Kitabı oku: «Communism and Christianism», sayfa 10

These are prophetic words written fifty years ago by Frederick Engels:

Since the historical appearance of the capitalist mode of production, the appropriation by society of all the means of production has often been dreamed of, more or less vaguely, by individuals, as well as by sects, as the ideal of the future. But it could become possible, could become a historical necessity, only when the actual conditions for its realization were there. Like every other social advance, it becomes practicable, not by men understanding that the existence of classes is in contradiction to justice, equality, etc., not by the mere willingness to abolish these classes, but by virtue of certain new economic conditions… So long as the total social labor only yields a produce which but slightly exceeds that barely necessary for the existence of all; so long, therefore, as labor engages all or almost all the time of the great majority of the members of society – so long, of necessity, this society is divided into classes…

But if, upon this showing, division into classes has a certain historical justification, it has this only for a given period, only under given social conditions. It was based on the insufficiency of production. It will be swept away by the complete development of modern productive forces. And, in fact, the abolition of classes in society presupposes a degree of historical evolution, at which the existence, not simply of this or that particular ruling class, but of any ruling class at all, has become an obsolete anachronism…

With the seizing of the means of production by society, production of commodities is done away with, and, simultaneously, the mastery of the product over the producer. Anarchy in social production is replaced by systematic, definite organization. The struggle for individual existence disappears. Then for the first time man, in a certain sense, is finally marked off from the rest of the animal kingdom, and emerges from mere animal conditions into really human ones… It is the ascent of man from the kingdom of necessity to the kingdom of freedom.

The capitalist countries are ruled through banks, and a bank is necessarily an institution of the owning class.

Russia is ruled through Soviets, and a soviet is necessarily an institution of the working class.

Banks and Soviets are so many headquarters for big unions. In capitalist countries the banks are such for the one big union of the owners, and in Russia the soviets are this for the one big union of the workers. These big unions cannot co-exist and flourish in the same country.

All owners everywhere see the necessity for their one big union and in all capitalistic countries, nowhere more than in the United States, they have the advantage of being on the ground floor and indeed on all the floors of all the sky scrapers with their union which is the most universally inclusive and the most relentlessly efficient organization on earth.

Some workers everywhere see the necessity for their one big union, but nowhere is it seen as generally and clearly as in Russia, – the only country in which the workers have held the ground floor for any considerable time against all comers.

In all countries a beginning has been made by the workers in laying the foundation for their one big union, but in only one country, Russia, has progress been made with the superstructure, and here as everywhere the owners have hindered the workers so that they must defend themselves with their right hand while they build with their left. Nevertheless wonderful progress is being made and when the industrial structure has been completed, as it soon must be, else the world is doomed to destruction, it shall tower above its capitalist rival as a mountain over a foot hill.

After all, the power of the owner is money and it is not a real potentiality, for within the social realm there is in reality only one potentiality, the power of productivity which exclusively belongs to the worker.

In the sky there is no god, and on earth there is no king or priest like unto Labor, the lord of gods, the tzar of kings and the pope of priests.

Labor is high above all potentialities. The motto, "All Power to the Workers," which the class-conscious proletarians inscribe on their banners, is not the expression of an ideal fiction, but the declaration of a practical reality, the greatest among all realities, that reality in which the whole social realm lives, moves and has its being.

Down with the one big union of the owners. Long live the one big union of the workers.

II. GOD AND IMMORTALITY

 
We have done with the kisses that sting,
With the thief's mouth red from the feast,
With the blood on the hands of the king,
And the lie on the lips of the priest.
 

– Swinburne.

Many critics contend that socialism and supernaturalism are not, as I represent, incompatibilities; but they lose sight of four facts: (1) this is a scientific age; (2) Marxian socialism is one of the sciences; (3) the vast majority of men of science reject all supernaturalism, including of course the gods and devils with their heavens and hells, and (4) only in the case of one of the sciences, psychology, is this majority greater than in the science of sociology.

