The Profits of Religion Part 10

But we probed deeper, and discovered that the purely American communities, such as Rhode Island, were the most corrupt of all. It dawned upon us that wherever there was a political boss paying bribes on election day, there was a captain of industry furnis.h.i.+ng the money for the bribes, and taking some public privilege in return. So we came to realize that political corruption is merely a by-product of Big Business.

And when we come to probe this problem of the spread of Superst.i.tion in America, this amazing renascence of Romanism in a democracy, we find precisely the same phenomenon. It is not the poor foreigner who troubles us. Our human magic would win him--our easy-going trust, our quiet certainty of liberty, our open-handed and open-homed and hail-fellow-well-met democracy. We should break down the Catholic machine, and not all the priests in the hierarchy could stop us--were it not for the Steel Trust and the Coal Trust and the Beef Trust, the Liquor Trust and the Traction Trust and the Money Trust--those masters of America who do not want citizens, free and intelligent and self-governing, but who want the slave-hordes as they come, ignorant, inert, physically, mentally and morally helpless!

No, do not let yourself be lured into a Kultur-kampf. It is not the pennies of the servant-girls which build the towering cathedrals; it is not the two-dollar contributions for the salvation of souls which support the Catholic Truth Society and the Knights of Columbus and the Holy Name Society and the Mary Sodality and the National Shrine of the Immaculate Conception and all the rest of the machinery of the Papal propaganda. These help, of course; but the main sources of growth are, first, the subsidies of industrial exploiters, the majority of whom are non-Catholic, and second, the privilege of public plunder granted as payment for votes by politicians who are creatures and puppets of Big Business.

King Coal

The proof of these statements is written all over the industrial life of America. I will stop long enough to present an account of one industry, asking the reader to accept my statement that if s.p.a.ce permitted I could present the same sort of proof for a dozen other industries which I have studied--the steel-mills of Western Pennsylvania, the meat-factories of Chicago, the gla.s.s-works of Southern Jersey, the silk-mills of Paterson, the cotton-mills of North Carolina, the woolen-mills of Ma.s.sachusetts, the lumber-camps of Louisiana, the copper-mines of Michigan, the sweat-shops of New York.

In a lonely part of the Rocky Mountains lies a group of enormously valuable coal-mines owned by the Rockefellers and other Protestant exploiters. The men who work these mines, some twelve or fifteen thousand in number, come from all the nations of Europe and Asia, and their fate is that of the average wage-slave. I do not ask anyone to take my word, but present sworn testimony, taken by the United States Commission on Industrial Relations in 1914. Here is the way the Italian miners live, as described in a doctor's report:

Houses up the canyon, so-called, of which eight are habitable, and forty-six simply awful; they are disreputably disgraceful. I have had to remove a mother in labor from one part of the shack to another to keep dry.

And here is the testimony of the Rev. Eugene S. Gaddis, former superintendent of the Sociological Department of the Colorado Fuel and Iron Company:

The C.F. & I. Company now own and rent hovels, shacks and dug-outs that are unfit for the habitation of human beings and are little removed from the pig-sty make of dwellings.

And the people in them live on the very level of a pig-sty.

Frequently the population is so congested that whole families are crowded into one room; eight persons in one small room was reported during the year.

And here is what this same clergyman has to say about the bosses whom the Rockefellers employ:

The camp superintendents as a whole impressed me as most uncouth, ignorant, immoral, and in many instances, the most brutal set of men that I have ever met. Blasphemous bullies.

Sometimes the miner grows tired of being robbed of his weights, and applies for the protection which the law of the state allows him. What happens then?

"When a man asked for a checkweighman, in the language of the super he was getting too smart." "And he got what?" "He got it in the neck, generally."

And when these wage-slaves, goaded beyond endurance, went on strike, in the words of the Commission's report:

Five strikers, one boy, and thirteen women and children in the strikers' tent colony were shot to death by militiamen and guards employed by the coal companies, or suffocated and burned to death when these militiamen and guards set fire to the tents in which they made their homes.

And now, what is the position of education in such camps? The Rev.

James McDonald, a Methodist preacher, testified that the school building was dilapidated and unfit. One year there were four teachers, the next three, and the next only two. The teacher of the primary grade had a hundred and twenty children en-rolled, ninety per cent of whom could not speak a word of English.

Every little bench was seated with two or three. It was over-crowded entirely, and she could hardly get walking room around there.

And as to the political use made of this deliberately cultivated ignorance, former United States Senator Patterson testified that the companies controlled all elections and all nominations:

Election returns from the two or three counties in which the large companies operate show that in the precincts in which the mining camps are located the returns are nearly unanimous in favor of the men or measures approved by the companies, regardless of party.

