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From the above it cannot be doubtful whence the materials to form Christian Sociology are drawn. The history of the Christian Church, or systems of Chris- tian dogmatics and ethics, cannot be their source.

These materials can be found only in the New Testa- ment. It contains the principles on which all Chris- tian society is founded. When these principles have been stated and arranged, and when the society con- structed on these principles has been described, then the various efforts of the Church to realize this ideal society may be compared with this perfect standard.

This ideal or New Testament standard of society must be made the social test of the Church in all ages. If Christian society were the result of a natural evolution, then we would have to go back to the very origin of man and trace his social development through its various stages until Christian society is evolved.

But we cannot regard Christian society as the result of such an evolution. Instead of a natural development, we recognize in it a new creation.

There are in it elements which were not evolved by a process of nature, but which were communicated by a Power above nature.

We must, therefore, go back to the period when this new creation took place, and must attempt to discover the elements that enter into this creation.

While sociology as a part of philosophy may attempt to trace the social develop- ment from the primitive state of man, Christian So- ciology, while recognizing the preparation made for it by the systems that preceded Christianity, begins with the introduction of the Gospel as a leavening power into society.

And while thankfully availing itself of all the aid evolution can give it, Christian Sociology offers a helping hand to evolution, in bridging over chasms which this evolu- tion meets in its course of development.

Since Christian social science is based on the New Testament, it must be evident that a careful and cor- rect exegesis is of the utmost importance.

Nothing else can take its place. With existing systems of theology this science has nothing to do, except so far as they aid in interpreting the Scriptures.

In themselves they are no authority. It is not the aim to give a sectarian or a denomina- tional, but a Christian Sociology.

And throughout, the question will not be, What does this or that school teach? What does the Word of God teach? For unless it grows directly out of the Scriptures, so- cial science will not be worthy of the name Christian.

And in order that it may be truly Christian, it will be improper to shackle the Scriptures with any precon- ceived philosophical or social system and make their teachings conform thereto.

The relation of the Old Testament to our science is more remote than that of the New. It sustains to Christian Sociology the same relation as to the other departments of Christian theology.

It has, indeed, much that can be used to great advantage by the Christian sociologist, and much that is indispensable to him. It prepares the way for the New, and with- out the Old the New cannot be understood.

But while Christian social science sends its deepest roots down into the Old Testament, it springs directly from and grows on the New.

While thus the material for this as for every other Christian science is found in the Scriptures, it is not found there in a systematic form. It is scattered through the different books without any special order of arrangement.

These separate truths must be de- veloped and arranged into a system. This can be done by those only who appreciate these truths, and in whom the same spirit reigns that is found in them.

In other words, the Christian spirit is necessary for this work. Any other spirit will pervert and muti- late these truths, rather than develop and systematize them.

In this requirement there is nothing peculiar, but it is universal. No man is fit to develop a subject unless he appreciates it, is in sympathy with it, and has caught its spirit.

The man without the Chris- tian spirit can no more be a Christian theologian, than a man without taste can be a musician or an artist. Relation to -oilier Departments of Theology.

The place which Christian Sociology occupies in theology may be inferred from what has already been said ; but in order to avoid confusion, it is well to be somewhat more explicit.

Though growing out of the exegesis of the New Testament, Christian social sci- ence is not a part of exegetical theology. The sociological truths gained by ex- egesis do not yet constitute a sociology.

These truths have for ages been embodied in Christian society and have been subject to development. It is the duty of the Christian sociologist to take these truths as they have been developed and form them into a system.

His work is similar to that of writers of Dogmatics and Ethics ; and Christian social science is more like these two sciences than any other department of theology.

It, therefore, properly belongs to Systematic Divinity. While not in every respect satisfactory, it is the best division yet proposed.

It is important now to develop the subject by itself, in order that it may receive proper attention and may be made as complete as pos- sible. It is a system by itself, and its materials are rich enough and its interests great enough to justify, and even to demand, a separate treatment.

It is self-evident that our subject cannot belong to Historical Theology, since its aim is not to show what Christian society has been, but what true Christian society is.

Yet the history of the Church may be very profitably studied from a sociological point of view. After the ideal Christian society has been de- scribed, it will be interesting to examine how the views of society in the different ages compare with this ideal, and how near the realization of this ideal Christian society has come in the past.

In fact, Christian Sociology should have an important influ- ence on the study of church history. But theologians now generally treat them separately.

There are advantages in this separation, since they are distinct, and since each is likely to receive more atten- tion whon considered separately.

But, on the other hand, we flud the dogmatical and ethical elements united in Scripture, and they are really so intimately connected that they scarcely admit of a separation.

