The Church and Modern Life Part 6

It was the time of transition from the old system of home production and home markets to the era of world-wide commerce. Under the old system, industry had been largely regulated by guilds, and there was a fair measure of equality; while trade, though not extensive, was regulated by civic leagues.

But the end of the fifteenth century brought the great geographical discoveries and the beginning of a world trade. "The possibilities of a world commerce," says Dr. Lindsay, "led to the creation of trading companies; for a larger capital was needed than individual merchants possessed, and the formation of these companies overshadowed, discredited, and finally destroyed the guild system of the mediaeval trading cities. Trade and industry became capitalized to a degree previously unknown.... This increase of wealth does not seem to have been confined to a few favorites of fortune. It belonged to the ma.s.s of the members of the great trading companies.... Merchant princes confronted the princes of the state and those of the church, and their presence and power dislocated the old social relations."[22]

This enormous increase of wealth manifested itself in every form of senseless luxury. Of refinement there was little; pleasures were coa.r.s.e, indulgence was beastly. "Preachers, economists, and satirists," says Dr.

Lindsay, "denounce the luxury and immodesty of the dress both of men and women, the gluttony and the drinking habits of the rich burghers and of the n.o.bility of Germany. We learn from Hans von Schweinichen that n.o.blemen prided themselves on having men among their retainers who could drink all rivals beneath the table, and that n.o.ble personages seldom met without such a drinking contest. The wealthy, learned, and artistic city of Nurnberg possessed a public wagon which every night was led through the streets, to pick up and convey to their homes drunken burghers found lying in the filth of the streets."[23]

Such were the manners of the house of mirth at the beginning of the sixteenth century. It might be supposed that when luxury was so riotous the poor would have plenty, but that is never the case. Profusion at the top of the social ladder means poverty at the bottom. The world has never yet been so rich that waste did not work harm to the neediest.

Even if the poor had been actually no poorer in these flush days than they had been when manners were simpler, the glaring contrasts would have been maddening. But mult.i.tudes of them were, no doubt, not only relatively but positively poorer; the destruction of the guilds of labor, the displacements in industry, had left great numbers not only of the peasantry and the artisans but also of the poorer n.o.bles in practical dest.i.tution. The organization of society was giving strength to the strong and weakness to those of no might--thus exactly reversing Mary's prophecy of what her royal Son should bring; and those who were thus dispossessed and scattered felt, and had a right to feel, that the social organization under which such things could be done was antichristian.

"While," says Dr. Lindsay, "the social tumults and popular uprisings against authority, which are a feature of the close of the Middle Ages, are usually and rightly enough called peasant insurrections, the name tends to obscure their real character. They were rather the revolts of the poor against the rich, of debtors against creditors, of men who had scantly legal rights or none at all, against those who had the protection of the existing laws; and they were joined by the poor of the towns as well as by the peasantry of the country districts. The peasants generally began the revolt and the townsmen followed, but this was not always the case. Sometimes the mob of the cities rose first and the peasants joined afterwards. In many cases, too, the poorer n.o.bles were in secret or open sympathy with the insurrectionary movement. On more than one occasion they led the insurgents and fought at their head."[24]

The uprising against the church was due to the fact that the church, instead of being the friend of the poor, had become their social oppressor. Through all these social mutterings runs the outcry against the priests, and this was not because the priests were teaching a false theology, but because they were grinding the faces of the poor. Not only in Germany, but all over Europe this cry was heard. "The priests," says an English reformer, "have their tenth part of all the corn, meadows, pasture, grain, wood, colts, lambs, geese, and chickens. Over and besides the tenth part of every servant's wages, wool, milk, honey, wax, cheese, and b.u.t.ter; yea and they look so narrowly after these profits that the poor wife must be accountable to them for every tenth egg, or else she getteth not her rights at Easter, and shall be taken as a heretic." "I see," said a Spaniard, "that we can scarcely get anything from Christ's ministers but for money; at baptism money, at bishoping money, at marriage money, for confession money,--no, not extreme unction without money! They will ring no bells without money, no burial in the church without money; so that it seemeth that Paradise is shut up from them that hath no money. The rich is buried in the church, the poor in the churchyard. The rich man may marry with his nearest kin, but the poor not so, albeit he be ready to die for love of her. The rich may eat flesh in Lent, but the poor may not, albeit fish perhaps be much dearer.