The truth of the last two of these representations will be overwhelmingly evident from the chart on the next page. It and its explanation given in the following quotation is taken with the kind consent of the author and also of the publishers of a book entitled God and Immortality, by Professor James H. Leuba, the Psychologist of Bryn Mawr College. This book is having a great influence and I strongly recommend it to all who think that I am wrong in the contention that conscious, personal existence is limited to earth; that, therefore, we are having all that we shall ever know of heaven and hell, here and now, and that whether we have more of heaven and less of hell depends altogether upon men and women, not at all upon gods and devils. The second edition of Professor Leuba's book is now in the press of The Open Court Publishing Company, 122 South Michigan Ave., Chicago, Ill. Here is the quotation in support of our contentions:

What, then, is the main outcome of this research? Chart XI, Partial Summary of Results, shows that in every class of persons investigated, the number of believers in God is less, and in most classes very much less than the number of non-believers, and that the number of believers in immortality is somewhat larger than in a personal God; that among the more distinguished, unbelief is very much more frequent than among the less distinguished; and finally that not only the degree of ability, but also the kind of knowledge possessed, is significantly related to the rejection of these beliefs.

The correlation shown, without exception, in every one of our groups between eminence and disbelief appears to me of momentous significance. In three of these groups (biologists, historians, and psychologists) the number of believers among the men of greater distinction is only half, or less than half the number of believers among the less distinguished men. I do not see any way to avoid the conclusion that disbelief in a personal God and in personal immortality is directly proportional to abilities making for success in the sciences in question.

A study of the several charts of this work with regard to the kind of knowledge which favors disbelief shows that the historians and the physical scientists provide the greater; and the psychologists, the sociologists and the biologists, the smaller number of believers. The explanation I have offered is that psychologists, sociologists, and biologists in very large numbers have come to recognize fixed orderliness in organic and psychic life, and not merely in inorganic existence; while frequently physical scientists have recognized the presence of invariable law in the inorganic world only. The belief in a personal God as defined for the purpose of our investigation is, therefore, less often possible to students of psychic and of organic life than to physical scientists.

The place occupied by the historians next to the physical scientists would indicate that for the present the reign of law is not so clearly revealed in the events with which history deals as in biology, economics, and psychology. A large number of historians continue to see the hand of God in human affairs. The influence, destructive of Christian beliefs, attributed in this interpretation to more intimate knowledge of organic and psychic life, appears incontrovertibly, as far as psychic life is concerned, in the remarkable fact that whereas in every other group the number of believers in immortality is greater than that in God, among the psychologists the reverse is true; the number of believers in immortality among the greater psychologists sinks to 8.8 per cent. One may affirm it seems that, in general, the greater the ability of the psychologist, the more difficult it becomes for him to believe in the continuation of individual life after bodily death.

Within the generation to which I belong Darwin and Marx, the greatest teachers that the world has had, went over the top of entrenched ignorance with the greatest books of the world, worth infinitely more to it than all its bibles together. Darwin did this in 1859 with his Origin of Species by Natural Selection and Marx in 1867 with his Capital, a Critique of Political Economy.

Darwin with his book is driving the Christian church out of its trench of supernaturalism and uniqueism by showing that the different kinds of vegetable and animal life are not, according to the representation of its bible, so many separate creations by a personal, conscious divinity, but interrelated evolutions by an impersonal, unconscious nature, the higher out of the lower, and that, therefore, man is so far from being a special creation, having his most vital relationships with a celestial divinity and his most glorious prospects in a heavenly place with him, that he is really more or less closely related to every living thing on earth, and is as hopelessly limited to it, as an elephant, a tree or even a mountain.

Marx with his book is driving the states out of the trench of imperialism and capitalism.

As Darwin is driving the conscious, personal gods out of the realm of biology, placing all animal and human life of body, mind and soul on essentially the same footing, so Marx is driving all such divinities out of the realm of sociology, placing all life of family, state, church, lodge, store and shop on essentially the same level.

According to Darwin, all animal life is what it is at any time by reason of the effort to accommodate the physical organism to its environment.

According to Marx, human civilization is what it is at any time because of the economic system by which people feed, clothe and house themselves.

