LETTERS TO THE "Times"ON THE"DARKEST ENGLAND SCHEME."I.
The "Times," December 1st, 1890
SIR: A short time ago a generous and philanthropic friend wrote to me, placing at my disposal a large sum of money for the furtherance of the vast scheme which the "General" of the Salvation Army has propounded, if I thought it worthy of support. The responsibility of advising my benevolent correspondent has weighed heavily upon me, but I felt that it would be cowardly, as well as ungracious, to refuse to accept it. I have therefore studied Mr. Booth's book with some care, for the purpose of separating the essential from the accessory features of his project, and I have based my judgment—I am sorry to say an unfavourable one—upon the data thus obtained. Before communicating my conclusions to my friend, however, I am desirous to know what there may be to be said in arrest of that judgment;
and the matter is of such vast public importance that I trust you will aid me by publishing this letter, notwithstanding its length.
There are one or two points upon which I imagine all thinking men have arrived at the same convictions as those from which Mr. Booth starts. It is certain that there is an immense amount of remediable misery among us, that, in addition to the poverty, disease, and degradation which are the consequences of causes beyond human control, there is a vast, probably a very much larger, quantity of misery which is the result of individual ignorance, or misconduct, and of faulty social arrangements. Further, I think it is not to be doubted that, unless this remediable misery is effectually dealt with, the hordes of vice and pauperism will destroy modern civilization as effectually as uncivilized tribes of another kind destroyed the great social organization which preceded ours. Moreover, I think all will agree that no reforms and improvements will go to the root of the evil unless they attack it in its ultimate source—namely, the motives of the individual man. Honest, industrious, and self-restraining men will make a very bad social organization prosper; while vicious, idle, and reckless citizens will bring to ruin the best that ever was, or ever will be, invented.
The leading propositions which are peculiar to Mr. Booth I take to be these:—
(1) That the only adequate means to such reformation of the individual man is the adoption of that form of somewhat corybantic Christianity of which the soldiers of the Salvation Army are the militant missionaries. This implies the belief that the excitement of the religious emotions (largely by processes described by their employers as "rousing" and "convivial") is a desirable and trustworthy method of permanently amending the conduct of mankind.
I demur to these propositions. I am of opinion that the testimony ofhistory, no less than the cool observation of that which lies withinthe personal experience of many of us, is wholly adverse to it.(2) That the appropriate instrument for the propagation andmaintenance of this peculiar sacramental enthusiasm is the SalvationArmy—a body of devotees, drilled and disciplined as a militaryorganization, and provided with a numerous hierarchy of officers,every one of whom is pledged to blind and unhesitating obedience tothe "General," who frankly tells us that the first condition of theservice is "implicit, unquestioning obedience." "A telegram from mewill send any of them to the uttermost parts of the earth"; every one"has taken service on the express condition that he or she will obey,without questioning, or gainsaying, the orders from headquarters"("Darkest England," p. 243).
This proposition seems to me to be indisputable. History confirms it. Francis of Assisi and Ignatius Loyola made their great experiments on the same principle. Nothing is more certain than that a body of religious enthusiasts (perhaps we may even say fanatics) pledged to blind obedience to their chief, is one of the most efficient instruments for effecting any purpose that the wit of man has yet succeeded in devising. And I can but admire the insight into human nature which has led Mr. Booth to leave his unquestioning and unhesitating instruments unbound by vows. A volunteer slave is worth ten sworn bondsmen.
(3) That the success of the Salvation Army, with its present force of 9416 officers "wholly engaged in the work," its capital of three quarters of a million, its income of the same amount, its 1375 corps at home, and 1499 in the colonies and foreign countries (Appendix, pp. 3 and 4), is a proof that Divine assistance has been vouchsafed to its efforts.
Here I am not able to agree with the sanguine Commander-in-chief of the new model, whose labours in creating it have probably interfered with his acquisition of information respecting the fate of previous enterprises of like kind.
It does not appear to me that his success is in any degree more remarkable than that of Francis of Assisi or that of Ignatius Loyola, than that
of George Fox, or even than that of the Mormons, in our own time. When I observe the discrepancies of the doctrinal foundations from which each of these great movements set out, I find it difficult to suppose that supernatural aid has been given to all of them; still more, that Mr. Booth's smaller measure of success is evidence that it has been granted to him.