The rich man may readily get large indulgences, but the poor none because he wanteth money to pay for them."[25]

This revolt against priestly oppression was by no means, however, an irreligious uprising. It was characterized by intense religious feeling, with which, as Dr. Lindsay says, "was blended some confused dream that the kingdom of G.o.d might be set up on earth, if only the priests were driven out of the land." Among a populace so ignorant it was, of course, inevitable that the social revolt should take on fanatical forms. Wild zealots arose, drawing the mult.i.tude after them, and inciting the people to revolution. Hans Bohm, a wandering piper, had visions and went forth as a preacher of righteousness, railing against priests and civil potentates. True religion, he declared, consisted in wors.h.i.+ping the Blessed Virgin, but the priests were thieves and robbers, the Emperor was a miscreant, "who supported the whole vile crew of princes, overlords, tax gatherers, and other oppressors of the poor." He predicted the coming of a day when the Emperor himself would be forced, like all poor folks, to work for days' wages. The people flocked by thousands to hear him preach, but his day was brief.

They burnt him at the stake, but mult.i.tudes venerated him, and made pilgrimages to the chapel which had been the scene of his triumph. The "Bundschuh" revolts which broke out in Elsa.s.s and spread through Switzerland and Germany were of a similar character. Then came years of famine, which deepened the popular disquiet, and which help to explain the fact that "on the eve of the Reformation the condition of Europe, and of Germany in particular, was one of seething discontent and full of bitter cla.s.s hatreds--the trading companies and the great capitalists against the guilds, the poorer cla.s.ses against the wealthier, and the n.o.bles against the towns."

These were the social conditions in the midst of which Luther appeared.

It was on this turbulent flood of social unrest that the Reformation was launched. When the great reformer's voice was heard, denouncing priestly misrule and hierarchical tyranny, these were the people who listened, and they interpreted his words by their own experience. If his quarrel was largely with theological or ecclesiastical abuses, theirs was mainly with industrial inequalities, but it seemed to them that he was fighting their battle. Indeed, his brave words gave fit utterance to their hopes. For, as the historian reminds us, Luther's message was democratic. That must have been its character if it was, in any proper sense, a return to "the simplicity that is in Christ." "It destroyed the aristocracy of the saints, it leveled the barriers between the layman and the priest, it taught the equality of all men before G.o.d, and the right of every man of faith to stand in G.o.d's presence, whatever be his rank and condition of life. He had not confined himself to preaching a new theology. His message was eminently practical. In his 'Appeal to the n.o.bility of the German Nation' Luther had voiced all the grievances of Germany, had touched upon almost all the open sores of the time, and had foretold disasters not very far off. Nor must it be forgotten that no great leader ever flung about wild words in such a reckless way. Luther had the gift of strong, smiting phrases, of words which seemed to cleave to the very heart of things, of images which lit up a subject with the vividness of a flash of lightning. He launched tracts and pamphlets from the press about almost everything, written for the most part on the spur of the moment, and when the fire burned. His words fell into souls full of the fermenting pa.s.sion of the times. They drank in with eagerness the thoughts that all men were equal before G.o.d, and that there are divine commands about the brotherhood of mankind of more importance than all human legislation. They refused to believe that such golden ideas belonged to the realm of spiritual life above."[26]

When, therefore, the religious reformation was fairly launched, a great uprising of the poor people speedily followed. It seemed to them that the return to Christ meant, for them, the breaking of yokes and the enlargement of opportunity, and they proceeded to claim for themselves some portion of the liberty that belonged to them. Their demands, as voiced in their "Twelve Articles," were by no means extravagant, from our point of view. The abuses of which they complained were flagrant, the rights they claimed were far less than are now, even in despotic Russia, fully granted to the humblest people. And they protested most earnestly that they "wanted nothing contrary to the requirements of just authority, whether civil or ecclesiastical, nor to the gospel of Christ."