This Darwinian-Marxian interpretation of terrestrial life in general, and of the human part of it in particular, is known as materialism. It is the materialistic, naturalistic, levelistic interpretation of history, and differs fundamentally from the spiritualistic, supernaturalistic, uniqueistic interpretation of Christian preachers. The contrast between these interpretations is especially strong in the case of human history.

On the one hand the Christian preacher says, man's history is what it is because of the directing providence of a God, the Father, Son and Spirit, and because of His directing inspiration of great leaders, such as Washington, Luther, Caesar and Moses.

On the other hand Darwin and Marx agree in saying that both the triune god and the inspired leader are what they are, because society is what it is; that, again, the character of society depends upon the economic system by which it feeds, clothes and houses itself, and that finally all such systems owe their existence to the machinery in use for the production of the basic necessities of life, the primal machine being the human hand to which all other machines are auxiliaries.

The most insatiable and universal among all human longings is for freedom – freedom from economic want, social inequality and imperialistic tyranny, also freedom to learn, think, live and teach truths.

Socialism of the Marxian type is the gospel of freedom, because a classless god, nature, reveals it in the interest of a classless world: therefore, it is true, and slavery, of which there never was so much before on the earth, and nowhere is there more than in the United States, is utterly incompatible with truth, and classless interests.

All the supernaturalistic gospels are revealed by a class god (Jesus, Jehovah, Allah, Buddha) in the interest of the capitalist class: therefore, they are false and freedom is utterly incompatible with falsehood and class interest.

Ignorance is the destroyer-god and capitalism is the diabolical scourge by which he afflicts the wage-earner with many unnecessary sufferings, especially the crushing ones arising from the great trinity of evils, war, poverty and slavery.

Knowledge is the saviour-god and Marxism is his divine gospel of freedom from these capitalistic sufferings.

III. MYTHICAL CHARACTER OF OLD AND NEW TESTAMENT PERSONAGES

What man of sense will agree with the statement that the first, second, and third days, in which the evening is named and the morning, were without sun, moon and stars? What man is found such an idiot as to suppose that God planted trees in Paradise like an husbandman? I believe that every man must hold these things for images under which a hidden sense is concealed. – Origen.

One of the critics of Communism and Christianism whose representations are in alignment with several others says:

While the Bishop speaks in the language of scholarship, he entirely ignores all the findings of modern scholars on the literature of the Bible.

The failure to show more clearly that my representations concerning the untenableness of the basic doctrines of Christian supernaturalism are in alignment with the conclusions of outstanding authorities in the newly developed sciences of historical and biblical criticisms is indeed a defect and an attempt will here be made to remove it by a short but faithful and, as I think, convincing summary of what such authorities in these sciences have to say on the subject.

My summary is summarized from a pamphlet by Charles T. Gorham, published by Watts and Company, 17 Johnson's Court, Fleet St., E. C. 4, London, England, which is itself an able summarization of the relevant facts which have been scientifically established as they are given in the greatest of all the Bible Dictionaries, the Encyclopedia Biblica.

It will be seen that all except one among my contentions concerning the baselessness of the supernaturalism of orthodox Christians are well sustained. This exception is the contention that Jesus is not an historical personage, but a fictitious one. However the great critics are unanimously with me even in this, for two crushing facts are admitted by them: (1) the Old Testament affords no scientifically established data from which a reliable history of the Jews can be written, and (2) the New Testament has no such data for a biography of Jesus.

The illuminating summary which is a large part of my answer to the criticism under review follows, and it is as far as possible in the language of Mr. Gorham:

Once upon a time there was a system of Christian Theology. It was a wonderful though a highly artificial structure, composed of fine old crusted dogmas which no one could prove, but very few dared to dispute. There was the "magnified man" in the sky, the Infallible Bible, dictated by the Holy Spirit, the Trinity, the Fall, the Atonement, Predestination and Grace, Justification by Faith, a Chosen People, a practically omnipotent Devil, myriads of Evil Spirits, an eternity of bliss to be obtained for nothing, and endless torment for those who did not avail themselves of the offer.

