Appendix

The present volume is offered to the public as the first of a series, to appear under the supervision of the present editor, selected with a view to their illustration of the bearing of Christianity on the social interests of men. Such works will be taken for this purpose as are best fitted for popular reading, and contain, at the same time, the richest fund of instruction in both facts and principles. We are not without hope of receiving, from American writers, original works for this series; but our main resort must, for the present, be to foreign literature. If the books thus republished contain much not strictly applicable here, let us take warning from offences of which we are not yet guilty, but to the commission of which we may be hastening; let us remember that now is the hour of prevention as well as of reform, and let us hope that our literature will soon be adorned with works, shedding a blaze of Christian light upon the whole range of social philosophy, and upon all the complications of politics and social life. If any persons competent to treat these subjects with advantage to the public, fear that our course may be too liberal, we invite them to contribute one or more volumes to the series, the only design of which is, to

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extend the domain of Christianity over the whole ground of Political Economy and Social Philosophy.

It is not our object, as some lull their consciences by asserting, to construct a religion out of charity and humanity, but it is to carry Evangelical religion, with its spiritual energy and upholding wisdom, into the charity and humanity of this world, that these virtues may become graces and ornaments of Christian life, and powerful elements in the progress of social reformation.

The reader will find, on the following pages, the outline of a work on Christian Charity, for which a premium of $500 is offered by the editor, and an additional $500 by the publishers of this volume. This outline is intended merely to designate the extent of the subject, and not to prescribe the arrangement of the work to be offered. We trust the invitation thus extended to those competent to wipe away the heavy reproach which lies upon our religious literature, that it contains no adequate exposition of the great command, “Thou shalt love thy neighbor as thyself” — and no comprehensive work on the religious duty of man to man — on Christian Charity, will not be long neglected. Above all, let us not encounter the derision of the world for such neglect.

The time for completing works designed for this prize was at first limited to May 1, 1854, but it is now extended to May 1, 1856, or to such other time as may be arranged with those who may be disposed to enter into the competition.

THE LAW OR DOCTRINE OF CHRISTIAN CHARITY, AS TAUGHT AND EXEMPLIFIED BY CHRIST AND HIS DISCIPLES.

The scope of such a treatise should include all the instructions of Christ and of his apostles bearing on the subject.

The question should be examined whether the moral law is to be regarded as coming to us chiefly or mainly from the words of Christ and his apostles, or from the Decalogue, as developed and expanded by uninspired writers.

The various creeds, articles, compends, confessions of faith, and other summaries of Christianity, emanating from or used by Protestants, should be examined with reference to their deficiencies in the elements of the doctrine of charity. This examination may be accompanied by suggestions of revision and amendment.

All that is recommended or enjoined by Christ and his apostles in reference to the duties and demeanor of men towards each other, and in reference to the manner and motives of their conduct, should be considered and treated as a development of the doctrine of Christian Charity, constituting a system of Christian morality, with applications to the chief relations and business of life.

This will include, of course, — “Thou shalt love thy neighbor as thyself;” and, “As ye would that men should do to you, do ye also to them likewise j” and also the due consideration of all the kindly affections and mutual good offices which all men owe to their fellow-men:

The forgiveness of injuries.

The granting of favors without hope of reward.

The loving our enemies and those who despitefully use us.

The being peacemakers; placable; self-denying; easy to be entreated; hospitable; compassionate; patient; not covetous; not ambitious; not prone to judge others; not envious.

The duties of rulers and legislators in reference to human well-being.

The duties of citizens; subjects; masters; slaves; and of men in other public relations.

The duty of men in authority, legislators, Christian ministers, and of all enlightened men favored by education, experience, wTealth, and influence in society, and, finally, of all men, to study the solution, under

THE LIGHT OF CHRISTIANITY, OF ALL THE GREAT SOCIAL AND POLITICAL QUESTIONS WHICH BEAR ON HUMAN WELFARE, SUCh aS:

The organization of labor, or the means of securing to laborers, as far as may be practicable, the due and regular reward of their labor; and herein how far the labor of those who live by their labor alone, should be a special object of solicitude to the governing powers of a nation.

Whether competition should be the only or chief regulator of industry, and whether the rate of wages should depend wholly on the results of competition.

Whether the rewards of industry and the consequent well-being of the laboring classes, should be dependent on the action and results of foreign commerce.

