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Facts Forum News, Vol. 5, No. 1, January 1956
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Facts Forum. Facts Forum News, Vol. 5, No. 1, January 1956 - File 029. 1956-01. University of Houston Libraries. University of Houston Digital Library. Web. June 3, 2020. https://digital.lib.uh.edu/collection/1352973/item/209/show/168.

Disclaimer: This is a general citation for reference purposes. Please consult the most recent edition of your style manual for the proper formatting of the type of source you are citing. If the date given in the citation does not match the date on the digital item, use the more accurate date below the digital item.

Facts Forum. (1956-01). Facts Forum News, Vol. 5, No. 1, January 1956 - File 029. Facts Forum News, 1955-1956. University of Houston Libraries. Retrieved from https://digital.lib.uh.edu/collection/1352973/item/209/show/168

Disclaimer: This is a general citation for reference purposes. Please consult the most recent edition of your style manual for the proper formatting of the type of source you are citing. If the date given in the citation does not match the date on the digital item, use the more accurate date below the digital item.

Facts Forum, Facts Forum News, Vol. 5, No. 1, January 1956 - File 029, 1956-01, Facts Forum News, 1955-1956, University of Houston Libraries, accessed June 3, 2020, https://digital.lib.uh.edu/collection/1352973/item/209/show/168.

Disclaimer: This is a general citation for reference purposes. Please consult the most recent edition of your style manual for the proper formatting of the type of source you are citing. If the date given in the citation does not match the date on the digital item, use the more accurate date below the digital item.

