You will be surprised, and I do not expect you to understand me, when I tell you that by translating the services and hymns from the language of my old literalism into that of my new symbolism, I am getting as much good out of them as ever and indeed more. I love the services, especially that great one, the Holy Communion, and the hymns, especially those great ones, Guide Me O Thou Great Jehovah; Lead, Kindly Light; Abide With Me; and Jesus, Lover of My Soul.

My experience has convinced me that the sentimental and poetical elements in religion, to which I attach as much importance as ever, are as readily excited and securely sustained by fixing thought and sympathy upon the martyred human savior, the working cla.s.s, as upon a crucified divine saviour, who after all, as the suffering son of G.o.d, is but a symbol of the suffering sons and daughters of man, the workers, from whom all good things come.

If grace at dinner means anything, it is addressed to a G.o.d who is the symbol of the many workers who did the innumerable things necessary to the producing and serving of it, without whom there would be nothing of all the good things on the table.

In the representation about my pleasure in the services of the church and their value to me, and in many representations scattered throughout this letter, I have in mind the question of an unanswered letter of yours, bearing date, February 25th, 1919, the one in which you ask, in effect, by what right a man can remain in an inst.i.tution after he has, as I have, abandoned its chief doctrines and aims as they are authoritatively interpreted.

The right of revolution is the one by which I justify my course, and surely no consistent Protestant Christian or American citizen will doubt the solidity of this ground; for Protestantism and Americanism had their origin in revolutions.

Our national declaration of independence contains this famous justification of political revolutions, and it is equally applicable to religious ones, for religion and politics are but the ideal and practical halves of the same social reality:

We hold these truths to be self-evident, that all men are created equal; that they are endowed by their Creator with certain inalienable rights; that among these, are life, liberty, and the pursuit of happiness. That to secure these rights, governments are inst.i.tuted among men, deriving their just powers from the consent of the governed: that, whenever any form of government becomes destructive of these ends, it is the right of the people to alter or to abolish it, and to inst.i.tute a new government, laying its foundation on such principles, and organizing its powers in such form, as to them shall seem most likely to effect their safety and happiness. Prudence, indeed, will dictate that governments long established, should not be changed for light and transient causes; and, accordingly, all experience hath shown, that mankind are more disposed to suffer, while evils are sufferable, than to right themselves by abolishing the forms to which they are accustomed.

But, when a long train of abuses and usurpations, pursuing invariably the same object, evinces a design to reduce them under absolute despotism, it is their right--and it is their duty--to throw off such government, and to provide new guards for their security.

Jesus was nothing if he was not a revolutionist. Anyhow, his alleged mother is authoritatively represented as believing him to have been foreordained as one, for this song is put into her mouth:

He hath showed strength with his arm: he hath scattered the proud in the imagination of their hearts.

He hath put down the mighty from their seat: and hath exalted the humble and meek.

He hath filled the hungry with good things: and the rich he hath sent empty away.

This Christian socialism, like Bolshevik socialism, turns the idle rich empty away; but, whereas the Christian gives them no chance to get anything to eat, the Bolshevik allows them to have as much as the poor, if they will work as hard.

a.s.suming for the sake of argument, that there may have been an historical Jesus who taught some of the doctrines, in accordance with the representations of the gospel, which are attributed to him, I am nevertheless justified in claiming that he was quite as heretical touching the faith of orthodox Judaism as I am touching that of orthodox Christianism.

As to the Jewish faith he said, in effect, of himself what I say of myself: I have all of the potentialities of my own life within myself. I and my G.o.d are one. He dwells in me and I in him, and we are on the earth, not in the sky.

As to the Jewish church and state, Jesus taught that they had become utterly antiquated and that it was the mission of himself and disciples to establish a new heaven, that is to remodel the church; and a new earth, that is, to remodel the state; both remodelings being with reference to the service of humanity by enlightening its darkness and alleviating its misery here and now, rather than teaching it to look for light and happiness elsewhere and elsewhen.[E]

As for the faith and church of orthodox Christianism there is no reason for believing that he would be any more loyal to either than am I. His loyalty was to the truth and to the proletarian, and they (this faith and church) are disloyal to both, being ever on the side of tradition against science, and on the side of the owner against the worker.

Jesus remained in the Jewish church, in spite of his many and great heresies, until he was put out by death.

My contention is that in view of this example, whether it be, as you think, of an historical or, as I think, of a dramatic character, there is no reason why I should voluntarily go out of the Christian church.

Religion in general and Christianity in particular are nothing unless they are embodiments of morality, and morality does not consist in professions of belief in a G.o.d and his revelations as they are recorded in a bible and condensed in a creed, but in a desire and effort to acquire a knowledge of the laws of nature in order that, by conformity to them, life may be made longer and happier.

When this desire exists and this effort is made with reference to one's own self, they const.i.tute morality; when with reference to one's own family and a.s.sociates, they const.i.tute religion, and when with reference to all others of contemporary and future generations, they const.i.tute Christianity.

But in making such distinctions the fact should not be lost sight of that at bottom there is no difference between morality, religion and Christianity. They are synonyms for the same virtues, the desire and effort to know and live the truth as it is revealed in the doings of nature. There are no other revelations of the truth, nor is there any other morality, religion or Christianity.

Socialism is for me the one comprehensive term which is a synonym at once of morality, religion and Christianity. Marxian and Bolshevikian socialism are two halves of one thing, the theoretical half and the practical half. Marxism is socialism in theory. Bolshevism is (perhaps imperfectly as yet) socialism in practice.