It would, however, have been unreasonable to expect that such people would confine their protest within the bounds of law and order. It was, in fact, a revolution, and it discerned no way to its goal but the way of violence. That, indeed, is the path that most of the seekers after liberty have felt constrained to take.

What was Luther's relation to this uprising? It cannot be said that he had kindled the flame, but he had fanned it to a conflagration. And yet when it began to rage, he found himself unable to control it. It had come to pa.s.s, in the exigencies of the warfare he was waging, that his allies were the German princes. Only through them, as he believed, could he hope to win the fight he was making against the Roman hierarchy. If he put himself at the head of the peasants' movement he would alienate the princes, and it seemed to him that the Protestant cause in Germany would he stamped out in blood. And therefore, after vainly attempting to quiet the insurrection, with whose princ.i.p.al aims he had confessed himself in sympathy, he turned upon the peasants in almost savage wrath, and in his tract "Against the Murdering, Thieving Hordes of Peasants,"

he urged the princes to crush the insurrection. "In the case of an insurgent," he says, "every man is both judge and executioner.

Therefore, whoever can should knock down, strangle, and stab such publicly or privately, and think nothing so venomous, pernicious, and devilish as an insurgent.... Such wonderful times are these that a prince can merit heaven better with bloodshed than another with prayer."

The princes followed Luther's counsel, and the peasants' uprising was put down with relentless severity. Thus ended in blood the movement which promised to make the church the champion of social freedom. It seems, as we look back upon it, a tragical issue. What these poor people asked for was really only a crumb or two from the table of the lords of privilege; they thought that the brotherhood taught by Jesus warranted them in expecting it, and they seemed to hope that the church of Jesus Christ, when purified from formalism and superst.i.tion, would support that expectation. It must have been a bitter disappointment to them. And it is a sorrowful reflection that the great hero of the Reformation fell, in this matter, so far below the Christian ideal.

Doubtless his strenuous repugnance to revolutionary methods was a good trait in his character; but surely revolutions are sometimes justifiable, and it looks, at this distance, as though this one was as nearly so as most of those that have succeeded. If Luther had put his great heart and mighty will at the head of this movement which he confessed to be most righteous, it might have succeeded, and Protestantism, in its beginnings, might have made a firm alliance with those whom Jesus Christ recognizes as his representatives in the earth.

But it was hard for him to believe that the poor of this world, chosen to be rich in faith and heirs of the kingdom, were stronger allies than the German n.o.bles. He thought that he must have the support of the princes, and he turned his back on Christ's poor.

It was a melancholy conclusion, not only for Luther but for the cause which he represented. "It is probable," says Dr. Lindsay, "that he saved the Reformation in Germany by cutting it free from the revolutionary movement, but the wrench left marks on his own character as well as in the movement he headed." One wonders whether success won at such cost is worth having; and whether, if he had gone down with the peasants in their struggle for freedom and opportunity, the sacrifice would not have brought a larger and fairer Reformation.

It was the coming reformation to which your attention was called, and we have kept our eyes for a long time upon the past. But this history has been uttering, through the entire recital, its own prophetic word.

Conditions have greatly changed since the sixteenth century; but we are still confronting the same issue which forced itself upon the church in the days of Luther. Many of the disabilities and wrongs under which the common people were suffering then have been removed, but the poor are still with us, and the cries of millions of overworked, underfed, pale-faced men and women and children have entered into the ears of the Lord of Sabaoth. There ought not to be any poor people in this country; if it were a thoroughly Christian country there would not be. If there were those who because of mental or physical defect were unable to care for themselves, we could easily provide for their wants, and in the exercise of such compa.s.sion we should find an abundant reward. If there were those who because of idleness and vice were indisposed to provide for themselves, we should find a way of inspiring them with a better mind. But, if this were a thoroughly Christian country, there would be no willing workers dwelling anywhere near the borders of want. There are resources here which are ample for the abundant supply of all human needs; if ours were a completely Christianized society, the needs of those who were able and willing to work would be abundantly supplied.

