The Religious Aspects of Socialism and Their Significance
By George W. Rine
By George W. Rine
DRIVING IN RIVETS 400 FEET ABOVE THE STREET
IN its beginnings, modern Socialism was essentially and even rabidly secular. It vehemently eschewed all religions. In season and out of season it proclaimed itself to be exclusively political and economic in its character and mission. This was especially true in France and Germany. As the years rolled by, however, this attitude of Socialism toward religion underwent so radical a change that to-day the majority of leading Socialists declare the movement to be essentially RELIGIOUS.
In 1889, "The Society of Christian Socialists" was organized, in Boston, largely under the lead of the Rev. W. D. P. Bliss. This society declared some of its objects to be, (1) "To show that the aim of Socialism is embossed in the aim of Christianity; (2) To awaken members of the Christian churches to the fact that the teachings of Jesus Christ lead directly to some specific form or forms of Socialism." Torn asunder by internal dissensions, this organization continued to exist less than ten years.
The religious sentiment of the movement, however, continued to expand and deepen. Accordingly, in 1906, there was organized in Louisville, Kentucky, the "Christian Socialist Fellowship"—a federation far more virile and aggressive than was its predecessor. This body avows its objects to be: "To permeate churches, denominations, and other religious institutions with the social message of Jesus; to show that Socialism is the necessary economic expression of the Christian life; to end the class struggle by establishing industrial democracy; and TO HASTEN THE REIGN OF JUSTICE AND BROTHERHOOD UPON THE EARTH." Its American organ is the "Christian Socialist," published in Chicago.
Alleging the Realization of the Aim of Socialism to Be the Realization of the Kingdom of God
In a circular recently issued by the "Christian Socialist Fellowship," the following citation is given from the last address of the late Miss Frances E. Willard: "What the Socialist desires is that the corporation of humanity shall control all production. Beloved comrades, this is the higher way. It eliminates the motives for a selfish life; it enacts into our every-day life the ETHICS OF CHRIST'S GOSPEL. Nothing else can bring the glad day of UNIVERSAL BROTHERHOOD. It is Christianity applied." In this circular are offered the services of "a clergyman" to any gatherings that wish to hear addresses on the subject of Christian Socialism, naming several noted ministers, and offering "many others, including the leading denominations." Not long ago more than two hundred clergymen in the vicinity of New York City signed a paper committing themselves to the fundamentals of Socialism, "tho not ready as yet to avow themselves openly as Socialists, because of a lingering prejudice which still clings to the name." Almost daily we read of clergymen forsaking the pulpit to enter the arena of the Socialistic propaganda.
Mr. Edmund Kelly, in his recent book, "Twentieth Century Socialism," pages 400, 401, says: "Socialism leaves the church free to proceed along the lines of its faith; but it furnishes the churches with the inestimable advantage of creating economic conditions THAT MAKE THE PRACTISE OF RELIGION FOR THE FIRST TIME POSSIBLE. . . . Socialism, by eliminating misery and injustice, WILL MAKE HIS PREPARATION [for a future world] EASIER. . . . It may be that the grace of God will help man to be noble and just. Let the church continue to teach this. But let science be heard also in the positive proof it furnishes THAT MAN WILL AND MUST BE WHAT ENVIRONMENT MAKES HIM; that if we continue to tolerate economic conditions that appeal to his selfishness, HE MUST AND WILL REMAIN SELFISH; whereas if wiser economic conditions appeal to his unselfishness, HE WILL AND MUST TEND TO BE UNSELFISH. And so in Socialism and IN SOCIALISM ALONE, DO WE FIND RECONCILED THE ETHICS OF THE CHURCH, THE NEEDS OF ECONOMICS, AND THE DEMANDS OF SCIENCE."
According to these astounding pronouncements, it is not the grace of God imparted to the soul of man by the Holy Spirit, that makes "the practise of religion . . . possible," but the environment furnished by the realized Socialistic régime! Man's salvation, then, is not dependent upon DIVINE POWER THROUGH CHRIST, but upon an ECONOMIC CONDITION. Now, we all know that environment is a potent factor in character-building; but that Christian or righteous living is contingent upon an outward condition instead of an inward power—the power of God in the soul—is a theory utterly hostile to the whole tenor of Scripture teaching and of Christian experience. "Without ME," said Jesus, "ye can do nothing." Again, that great teacher and exemplar of the Christian life, Paul, asserted, "I can do all things THROUGH CHRIST WHICH STRENGTHENETH ME." Mr. Kelly even avers that realized Socialism will make the practise of religion for the FIRST TIME possible. By implication he declares unmistakably that the practise of the Christian religion never has been possible. Such a conclusion is not only absurd, in the face of history, but it is puerile. We can not too often remind ourselves that the GOSPEL "is the POWER OF GOD unto SALVATION."11
We see that Socialism would change the circumstances and conditions of men's lives, expecting the changed environment to transform morally their disposition and character. On the other hand, Jesus would change men's disposition and character, expecting that these in turn will work a change in environment. Socialism centers its hope of human well-being in society, the aggregate of all individuals; Jesus centers all such hope in Himself. Socialism seeks morally to renovate humanity from without, by means of a political and economic revolution; Jesus seeks morally to renovate the individual from within, by means of a moral revolution effected through His omnipotent Spirit. Jesus works for social reformation through individual regeneration. In society Jesus would bring about not merely a merger of economic interests, but a symphony of mutual affection and devotion. There is much truth in the contention that environment affects human character and conduct. Yet there is vastly more truth in the converse proposition, that environment results from human character and conduct. Fine feathers make a pretty bird; but fine clothes, a fine equipage, and a fine house can not make a fine man.