As long as G.o.ds dominate the sky and capitalists prevail upon the earth, the world will be safe for commercial imperialism, having a small heaven for the few rich masters and a large h.e.l.l for the many poor slaves.

Come over and help us make the world safe for industrial democracy by banishing the personal, conscious G.o.ds from the sky and the lying, robbing capitalists from the earth.

But in coming there is no need for leaving your church any more than there is for leaving your state. During the short time which is for me, before the night cometh in which no man can work, I shall remain in both as long as the powers that be allow it, and do what little I can to revolutionize them--revolutionize the church into a school for the teaching of truth instead of lies, and revolutionize the state into a hive for the making of commodities for the use of all instead of for the profit of a few. In doing this I shall be following in the very footsteps of the human Jesus.

After it was discovered that the ground, by planting and cultivating, would produce the necessities of life, when a tribe found that it had too little of it for its growing population, it would go to war with the weaker among adjacent tribes for the purpose of securing its territory; but from this on the vanquished were not eaten, and it was morally wrong to eat them. They were kept alive and put to work at raising harvests for their conquerors, hence arose the inst.i.tution of slavery, and hence its moral rightness even in this country of the free, down to the beginning of the generation to which I belong.

However, human slavery has never ended, nor will it ever end while the compet.i.tive system for the production of the necessities of life for profit rather than use continues. Human slavery is, so to speak, the basic ingredient of this system.

Speaking broadly, there have been three forms of human slavery--the chattel, feudal and wage slaveries--the third much worse than the first, and the second intermediary between them.

The chattel slave, as the adjective signifies, was the property of his master, as much so as were the horse or the mule with which he worked, and he was cared for in much the same way and for about the same reason.

The feudal slave was as really a chattel as was his predecessor, only he had to look out for himself to a greater extent; and, more was expected from him of accomplishment for the opulence and glory of the master, especially insofar as these depended upon the success of his wars.

The wage slave is, likewise, as really owned by his master as was the chattel or the feudal slave; but, if the master has no need for his service, he is altogether down and out, as the feudal slave was not and still less the chattel, and he has accomplished at least ten times more for his master than did either of his predecessors.

So far man has produced and distributed the necessities of life by a compet.i.tive system. The existing form of this compet.i.tion is known as capitalism. It has supplanted, or at least overshadowed, every other form and is, so to speak, monarch of all it surveys.

The system as it now stands divides the world into two spheres--a small one, in which a few live surfeitingly by owning, and a large one, in which the many live starvingly by working; and, yet, ultimately, absolutely everything for both depends upon the worker and nothing at all on the owner.

Yes, the worker is indispensable to the owner, as much so as (to use the cla.s.sical ill.u.s.tration) the dog to the flea; but the owner is no more indispensable to the worker than a flea to a dog. As dogs would be much better off without fleas, so would workers without owners.

The discovery that the itch is caused by a parasite was of an epoch making character because it led to the discovery that many, if not most of the diseases by which mankind and also animal kind are afflicted are of a parasitical character. This is as true of the social organism as of the physical. Capitalism is the tape worm of society.

The existence of the master and slave cla.s.ses inevitably gives rise to four struggles: (1) the struggle of the slaves with the master for better conditions, issuing in rebellions; (2) the struggle between masters for advantages in markets, issuing in wars; (3) the struggle between the slaves for jobs, issuing in a body and soul destroying poverty; and (4) the struggle of the slaves with the master for a reversal of conditions, issuing in revolutions.

All this struggling between the cla.s.ses and within them tends towards two results with both cla.s.ses.

In the case of the master cla.s.s, these results are the making of the rich fewer and the remaining few richer.

In the case of the slave cla.s.s, these results are the making of the miserable poor more numerous and all less happy.

While capitalism stands, all talk about peace on earth and good will among men will be so much hypocrisy; for, until it falls, the world will be divided into the slave and master cla.s.ses and these four contentions with these results will continue to fill it with hatred and strife.

II.

The overthrow of capitalism in Russia is the greatest event in the history of the world and it has converted International Socialism (the Marxian revolutionary kind) from a theory into a condition.

Theories come and go. Conditions remain and work. From this on revolutionary socialism will be working, night and day, with might and main, here and there, everywhen and everywhere, and its three herculean tasks are: (1) to dethrone the great imperialist, compet.i.tive capitalism; (2) to enthrone the great democrat, co-operative industrialism; and (3) to make the world safe for an industrial cla.s.sless democracy.

In less than three years revolutionary socialism in Russia has accomplished more of these three tasks for the world, than all the states and all the churches with all their wars have done in the whole course of man's career, extending through at least two hundred thousand years. Indeed they never did anything to these ends. On the contrary, what progress has been made towards them was made in spite of their strenuous opposition at every step.

Revolutionary socialism is a world movement towards the deliverance of the producing slave from the non-producing master who has robbed him of the fruits of his toil and left him half dead on the wayside--the only effective movement to this humanitarian end.

Revolutionary socialism is the Good Samaritan of the despoiled and wounded laborer. The reformatory kinds of socialism are so many priests and Levites who pa.s.s by on the other side.

Of no reformatory socialism is this more true than of the Christian kind. Christian socialism is absolutely worthless, and its utter worthlessness is due to the essentially parasitic character of supernaturalistic or orthodox Christianity.

Until the reformation, Christianity was dominated by monks--parasites who lived by begging, lying, and persecuting; and since then by capitalists--parasites who live by robbing, lying and warring.

Monks and capitalists have this in common, that they are natives of the realm of parasitism.