Accordingly Nitzsch " System der christlichen Lehre" and other writers object to their separation. History must, of course, show how the doctrine of God was held and developed in the Church ; but, surely, the doctrine of man and of society, as held and developed in the Church, should not be ignored.

And our science is well cal- culated to direct attention to the neglect of the socio- logical elements in ecclesiastical history. Owing to its practical interests, some may be tempt- ed to regard our subject as a part of Practical The- ology.

But this would be as wrong a classification as it would be to make Ethics a part of Practical The- ology. It is not merely practical, but also theoretical.

It does not merely teach what society ought to do, but also what it ought to be ; and it also treats of the principles of social conduct and of the relations out of which the social duties grow.

Besides, the first great aim of our science is to know ; this itself decides that it does not belong to the department of Practical Theology.

Some who admit that Christian Sociology is prop- erly a part of Systematic Divinity, may be inclined to treat it as synonymous with Ecclesiology.

But to this there are very serious objections. Unless the word church is used in a very loose sense, there may be Christian society in a place where there is no church ; and Christians may enter into many social relations which are not ecclesi- astical.

Christian Sociology is, therefore, much more comprehensive than Ecclesiology. The Church is, indeed, a Christian society, or rather it has in it Christian society, and it is therefore included in Christian Sociology, but it is only one form of this society.

Our subject would be entirely too limited if it were confined to the discus- sion of the Church and ecclesiastical organizations and institutions.

From what has been said the position of our sub- ject and its relation to the various other departments of theology are evident.

For its materials it is in- debted to exegesis and the development of Christian thought. All the various truths it discusses are regarded from a social point of view ; and it aims to concentrate all the light of the Gospel on human soci- ety or into a social focus.

While it is a part of systematic theology, our sci- ence will be found to sustain an important relation to all the other theological sciences.

So intimately are the various departments of theology connected, that a complete separation is neither desirable nor possi- ble. The lat- ter may be illustrated by its relation to Apologetics.

Christian Sociology is not, indeed, intended to be apologetic. It addresses itself to those who already receive the Gospel.

But, at the same time, it may exert a decided apologetic influence. The social ele- ments of the Gospel are such as to commend them- selves to all who can appreciate them.

The social laws of Christ and his apostles are, beyond all ques- tion, the most perfect that have ever been promul- gated. And if the perfection of these laws can be made apparent in Christian social science, it will be a strong argument in favor of the entire system of Christianity.

If there are in a system many plain teachings and also some mysteries, the wise man will judge of the mysteries by the things that are plain.

There is in the Gospel much that is above human com- prehension. This is what might be expected in a di- vine revelation.

But there are, also, in the Gospel many teachings which can be easily understood and whose reliability can be thoroughly tested.

Evidently, the most rational method of forming a correct estimate of that Gospel is, to take all that can be comprehended and to determine its value.

If the plain teachings are unworthy of credence, then the reliability of that which is mysterious and cannot be subjected to the ordi- nary tests may well be questioned.

According to this method, we simply judge of the unknown by the known quan- tities. Thus y and z being known, we find through them the unknown value of x.

This principle is acted on daily, and thus its rationality is admitted. From what is known of a man, or a society, or a party, or a government, or a system, inferences are drawn re- specting their general character.

And these infer- ences are favorable or adverse, according as that which is known of them is good or bad. There is no good reason for not applying this test to the Gospel.

In fact, no more rational way can be found for test- ing the reliability of its mysterious elements, than by its plain teachings. Whilst the philosopher recog- nizes the value of this tfist and consciously applies it, many practical men apply it unconsciously, and thus assent to its validity.

The candid mind must recognize the beauty and superiority of the social laws of the Gospel, when clearly presented in a system. And when it is seen that these laws are intimately connected with all the other parts of the Gospel, growing out of them and into them so that they are but parts of an insepa- rable whole, it will be seen that they are a correct sample of the Gospel itself, a specimen from which the character of the whole may be inferred.

Viewed in this light, it will be found that Christian Sociology has an important apologetic value. It would, indeed, be strange if a system from which such a sociology grows were false.

It is more difficult to indicate its relation to recent works on sociology. As a rule, they do not claim to be Christian or even thei.

Their rela- tion to Christian Sociology is, of course, very remote. Some include in sociology almost everything that belongs to human affairs, while others scarcely distinguish it from political economy.

In his " Unity of Law," II. Carey gives this definition: Can all the social laws be reduced to these efforts?

And why, on the other hand, include all these efforts in social science? Such efforts may be purely personal or selfish, and not at all social. This definition is, therefore, both too narrow and too wide, since it ex- cludes some things which belong to this science, and includes others which do not belong to it.

Why not make social science include all the social relations of man to his fellow-men, and these only? For we can only understand what society is in which grace reigns, after we have studied society without this grace.

