In America the term becomes more indefinite yet. The organization of Christian socialists is centered in New England and in sympathy at least is closely allied with the Nationalist movement. This school is more definitely socialistic than the others. But the term, vague also in its American application, applies to a large number of Christian ministers who are social agitators. Since these latter are individualistic in their work, no general characterization can be made.
This criticism is based in the main upon an examination of the three schools thus distinguished.
INDEFINITENESS OF DOCTRINE.
A second difficulty arises from the fact that neither of these three bodies has a distinct programme or code of ideals. It is true that each has made some declaration of principles and enunciated a body of doctrine more or less definite; but the term "Christian Socialism" itself signifies no such principles and no such programme. The term is frequently used in such catholic sense that, like Proudhon's definition of socialism—"every aspiration for the amelioration of society,"—it includes all of us. Maurice adopted the term as a protest against unchristian socialism and unsocial Christianity. With many the term signifies little else than Christianity, while with other extremists it is almost identical with the revolutionary socialism of the continent.
Another form of indefiniteness is still more confusing. It is that which arises from a lack of clear perception on the part of the Christian socialists of the reforms needed or of the methods to be employed. Having formed the opinion that things are not right, the present order is forthwith attacked without any idea of what should take its place or how the change should be brought about. This confusion is worse confounded by a twofold use of terms, or at least by use of terms in a very indefinite or even arbitrary sense. This vice is due to haziness of idea, though the agitators themselves sometimes seem to think that it is due to the impossibility of expressing new ideas