But what became of the Franciscan experiment?* If there was one rule rather than another on which the founder laid stress, it was that his army of friars should be absolute mendicants, keeping themselves sternly apart from all worldly entanglements. Yet, even before the death of Francis, in 1226, a strong party, headed by Elias of Cortona, the deputy of his own appointment, began to hanker after these very things; and, within thirty years of that time, the Franciscans had become one of the most powerful, wealthy, and worldly corporations in Christendom, with their fingers in every sink of political and social corruption, if so be profit for the order could be fished out of it; their principal interest being to fight their rivals, the Dominicans, and to persecute such of their own brethren as were honest enough to try to carry out their founder's plainest injunctions. We also know what has become of Loyola's experiment. For two centuries the Jesuits have been the hope of the enemies of the Papacy; whenever it becomes too prosperous, they are sure to bring about a catastrophe by their corrupt use of the political and social influence which their organization and their wealth secure.
* See note pp. 245-247}
With these examples of that which may happen to institutions founded by noble men, with high aims, in the hands of successors of a different stamp, armed with despotic authority, before me, common prudence surely requires that, before advising the handing over of a large sum of money to the general of a new order of mendicants, I should ask what guarantee there is that, thirty years hence, the "General" who then autocratically controls the action, say, of 100,000 officers pledged to blind obedience, distributed through the whole length and breadth of the poorer classes, and each with his finger on the trigger of a mine charged with discontent and religious fanaticism; with the absolute control, say, of eight or ten millions sterling of capital and as many of income; with barracks in every town, with estates scattered over the country, and with settlements in the colonies—will exercise his enormous powers, not merely honestly, but wisely? What shadow of security is there that the person who wields this uncontrolled authority over many thousands of men shall use it solely for those philanthropic and religious objects which, I do not doubt, are alone in the mind of Mr. Booth? Who is to say that the Salvation Army, in the year
1920, shall not be a replica of what the Franciscan order had become in the year 1260?
The personal character and the intentions of the founders of such organizations as we are considering count for very little in the formation of a forecast of their future; and if they did, it is no disrespect to Mr. Booth to say that he is not the peer of Francis of Assisi. But if Francis's judgment of men was so imperfect as to permit him to appoint an ambitious intriguer of the stamp of Brother Elias his deputy, we have no right to be sanguine about the perspicacity of Mr. Booth in a like matter.
Adding to all these considerations the fact that Mr. Llewelyn Davies, the warmth of whose philanthropy is beyond question, and in whose competency and fairness I, for one, place implicit reliance, flatly denies the boasted success of the Salvation Army in its professed mission, I have arrived at the conclusion that, as at present advised, I cannot be the instrument of carrying out my friend's proposal.
Mr. Booth has pithily characterized certain benevolent schemes as doing sixpennyworth of good and a shilling's worth of harm. I grieve to say that, in my opinion, the definition exactly fits his own project. Few social evils are of greater magnitude than uninstructed and unchastened religious fanaticism; no personal habit more surely degrades the conscience and the intellect than
blind and unhesitating obedience to unlimited authority. Undoubtedly, harlotry and intemperance are sore evils, and starvation is hard to bear, or even to know of; but the prostitution of the mind, the soddening of the conscience, the dwarfing of manhood are worse calamities. It is a greater evil to have the intellect of a nation put down by organized fanaticism; to see its political and industrial affairs at the mercy of a despot whose chief thought is to make that fanaticism prevail; to watch the degradation of men, who should feel themselves individually responsible for their own and their country's fates, to mere brute instruments, ready to the hand of a master for any use to which he may put them.
But that is the end to which, in my opinion, all such organizations as that to which kindly people, who do not look to the consequences of their acts, are now giving their thousands, inevitably tend. Unless clear proof that I am wrong is furnished, another thousand shall not be added by my instrumentality.
I am, Sir, your obedient servant,T. H. Huxley.
NOTE.
