That is a parable of the doings of our theologians, since theology was invented for the Fall of Man. And if humans came to the conclusion that that was the mind of God, it is no wonder that they imitated Him, and do so to this day.
We must believe in punishment as the proper reward of crime—we must even believe in unreformative punishment as the proper reward of crime, if we believe in a Hell to which lost souls are relegated against their will, and there kept with no hope whatever of cure or betterment from the process. And that is what the whole of Christendom believed about Hell when Christians really did believe in it.
Unreformative punishment upon earth was a necessary consequence of that belief; and, therefore, belief in punishment for the sake of punishment became universal.
And over against it—quite unregarded—stood the new gospel of humanity—“Love your enemies, bless them that curse you, do good to them that hate you, pray for them which despitefully use you and persecute you.” And then the reason, the key to it all:—“That ye may be children of your Father which is in Heaven, for He maketh His sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. Be ye, therefore, perfect, even as your Father which is in Heaven is perfect.”
The Sermon on the Mount, which threw over the doctrine of punishment on earth, threw over with equal emphasis the doctrine of punishment in Heaven—of any arbitrary or miraculous intervention for the betterment (to moral ends) of the law of natural consequences.
“Be ye the children of Creation!” is the real human solution—not by harking back (as opponents would pretend) to the savagery of a lower species, but by accepting the spiritualising impulse of evolutionary forces—which have brought us to this great development from the mentality of the lower animal world—the knowledge that we are all part of one whole.
And it is on that recognition of an underlying unity (from which we are inseparable) that the great natural revolution of our ideas about crime and punishment must be brought about. If we cling to the violent and the arbitrary, and the separative solution (of which miraculous retribution is the corollary) we are in the Dark Ages still.
It must have been the experience of many whose work has taken them not only into slums but into prisons and police-courts, that the oppressive sense of Evil triumphant, strong and proud of itself, has weighed more heavily upon them in the prison and in the police-court than in the slum; for the slum only represents the neglect of Society, but the administration of our penal code represents its stereotyped preoccupation (with sympathy and understanding almost entirely eliminated) on a problem which nothing but sympathy and understanding will ever solve. There Society is in its trenches fighting against the human nature which it first violates and then fears.
We, law-makers and law-abiders, are in league with—and are dependent for our material prosperity and protection upon—a system which is very nearly as bad as the crimes we denounce. And until we have made our system very much more beautiful, very much better, and more convincing to the criminal and the revolutionarist—it is only by fear and a punitive code that we can keep it going.
It is not possible to maintain such adjuncts to our social system as profiteering, exploitation, class privilege, wage-slavery, race-subjection, international jealousy, without a penal code and its logical outcome, war. If we want to get rid of the one we must have a whole mind to get rid of the others too. Do not let us pretend to separate them, for we cannot. Not only does the attempt produce weak practical results—it produces also a false mind.