ual in the sixteenth century. Philosophy, it is true, should never dictate interpretation. But no conscientious exegete would dare claim absolute immunity from its influence. The results of the past may thus be supplemented by those of the present. The future of a man is known; the future of mankind is now to be discovered. And this discovery will in no small way spring from a new appreciation of the teachings of Jesus.
(2) A second obstacle in the way of formulating the social teachings of Jesus is the impatient and over-zealous publication of certain doctrines that are called Christian, but which are based, not upon exegesis, but upon a philanthropy largely unrestrained in both its prejudices and its rhetoric. Disregarding the mischievous tendency for every good man to dub as "sociology" his hasty thinking and hopes as to society; disregarding the refreshing certainty enjoyed by many earnest though amateur reformers that in the preparation of milleniums the accumulation of figures and statistics is wholly superfluous; disregarding the fact that much so-called sociological teaching is nothing more than relabelled ethics; granting that sociologies are as easy to produce as political panaceas, the fact remains that as yet Christian sociology has been at the mercy of men who have mistaken what they think Christ ought to have taught for what he really did teach. Nothing is easier for the brain fertile in generalities and for the heart burning with sympathy and indignation than to evolve a system from a sentence or a term. In this particular Christian sociology is re-running the career of Christian theology. As the dogmatic theologian has too often made a system of philosophy masquerade as a theology by dressing it out with a series of more or less well-fitting proof-texts, so too often modern prophets to a degenerate church, in sublime indifference to the context, time of authorship, and purpose of a New Testament book, and with an equal neglect of the personal peculiarity and vocabulary of a New Testament writer, have set forth as the word of Christianity views which were but bescriptured social denunciation and vision. If this be Christian sociology, it is little wonder that the genuine, albeit less inspired, student of social phe-
