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The Commonwealth. (Everett, Wash.) 1911-1914, October 04, 1912, Image 1

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Persistent link: http://chroniclingamerica.loc.gov/lccn/sn84025731/1912-10-04/ed-1/seq-1/

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A »yit«m that mti to Üboi: "Yon ahall take what
I off»t you without ■ word of reraonttraaee, without
any cooftrence a* to ita juttiee; you »h»ll take it <■■
tou »b«» move yout family two hundied mile* baton
you earn a dollar," >• a» real a »v»Um of slavery at
•jiTthial th.U »at *ver endured in the north or any
of the §OBth«Tl lUtM, for the m*n is utterly unable
to resist his drvumsUnce.—Wendell null
5c per copy. $1.00 >'•'<• >>';"-
4AA hundred years from now someone will speak of socialism and people
will stand and wonder what it was." —Father Saindon.
Yes, for THEN they will know what it IS. And one of the greatest wonders will be that
in the dim and distant past, in 1912 in Everett, Wash., a man who claimed to understand and to
represent the Carpenter of Nazareth, raised his voice in the pulpit, in opposition to a natural and
inevitable step in the evolution of struggling humanity.
A Socialist" Answer to Father Saindon
By Josoph T. Hazard.
It is in accord with human nature to
be curious. A growing curiosity as to
the Roman Catholic argument against
socialism has resulted from the ever in
creasing array of press notices in the
capitalist papers, of "Romanist" oposi
tion to our propaganda. When at last
we were informed that Father Saindon
Z, of the Bayside Roman Catholic church
of Everett, Washington, had announced
a sermon against socialism, to be
Hyaehed on Sunday, September 22, we
determined to gratify our curiosity and
to give publicity to the adverse argu
ment. To make sure that we could deal
with the subject with fairness and ac
curacy, we secured the services of an
expert stenographer who attended the
services and later furnished us with a
■ copy of the sermon transcribed from
,; shorthand notes. This sermon as far as
" it deals with socialism appears in the
: three middle columns of this page.
Before beginning our reply, allow us
L to make clear the socialist position on
'^religion. Religion, as such, is not a con
cern with the socialist party any more
than it is with a union or a capitalist
':" corporation. To us it is a matter which
ncerns the individual and individual
dief. The socialist party is interna
tional and has for its foundation motto,
"Workers of the World, Unite." ,We
' welcome any class-conscious worker to
our ranks, be he Catholic, Protestant,
Mohammedan, Buddhist, -or -Sun. Wor
We recognize Father Saindon as au
thority in matters religiouswe do not
recognize him as authority in. working
class economies. It is only when he
passes the bounds of his authoritative
knowledge and meddles with economics
and working class politics that we take
issue with him. And when we do so, it
is without rancor or bitterness.
"Do you mean to say that all men
have an even amount of intelli
j gence, an even amount of intellect,
an even amount of justice? That
all are good or bad, that all are
physically strong, equally courage
ous, equally brave? Or are we all
of the same taste? That is the
way we would have to be to be
■ socialists."
No, Father Saindon, you are certainly
mistaken. We do not say these things.
You are hitting at a "straw man" of
your own manufacture.
We, on the contrary, teach the class
I struggle. We teach that men are not
I equal in intelligence, justice, or physical
"^•-trength. We give the reason why they
U not. It is from lack of opportunity
• 1 by the private ownership of those
j things which control opportunity and the
I resulting classes in society,
i In the centuries past the "workers of
' the world" have created a surplus value
■ above their mere physical existence —
has been taken by the master class, and
I by its possession the strong have been
j made stronger, and the weak have re
mained weak.
It is only with the modern school sys
tem, with its general spread of enlight
enment, that the working class i- de
veloping the power of risistancc, and the
desire to come into its own.
Under socialism, after a few genera
tions of equal opportunity with proper
environment, the present exaggerated
■ differences in intelligence and physique
3" would disappear.
And, even now, Father Saindon, the
working class is really superior to the
master class, except in knowledge of its
power and its interest.
"If we wish to have civilization,
.^tfod society, good government,
| 'must there not be men to govern
' us and must there not be men be
i 'ow to be governed? Where is the
"quality of that?
