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VOL.
XXVIII
ALLEGHENY,
P
A.,
MARCH
15,
1907
No.6
VIEWS
FROM
THE
A
WALL
STREET
VIEW
OF
THE
DECLINE
OF
FAITH
Some
striking
editorials
on
the
question
of
the
decline
of
the
belief
in
a
future
life
have
been
appearing
in
recent
is
sues
of
The
Wall
Stlcet
Journal
(New
York).
From
,mell
a
source
the
inquiry
carries
peculiar
weight,
especially
to
the
type
of
mind
which
forms
the
majority
in
our
commer
cial
civilization.
The
articles
in
question,
written
by
Mr.
Sereno
S.
Pratt,
the
editor
of
that
paper,
expresses
the
"in
tense
interest"
of
that
journal
"in
the
economic
and
politi
cal
effects
of
any
rhange
in
the
thought,
the
habits
and
the
lives
of
men."
If
there
has
heen
a
decline
in
religious
faith,
Mr.
Pratt
asserts,
that
fact
'I
alters
the
basic
conditions
of
<'ivilization,"
I'
hecomes
a
factor
in
the
markets,"
I
I
changes
the
standards
and
affects
the
values
of
things
that
are
bought
and
sold,"
and
I
I
concerns
the
immecliate
interests
of
those
who
never
had
such
a
faith
almost
as
much
as
it
docs
the
lives
of
those
who
have
had
the
faith
and
lost
it."
Along
this
line
Mr.
Pratt
continues:
I
I
The
question,
therefore,
of
practical,
immediate,
ancI
tremendous
importance
to
Wall
Street
quite
as
much
as
to
any
other
part
of
the
world,
is,
Has
there
heen
a
de
cline
in
the
faith
in
the
future
life'
and
if
so,
to
what
extent
is
this
responsible
for
the
special
phenomena
of
our
time--the
eager
pursuit
of
sudden
wealth,
the
shameless
luxury
and
display,
the
gross
and
corrupting
extravagance,
'the
misuse
of
swollen
fortunes,'
the
indifferenCe
to
law,
the
growth
of
graft,
the
abuses
of
great
corporate
power,
the
so
cial
unrest,
the
spread
of
demagogy,
the
advances
of
Socialism,
the
appeals
to
bitter
class
hatred'
To
find
out
what
connec
tion
exists
between
a
decadence
in
religious
faith
and
the
social
unrest
of
our
time,
due,
on
one
side,
to
oppressive
use
of
finan
cial
power,
and.
on
the
other,
to
class
agitation,
might
well
be
worth
an
investigation
by
a
commission
of
government
experts,
if
it
were
possible
for
the
Government
to
enter
into
such
an
undertaking.'
,
I'
Whatevrr
may
he
a
man's
own
personal
beliefs,"
con
tinues
Mr.
Pratt,
"there
is
no
one
who
would
not
prefer
to
do
business
with
a
person
who
really
heli('w's
in
a
future
life."
If
the
world
holds
fewer
men
of
surh
faith.
it
makes
a
hig
dif
ference,
and
if
faith
is
to
continue
to
decline,
this
will
reo
quire
new
adjustm<'nts.
So
the
writer
views
the
situation,
adding
these
reflections:
"There
are
certainly,
on
the
surface.
many
signs
of
such
a
decline.
Perhaps,
if
it
w('re
po~sihle
to
probe
deeply
into
the
subject,
it
might
be
found
that
faith
still
abounded,
but
is
no
lon~er
expressed
in
the
old
way.
But
we
are
obliged
to
accept
the
surfaee
ini!.ications.
These
include
a
falling
off
in
church
attendance,
the
abandonment
of
family
worship,
the
giving
over
of
Sunday
more
and
more
to
pleasure
and
labor,
the
separation
of
religious
from
secular
('ducation,
under
the
stern
demands
of
non-sectarianism,
the
growing
up
of
a
gen
eration
not
instructed
as
our
fathers
were
in
the
stui!.y
of
the
Bible,
the
srrularization
of
a
portion
of
the
church
itself,
and
Its
inability
in
a
large
way
to
gain
the
confidence
of
the
labor
ing
people.