Instead of basing social science on such efforts, or on efforts at all. These relations must give the laws to govern society, and must give the tests by which all efforts to attain individuality and the power of associ- ation must be judged.

Social science must root in principles and grow out of them, otherwise the term science is a misnomer. If it gives merely rules for efforts and laws for government, then it is an art rather than a science.

Unless the term " social" is abused, social science must be regarded as the science of man in his social relations, and must give the laws that grow out of these relations.

According to this definition, a purely philosophical social science dis- cusses the relations and laws of society so far as they are discoverable by reason ; and a Christian Sociology is that social science which makes the social relations and laws found in the New Testament the elements of the system.

There is a tendency on the part of some to treat social science as if it dealt only with the material in- terests of society. Such a view of social science is, of course, hostile to the spirit of Christian Sociology.

Wright aims to give " a sur- vey of the subject from the moral and theological, yet liberal and progressive standpoint.

His definition of social science is very unsatisfactory. It is a kind of high politics. Nor is the relation of social science to Christianity satisfactorily indicated.

Surely, this is a wrong view of Christianity, and the fact that it is held by a man of intelligence is a striking evidence of the neglect of the social science of Christianity.

Our subject must not be supposed to be allied to socialism or communism, whether established on a religious or infidel basis.

Sociology is a science, while these names have generally been used to designate communistic efforts to ameliorate the condition of mankind.

Some communists Lave, however, claimed to lind authority for their views in the Bible, and have appealed to Acts 2: But the communism there spoken of was totally different from that in onr day.

That was for the sake of the poor, not for the sake of enriching the community ; it was voluntary, no one being obliged to sell his pos- sessions and put his money into the common treasury 5: From the definitions given, a general idea may be formed of the vastness of our subject.

The number of objects included is so great, and they are so diverse, that it is difficult to classify them and arrange them into a system.

But the very variety in the objects makes a systematic arrangement of them all the more necessary, in order to avoid confusion and to gain a clear conception of all that pertains to our science.

The method to be pursued in Christian Sociology is, therefore, a matter of great importance. To regard the substance of a system as all-impor- tant, and the form as a matter of indifference, is evi- dence of superficiality rather than of depth.

The very idea of system implies an appropriate form, as well as the right kind of substance. The substance cannot be properly represented, unless a proper form is chosen.

Truth un systematized is like the rough marble of the quarry, which requires much labor and skill to give it the form of a beautiful statue. But some form the substance must have, and it should have the best.

The method adopted should not merely embrace all the truths of the science, but it should also give every truth its proper place and its proper relation to all the other truths.

There is no method which is universally regarded as the best and as equally adapted to all subjects.

Even if all subjects could be cast in the same mould, it would be better not to do so. The monotony of such a process would be intolerable.

Different minds prefer different methods. To this fact we are largely indebted for the diversity in the treatment of the same subjects. But different substances also demand different forms.

And it is manifestly improper to choose a form arbitrarily, and then force it on a sub- ject, or force a subject into it. The truth must itself be the artist, creating its own forms.

The substance is the spirit which creates its own body, shapes it, and adapts it to its own use. Truth should be treated as living ; and a system should be regarded as a growth from a principle as its seed, rather than as a mechan- ism.

And that form into which a subject naturally grows is not only the best, but it is the only one really adapted to that subject. Very properly, the inductive method is used in the natural sciences.

But, surely, there must be some great principle lying back of all these sciences and inherent in them ; this principle must determine the laws of these sciences.

May not the time come when these sciences shall have made sufficient progress and generalizations to discover this principle? When this principle is found, all the laws of nature will be included in it, and may be deduced from it.

There must be such a principle ; all the laws of thought presuppose its existence ; and such a deduction of the laws of nature from it is pos- sible in the abstract, though the human mind may never discover that principle, and may never be able to deduce from it the laws it contains.

But it may yet be found that even in the natural sciences induction is followed too exclusively, and that the exclusion of metaphysics is an extreme, a reaction against another extreme, namely, the scholasticism of former ages ; and that for the attainment of the most perfect sys- tem, the deductive must be connected more than is now the case with the inductive method.

The Positivist, rejecting metaphysics and regarding sociology as a natural science, subjects it to the induc- tive method.

He does not begin with a great princi- ple from which he develops the entire system ; but he takes the separate facts, and from them he makes gen- eralizations and draws laws.

We, on the other hand, seek the great principle of Christian Sociology, from which the w r hole system grows.

We recognize the fact that the system already exists not in word, in- deed, but ideally. We cannot make it ; we inerety aim to discover and to describe it.

It is not stated in so many words in the New Testament what Christian Sociology is, nor is it given in a systematic form ; but it lies back of the teachings of the New Testament.