Now, really, Father Saindon, by the
luotation above, you consider the work
, g class as a lower class, that must re
-iin "below" and 'be governed." We
. {jrre that there ia no equality in that,
»r fact either. We are living, you must
flimember, in the twentieth century.
Ie working class U below in pay and
' politico! power, but It la the HIGH
jeo. It is ■he only class powerful
enough to rule and by that rule to
abolish nllllll fortYVT and to inaugurate
i nrw era of equal opportunity.
"The socialists will divide up
property, they insist. That is
something which is certainly ridic
ulous and impossible."
You are partly right, Father Saindon.
"Dividing up" i* "certainly ridiculous,"
but not "impossible." The worker) and
producen haw been dividing up since
the dawn of chattel tdavery. Since man
first began to live by 11m1 sweat of an
other nun's brow (and now of the sweat
and tears of women and children) the
worker has baail 'dividing up." 11•- hat
produced more than he has used and
some idler has collected this "surplus
value." To such dividing up. socialism
says STOP!
The Standard Oil company pays divid
ends each year of $4,000 for each worker
in its emp'°y> Each worker produces
his wages plus an average of $4,000 sur
pltfs. He then "divides up." giving an
idle class the $4,000 he has produced, and
keeps mere wages for himself. He wants
this to stop.
"Socialism offers you $2,000 a year
and a six-hour day for your vote," not
a vain promise in view of the statistics
of 1010. Uncle Sam tells the worker
that he produce? about $2,400 anil pets
about $f>oo. He "divides up" the other
$1,900. This IS "ridiculous" and some
-lay it will be "impossible."
"Dear beloved, I wish you to
make a clear distinction between
socialism and socialists. Socialism
is a system that is false. Socialists
are persons, individuals who join
the party and who believe the sys
tem of socialism is the remedy for
existing evils."
You are wrong again, Father Saindon.
Modern socialism reflects the mass de-1
velopment of the modern worker. As the
working class evolves, socialism will
The socialism of the future will be
the resultant of mass development of
future socialists. Evolution is in charge
of the whole thing, and evolution never
"It is not a sin to be rich. It is
not a sin to be a capitalist. But
to be an unjust rich man, to be an
unjust capitalist is wrong."
Why, father, the Carpenter of Naza
reth did not teach that. We cannot
understand you. If we produce $2,400
and get $500, what difference does it
make whether the world calls the man
who collects $1,900 of what we produce,
a good man or a bad man? He is a
"good man" for himself, but a "bad man"
for the worker. But the wise man
doesn't blame the capitalist; he blames
the ignorant worker who votes to let
the capitalist do this.
"Beloved, you may think that
socialism is something new. But
socialism is as old as the world, as
old as there have been false sys
tems. There were socialists in the
time of Christ. Even the disciples
themselves formed a society of
which we might call communism.''
Wrong again, father. Communism
;md -oeialisin are two radically different
thingl. Socialism piomises to each
worker all he produces) if he produces
a lot he will get a lot—if he produ
little hi' will g«< a lit' le. t'nd. |
eialism Judge llanford or Harry Thaw
would have to change their ways or they
wouldn't get anything.
Yon are an authority on religion,
father: i! IticUe the
for trying "Communism" we
acknowledge your rigW to do io. [f
what you vi them is tin
will .! | were at
tters about the
. OU.
"The church has always fought
and even legislated for the poor,
and has charitable institution for
the poor."
' Iling he didn't
harity if
what he ! ■
"The socialism of today is very
tame iwd different to the socialism
Ql\\t Commontoealti)
Do you mean to say that, all men
hare an even amount of Intelligence,
an even nnunuit of intellect, an even
j amount of justice? That all are good
ior bad, that all arc physically strong,
equally courageous, equally brave? Or
are we all of the same taste? That is
the way we would have to be to be
! socialists. There is inequality all
through the human being. The unit
and the whole make this world good,
j and whole and perfect. God is creator.
] There are different amounts of intei
bet, different qualities that make up
the human natures, in this world.
If we wish to have civilization, good
society, good government, must there
j not be men to govern us and must there
j not be men below to be governed ?
Where is the equality of that?
Now there are those who advocate
this system of socialism. They are cer
tainly wrong when they take this view
of it that we are all equally good and
have equal justice before the civil and
the religious law.
