Part 25 (1/2)
”To a.s.sume, that the people of this planet, are born subject to the dominancy of total depravity, is to deny immortality, and the truth of these postulates. In denying them, it denies the existence of a dominant principle of good, and affirms the existence of a dominant principle of evil. It also denies all progress, all moral reform, every n.o.ble aspiration, every good deed, all evolution, all science and all reason.
Where then, in the economy of nature, is there room or use for the doctrine of total depravity? A doctrine so pernicious, that in the mouths of its advocates, it has done more than aught else, to destroy the confidence of mortals, in the wisdom and justice of the Divine plan of the universe. To even a.s.sert its existence, is to question the existence of a universe, under the reign of justice, law and order.
Evidently, the doctrine of total depravity, does not belong to the domain of fact. It is equally clear, that it must be a theological fiction. A sin of theology against progress, which in the dazzling whiteness of the spiritual light of the new religion, must soon fade into oblivion.
”Can we teach politics to school children, as a part of our religious duties? Is a question we will now consider. The answer, will depend largely on the definition, which we give to the word religion. Let us try to find a true definition, broad enough to embrace an affirmative answer to our question. As a basis, we have human life as the highest expression of the planet. With the physical body, as the basis for intellectual evolution. With intellectual evolution, as the basis for spiritual evolution. Hence, we have as a conclusion, that the spiritual development and unfoldment of the race, up to a point where it can accept the truth of immortality, is the logical purpose to be accomplished by all religions. Reasoning from these premises, it would seem clear, that the practical value of any religion, must be measured by its ability to teach the people how to help themselves; how to master the great problem of physical life, by attaining perfection in the arts of feeding, clothing, housing, educating and spiritualizing the race.
If, in connection with these solid foundations for a natural religion, we add the important fact, that this is a republic, in which the wish of the majority, should become the law of the ma.s.s; we shall discover that politics become the natural channel, through which the wishes of the majority are expressed; that corrupt politics, result in bad government; that pure politics, insure good government; that a wise, just government, is the greatest political benefit which can be conferred on the people governed. United, these conclusions give an affirmative answer to our question. They also tell us why, the new religion, the mouth-piece of inspiration, reason, science, evolution and progress, should proclaim it a religious duty, to teach our children,--embryo citizens of the republic--every practical detail of pure politics.
”What think you, Mr. g.a.y.l.o.r.d? Have your objections, been satisfactorily answered? Can we agree to accept new definitions, for the disputed religious terms, which we have been discussing?”
”I am satisfied, Miss Houghton, that I have been quite too hasty in my conclusions! You have convinced me of the importance of teaching pure politics to children, as a part of their religious training. With regard to other religious questions, you have answered my objections in a most masterly manner! The practical religion, which you have so beautifully outlined and so clearly defined, seems worthy of all the eloquence which you have bestowed upon it. That dreadful doctrine of total depravity, which you have so effectually demolished, has always been a repulsive one to me! For years, it has been a tormenting theological thorn in my side! I could never quite reconcile its existence, with the overruling dominion of an all-wise Creator; the very embodiment of Infinite goodness. I may as well say frankly, that I have often tried to find some good reason for denying it! Now, I have found one, that will satisfy my conscience. With the vexing doctrine of total depravity eliminated from the religious problem, a definition for the term, practical religion, becomes much more simple. A new light is thrown on the whole subject. Just at present, under the influence of this light, I am inclined to think, that your statements and your premises, are all true. Granting this, I will cheerfully admit, that the people of Solaris, are n.o.bly living practical religious lives. I am very much interested in the wonderful claims of this new religion. I trust, that after some weeks of careful examination, I may be able to accept them without one single reservation. After that, I venture to promise, that we shall be able to agree on a satisfactory definition, for all disputed religious terms.”
”Bravo! George! Now, you are talking more like your old self, more like a reasonable man. You are making great progress, in mastering the underlying principles and practical work of the co-operative movement! I think, Miss Houghton, that you ought to join in offering congratulations. Will you not?”
”Yes, Mr. Flagg! I shall be glad to do so! First, I want to compliment Mr. g.a.y.l.o.r.d, on his excellence as a listener! Then again, I wish to thank him, for his kindly summing up, of the impressions, which came to him from my rather long sermon on practical religion.
”Now gentlemen, you must excuse me! I have an engagement, which demands my immediate presence at the kindergarten.”
CHAPTER XLII.
RURAL LIFE UNDER THE REIGN OF CO-OPERATION.
”I wish, Fillmore,” said George g.a.y.l.o.r.d, ”to question your statement, as to the ability of the co-operative movement, to check the rush from country to city life. The tide of the movement is a strong one, that has been constantly increasing in volume, for the past twenty years. I fear that even the popular co-operative movement, will fail to turn the flood.”
”The thing is sure to be accomplished, George! But, to understand the workings of the underlying force, which shall make this change possible, we must first study the units of rural society. Of course, the financial basis of these units, must be supported by agriculture. Agriculture is, and must continue to be the main support of all rural populations. Fifty years ago, agriculture as a whole, comprised a vast collection of small farms and farmers. Then, the small farmer and his family, as the stable unit of suburban society, was financially and practically independent.
Questions of over-production of food products, rise or fall in the price of exchange, panic in the money market, or an adverse balance of trade, disturbed them not.
”Under the spur of necessity, and as a part of the legitimate farm work, the farmer and his family, in a crude way, practiced many of the industrial arts, such as leather working, harness making, boot and shoe making, cloth making, the carding, spinning and weaving of wool; the preparation, spinning and weaving of flax or linen fabrics; the manufacture of many farm implements, brooms, baskets, harrows, sleds and carts; tailoring, making all kinds of underwear, hosiery, gloves and mittens; linen furnis.h.i.+ngs, for table and bed, together with many other articles of household use. Often, the forge and the anvil, with tools for rough iron working, were added to the equipment of the farm. In those days, farming required a knowledge of the use of tools; the square, the level, the plumb-bob; the hammer, the saw and the plane; were as necessary to the farmer, as they were to the carpenter.
