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Evil is wrought by want of thought,
As well as by want of heart.
If the so-called lower classes are to be elevated, the so-called upper classes will find they will have to do some thinking. Social knots cannot be cut, they must be untied. The Sphinx says you must read her riddle. All the money-bags in the world will never smooth her terrible brow.
General Booth's scheme of social salvation is before the world in the form of a book. Let us examine the prophecy of this would-be Moses of the serfs of poverty and degradation.
An ordinary author would sign himself “William Booth,” but this one is “General” even on a title-page. In Darkest England is an obvious plagiarism on Stanley, and The Way Out is suggested by his long travel through the awful Central African forest.
In the preface General Booth acknowledges the “valuable literary help” of a “friend of the poor, who, though not in any way connected with the Salvation Army, has the deepest sympathy with its aims, and is to a large extent in harmony with its principles.” The friend is Mr. Stead. This gentleman has “written up” the scheme in the manner of “the born journalist,” that is, in the fashion of the Modern Babylon” and the adventures of Eliza Armstrong. He contributes the descriptions, the gush, the hysterics, the sentences crowded with adjectives and adverbs. Sometimes he writes a whole chapter, unless our literary scent misleads us; sometimes he interpolates the General, and sometimes the General interpolates Stead. One result of this twofold authorship is that the book is twice as big as it should be; another result is that it often contradicts itself. For instance, the General states in the preface that he has known “thousands, nay, I can say tens of thousands,” who have proved the value of spiritual means of reformation, having “with little or no temporal assistance, come out of the darkest depths of destitution, vice, and crime, to be happy and honest citizens and true sons and servants of God.” Elsewhere (p. 243) he speaks of them as “multitudes.” Yet in the very next paragraph of the preface Mr. Stead (if we mistake not) breaks in with the assertion that “the rescued are appallingly few,” a mere “ghastly minority.”
This little contradiction may throw light on the rumor that Booth has been urged into this scheme of temporal salvation. Once upon a time he was down on “Commissioner” Smith, whose tendencies in this direction were obtrusive; and how long is it since he wrote in the new Rules and Regulations, that the members of the Salvation Army had nothing to do with the world, its politics, its business, or its pleasures? The hand is the hand of Booth, but the voice seems the voice of Stead.
Here is another contradiction, and this time a vital one. The General curls his upper lip (p. 18) at those “anti-Christian economists who hold that it is an offence against the doctrine of the survival of the fittest to try to save the weakest from going to the wall, and who believe that when once a man is down the supreme duty of a self-regarding Society is to jump upon him.” Without dwelling on the fact that this is a shocking and perfectly gratuitous libel, probably meant to pander to Christian prejudices, we content ourselves with drawing attention to a contradictory declaration (p. 44) that “In the struggle for life the weakest will go to the wall, and there are so many weak. The fittest, in tooth and claw, will survive. All that we can do is to soften the lot of the unfit and make their suffering less horrible than it is at present. No amount of assistance will give a jellyfish a backbone. No outside propping will make some men stand erect.” Thus the General, or Mr. Stead, joins hands with the “anti-Christian economists” in the doctrine that it is useless to try to save the weakest from going to the wall. Of course he does not endorse the policy of jumping on them, but that policy is merely a production of his own pious imagination.
This contradiction we say is vital. The first statement is a sneer at Natural Selection, the second is a frank admission of its supremacy. They represent two antagonistic philosophies. They mark the parting of the ways between the Christian and the Evolutionist. They are as incompatible as oil and water, and no thoughtful man would attempt to reconcile them. But Booth (or isn’t it Stead?) combines incompatibles with the alkali of sentiment. And this failure to discern the distinctiveness of opposite first principles shows the book to be the work of sciolists, and vitiates its scheme of social reform from beginning to end. No work can succeed without a knowledge of materials. Every effort at improvement has in it the elements of success or failure as it recognises or ignores the special laws of human nature, and the more general laws of biology that lie behind them.
An amusing contradiction occurs in another place (p. 14), to which we call attention in order to show the chaotic character of the writing; and this time, we judge from the style, it is Stead contradicting Stead. Speaking of the harlot, he says —
“But there, even in the lowest depths, excommunicated by Humanity and outcast from God, she is far nearer the pitying heart of the One true Savior than all the men who forced her down, aye, and than all the Pharisees and Scribes who stand silently by while these fiendish wrongs are perpetrated before their very eyes.”