The socialists will divide up prop
erty, they insist. That is something
which is certainly ridiculous and im
possible. The more you think of it the
more easily you will see its impossi
bility. Some will govern, some -will
squander, some are greedy, that is all
human nature. And how can you
remedy that? Take all mankind, re
move the different natures, the differ- j
ent nature from the one God gave them
and you might make a man of this
kind. But it is impossible. Some have
nature to accumulate, some have greed,'
some are swayed by power and other
motives. Can you make those things,
even with everybody else today?
Dear beloved, I wish you to make a
clear distinction between socialism and
socialists. Socialism is a system that is;
false. Socialists are persons, individuals
who join this party and who believe the 1
system of socialism is the remedy for.
existing evils. Some of these individuals j
mean well—he sees that there is wrong |
somewhere and he wishes that wrong
to be remedied, to be corrected. He i
thinks that socialism will correct this
wrong. Now he is perfectly sincere and
honest. I wouldn't say a harsh word
against the man that wishes to correct;
the evils. There are evils existing to
day, no one doubts that. But how are
they to be corrected? The last thing
on earth to correct evils that exist to
of the thirteenth century."
There was no socialism in the thir
tiintli century. Socialism follows the
I development of the machine. Feudalism
obtained in the thirteenth century. After
that came capitalism and next will come
"Now the church has been hamp
ered in her work all through the
ages, has been lied about and at
these times the good that she has
done in the past has been forgotten
about, and all the good acts and
charities have been covered up."
True, father, Mini loclalitm lias been
I ■ hain't it? You have
„nr lympathy. Have we yon
'' Socialists say we do not believe
in these things, all we want is the
government ownership of utili
We want more than that. You are
talking about "State Socialism." They
have th it in Germany and in Xew Zea
land. Government ownership under cap
italist control would mean, as in Ger
many, that the government would make
the profit instead of the worker. What
I we want ia collective ownership, or gov
ernment ownership in a government by
■ an industrial democracy where the work
|er of the world would get th« profit*
instead of the state, by getting the full
social value of the product of their toil.
We will be content with nothing ehe.
What i* government? A reflection of
day is .socialism. If they eOtlld only
see that. Those well-Jneanvng people,
if they could only see that the greatest
friend of the working man, the only in
stitution on earth today that, can and
will correct the evils ig the Catholic
It is not a sin to be Tich. It is not
a sin to be a capitalist, liut to be
an unjust rich man, to be an unjust
capitalist is wrong. Those men who
are unjust and control capital, those
men who control labor are unjust and
they do not look to a just God. Then
who is going to remedy that? Not
socialism, but the Catholic church.
Beloved, you may think that social
ism is something new. But socialism is
as old as the world, as old as there
have been false systems. There were
socialists in the time of Christ. Even
the desciples themselves formed a so
ciety of which we might call commu
nism. You read of that in the Bible.
You even read where the apostles had
a community of property, now long
did that community of property last?
Just a few years, and then it was done
away with. That is how socialism came
into life.
I want to impress upon you the ne
cessity for the study of the history of
the Catholic church. I want you to
study of what she has done for the
slave in all the centuries and for the
working man. The church has always
this object in view; the church has
this always in view. The church has
always been guided by that principle.
The church has always fought and even
legislated for the poor, and has chari
table institutions for the poor and have
work for those working men to have
their just wages.
The socialism of today is very tame
and different to the socialism of the
thirteenth century. In the thirteenth
century they went on their own way
for awhile until they finally fell into
the iron hand of the civil law.
Now the church has been hampered
in her work all through the ages, has
been lied about and at these times the
good that she has done in the past has
been forgotten about, and all the good
acts and charities have been covered up.
She has been prevented in her work.
Look at those nations that have not
been Christianized; in Central Africa,
in China, and other countries. The
highly polished nations of Europe to
the mass development of the individuals
comprising it, subject to the constitu
tional checks on majority rule. What
we ate aiming at is to change our con
stitution into a modern document, where
majority can rule, and then nllow the
education of the mass to reflect an era?
higher form of government.
"Suppose all capitalists today
were good, just, religious men,
what would it be then?"
Suppose something possible, father.
and we will talk about it. JToM me cer
tainly an optomi.t. \<>u have already
although we are no 1
! who would endow
us with Intelligence wou!
