The Profits of Religion, Fifth Edition, Upton Sinclair [spiritual books to read .txt] 📗
- Author: Upton Sinclair
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The lands which the church got from William the Norman, she has held, and always on the same condition—that she shall be "liege man for life and limb and earthly regard". In this you have the whole story of the church of England, in the twentieth century as in the eleventh. The balance of power has shifted from time [64] to time; old families have lost the land and new families have gotten it; but the loyalty and homage of the church have been held by the land, as the needle of the compass is held by a mass of metal. Some two hundred and fifty years ago a popular song gave the general impression—
For this is law that I'll maintain
Until my dying day, sir:
That whatsoever king shall reign
I'll still be vicar of Bray, sir!
So, wherever you take the Anglican clergy, they are Tories and Royalists, conservatives and reactionaries, friends of every injustice that profits the owning class. And always among themselves you find them intriguing and squabbling over the dividing of the spoils; always you find them enjoying leisure and ease, while the people suffer and the rebels complain. One can pass down the corridor of English history and prove this statement by the words of Englishmen from every single generation. Take the fourteenth century; the "Good Parliament" declares that
Unworthy and unlearned caitiffs are appointed to benefices of a thousand marks, while the poor and learned hardly obtain one of twenty. God gave the sheep to be pastured, not to be shaven and shorn.
And a little later comes the poet of the people, Piers Plowman—
But now is Religion a rider, a roamer through the streets,
A leader at the love-day, a buyer of the land,
Pricking on a palfrey from manor to manor,
A heap of hounds at his back, as tho he were a lord;
And if his servant kneel not when he brings his cup,
He loureth on him asking who taught him courtesy.
Badly have lords done to give their heirs' lands
Away to the Orders that have no pity;
Money rains upon their altars.
There where such parsons be living at ease
They have no pity on the poor; that is their "charity".
Ye hold you as lords; your lands are too broad,
But there shall come a king and he shall shrive you all
And beat you as the bible saith for breaking of your Rule.
[65]
Another step through history, and in the early part of the sixteenth century here is Simon Fish, addressing King Henry the Eighth, in the "Supplicacyon for the Beggars", complaining of the "strong, puissant and counterfeit holy and ydell" which "are now increased under your sight, not only into a great nombre, but ynto a kingdome."
They have begged so importunatly that they have gotten ynto their hondes more than a therd part of all youre Realme. The goodliest lordshippes, maners, londes, and territories, are theyres. Besides this, they have the tenth part of all the corne, medowe, pasture, grasse, wolle, coltes, calves, lambes, pigges, gese and chikens. Ye, and they looke so narowly uppon theyre proufittes, that the poore wyves must be countable to thym of every tenth eg, or elles she gettith not her rytes at ester, shal be taken as an heretike.... Is it any merveille that youre people so compleine of povertie? The Turke nowe, in your tyme, shulde never be abill to get so moche grounde of christendome.... And whate do al these gredy sort of sturdy, idell, holy theves? These be they that have made an hundredth thousand idell hores in your realme. These be they that catche the pokkes of one woman, and bere them to an other.
The petitioner goes on to tell how they steal wives and all their goods with them, and if any man protest they make him a heretic, "so that it maketh him wisshe that he had not done it". Also they take fortunes for masses and then don't say them. "If the Abbot of west-minster [66] shulde sing every day as many masses for his founders as he is bounde to do by his foundacion, 1000 monkes were too few." The petitioner suggests that the king shall "tie these holy idell theves to the cartes, to be whipped naked about every market towne till they will fall to laboure!"
Church History
King Henry did not follow this suggestion precisely, but he took away the property of the religious orders for the expenses of his many wives and mistresses, and forced the clergy in England to forswear obedience to the Pope and make his royal self their spiritual head. This was the beginning of the Anglican Church, as distinguished from the Catholic; a beginning of which the Anglican clergy are not so proud as they would like to be. When I was a boy, they taught me what they called "church history", and when they came to Henry the Eighth they used him as an illustration of the fact that the Lord is sometimes wont to choose evil men to carry out His righteous purposes. They did not explain why the Lord should do this confusing thing, nor just how you were to know, when you saw something being done by a murderous adulterer, whether it was the will of the Lord or of Satan; nor did they go into details as to the motives which the Lord had been at pains to provide, so as to induce his royal agent to found the Anglican Church. For such details you have to consult another set of authorities—the victims of the plundering.
