New Christianity

Front matter

A St. Simonian Female.

Cousins, Publisher, 18, Duke Street, Lincolns Inn Fields.

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Translator's Preface

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The object of the following treatise is to show that Christianity is progressive; not fully developed at first, but brought to maturity by the action of the human mind, like the seed of the plant by the productive power of the earth. Christ says, "the kingdom of God is as if a man should cast seed into the ground, and should sleep and rise night and day, and the seed should spring and grow up he knoweth not how; for the earth bringeth forth fruit of herself; first the blade, then the ear, then the full corn in the ear."

The seed of Christianity is the doctrine of "Social Love:" the fruit is the establishment of the "Social System."

The original and unique principle, "Love thy neighbour as thyself," was divulged personally by Christ, but could not be reduced to practice till men had elaborated the arts and sciences, and so systematized them all that they could act conjointly, instead of individually; for men can never love one another till their interests are all one, and individual competition has ceased. Hence an anti-Christian, or anti-Social, reign must come before the true reign of the Social System, which is "the Christ." In the first stage of Christianity, we only teach love; in the second, we practise it. These two are one—the seed and the fruit; for the one cannot be developed without the other.

In this anti-Christian, or anti-Social reign, the physical or brute power rules over the moral; for men are rivals in trade, rivals in interest, rivals in affection, and nothing but brute power can subdue them. In the Christian or Social System, the moral power gains the ascendancy; for men, being no longer rivals in trade, rivals in interest, rivals in affection, require no longer the military power to rule them. It is in this second stage that the fruit of Christianity is revealed, and men "love one another."

This doctrine of the double system of society is beautifully taught in the history, or allegory, (it matters not which) of "the fall of man." The tree of knowledge, of good and evil, was placed in the midst of the garden. The serpent, the emblem of wisdom, said, "If ye eat thereof, ye shall become as gods." They did eat: the evil came first—for this is the order of progressive nature—and good is in reserve. The lawgiver himself confirmed the truth of the serpent's words.

The doctrine of "the Fall," is a doctrine of natural philosophy. Common sense will teach every man that, in order to obtain a knowledge of nature, and thus to perfect the education of mankind, man must go through the furnace of evil; physical, intellectual, and moral evil. Physical evil is pain, sickness, deformity, &c. Intellectual evil is ignorance and its consequences; and moral evil is the union of both, the unsocial system of individualism and competition.

The two great stages of progress naturally subdivide themselves into two great divisions of nature—the physical and the intellectual, the material and the spiritual. These two departments correspond to the law and the gospel. The law had a material object, with a purely spiritual Deity. The first Christianity has a spiritual object, with a material Deity. These two churches are the two extremes of nature, set in direct opposition to each other. The Social System is the union of these two in one, and is the third stage of revelation, but the second stage of Christianity, and also the second stage of the law, which it embraces. Hence Jesus Christ says, "The kingdom of heaven is like unto leaven, which a woman took and hid in three measures of wheat until the whole was leavened." This is the trinity revealed in the progress of the church.

These three are one, the physical, intellectual, and moral departments of nature, which are inseparable, and yet distinct in their character. Under the law, all was pomp, outward symbols, promises, of long life and prosperity, to obedience; and glory consisted in enslaving other nations and aggrandizing themselves. There was no scientific development of mind in this first stage. In the gospel, or second stage of the triad, the intellect comes into operation; but as the moral department is not yet revealed the labours of intellect are the fruitful source of spiritual division; and these, reacting upon the physical, create political strife and dreadful confusion. In the third stage morality appears, and finishes the threefold progress by a social union of the properties of nature; and the consequence is harmony and fraternal love: men unite their interests together, and national and individual competition is at an end.

The first, or physical, is brute force, a male department, as it corresponds to the character of the male. The second, or intellectual, is also male, as it is active, laborious, and contentious. The third, or moral, is female, inasmuch as refinement or polish is the distinguishing character of woman. Hence the doctrine of the "free woman," to introduce the third dispensation. As, however, her office is not either physical or intellectual warfare, but merely moral discipline, she can only act under the protection of the male, whose office it is to break down both the old physical and the old spiritual dynasty. Woman alone can establish the new. Man is her pioneer. Thus the Scriptures speak of the appearance of the bride in the last days. The woman is last formed, for she is man refined and moralized.

These are only a few general outlines of the science of "Progress." As a whole, the science is sublime and thoroughly demonstrative; but, as it is new, I must be very sparing in the distribution of this spiritual and intellectual food.