"A hundred years from now
someone will speak of socialism
and people will stand and wonder
what it was."
in 1012 IB
DON T FORGET to t. H the
merchant that vmi saw his ad in
the Commonwealth.
day would bo where these nations are
today if it had not been for the work
(if tho church.
Socialists say we do not believe in
those things, all we want is the govern
ment ownership of utilities. Let the
; government do that and they would do
it right and everybody would be bene
fited by it. The capitalist can't wrong
the poor man then. That is what they
j want. Well,. is that a religious ques
■ tion or is it a governmental question,
or what is it? I think it is a combina
tion of all. I may ask you, let the
, government run this—is that what they
! want, the government to own the pub
lic utilities? Now what is the govern- 1
ment? Just what is it? I will ask
the socialists that. Who 13 going to
run the government and what is it ? It
is nothing, it is an abstract idea. It
is like the wheel on the road. Would
it move itself? There must be some
power behind it or some man. Who is
going to run the government? Now
I come back . to the first idea — man
I who runs the government must be a
good, just, sincere and conscientious
man, and when a good and just and
! sincere and honest man holds this office
|we have the best form of government
in the world. |
Suppose all capitalists today were
good, just, religious men, what would
it be then? We would not need social
ism if those capitalists were good, hon
est, sincere and religious men. Things
then would be different. If they would
come to the church and let the church
I teach men to love God with all his
I soul and to love his neighbor as him
j self and in that way he would correct
this great harm and great misery today.
The unjust man, the un-Godly man that
I is full of greed, that is human nature, j
j What is going to correct that It is
bow down and be obedient to the laws
of the church and love God and your
neighbor. There is the remedy. From
shifting one man from the government
you will be just as bad as you are now.
A hundred years from now someone'
will speak of socialism and people will
stand and wonder what it was. You
will speak of something that has passed
and gone. But even then there will be
other, enemies of the church, still pre
venting her and placing obstacles in her
way. But still the church goes on; she
is a living principle.
**** + + + + + + ** + +
+ +
[♦ *
1+ The next issue of the ♦
+ Commonwealth will con- ■
♦ tain a discussion of "The *
♦ Liquor Traffic" from the ♦]
i* socialist standpoint. Local *
I* "wets" and "drys" should ♦
♦ secure the October 11 Com- ♦
♦ monwealth. +
♦ ♦
+ ♦♦ + + + + ♦ + + + + + t
Ibar, Wash.—Everett Common
wealth, Kvorett, Wash.: Wan. spoke
jhere in Goldbar tonight. He made a
I splendid talk for two hours, holding the
'minds of hU hearers aa if by magic and
i leading them along the road of evolu
tion in a manner that was instructive to
the most radical mind.
The collection was liberal. Literature
»old well. Comrade Watson furnished
some literature for free distribution aft-.
er the speaking was over.
I think that »c can see the fruity of
the socialist effort• in November.
Your* for the revolt,
Organizer Startup J.ocal.
Sunday, October 6—Distribution of Debs' Everett speech.
Thursday, October 10, 8 p. m.—George R. Kirkpatrick,
author of "War, What For?" speaks in Liberty Hall.
Sunday, October 13, 2:30 p. m.—Fred D. Warren, of the
"Appeal," speaks in the Coliseum.
Wednesday, October 16, 8 p. m.—Rev. H. A. Livermore
delivers an illustrated lecture on socialism.
Sunday, October 20, 8 p. m.—Bruce Rogers, candidate for
attorney-general of Washington, will speak in Liberty Hall.
Call at Liberty Hall for posters and tickets for future
In Skagit County
Are all ferrymen socialists T This
question occurred to me during my
travels in the upper Skagit River valley,
where one after another of the men who
work the ferries I found to be socialists.
Whether other ferrymen are socialists
or not, I cannot say, but certain it is
that the long hours and small pay have
set many in these parts thinking, with
the result that in the spare time be
tween trips they study the "Appeal to
Reason," "Commonwealth," and other so
cialist literature, and join the movement.
My travels in that part of the coun
try took me to Rockport, "the end of
the world," as it is called—certainly at
the terminum of the G. N. railway
the very feet of the Cascade mountains.