If
these
are
really
signs
of
a
decay
of
religious
faith,
then
indeei!.
there
is
no
more
important
problem
hefore
us
than
that
of
either
i!.isrovering
some
adequate
substitute
for
faith,
or
to
take
immediate
steps
to
check
a
i!.evelopment
which
has
within
it
the
"eeds
of
a
national
disaster."
The
alternative
of
the
I
I
adequate
substitute"
does
not
rec
ommend
itself
to
the
mind
of
Mr.
Prlltt,
liS
may
be
seen
from
Qis
view
expres~e<1
in
a
more
rerent
editorial,
which
rleals
with
the
materialism
underneath
hoth
"the
Socialism
of
Karl
Marx
and
the
financial
ronrentration
of
whirh
we
may
take
that
representei!.
by
E.
H.
Harriman
as
a
type."
Balancing
the
virtues
of
the
two,
Mr.
Pratt
sees
in
Socialism
'I
the
more
at
tractive
and
impossihle
program,"
while
'I
financial
roncen
tration
"
h"
believes
to
be
I'
the
safer
for
the
social
order
ani!.
civilization."
In
neither,
however,
is
the
remedy
adequate
to
the
ill.
He
concludes:
"The
supreme
ne('d
of
the
hour
is
not
elastic
currency,
or
sounder
banking,
or
better
protection
against
panics,
or
higger
navies,
or
more
equitable
tariffs,
but
a
revival
of
faith.
a
return
to
a
morality
whirh
rerognizes
a
basis
in
religion
and
the
establishment
of
a
workable
and
working
theory
of
life
that
views
man
as
something
more
than
a
mere
lump
of
mat
ter.'
'-Literary
Digest.
COMPARATIVE
FAILURE
OF
CHRISTIANITY
BY
REV.
W.
GALBRAITH
(The
following
is
published
by
the
Toronto
(Ont.)
Metho
dist
Publishing
House):
"It
[Christianity]
has
fallen
far
short
of
its
divine
pur
poses
and
marvelous
capabilities.
What
is
the
reason
of
this
comparative
failure'
WATCH
TOWER
"We
answer,
first,
that
in
the
days
of
Constantine
it
was
baptized
with
the
spirit
of
heathenism,
and
these
foreign
and
enfeebling
elements,
transfused
through
the
entire
Christian
system,
grew
upon
it
like
a
parasite
for
more
than
a
thousand
years,
and
are
still
a
formidable
obstacle
to
its
progress
and
achievements.
Heathen
doctrines,
usages
and
habits
still
linger
to
a
greater
or
less
degree
in
all
branches
of
the
Christian
Church.
"We
answer,
secondly,
that
Christianity
at
this
hour
is
largely
baptized
with
the
spirit
of
the
world.
Worldly
maxims,
methods
and
motives
have
invaded
the
heritage
of
Jesus.
'rhese
are
eating
out
its
life,
and
obstructing
all
its
efforts.
"Great
and
grievous
wrongs
are
still
rank
and
rampant
in
the
Church
and
in
the
world.
The
Church,
by
her
individual
members,
and
in
her
collective
~apacity,
is
doing
a
great
and
glorious
work
for
God
and
humanity,
but,
unhappily,
medireval
religion
protrudes
itself
into
the
last
quarter
of
this
nineteenth
century.
,
'l<'ashionable
and
formal
churches
are
fonnd
everywhere.
The
heathenish
system
of
caste
gro"s
in
Christian
lands.
Ex
pen~h'e
churches,
with
heavy
debts,
popular
preaching,
artistic
mUSIC,
wealth
and
self-indulgence,
have
invaded
the
fair
heri
tage
of
God.
Mission
chUl'clles
have
become
a
necessity
to
meet
the
needs
and
the
condition
of
the
poor.
If
Christianity
were
in
its
normal
state
there
would
be
no
mission
churches.
