Ours is the era of commerce, as its propagandists never weary of
telling us. Business is the basis of our material lives, and
consequently of our culture. Business men control our politics
and dictate our laws; business men own our newspapers and direct
their policy; business men sit on our school boards, and endow
and manage our universities. The Reformation was a revolt of the
newly-developing merchant classes against the tyrannies and
abuses of feudal clericalism: so in all Protestant Christianity
one finds the spirit, ideals, and language of Trade. We have
shown how the symbolism of the Anglican Church is of the palace
and the throne; in the same way that of the non-conformist sects
may be shown to be of the counting-house. In the view of the
middle-class Britisher, the nexus between man and man is cent per
cent; and so in their Sunday services the worshippers sing such
hymns as this:
Whatever, Lord, we lend to Thee,
Repaid a thousand fold shall be;
Then gladly will we give to Thee,
Who givest all.
The first duty of every man under the competitive system is to
secure the survival of his own business; so on the Sabbath, when
he comes to deal with eternity, he is practical and explicit:
Nothing is worth a thought beneath
But how I may escape the death
That never, never dies;
How make mine own election sure,
And when I fail on earth secure
A mansion in the skies.
Just as the priest of the aristocratic caste figures God as a
mighty Conqueror--
Marching as to war
With the cross of Jesus
Going on before
so the preacher to the trader figures the divinity as a glorified
Merchant keeping books. This Head Merchant has a monopoly in His
line; He knows all His rivals' secrets, so there is no getting
ahead of Him, and nothing to do but obey His Word, as revealed
through His clerical staff. The system is oily with protestations
of divine love; but when you read the comments of Luther upon
Calvin and of Calvin upon Luther, you understand that this love
is confined to the inside of each denomination. And even so
restricted, there is not always enough to go around. Recently I
met a Presbyterian clergyman, to whom I remarked, "I see by the
papers that you have just finished a church building." "Yes," he
answered; "and I have had three offers of a new church." I did
not see the connection, and asked, "Because you were so
successful with this one?" The reply was, "They always take it
for granted that you want to change when you've finished a new
building, because you make so many enemies!"
The business man puts up the money to build the church, he puts
up the money to keep it going; and the first rule of a business
man is that when he puts up the money for a thing he "runs" that
thing. Of course he sees that it spreads his own views of life,
it helps to maintain his tradition. In the days of Anu and Baal
we heard the proclamation of the divine right of Kings; in these
days of Mammon we hear the proclamation of the divine right of
Merchants. Some fifteen years ago the head of our Coal Trust
announced during a great strike that the question would be
settled "by the Christian men to whom God in His Infinite Wisdom
has given control of the property interests of this country". And
on that declaration all pious merchants stand; whatever their
denominations, Catholic, Episcopalian, Baptist, Methodist,
Presbyterian or Hebrew, their Sabbath doctrines are alike, as
their week-day practices are alike; whether it is Rockefeller
shooting his Bayonne oil-workers and burning alive the little
children of his miners; or smooth John Wanamaker, paying
starvation wages to department-store girls and driving them to
the streets; or that clergyman who, at a gathering of society
ladies, members of the "Law and Order League" of Denver, declared
in my hearing that if he could have his way he would blow up the
home of every coal-striker with dynamite; or the Rev. R. A.
Torrey, Dean of the Bible institute of Los Angeles, who refused
to employ union labor on the million dollar building of the
Institute, declaring that "the Church cannot afford to have any
dealings with a band of fire-bugs and murderers!"
"Herr Beeble"
The business of the Clerical Department of the Merchants' and
Manufacturers' Association is to justify the processes of trade,
and to preach to clerks and employees the slave-virtues of
frugality, humility, and loyalty to the profit system. The depths
of sociological depravity to which some of the agents of this
Association have sunk is difficult of belief. Twelve years ago I
was invited to address the book-sellers of New York, in company
with a well-known clergyman of the city, the Reverend Madison C.
Peters. This gentleman's address made such an impression upon me
that I recall it even at this distance: a string of jokes spoken
with an effect of rapid-fire smartness, and simply reeking with
commercialism. I could not describe it better than to say that it
was on the ethical level of the "Letters of a Self-Made Merchant
to His Son". Again, I attended a debate on Socialism, in which
the capitalist end was taken by another famous clergyman, pastor
of the Metropolitan Temple, the Rev. J. Wesley Hill. He was so
ignorant that when he wished to prove that Socialism means free
love, he quoted a writer by the name of "Herr Beeble"; he was so
dishonest that he garbled the writings of this "Herr Beeble",
making him say something quite different from what he had meant
to say. I could name several clergymen of various denominations
who have stooped to that device against the Socialists; including
the Catholic Father Belford, who says that we are mad dogs and
should be stopped with bullets.