There one found socialists on the ranches,
socialists in the woods, socialists on the
railway and off the railway, socialists
everywhere. With the help of some
comrades at Sauk (near Rockport) we
held a meeting and started a local. Sauk
being centrally situated for the com
rades in that locality. Quaint little
Sauk! With its one mill, one hotel, one
store, one ferry and one bear tied up in
what appears to be its one straggling
street— friendly bear, like everything
else in Sauk—all were friendly, all re
ceived me well, the comrades especially.
As I stepped down into Sauk off the
G. N. track, my mind took me back to
bygone days, when I walked into many a
Burmese village, situated exactly like
Sauk on the brink of a river between
the bank and the steep mountainside.
The similarity extended even to the j
name, the structures built on piles and
the many hounds. But there the sim- j
ilarity ends. Sauk is a white man's
village and Sauk is already socialist and
is going to be more so in the near fu
My next port of call was Concrete —a
socialist town with a socialist mayor,
councilmen and marshal, who in spite of
obstruction and difficulties are proving
that socialists can take hold and run a
town. If a town, why not a county, a
state and a nation? It is all coming in
due course, and coming fast; but we do
well to gather our experience in the
smaller spheres first.
Leaving Concrete, the city of cement,
I passed on to Hamilton, another town
with a socialist mayor. Owing to coun- j
ter attractions offered by the county fair
our meeting was poorly attended, but I
was glad to have an informal talk with
the comrade* who gathered in the coun
cil chamber.
The next station on the line is T.yinan. |
and there is a live local which got to-1
gether a fine meeting in the K. P. hall.
Comrade Herman made an ideal chair
man and offered all comers a fair ami
square deal in the way of debate, ques
tions and soforth, but although several
republican*! democrats and followers of
the bull moose were present, none ac
cepted the challenge after the speaker
was thro"J-'h-
This closed a very interesting week's
Judge Black has not accepted our challenge to debate
Anna A. Malty on November 4. Judge Bi;w:k distrusts either
his ability or his DMMtf*. In either case he is not qualified for
the governorship.
Will he at least attempt to make good?
J. A Falconer \g Judge Black. He wiu
challenged to meet Alfred Wagenknecht m debate some time
ago. We are really getting t It may be neceuary
to send literature over the state inquiring why the moat promi
nent Bull Moose" insists in remaining in th< -.a of the
j work. The same old report has to be
made about it, really it is getting mo
notonous to have to say for the third
time that socialists are increasing very
rapidly in every part of Skagit county,
but nevertheless that is what is the
matter. H. A. LIVERMORE.
"Well," said the workingman, "you
can't make a socialist out of me."
"That's all right," I replied, "I don't
have to. If I don't make a socialist out
of you, some other fellow will;-
And if some other fellow won't, some
socialist paper will;
And if some socialist paper won't, your
boss will;
And if your boss won't, the city coun
cil will;
And if the city council won't, the
mayor will;
And if the mayor won't,' the legisla
ture will;
And if the legislature won't, congress
And if congress won't, the president
And if the president won't, the judic
iary will;
And if the judiciary won,t the two old
parties will;
And if the two old parties won't, the
trusts will;
And if the high cost of living wont,
the whole damned system will!
So you see there is more than one
chance of your becoming a socialist.
For some become socialists of their
own accord.
Some are made socialists by the hard
work of others.
And some are kicked into the socialist
But they get there just the sane!
The infinite wastes of capitalism con
stitute the most stupendous crime against
humanity. The utterly wanton destruc
tion of the natural resources, the ravish
ing of forest and mine to rush out
profits without the least delay, and by
this reckless method wasting more than
is utilized and destroying what should
be the patrimony of future generations,
cannot be excused upon any ground com
patible with reason and nullity.
TIM criminal wastes thus involved in
the capitalistic mode of production for
profit arc made strikingly manifest in
I hi' follow! excerpt from the address
of J. A. Holmes, director of mines, to
the miner*' convention:
"In ten years thirty thousand men
were killed and sixty thousand injured.
. . . We have destroyed three billions
of tons of bituminous coal and two bil
lion of tons of anthracite coal since min
ing was begun in this country by our
wasteful methods which leave to much
coal unmincd. In the last twain months
we have allowed to escape into the air
four hundred and eighty billions of
cubic feet of natural gas. That i* the
price of competition.
NO. 92.

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