An authoritative contemporary historian, Matthew Paris, writes thus of the Minorite, or Franciscan, Friars in England in 1235, just nine years after the death of Francis of Assisi:—
"At this time some of the Minorite brethren, as well as some of the Order of Preachers, unmindful of their profession and the restrictions of their order, impudently entered the territories of some noble monasteries, under pretense of fulfilling their duties of preaching, as if intending to depart after preaching the next day. Under pretence of sickness, or on some other pretext, however, they remained, and, constructing an altar of wood, they placed on it a consecrated stone altar, which they had brought with them, and clandestinely and in a low voice performed mass, and even received the confessions of many of the parishioners, to the prejudice of the priests. And if by chance they were not satisfied with this, they broke forth in insults and threats, reviling every other order except their own, and asserting that all the rest were doomed to damnation, and that they would not spare the soles of their feet till they had exhausted the wealth of their opposers, however great it might be. The religious men, therefore, gave way to them in many points, yielding to avoid scandal, and offending those in power. For they were the councillors and messengers of the nobles, and even secretaries of the Pope, and therefore obtained much
secular favour. Some, however, finding themselves opposed by the Court of Rome, were restrained by obvious reasons, and went away in confusion; for the Supreme Pontiff, with a scowling look, said to them, 'What means this, my brethren? To what lengths are you going? Have you not professed voluntary poverty, and that you would traverse towns and castles and distant places, as the case required, barefooted and unostentatiously, in order to preach the word of God in all humility? And do you now presume to usurp these estates to yourselves against the will of the lords of these fees? Your religion appears to be in a great measure dying away, and your doctrines to be confuted."
Under date of 1243, Matthew writes:—
"For three or four hundred years or more the monastic order did not hasten to destruction so quickly as their order [Minorites and Preachers] of whom now the brothers, twenty-four years having scarcely elapsed, had first built in England dwellings which rivalled regal palaces in height. These are they who daily expose to view their inestimable treasures, in enlarging their sumptuous edifices, and erecting lofty walls, thereby impudently transgressing the limits of their original poverty and violating the basis of their religion, according to the prophecy of German Hildegarde. When noblemen and rich men are at the point of death, whom they know to be possessed of great riches, they, in their love of gain, diligently urge them, to the injury and loss of the ordinary pastors, and extort confessions and hidden wills, lauding themselves and their own order only,
and placing themselves before all others. So no faithful man now believes he can be saved, except he is directed by the counsels of the Preachers and Minorites."—Matthew Paris's English History. Translated by the Rev. J. A. Giles, 1889, Vol. I.
II
The "Times," December 9th, 1890
Sir,—The purpose of my previous letter about Mr. Booth's scheme was to arouse the contributors to the military chest of the Salvation Army to a clear sense of what they are doing. I thought it desirable that they should be distinctly aware that they are setting up and endowing a sect, in many ways analogous to the "Ranters" and "Revivalists" of undesirable notoriety in former times; but with this immensely important difference, that it possesses a strong, far-reaching, centralized organization, the disposal of the physical, moral, and financial strength of which rests with an irresponsible chief, who, according to his own account, is assured of the blind obedience of nearly 10,000 subordinates. I wish them to ask themselves, Ought prudent men and good citizens to aid in the establishment of an organization which, under sundry, by no means improbable, contingencies, may easily become a worse and more
dangerous nuisance than the mendicant friars of the middle ages? If this is an academic question, I really do not know what questions deserve to be called practical. As you divined, I purposely omitted any consideration of the details of the Salvationist scheme, and of the principles which animate those who work it, because I desired that the public appreciation of the evils, necessarily inherent in all such plans of despotic social and religious regimentation should not be obscured by the raising of points of less comparative, however great absolute, importance.