And now comes the all-important question. What of the Catholic Church and these evils? The majority of these mine-slaves are Catholics, it is this Church which is charged with their protection. There are priests in every town, and in nearly every camp. And do we find them lifting their voices in behalf of the miners, protesting against the starving and torturing of thirty or forty thousand human beings? Do we find Catholic papers printing accounts of the Ludlow ma.s.sacre? Do we find Catholic journalists on the scene reporting it, Catholic lawyers defending the strikers, Catholic novelists writing books about their troubles? We do not!

Through the long agony of the fourteen months strike, I know of just one Catholic priest, Father Le Fevre, who had a word to say for the strikers. One of the first stories I heard when I reached the strike-field was of a priest who had preached on the text that "Idleness is the root of all evil," and had been reported as a "scab"

and made to shut up. "Who made him?" I asked, naively, thinking of his, church superiors. My informant, a union miner, laughed. "We made him!" he said.

I talked with another priest who was prudently saving souls and could not be interested in questions of worldly greed. Max Eastman, reporting the strike in the "Ma.s.ses", tells of an interview with a Catholic sister.

"Has the Church done anything to try to help these people, or to bring about peace?" we asked. "I consider it the most useless thing in the world to attempt it," she replied.

The investigating committee of Congress came to the scene, and several clergymen of the Protestant Church appeared and bore testimony to the outrages which were being committed against the strikers; but of all the Catholic priests in the district not one appeared--not one!

Several Protestant clergymen testified that they had been driven from the coal-camps--not because they favored the unions, but because the companies objected to having their workers educated at all; but no one ever heard of the Catholic Church having trouble with the operators.

To make sure on this point I wrote to a former clergyman of Trinidad who watched the whole strike, and is now a first lieutenant in the First New Mexico Infantry. He answered:

The Catholic Church seemed to get along with the companies very cordially. The Church was permitted in all the camps.

The impression was abroad that this was due to favoritism. I honor what good the Church does, but I know of no instance, during the Colorado coal-strike or at any other time or place, when the Catholic Church has taken any special interest in the cause of the laboring men. Many Catholics, especially the men, quit the church during the coal-strike.

The Unholy Alliance

Everywhere throughout America today the ultimate source of all power, political, social, and religious, is economic exploitation. To all other powers and all other organizations it speaks in these words: "Help us, and you will thrive; oppose us, and you will be destroyed."

It has spoken to the Catholic Church, for sixteen hundred years the friend and servant of every ruling cla.s.s; and the Church has hastened to fit itself into the situation, continuing its pastoral role as shepherd to the wage-slave vote.

In New York and Boston and Chicago the Church is "Democratic"; so in the Elaine campaign it was possible for a Republican clergyman to describe the issue as "Rum, Romanism and Rebellion." But the Holy Office was shrewd and socially ambitious, and the Grand Old Party was desperately in need of votes, so under the regime of Mark Hanna, the President-Maker, there began a rapprochement between Big Business and the New Inquisition. Under Hanna the Catholic Church got representation in the Cabinet; under him the Cardinal's Ma.s.s became a government inst.i.tution, a Catholic College came to the fore in Was.h.i.+ngton, and Catholic prelates were introduced in the role of eminent publicists, their reactionary opinions on important questions being quoted with grave solemnity by a prost.i.tute press. It was Mark Hanna himself who founded the National Civic Federation, upon whose executive committee Catholic cardinals and archbishops might work hand in glove with Catholic labor-leaders for the chloroforming of the American working-cla.s.s. Hanna's biographer naively calls attention to the President-maker's popularity among Catholics, high and low, and the support they gave him. "Archbishop Ireland was in frequent correspondence with him, and used his influence in Mr. Hanna's behalf."

And this tradition, begun under Hanna, was continued under Roosevelt, and reached its finest flower in the days of Taft, the most pliant tool of the forces of evil who has occupied the White House since the days of the Slave Power. President Taft was himself a Unitarian; yet it was under his administration that the Catholic Church achieved one of its dearest ambitions, and broke into the Supreme Court. Why not?

We can imagine the powers of the time in conference. It is desired to pack the Court against the possibility of progress; it is desired to find men who will stand like a rock against change--and who better than those who have been trained from childhood in the idea of a divine sanction for doctrine and morals? After all, what is it that Hereditary Privilege wants in America? A Roman Catholic code of property rights, with a supreme tribunal to play the part of an infallible Pope!