In his little book entitled "The Ethical Aspects of Socialism," Mr. John Spargo, a prolific writer on Socialism, argues in a vein similar to that of Mr. Kelly, but at much greater length. A few of his most striking lucubrations follow:
The man of religious predilection and faith sees that the religious life is impossible under capitalism. Everywhere and at every turn the spirit of capitalism kills religion. . . . Brotherhood in a real sense is impossible under capitalism. . . . To live the Golden Rule is impossible. . . . There can be no religious life for the individual until it is possible for all. . . . Seeing that under capitalism the ethical heart of religion dies, and faith degenerates into a cold, barren, futile creed of formulas for vain and fruitless sermons, many a religious enthusiast turns to Socialism, and finds in the teachings inspiration, solace, and hope. To such a believer, Socialism appears as a great vital and vitalizing religious principle. . . .
The man who, because his soul rebels at the bondage of the mind, sees in Socialism mental and intellectual freedom, is right; and the man who, because his religious faith withers under the blight of capitalism, sees in Socialism the force which will make the religious life possible, is right. . . . The torch which all the prophets from Moses to Jesus bore aloft is to-day being borne onward by Socialist agitators. . . . I know of no satisfying, inspiring, and ennobling hope for the life that is, other than that which belongs to Socialism. In an age of unfaith and pessimism, Socialism is the only hope and anchorage for millions of souls. The spirit of Socialism cries out:
"I am religion; the church I build
Stands on the sacred flesh with passion packed;
In me the ancient Gospels are fulfilled —
In me the symbol rises into fact."
All Socialists bear witness that, economically, we are living under capitalism. Hence if the astonishing contentions of Mr. Spargo are true, then there is no genuine Christian living anywhere in Christendom, for it is there that the capitalistic régime is most pronounced. The Golden Rule is a beautiful but impossible ideal. The sorrowing, the sick, the oppressed, the dying, can find "solace and hope" in Socialism only. Is there power in Socialism to assuage the conscience smarting, under a sense of sin, and to let the spiritually oppressed go free? Is there power in Socialism to break the chains of vicious habits, and to set at liberty those who are thus bound? These questions answer themselves. According to Mr. Spargo, SOCIALISM IS THE POWER OF COLLECTIVE HUMANITY UNTO SALVATION TO EVERY ONE THAT BELIEVES—in Socialism. That is certainly preaching "another gospel" with a sweep and swing that leaves no room for doubt.
A Religion of Humanism
The religion which Mr. Spargo and multitudes of others profess to find in Socialism, is, according to their own testimony, a distinctively HUMAN religion. It is based upon a complacent faith in the power of man to compass his own salvation, socially and spiritually. In short, it is based upon faith in man's essential divinity. It is a religion that exalts and apotheosizes man. In confirmation of these statements we cite the testimony.
Mr. Spargo: "In an age of unfaith, these Socialists, despised, reviled, hated, and feared, as they are, HAVE A MATCHLESS FAITH IN MANKIND AND THE FUTURE OF MANKIND. . . . Where is their faith in mankind, faith in the future of the race, IN THE CAPACITY OF MANKIND TO RISE HIGHER AND HIGHER, to complete the chain of evolution from brute to brother? ONLY IN THE SOCIALIST MOVEMENT DOES THIS FAITH ABOUND, only in the Socialist movement do we find the stirrings of the heart CAUSED BY THE DREAM OF A REVIVIFIED WORLD. . . . We are in the midst of a great SPIRITUAL REFORMATION unmatched in the history of the world. FAITH IN MAN, FAITH IN HIS POWER TO RISE, TO REALIZE HIS NOBLEST ASPIRATIONS AND DREAMS, IS THE DOMINANT SPIRITUAL IMPULSE OF THIS WORLD-CIRCLING MOVEMENT. Labor, like another Prometheus, is bound to the rock of private profit and greed, and Socialism comes as the mighty Hercules to cut the cords and break the chains that bind the soul of man, SETTING IT FREE FOR ITS UPWARD AND GODWARD FLIGHT. . . . DEMOCRACY IS THE MOTOR POWER WHICH MAKES FOR BROTHERHOOD, the grand passion of all religion. . . . DEMOCRACY IS RELIGION."