We are often told that this is already done; that there are no poor in this country save those who are either incompetent or indolent or vicious. If that could be proved, the question would still remain whether the incompetency and the indolence and the viciousness may not, to a considerable degree, be the effects of causes for which society is responsible, and which, in a thoroughly Christianized society, would not be permitted to exist. But it cannot be proved that poverty is wholly the fault of the poor. The fact is that a very large number of those who are doing the world's work to-day are receiving less than their fair share of the wealth they produce.

It is true that there are many laborers who earn large wages. Compactly organized labor unions have been able to secure a favorable distribution of the product of their industry. But we are often reminded that but a small percentage of the laborers of this country are organized; and the wages of those thus unprotected are often lamentably small. Many attempts have been made to find out what is the average wage of the average workman; our census reports contain very carefully prepared statistics. I have taken pains to go over some of these, and here are the results.

In the textile trades, with 661,451 workers, the average weekly wage of all workers is $6.07; of men over sixteen, $7.63; of women, $5.18; of children under sixteen, $2.15.

In the iron workers' trades, with 222,607 workers, the average weekly wage is $10.46.

In the boot and shoe trades, with 142,922 workers, the average for all is $7.96; for men over sixteen, $9.11; for women, $6.13; for children under sixteen, $3.40.

In the men's clothing trades, with 120,950 workers, the average for all is $7.06; for men, $10.90; for women, $4.88; for children, $2.61.

These weekly wages are obtained by dividing the annual wage by 52. Often the weekly rate is much higher, but for many weeks the workers are unemployed; the only fair estimate is that which is based upon the annual wage.

Have we any right to be content with conditions like these? Is the average wage of the average worker, as it is here indicated, all that he ought to ask? Should society wish him to be content with such an income?

Sit down yourself and figure out just what it would mean to be obliged to maintain a family of four or five on such a stipend as is indicated in any of these trades--even those best paid. Find out how much should have to go for rent, and how much for food, and how much for the plainest clothing, and how much for doctor's bills, and school books, and street-car fare, and how much would be left, after that, for books and church contributions and the wholesome pleasures which we ought to count among the necessaries of life. Life can be maintained on such an income, but is it the kind of life that we wish our fellow men to live?

And is there any need that life, for the humble laborer, should be reduced in this rich land to its lowest terms? With the marvelous productiveness of fields and mines and forests and waters, with the immense development of machinery, by which the wealth of the nation is multiplied, might we not have an organization of industry and a method of distribution which would give to the army of manual toilers a much larger average income?

That is the question they are asking, and it calls for a candid answer.

Their needs are not as dire as were those of the German peasants of the sixteenth century, but they are real and serious needs. Now, as then, a tremendous industrial revolution has dislocated industries and demoralized and impoverished many; now, as then, the concentration of capital in great companies has destroyed small enterprises and left many who were once thrifty stranded and discouraged; now, as then, glaring contrasts in condition excite the resentments of the needy; now, as then, the propertiless are wondering whether this is the kind of thing that the church has been looking for when she has prayed that the kingdom of G.o.d may come. And there is a feeling now, as there was then, among the millions of the toilers, that the church which a.s.sumes to represent Jesus Christ needs to be reformed, in order that through its testimony and its leaders.h.i.+p the kingdom of G.o.d may come.

