Welsh Journals

accompanied by improved social conditions. Labour then has nothing to object to in the constitution of the Churches. Both working on independent lines should be able to bring about a complete revolution in the habits of men, necessarily resulting in the complete collapse of the present social order with its vicious ten- dencies and accompaniments. Both are desirous of seeing mankind contented and happy. The point of difference is that the Churches only pray for mankind to become so. Labour has learned the lesson that it must fight to attain that state." I am not certain that they do have but they should have, viz. — (1) In the bringing into existence of social and industrial conditions in which harmony, peace, and contentment will prevail consistent with as much individual freedom, security, initiative and opportunity for culture as possible. (2) In restoring beauty in all ways. Beauty influences and moulds mind and body and ugliness and squalor does the same. (3) In the bringing about generally of new concep- tions and new values for human life-thinking more in terms of men, women and children, endowed with unlimited though varying capacities to unfold than in terms of wealth-producers or even Church members.' (4) In the development of the Spirit of Service and the recognition of all forms of service-religious, social, civic, industrial and political-as contributing to the welfare of all and as equally important." Both state their objects to be that of making the lives of people happier on the earth. Both profess it to be their aim to remove evils and their causes and to establish righteousness and equity. Both however do not agree altogether on the medium whereby this could be brought about." The Labour Movement and the Churches can and should aim at a moral awakening of responsibility for the just distribution of the products of industry, co-operating to infuse a consciousness into public opinion that production for profit is immoral and unnecessary and that production for use and the equitable distribution of the products should be the common objects of a civilized community. The Churches should cease to practise what I should call Sauballa- tism "-the prevention of the building of a better structure of Society." The extinction of poverty in all its phases, physical, mental, spiritual and moral the uplifting of the standard of universal brotherhood without reference to any barrier whether nation, class, caste or set." Yes-only they view life from different standpoints. The true Church of Christ should champion the weak, the down-trodden, and the poor at all costs. This too is the supreme aim of Labour. The Churches recognize the equality of souls, Labour the equality of man. It is the same thing. It is the establishment of the Churches upon rigid dogma and their dependence upon regular funds that tend to prevent their associating themselves clearly and finally with the aims of Labour." Labour claims possibility of decent living (housing, relaxation, fair division of the results of labour), equality of opportunity (that no child should suffer because its parents are work-people, that no child should obtain advantage because its parents are idlers or parasites); government by the people (not by a handful of adven- turers controlling cabinets by means of a hired or terrorized Press and the dispensation of jobs) the suppression of privileged classes who can exist only upon the degradation of the masses. The Churches profess to support all these things, in theory at any rate. If the Churches willed it they could be secured." These statements from the Labour side have been quoted at some length (in spite of occasional overlapping) in order that an adequate impression may be gained of the strength and of the unity of that point of view. They are saying what is substantially the same thing notwithstanding slight differences of emphasis and of expression. Now let us hear what the spokesman of the Churches have to say The Churches have no more in common with Labour than with any other class of the community. Every human soul is of infinite value to the Church. But as it is so obvious that poverty, sickness, and misery impede the spiritual welfare of the toiling masses the Church must throw itself into hearty sympathy with Labour till these pressing evils are removed. Moreover Labour responds to Christian teaching much more readily than capital. "Yes, the one should supplement the other. Both aim at amelioration and reform, the Church from within and Labour from without." Yes, largely. (a) The realization of a nobler brotherhood here and now. (b) The building of a State free from corruption. (c) The rendering possible of decency and clean living by the provision of adequate social conditions, e.g., housing. The differences lie in the outlook. The Church has to save the individual soul and has to emphasise the inner side of religion. Labour tries to improve the environment and perhaps in its enthu- siasm for this aim forgets that nothing can make clean our hearts within us but the appeal of religion. The Church is spiritual: Labour is materialistic." No, they have no common purpose, but they have common consequences. (i.)The Churches have a universal aim that of Labour is sectional. (ii.) Labour is collective the method of the Churches is individual. (iii.) With Labour action is taken at the lowest level of life and progress is made upwards with the Churches action centres in God who is the giver of life, and progress is made from Him to the varied forms which life assumes in all its reaches, moral, aesthetic and material." Not altogether. The Churches proclaim that here we have no continuing city, and it is their duty to proclaim this. Labour seeks on the other hand to improve material conditions in this world. But in so far as Labour demands justice it and the Churches have a common purpose. It is the duty of the Churches to teach their members that they should do to others as they would themselves be done by." The fundamental doctrines of the Fatherhood of God and the brotherhood of man find their political expression in the philosophy theory and ethics of the Labour movement. Both parties have for their aim life for all not merely wealth for some.' For their spirit they have mutual not merely self interest, and for their method co-operation rather than a cut-throat competition." Yes, to return to a true condition of Society where the life and welfare of the individual will not depend upon his own selfish effort, for his life and welfare will be insured in the goodwill towards him and the love for him in the Society around. (I am speaking of the Church and of Labour in their deepest instincts. The danger to both is in their leaders who want positions and have axes to grind.)" (1) Emancipation of the whole man in body, mind and soul. (2) The abolition of all artificial inequalities. (3) Creating a great universal Brotherhood, in which class, creed and colour will cease to divide and alienate-when a parochial patriotism and a narrow nationalism will no longer drive millions to their doom, devastate the world, and deluge civilization in blood." The general improvement of the conditions of life so that men may have life and have it nore abumdantly is a common concern of both. But in the nature of the case they cannot work together all the way. Both organizations are necessary. The Churches should not go far in urging particular political and economic doctrines. Labour cannot go far in preaching salvation by the power of the holy spirit of Jesus Christ, based upon personal faith in Him. Yet there is a large common ground of Christian morality, personal and social, both can advocate and work for together. Both can preach honesty in dealing, sobriety, peace, such obvious forms of public honesty as a living wage, free land, decent houses." Yes, emphatically. They are both working for new heavens and a new earth wherein dwelleth righteousness.' The key-ideas of the Labour movement are also among the key-ideas of New Testament theology and ethics-e.g., liberty, equality, fraternity, or the brotherhood of man, co-operation (' bear ye one another s burdens, and so fulfil the law of Christ '), sympathy for the weak and the oppressed (as against extortioners and selfish rich). Both are based upon the fundamental principle of the intrinsic value of personality. These great ideals and principles, held in common,