I
I
Goodness
would
be
recognized
as
the
only
basis
of
true
brotherhood,
and
the
rich
and
poor
would
meet
together.
'I
Intense,
inveterate,
stereotyped
selfishness
is
crushing
and
blighting
the
world.
It
is
seen
everywhere.
"You
cannot
enter
a
street
car,
railway
coach,
shop,
mart
or
stock
exchange,
church
or
legislative
hall,
but
selfishness
manifests
itself
in
forms
which
must
be
offensive
to
a
right
eous
God,
and
in
striking
contrast
with
the
spirit
and
teach
ings
of
Jesus
Christ.
It
forms
immense
monopolies
and
com
binations
on
the
one
hand
to
grasp
the
wealth
of
the
world.
It
forms
protective
associations
and
strong
unions
on
the
other
hand
for
self-protection
and
to
resist
those
grinding
monopo
lies
and
combinations.
It
is
manifested
at
both
sides
of
the
counter.
On
the
one
side,
the
would-be
buyer
wants
goods
at
less
than
a
living
price,
and
drives
the
vender
to
deception
and
lying
advertisements.
Human
beings,
like
wild
beasts,
prey
on
each
other.
.
.
•
"What
is
known
as
the
"sweating
system"
in
industrial
life
is
a
disgrace
to
humanity,
and
should
not
be
tolerated
in
any
Christian
land.
Hard
workers
are
often
inadequately
re
munerated
for
faithful
toil.
Often
on
the
other
hand,
the
time
is
put
in
and
wages
demanded
for
work
that
was
never
performed.
Paul's
counsel
to
servants
and
masters
(Eph.
6:
5-9)
ought
to
be
placarded
in
every
store,
factory
and
work
shop.
I
I
Is
pure
Christianity,
if
rightly
applied,
competent
to
cor
rect
all
these
wrongs,
and
to
bring
society
into
loving,
happy,
righteous
harmony'
I
have
no
hesitation
in
affirming
that
it
is
thoroughly
competent
for
this
work.
It
operattls
along
two
distinct,
yet
not
conflicting
lines-Gospel
and
law.
The
Gospel
teaches
what
men
ought
to
be,
and
how
they
ought
to
live.
'Provide
things
honest
in
the
sight
of
all
men.'
'Look
not
every
man
on
his
own
things,
but
every
man
also
on
the
thing'!
of
others.'
'Let
no
man
seek
his
own,
but
every
man
an
other's
wealth.'
I
Whatsoever
ye
would
that
men
should
do
to
you,
do
ye
even
so
to
them,
for
this
is
the
law
and
the
prophets.
'
"The
Gospel
provides
the
example
we
should
follow.
In
spirit
and
life
all
men
should
be
like
Jesus
Christ.
They
should
transact
business
just
as
Christ
would
do
if
he
were
in
their
place.
'He
that
saith
he
abideth
in
him,
ought
himself
also
so
to
walk
even
as
he
walked.'
'I
The
Gospel
presents
us
with
the
highest
motives
to
a
merciful
and
righteous
life.
It
offers
as
an
inducement
for
obedience
to
its
teachings,
the
highest,
truest
and
most
mature
manhood
here,
and
the
fullest
felicity
and
glory
hereafter.
,
I
The
Gospel
provii!.es
us
with
the
necessary
inspiration
and
power
to
live
this
life.
In
other
systems
of
religion
altd
philosophy,
there
is
much
excellent
teaching,
but
there
is
no
motive
power.
The
strongest
and
best
machinery
is
of
no
practical
utility
without
an
adequate
power
to
put
it
in
opera
tion.
'I
All
the
proposed
plans
and
schemes
for
the
reformation
of
society,
outside
the
Gospel,
are
utterly
devoid
of
the
neces
sary
motive
power.
To
expect
them
to
transform
society,
cor·
rect
its
abuses
and
redress
its
wrongs,
is
to
expect
from
the
human
what
can
only
be
effected
by
the
divine."
