The Profits of Religion, Fifth Edition, Upton Sinclair [spiritual books to read .txt] 📗
- Author: Upton Sinclair
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Thanksgivings
For another five cents—how cheaply a man of insight can obtain thrills in this fantastic world!—I purchase a copy of the "Messenger of the Sacred Heart", a magazine published in New York, the issue for October, 1917. There are pages of advertisements of [114] schools and colleges with strange titles: "Immaculata Seminary", "Holy Cross Academy", "Holy Ghost Institute", "Ladycliff", "Academy of Holy Child Jesus". The leading article is by a Jesuit, on "The Spread of the Apostleship of Prayer among the Young"; and then "Sister Clarissa" writes a poem telling us "What are Sorrows"; and then we are given a story called "Prayer for Daddy"; and then another Jesuit father tells us about "The Hills that Jesus Loved". A third father tells us about the "Eucharistic Propaganda"; and we learn that in July, 1917, it distributed 11,699 beads, and caused the expenditure of 57,714 hours of adoration; and then the faithful are given a form of letter which they are to write to the Honorable Baker, Secretary of War, imploring him to intimate to the French government that France should withdraw from one of her advances in civilization, and join with mediaeval America in exempting priests from being drafted to fight for their country. And then there is a "Question Box"—just like the Hearst newspapers, only instead of asking whether she should allow him to kiss her before he has told her that he loves her, the reader asks what is the Pauline Privilege, and what is the heroic Act, and is Robert a saint's name, and if food remains in the teeth from the night before, would it break the fast to swallow it before Holy Communion. (No, I am not inventing this.)
I quoted the Episcopal Book of Common Prayer, and pointed out how deftly the Church has managed to slip in a prayer for worldly prosperity. But the Catholic Church does not show any squeamishness in dealing with its "million imbeciles", its "rough, purblind mass".
[115] There is a department of the little magazine entitled "Thanksgiving", and a statement at the top that "the total number of Thanksgivings for the month is 2,143,911." I am suspicious of that, as of German reports of prisoners taken; but I give the statement as it stands, not going through the list and picking out the crudest, but taking them as they come, classified by states:
GENERAL FAVORS: For many of these favors Mass and publication were promised, for others the Badge of Promoter's Cross was used, for others the prayers of the Associates had been asked.
Alabama—Jewelry found, relief from pain, protection during storm.
Alaska—Safe return, goods found.
Arizona—Two recoveries, suitable boarding place, illness averted, safe delivery.
British Honduras—Successful operation.
California—Seventeen recoveries, six situations, two successful examinations, house rented, stocks sold, raise in salary, return to religious duties, sight regained, medal won, Baptism, preservation from disease, contract obtained, success in business, hearing restored, Easter duty made, happy death, automobile sold, mind restored, house found, house rented, successful journey, business sold, quarrel averted, return of friends, two successful operations.
And for all these miraculous performances the Catholic machine is harvesting the price day by day—harvesting with that ancient fervor which the Latin poet described as "auri sacra fames". As Christopher Columbus wrote from Jamaica in 1503: "Gold is a wonderful thing. By means of gold we can even get souls into Paradise."
The Holy Roman Empire
The system thus self-revealed you admit is appalling [116] in its squalor; but you say that at least it is milder and less perilous than the Church which burned Giordano Bruno and John Huss. But the very essence of the Catholic Church is that it does not change; semper eadem is its motto: the same yesterday, today and forever—the same in Washington as in Rome or Madrid—the same in a modern democracy as in the Middle Ages. The Catholic Church is not primarily a religious organization; it is a political organization, and proclaims the fact, and defies those who would shut it up in the religious field. The Rev. S.B. Smith, a Catholic doctor of divinity, explains in his "Elements of Ecclesiastical Law":
Protestants contend that the entire power of the Church consists in the right to teach and exhort, but not in the right to command, rule, or govern; whence they infer that she is not a perfect society or sovereign state. This theory is false; for the Church, as was seen, is vested Jure divino with power, (1) to make laws; (2) to define and apply them (potestas judicialis); (3) to punish those who violate her laws (potestas coercitiva).
And this is not one scholar's theory, but the formal and repeated proclamation of infallible popes. Here is the "Syllabus of Errors", issued by Pope Pius IX, Dec. 8th, 1864, declaring in substance that
The state has not the right to leave every man free to profess and embrace whatever religion he shall deem true.
It has not the right to enact that the ecclesiastical power shall require the permission of the civil power in order to the exercise of its authority.
Then in the same Syllabus the rights and powers of the Church are affirmed in substance:
[117] She has the right to require the state not to leave every man free to profess his own religion. She has the right to exercise her power without the permission or consent of the state.
She has the right of perpetuating the union of church and state.
