship to exact [pg 026] monopoly profit from consumers, or to take advantage of the ignorance or necessities of a buyer? Is the law of the market compatible with a fraternal conception of society?
Where can you trace the principle of solidarity actually at work in industrial life? Give cases where you have observed a real sense of human coherence and loyalty between employer and employes. How had the feeling been promoted in those cases and what effect did it have on the economic relations of the two groups? Why is the feeling of antagonism between these groups so common? Does the wages system make this inevitable? How ought we to value the willingness of organized labor to stand together, especially on strike, and what connection does the bitterness toward “scabs” have with our subject?
War is a rupture of fellowship on a large scale. The Great War of 1914 has been the most extensive demonstration of the collapse of love which