Under this Taft administration the country was governed by the strangest legislative alliance our history ever saw; a combination of the Old Guard of the Republican Party with the leaders of the Tammany Democracy of New York. "b.l.o.o.d.y s.h.i.+rt" Foraker, senator from Ohio, voting with the sons of those Irish Catholic mob-leaders whom the Federal troops shot down in the draft-riots! By this unholy combination a pledge to reduce the tariff was carried out by a bill which greatly increased its burdens; by this combination the public lands and resources of the country were fed to a gang of vultures by a thievish Secretary of the Interior. And of course under such an administration the cause of "Religion" made tremendous strides.

Catholic officials were appointed to public office, Catholic ecclesiastics were accorded public honors, and Catholic favor became a means to political advancement. You might see a hard-swearing old political pirate like "Uncle Joe" Cannon, taking his cigar out of the corner of his blasphemous mouth and betaking himself to the "Cardinal's Day Ma.s.s", to bend his stiff knees and bow his h.o.a.ry unrepentant head before a jeweled prelate on a throne. You might see an emissary of the United States government proceeding to Rome, prostrating himself before the Pope, and paying over seven million dollars of our taxes for lands which the filthy and sensual friars of the Philippine Islands had filched from the wretched serfs of that country and which the wretched serfs had won back by their blood in a revolution.

Secret Service

This Taft administration, urged on by the Catholic intrigue, made the most determined efforts to prevent the spread of radical thought.

Because the popular magazines were opposing the plundering of the country, a bill was introduced into Congress to put them out of business by a prohibitive postal tax; the President himself devoted all his power to forcing the pa.s.sage of this bill. At the same time the Socialist press was handicapped by every sort of persecution. I was at that time in intimate touch with the "Appeal to Reason", and I know that scarcely a month pa.s.sed that the Post Office Department did not invent some new "regulation" especially designed to limit its circulation. I recall one occasion when I met the editor on his way to Was.h.i.+ngton with a trunkful of letters from subscribers who complained that their postmasters refused to deliver the paper to them; and later on this same editor was prosecuted by a Catholic Attorney General and sentenced to prison for seeking to awaken the people concerning the Moyer-Haywood case.

From my personal knowledge I can say that under the administration of President Taft t the Roman Catholic Church and the Secret Service of the Federal Government worked hand in hand for the undermining of the radical movement in America. Catholic lecturers toured the country, pouring into the ears of the public vile slanders about the private morality of Socialists; while at the same time government detectives, paid out of public funds, spent their time seeking evidence for these Catholic lecturers to use. I know one man, a radical labor-leader, whose morals happened to approach those of the average capitalist politician, and who was prevented by threats of exposure and scandal from accepting the Socialist nomination for President. I know a dozen others who were shadowed and spied upon; I know one case--myself--a man who was asking a divorce from his wife, and whose mail was opened for months.

This subject is one on which I naturally speak with extreme reluctance. I will only say that my opponent in the suit made no charge of misconduct against me; but those in control of our political police evidently thought it likely that a man who was not living with his wife might have something to hide; so for months my every move was watched and all my mail intercepted. In such a case one might at first suspect one's private opponent; but it soon became evident that this net was cast too wide for any private agency. Not merely was my own mail opened, but the mail of all my relatives and friends--people residing in places as far apart as California and Florida. I recall the bland smile of a government official to whom I complained about this matter: "If you have nothing to hide you have nothing to fear."

My answer was that a study of many labor cases had taught me the methods of the agent provocateur. He is quite willing to take real evidence if he can find it; but if not, he has familiarized himself with the affairs of his victim, and can make evidence which will be convincing when exploited by the yellow press. In my own case, the matter was not brought to a test, for I went abroad to live; when I made my next attack on Big Business, the Taft administration had been repudiated at the polls, and the Secret Service of the government was no longer at the disposal of the Catholic machine.

Tax Exemption

Today the Catholic Church is firmly established and everywhere recognized as one of the main pillars of American capitalism. It has some fifteen thousand churches, fourteen million communicants, and property valued at half a billion dollars. Upon this property it pays no taxes, munic.i.p.al, state or national; which means, quite obviously, that you and I, who do not go to church, but who do pay taxes, furnish the public costs of Catholicism. We pay to have streets paved and lighted and cleaned in front of Catholic churches; we pay to have thieves kept away from them, fires put out in them, records preserved for them--all the services of civilization given to them gratis, and this in a land whose const.i.tution provides that Congress (which includes all state and munic.i.p.al legislative bodies) "shall make no law respecting an establishment of religion." When war is declared, and our sons are drafted to defend the country, all Catholic monks and friars, priests and dignitaries are exempted. They are "ministers of religion"; whereas we Socialists may not even have the status of "conscientious objectors." We do not teach "religion"; we only teach justice and humanity, decency and truth.