But it is now time to undertake a more particular criticism of "Darkest England." At the outset of my examination of that work, I was startled to find that Mr. Booth had put forward his scheme with an almost incredibly imperfect knowledge of what had been done and is doing in the same direction. A simple reader might well imagine that the author of "Darkest England" posed as the Columbus, or at any rate the Cortez, of that region. "Go to Mudie's," he tells us, and you will be surprised to see how few books there are upon the social problem. That may or may not be correct; but if Mr. Booth had gone to a certain reading-room not far from Mudie's, I undertake to say that the well-informed and obliging staff of the national library in Bloomsbury would have provided him with more books on this topic, in almost all European languages, than he would
read in three months. Has socialism no literature? And what is socialism but an incarnation of the social question? Moreover, I am persuaded that even "Mudie's" resources could have furnished Mr. Booth with the "Life of Lord Shaftesbury" and Carlyle's works. Mr. Booth seems to have undertaken to instruct the world without having heard of "Past and Present" or of "Latter-Day Pamphlets"; though, somewhat late in the day, a judicious friend calls his attention to them. To those of my contemporaries on whom, as on myself, Carlyle's writings on this topic made an ineffaceable impression forty years ago, who know that, for all that time, hundreds of able and devoted men, both clerical and lay, have worked heart and soul for the permanent amendment of the condition of the poor, Mr. Booth's "Go to Mudie's" affords an apt measure of the depth of his preliminary studies. However, I am bound to admit that these earlier labourers in the field laboured in such a different fashion, that the originality of the plan started by Mr. Booth remains largely unaffected. For them no drums have beat, no trombones brayed; no sanctified buffoonery, after the model of the oration of the Friar in Wallenstein's camp dear to the readers of Schiller, has tickled the ears of the groundlings on their behalf. Sadly behind the great age of rowdy self-advertisement in which their lot has fallen, they seem not to have advanced one whit
beyond John the Baptist and the Apostles, 1800 years ago, in their notions of the way in which the metanoia, the change of mind of the ill-doer, is to be brought about. Yet the new model was there, ready for the imitation of those ancient savers of souls. The ranting and roaring mystagogues of some of the most venerable of Greek and Syrian cults also had their processions and banners, their fifes and cymbals and holy chants, their hierarchy of officers to whom the art of making collections was not wholly unknown; and who, as freely as their modern imitators, promised an Elysian future to contributory converts. The success of these antique Salvation armies was enormous. Simon Magus was quite as notorious a personage, and probably had as strong a following as Mr. Booth. Yet the Apostles, with their old-fashioned ways, would not accept such a success as a satisfactory sign of the Divine sanction, nor depart from their own methods of leading the way to the higher life.
I deem it unessential to verify Mr. Booth's statistics. The exact strength of the population of the realm of misery, be it one, two, or three millions, has nothing to do with the efficacy of any means proposed for the highly desirable end of reducing it to a minimum. The sole question for consideration at present is whether the scheme, keeping specially in view the spirit in which it is to be worked, is likely to do more good than harm.
Mr. Booth tells us, with commendable frankness, that "it is primarily and mainly for the sake of saving the soul that I seek the salvation of the body" (p. 45), which language, being interpreted, means that the propagation of the special Salvationist creed comes first, and the promotion of the physical, intellectual, and purely moral welfare of mankind second in his estimation. Men are to be made sober and industrious, mainly, that, as washed, shorn, and docile sheep, they may be driven into the narrow theological fold which Mr. Booth patronizes. If they refuse to enter, for all their moral cleanliness, they will have to take their place among the goats as sinners, only less dirty than the rest.
I have been in the habit of thinking (and I believe the opinion is largely shared by reasonable men) that self-respect and thrift are the rungs of the ladder by which men may most surely climb out of the slough of despond of want; and I have regarded them as perhaps the most eminent of the practical virtues. That is not Mr. Booth's opinion. For him they are mere varnished sins—nothing better than "Pride re-baptised" (p. 46). Shutting his eyes to the necessary consequences of the struggle for life, the existence of which he accepts as fully as any Darwinian,* Mr. Booth tells men, whose evil case is one of those consequences, that envy is a corner-stone of our
competitive system. With thrift and self-respect denounced as sin, with the suffering of starving men referred to the sins of the capitalist, the gospel according to Mr. Booth may save souls, but it will hardly save society.
* See p. 100
In estimating the social and political influence which the Salvation Army is likely to exert, it is important to reflect that the officers (pledged to blind obedience to their "General") are not to confine themselves to the functions of mere deacons and catechists (though, under a "General" like Cyril, Alexandria knew to her cost what even they could effect); they are to be "tribunes of the people," who are to act as their gratuitous legal advisers; and, when law is not sufficiently effective, the whole force of the army is to obtain what the said tribunes may conceive to be justice, by the practice of ruthless intimidation. Society, says Mr. Booth, needs "mothering"; and he sets forth, with much complacency, a variety of "cases," by which we may estimate the sort of "mothering" to be expected at his parental hands. Those who study the materials thus set before them will, I think, be driven to the conclusion that the "mother" has already proved herself a most unscrupulous meddler, even if she has not fallen within reach of the arm of the law.
Consider this "case." A, asserting herself to have been seduced twice, "applied to our people. We hunted up the man, followed him to the country,
threatened him with public exposure, and forced from him the payment to his victim of [Pounds] 60 down, an allowance of [Pounds] 1 a week, and an insurance policy on his life for [Pounds] 450 in her favour" (p. 222) .