*
*
*
The
writer
of
the
foregoing
sees
something,
evidently,-
[3958]
Vov. XXVIII ALLEGHENY, PA., MARCH 15, 1907 No. 6 VIEWS FROM THE WATCH TOWER A WALL STREET VIEW OF THE DECLINE OF FAITH Some striking editorials on the question of the decline of the belief in a future life have been appearing in recent issues of The Wall Street Journal (New York). From suena a source the inquiry carries peculiar weight, especially to the type of mind which forms the majority in our commercial civilization. The articles in question, written by Mr. Sereno 8S. Pratt, the editor of that paper, expresses the ‘‘intense interest’’ of that journal ‘‘in the economic and politieal effects of any change in the thought, the habits and the lives of men.’’ If there has been a decline in religious faith, Mr. Pratt asserts, that fact ‘‘alters the basic conditions of civilization,’’ ‘‘becomes a factor in the markets,’’ ‘‘changes the standards and affects the values of things that are bought and sold,’’ and ‘‘concerns the immediate interests of those who never had such a faith almost as much as it does the lives of those who have had the faith and lost it.’’ Along this line Mr. Pratt continues: ‘‘The question, therefore, of practical, immediate, and tremendous importance to Wall Street quite as much as to any other part of the world, is, Has there been a decline in the faith in the future life? and if so, to what extent is this responsible for the special phenomena of our time—the eager pursuit of sudden wealth, the shameless luxury and display, the gross and corrupting extravagance, ‘the misuse of swollen fortunes,’ the indifference to law, the growth of graft, the abuses of great corporate power, the social unrest, the spread of demagogy, the advances of Socialism, the appeals to bitter class hatred? To find out what connection exists betwcen a decadence in religious faith and the social unrest of our time, due, on one side, to oppressive use of financial power, and, on the other, to class agitation, might well be worth an investigation by a commission of government experts, if it were possible for the Government to enter into such an undertaking. ’’ ‘(Whatever may he a man’s own personal bcliefs,’’ continues Mr. Pratt, ‘‘there is no one who would not prefer to do business with a person who really believes in a future life.’’ If the world holds fewer men of such faith, it makes a bie difference, and if faith is to continue to decline, this will require new adjustments. So the writer views the situation, adding these reflections: ‘¢There are certainly, on the surface, many signs of such a decline. Perhaps, if it were possible to probe deeply into the subject, it might be found that faith still abounded, but is no longer expressed in the old way. But we are obliged to accept the surface indications. These include a falling off in church attendance, the abandonment of family worship, the giving over of Sunday more and more to pleasure and labor, the separation of religious from secular education, under the stern demands of non-sectarianism, the growing up of a generation not instructed as our fathers were in the study of the Bible, the sccularization of a portion of the church itself, and {ts inability in a large way to gain the confidence of the laboring people. If these are really signs of a decay of religious faith, then indeed there is no more important problem hefore us than that of either discovering some adequate substitute for faith, or to take immediate steps to check a development which has within it the seeds of a national disaster.’’ The alternative of the ‘‘adequate substitute’’ does not recommend itself to the mind of Mr. Pratt, as may be seen from his view expressed in a more recent editorial, which deals with the materialism underneath both ‘‘the Socialism of Karl Marx and the financial concentration of which we may take that represented by E. H. Harriman as a type.’’ Balancing the virtues of the two, Mr. Pratt sees in Socialism ‘‘the more attractive and impossible program,’’ while ‘‘financial concentration’’ he believes to be ‘‘the safer for the social order and civilization.’’ In neither, however, is the remedy adequate to the il]. He concludes: ‘‘The supreme need of the hour is not elastic currency, or sounder banking, or better protection against panies, or bigger navies, or more equitable tariffs, but a revival of faith, a return to a morality which recognizes a basis in religion and the establishment of a workable and working theory of life that views man as something more than a mere lump of matter.’’