Now the house of cards has tumbled to pieces, or rather it is slowly dissolving, as Shakespeare says, "like the baseless fabric of a vision". The Biblical chronology, history, ethics, all are alike found to be defective and doubtful. Divine Revelation has become discredited; a Human Record takes its place. What has brought about this startling change? The answer is, Knowledge. Thought, research, criticism, have shown that the traditional theories of the Bible can no longer be maintained. The logic of facts has confirmed the reasonings of the independent thinker, and placed the dogmatist in a dilemma which grows ever more acute. The result is not pleasant for the believer; but it is well that the real state of things should be known, that the kernel of truth should be separated from the overgrown husk of tradition.

During the last few years a work has been issued which sums up the conclusions of modern criticism better than any other book. It is called the Encyclopedia Biblica, and its four volumes tersely and ably set forth the new views, and support them by a mass of learning which deserves serious consideration. And the most significant thing about it is not merely that the entire doctrinal system of Christianity has undergone a radical change, but that this change has largely been brought about by Christian scholars themselves. A rapid glance at this store-house of the heresy of such scholars will give the reader some idea of the extent of the surrender which Christianity has made to the forces of Rationalism. It must be premised that space will permit of the conclusions only being given, without the detailed evidence by which they are supported.

Let us begin with our supposed first parents. Is the story of Adam and Eve a true story? There are, we are told, decisive reasons why we cannot regard it as historical, and probably the writer himself never supposed he was relating history.¹¹

The Creation story originated in a stock of primitive myths common to the Semitic races, and passed through a long period of development before it was incorporated in the book of Genesis. If, then, it is the fact, as Christian scholars assert, that this story of the Creation originated in a pagan myth, and was shaped and altered by unknown hands for nearly a thousand years, it is nothing more nor less than superstition to hold that it is divinely true.

As for the Old Testament patriarchs, we now learn that their very existence is uncertain. The tradition concerning Abraham is, as it stands, inadmissible; he is not so much a historical personage as an ideal type of character, whose actual existence is as doubtful as that of other heroes. All the stories of the patriarchs are legendary.

The whole book of Genesis, in fact, is not history at all, as we understand history. Exodus is another composite legend which has long been mistaken for history.

The historical character of Moses has not been established, and it is doubtful whether the name is that of an individual or that of a clan. The story of his being exposed in an ark of bulrushes is a myth probably derived from the similar and much earlier myth of Sargon.¹²

Turning to the New Testament, we find that modern critical research only brings out more clearly than ever the extraordinary vagueness and uncertainty which enshroud every detail of the narrative. From the article on "Chronology" we learn that everything in the Gospels is too uncertain to be accepted as historical fact. There are numerous questions which it is "wholly impossible to decide". We do not know when Jesus was born, or when he died, or who was his father, or what was the duration of his ministry. As these are matters on which the Gospel writers purport to give information, the fact of their failure to do so settles the question of their competency as historians.

The supposed supernatural birth of Jesus has of late exercised the minds of theologians. It is not surprising that some of them should reject the notion, for it is one without a shred of evidence in its favor. Setting aside the well-known fact that many other religions assume a similar origin for their founders, we may note the New Testament accounts are in such hopeless conflict with each other that reconciliation is impossible.

The important subject of the "Resurrection" is treated by Professor P. W. Schmiedel, of Zurich, who tells us that the Gospel accounts "exhibit contradictions of the most glaring kind".

The article on the Gospels by Dr. E. A. Abbott and Professor Schmiedel is crammed with criticism of a kind most damaging to every form of the orthodox faith. The view hitherto current, that the four Gospels were written by Matthew, Mark, Luke, and John, and appeared thirty or forty years after the death of Jesus, can, it is stated, no longer be maintained.

The alleged eclipse of the sun at the Crucifixion is impossible. One of the orthodox shifts respecting this phenomenon is that it was an eclipse of the moon!