The system itself exists in the mind of God ; and it forms part of the realm of truth, which realm, though invisible, is as real as the realm of nature.

Indeed, it is more real ; for truth is the eternal substance, of which the things that appear are but the passing phenomena.

We cannot create truth ; we can only discover the truth which already exists. It is a web woven by the hand of the Al- mighty ; we pull out threads here and there, weave them together again, and call the result a system.

The cognition of truth, of Course, affects the mind ; but it does not in the least affect the truth, since that exists all the same, whether we cognize it or not.

In all study, the aim should solely be to discover existing truth. In Christian theology, for instance, the aim should be to follow the Divine mind in its thinking, to discover its plan, and to trace out its system.

While we do not create produce the truth, the Christian thinker aims to reproduce the Divine thought and system. Evidently, not by adopting a theory of the natural evolution of society, and then following the development of society until Christian society is evolved.

The principles of our science cannot be found by tedious generalizations from the facts of history. As the essential elements of the system are already given in the New Testament, we must search for them there.

By careful and thorough induction we can there find the great social laws of the king- dom of God. The great principles of Chris- tian Sociology are given by Christ and his apostles ; and when these are found, the whole system of Chris- tian social science may, under the constant guidance of the truths of the New Testament, be deduced from them.

If the cardinal principle can be found which lies at the basis of the entire subject, and determines its character then by means of the deductive method the whole system may be evolved, as it were, from that principle.

The very process of forming the Christian life and our social relations as Christians seems to make this the natural method.

In other words, his practice is not the source of his relation to Christ as his follower, and is not the source of his re- ligion.

The process is the very reverse of this. Being made a child of God, he practises the Christian vir- tues that is, his relation to God is the source of his practice.

As the branch cannot bear fruit of itself, except it abide in the vine ; no more can ye, except ye abide in me. I am the vine, ye are the branches.

He that abideth in me, and I in him, the same bringeth forth much fruit; for without me ye can do nothing. That is, the process of forming the Christian life is but a deduction of that life from our relations to Christ.

And in order to get the best system of the Christian life and its relations, we have but to follow the same process. In his " Logic," Trendelenburg says: This is true in all departmetns of knowledge, in the domain of nature as well as in that of mind and of spirit.

But more especially is this the case with all historical subjects. No event of history, and least of all a great historical fact like Christianity, can be un- derstood, unless it is studied in its development from its generative or creative source.

The universal law of this genesis is: From the seed springs tiret the blade, then the ear, and after that the full corn in the ear.

And if this is the only true method for the study of a system, then, of course, it is also the only true method in describing a system.

And whenever the principle, whence the system grows, can be discovered, it should be made the starting-point of the system.

In describing a living system, the aim should be to retain as much as possible the life of the system in the description Unless the life is retained, the de- scription will not correspond with the reality.

A liv- ing system should be described as it is namely, as living, not as dead. So essential is this that its neg- lect is fatal to any system.

But the retention of any degree of life in the description is very difficult. Yet, for a living system that method is the most scientific which is most lifelike.

It is, in- deed, the only true method. For to describe a living system as if it were dead, is not to describe it at all. Each part of a system should grow naturally out of the preceding one; and the whole should grow out of the living seed principle containing the whole ; and the entire system should form a complete lifelike or- ganism.

For every subject there is one perfect system, and one only. This system cannot be constructed arbi- trarily, nor can it be formed by a purely mental pro- cess and then adapted to the subject.

The subject must not merely enter the mind, but the mind must also enter the subject, thoroughly penetrating it and learning from it what its nature is.

Instead of adapting the subject to our thinking, we must adapt our thinking to the subject. The subject itself must be the creator of our conception of it, so that the sub- ject is the productive and tho mind the receptive agent.

The result of this process will be to make our thinking of a subject real that is, it will correspond with the reality.

Our thought of an object should be that object translated into thought. And all thought is perfect in proportion as it harmonizes with the object of the thought.

But it must be evident that this real thinking is possible only if we penetrate a subject, let it control our think- ing, and let it unfold its own system in our mind.

The genesis of the subject itself must also be the genesis of our thought on that subject. What is here said is not intended to depreciate a keen analysis and severe logic.

Let these be as rigid as possible ; but let their aim be the preservation, and not the destruction, of the life of the system.

If, how- ever, it is found that the life of a system cannot be retained in the description, then let it be clearly un- derstood that the description is no more like the reality than a corpse is like a living body.

Let there be as much dissection as possible, but only for the sake of forming a better idea, and giving a better descrip- tion, of the living system.