Or consider the Reverend Thomas Dixon. This gentleman's
pulpit-slang used to be the talk of New York when I was a boy;
and when I grew up, and came into the Socialist movement--behold,
here he was, chief inquisitor of the capitalist Holy Office. I
had a friend, a man who saved my life at a time when I was
practically starving, and to whom therefore I owe my survival as
a writer; this friend had been a clergyman in a Middle Western
state, and had preached Jesus as he really was, and so was hated
and feared like Jesus. It happened that he was unhappily married,
and permitted his wife to divorce him so that he might marry the
woman he loved; for which unheard of crime the organized
hypocrisy of America fell upon him like a thousand devils with
poisoned whips. The Reverend Dixon's holy rage was fired; he
applied his imagination to my friend's story, producing a novel
under the title of "The One Woman"; and it is as if you were
reading the story of Jesus and the Magdalen transmitted through
the personality of a he-goat. Of late years this clerical author
has turned his energies to negrophobia, and militarism, making
millions out of motion-picture incitements to hatred and terror.
The pictures were made here in Southern California, and friends
in the business have described to me the pious propagandist in
the position of St. Anthony surrounded by swarms of cute and
playful little movie-girls.
Or take the Rev. James Roscoe Day, D. D., S. T. D., L. L. D., D.
C. L., L. H. D., a leading light of the Methodist Episcopal
Church, who offers himself as comic relief in our Clerical
Vaudeville. Dr. Day is Chancellor of Syracuse University, a
branch of the Mental Munitions Department of the Standard Oil
Company; his function being to manufacture intellectual weapons
and explosives to be used in defense of the Rockefeller fortune.
It is generally not expected that the makers of ruling-class
munitions should face the dirty and perilous work of the
trenches; but ten years ago, during a raid by an active squad of
muckrake-men, Chancellor Day astonished the world by rushing to
the front with both arms full of star-shells and bombs. He
afterwards put the history of this gallant action into a volume,
"The Raid on Prosperity"; and if you want the real thrill of the
class-war, here is where to get it!
The Chancellor is a quaint and touching figure; an enthusiast and
dreamer, idealist and martyr, in whom the ordinary human virtues
have been fused, absorbed, transformed and sublimated into a new
supreme virtue of loyalty to Exploitation, patriotism for
Profiteering. He began life as a working-man, he tells us, in the
good old American fashion of hustle for yourself; but he differed
from other Americans in that he had an instant, intuitive
recognition of the intellectual and moral excellence of
Plutocracy. The first time he met a rich man, he quivered with
rapture, he burst into a hymn of appreciation. So very quickly he
was recognized as a proper person to have charge of a Mental
Munition Works; and the ruling classes proceeded to pin medals
upon the bosom of his academic robes--D. D., S. T. D., L. L. D.,
D. C. L., L. H. D.
The Chancellor knows the masters of our Profit System, those
"consummate geniuses of manufacture and trade by which the earth
has yielded up her infinite treasures." And having been at the
same time in intimate daily communion with the Almighty, he can
tell us the Almighty's attitude towards these prodigies. "God has
made the rich of this world to serve Him.... He has shown them a
way to have this world's goods and to be rich towards God ....
God wants the rich men ....Christ's doctrines have made the world
rich, and provide adequate uses for its riches." Also the
Chancellor knows our great corporations, and gives us the
Almighty's views about them; they mean that "the forces with
which God built the universe have been put into the hands of
man." Likewise by divine authority we learn that "the sympathy
given to Socialism is appalling. It is insanity." We learn that
the income tax is "a doctrine suited to the dark ages, only no
age ever has been dark enough." Somebody raises the issue of
"tainted money", and the Chancellor disposes of this matter also.
As a Deputy of Divinity, he settles it by Holy Writ: "Paul
permitted meat offered to idols to be eaten in the fear of God."
And then, to make assurance doubly sure, he settles it with plain
human logic; and you are astonished to see how simple, under his
handling, the complex problem becomes--how clear and clean-cut is
the distinction he draws for you:
Every boy knows that one cannot take stolen goods without being a
partaker with the thief. But the proceeds of recognized business
are quite a different thing.