The theology of this passage is worthy of the wild exaggeration with which it closes. The poor harlot is “outcast from God,” but near the “pitying heart” of Christ; in other words, God the Father is on the side of injustice and cruelty, and God the Son on the side of justice and mercy. One person of the Trinity is played off against another, and it is not for us to settle the difference between them. We leave the matter to the second thoughts of Mr. Stead, or the divine illumination of General Booth.
Indeed, the entire theology of this book is worthy of Bedlam, and especially of the criminal lunatic department. A personal Devil is seriously trotted out (p. 159) for the laughter of intelligent men and women, and even of decently educated children. Prosperous people, we are told, see something strange and quaint in the language of the Bible, which “habitually refers to the Devil as an actual personality,” but Hell and the Devil are certitudes to the Salvationists who work in the slums.
Well, if the Devil is so active, what is God doing? Apparently nothing. Booth is going to reform our drunkards, or try to if we give him the money, but he candidly admits (p. 181), perhaps in a moment of forgetfulness, that the confirmed toper will drink himself “into a drunkard’s grave and a drunkard’s hell,” unless he is “delivered by an Almighty hand.” It is God alone, then, who can save the most fallen. Their fate lies in his hands. And what does he do for them? The answer is to be found in General Booth’s appeal. A million of money, and the co-operation of a multitude of men and women, are requested for the purpose of saving at least some of the poor wretches who are beyond the power of self-help, although “the Almighty hand” could easily pluck them out of their degradation. Nor does Booth expect that all will be saved by his scheme, however well supported and successful. It is perfectly clear, therefore, that the God he worships will allow men and women to perish whom he might promptly save; yes, allow them to perish in this world, physically, intellectually, and morally, and afterwards torment them for ever and ever in Hell. And it is this God, this incredible monster of wickedness, in whom General Booth trusts, and whom he bids the Freethinker look up to with admiration and love. Nay, he regards “trust in Jehovah” (p. 241) as the chief credential of the Salvation Army for carrying out an enterprise which is to cost a million sterling. Let the worshippers of Jehovah support him then. The Freethinker will necessarily regard this insane theology as a rottenness at the very heart of the experiment.
Without going through all the insane theology of this book, we may – nay, we must – give a crowning instance of it.
“I am quite satisfied that these multitudes will not be saved in their present circumstances. All the Clergymen, Home Missionaries, Tract Distributors, Sick Visitors, and everyone else who care about the Salvation of the poor, may make up their minds as to that. If these people are to believe in Jesus Christ, become the Servants of God, and escape the miseries of the wrath to come, they must be helped out of their present social miseries. They must be put into a position in which they can work and eat, and have a decent room to live and sleep in, and see something before them besides along, weary, monotonous, grinding round of toil, and anxious care to keep themselves and those they love barely alive, with nothing at the further end but the Hospital, the Union, or the Madhouse. If Christian Workers and Philanthropists will join hands to effect this change, it will be accomplished, and the people will rise up and bless them, and be saved; if they will not, the people will curse them and perish.” – (p. 257).
Did ever a human being excogitate such blasphemous nonsense? God is openly declared to be a passive spectator of the great struggle between good and evil. At the end of it he will save the succeeders and damn the failers; although, according to Booth’s own admission, hosts of both classes are what they are through the pressure of circumstances. Compared with such a God the bloody Moloch was a respectable deity.
Four men are living within sight and sound of each other, and one of them goes to the bad. Thereupon it is the duty of Smith, Jones, and Brown to rescue Robinson. If they succeed, God will give him a seat in Heaven; if they fail, or neglect their duty, God will cast him into Hell. Thus Robinson’s fate depends upon the sympathy, self-sacrifice, and wisdom of Smith, Jones, and Brown. Want of heart on their part, and even want of sense, are alike fatal to his chance of salvation. God lets them do their best; if they do nothing, he is just as serene; and at the day of judgment he sends Robinson to bliss or damnation, accordingly as Smith, Jones, and Brown – separately or collectively – have succeeded or failed in keeping him out of the gutter.
