§ 2.
For the convenience of those readers who are in the position of inquirers, I had designed at this point a section which was to contain a list of the chief objections to Socialism—other than mere misrepresentations—which are current now-a-days. I had meant at first to answer each one fully and gravely, to clear them all up exhaustively and finally before proceeding. But I find now upon jotting them down, that they are for the most part already anticipated by the preceding chapters, and so I will note them here, very compactly indeed, and make but the briefest comment upon each.
There is first the assertion, which effectually bars a great number of people from further inquiry into Socialist teaching, that Socialism is contrary to Christianity. I would urge that this is the absolute inversion of the truth. Christianity involves, I am convinced, a practical Socialism if it is honestly carried out. This is not only my conviction, but the reader, if he is a Nonconformist, can find it set out at length by Dr. Clifford in a Fabian tract, Socialism and the Teaching of Christ; and, if a Churchman, by the Rev. Stewart Headlam in another, Christian Socialism. He will find a longer and fuller discussion of this question in the Rev. R. J. Campbell’s Christianity and Social Order. In the list of members of such a Socialist Society as the Fabian Society will be found the names of clergy of the principal Christian denominations, excepting only the Roman Catholic Church. It is said, indeed, that a good Catholic of the Roman Communion cannot also be any sort of Socialist. Even this very general persuasion may not be correct. I believe the papal prohibition was originally aimed entirely at a specific form of Socialism, the Socialism of Marx, Engels and Bebel, which is, I must admit, unfortunately strongly anti-Christian in tone, as is the Socialism of the British Social Democratic Federation to this day. It is true that many leaders of the Socialist party have also been Secularists, and that they have mingled their theological prejudices with their political work. This is the case not only in Germany and America, but in Great Britain, where Mr. Robert Blatchford of the Clarion, for example, has also carried on a campaign against doctrinal Christianity. But this association of Secularism and Socialism is only the inevitable throwing together of two sets of ideas because they have this in common, that they run counter to generally received opinions; there is no other connection. Many prominent Secularists, like Charles Bradlaugh and Mr. J. M. Robertson, are as emphatically anti-Socialist as the Pope. Secularists and Socialists get thrown together and classed together just as early Christians and criminals and rebels against the Emperor were no doubt thrown together in the Roman gaols. They had this much in common, that they were in conflict with what most people considered to be right. It is a confusion that needs constant explaining away. It is to me a most lamentable association of two entirely separate thought processes, one constructive socially and the other destructive intellectually, and I have already, in Chapter VI., [§ 4], done my best to disavow it.
Socialism is pure Materialism, it seeks only physical well-being,—just as much as nursing lepers for pity and the love of God is pure materialism that seeks only physical well-being.
Socialism advocates Free Love. This objection I have also disposed of in Chapter VI., [§§ 2] and [4].
Socialism renders love impossible, and reduces humanity to the condition of a stud farm. This, too, has been already dealt with; see Chapter III., [§§ 2] and [5], and Chapter VI., [§§ 2], [3], and [4]. These two objections generally occur together in the same anti-Socialist speech or tract.
Socialism would destroy parental responsibility. This absurd perversion is altogether disposed of in Chapter VI., [§ 3]. It is a direct inversion of current Socialist teaching.