Jedburgh justice this. We "constitute ourselves prosecutor, judge, jury, sheriff's officer, all in one;" we "practice intimidation as deftly as if we were a branch of another League; and, under threat of exposure," we "extort a tolerably heavy hush-money in payment of our silence. "
Well, really, my poor moral sense is unable to distinguish these remarkable proceedings of the new popular tribunate from what, in French, is called chantage and, in plain English, blackmailing. And when we consider that anybody, for any reason of jealousy, or personal spite, or party hatred, might be thus "hunted," "followed," "threatened," and financially squeezed or ruined, without a particle of legal investigation, at the will of a man whom the familiar charged with the inquisitorial business dare not hesitate to obey, surely it is not unreasonable to ask how far does the Salvation Army, in its "tribune of the people" aspect, differ from a Sicilian Mafia? I am no apologist of men guilty of the acts charged against the person who yet, I think, might be as fairly called a "victim," in this case, as his partner in wrong-doing. It is possible that, in so peculiar a case, Solomon himself might have been puzzled
to apportion the relative moral delinquency of the parties. However that may be, the man was morally and legally bound to support his child, and any one would have been justified in helping the woman to her legal rights, and the man to the legal consequences (in which exposure is included) of his fault.
The action of the "General" of the Salvation Army in extorting the heavy fine he chose to impose as the price of his silence, however excellent his motives, appears to me to be as immoral as, I hope, it is illegal.
So much for the Salvation Army as a teacher of questionable ethics and of eccentric economics, as the legal adviser who recommends and practices the extraction of money by intimidation, as the fairy godmother who proposes to "mother" society, in a fashion which is not to my taste, however much it may commend itself to some of Mr. Booth's supporters.
I am, Sir, your obedient servant,T. H. Huxley.
IIIThe "Times," December 11th, 1890
Sir,—When I first addressed you on the subject of the projected operations of the Salvation Army, all that I knew about that body was derived from the study of Mr. Booth's book, from common repute, and from occasional attention to the sayings and doings of his noisy squadrons, with which my walks about London, in past years, have made me familiar. I was quite unaware of the existence of evidence respecting the present administration of the Salvation forces, which would have enabled me to act upon the sagacious maxim of the American humourist, "Don't prophesy unless you know." The letter you were good enough to publish has brought upon me a swarm of letters and pamphlets. Some favour me with abuse; some thoughtful correspondents warmly agree with me, and then proceed to point out how much worthier certain schemes of their own are of my friend's support; some send valuable encouragement, for which I offer my hearty thanks, and ask them to excuse any more special acknowledgment. But that which I find most to the purpose, just now, is the revelation made by some of the documents which have reached me, of a fact of which I was wholly ignorant—namely, that
persons who have faithfully and zealously served in the Salvation Army, who express unchanged attachment to its original principles and practice, and who have been in close official relations with the "General" have publicly declared that the process of degradation of the organization into a mere engine of fanatical intolerance and personal ambition, which I declared was inevitable, has already set in and is making rapid progress.
It is out of the question, Sir, that I should occupy the columns of the "Times" with a detailed exposition and criticism of these pieces justificatives of my forecast. I say criticism, because the assertions of persons who have quitted any society must, in fairness, be taken with the caution that is required in the case of all ex parte statements of hostile witnesses. But it is, at any rate, a notable fact that there are parts of my first letter, indicating the inherent and necessary evil consequences of any such organization, which might serve for abstracts of portions of this evidence, long since printed and published under the public responsibility of the witnesses.
Let us ask the attention of your readers, in the first place, to "An ex-Captain's Experience of the Salvation Army," by J. J. R. Redstone, the genuineness of which is guaranteed by the preface (dated April 5th, 1888) which the Rev. Dr. Cunningham Geikie has supplied. Mr. Redstone's story is well worth reading on its own account.
Told in simple, direct language such as John Bunyan might have used, it permits no doubt of the single-minded sincerity of the man, who gave up everything to become an officer of the Salvation Army, but, exhibiting a sad want of that capacity for unhesitating and blind obedience on which Mr. Booth lays so much stress, was thrown aside, penniless—no, I am wrong, with 2s. 4d. for his last week's salary—to shift, with his equally devoted wife, as he best might. I wish I could induce intending contributors to Mr. Booth's army chest to read Mr. Redstone's story. I would particularly ask them to contrast the pure simplicity of his plain tale with the artificial pietism and slobbering unction of the letters which Mr. Ballington Booth addresses to his "dear boy" (a married man apparently older than himself), so long as the said "dear boy" is facing brickbats and starvation, as per order.