It is sadly true that there are many among these toiling millions who are embittered against the church, who have no faith in it, and no expectation that any good will come out of it; but the great majority are not hostile to the church; at worst they are indifferent, and this indifference is due to their belief that the church no longer represents Jesus Christ. Toward him there is often a pathetic outreaching of hope; if the church would come back to the simplicity that is in Christ and would plant itself on the Sermon on the Mount, it would quickly win their loyalty. And I cannot help feeling that now, as in the sixteenth century, there is in the minds of the toiling millions "a confused dream that the kingdom of G.o.d might be set up in the land," and that the time is ripe for it. Nor can I deem it possible that this great expectation of the mult.i.tude will now be disappointed. The church of this day must be able to see that this call of the poor and the humble is the call of its Master. It is with the weak and the needy that he is always identified; service of them is loyalty to him; neglect of them is scorn of him. It is his own word.

The coming reformation will be signalized by a great change in the att.i.tude of the church toward the toiling cla.s.ses. It will not turn its back on them, as it did in Luther's day; it will not maintain toward them an att.i.tude of kindly patronage, as it has done in our day; it will recognize the fact that its welfare is bound up with them; that the barriers which separate them from its sympathies and fellows.h.i.+ps must be broken down, at whatever cost; that it must make them believe that the church of Jesus Christ is their church; that it needs them quite as much as they need it; that it is a monstrous thing even to conceive that a church of Jesus Christ could exist as a cla.s.s inst.i.tution, with the largest social cla.s.s in the community outside of it.

The coming reformation will consist in the awakening of the church to its social responsibilities. It will see more clearly than it has ever yet seen, that those who pray that the kingdom of G.o.d may come, and who are responsible, as citizens of a republic are responsible, for the answering of that prayer, must see to it that justice and liberty and opportunity are established in the land. The church of Jesus Christ, with a pa.s.sion that is born of loyalty to its Master, must set itself to the task of realizing, in the social order, the principles of his teaching. That was what the peasants of the sixteenth century called upon it to do; and for answer it turned and smote them to the earth. It will not repeat that blunder, which was nothing short of a crime. It hears the same call to-day, and when it obeys, as obey it must, it will save its own life and that of the nation with whose destiny it is put in trust.

VII

Social Redemption

The New Reformation will be wrought out with weapons that are not carnal. One of the lessons that the church has learned, in the nineteen centuries of its history, is that it must keep itself free from all suspicion of entanglement with physical force.

That statement needs qualification. It is not universally true. The Greek church, as we have seen, is still fatally involved in political complications; the Roman church, while forced to abstain from the use of the temporal power, has maintained its right to use it; and other state churches, as those of England and Germany, retain some hold upon the political arm. But we are speaking of the church in our own country; and of the American church it is true that it has ceased to rely upon the power of the state. The entire divorce which our const.i.tution decrees between the government of the church and the government of the state has become, with us, a settled policy, which we do not wish to disturb. It is doubtful whether intelligent Roman Catholics in the United States would be willing to have this condition changed, and no other Christians would for one moment consent to it.

What the church does in the way of improving social conditions must, therefore, be done by purely moral and spiritual agencies. Society is not to be Christianized by any kind of coercion. The church cannot use force in any way, nor can it enter into any coalition with governments that rest on force. "It is not by might nor by power, but by my Spirit, saith the Lord," that the kingdoms of this world are to become the kingdoms of our Lord and of his Christ. It is as irrational to try to propagate Christianity by coercive measures of any description, as it would be to try to make plants grow by applying to them mechanical pressure.

Nor can the church undertake to dictate or prescribe the forms of industrial society. Its function is not the organization of industry. It would not wisely attempt to decide between different methods of managing business.

It would not, for example, be expedient for the church, at the present time, to take sides in the controversy between collectivism and private enterprise. The Socialists declare that the wage system, based on private capital, tends to injustice and oppression; the advocates of the existing system contend that Socialism would destroy the foundations of thrift and welfare. The church cannot be the umpire in this contest, nor can it take sides with either party. Questions of economic method are beyond its province. Its concern is not with the machinery of society, but with the moral motive power. Or, it might be truer to say that it seeks to invigorate the moral life of men, and trusts that reinforced life to make its own economic forms. Its business is to fill men's minds with the truth as it is in Jesus, and to make them see that that truth applies to every human relation; and it ought to believe that when this truth is thus received and thus applied, it will solve all social problems. When employers and employed are all filled with the spirit of Christ, the wage system will not be a system of exploitation, but a means of social service.