Whether the subject of labor, as the poor man’s only possession, should not be deemed an independent topic, demanding consideration on its own separate merits, with a development from the single point of human well-being.

The subject of public education should be considered under its Christian aspects. In the United States no denomination of Christians can teach all the children, and all the denominations united must fall short in any effort to reach the whole of the youth of the country; whether, therefore, all true Christians may not advocate and sustain some system of public education. This system should, of course, be such in a religious respect as evangelical Christians may be able to agree upon in a spirit of concession to each other, and in a spirit of kindness to all others; and such as they should unite to carry into effect, so that no children should be suffered to go without its advantages. Every individual and every church may and should care for the children in their special charge; but the performance of this duty, however complete, cannot discharge them from duty toward other children within the reach of their influence.

There are other subjects in reference to human welfare which, if not treated in some detail, should be referred to as among those upon which the light of

Christianity should be shed, and as to which it should be known that Christians are ever alive, anxious for information, and desirous for the progress of the truth.

Separate property and unequal accumulation are in accordance with the whole doctrine of charity, which contemplates a state of want, of mutual dependence, of the need of succor and protection, and the power to afford it.

The whole idea of Christian stewardship implies that power and possessions are committed to the steward for his proper management.

Superior minds, superior bodily strength and endurance, greater energy of character and power of labor, wTill command or acquire greater wealth, and thus incur special responsibilities under the law of charity.

The responsibilities of the rich in reference to the employment of the poor; and as creditors; as lenders; and as possessors of the soil, require, with other like topics, to be fully developed. Can men of large incomes acquit themselves of the duty they owe to their fellow-men, by a merely generous liberality towards religious and benevolent enterprises? Can such shut themselves quietly and securely from the cares of the wTorld, and from contact writh their fellow-men, without any inquiry into the situation of the masses of their fellow-beings around them, many of whom stand all the day idle because no one comes to employ them? It may involve anxiety and care thus to look after the unemployed; it should be considered whether this is not the very kind of care which devolves upon those who are rich and increased in goods, and which will be of equal benefit to those who incur it and those for whose benefit it is exercised. If it involves a great sacrifice of peace and quiet in the rich thus to employ themselves, the parable of the talents teaches us that their reward will be in proportion.

Whether it be right for rich men to keep their wealth “laid up in a napkin,” unproductive, or even at usury in the bank, while the employment of the mass of laborers is left to those of inadequate means, who cannot punctually pay the wages of their men, and who frequently fail and never pay them.

Whether Christian capitalists are to consider the employment of those who are compelled to labor for their daily bread, as one of their obligations under the law of Christian Charity; and this not merely as to the actual employment of those who come within their reach, but in reference to the general policy of the country in its bearings on the question of labor and wages.

The law of charity as applying specially to The poor — The suffering — The helpless — The imprisoned — The idle — The vicious — The insane — The intemperate — The dangerous, &c.

The law of charity as applied to nations or men in general.

The duty of studying what may tend to the general peace of the world.

What are those principles of human well-being which are of equal application in every country.

What can be done to open the way and facilitate the progress of Christianity throughout the world, by showing its design and fitness to improve the condition of men in this life, as well as to secure eternal happiness in the world to come.

The order of charitable effort might be considered thus: —

1. Individuals are personally to accomplish all they can for the good of others, not merely for the benefit of those whom they serve, but for the reflex benefit of charitable action on themselves.

2. Congregations, as such, are to carry their charitable efforts as far as the range of their power, and then commit wider action to, —

3. Denominational effort, and when this reaches its final results, —

4. The whole body of Christians must unite in the work of ameliorating the condition of humanity, and thus opening the loay to the progress of the truth and the final triumph of the gospel.

The advantages of denominational subdivision in reference to details, supervision, and discipline, should be fully appreciated so far as their influence extends; the co-operation of the whole Christian body in certain movements is not only of equal advantage, but often of indispensable necessity.

The effectual work of charity demands the minute care of denominational and the united strength of the whole body of Christians. Should enlightened Christians refuse all co-operation or unity of action, and place every movement on the narrow ground of sectarian effort; thus not only narrowing the basis of action, but contracting the views of the actors; throwing away the power of united effort, and presenting a divided force for the enemy to conquer in detail?