THIS PASSION RARE.

sure, or by a love of wealth or fame.

war.

371

In individuals,

as well as nations, there is an earth hunger which amounts to a passion. Sometimes multitudes, and even ages, are urged on by strange but mighty impulses, as during the Crusades. Some speculation, some whim or caprice, may be made the basis of a passion swaying multitudes. Religion has had its passions for dogmas, for ascetic practices, for relics, and for pilgrimages. Nations, too, have had their passions, often wild and tumultuous, and plunging them into But amid all the reign of passions, good and evil, the passion for humanity has rarely been found. But there are indications that a change is imminent. Already the Reformation broke loose from much of the scholastic speculation of the Middle Ages, a speculation whose human interest was often remote. But it was during the second half of last century that the so-called humanistic tendencies were made specially prominent. In England, France, and Germany, men arose who made human needs and human interests a special study. In England this study was largely under the influence of deism; in Germany, of rationalism; in France, of materialism. Its results were, therefore, largely hostile to religion. The attention was directed chiefly to man's earthly interests; and not unfrequently were his spiritual interests entirely ignored. The rights of man became a favourite theme of discussion. The political thought of Europe underwent a revolution. Tyrants lost their grip. As a result of the revolution in sentiment, we have American Independence and the French Revolution. Political economy is born, and henceforth receives a large share of attention. The most prominent literary

characters promote the humanitarian movement. New systems of education are established, especially in Germany, whose immediate aim is to better man's earthly condition. The poets celebrate man and human affairs; and, in fact, all literature becomes humanitarian as never before. In the new interest excited in humanity, many of the former disputes were buried, and many of the former problems and speculations were thrust aside.

There was much in this tendency that was partial and erroneous. In their hot zeal for human interests many went too far. They wanted to usher in a new era which had no historical basis in the development of the past. They looked on State religions as instruments used to fetter men, and they turned their backs on religion itself. It is not strange that when men became conscious of themselves and their rights, they should jump to the extreme, and mistake liberty as freedom from all external restraint, whether on the part of government or of God. But partial as the movement was, it swept everything before it, and has determined the character of the literature of the day. And it is safe to say that in Europe and America the gross tyranny of serfdom and the slavery of past ages, have been made impossible.

Religion has not been outside of this movement, but in it; it has helped to form the current, and it has been borne along by that current. We need not stop to indicate the great philanthropic and missionary enterprises of the Church within a century. Not that these are altogether new; but they are certainly more general, and have a wider range than ever before. Without sacrificing its spirituality, the

THE HUMANITARIAN MOVEMENT.

373

Church has become more humanitarian in the best

sense.

In order to fulfil its mission, the Church must keep abreast of the age. Outside of the Church man is the focus of thought and pursuit. Infidelity professes to be the champion of the welfare of mankind. But if infidelity has any passion for man, it is necessarily partial, since it neglects that which is highest in man, his religious nature. Nor can the Church meet the needs of the age if it attends only to a part of human interests. It must have regard to the whole man and to all his interests. It must have regard to the individual and to society, and to the whole world; it must regard man as spiritual, intellectual, and physical; as of God, and yet of earth; as the creature of the day, and yet immortal. In one word, the passion for humanity must be healthy.

He

Christ repeatedly declares that the Father's glory is his aim. This, however, does not conflict with his passion for humanity. It is by means of this very passion, namely, by saving man, that he promotes the Father's glory. The eminent Tholuck said: "I have but one passion; and that is he, he only." meant Christ. And yet it was a passion which included man; and with a real passion Tholuck sought to bring men to Christ; and thousands of young men have been led, through his influence, nearer Christ. This passion, therefore, does not interfere with the glory of God as the great aim of life; it is the very means of promoting this glory.

Looking at man in his grovelling state and in his selfish pursuits; looking at the false religions which are so prevalent; looking at the narrowness, bigotry,

worldliness, and apathy of so many in the Church; looking at the general paralysis of faith, which makes enthusiasm so difficult and rare; looking on the many professors who have slain the spirit of sacrifice; looking at the flood of infidelity, sensuality, and crime, threatening to deluge us with a modern heathenism; is there any hope that this pure, noble, large, human and yet divine passion for humanity can be made prevalent among believers? It looks like a mere ideal, the realization of which seems hardly possible. Yet, we believe that there are some who have the heroism of faith, and the devotion of love, to make this passion the inspiration of their lives. These few chosen ones may communicate it to others, so that other hearts may also glow for human welfare. But however difficult or rare this passion may be, it is the great need of the day. And when Christian Sociology has done its greatest work, it will have produced and developed the passion for humanity.

INDEX.

Analogies to Christian Truth, 70, 71. Fellowship, Christian, 300-306.

Ethics, Christian Social, 212, 217, Man, as Sinful, 108-110.