Part 2 (1/2)

6.--To provide for the administration of property bequeathed for Secular purposes, of which so much has been lost through the injustice of the law, and machinations of persons opposed to Liberal views.

7.--When a member has been honourably counted on the side of Secularism, has been a Subscriber or a Worker for a term of years, the Guild, keeping a record of such Service, proposes to give a Certificate of it which among Friends of Freethought may be a pa.s.sport to recognition and esteem. To const.i.tute some such Freemasonry in Freethought, may elevate a.s.sociation in England. A certificate of Illuminism or of Carbonarism in Italy was once handed down from father to son as an heirloom of honour, while in England you have to supplicate men to join a society of progression, instead of members.h.i.+p being a distinction which men shall covet At present a man who has given the best years of his life to the public service is liable (if from any necessity he ceases to act) to be counted a renegade by men who have never rendered twelve months*

consecutive or costly service themselves. There ought to be a fixed term of Service, which, if honourably and effectively rendered, should ent.i.tle a man to be considered free, as a soldier after leaving the army, and his certificate of having belonged to the Order of Secularism should ent.i.tle him to distinction and to authority when his opinion was sought, and to exemption from all but voluntary service. At present the soldiers of Progress, when no longer able to serve, are dismissed from the public eye, like the race-horse to the cab stand, to obscurity and neglect. This needs correction before men can be counted upon in the battle of Truth. A man is to be estimated according to the aims of the party to which he is allied. He is to be esteemed in consequence of sacrifices of time, and discipline of conduct, which he contributes to the service and reputation of his cause.

* This has been done to some extent in the discussion of the National Education question. The Proposer of the Guild contributed what Ije could to this end by reading the paper published in the proceedings of the Conference of the Birmingham Education League, by letters like that to the _Daily News_, commented upon by the Bishop of Peterborough, at Leicester [see official publications of the Manchester National Education Union,] by discussions as those with the Revs. Pringle and Baldwin, at Norwich, and with Mr. Chas.

Bradlaugh, at the Old Street Hall of Science, London; and by Lectures during the time the question of National Education has been before Parliament

In foreign countries many persons reside interested in Secularism; in Great Britain indeed many friends reside where no Secular Society is formed; and in these cases members.h.i.+p of the Guild would be advantageous to them, affording means of introduction to publicists of similar views: and even in instances of towns where Secular Societies do exist, persons in direct relation to the Secular Guild would be able to furnish Secular direction where the tradition and usage of a Secular Society are unknown, or unfamiliar.

CHAPTER VII. ORGANIZATION INDICATED.

As the aim of the Guild is not to fetter independent thought, but to concert practical action, it is mainly required of each member that he undertakes to perform, in good faith, the duties which he shall consent to have a.s.signed to him; and generally so to comport himself that his principles shall not be likely to suffer, if judged by his conduct.

He will be expected to treat every colleague as equal with himself in veracity, in honour, and in loyalty to his cause. And every form of speech which casts a doubt upon the truth, or imputes, or a.s.sumes a want of honour on the part of any member, will be deemed a breach of order.

If any member intends such an accusation of another, it must be made the matter of a formal charge, after leave obtained to prefer it.

What it is desirable to know about new members is this:--

Do they, in their conception of Secularism, see in it that which seeks not the sensual but the good, and a good which the conscience can be engaged in pursuing and promoting; a Moralism in accordance with the laws of Nature and capable of intrinsic proof: a Materialism which is definite without dogmatism or grossness; and a unity on the ground of these common agreements, for convictions which imply no apostolate are neither earnest nor generous. No one ought to be encouraged to take sides with Secularism, unless his conscience is satisfied of the moral rightfulness of its principles and duties both for life and death.

It is not desirable to accept persons of that cla.s.s who decry parties--who boast of being of no party--who preach up isolation, and lament the want of unity--who think party the madness of the many, for the gain of the few. Seek rather the partisan who is wise enough to know that the disparagement of party is the madness of the few, leading to the utter impotence of the many. A party, in an a.s.sociative and defensible sense, is a cla.s.s of persons taking sides upon some definite question, and acting together for necessary ends, having principles, aims, policy, authority, and discipline.*

* In a school there is usually teaching, training, discipline, science, system, authorities, tradition, and development.--Times, 1846.

With respect to proposed members, it may be well to ascertain whether neglect, or rudeness, or insult, or unfairness from colleagues, or overwork being imposed upon him, or incapacity of others, would divert him from his duty. These accidents or necessities might occur: but if a society is to be strong it must be able to count upon its members, and to be able to count upon them it must be known what they will bear without insubordination; and what they will bear will depend upon the frankness and completeness of information they receive as to the social risks all run who unite to carry out any course of duty or public service.

Always a.s.suming that a candidate cares for the objects for which he proposes to a.s.sociate, and that it is worth while knowing whom it is with whom you propose to work them out; answers to such inquiries as the following would tend to impart a working knowledge and quality to the society:--

Is he a person previously or recently acquainted with the principles he is about to profess?

Does he understand what is meant by ”taking sides” with a public party?

Would he be faithful to the special ideas of Secularism so long as he felt them to be true? Would he make sacrifices to spread them and vindicate them, or enable others to do so? Would he conceive of Secularism as a cause to be served loyally, which he would support as well as he was able, if unable to support it as well as he could wish?

Is he of decent, moral character, and tolerably reliable as to his future conduct?

In presenting his views to others, would he be likely to render them in an attractive spirit, or to make them disagreeable to others?

Is he of an impulsive nature, ardent for a time, and then apathetic or reactionary--likely to antagonize to-morrow the persons he applauds to-day?

Is he a person who would commit the fault of provoking persecution?

Would ridicule or persecution chill him if it occurred? Is he a man to stand by an obscure and friendless cause--or are notoriety, success, applause, and the company of others, indispensable to his fidelity?

Is he a man of any mark of esteem among his friends--a man whose promise is sure, whose word has weight?

Is his idea of obedience, obedience simply to his own will? Would he acquiesce in the authority of the laws of the Society, or the decision of the Society where the laws were silent? Would he acknowledge in democracy the despotism of principles self-consented to--or as an arena for the a.s.sertion of Individualism before winning the consent of colleagues to the discussion of special views?