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to use common ridicule on subjects which are sacred."

The purpose, as outlined by the public prosecutor in London, is "to preserve the standard of outward decency." And you will find that the one essential to prosecution is always that the victim shall be obscure and helpless; never by any chance is he a duke in a drawing-room. I will record an utterance of one of the obscure victims of the British "standard of outward decency", a teacher of mathematics named Holyoake, who presumed to discuss in a public hall the starvation of the working classes of the country. A preacher objected that he had discussed "our duty to our neighbor" and neglected "our duty to God"; whereupon the lecturer replied: "Our national Church and general religious institutions cost us, upon accredited computation, about twenty million pounds annually. Worship being thus expensive, I appeal to your heads and your pockets whether we are not too poor to have a God. While our distress lasts, I think it would be wise to put deity upon half pay." And for that utterance the unfortunate teacher of mathematics served six months in the common Gaol at Gloucester!

While men were being tried for publishing the "Free-thinker", the Premier of England was William Ewart Gladstone. And if you wish to know what an established church can do by way of setting up dullness in high places, get a volume of this "Grand Old Man's" writings on theological and religious questions. Read his "Juventus [58] Mundi", in the course of which he establishes a mystic connection between the trident of Neptune and the Christian Trinity! Read his efforts to prove that the writer of Genesis was an inspired geologist! This writer of Genesis points out in Nature "a grand, fourfold division, set forth in an orderly succession of times: First, the water population; secondly, the air population; thirdly, the land population of animals; fourthly, the land population consummated in man." And it seems that this division and sequence "is understood to have been so affirmed in our time by natural science that it may be taken as a demonstrated conclusion and established fact." Hence we must conclude of the writer of Genesis that "his knowledge was divine"! Consider that this was actually published in one of the leading British monthlies, and that it was necessary for Professor Huxley to answer it, pointing out that so far is it from being true that "a fourfold division and orderly sequence" of water, air and land animals "has been affirmed in our time by natural science", that on the contrary, the assertion is "directly contradictory to facts known to everyone who is acquainted with the elements of natural science". The distribution of fossils proves that land animals originated before sea-animals, and there has been such a mixing of land, sea and air animals as utterly to destroy the reputation of both Genesis and Gladstone as possessing a divine knowledge of Geology.


Gibson's Preservative

I have a friend, a well-known "scholar", who permits me the use of his extensive library. I stand in the middle and look about me, and see in the dim shadows walls lined from floor to ceiling with decorous and grave-looking [59] books, bound for the most part in black, many of them fading to green with age. There are literally thousands of such, and their theme is the pseudo-science of "divinity". I close my, eyes, to make the test fair, and walk to the shelves and put out my hand and take a book. It proves to be a modern work, "A History of the English Prayer-book in Relation to the Doctrine of the Eucharist". I turn the pages and discover that it is a study of the variations of one minute detail of church doctrine. This learned divine—he has written many such works, as the advertisements inform us—fills up the greater part of his pages with foot-notes from hundreds of authorities, arguments and counter-arguments over supernatural subtleties. I will give one sample of these footnotes—asking the reader to be patient:

I add the following valuable observation, of Dean Goode: ("On Eucharist", II p 757. See also Archbishop Ware in Gibson's "Preservative", vol. N, Chap II) "One great point for which our divines have contended, in opposition to Romish errors, has been the reality of that presence of Christ's Body and Blood to the soul of the believer which is affected through the operation of the Holy Spirit notwithstanding the absence of that Body and Blood in Heaven. Like the Sun, the Body of Christ is both present and absent; present, really and truly present, in one sense—that is, by the soul being brought into immediate communion with—but absent in another sense—that is, as regards the contiguity of its substance to our bodies. The authors under review, like the Romanists, maintain that this is not a Real Presence, and assuming their own interpretation of the phrase to be the only true one, press into their service the testimony of divines who, though using the phrase, apply it in a sense the reverse of theirs. The ambiguity of the phrase, and its misapplication by the Church of Rome, have induced many of our divines to repudiate it, etc."

Realize that of the work from which this "valuable [60] observation" is quoted, there are at least two volumes, the second volume containing not less than 757 pages I Realize that in Gibson's "Preservative" there are not less than ten volumes of such writing! Realize that in this twentieth century a considerable portion of the mental energies of the world's greatest empire is devoted to that kind of learning!