In defense of this tax-exemption graft, the stock answer is that the property is being used for purposes of "education" or "charity". It is a school, in which children are being taught that "liberty of conscience is a most pestiferous error, from which arises revolution, corruption, contempt of sacred things, holy inst.i.tutions, and laws."

(Pius IX). It is a "House of Refuge", to which wayward girls are committed by Catholic magistrates, and in which they are worked twelve hours a day in a laundry or a clothing sweat-shop. Or it is a "parish-house", in which a celibate priest lives under the care of an attractive young "house-keeper". Or it is a nunnery, in which young girls are held against their will and fed upon the sc.r.a.ps from their sisters' plates to teach them humility, and taught to lie before the altar, prostrate in the form of a cross, while their "Superiors" walk upon their bodies to impress the religious virtues. "I was a teacher in the Catholic schools up to a very recent period," writes the woman friend who tells me of these customs, "and I know about the whole awful system which endeavors to throttle every genuine impulse of the human will."

Concerning a large part of this church property, the claim of "religious" use has not even the shadow of justification. In every large city of America you will find acres of land owned by the Catholic machine, and supposed to be the future site of some inst.i.tution; but as time goes on and property values increase, the church decides to build on a cheaper site, and proceeds to cash in the profits of its investment, precisely as does any other real estate speculator. Everywhere you turn in the history of Romanism you find it at this same game, doing business under the cloak of philanthropy and in the holy name of Christ. Read the letter which the Catholic Bishop of Mexico sent to the Pope in 1647, complaining of the Jesuit fathers and their boundless graft. In McCabe's "Candid History of the Jesuits"

appears a summary:

A remarkable account is given of the worldly property of the fathers. They hold, it seems, the greater part of the wealth of Mexico. Two of their colleges own 300,000 sheep, besides cattle and other property. They own six large sugar refineries, worth from half a million to a million crowns each, and making an annual profit of 100,000 crowns each, while all the other monks and clergy of Mexico together own only three small refineries. They have immense farms, rich silver mines, large shops and butcheries, and do a vast trade. Yet they continually intrigue for legacies--a woman has recently left them 70,000 crowns--and they refuse to pay the appointed t.i.the on them. It is piquant to add to this authoritative description that the Jesuit congregation at Rome were still periodically forbidding the fathers to engage in commerce, and Jesuit writers still gravely maintain that the society never engaged in commerce. It should be added that the missionaries were still heavily subsidized by the King of Spain, that there were (the Bishop says) only five or six Jesuits to each of their establishments, and that they conducted only ten colleges.

"Holy History"

And if you think this tax-exemption privilege should be taken away from the church grafters, let me suggest a course of procedure. Write a letter about it to your daily newspaper; and if the letter is not published, go and see the editor and ask why; so you will learn something about the partners.h.i.+p between Superst.i.tion and Big Business!

It is not too much to say that today no daily newspaper in any large American city dares to attack the emoluments of the Catholic Church, or to advocate restrictions upon the ecclesiastical machine. As I write, they are making a new Catholic bishop in Los Angeles, and all the newspapers of that graft-ridden city herald it as an important social event. Each paper has the picture of the new prelate, with his shepherd's crook upraised, his empty face crowned with a rhomboidal fool's cap, and enough upholstery on him to outfit a grand opera company. The Los Angeles "Examiner", the only paper in the city with a pretense to radicalism, turns loose its star-writer--one of those journalist virtuosos who will describe you a Wild West "rodeo" one day, and a society elopement the next, and a G.O.P. convention the next; and always with his picture, one inch square, at the head of his effusion. He takes in the Catholic festivity; and does it phaze him?

It does not! He is a newspaper man, and if his city editor sent him to h.e.l.l, he would take the a.s.signment and write like the devil. To read him now you might think he had been reared in a convent; his soul is uplifted, and he bursts forth in pure spontaneous ecstacy:

Solemnly magnificent, every brilliant detail symbolically picturing the holy history of the Roman Catholic Church in the inexorable progress of its immense structure, which rises from the rock of Peter, with its beacons of faith and devotion piercing the fog of doubt and fear which surround the world and the worldly, was the ceremony yesterday at the Cathedral of St. Vibiana, whereby Bishop John J. Cantwell was installed in his diocese of Monterey and Los Angeles.