Do I mean that I expect to see the Church--all churches--perish
and pass away? I do not, for I believe that the Church answers
one of the fundamental needs of man. The Social Revolution will
abolish poverty and parasitism, it will make temptations fewer,
and the soul's path through life much easier; but it will not
remove the necessity of struggle for individual virtue, it will
only clear the way for the discovery of newer and higher types of
virtue. Men will gather more than ever in beautiful places to
voice their love of life and of one another; but the places in
which they gather will be places swept clean of superstition and
tyranny. As the Reformation compelled the Catholic Church to
cleanse itself and abolish the grossest of its abuses, so the
Social Revolution will compel it to repudiate its defense of
parasitism and exploitation. I will record the prophecy that by
the year 1950 all Catholic authorities will be denying that the
Church ever opposed Socialism--true Socialism; just as today they
deny that the Church ever tortured Galileo, ever burned men for
teaching that the earth moves around the sun, ever sold the right
to commit crime, ever gave away the New World to Spain and
Portugal, ever buried newly-born infants in the cellars of
nunneries.
The Social Revolution will compel all churches, Christian,
Hebrew, Buddhist, Confucian, or what you will, to drive out their
formalists and traditionalists. If there is any church that
refuses so to adapt itself, the swift progress of enlightenment
and freedom will leave it without followers. But in the great
religions, which have a soul of goodness and sincerity, we may be
sure that reformers will arise, prophets and saints who, as of
old, will preach the living word of God. In many churches today
we can see the beginning of that new Counter-Reformation. Even in
the Catholic Church there is a "modernist" rebellion; read the
books of the "Sillon", and Fogazzaro's trilogy of novels, "The
Saint", and you will see a genuine and vital protest against the
economic corruption of the Church. In America, the "Knights of
Slavery" have been forced by public pressure to support a "War
for Democracy", and even to compete with the Y. M. C. A. in the
training camps. They are doing good work, I am told.
This gradual conquest of the old religiosity by the spirit of
modern common sense is shown most interestingly in the Salvation
Army. William Booth was a man with a great heart, who took his
life into his hands and went out with a bass-drum to save the
lost souls of the slums. He was stoned and jailed, but he
persisted, and brought his captives to Jesus--
Vermin-eaten saints with mouldy breath,
Unwashed legions with the ways of death.
Incidentally the "General" learned to know his slum population.
He had not wanted to engage in charity and material activities;
he feared hypocrisy and corruption. But in his writings he lets
us see how utterly impossible it is for a man of real heart to do
anything for the souls of the slum-dwellers without at the same
time helping their diseased and hunger-racked bodies. So the
Salvation army was forced into useful work--old clothes depots,
nights lodgings, Christmas dinners, farm colonies--until today
the bare list of the various kinds of enterprises it carries on
fills three printed pages. It is all done with the money of the
rich, and is tainted by subservience to authority, but no one can
deny that it is better than "Gibson's Preservative", and the
fox-hunting parsons filling themselves with port.
And in Protestant Churches the advance has been even greater.
Here and there you will find a real rebel, hanging onto his job
and preaching the proletarian Jesus; while even the great Fifth
Avenue churches are making attempts at "missions" and
"settlements" in the slums. The more vital churches are gradually
turning themselves into societies for the practical betterment of
their members. Their clergy are running boys clubs and
sewing-schools for girls, food conservation lectures for mothers,
social study clubs for men. You get prayer-meetings and
psalm-singing along with this; but here is the fact that hangs
always before the clergyman's face--that with prayer-meetings and
psalm-singing alone he has a hard time, while with clubs and
educational societies and social reforms he thrives.
And now the War has broken upon the world, and caught the
churches, like everything else, in its mighty current; the clergy
and the congregations are confronted by pressing national needs,
they are forced to take notice of a thousand new problems, to
engage in a thousand practical activities. No one can see the end
of this--any more than he can see the end of the vast upheaval in
politics and industry. But we who are trained in revolutionary
thought can see the main outlines of the future. We see that in
these new church activities the clergy are inspired by things
read, not in ancient Hebrew texts, but in the daily newspapers.
They are responding to the actual, instant needs of their boys in
the trenches and the camps; and this is bound to have an effect
upon their psychology. Just as we can say that an English girl
who leaves the narrow circle of her old life, and goes into a
munition factory and joins a union and takes part in its debates,
will never after be a docile home-slave; so we can say that the
clergyman who helps in Y. M. C. A. work in France, or in Red
Cross organization in America, will be less the bigot and
formalist forever after. He will have learned, in spite of
himself, to adjust means to ends; he will have learned
co-operation and social solidarity by the method which modern
educators most favor--by doing. Also he will have absorbed a mass
of ideas in news despatches from over the world. He is forced to
read these despatches carefully, because the fate of his own boys
is involved; and we Socialists will see to it that the despatches
are well filled with propaganda!