Whatever else may be thought about the present coal-strike, or lock-out, as it might be more accurately1 described, it will be admitted by many persons who do not rail at Political Economy that the miners are following a sound instinct in demanding that a decent wage shall be a fixed2 element in price. To dig coal out of the earth is worth a minimum of (say) thirty shillings a week, and if it will not yield that modest remuneration to the worker let it stay where it is, and let the community do without coal altogether. Morally speaking, society has no right to demand that an important industry shall be carried on under conditions involving the misery3, and still less the degradation4, of those employed in it. Nor is this a wild, revolutionary doctrine5; it is eminently6 conservative, in the best sense of the word; and it will have to be admitted, and acted upon, in the interest of social order. Of course it means an inroad on rent and speculative7 profit, but that is not an immeasurable calamity8.
So much, by way of introduction, on the moral and economic aspects of the matter. Our special object is rather theological. We desire to notice the part which religion plays in the struggle between capital and labor9; or, more properly perhaps, between the "haves" and the "have-nots."
Everyone with an elementary knowledge of the social and political history of the last hundred years must be aware that the working classes, as such, have had no help whatever from Christian10 Churches. Here and there an individual clergyman has spoken a word on their behalf, but the great mass of the men of God have been on the side of "the powers that be," and have insulted and derided12 the advocates and leaders of Trade unionism, whom they are still fond of calling "pestilent agitators13." Yet the Gospel, and especially the Sermon on the Mount, is stuffed with platitudes14 about the blessings15 and virtues16 of poverty, and the curse and wickedness of wealth. Logically, therefore, judging by the letter of scripture17, the clergy11 should have been on the side of the poor, the wretched, and the oppressed. But this is a case in which "the letter killeth," and with an eye to their own interests and privileges, to say nothing of their ease and comfort, the clergy found that "the spirit" of the Gospel meant the preservation18 of the existing conditions of society. It would be bad for the rich, and well for the poor, in the next life; but, in this life, they were to keep their relative places, and remain content in the positions which Providence19 had assigned them.
It is not surprising, then, that the Christian Churches—with all their wealth, power, and at least pretended influence—should be idle or unctuously20 hypocritical spectators of the struggles of labor to obtain a fair share of the blessings of civilisation21. They extend just sufficient verbal patronage22 to labor to save themselves from being howled at, and throw all their real weight in the scale against it. And it is folly23 to expect any better of them. The religion and the training of the clergy make them what they are, and they can no more alter than the Ethiopian can change his skin or the leopard24 his spots. Religion is always the consecration25 of the past; never the spirit of the future working in the present; and the clergy, who, as Sidney Smith said, are a third sex—neither male nor female, but effeminate—are instinctively26 conservative, thoroughly27 enamored of what is, and obstinately28 averse29 to all radical30 changes. Their timidity would be quite phenomenal, if they were not the third sex; and, like all timid people, they can shriek31 and yell and curse and foam32 at the mouth when they are well frightened.
Were it otherwise, were Christianity a real agency for social improvement, and the clergy the moral leaders of the people, we should have seen by this time a tremendous alteration33 in the condition, and the relations, of all classes of society. There might still be differences, but they would be on a higher plane, and less grievous and exasperating34. As the case stands, all the best of the clergy can do is to preach harmless platitudes once a week. One Bishop35 has been actually harangueing the miners, and only provoking contemptuous remarks about his salary. The truth is, that Christian ministers are, in the main, only fit to preach kingdom-come. That is their proper work, ana they are exactly cut out for it.
We are not in love with all the details of the elaborate ecclesiasticism of Comte's Religion of Humanity, but we are bound to say that a philosophical36 priesthood, such as he planned, would be better fitted than a Christian priesthood for the work of moral control and social diplomacy37. There is an ethical38 as well as an economical element in most of these disputes between labor and capital; and a philosophical priesthood, vowed39 to study and simplicity40 of life, would be able to intervene with some effect. It would be something, indeed, to have the deliberate judgment41 of a dispassionate though sympathetic tribunal, even though it had—and could and should have—no authority to enforce its decisions. At present, however, all this is Utopian, and perhaps it always will be so. We will return, therefore, to our immediate42 object, which is to point out the utter uselessness of Christianity in the midst of class antagonisms43. It cannot control the rich, it cannot assist the poor. Its chief idea is to stand between the two, not as an ambassador of justice, but as a dispenser of charity. And this charity, instead of really helping44 the people, only serves to obscure the problems to be solved, and to perpetuate45 the evils it affects to relieve.