But, as a rule, dissection is possible only when the life is extinct. In theology, as well as in mental science, the atten- tion has often been directed so exclusively to analysis, that synthesis, which should have followed the analy- sis, and for the sake of which the analysis should have been undertaken, has been entirely or very largely neglected.

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Es hat ein tolles Bett und das WiFi und Kabelfernsehen sind wirklich gut. Diese Wohnung hat alles, was Sie brauchen, und ist ideal in Kihei gelegen.

Raven hat wirklich schnelle Antwortzeit und war super hilfreich, wenn wir Fragen hatten. Diese Einheit hatte alles, was wir wollten und mehr.

Liebte, dass es direkt hinter einer Bushaltestelle war. Unser Morgenkaffee aus der Keruiger Kaffeemaschine war definitiv ein Plus!

Wir hoffen jedoch, dass sie bei Ihrer Reiseplanung weiterhilft. Erics Wohnung war besser als die Bilder.

Wir sahen das Feuerwerk an der Grand Wailea von unserem Lanai. Der Komplex ist ruhig und sicher, wir haben uns Sorgen um unser Auto gemacht.

Es war sehr sauber, ruhig und friedlich. Eric und Tami waren beide wirklich reaktiv, wenn wir eine Frage oder irgendetwas hatten.

Tolle Lage in Wailea. Geht zum Strand oder zu den Shoppes von Wailea. Condo war wie beschrieben. Toller kleiner Ort, so nah an einem tollen Strand!

Fantastische Wohnung nur ein paar Schritte vom Strand entfernt. Der Raum war besser als abgebildet! Die Lage war ausgezeichnet. Die Gemeinschaft war perfekt.

Mels Platz ist perfekt. Wir hatten eine tolle Zeit hier zu bleiben. Die Wohnung selbst ist genau wie beschrieben und ist sauber und komfortabel. Der Pool ist auch toll zum Erkunden von einem Tag der Erkundung.

Wir werden auf jeden Fall wiederkommen, wenn wir jemals wieder in Maui sind! Ihr Platz kam mit Grillutensilien und die Grills am Strand waren super zu benutzen.

Hat alles was wir brauchten und mehr!! Hat mit uns kommuniziert, als wir gebraucht haben und war sehr schnell.

Mei machte uns einfach und hilfsbereit mit unserem Aufenthalt mit einem Ordner, der Tipps hatte, was man essen und essen auf der ganzen Insel.

Wir haben nicht viel geplant, bevor wir ankamen, also hat es uns wirklich geholfen, das Beste aus der Reise zu machen.

Dieses Haus ist sehr komfortabel und stilvoll eingerichtet. Great Ocean View, sehr entspannend. Der Ort liegt direkt am Wasser. Der Komplex ist veraltet, aber ziemlich gut gepflegt.

Sehr kleiner Strand vor diesem Komplex und sie verriegeln das Tor zum Strand. Der Platz war ziemlich gut modernisiert und war sehr sauber.

Martina war ein toller Gastgeber und half mir, meine erste Erfahrung in Maui noch besser zu machen. Die Wohnung liegt in der Bucht von Maalaea und liegt so ziemlich in der Mitte von Maui, so dass man jede Stunde bis anderthalb Stunden in alle Richtungen fahren kann.

Der gesamte Komplex ist gut gepflegt zusammen mit der Wohnung selbst. Liebte, dass es direkt neben dem Strand war.

Wirklich ruhiger Ort zu sein. Ich kann diesen Ort nicht empfehlen! Es tut uns leid, leider funktionieren einige Elemente der Airbnb-Website nicht richtig, wenn JavaScript nicht aktiviert ist.

Finde Condos in Kihei auf Airbnb. Tastefully decorated with local art, this cozy studio across the street from the beach has everything you need for your vacation in paradise.

Includes beach gear, access to pool, jacuzzi and BBQ. Live like a local in this sq ft studio on the ground floor of a condotel complex. Murphy bed folds up in seconds to create a spacious living room.

Shared amenities include outdoor heated pool, jacuzzi, poolside gas BBQ with eating area, and tennis courts. Coin laundry at back of complex.

Walk across the street to a beach and park with picnic tables and BBQ pits. Bus service available to nearby beaches, shops and restaurants along South Kihei Road.

To further explore the island we recommend renting a car. Host is fluent in English, with some French and Spanish. The Hawaiian Humpback Whale Sanctuary is just across the street, along with a restored ancient Hawaiian fish pond.

Take advantage of all the extras Surf Suite has to offer. Quiet end of S Kihei road, with a nice, quiet beach across the street, but still close to the busier beaches and tourist services, as well as services such as groceries and bank.

Central location makes it easy to explore all areas of the island. Located within The Shores of Maui resort in Kihei on sunny South Maui, this condo is situated right above a sparkling pool with a lanai that boasts gorgeous views of the ocean and sunset skies!!