The Rev. J. Stitt Wilson, Socialist mayor of Berkeley, California, declares: "Socialism is a deeply religious question—it is divine, and is virtually the second coming of Christ. . . . At this hour of divine vision He [Jesus] perceived that WHAT HE WAS ALL MEN WERE. . . . He was divine; THEY WERE DIVINE. He was the Father incarnate; they were also. . . . He was not concerned about emphasizing HIS divinity, but in disclosing to them [men] THEIR divinity. . . . GOD WAS THE FATHER OF JESUS IN NO SENSE OTHER THAN IN THE SENSE THAT HE IS YOUR FATHER AND MY FATHER. THE FATHER COULD BE NO MORE TO JESUS THAN HE IS FOR YOU."
The New York sky-scraper as it will appear when completed
We see that the basis of the whole Socialistic movement is the profound belief that in man, in society, in corporate humanity, lies the power to redeem the race, to bring in the golden age, to lead humanity to the delectable mountains—TO REALIZE THE KINGDOM OF GOD ON EARTH. This means virtually that society, or man, is the actual god from whom all benefits flow to the individual, and whom each individual is bound to serve. It is not the religion of the Bible, of the Lord Jesus Christ; it is the religion of man—of humanism. It is the apotheosis of collective humanity. It is the worship of the creature rather than of the Creator.
Mr. W. E. P. French, in a booklet entitled "We-ism," says: "We believe in the religion of humanity. Socialism is the religion of humanity. . . . Socialism is the evolution of the human race from cannibalism and savagery to fraternity and philanthropy; from the infamy of the swine to the splendor of God. . . . Socialism is the trinity of love, justice, and truth. . . . Socialism is the gospel of the atonement of humanity for 'man's inhumanity to man.' . . . Socialism is faith in the motherhood of God, hope in the comradehood of humanity, and charity for all the world. . . . SOCIALISM IS THE SECOND COMING OF THE ELDER BROTHER."
Now, in the face of all these well-nigh blasphemous claims for the religion of Socialism, the famous author H. G. Wells, himself a Socialist, makes this significant admission: "With the people JUST AS THEY ARE NOW, with their prejudices, their ignorances, their misapprehensions, their unchecked vanities and greeds and jealousies, their crude and misguided instincts, their irrational traditions, no Socialist state can exist other than the one we now have, with all its squalor and cruelty."
Mr. Wells sees clearly that no better social state is possible so long as human nature remains what it is; that the one prerequisite to an ideal society is an ideal humanity. An ideal humanity is unthinkable apart from ideal individuals; and an individual can be brought to an ideal state only through the power of God in Christ. And this power is the Gospel as enunciated by the Spirit of God in the Scriptures. The editor of the San Francisco "Argonaut" says truly: "The reform of human nature is the last task that the reformer will ever willingly face, but actually there is nothing that can be reformed except human nature. All other reforms are the result of this. . . . So long as there are faults in human nature there will be faults in human government. The only way to better things is to reform the faults in human nature—beginning with one's own." Said Mr. George Harvey recently, editor of "Harper's Weekly:" "It is mainly to RELIGION that we must look to make men friends of peace, respecters of justice, upholders of righteousness. . . . All attempts to Christianize the country by legislation will be futile. . . . You can not make character by passing laws, but religion can make character, and character is what our country needs."
It is the RELIGIOUS aspect of Socialism that makes it one of the manifold perils of these last days. It presumes to usurp the mission of the church of Christ. It looks to humanity, instead of to God, as the hope of humanity. It aims to establish the kingdom of God on earth, while the earth is still under the blight of the curse of sin, while the vast majority of mankind are still in a state of conscious sin, and victims of its endless concomitant evils. The Socialist forgets that in the kingdom of God, when objectively realized, there will "BE NO MORE DEATH, NEITHER SORROW, NOR CRYING, NEITHER SHALL THERE BE ANY MORE PAIN: for the former things are passed away." In that kingdom, says Isaiah, "Thy people shall be all righteous." Again, that kingdom, in its outward glory, will not be realized till the Son of Man comes again in all His glory; for it is then that He will "sit on the throne of His glory." It is then that Christ will say to those on His right, "Come, ye blessed of My Father, INHERIT the kingdom prepared for you from the foundation of the world." Christ knows no "class-consciousness." The universal brotherhood is coming—coming through Christ.