In respect to the Translation, I shall only say, that I undertook it because I could find no one else to perform the task. I have given the Author's meaning, which is the principal thing; although simplicity and ease of diction are also essential, and these belong in an especial manner to St. Simon's style.

I put the manuscript into the hands of Dr. Prati, the St. Simonian missionary, before I sent it to the press; and publish the following letter, which I received in return. But neither the Preface nor Notes were submitted to Dr. Prati, nor to any one else. Although I admire much of the St. Simonian doctrine, I certainly would not condescend to call myself by any individual name. No single individual can enlighten the world, or regenerate society; for an individual has only an individual's experience; but for the world we want the experience of a world, and the experience of ages. We must suck honey from every flower, and collect the scattered fragments of truth together. We could all teach each other, if we could merely be reconciled to the idea of "being taught."

J. E. S.

London, Feb. 8, 1834.

To the Rev. J. E. Smith

TO

THE REV. J. E. SMITH.

My Dear Sir,

I return you, with many thanks, the manuscript which you had the kindness to put into my hands. I have carefully compared it with the original, and find it accurately and judiciously translated. Pray, do not delay sending it forth to the public; from its publication. I expect the greatest benefit to mankind. The New Christianity of St. Simon is one of the most important works by which the human mind has endeavoured to sow the seeds of Social Regeneration amongst the chaos and anarchical confusion of exclusive materialism. Like Socrates among the Sophists, St. Simon has appeared among the Sceptics and Atheists of his day, restoring that sublime and simple doctrine, to which we are indebted for our civilization, to its ancient purity, and causing it to become anew the moral spring of universal association. In France, where the pride of philosophy had heaped scorn upon the name of Christianity, the disciples of St. Simon were obliged to veil, under the name of their master, the Christian doctrine which they sought to promulge. I will be the first to rend asunder this veil. As soon as the publication of your translation shall have proved to the English public that the intention of my teacher was not to destroy Christianity, but, on the contrary, to recall it to new life, as the basis of a new and grander Social System, in accordance with the wants of the age, I shall drop the denomination of St. Simonian, and summon all believers, as well as unbelievers, to range themselves under one banner, by the name of New Christians. Thus, the wish which you have expressed, in several of your able lectures and essays, will be fulfilled; that the distinctive name of all sects, who labour for social reform, should be lost, and comfounded in one general designation. And what name can be more holy, more beloved, and bid fairer for universality, than that of him, who sealed with his blood the principle of brotherhood among men—of him, whose life and actions will evermore be the standards of human perfection!

I remain, Sir,

Your faithful friend,

JOACHIM DE PRATI, LL.D.

Life of St. Simon

Henri de St. Simon, the son of Le Comte de St. Simon, and the nearest relative of the Duc de St. Simon, was, by the Counts of Vermandois, lineally descended from Charlemagne. He was born on the 17th of April, 1760. His high birth, instead of filling him with idle dreams of worldly power, inspired him early with the lofty thought of increasing the splendour of his name, by becoming a man of science.

At the age of seventeen, the American war called him into military service under the banner of Washington. During his campaigns, his meditations were directed to the causes and effects of that remarkable revolution. His penetrating genius then foresaw and foretold that this war would be followed by a general commotion in Europe, which would shake to its base the structure of its old social system. Whilst investigating the causes of this anticipated political earthquake, he discovered that it was brought on by anarchy of opinions, resulting from the reformation of Luther. He gained the conviction that the philosophy of the 18th century was but a development of the principles of Protestantism. These convictions, together with the antipathy which sprung up in him from his experience of the inhuman ravages of war, impressed upon his mind the necessity of concentrating all his mental powers upon finding out the means of forming a general theory and praxis for harmonising the disjointed elements of human society. While the most eminent of his age were panting for destruction, his noble mind was preparing to produce a new science of association. This idea, though not fully expanded, occupied the mind of St. Simon as far back as 1786. On his return, after having visited Mexico, Spain, and Holland, the prophetic presentiments of St. Simon were realized by the breaking out of the French Revolution. During this memorable period, he remained an attentive observer, without taking part either with the king or the people, because he saw that neither party had any conception of the real wants of mankind.