—Literary Digest. COMPARATIVE FAILURE OF CHRISTIANITY BY REV. W. GALBRAITH (The following is published by the Toronto (Ont.) Methodist Publishing House): ‘‘Tt [Christianity] has fallen far short of its divine purposes and marvelous ¢apabilities. What is the reason of this comparative failure? (83-84) ‘“We answer, first, that in the days of Constantine it was baptized with the spirit of heathenism, and these foreign and enfeebling elements, transfused through the entire Christian system, grew upon it like a parasite for more than a thousand years, and are still a formidable obstacle to its progress and achievements. Heathen doctrines, usages and habits still linger to a greater or less degree in all branches of the Christian Church, ‘‘We answer, secondly, that Christianity at this hour is largely baptized with the spirit of the world. Worldly maxims, methods and motives have invaded the heritage of Jesus. These are eating out its life, and obstructing all its efforts. ‘‘Great and grievous wrongs are still rank and rampant in the Church and in the world. The Church, by her individual members, and in her collective capacity, is doing a great and glorious work for God and humanity, but, unhappily, medieval religion protrudes itself into the last quarter of this nineteenth century. “Fashionable and formal churches are found everywhere. The heathenish system of caste grows in Christian lands. Expensive churches, with heavy debts, popular preaching, artistic music, wealth and self-indulgence, have invaded the fair heritage of God. Mission churches have become a necessity to meet the needs and the condition of the poor. If Christianity were in its normal state there would be no mission churches. ‘“Goodness would be recognized as the only basis of true brotherhood, and the rich and poor would méet together. ‘‘Intense, inveterate, stereotyped selfishness is crushing and blighting the world. It is seen everywhere. “You cannot enter a street car, railway coach, shop, mart or stock exchange, church or legislative hall, but selfishness manifests itself in forms which must be offensive to a righteous God, and in striking contrast with the spirit and teachings of Jesus Christ. It forms immense monopolies and combinations on the one hand to grasp the wealth of the world. It forms protective associations and strong unions on the other hand for self-protection and to resist those grinding monopolies and combinations. It is manifested at both sides of the counter. On the one side, the would-be buyer wants goods at less than a living price, and drives the vender to deception and lying advertisements. Human beings, like wild beasts, prey on each other... . ‘““What is known as the ‘‘sweating system’’ in industrial life is a disgrace to humanity, and should not be tolerated in any Christian land. Hard workers are often inadequately remunerated for faithful toil. Often on the other hand, the time is put in and wages demanded for work that was never performed. Paul’s counsel to servants and masters (Eph. 6 5-9) ought to be placarded in every store, factory and workshop. “*¥s pure Christianity, if rightly applied, competent to correct all these wrongs, and to bring society into loving, happy, righteous harmony? I have no hesitation in affirming that it is thoroughly competent for this work. It operates along two distinet, yet not conflicting lines—Cospel and law. The Gospel teaches what men ought to be, and how they ought to live. ‘Provide things honest in the sight of all men.’ ‘Look not every man on his own things, but every man also on the things of others.’ ‘Let no man seek his own, but every man another’s wealth.’ ‘Whatsoever ye would that men should do to you, do ye even so to them, for this is the law and the prophets.’ “«The Gospel provides the example we should follow. In spirit and life all men should be like Jesus Christ. They should transact business just as Christ would do if he were in their place. ‘He that saith he abideth in him, ought himself also so to walk even as he walked.’ ‘‘The Gospel presents us with the highest motives to a merciful and righteous life. It offers as an inducement for obedience to its teachings, the highest, truest and most mature manhood here, and the fullest felicity and glory hereafter. ‘‘The Gospel provides us with the necessary inspiration and power to live this life. In other systems of religion and philosophy, there is much excellent teaching, but there is no motive power. The strongest and best machinery is of no practical utility without an adequate power to put it in operation. ‘‘All the proposed plans and schemes for the reformation of society, outside the Gospel, are utterly devoid of the necessary motive power. To expect them to transform society, correct its abuses and redress its wrongs, is to expect from the human what can only be effected by the divine.’’ * * * The writer of the foregoing sees something, evidently,— [3958]
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