Your ocean view faces West overlooking out onto the premiere spot in Kihei for surfers and paddleboarders, which serves as a scenic backdrop for a relaxing vacation.

There are no further charges beyond the grand total shown on Airbnb. Featured inside the condo are furnishings such as: Generous granite countertops on the kitchen and bathroom cabinets and bedroom furnishings; Rich mahogany wood cabinetry in bathroom and kitchen featuring bamboo glass inlays lit from inside; Walk-in Shower with spa-like tiling from floor to ceiling; King-size poster bed with dressers and side tables in the bedroom; Leather couch and rolling coffee table in the living room; Etched hologram-style metal artwork on the walls featuring palm trees and wave themes; Koa wood carved palm tree lamps; Large inch flat screen TV mounted on the living room wall.

Stainless steel and black kitchen appliances including refrigerator, microwave, dishwasher, and range with oven and cooktop. Wall-to-wall marble-style tiling throughout the living room and bathroom floors; and rich wood-toned lacquered flooring in the bedroom and bonus loft.

All tied together with touches of elegant bright copper on all fixtures. There is an air conditioner in the living room in addition to one in the bedroom, plus ceiling fans throughout every room in the condo including the living room, kitchen, bathroom, and bedroom.

The Shores of Maui in South Kihei is a gem of a condominium complex offering outstanding views of the ocean including world-famous Molokini Crater and the uninhabited island of Kahoolawe off in the distance.

The grounds of the property feature lush tropical plantings and majestic tall swaying palm trees surrounding a two-level, unit condominium complex.

The condominium property is located directly across the main road from Cove Park Beach, which is a calm inlet in the ocean that hosts the premier destination in Kihei for both beginner and skilled surfers and paddleboarders alike.

Within a few blocks walking distance is Charley Young Beach - the closest and most scenic section of the string of the three world-famous Kamaole Beaches.

Also located next to Cove Park Beach across the street one block away is Kalama Park, which has jogging trails, barbeque areas, covered pavilions, volleyball courts, tennis courts, basketball courts, baseball fields, outdoor skating rink, and skateboard park.

Also within short walking distance is local grocery store Foodland plus a wide variety of restaurants and bars and shops to choose from.

Additional beaches in Wailea or Makena, and shopping at The Shops of Wailea are just minutes driving distance away.

It is only 20 minutes to almost anywhere on the Island and we love to see and do it all. The unit is on the ground floor directly on the ocean and is literally steps to the water.

We love having meals on the lanai and watching whales breach during whale season. Airbnb does not collect local short term vacation rental taxes.

This science will be perfect in pro- portion as it gives the distinguishing characteristics of Christian society, and indicates the relation of this society to other societies.

Christian society is an expression which is here used in its most enlarged sense, and includes all Chris- tians. It is, therefore, proposed to consider the social laws of the whole family of Christians.

But in discuss- ing the principles of Christian society at large, those principles which apply specially to Christians who are more intimately associated, as in a congregation or denomination, will also be discussed.

For the laws which apply to Christian society at large must also apply to all societies that are Christian ; and the laws which apply especially to individual Christian socie- ties are only deductions or applications of the general laws of Christian society.

Just as the term society in " Society, in at once its largest and mast simple sense, is the re- lation which unites man to man.

If, for in- stance, the Spirit of God reigns in Christian society, then must that same Spirit also reign in all Christian societies, otherwise they are not constituent elements of Christian society.

Our science does not, however, propose to discuss the laws actually adopted or practised by any Chris- tian society, either at the present time or in the past.

In this world all society is imperfect. Even in its purest form Christendom has always had many ele- ments of weakness.

Christian Sociology deals with the nature, the principles, the relations, and the duties of perfect Christian society.

This is, of course, an ideal, but the ideal is the only real Christian so- ciety ; for society is not really Christian but only approximately so before it reaches this ideal that is, it lacks just so much of being really Christian as it falls short of this ideal.

From the above it cannot be doubtful whence the materials to form Christian Sociology are drawn. The history of the Christian Church, or systems of Chris- tian dogmatics and ethics, cannot be their source.

These materials can be found only in the New Testa- ment. It contains the principles on which all Chris- tian society is founded.

When these principles have been stated and arranged, and when the society con- structed on these principles has been described, then the various efforts of the Church to realize this ideal society may be compared with this perfect standard.

This ideal or New Testament standard of society must be made the social test of the Church in all ages. If Christian society were the result of a natural evolution, then we would have to go back to the very origin of man and trace his social development through its various stages until Christian society is evolved.

But we cannot regard Christian society as the result of such an evolution. Instead of a natural development, we recognize in it a new creation.