”If we carefully study the significance of these things, we shall soon discover, that in reality those farms were practically, combined agricultural and manufacturing inst.i.tutions, which were self-supporting and self-sustaining to such an extent, that farm people were the most independent on the face of the globe. As such, these small farm centers were potent factors, in swiftly advancing the permanent wealth and civilization of rural society. Born and trained in this practical school of life; financially unshackled, therefore politically free; our farmers of fifty years ago, developed a spirit of st.u.r.dy independence, a patriotic devotion, a steadfastness of purpose, a self-confidence, and a power of the initiative, which made them the pride and the bulwark of the nation. They were the well trained, trustworthy citizens, of a true republic.
”Evolutionary progress, moves forward by waves. The depression between the crest of the last and the summit of the succeeding wave, represents the transition, from one step of progress to the next higher. Therefore, periods of depression, need not cause alarm, they are in reality prophecies of progress. Let us apply this evolutionary law to agriculture and its people, as being in the transition stage, during the past forty years.
”Since the beginning of the last half of the nineteenth century, the separation between agriculture and manufacture has been going forward, the gulf between them becoming wider and more absolute, with each succeeding year. Invention, improved machinery, combinations of capital, the sub-division of the various trades into specialties, leaving the worker, master of none; all have served to develop the entire system of manufacturing industries, to a degree out of all harmony with the tardy progress made by agriculture. The mining and manufacturing craze, has swallowed up all other interests. Like a whirlwind, it has spread over the land, drawing into the ranks of its toilers hosts of agricultural workers; thus swelling the army, producing manufactured articles, and correspondingly reducing the home market for such things.
”These conditions have naturally produced a congested market. Logically, there has followed, periods of stagnation, labor riots on account of reduced wages, periods of enforced idleness, and panics in the money market; all culminating in a loud demand for relief from the burden of over-production, by securing control of foreign markets. So completely has the manufacturing craze dominated the commercial and political economy of the republic, that both leaders and people are blind to the real cause of the calamity. An aggressive and progressive minority begin to realize, that the laborer and the farmer are no longer free, that they are the slaves of capital with its factories and machines, or of railroad combines, which control all lines of transportation. But no one sufficiently understands the situation, to be able to answer why.
”Now let us study the history of agriculture, during the past forty years. This trying period of transition, has been marked by many changes. The small farm family, shorn of its ability to manufacture, even in a crude way; for shoes, clothing, bedding and table linen, must patronize factories located in distant cities. In order to pay for these things, much farm produce must be s.h.i.+pped to remote markets. In both cases, such heavy freights, commissions and profits, are paid to lines of transportation, middle men and handlers, that at the end of the year, the farmer's net proceeds are reduced to zero, or at least very close to that point. If the farmer be in debt, he finds himself unable to pay the interest on the indebtedness. If the farm represents much invested capital, the net income of the farm becomes too meagre to pay even a moderate rate of interest on its cost value; therefore its selling value must shrink to the level of its reduced income. In this way a large share of the available a.s.sets of the small farmer, are swept away. The savings of years, are swallowed up and lost. Savings, that in the aggregate, amount to many millions of dollars. What has become of these values? They have been absorbed by the cities and the railroad monopolies, whose servants the cities are.
”Four decades of this process, has robbed the farm-center, as a unit of rural society, of its former wealth, independence and power. Rural society as a whole, is no stronger than its weakest unit. This is why agricultural districts are depopulated, while cities are over crowded.
These results are the work of the compet.i.tive system, with its wasteful, wicked methods of distribution and exchange, which so widely separates the farm and the factory, the farmer and the artisan, the food and the consumer.
”From another point of view, we may discover that inventive genius, has added a long list of labor-saving machinery, to the equipment of the farm. Since wheat growing, has become the leading crop, this expensive machinery must be included in the outfit of every successful farm. The burden of this expense, has proved too great for the capacity of the small farm. It has enc.u.mbered thousands of them with an indebtedness so hopeless, that its annual interest swallows up the income of the farm.
From these causes, a crisis in the affairs of agriculture has arisen, which has demanded larger farms, more capital, more brain force and more systematic, better organized, co-operative labor. Hence, the evolution of the bonanza farm; with which the small farm can no longer compete.
Notwithstanding its many wasteful methods, the bonanza farm has been a step in the right direction. It has taught our agricultural people a valuable lesson, as to what may be accomplished by the combined co-operation of brains, labor and capital. It has demonstrated the necessity for the evolution of the co-operative farm. It has prepared the way for it.
”With the advent of the co-operative farm, will come the beginning of a new agricultural era. The co-operative farm village, with its well organized, allied industries, will again unite agriculture with manufacture. The village will represent the new unit of rural society.
This unit will be free, independent and self-sustaining. The occupation of farming, will be lifted into a new realm. It will become the occupation of the n.o.ble, the cultured and the progressive. The people of these farm centers, will form the warp and woof of agricultural society, organized as a whole. The presence of organized society, largely adds to the value of all lands and to the value of agricultural and manufactured products.
”The brilliant author of 'Volney's Ruins,' well understood the force of this principle as applied to increasing agricultural wealth, and at the same time largely adding to the general prosperity of the State. In an essay published in 1790, Volney lays down the following principles: 'The force of a State is in proportion to its population; population is in proportion to plenty; plenty is in proportion to tillage; and tillage, to personal and immediate interest, that is to the spirit of property.