8.
Perhaps upon no point are the doctrines of socialism so much misunderstood, and so much misrepresented, as in their relation to religion. When driven into a corner upon every other point at issue; when from the point of view of economics, of politics, or of morality, he is worsted in argument, this question of religion invariably forms the final entrenchment of the enemy of socialism—especially in Ireland.
“But it is opposed to religion,” constitutes the last words, the ultimate shift, of the supporters of capitalism, driven from every other line of defense but stubbornly refusing to yield. “Socialism is atheism, and all socialists are atheists,” or “Your socialism is but a fine name to cover your atheism in its attack upon the Church”; all these phrases are so commonly heard in the course of every dispute upon the merits or demerits of the socialist doctrine that we require no apology for introducing them here in order to point out their illogical character. So far from it being true that socialism and atheism are synonymous terms, it is a curious and instructive fact that almost all the prominent propagandists of Freethought in our generation have been, and are, most determined enemies of socialism. The late Charles Bradlaugh, in his time the most aggressive Freethinker in England, was to the last resolute and uncompromising in his hatred of socialism; G. W. Foote, the present editor of the Freethinker, the national organ of English secularism, is a bitter enemy of socialism, and the late Colonel Bob Ingersoll, the chief apostle of Freethought doctrine in the United States, was well known as an apologist of capitalism.
On the continent of Europe many other quite similar cases might he recorded, but those already quoted will suffice, as being those most easily verified by our readers. It is a suggestive and amusing fact that in the motley ranks of the defenders of capitalism the professional propagandists of Freethought are comrades-in-arms of His Holiness the Pope; the ill-reasoned and inconclusive encyclicals lately issued against socialism make of the hierarchy of the Catholic Church belated camp followers in the armies marching under the banners raised by the agnostic exponents of the individualist philosophy.
Obviously, even the meanest intelligence can see that there need be no identity of thought between the Freethinker as such, and the socialist as a socialist. From what then does the popular misconception arise? In the first instance, from the interested attempt of the propertied classes to create such a prejudice against socialism as might deter the working class giving ear to its doctrines—an attempt too often successful; and in the second instance, from a misconception of the attitude of the socialist party towards the theological dogma in general. The Socialist Republican Party of Ireland prohibits the discussion of theological or antitheological questions at its meetings, public or private. This is in conformity with the practice of the chief socialist parties of the world, which have frequently, in Germany for example, declared religion to be a private matter, and outside the scope of socialist action.
Modern socialism, in fact, as it exists in the minds of its leading exponents, and as it is held and worked for by an increasing number of enthusiastic adherents throughout the civilized world, has an essentially material, matter-of-fact foundation. We do not mean that its supporters are necessarily materialists in the vulgar, and merely antitheological, sense of the term, but that they do not base their socialism upon any interpretation of the language or meaning of Scripture, nor upon the real or supposed intentions of a beneficent deity. They as a party neither affirm nor deny those things, but leave it to the individual conscience of each member to determine what beliefs on such questions they shall hold. As a political party they wisely prefer to take their stand upon the actual phenomena of social life as they can be observed in operation amongst us today, or as they can be traced in the recorded facts of history. If any special interpretation of the meanings of Scripture tends to influence human thought in the direction of socialism, or is found to be on a plane with the postulates of socialist doctrine, then the scientific socialist considers that the said interpretation is stronger because of its identity with the teachings of socialism, but he does not necessarily believe that socialism is stronger, or its position more impregnable, because of its theological ally. He realizes that the facts upon which his socialist faith are based are strong enough in themselves to withstand every shock, and attacks from every quarter, and therefore while he is at all times willing to accept help from every extraneous source, he will only accept it on one condition, viz., that he is not to be required in return to identify his cause with any other whose discomfiture might also involve socialism in discredit. This is the main reason why socialists fight shy of theological dogmas and religions generally: because we feel that socialism is based upon a series of facts requiring only unassisted human reason to grasp and master all their details, whereas religion of every kind is admittedly based upon “faith” in the occurrence in past ages of a series of phenomena inexplicable by any process of mere human reasoning. Obviously, therefore, to identify socialism with religion would be to abandon at once that universal, nonsectarian character which today we find indispensable to working-class unity, as it would mean that our members would be required to conform to one religious creed, as well as to one specific economic faith—a course of action we have no intention of entering upon, as it would inevitably entangle us in the disputes of the warring sects of the world, and thus lead to the disintegration of the Socialist Party.
Socialism, as a party, bases itself upon its knowledge of facts, of economic truths, and leaves the building up of religious ideals or faiths to the outside public, or to its individual members if they so will. It is neither Freethinker nor Christian, Turk nor Jew, Buddhist nor idolater, Mahommedan nor Parsee—it is only HUMAN.
Workers’ Republic, June 17, 1899
Included in the pamphlet The New Evangel Preached to Irish Toilers, published in 1901