For thirty-four years following his return to France, he dedicated all his wealth and talents to acquire the knowledge and experience necessary to bring for his New Social Science. He travelled through England, Switzerland, and Germany. He gave himself to the study of mathematics, chemistry, and natural philosophy; and then turned to anatomy and physiology; at the end of which studies, he devoted himself to a review of history, politics, and political economy; all the while endeavouring to interest in his plans the most distinguished men of his age, whether learned, literati, or artists. His labours were disregarded by his contemporaries—his fortune was exhausted— and the descendant of Charlemagne was reduced to beg from door to door, to obtain subscribers to works containing the seeds of a new social regeneration. In the year 1812 he writes thus:—

"For this last fortnight I have lived on bread and water. I am writing without a fire—I have sold my very clothes to pay my printer. It is the passion for science and public happiness—it is the desire of finding out the way of ending, in a peaceful manner, the dreadful crisis in which all Europe is engaged, that have cast me into this abyss of misery. I can therefore, without blushing, avow my poverty, and solicit aid to enable me to pursue my labours."

However, the harshness of his selfish contemporaries denied him the assistance he implored. The very persons upon whom he had lavished his treasures added insult and contumely to their refusals. In an unguarded moment, overwhelmed by mental and bodily suffering, he raised his hand against his own life. Happily, his nerveless hand failed to execute his design. Providence preserved his life, to enable him to give to the world the New Christianity. From that very instant his ideas received a new direction.

His labours hitherto had wanted the principle of life, which he now drew from religion; and as soon as he had drawn from this source, he found a disciple, to whom, dying, he entrusted the continuation of his work. He died the 19th of May, 1825.

Dialogues between a Conservative and an Innovator

NEW CHRISTIANITY.

DIALOGUES

BETWEEN A

CONSERVATIVE AND AN INNOVATOR

FIRST DIALOGUE.

Conservative. Do you believe in God?

Innovator. Yes, I believe in God.

Con. Do you believe that the Christian religion is of divine origin?

Inn. Yes, I believe it is.

Con. If the Christian religion be of divine origin, then it is not perfectible; however, you endeavour by your writings to persuade the artists, the working classes, and the men of science, to perfect this religion; you are therefore guilty of self-contradiction, since your opinion and your creed are in direct opposition.

Inn. The opposition which you imagine between my opinion and my creed is only apparent. It is necessary to distinguish between that which God has said personally, and that which the clergy have said in his name.

That which God has said is certainly not perfectible; but that which the clergy have said in his name composes a science, which is susceptible of being perfected, as well as all other human sciences. The theory of Theology requires to be renovated at certain epochs, as well as the theories of Natural Philosophy, Chemistry, and Physiology.

Con. What part of religion do you consider divine, and what part human?

Inn. God has said that men ought to act towards each other as brethren. This sublime principle comprehends all that is divine in the Christian religion.

Con. What! do you reduce to one single principle all that is divine in Christianity?

Inn. God has necessarily referred all to one principle: he has necessarily deduced all from the same principle; otherwise his will in regard to mankind could not have been systematic. It would be blasphemy to suppose that the Almighty had founded his religion upon several principles.

Now, in accordance with this principle, which God has given to men for the rule of their conduct, they ought to organize society in the manner the most advantageous to the greatest number; they ought to propose to themselves, as the end of all their labours and of all their actions, the most prompt and effective amelioration possible of the moral and physical condition of the greatest number.

I say that it is in this, and this only, that the divine element of the Christian religion consists.

Con. I admit that God has given to mankind only one principle; I admit that he has commanded them to organize society in such a manner as to secure to the poorest classes the most prompt and complete amelioration of their moral and physical condition; but I would have you observe, that God has given guides to direct the human race. Before his ascension to heaven, Jesus Christ charged his apostles, and their successors, with the direction of the conduct of men, in pointing out to them the application which they ought to make of the fundamental principle of divine morality, and assisting them to draw from it the most useful conclusions. Do you regard the church as a divine institution?

Inn. I believe that God himself founded the Christian church; and I feel the most profound respect for, and the greatest admiration of, the Fathers of that church. Those chiefs of the primitive church boldly preached the union of all people; they declared positively, that their first duty was to employ all their means to effect the speediest amelioration possible of the moral and physical condition of the poor. These chiefs of the primitive church composed the best book which was ever published; namely, the Primitive Catechism, in which they have divided the actions of men into two classes, the good and the bad; that is to say, those which are conformable to the fundamental principle of divine morality, and those which are contrary to that principle.

Con. State more precisely your idea, and tell me if you regard the Christian church as infallible.

Inn. When the church has, for its chiefs, men the most capable of directing the powers of society towards the divine end, I think that the church may, without any inconvenience, be regarded as infallible; and that society acts wisely in submitting to its management. I consider the Fathers of the church as having been infallible for the epoch in which they lived, whilst the modern clergy appear to me, of all constituted bodies, that which commits the greatest errors,—errors the most hurtful to society; that whose conduct is most directly in opposition to the fundamental principle of divine morality.

Con. The Christian religion then, in your opinion, is in a very bad condition?