I confess that my opinion of the chiefs of the Salvation Army has beenso distinctly modified by the perusal of this pamphlet that I am gladto be relieved from the necessity of expressing it. It will be muchbetter that I should cite a few sentences from the preface written byDr. Cunningham Geikie, who expresses warm admiration for the early anduncorrupted work of the Salvation Army, and cannot possibly be accusedof prejudice against it on religious grounds:—(1) "The Salvation Army is emphatically a
family concern. Mr. Booth, senior, is General; one son is chief of the staff, and the remaining sons and daughters engross the other chief positions. It is Booth all over; indeed, like the sun in your eyes, you can see nothing else wherever you turn. And, as Dr. Geikie shrewdly remarks, 'to be the head of a widely spread sect carries with it many advantages—not all exclusively spiritual.'"
(2) "Whoever becomes a Salvation officer is henceforth a slave, helplessly exposed to the caprice of his superiors."
"Mr. Redstone bore an excellent character both before he entered thearmy and when he left it. To join it, though a married man, he gave upa situation which he had held for five years, and he served Mr. Boothtwo years, working hard in most difficult posts. His one fault, MajorLawley tells us, was, that he was 'too straight'—that is, too honest,truthful, and manly—or, in other words, too real a Christian. Yetwithout trial, without formulated charges, on the strength of secretcomplaints which were never, apparently, tested, he was dismissed withless courtesy than most people would show a beggar—with 2s. 4d. forhis last week's salary. If there be any mistake in this matter, Ishall be glad to learn it."(3) Dr. Geikie confirms, on the ground of information givenconfidentially by other officers,
Mr. Redstone's assertion that they are watched and reported by spies from headquarters.
(4) Mr. Booth refuses to guarantee his officers any fixed amount of salary. While he and his family of high officials live in comfort, if not in luxury, the pledged slaves whose devotion is the foundation of any true success the Army has met with often have "hardly food enough to sustain life. One good fellow frankly told me that when he had nothing he just went and begged."
At this point, it is proper that I should interpose an apology for having hastily spoken of such men as Francis of Assisi, even for purposes of warning, in connection with Mr. Booth. Whatever may be thought of the wisdom of the plans of the founders of the great monastic orders of the middle ages, they took their full share of suffering and privation, and never shirked in their own persons the sacrifices they imposed on their followers.
I have already expressed the opinion, that whatever the ostensible purpose of the scheme under discussion, one of its consequences will be the setting up and endowment of a new Ranter-Socialist sect. I may now add that another effect will be—indeed, has been—to set up and endow the Booth dynasty with unlimited control of the physical, moral, and financial resources of the sect. Mr. Booth is already a printer and publisher, who, it is plainly declared, utilizes the officers of the
Army as agents for advertising and selling his publications; and some of them are so strongly impressed with the belief that active pushing of Mr. Booth's business is the best road to their master's favour, that when the public obstinately refuse to purchase his papers they buy them themselves and send the proceeds to headquarters. Mr. Booth is also a retail trader on a large scale, and the Dean of Wells has, most seasonably, drawn attention to the very notable banking project which he is trying to float. Any one who follows Dean Plumptre's clear exposition of the principles of this financial operation can have little doubt that, whether they are, or are not, adequate to the attainment of the first and second of Mr. Booth's ostensible objects, they may be trusted to effect a wide extension of any kingdom in which worldly possessions are of no value. We are, in fact, in sight of a financial catastrophe like that of Law a century ago. Only it is the poor who will suffer.
I have already occupied too much of your space, and yet I have drawn upon only one of the sources of information about the inner working of the Salvation Army at my disposition. Far graver charges than any here dealt with are publicly brought in the others.
I am, Sir, your obedient servant,T. H. Huxley.
P.S.— I have just read Mr. Buchanan's letter in the Times of to-day. Mr. Buchanan is, I believe, an imaginative writer. I am not acquainted with his works, but nothing in the way of fiction he has yet achieved can well surpass his account of my opinions and of the purport of my writings.
