The "New" Morality of Free Religion.

The last issue of Liberty called attention to the claim set up by the teachers and prophets of Free Religion, to wit, that they have successfully passed by that first phase of liberalism where so great a stress is put upon the importance of negative criticism and denial, and are now serenely encamped on the broad plains of a new constructive, philosophical science, preparatory to leading the world onwards by new paths of living waters and universal good: which claim was contested, Liberty maintaining that, whatever denial Free Religionists have left behind, no new affirmative gospel as yet has fallen from their lips. And this, we stated, is true as regards both the beatitudes of religion and the practical moral problems of the time.

But let it be understood that we by no means gain-say the fact that the disciples of Free Religion make a point of morality. Equally with their Christian brethren of the present day, they come boldly to the front, vindicating the standard moral code. They are opposed to theft, lying, adultery, - indeed, they reaffirm the ten moral rules of the decalogue with as much unction as the most devout Biblical sect. We do not criticise this; we refer to it merely to say that there is nothing new or especially "affirmative" in it. It is the old, old story again, the same rehearsed in the Episcopal service for lo, these many centuries, with its "Lord, have mercy upon us, miserable sinners." But how far this reiteration of the Jewish commandments will go in shaping the new civilization is a matter of speculation. Some may think, as doubtless our Free Religion friends do, that, in the absence of their yet-to-be-developed scientific religion, a good stiff emphasis on the old-time moral dogmas will serve them and the world in a good stead. We notice in a recent number of the "Index" a special commendation given to a new "Association of Moralists" just now in process of incubation at Hannibal, Missouri. The one great aim of this new organization is "to show the world that liberalism does not mean lawlessness or immorality, but, on the contrary, it is conducive to the highest type of morality and the best interest of society." These moralists have a "form of admission to membership," one clause of which reads as follows: "Do you faithfully promise that, if received into this brotherhood, you will strive to live a just and honorable life, that no reproach may ever come upon our cause through any act or word of yours?" And the good "Index" adds: "A society organized on such a basis ought not to fail of success." The other "affirmation" which this society offers is to effect that it will "make an earnest effort to promote the religion of humanity."

Have we now in this illustration exhausted the "affirmation" of Free Religion? We should not, we suppose, get credit for being serious if we referred to the zeal of the "Index" against the circulation of "obscene literature," or to its unabated demand for the suppression of that "Twin relic of barbarism" in the far-away territory of Utah. Though both of these attitudes must be described as highly moral, they are neither of them so unlike the popular clamor as to entitle them to rank among the Free Religious "affirmations." There remains, then, simply the summary of the Simon-pure "moralists" of Hannibal with which to furnish forth the marriage table of Free Religion and the newest civilization. And to what a feast are the anhungered guests bidden! The centre of this world-round table is set apart for a wide-spreading dish, on which, gently simmering in a bluish, aesthetic flame, lies the "Religion of Humanity." Side dishes circle about, each laden with some one of the prevailing moralities. A solemn, decorous hush pervades the room, as the assembled guests draw nigh and swear in subdued speech to "strive to live a just and honorable life, that no reproach may ever come upon our cause through any act or word of ours."

And what is to be the upshot of this new consecrated union? What shall issue forth from this civilization of Free Religious moralists?

Celebrate the event, O "Index!" but tell us what new affirmative moral truth shall come to stand as a pillar of humanity on the earth upholding the heavens.

Seriously, so far as we can observe, Free Religion has no courage, no faith, no purpose, — no courage to face the world and proclaim the necessity of new moral relations in the great practical world of industry; on every issue of this nature it sides with the old, upholding landlords, money-kinds, and monopolists: no faith in human nature as equal to its destiny of freedom; but sides with the oppressor in placing Liberty always on the debatable ground of expediency: no purpose beyond that of a drifting tub, catching only what the elegant swash of the times tosses to its embrace.

Take its own excuse for being, — a devotion to freedom. How free is Free Religion? The last half-dozen years have been given in great part to a crusade against "individualism" and "private judgment," and for the restraining influence that comes of "organization." Nearly all of its distinguished leaders have proclaimed that the era of the individual is at an end. Henceforth, there must be the "consesus of the competent;" in other words, private judgment must be held in abeyance or set aside in deference to the concurrent judgment of what practically might as well be called "the church" as by any other name. "Consensus of the competent" is merely the new Free Religious invention for Mother Church and Papal authority.

True, Free Religionists, as a class, have hardly realized this abridgment of Liberty, and will doubtless dispute the fact. No more did Unitarians perceive they had surrendered Liberty when they proclaimed Lordship of Christ. But those who abandoned the old Christian despotism saw it, and determined to have their religion "free." No one doubts the sincerity of those free religious protestants when they began their crusade for Liberty. And now they are free enough on the purely theological issues; but, just where their religion becomes involved in the practical moral issues of the day, where it is afforded a chance to become truly the "Religion of Humanity," there it shrinks back; free discussion is disliked, if not thrust wholly out in the cold; there the "consensus of the competent" looms up to settle and hush the disquieting reformers. This is the cue to the new effort of the Hannibal "moralists." They wish to "show the world that liberalism does not mean lawlessness and  immorality." (The italics are Liberty's) In other words, they accept what that world they fear calls "law" as law, and what is deems "moral" they, too, swear is moral. And they are very anxious, too, that, after the fashion of the world, they may appear as representing the "highest type of morality and the best interests of society."

Think of it!

Liberty says of all such "liberalism," it has gone to seed.

Take now the attitude of Free Religionists towards the great labor movement that had arrived at such proportions in every intelligent country on the face of the earth. Scarcely ever touching the subject, and, when it does, with one or two exceptions, never touching it but to bolster up in some way the pretensions of capitalists. Industrial freedom has no niche in its new temple. Its new president, having some rather crude, yet sympathetic, word to utter in behalf of the claims of labor, preached to the deaf ears of the freedom-loving capitalists who have been warming themselves around that live-coal on the altar Parker set up. But, plainly, all they knew was, Parker put it there. When Adler tried to say what he though it meant, capital had no ears to hear, for he was "avowing agrarian doctrines." A Christian weekly says that "Webster, in his later years, was in bond to the bankers, manufacturers, and merchants." is Free Religion in like bond of servitude?

Liberty so thinks.

And Liberty proposed to take up the great issues of practical affirmative morality, not in fear of the world, not in deference to any prevailing opinion or party not potent in the land, but in obedience only to those "unwritten laws" of Justice, Equity, and Liberty which are fundamental in human nature, the only guarantees of universal prosperity and ennobling peace.