Inn. Quite the contrary. There never was such a great number of good Christians as now; but they belong chiefly to the class of the laity. The Christian religion has lost, since the fifteenth century, its unity of action. Since this epoch, there exists no longer a Christian clergy. All the clergy who seek now to graft their opinions, their morals, their worship, and their dogmas, upon the principle of morality, which men received from God, are heretics; since their opinions, their morals, their dogmas, their worship, are all, more or less, in opposition to the divine moral. The clergy who are the most powerful, are those who are the most heretical.

Con. What will become of the Christian religion, if, as you suppose, the men charged with the office of teaching it have become heretics?

Inn. Christianity will become the universal and only religion. The nations of Asia and Africa will be converted; the European clergy will become good Christians, they will abandon the different heresies which they now profess. The true doctrine of Christianity, that is to say, the doctrine the most general which can be deduced from the fundamental principle of the divine morality, will be produced, and then the differences which exist in religious opinions will be at an end.

The first Christian doctrine has given to society but a partial and very incomplete organization. The rights of Cæsar have remained independent of the rights attributed to the church. "Render to Cæsar that which is Cæsar's,"—such is the famous maxim which has separated the two powers. The temporal power has continued to found its dominion upon the law of the strongest; whilst the church has professed that society can only acknowledge as legitimate institutions those which have for their object the amelioration of the condition of the poorest classes.

The new Christian organization will deduce both the temporal and the spiritual institutions from the principle that "all men ought to act towards each other as brothers." It will direct all institutions, of whatever sort they be, towards the increase of the well-being of the poorest class.

Con. Upon what facts do you found this opinion? Who authorizes you to believe that one and the same principle of morality will become the sole regulator of human associations?

Inn. Morality; the most general divine morality ought to become the only morality; it is the consequence of its nature and its origin.

The people of God, that people which received revelations before the coming of Christ, that people which is the most universally spread over the surface of the earth, has always perceived that the Christian doctrine founded by the Fathers of the church was incomplete. It has always proclaimed that a grand epoch will come, to which it has given the name of Messiah's kingdom; an epoch in which religious doctrine shall be presented in all the generality of which it is susceptible; that it will regulate alike the action of the temporal, and that of the spiritual power; and that then all the human race will have but one religion and one organization.

In short, I have a clear conception of the New Christian doctrine, and I shall now proceed to expose it. Then I shall pass in review all the temporal and the spiritual institutions which exist in England, in France, in North and South Germany, in Italy, Spain, and Russia, in North and South America. I shall compare the doctrines of these different institutions with that which directly deduces itself from the fundamental principle of divine morality; and I shall make it plain to all men of good faith and good intentions, that, if all these institutions were directed towards the end of the amelioration of the moral and physical well-being of the poorest class, they would give prosperity to all nations, and all classes of society, with the greatest possible rapidity.

I am an innovator, because I draw conclusions more direct than have ever been drawn before from the fundamental principle of divine morality. You, who, zealous for the public good, are animated by a spirit of conservation, as I am; you confine yourself to the task of preventing men from losing sight of the same principle which I seek to develop. Well, then, let us unite our efforts; I shall expose my ideas, do you oppose them when it appears to you that I wander from the direction given to men by the Almighty.

It is with full confidence that I undertake this great work. The best theologian is he who makes the most general application of the fundamental principle of divine morality. The best theologian is the true pope. He is the vicar of God upon earth. If the consequences which I am about to present are just, if the doctrine which I am now about to unfold is good, it is in the name of God that I shall have spoken.

I enter upon the subject. I will commence by examining the different religions which now exist. I shall compare their doctrines with that which deduces itself directly from the fundamental principal of divine morality.

RELIGIONS.

The New Christianity will be composed of parties nearly resembling those which at present compose the diverse heretical associations which exist in Europe and in America.

The New Christianity, as well as the heretical associations, will have its morals, its worship, and its dogma; it will have its clergy, and its clergy will have their chiefs. But, notwithstanding this similitude of organization, New Christianity will be purged of all existing heresies. The doctrine of morality will be considered by the New Christians as the most important. Worship and dogma will only be regarded by them as accessories, having for their principal object to—fix upon morality the attention of the faithful of all classes.

In the New Christianity, all morality will be deduced directly from this principle—"Men ought to treat each other as brothers." And this principle, which belongs to primitive Christianity, will experience a transfiguration; after which, it will be presented as constituting the great end of all religious labour.

This regenerated principle will be presented in the the following manner:—"Religion must direct society towards the great end of the most rapid possible amelioration of the condition of the poorest class."