Modern criticism decides that no confidence whatever can be placed in the reliability of the Gospels as historical narratives, or in the chronology of the events which they relate. It may even seem to justify a doubt whether any credible elements at all are to be found in them. Yet it is believed that some such credible elements do exist. Five passages prove by their character that Jesus was a real person, and that we have some trustworthy facts about him. These passages are: Matthew xii. 31, Mark x. 17, Mark iii. 21, Mark xiii. 32, and Mark xv. 34, and the corresponding passage in Matthew xxvii. 46, though these last two are not found in Luke. Four other passages have a high degree of probability – viz., Mark viii. 12, Mark vi. 5, Mark viii. 14-21, and Matthew xi. 5, with the corresponding passage in Luke vii. 22. These texts, however, disclose nothing of a supernatural character. They merely prove that in Jesus we have to do with a completely human being, and that the divine is to be sought in him only in the form in which it is capable of being found in all men.¹³

The four Gospels were compiled from earlier materials which have perished, and the dates when they first appeared in their present form are given as follows: – Mark, certainly after the destruction of Jerusalem in the year 70; Matthew, about 119 A. D.; Luke, between 100 and 110; and John, between 132 and 140.

The question of the genuineness of the Pauline Epistles, is now far from being so clear as was once universally supposed. Advanced criticism, Professor Van Manen tells us in his elaborate article on "Paul", has learned to recognize that none of these Epistles are by him, not even the four generally regarded as unassailable. They are not letters to individuals, but books or pamphlets emanating from a particular school. We know little, in reality, of the facts of Paul's life, or of his death: all is uncertain. The unmistakable traces of late origin indicate that the Epistles probably did not appear till the second century.

The strange book of Revelation is not of purely Christian origin. Criticism has clearly shown that it can no longer be regarded as a literary unit, but it is an admixture of Jewish with Christian ideas and speculations. Ancient testimony, that of Papias in particular, assumed the Presbyter John, and not the Apostle, as its author or redactor.

The Epistles of Peter, James and Jude are none of them held to be the work of the Apostles. They probably first saw the light in the second century; the second Epistle of Peter may even belong to the latter half of that period.

All the above conclusions are summarized, as nearly as may be, in the words of the authors of the respective articles. Their significance is surely enormous. Right or wrong, eminent Christian scholars here proclaim results in complete antagonism to the ideas usually accepted as forming the true basis of the Christian faith. They amount, in fact, to a complete and unconditional surrender of the whole dogmatic framework which has hitherto been held as divinely revealed, and therefore divinely true.

Thomas Paine was a Deist. As such he believed that nature may be compared with a clock and God with its maker. As the clock maker, under normal conditions, has but little to do with his handiwork, so it has been with the Creator and his universe. The theists of every name (Christian, Jew, Mohammedan and Buddhist), not to speak of others, believe that the universe, with all which therein is, lives, moves and has its being as the result of the willings of their respective gods.

Though I have my god, indeed two gods, one god in the world of my physical existence – a trinity: matter, force and motion, and another god in the world of my moral existence – a trinity: fact, truth and life, yet if the rejection of both deism and theism is atheism, I am an atheist.

But assuming for the sake of argument that there is a conscious personal being who has had and is having something to do with making things what they are, I set my seal to this arraignment:

Of all the systems of religion that were ever invented, there is none more derogatory to the Almighty, more unedifying to man, more repugnant to reason, and more contradictory in itself, than this thing called Christianity. Too absurd for belief, too impossible to convince, and too inconsistent for practice, it renders the heart torpid, or produces only atheists and fanatics. As an engine of power, it serves the purpose of despotism and as a means of wealth, the avarice of priests; but for the good of mankind it leads to nothing here or hereafter.

– Thomas Paine.

William Rathbone Greg in his Creed of Christendom says that much of the Old Testament which Christian divines, in their ignorance of Jewish lore, have insisted on receiving and interpreting literally, the informed Rabbis never dreamed of regarding as anything but allegorical. The literalists they called fools.

Origen and Augustine, the two greatest men which Christianity has produced, would agree with Greg in this. We have already quoted the motto of this section from Origen, and we will now quote this from Augustine:

It very often happens that there is some question as to the earth or the sky, or the other elements of this world, respecting which one who is not a Christian has knowledge derived from most certain reasoning or observation, and it is very disgraceful and mischievous and of all things to be carefully avoided, that a Christian, speaking of such matters as being according to the Christian Scriptures, should be heard by an unbeliever talking such nonsense that the unbeliever, perceiving him to be as wide from the mark as east from west, can hardly restrain himself from laughing.