She has the right to require that the Catholic religion shall be the only religion of the state, to the exclusion of all others.
She has the right to prevent the state from granting the public exercise of their own worship to persons immigrating from it.
She has the power of requiring the state not to permit free expression of opinion.
You see, the Holy Office is unrepentant and unchastened. You, who think that liberty of conscience is the basis of civilization, ought at least to know what the Catholic Church has to say about the matter. Here is Mgr. Segur, in his "Plain Talk About Protestantism of Today", a book published in Boston and extensively circulated by American Catholics:
Freedom of thought is the soul of Protestantism; it is likewise the soul of modern rationalism and philosophy. It is one of those impossibilities which only the levity of a superficial reason can regard as admissable. But a sound mind, that does not feed on empty words, looks upon this freedom of thought only as simply absurd, and, what is more, as sinful.
You take the liberty of thinking, nevertheless; you feel safe because the Law will protect you. But do you imagine that this "Law" applies to your Catholic neighbors? Do you imagine that they are bound by the restraints that bind you? Here is Pope Leo XIII, in his Encyclical of 1890—and please remember that Leo XIII was the beau ideal of our capitalist statesmen and editors, as wise and kind and gentle-souled a pope as ever roasted a heretic. He says:
If the laws of the state are openly at variance with the laws of God—if they inflict injury upon the Church—or set at naught [118] the authority of Jesus Christ which is vested in the Supreme Pontiff, then indeed it becomes a duty to resist them, a sin to render obedience.
And consider how many fields there are in which the laws of a democratic state do and forever must contravene the "laws of God" as interpreted by the Catholic Church. Consider for example, that the Pope, in his decree Ne Temere, has declared that Catholics who are married by civil authorities or by Protestant clergymen will be living in "filthy concubinage"! Consider, in the same way, the problems of education, burial, prison discipline, blasphemy, poor relief, incorporation, mortmain, religious endowments, vows of celibacy. To the above list, as given by Gladstone, one might add many issues, such as birth control, which have arisen since his time.
What the Church means is to rule. Her literature is full of expressions of that intention, set forth in the boldest and haughtiest and most uncompromising manner. For example, Cardinal Manning, in the Pro-Cathedral at Kensington, speaking in the name of the Pope:
I acknowledge no civil power; I am the subject of no prince; I claim more than this—I claim to be the supreme judge and director of the consciences of men—of the peasant that tills the field, and of the prince that sits upon the throne; of the household of privacy, and the legislator that makes laws for kingdoms; I am the sole, last supreme judge of what is right and wrong.
Temporal Power
What this means is, that here in our American democracy the Catholic Church is a rebel; a prisoner of war who bides his time, watching for the moment to rise in revolt, and meantime making no secret of his [119] intentions. The pious Leo XIII, addressing all true believers in America, instructed them as to their attitude in captivity:
The Church amongst you, unopposed by the Constitution and government of your nation, fettered by no hostile legislation, protected against violence by the common laws and the impartiality of the tribunals, is free to live and act without hindrance. Yet, though all this is true, it would be very erroneous to draw the conclusion that in America is to be sought the type of the most desirable status of the church, or that it would be universally lawful or expedient for state and church to be, as in America, dissevered and divorced. The fact that Catholicity with you is in good condition, nay, is even enjoying a prosperous growth, is by all means to be attributed to the fecundity with which God has endowed His Church—But she would bring forth more abundant fruits if, in addition to liberty, she enjoyed the favor of the laws and patronage of the public authority.
Accordingly, here is Father Phelan of St. Louis, addressing his flock in the "Western Watchman", June 27,1913:
Tell us we are Catholics first and Americans or Englishmen afterwards; of course we are. Tell us, in the conflict between the church and the civil government we take the side of the church; of course we do. Why, if the government of the United States were at war with the church, we would say tomorrow, To hell with the government of the United States; and if the church and all the governments of the world were at war, we would say, To hell with all the governments of the world....Why is it that in this country, where we have only seven per cent of the population, the Catholic church is so much feared? She is loved by all her children and feared by everybody. Why is it that the Pope has such tremendous power? Why, the Pope is the ruler of the world. All the emperors, all the kings, all the princes, all the presidents of the world, are as these altar boys of mine. The Pope is the ruler of the world.
You recall what I said at the outset about Power; [120] the ability to control the lives of other men, to give laws and moral codes, to shape fashions and tastes, to be revered and regarded. Here is a man swollen to bursting with this Power. Dressed in his holy robes, with his holy incense in his nostrils, and the faces of the faithful gazing up at him awe-stricken, hear him proclaim:
The Church gives no bonds for her good behavior. She is the judge of her own rights and duties, and of the rights and duties of the state.
And lest you think that an extreme example of ultramontanist arrogance, listen to the Boston "Pilot", April 6, 1912, speaking
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