Practicable Socialism, New Series

by S. A. Barnett; Mrs. S. A. Barnett

1. The work from without to within, resolves itself into an endeavour to draw the people to join some religious communion. The environment which an organization provides counts for much, and influences therefrom constantly pass into the inner life. Membership in a Church or association with a mission often brings men and women into contact with a minister who offers an example of a life devoted to others’ service. It opens to them ways of doing good, of teaching the children, of visiting the poor, and of joining in efforts for social reform. It affords a constant support in a definite course of conduct, and makes a regular call on the will to act up to the conventional standard, and it brings to bear on everyday action an insistent social pressure which is some safety against temptation. Sneers about the dishonesty of religious professors are common, but, as a matter of fact, the most honest and reputable members of the community are those connected with religious bodies.

Those bodies have various characters, with various forms of doctrine and of ritual. Human beings, if they are true to themselves, cannot all adopt like forms; there are some men and women who find a language for their souls in a ritual of colour and sound, there are others who can worship only in silence; there are some who are moved by one form of doctrine, and others who are moved by another form. Uniformity is unnatural to man, and the Act of Religious Uniformity has proved to be disastrous to growth of thought and goodwill. Progress through the ages is marked by the gradual evolution of the individual, and the strongest society is that where there are the most vigorous individualities. If this be admitted, it must be admitted also that the growth of vigorous denominations, and not uniformity, is also the mark of progress.

But, it may be said, denominations are the cause of half the quarrels which divide society, and of half the wars which have decimated mankind. This is true enough. The denominations are now hindering the way of education, and it was as denominations that Catholics and Protestants drowned Europe in thirty years of bloodshed. It is, however, equally true to say that nationalities have been the cause of war, and that the way of peace is hard, because French, Germans, and British are so patriotically concerned for their own rights. Nationalities, however, become strong during the period of struggle, and they develop characteristics valuable for the whole human family; but the end to which the world is moving is not a universal empire under the dominance of the strongest, it is to a unity in which the strength of each nationality will make possible the federation of the world. In the same way denominations pass through a period of strife; they too develop their characteristics; and the hope of religion is not in the dominance of any one denomination, but in a unity to which each is necessary.

The world learnt slowly the lesson of toleration, and at last the strong are feeling more bound to bear with those who differ from themselves. There is, however, dawning on the horizon a greater lesson than that of toleration of differences: it is that of respect for differences. As that lesson prevails, each denomination will not cease to be keen for its own belief; it will also be keen to pay honour to every honest belief. The neighbourhood of another denomination will be as welcome as the discovery of another star to the astronomer, or as the finding of a new animal to the naturalist, or as is the presence of another strong personality in a company of friends. The Church of the future cannot be complete without many chapels. The flock of the Good Shepherd includes many folds.

The energy of innumerable Churches and missions is daily strengthening denominations, and they seem to me likely to stand out more and more clearly in the community. One advantage I would emphasize. Each denomination may offer an example of a society of men and women living in reasonable accord with its own doctrine—not, I ask you to reflect, just a community of fellow-worshippers, but, like the Quakers, translating faith into matters of business and the home. Mediaeval Christians sold all they had and lived as monks or nuns. Nineteenth century Christians were kind to their poorer neighbours. Twentieth century Christians might give an example of a society fitting a time which has learnt the value of knowledge and beauty, and has seen that justice to the poor is better than kindness. Every generation must have its own form of Christianity.

The earnest endeavour of so many active men and women to increase the strength of their own denomination has therefore much promise: provided always, let me say, they do not win recruits by self-assertion, by exaggeration, or by the subtle bribery of treats and blankets. Each denomination honestly strengthened by additional members is the better able to manifest some aspect of the Christian life, and, in response to the call of that life, more inclined to reform the doctrines and methods which tend to alienate a scientific and democratic generation.

Such denominations are, I submit, those most likely to reform themselves, and as they come to offer various examples of a Christian society, where wealth is without self-assertion, where poverty is without shame, where unemployment and ignorance are prevented by just views of human claims, and where joy is “in widest commonalty spread,” all the members of the community will in such examples better find the name of the Most High, and feel the power of religion. “If,” says Dr. Fairbairn, “religion were truly interpreted in the lives of Christian men, there is no fear as to its being believed.” “What is wanted is not more Christians but better Christians.”

2. The activity of ministers and missionaries is, as I have said, twofold. Besides working from without to within by building up denominations, it also works from within to without by converting individuals. Members of every Church or mission are, in ordinary phrase, intent “to save souls”. Their work is not for praise, and is sacred from any intrusion. Spirit wrestles with spirit, and power passes by unknown ways. Souls are only kindled by souls. Conversion opens blind eyes to see the Most High, but it is not in human power to direct the ways of conversion. The spirit bloweth where it listeth. There are, however, other means by which eyes may be opened at any rate to see, if only dimly, and some of these means are under human control. Such a means is that which is called higher education or university teaching, or the knowledge of the humanities.

I would therefore conclude by calling notice to the much or the little which is being done by this higher education. The people are to a large extent blind because of the overwhelming glory of the present. They see nothing beyond the marvellous revelations of science—its visions of possessions and of power, and its triumphs over the forces of nature. They are occupied in using the gigantic instruments which are placed at the command of the weakest, and they are driven on by some relentless pressure which allows no pause on the wayside of the road of life. They see power everywhere—power in the aggressive personalities which heap money in millions, power in the laboratory, power in the market-place, power in the Government; but they do not see anything which satisfies the human yearning for something higher and holier; they cannot see the God whose truth they feel and whose call they hear. Many of them look to the past and surround themselves with the forms of mediaeval days, and some go to the country, where, in a land of tender shades and silences, they try to commune with the Most High.

But yet the words of John the Baptist rise eternally true, when he said to a people anxiously expectant, some with their eyes on the past, and some with their eyes on the future, “There standeth one among you”. The Most High, that is to say, is to be found, not in the past with its mysteries, its philosophies, and its dignity of phrase or ritual, and not in the future with its vague hopes of an earthly Paradise, but in the present with its hard facts, its scientific methods, its strong individualities, and the growing power of the State. The kingdom of heaven is at hand; the Highest which every one seeks is in the present. It is standing among us, and the one thing wanted is the eye to see.