Those who ought to lay the foundation of the New Christianity, and constitute themselves the chiefs of the new church, are those most qualified to contribute, by their labours, to increase the well-being of the poor. The duties of the clergy will be reduced to the teaching of the New Christian doctrine, in the perfecting of which the chiefs of the church will labour without ceasing.

Such, in few words, is the character which, in present circumstances, true Christianity ought to develop. We proceed now to compare this idea of a religious institution with the religions which exist in Europe and America: from this comparison we shall easily collect a proof that all the pretended Christian religions which are now professed are nothing but heresies; that is to say, that they do not tend directly to the most rapid possible amelioration of the well-being of the poor, which is the only object of true Christianity.

THE CATHOLIC RELIGION.

The Catholic, Apostolical, and Roman Association is the most numerous of all European and American institutions. It possesses still many great advantages over all other sects to which the inhabitants of these two continents are attached.

It immediately succeeded the Christian association, which gives it a certain varnish of orthodoxy.

Its clergy inherit a great part of the riches which the Christian clergy collected in the numerous victories which they obtained, during fifteen centuries, in fighting for the aristocracy of talent against the aristocracy of birth, and contending for the religious supremacy of peaceful over military men.

The chiefs of the Catholic church have preserved the sovereignty of the city, which, during twenty centuries, has constantly ruled the world; first, by the force of arms, then by the omnipotence of the divine morality. And it is at the Vatican that the Jesuits now devise the means of ruling the human race by an odious system of mysticism and fraud.

The Catholic, Apostolical, and Roman association is incontestably very powerful still, although it has considerably declined since the pontificate of Leo X., who was its founder; but the power which this association possesses is only a material power, and it is only by means of fraud that it can support itself. It lacks spiritual power, the power of morality, the Christian power, that which is given by frankness and loyalty. In short, the Catholic, Apostolical, and Roman religion, is nothing but a Christian heresy; it is only a portion of degenerated Christianity.

I say, that the Catholics are heretics, and I will prove it; I will prove that the regeneration of Christianity will annihilate the Inquisition; that it will deliver society from the Jesuits, as well as from their machiavelian doctrines.

True Christianity commands men to treat each other as brothers. Jesus Christ promised life eternal to those who contributed the most to the amelioration of the condition of the poorest class, as well in a moral as in a physical respect.

Thus the chiefs of the Christian church ought to be chosen from amongst men the most capable of directing those labours which have for their object the increase of the well-being of the greatest number. Thus the clergy ought to employ themselves chiefly in teaching to the faithful the conduct which they ought to pursue, to accelerate the well-being of the majority of the population.

Let us examine now, how the sacred college has been composed, since Leo X., the founder of the Catholic, Apostolical, and Roman church. Let us examine the qualifications that this college requires of those on whom it confers the priesthood; let us see what are the moral and physical ameliorations which the poorest class has experienced in the ecclesiastical states, which ought to serve as a model to all other governments. Let us examine, in fine, in what consists the instruction given by the Catholic clergy to the faithful of its communion.

I challenge the pope, who calls himself a Christian, and pretends to be infallible, and who takes the title of Vicar of Jesus Christ, to answer clearly, and without employing any mysticity of language, the four accusations of heresy which I now bring against the Catholic church.

I accuse the pope and his church of heresy, under this first head:

The instruction which the Catholic clergy give to the laity of their communion is defective; it does not direct their conduct in the ways of Christianity.

The Christian religion proposes, as a terrestrial object to its followers, the most rapid possible amelioration of the moral and physical condition of the poor. Jesus Christ promised life eternal to those who wrought with the greatest zeal to increase the well-being of the most numerous class.

The mission of the Catholic clergy, as well as that of all clergies, is to excite the enthusiasm of all the members of society towards works of general utility.

Thus the clergy ought to employ all their intellectual means and all their talents in their sermons; and, in their familiar conversation with the laity of their faith, to prove that the amelioration of the condition of the lowest class necessarily insures the increase of real and positive well-being to the superior class; for God regards all men, even the rich, as his children.

Thus the clergy ought, in the instruction which they give to the children, in the discourses which they deliver to the faithful, in the prayers which they address to heaven, as well as in every part of their worship and their doctrine, to fix the attention of their auditors upon this important fact, that the immense majority of the people might enjoy a moral and physical existence, much more satisfactory than that which they now enjoy: and that the rich, in increasing the happiness of the poor, would ameliorate their own condition.

Such being the conduct which true Christianity dictates to the clergy, it will now be easy to point out the defects of the instruction given by the Catholic clergy to those who follow their faith.