I turn to the date upon the volume, and find that it is 1910. I was in England within a year of that time, and so I can tell what was the condition of the English people while printers were making and papers were reviewing and book-stores were distributing this work of ecclesiastical research. I walked along the Embankment and saw the pitiful wretches, men, women and sometimes children, clad in filthy rags, starved white and frozen blue, soaked in winter rains and shivering in winter winds, homeless, hopeless, unheeded by the doctors of divinity, unpreserved by Gibson's "Preservative". I walked on Hampstead Heath on Easter day, when the population of the slums turns out for its one holiday; I walked, literally trembling with horror, for I had never seen such sights nor dreamed of them. These creatures were hardly to be recognized as human beings; they were some new grotesque race of apes. They could not walk, they could only shamble; they could not laugh, they could only leer. I saw a hand-organ playing, and turned away—the things they did in their efforts to dance were not to be watched. And then I went out into the beautiful English country; cultured and charming ladies took me in swift, smooth motor-cars, and I saw the pitiful hovels and the drink-sodden, starch-poisoned inhabitants—slum-populations everywhere, even on the land! When the newspaper [61] reporters came to me, I said that I had just come from Germany, and that if ever England found herself at war with that country, she would regret that she had let the bodies and the minds of her people rot; for which expression I was severely taken to task by more than one British divine.

The bodies—and the minds; the rot of the latter being the cause of the former. All over England in that year of 1910, in thousands of schools, rich and poor, and in the greatest centres of learning, men like Dean Goode were teaching boys dead languages and dead sciences and dead arts; sending them out to life with no more conception of the modern world than a monk of the Middle Ages; sending them out with minds made hard and inflexible, ignorant of science, indifferent to progress, contemptuous of ideas. And then suddenly, almost overnight, this terrified people finds itself at war with a nation ruled and disciplined' by modern experts, scientists and technicians. The awful muddle that was in England during the first two years of the war has not yet been told in print; but thousands know it, and some day it will be written, and it will finish forever the prestige of the British ruling caste. They rushed off an expedition to Gallipoli, and somebody forgot the water-supply, and at one time they had ninety-five thousand cases of dysentery!

They always "muddle through", they tell you; that is the motto of their ruling caste. But this time they did not "muddle through"—they had to come to America for help. As I write, our Congress is voting billions and tens of billions of dollars, and a million of the best of our young manhood are being taken from their homes—because in 1910 the mind of England was occupied with [62] Dean Goode "On Eucharist", and the ten volumes of Gibson's "Preservative".


The Elders

What the Church means in human affairs is the rule of the aged. It means old men in the seats of authority, not merely in the church, but in the law-courts and in Parliament, even in the army and navy. For a test I look up the list of bishops of the Church of England in Whitaker's Almanac; it appears that there are 40 of these functionaries, including the archbishops, but not the suffragans; and that the total salary paid to them amounts to more than nine hundred thousand dollars a year. This, it should be understood, does not include the pay of their assistants, nor the cost of maintaining their religious establishments; it does not include any private incomes which they or their wives may possess, as members of the privileged classes of the Empire. I look up their ages in Who's Who, and I find that there is only one below fifty-three; the oldest of them is ninety-one, while the average age of the goodly company is seventy. There have been men in history who have retained their flexibility of mind, their ability to adjust themselves to new circumstances at the age of seventy, but it will always be found that these men were trained in science and practical affairs, never in dead languages and theology. One of the oldest of the English prelates, the Archbishop of Canterbury, recently stated to a newspaper reporter that he worked seventeen hours a day, and had no time to form an opinion on the labor question.

And now—here is the crux of the argument—do these aged gentlemen rule of their own power? They do not! They do literally nothing of their own power; they could [63] not make their own episcopal robes, they could net even cook their own episcopal dinners. They have to be maintained in all their comings and goings. Who supports them, and to what end?

The roots of the English Church are in the English land system, which is one of the infamies of the modern world. It dates from the days of William the Norman, who took possession of Britain with his sword, and in order to keep possession for himself and his heirs, distributed the land among his nobles and prelates. In those days, you understand, a high ecclesiastic was a man of war, who did not stoop to veil his predatory nature under pretense of philanthropy; the abbots and archbishops of William wore armor and had their troops of knights like the barons and the dukes. William gave them vast tracts, and at the same time he gave them orders which they obeyed. Says the English chronicler, "Stark he was. Bishops he stripped of their bishopricks, abbots of their abbacies". Green tells us that "the dependence of the church on the royal power was strictly enforced. Homage was exacted from bishop as from baron." And what was this homage? The bishop knelt before William, bareheaded and without arms, and swore: "Hear my lord, I become liege

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