There are in it elements which were not evolved by a process of nature, but which were communicated by a Power above nature.

We must, therefore, go back to the period when this new creation took place, and must attempt to discover the elements that enter into this creation.

While sociology as a part of philosophy may attempt to trace the social develop- ment from the primitive state of man, Christian So- ciology, while recognizing the preparation made for it by the systems that preceded Christianity, begins with the introduction of the Gospel as a leavening power into society.

And while thankfully availing itself of all the aid evolution can give it, Christian Sociology offers a helping hand to evolution, in bridging over chasms which this evolu- tion meets in its course of development.

Since Christian social science is based on the New Testament, it must be evident that a careful and cor- rect exegesis is of the utmost importance.

Nothing else can take its place. With existing systems of theology this science has nothing to do, except so far as they aid in interpreting the Scriptures.

In themselves they are no authority. It is not the aim to give a sectarian or a denomina- tional, but a Christian Sociology.

And throughout, the question will not be, What does this or that school teach? What does the Word of God teach? For unless it grows directly out of the Scriptures, so- cial science will not be worthy of the name Christian.

And in order that it may be truly Christian, it will be improper to shackle the Scriptures with any precon- ceived philosophical or social system and make their teachings conform thereto.

The relation of the Old Testament to our science is more remote than that of the New. It sustains to Christian Sociology the same relation as to the other departments of Christian theology.

It has, indeed, much that can be used to great advantage by the Christian sociologist, and much that is indispensable to him.

It prepares the way for the New, and with- out the Old the New cannot be understood. But while Christian social science sends its deepest roots down into the Old Testament, it springs directly from and grows on the New.

While thus the material for this as for every other Christian science is found in the Scriptures, it is not found there in a systematic form.

It is scattered through the different books without any special order of arrangement. These separate truths must be de- veloped and arranged into a system.

This can be done by those only who appreciate these truths, and in whom the same spirit reigns that is found in them. In other words, the Christian spirit is necessary for this work.

Any other spirit will pervert and muti- late these truths, rather than develop and systematize them. In this requirement there is nothing peculiar, but it is universal.

No man is fit to develop a subject unless he appreciates it, is in sympathy with it, and has caught its spirit. The man without the Chris- tian spirit can no more be a Christian theologian, than a man without taste can be a musician or an artist.

Relation to -oilier Departments of Theology. The place which Christian Sociology occupies in theology may be inferred from what has already been said ; but in order to avoid confusion, it is well to be somewhat more explicit.

Though growing out of the exegesis of the New Testament, Christian social sci- ence is not a part of exegetical theology. The sociological truths gained by ex- egesis do not yet constitute a sociology.

These truths have for ages been embodied in Christian society and have been subject to development. It is the duty of the Christian sociologist to take these truths as they have been developed and form them into a system.

His work is similar to that of writers of Dogmatics and Ethics ; and Christian social science is more like these two sciences than any other department of theology.

It, therefore, properly belongs to Systematic Divinity. While not in every respect satisfactory, it is the best division yet proposed.

It is important now to develop the subject by itself, in order that it may receive proper attention and may be made as complete as pos- sible.

It is a system by itself, and its materials are rich enough and its interests great enough to justify, and even to demand, a separate treatment.

It is self-evident that our subject cannot belong to Historical Theology, since its aim is not to show what Christian society has been, but what true Christian society is.

Yet the history of the Church may be very profitably studied from a sociological point of view. After the ideal Christian society has been de- scribed, it will be interesting to examine how the views of society in the different ages compare with this ideal, and how near the realization of this ideal Christian society has come in the past.

In fact, Christian Sociology should have an important influ- ence on the study of church history. But theologians now generally treat them separately.

There are advantages in this separation, since they are distinct, and since each is likely to receive more atten- tion whon considered separately.

But, on the other hand, we flud the dogmatical and ethical elements united in Scripture, and they are really so intimately connected that they scarcely admit of a separation.

Accordingly Nitzsch " System der christlichen Lehre" and other writers object to their separation. History must, of course, show how the doctrine of God was held and developed in the Church ; but, surely, the doctrine of man and of society, as held and developed in the Church, should not be ignored.

And our science is well cal- culated to direct attention to the neglect of the socio- logical elements in ecclesiastical history.

Owing to its practical interests, some may be tempt- ed to regard our subject as a part of Practical The- ology. But this would be as wrong a classification as it would be to make Ethics a part of Practical The- ology.

It is not merely practical, but also theoretical. It does not merely teach what society ought to do, but also what it ought to be ; and it also treats of the principles of social conduct and of the relations out of which the social duties grow.

Besides, the first great aim of our science is to know ; this itself decides that it does not belong to the department of Practical Theology.