IV
The "Times" December 20th, 1890
Sir,—In discussing Mr. Booth's projects I have hitherto left in the background a distinction which must be kept well in sight by those who wish to form a fair judgment of the influence, for good or evil, of the Salvation Army. Salvationism, the work of "saving souls" by revivalist methods, is one thing; Boothism, the utilization of the workers for the furtherance of Mr. Booth's peculiar projects, is another. Mr. Booth has captured, and harnessed with sharp bits and effectual blinkers, a multitude of ultra-Evangelical missionaries of the revivalist school who were wandering at large. It is this skilfully, if somewhat mercilessly, driven team which has dragged the "General's" coach-load of projects into their present position.
Looking, then, at the host of Salvationists proper, from the "captains" downwards (to whom, in my judgment, the family hierarchy stands in the relation of the Old Man of the Sea to Sinbad), as an independent entity, I desire to say that the evidence before me, whether hostile or friendly to the General and his schemes, is distinctly favourable to them. It exhibits them as, in the main, poor, uninstructed, not unfrequently fanatical, enthusiasts, the purity of whose lives, the sincerity of whose belief, and the cheerfulness of whose endurance of privation and rough usage, in what they consider a just cause, command sincere respect. For my part, though I conceive the corybantic method of soul-saving to be full of dangers, and though the theological speculations of these good people are to me wholly unacceptable, yet I believe that the evils which must follow in the track of such errors, as of all other errors, will be largely outweighed by the moral and social improvement of the people whom they convert. I would no more raise my voice against them (so long as they abstain from annoying their neighbours) than I would quarrel with a man, vigorously sweeping out a stye, on account of the shape of his broom, or because he made a great noise over his work. I have always had a strong faith in the principle of the injunction, "Thou shalt not muzzle the ox that treadeth out the corn." If a kingdom is worth a Mass, as a great
ruler said, surely the reign of clean living, industry, and thrift is worth any quantity of tambourines and eccentric doctrinal hypotheses. All that I have hitherto said, and propose further to say, is directed against Mr. Booth's extremely clever, audacious, and hitherto successful attempt to utilize the credit won by all this honest devotion and self-sacrifice for the purposes of his socialistic autocracy.
I now propose to bring forward a little more evidence as to how things really stand where Mr. Booth's system has had a fair trial. I obtain it, mainly, from a curious pamphlet, the title of which runs: "The New Papacy. Behind the Scenes in the Salvation Army," by an ex-Staff Officer. "Make not my Father's house a house of merchandise" (John ii. 16). 1889. Published at Toronto, by A. Britnell. On the cover it is stated that "This is the book which was burned by the authorities of the Salvation Army." I remind the reader, once more, that the statements which I shall cite must be regarded as ex parte; all I can vouch for is that, on grounds of internal evidence and from other concurrent testimony respecting the ways of the Booth hierarchy, I feel justified in using them.
This is the picture the writer draws of the army in the early days of its invasion of the Dominion of Canada:—
"Then, it will be remembered, it professed to be the humble handmaid of the existing churches; its professed object was the evangelization of the masses. It repudiated the idea of building up a separate religious body, and it denounced the practice of gathering together wealth and the accumulation of property. Men and women other than its own converts gathered around it and threw themselves heart and soul into the work, for the simple reason that it offered, as they supposed, a more extended and widely open field for evangelical effort. Ministers everywhere were invited and welcomed to its platforms, majors and colonels were few and far between, and the supremacy and power of the General were things unknown . . . Care was taken to avoid anything like proselytism; its converts were never coerced into joining its ranks... In a word, the organization occupied the position of an auxiliary mission and recruiting agency for the various religious bodies.... The meetings were crowded, people professed conversion by the score, the public liberally supplied the means to carry on the work in their respective communities; therefore every corps was wholly self-supporting, its officers were properly, if not luxuriously, cared for, the local expenditure was amply provided, and, under the supervision of the secretary, a local member, and the officer in charge, the funds were disbursed in the towns where they were collected, and the
spirit of satisfaction and confidence was mutual all around" (pp. 4, 5).