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1 accurately | |
adv.准确地,精确地 | |
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2 fixed | |
adj.固定的,不变的,准备好的;(计算机)固定的 | |
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3 misery | |
n.痛苦,苦恼,苦难;悲惨的境遇,贫苦 | |
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4 degradation | |
n.降级;低落;退化;陵削;降解;衰变 | |
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5 doctrine | |
n.教义;主义;学说 | |
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6 eminently | |
adv.突出地;显著地;不寻常地 | |
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7 speculative | |
adj.思索性的,暝想性的,推理的 | |
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8 calamity | |
n.灾害,祸患,不幸事件 | |
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9 labor | |
n.劳动,努力,工作,劳工;分娩;vi.劳动,努力,苦干;vt.详细分析;麻烦 | |
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10 Christian | |
adj.基督教徒的;n.基督教徒 | |
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11 clergy | |
n.[总称]牧师,神职人员 | |
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12 derided | |
v.取笑,嘲笑( deride的过去式和过去分词 ) | |
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13 agitators | |
n.(尤指政治变革的)鼓动者( agitator的名词复数 );煽动者;搅拌器;搅拌机 | |
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14 platitudes | |
n.平常的话,老生常谈,陈词滥调( platitude的名词复数 );滥套子 | |
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15 blessings | |
n.(上帝的)祝福( blessing的名词复数 );好事;福分;因祸得福 | |
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16 virtues | |
美德( virtue的名词复数 ); 德行; 优点; 长处 | |
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17 scripture | |
n.经文,圣书,手稿;Scripture:(常用复数)《圣经》,《圣经》中的一段 | |
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18 preservation | |
n.保护,维护,保存,保留,保持 | |
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19 providence | |
n.深谋远虑,天道,天意;远见;节约;上帝 | |
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20 unctuously | |
adv.油腻地,油腔滑调地;假惺惺 | |
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21 civilisation | |
n.文明,文化,开化,教化 | |
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22 patronage | |
n.赞助,支援,援助;光顾,捧场 | |
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23 folly | |
n.愚笨,愚蠢,蠢事,蠢行,傻话 | |
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24 leopard | |
n.豹 | |
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25 consecration | |
n.供献,奉献,献祭仪式 | |
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26 instinctively | |
adv.本能地 | |
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27 thoroughly | |
adv.完全地,彻底地,十足地 | |
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28 obstinately | |
ad.固执地,顽固地 | |
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29 averse | |
adj.厌恶的;反对的,不乐意的 | |
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30 radical | |
n.激进份子,原子团,根号;adj.根本的,激进的,彻底的 | |
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31 shriek | |
v./n.尖叫,叫喊 | |
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32 foam | |
v./n.泡沫,起泡沫 | |
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33 alteration | |
n.变更,改变;蚀变 | |
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34 exasperating | |
adj. 激怒的 动词exasperate的现在分词形式 | |
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35 bishop | |
n.主教,(国际象棋)象 | |
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36 philosophical | |
adj.哲学家的,哲学上的,达观的 | |
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37 diplomacy | |
n.外交;外交手腕,交际手腕 | |
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38 ethical | |
adj.伦理的,道德的,合乎道德的 | |
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39 vowed | |
起誓,发誓(vow的过去式与过去分词形式) | |
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40 simplicity | |
n.简单,简易;朴素;直率,单纯 | |
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41 judgment | |
n.审判;判断力,识别力,看法,意见 | |
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42 immediate | |
adj.立即的;直接的,最接近的;紧靠的 | |
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43 antagonisms | |
对抗,敌对( antagonism的名词复数 ) | |
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44 helping | |
n.食物的一份&adj.帮助人的,辅助的 | |
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45 perpetuate | |
v.使永存,使永记不忘 | |
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