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Title Facts Forum News, Vol. 5, No. 1, January 1956
Alternate Title Facts Forum News, Vol. V, No. 1, January 1956
Series Title Facts Forum News
Creator
  • Facts Forum
Publisher Facts Forum
Date January 1956
Language eng
Subject
  • Anti-communist movements
  • Conservatism
  • Politics and government
  • Hunt, H. L.
Place
  • Dallas, Texas
Genre
  • journals (periodicals)
Type
  • Text
Identifier AP2.F146 v. 5 1956; OCLC: 1352973
Collection
  • University of Houston Libraries
  • Facts Forum News
Rights No Copyright - United States: This item is in the public domain in the United States and may be used freely in the United States. The item may not be in the public domain under the copyright laws of other countries.
Item Description
Title File 029
Transcript ^HMIHHi Itb loviel philosophy that no eternal values an- to be tolerated. the primary complaint is not that oinnnnii.-ni destroys private property ml free enterprise eunl the profit motive, he Christian will have to confess that, 'ven in a collective' order, whatever its dangers, its undesirubilities, ils unpredictabilities, be may still be able to tfniuinluin an existence as a believer. But e disruption of the sacred, the re- 'lion of the lordship of Christ, the nial that the economic sphere involves in obligation to moral ami spiritual ultimalcs thai is the rock-bottom ob- Iection to communism. This enthrone- pent of the economic zone as the de- isive value-level of human existence ' iv- us the mold for paganism in ils Communist form. . . . SPIRITUAL FAITH INDISPENSABLE Christianity has its objections nol i- the' workingynly to sucb a naturalistic basis for eco- hat Christian Ifcomics. but to the particular develop- ■usable guuranHnents which rest on that naturalistic an. in the ecO*use. as every othe'- Christianity will not recognize a mere yrthy interprejearrangement of properly holdings as c crisis if you *he guarantee of economic justice. To merits of ecofcurtail economic disorder and to achieve nt assumption Economic order it knows a way superior rginal rclcvan'o the mere obliteration of property dis- ral ultimate* Jnrlioiis. Property distribution will leave '"' problem of sin in the economic Id. and even in a collectivistic order losophy. iicnsion i- 'I'1 '" il all the ee-*' Igetl capitalis**'''' will need Cod. as rich and poor nunism alike, •dike have found spiritual faith indis- I question I" ™'''*-uhle in the pre-CommunisI world, he professed a' Christianity vvill not recognize a mil- m. before the bnnial Utopia as a potentiality latent in luatcd. is wiieW'i'iul human nature, and it knows ee ,■ economic dij-'tler means of securing social regene- • recognition *alion than bv ei regard for the movi , .cln,..,,. ..r 1 ■ . ,nd thefaents priority of sf*«'t.n< " ' * *S*n violence and revolution. justice und tne"1'ms of history as a mere reflex of v of sp*''onomic determinism and by a reliance ..«flt**ll viral.,.,..,, 1 1...' I'be basic quel lignily and in"' '.'"' "'''a thal social Utopia mav be eality of ch***f r,,-ed simply through the redistribu- the will of G**."" "f w<*allh is naive from the Biblical an ambiguomP'wpoint. It disregards the spiritual has u right t<*Jr<'<ll,'ament °r man which requires or of Christian*101'** ,tlan a mere' rearrangemenl of cx- ■ernal factors for ils solution. Man's ITY AND THf '"*"' l>roll'em is one of internal dclilc- iict /-iDTinlsl "''"" 1,v si"' ""' merely one of external IIST OPTIUPt .nssessions. Man is a sinner, and the impious a schAyolilem of a collectivistic order will rebuilt on the rejnain one involving collectivistic sinners God and divi'"'n"l('ad of capitalistic sinners. the rcj''1'" '""' as eommunism igno ■ ..ftml ..lnf..l ..:J e ■ e'f ml -inful side ipon ei spiritual tn"u -""'ill side ol human al obligation* o»ores man'- created dignity and lores the tragic of human life, -e, it u oniigaiu". - j. ..calcd dignity ■pudiales si.eh J",,s him an inferior status. Since' it Whoever unn'tY "*''s r,0(l a,K' l'11' supernatural, from intends cvcrvl,*ll,lm lhe writers of the Bible derive ii with Ihe hff!"' ''"'I't-pls of man's dignity, freedom and irulb "'"'/"* ,ri?hts. communism suspends all of lents of com'*?ans economic dignity and rights upon libit- will, Ch"*1-; tolerance of the slate. of "what valufl 'he nineteenth and twentieth centur- rescrve" is an J8 ar(' not '''" only centuries in which h'"W "'"'^TsFoRrMNrws. January, 1956 Nkws, Jant« . economic criticism lias been appropriate and necessary. One can find an abundance of such criticism in the Bible, whether one turns to Moses or Isaiah and the great prophets, or to Jesus and James in the New Testament. Thr only reason many of these Biblical passages have a Socialisl ring in our day is that the collectivists so long held a monopol) in the field of economic criticism. Yel modern criticism was shallow, alongside thai of the S: riptures. I he Bibh: al < nti que "I the economic order proceeds from the standpoint of the living God and His holy commandments. The concern for economic justice did not have its birth in the Communist party, and if it is to be effective il cannot be separated from the larger problem of the reality of objective justice and supernatural values. Neither Marx, Lenin, nor Stalin wrote passages of greater moral indignation and concern for economic justice than the Biblical writers, who set the pursuit of righteousness in the world of labor in ultimate dimensions.... The depersonalization of man, lhe deterioration of human dignity, and the curtailment of human rights is lo he lamented and resisted wherever il occurs, hut no confident basis exists for a rectification of such tendencies in a relativistic and materialistic society. Those who look for a half-way house between communism and capitalism do not know thai which they ask. The depersonalization of the modern laborer is not to be attributed exclusively to assembly-line production. Even if it were, collectivistic economics have no basis for self-glory. Heavy industry in a technical age. which the Soviet sphere more and more prizes, has ils assembly-line production also. And il adds to this grievance the terror of the slave labor camps and of brutal state compulsion over the masses. In fact everv collectivistic system, since il exalts the system, and subordinates all else to the larger social whole, is built on the devaluation of the individual person. HUMAN WORTH NOT DEPENDENT ON CAPITALISM Free enterprise does not set out with this liability. But, if it allows more scope Eor the worth and dignity of man. it does not guarantee it, and may even jeopardize it. The worth and dignity of human personality is not something which mav be adequately distilled from everv expression of capitalism. Human worth rests upon the prior foundation of man's spiritual dignity, hence on the fact of his unique creation in the image of God ami of his possibility of redemption from sin. The depersonalization of the economic man. while it docs nol follow necessarily in a capitalistic order, inevitably results in anv order which loses its hold on the great spiritual verities. Onlv the limiliink of the Christian West with the tri-personal God accounts for the fact that the personality of man has emerged as a central consideration. The loss of fellowship with the Creator- Redeemer of the Hebrew-Christian revelation will mean the loss of the Hebrew- Christian evaluation of man. Am economic outlook, neglectful of this spiritual heritage, capitalism included, will discount the personal worth and spiritual dignity of man. CHRISTIANITY, NOT CAPITALISM, IS GUARDIAN Free enterprise is often championed today as the guardian of the value of the individual and of human rights, or (hose features w hich collet ti\ ism imperils. But Christian social ethics knows full well that the dignity and value of the human person duo not exist in a spiritual and moral vacuum. To defend the dignity and worth and liberty ol the economic man in abstraction from the whole anthropological and spiritual question is a well-nigh impossible task. Christian revelation pictures the whole man standing at everv level, economic as well as every other, in responsibility to God and his fellow-man. lt comprehends man as a creature balanced at once between economic duties and economic privileges. Onlv ihis spiritual and moral orientation of human dignity and rights can guard the economic life from gravitating either to proud arrogance or to irresponsible privilege. The doctrine of man's dignity and liberty is as capable of a demonic form which would remove man from a responsibility under God as i- the denial of thai doctrine, ll is not capitalism, therefore, which is the guardian of Christianity, but Christianity which alone can safeguard free enterprise from perversion. This emphasis on man's duties or obligations underlies the Christian discussion of economic theory as a whole. It hears not only the Christian defense of human worth and dignity and rights, over againsl the collectivistic threat, but equally on the way in which Christianity vindicates private property and the profit motive. No Capitalist can invoke the support of Hebrew-Christian religion lor these cherished privileges without at the same time placing himself under indebtedness to a concept of man as a creature with changeless moral obligations, economic as well as Others, to God and his fellow-men alike. Consider the question of private property. Assuredly it is implied hy lhe Mosaic Law. presupposed and defended in thc Old Testament, not repudiated but rather assumed hy Jesus Christ. Nowhere in the New Testament is there a hint that property distinctions are sin- ful. and lhat a Christian believer i^ one (Continued on Page oh Page 27 \
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