IT is a significant fact that many great religious movements are now in progress, and that all these seem to have but one distinctive object in view. Were this single object to secure individual acknowledgment of Christ's reign in the heart, the omen might be more generally satisfactory than it is. But when the drift of the various incidents is analyzed, one feels a creeping dread of what may be concealed behind them all.
But let us briefly enumerate these movements, and study their aim, when we may more readily decide what they stand for. These need not be spoken of in the order of their organization, but rather according to their importance in the study before us. No achievement of modern times can be said to have a greater religious significance than the Inter-Church Federation, which was accomplished in the month of November, 1905. Three hundred delegates were present at the organization, and these represented thirty-two denominations, comprising a membership of nearly twenty millions.
Protestant bishops, college presidents, religious editors, two members of the United States Supreme Court, one judge of the United States Circuit Court, and others of more or less note, were present. In fact, nearly every great religious body of the country was represented except the Roman Catholics. This last named mighty system, tho in perfect harmony with the object sought, preferred not to give its support with those whom it considers enemies, and for well-grounded reasons which will appear later.
The voice of the federated churches was not then to be mistaken, and as time goes on its design is made still clearer by its concerted action. As stated by the Boston "Defender" of October, 1906, the object of the federation is made apparent:
This is an age of federation. At last the different denominations are realizing it, and joining in an offensive and defensive warfare.
The paper then states the supposed need of such a movement:
One very evident need of federated reform is seen in connection with our lawmaking bodies, whether they meet in Washington or in different State capitals. It is the duty of the reform forces to see that men are sent to those places who shall represent the ideas which they hold most important and sacred.
Thus the object of church federation is plainly stated by its own friends. Their prime business is to see that such men obtain political office as will work for the "interests" of the federated churches. In other words, they will see that civil legislation is enacted which will put in force the decrees of the church. This is count number one looking to the union of Church and State.
The National Reform Association has been an organized body since 1863. Its avowed object is to have the name of Christ appear in the Federal Constitution as the ruler of the nation, thus making that national instrument the foundation upon which to place all the "Christian laws, institutions, and usages of our Government on an undeniable legal basis in the fundamental law of the land."
Academy of Music where the great meetings were held
This would indissolubly unite the Church with the State, and make all civil regulations conform to the upbuilding of church power. All religious dissenters would then be made rebels against the civil government, on the mere ground of religious belief. This could not fail to be so, since the Constitution would recognize Christ as ruler of the nation; and inasmuch as He could not or would not reign in person here, civil government would necessarily be administered by a vicegerent, with assumed power, by virtue of membership in a so-called Christian church. This would give the church power to make ANY LAW, and indeed, ALL LAWS according to the tenets of the church.
It may be objected that non-Christians would be able to neutralize such a movement. But could such have been in attendance at the late World's Christian Citizenship Conference held in Philadelphia, and have seen the enthusiasm of that body, backed by governors, judges, and others in high standing, they might feel to revise their decision in the case. At that meeting it was unanimously decided that none but righteous men (meaning church-members) should bear political honors. This result will be achieved if possible, and that very soon. This is count number two looking toward a union of Church and State.
Another Religio-Political Power
Another important convention closed its labors in New Orleans on the very day which saw the opening of the one held in Philadelphia. This was the American Federation of Catholic Societies. Its expressed design is to "make the federation an apostolate of Catholic truth, to aid the church in teaching her children to think as Catholics, to speak as Catholics, to live as Catholics."
This federated body is reaching for the same end as the federated Protestant churches. Hear what they say: "Catholic interests are the interests of our enemies. It takes them a long time to recognize this fact, but honesty compels them to acknowledge that the Catholic Church stands for what they want and need just as much as we do. Just watch their papers and periodicals, and see how they pay tribute to our consistent fight for human liberty as children of God."
This union of sentiment is hailed with delight by the Catholics, because they know that the Protestant movement to unite the civil and the religious forces will inure to the uplift of the Catholic Church. This is plainly revealed by the expression of Cardinal Gibbons in the Baltimore cathedral on the fourth of last December.
Speaking of resolutions adopted by the triennial convention of the Protestant Episcopal Church held shortly before in Cincinnati, in which that body voted to work for church unity, the cardinal said, as reported in the Washington "Star" of Dec. 5, 1910:
My brethren, we praise the members of that church for their action, . . . and I join with them in praying that the day may be hastened when Christ's words, that there shall be one fold and one shepherd, will be fulfilled. . . . There can not be unity of faith, however, if there is to be more than one church, or if there is to be more than one head.
These words of themselves are sufficiently full of meaning, but the cardinal was not willing that HIS MEANING of them should be misunderstood. He therefore added the following:
Where only can this unity be found? My brethren, in the Holy Roman and Catholic Apostolic Church, of which the Pope of Rome, the representative of Christ, is head.
These words not only show what the Roman Church expects to reap from the harvest of church federation, but the strong hopefulness of the expressions shows why the Catholics are willing that Protestants should maintain their federation by themselves. At least the cardinal believes that the Protestant organization is working in behalf of Catholic interests. In fact strong men among Protestants are reported as having expressed a willingness to have the Pope of Rome recognized as the spiritual director of Christendom.11The Catholics, too, seem willing to assist Protestants in their work, but through indirect channels. For instance: At their late federation meeting in New Orleans the following was adopted:
Resolved, That the Congress of the United States be earnestly requested to amend section No. 3893 of the Revised Statutes of the United States, relating to the mailing of "obscene, lewd, and lascivious" literature, so that the same may include the mailing of books, papers, writings, and prints which outrage religious convictions of our citizens, and contain scurrilous and slanderous attacks upon faith.
O, no! These people do not ask for a NEW LAW to prevent printed arguments against "religious convictions," but simply an OLD LAW to be amended so that the world may cease thinking in any new lines of religious sentiment. Enact such innocent appearing legislation, and Protestants, as well as Catholics, will not need to ask for more protective legislation. All power will then be in their hands, and wo betide him who dares to question the ORTHODOXY OF ANY RELIGIOUS FAITH.
Will it be constitutional? one asks. The way for a favorable decision on this point is already being laid. The Chief Justice of the United States Supreme Court is a strong Catholic. Another associate member lately elevated to that rank, is also a Catholic. One of the older members is a Catholic. Other members could easily be induced to agree to decide such a law constitutional on the already established decision of that court that "this is a Christian nation."
We shall soon see what we shall see, but in the meantime it behooves all to keep informed as to the meaning of all these converging religious movements. Sincere tho these religious enthusiasts may be, as were those who put their Lord to death, yet from our standpoint we believe that these, even as those, "know not what they do."