Such was the army as the green tree. Now for the dry:—
"Those who have been daily conversant with the army's machinery are well aware how entirely and radically the whole system has changed, and how, from a band of devoted and disinterested workers, united in the bonds of zeal and charity for the good of their fellows, it has developed into a colossal and aggressive agency for the building up of a system and a sect, bound by rules and regulations altogether subversive of religious liberty and antagonistic to every (other?) branch of Christian endeavour, and bound hand and foot to the will of one supreme head and ruler.... As the work has spread through the country, and as the area of its endeavours has enlarged, each leading position has been filled, one after the other, by individuals strangers to the country, totally ignorant of the sentiments and idiosyncrasies of the Canadian people, trained in one school under the teachings and dominance of a member of the Booth family, and out of whom every idea has been crushed, except that of unquestioning obedience to the General, and the absolute necessity of going forward to his bidding without hesitation or question" (p. 6).
"What is the result of all this? In the first place, whilst material prosperity has undoubtedly been attained, spirituality has been quenched, and, as an evangelical agency, the army has become almost a dead letter... In seventy-five per cent of its stations its officers suffer need and privation, chiefly on account of the heavy taxation that is placed upon them to maintain an imposing headquarters and a large ornamental staff. The whole financial arrangements are carried on by a system of inflation and a hand-to-mouth extravagance and blindness as to future contingencies. Nearly all of its original workers and members have disappeared" (p. 7). "In reference to the religious bodies at large the army has become entirely antagonistic. Soldiers are forbidden by its rules to attend other places of worship without the permission of their officers... Officers or soldiers who may conscientiously leave the service or the ranks are looked upon and often denounced publicly as backsliders... Means of the most despicable description have been resorted to in order to starve them back to the service" (p. 8). "In its inner workings the army system is identical with Jesuitism... That 'the end justifies the means,' if not openly taught, is as tacitly agreed as in that celebrated order" (p. 9).
Surely a bitter, overcharged, anonymous libel, is the reflection which will occur to many who read
these passages, especially the last. Well, I turn to other evidence which, at any rate, is not anonymous. It is contained in a pamphlet entitled "General Booth, the Family, and the Salvation Army, showing its Rise, Progress, and Moral and Spiritual Decline," by S. H. Hodges, LL.B., late Major in the Army, and formerly private secretary to General Booth (Manchester, 1890). I recommend potential contributors to Mr. Booth's wealth to study this little work also. I have learned a great deal from it. Among other interesting novelties, it tells me that Mr. Booth has discovered "the necessity of a third step or blessing, in the work of Salvation. He said to me one day, 'Hodges, you have only two barrels to your gun; I have three'" (p. 31). And if Mr. Hodges's description of this third barrel is correct—"giving up your conscience" and, "for God and the army, stooping to do things which even honourable worldly men would not consent to do" (p. 32)—it is surely calculated to bring down a good many things, the first principles of morality among them.
Mr. Hodges gives some remarkable examples of the army practice with the "General's" new rifle. But I must refer the curious to his instructive pamphlet. The position I am about to take up is a serious one; and I prefer to fortify it by the help of evidence which, though some of it may be anonymous, cannot be sneered away. And I shall
be believed, when I say that nothing but a sense of the great social danger of the spread of Boothism could induce me to revive a scandal, even though it is barely entitled to the benefit of the Statute of Limitations.
On the 7th of July, 1883, you, Sir, did the public a great service by writing a leading article on the notorious "Eagle" case, from which I take the following extract:—
"Mr. Justice Kay refused the application, but he was induced to refuse it by means which, as Mr. Justice Stephen justly remarked, were highly discreditable to Mr. Booth. Mr. Booth filed an affidavit which appears totally to have misled Mr. Justice Kay, as it would have misled any one who regarded it as a frank and honest statement by a professed teacher of religion."
When I addressed my first letter to you I had never so much as heard of the "Eagle" scandal. But I am thankful that my perception of the inevitable tendency of all religious autocracies towards evil was clear enough to bring about a provisional condemnation of Mr. Booth's schemes in my mind. Supposing that I had decided the other way, with what sort of feeling should I have faced my friend, when I had to confess that the money had passed into the absolute control of a person about the character of whose administration this
concurrence of damnatory evidence was already extant?
I have nothing to say about Mr. Booth personally, for I know nothing. On that subject, as on several others, I profess myself an agnostic. But, if he is, as he may be, a saint actuated by the purest of motives, he is not the first saint who, as you have said, has shown himself "in the ardour of prosecuting a well-meant object" to be capable of overlooking "the plain maxims of every-day morality." If I were a Salvationist soldier, I should cry with Othello, "Cassio, I love thee; but never more be officer of mine."