Here is an employer of many hundreds of men, at the head of a very large business, which is rapidly increasing. This is not an imaginary case.

This employer is a man of flesh and blood, and he is in the very thick of the compet.i.tive melee; he is using the machinery of the wage system, but he is governing all his business by the principles of Christianity, and the business is thriving in a marvelous way. This does not mean that the manager is piling up money for himself, for he is not: he is living very frugally, and is adding nothing to his own acc.u.mulation; but the business is growing by leaps and bounds. The increasing profits, every year, are distributed in the form of stock among the laborers who do the work, and the customers who purchase the goods. The men who do the work are buying for themselves beautiful homes in the vicinity of the factory; in a few more years they will own a large part of the stock of the concern. This manager is not getting rich; but he has the satisfaction of seeing his business prospering in his hands; he is helping a great many men to find the ways of comfort and independence, and he insists that he has himself found the secret of a happy life. It is evident that if all employers were governed by the same motives, the wage system would be an instrument of philanthropy. Whether this man is a church member or not does not appear, but he is certainly a Christian; he has learned the way of Jesus, and is walking in it. If the church could inspire all its members with this kind of social pa.s.sion, all social questions would be solved. And this is the church's business--to inspire its members with this kind of social pa.s.sion. Without this spirit in their hearts, no matter what the social machinery might be, the outcome would be envying and strife and endless unhappiness.

We have had the inside history of some of the many communistic enterprises that have come to grief, and all of them have been wrecked by the selfishness of their members, most of whom were seeking for soft places, and s.h.i.+rking their duties,--each trying to get as much as he could out of the commonwealth and to give in return for it as little service as possible. These contrasted cases show that the machinery of the wage system cannot prevent the exercise of brotherliness, and that the machinery of communism will not secure it. No kind of social machinery will produce happiness or welfare when selfish men are running it; and no kind of social machinery will keep brotherly men from behaving brotherly.

We are often told by Socialists that the present regime of individual initiative and private capital tends to make men selfish and unbrotherly, while the tendency of Socialism would be to make men unselfish and fraternal. If the church were sure that this is the truth, she would be inclined to throw her influence on the side of Socialism.

But, on the other hand, it is urged that Socialism tends to merge the individual in the ma.s.s, to destroy the virtues of self-respect and self-reliance, and to weaken the fibre of manhood. If the church were sure that this is true, she would be constrained to pause before committing herself to the socialistic programme.

She knows, in fact, that there is truth in both these contentions. That the individualistic regime has bred a fearful amount of heartlessness and rapacity is painfully evident; that such socialistic experiments as have been tried have weakened human virtue appears to be true. Under which regime the greater damage would be done is not yet quite clear.

Therefore the church cannot commit herself to either of these methods.

The best work she can do, at the present time, is to inspire men with a love of justice and a spirit of service. She must rear up a generation of men who hate robbery in all its disguises; who are determined never to prosper at the expense of their neighbors, and who know how to find their highest pleasure in helping their fellow men. If the Christian morality means anything, it means all this. A church which represents Jesus Christ on the earth must set before herself no lower aim than this. And a generation of men whose hearts are on fire with this purpose may be trusted to fill the earth with righteousness and peace, whether they work with the machinery of the wage system or with the machinery of Socialism.

There are many good men, outside the church as well as within it, who believe that the existing social order can never be Christianized; that it must be replaced by a new social system. But most of us are still clinging to the belief that the existing social order can be Christianized, so that justice may be established in it, and good-will find expression through it. That it has been sadly perverted we all confess; we acknowledge with shame that it has become, in large measure, the instrument of injustice and oppression. But we believe that it may be reformed, so that it shall represent, in some fair degree, the kingdom of G.o.d.