When I was in college my professor of Latin was a gentleman with bushy brown whiskers and a thundering voice of which I was often the object—for even in those early days I had the habit of persisting in embarrassing [67] questions. This professor was a devout Catholic, and not even in dealing with ancient Romans could he restrain his propaganda impulses. Later on in life he became editor of the "Catholic Encyclopedia", and now when I turn its pages, I imagine that I see the bushy brown whiskers, and hear the thundering voice: "Mr. Sinclair, it is so because I tell you it is so!"
I investigate, and find that my ex-professor knows all about King Henry the Eighth, and his motives in founding the Church of England; he is ready with an "economic interpretation", as complete as the most rabid muckraker could desire! It appears that the king wanted a new wife, and demanded that the Pope should grant the necessary permission; in his efforts to browbeat the Pope into such betrayal of duty, King Henry threatened the withdrawal of the "annates" and the "Peter's pence". Later on he forced the clergy to declare that the Pope was "only a foreign bishop", and in order to "stamp out overt expression of disaffection, he embarked upon a veritable reign of terror".
In Anglican histories, you are assured that all this was a work of religious reform, and that after it the Church was the pure vehicle of God's grace. There were no more "holy idell theves", holding the land of England and plundering the poor. But get to know the clergy, and see things from the inside, and you will meet some one like the Archbishop of Cashell, who wrote to one of his intimates:
I conclude that a good bishop has nothing more to do than to eat, drink and grow fat, rich and die; which laudable example I propose for the remainder of my days to follow.
If you say that might be a casual jest, hear what [68] Thackeray reports of that period, the eighteenth century, which he knew with peculiar intimacy:
I read that Lady Yarmouth (my most religious and gracious King's favorite) sold a bishopric to a clergyman for 5600 pounds. (She betted him the 5000 pounds that he would not be made a bishop, and he lost, and paid her.) Was he the only prelate of his time led up by such hands for consecration? As I peep into George II's St. James, I see crowds of cassocks pushing up the back-stairs of the ladies of the court; stealthy clergy slipping purses into their laps; that godless old king yawning under his canopy in his Chapel Royal, as the chaplain before him is discoursing. Discoursing about what?—About righteousness and judgment? Whilst the chaplain is preaching, the king is chattering in German and almost as loud as the preacher; so loud that the clergyman actually burst out crying in his pulpit, because the defender of the faith and the dispenser of bishoprics would not listen to him!
Land and Livings
And how is it in the twentieth century? Have conditions been much improved? There are great Englishmen who do not think so. I quote Robert Buchanan, a poet who spoke for the people, and who therefore has still to be recognized by English critics. He writes of the "New Rome", by which he means present-day England:
The gods are dead, but in their name
Humanity is sold to shame,
While (then as now!) the tinsel'd priest
Sitteth with robbers at the feast,
Blesses the laden, blood-stained board,
Weaves garlands round the butcher's sword,
And poureth freely (now as then)
The sacramental blood of Men!
You see, the land system of England remains—the changes having been for the worse. William the Conqueror [69] wanted to keep the Saxon peasantry contented, so he left them their "commons"; but in the eighteenth century these were nearly all filched away. We saw the same thing done within the last generation in Mexico, and from the same motive—because developing capitalism needs cheap labor, whereas people who have access to the land will not slave in mills and mines. In England, from the time of Queen Anne to that of William and Mary, the parliaments of the landlords passed some four thousand separate acts, whereby more than seven million acres of the common land were stolen from the people. It has been calculated that these acres might have supported a million families; and ever since then England has had to feed a million paupers all the time.
As an old song puts the matter:
Why prosecute the man or woman
Who steals a goose from off the common,
And let the greater felon loose
Who steals the common from the goose?
In our day the land aristocracy is rooted like the native oak in British soil: some of them direct descendants of the Normans, others children of the court favorites and panders who grew rich in the days of the Tudors and the unspeakable Stuarts. Seven men own practically all the land of the city and county of London, and collect tribute from seven millions of people. The estates are entailed—that is, handed down from father to oldest son automatically; you cannot buy any land, but if you want to build, the landlord gives you a lease, and when the lease is up, he takes possession of your buildings. The tribute which London pays is more than a hundred million dollars a year. So absolute is the right of the land-owner [70] that he can sue for trespass the driver on an aeroplane which flies over him; he imposes on fishermen a tax upon catches made many hundred of yards from the shore.
And in this graft, of course, the church has its share. Each church owns land—not merely that upon which it stands, but farms and city lots from which it derives income. Each cathedral
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