Some who admit that Christian Sociology is prop- erly a part of Systematic Divinity, may be inclined to treat it as synonymous with Ecclesiology.

But to this there are very serious objections. Unless the word church is used in a very loose sense, there may be Christian society in a place where there is no church ; and Christians may enter into many social relations which are not ecclesi- astical.

Christian Sociology is, therefore, much more comprehensive than Ecclesiology. The Church is, indeed, a Christian society, or rather it has in it Christian society, and it is therefore included in Christian Sociology, but it is only one form of this society.

Our subject would be entirely too limited if it were confined to the discus- sion of the Church and ecclesiastical organizations and institutions.

From what has been said the position of our sub- ject and its relation to the various other departments of theology are evident. For its materials it is in- debted to exegesis and the development of Christian thought.

All the various truths it discusses are regarded from a social point of view ; and it aims to concentrate all the light of the Gospel on human soci- ety or into a social focus.

While it is a part of systematic theology, our sci- ence will be found to sustain an important relation to all the other theological sciences.

So intimately are the various departments of theology connected, that a complete separation is neither desirable nor possi- ble. The lat- ter may be illustrated by its relation to Apologetics.

Christian Sociology is not, indeed, intended to be apologetic. It addresses itself to those who already receive the Gospel. But, at the same time, it may exert a decided apologetic influence.

The social ele- ments of the Gospel are such as to commend them- selves to all who can appreciate them. The social laws of Christ and his apostles are, beyond all ques- tion, the most perfect that have ever been promul- gated.

And if the perfection of these laws can be made apparent in Christian social science, it will be a strong argument in favor of the entire system of Christianity.

If there are in a system many plain teachings and also some mysteries, the wise man will judge of the mysteries by the things that are plain.

There is in the Gospel much that is above human com- prehension. This is what might be expected in a di- vine revelation.

But there are, also, in the Gospel many teachings which can be easily understood and whose reliability can be thoroughly tested. Evidently, the most rational method of forming a correct estimate of that Gospel is, to take all that can be comprehended and to determine its value.

If the plain teachings are unworthy of credence, then the reliability of that which is mysterious and cannot be subjected to the ordi- nary tests may well be questioned.

According to this method, we simply judge of the unknown by the known quan- tities. Thus y and z being known, we find through them the unknown value of x.

This principle is acted on daily, and thus its rationality is admitted. From what is known of a man, or a society, or a party, or a government, or a system, inferences are drawn re- specting their general character.

And these infer- ences are favorable or adverse, according as that which is known of them is good or bad. There is no good reason for not applying this test to the Gospel.

In fact, no more rational way can be found for test- ing the reliability of its mysterious elements, than by its plain teachings. Whilst the philosopher recog- nizes the value of this tfist and consciously applies it, many practical men apply it unconsciously, and thus assent to its validity.

The candid mind must recognize the beauty and superiority of the social laws of the Gospel, when clearly presented in a system.

And when it is seen that these laws are intimately connected with all the other parts of the Gospel, growing out of them and into them so that they are but parts of an insepa- rable whole, it will be seen that they are a correct sample of the Gospel itself, a specimen from which the character of the whole may be inferred.

Viewed in this light, it will be found that Christian Sociology has an important apologetic value. It would, indeed, be strange if a system from which such a sociology grows were false.

It is more difficult to indicate its relation to recent works on sociology. As a rule, they do not claim to be Christian or even thei.

Their rela- tion to Christian Sociology is, of course, very remote. Some include in sociology almost everything that belongs to human affairs, while others scarcely distinguish it from political economy.

In his " Unity of Law," II. Carey gives this definition: Can all the social laws be reduced to these efforts? And why, on the other hand, include all these efforts in social science?

Such efforts may be purely personal or selfish, and not at all social. This definition is, therefore, both too narrow and too wide, since it ex- cludes some things which belong to this science, and includes others which do not belong to it.

Why not make social science include all the social relations of man to his fellow-men, and these only?

For we can only understand what society is in which grace reigns, after we have studied society without this grace. Instead of basing social science on such efforts, or on efforts at all.

These relations must give the laws to govern society, and must give the tests by which all efforts to attain individuality and the power of associ- ation must be judged.

Social science must root in principles and grow out of them, otherwise the term science is a misnomer. If it gives merely rules for efforts and laws for government, then it is an art rather than a science.

Unless the term " social" is abused, social science must be regarded as the science of man in his social relations, and must give the laws that grow out of these relations.

According to this definition, a purely philosophical social science dis- cusses the relations and laws of society so far as they are discoverable by reason ; and a Christian Sociology is that social science which makes the social relations and laws found in the New Testament the elements of the system.

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4 thought on “Zurückkehrender champion”

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