The Baltimore Committee which in April, 1775, “recommended to the people of the county not to encourage or attend the approaching fair because of its tendency to encourage horse-racing, gaming, drunkenness, and other dissipation” was going beyond the strict necessities of the situation. Again we find a neat illustration from the pen of a Connecticut patriot writing in July, 1775: “Wednesday evening last, a number of ladies and gentlemen collected at a place called East Farms, in Connecticut, where they had a needless entertainment, and made themselves extremely merry with a good glass of wine. Such entertainments and diversions can hardly be justified upon any occasion; but at such a day as this, when everything around us has a threatening aspect, they ought to be discountenanced, and every good man should use his influence to suppress them.”
Our orthodox and successful extremists, then, are crusaders, fanatics, ascetics, men who seek to bring heaven to earth. No doubt many of them are hypocrites, career-seekers masquerading as believers, no doubt many of them climb on the band-wagon for selfish motives. Yet it is most unrealistic to hold that men may not be allowed to reconcile their interests with their ideas. Many an ardent and sincere follower of Robespierre, many a seeker after Calvinist truth, was able, with the best of conscience, to buy lands confiscated from the unrepublican or the ungodly. Our extremists are also, as the intimate details of their daily lives should convince us, for the most part quite ordinary people, with the loves and hatreds, aspirations and doubts, hopes and fears, of ordinary people. Once the crisis period is over, they will, save for the few born martyrs, cease to be crusaders, fanatics, ascetics. Their revolutionary beliefs will be softly cushioned in a comfortable ritual, will be a consolation and a habit rather than a constant prick of the ideal. But now, in the crisis period, they are in what we may call the active phase of a religion. Let us briefly take up some of the striking characteristics of this phase in our three societies.
Calvinism, Jacobinism, Marxism, are all rigidly deterministic. All believe that what happens here below is foreordained, predestined to follow a course which no mere human being can alter, least of all those who oppose respectively Calvinism, Jacobinism, or Marxism. In fact, the more priest and prelate storm and rage, the more certain is the Calvinists’ victory. The acts of aristocrats, traitors, Pitts and Cobourgs can but make the triumph of the French Republic greater. The harder the Rockefellers and the Morgans work, the more capitalistic their behavior, the sooner will come the inevitable glorious and final uprising of the proletariat. God for the Calvinist, Nature-Reason for the Jacobin, Dialectical or Scientific Materialism for the Marxist, provide comforting assurance that the believer is on the side that _must_ win. Obviously the belief that you can’t lose will in most--not all--cases make you a better fighter.
Those whom God, Nature, or Science has chosen are quite willing to advertise the fact of this choice, and, indeed, display an inconsistency which is purely logical, and not at all of the emotions, in that they seem very anxious to help the inevitable come about. Rigid determinists are also usually ardent proselyters, presumably on the grounds that they are instruments of the inevitable, the means through which the inevitable realizes itself. They do not, however, seem to behave as if they held that resistance to their proselyting, refusal of unbelievers to accept their message, were also determined, inevitable, and even pardonable.
At any rate, our revolutionists all sought to spread the gospel of their revolution. What we now call “nationalism” is certainly present as an element in all these revolutionary gospels. But at least in the earlier years, and during the crisis of a revolution, crude notions of national expansion do not prevail. The lucky people to whom the gospel has been revealed wish to spread it properly abroad. In the Messianic fervor of the crisis period, aggressive nationalism is not on the surface. Underneath it doubtless helps drive the revolutionists on, and in the period of reaction it emerges into the light, barely if at all disguised as the “destiny” of a chosen people and its leader. The Jacobins announced they were bringing the blessings of freedom to all the people of the earth, and such is the power of imagination that some men still think of Napoleon as agent of the new freedom. The Bolsheviks are present to all our generation as great apostles of a world-wide revolution. Most of us can still remember the days when fearful folk in conservative lands looked under their beds each night for emissaries of Moscow.
The Calvinists as Christians, of course, were ardent proselyters. But the victorious English Independents were also capable of mixing their religious with political propaganda, were anxious to win the world over to their superior form of society. Cromwell’s famous collaborator, Admiral Blake, used to spread the gospel in foreign lands. Thanks to the example of England, Blake said, “All kingdoms will annihilate tyranny and become republics.” England had done so already. France was following in her wake; and as the natural gravity of the Spaniards rendered them somewhat slower, he gave them ten years. All Europe is shortly to be republican--and this in the 1650’s! Those who today boast or bemoan that soon the Western world will be all Communist, or all Fascist, or all Democratic, might ponder awhile the circumstances of this remark of Blake’s.
A good deal of ink and oratory has been expended over this effort of the extremists to propagate their faiths among the nations. Conservatives in other nations are naturally very suspicious. Moscow gold must be at the bottom of every liberal or radical movement; there is an organized international plot to establish the world-rule of atheistic Jacobinism and destroy Christianity. Probably in most cases these fears and suspicions are much exaggerated. The revolutionists are usually too poor, and too occupied at home, to devote more than a small part of their energies to these foreign missions. There are, moreover, in the other countries usually enough disgruntled natives to form a solid nucleus for revolutionary action. The importation into these countries of English, French, or Russian phrases and other revolutionary fashions is the most natural thing in the world.
At any rate, there is no doubt about the fact of the uniformity. Even in the seventeenth century, when the world was so much larger, so much slower to cross, the English revolution spread itself abroad. Edward Sexby at Bordeaux proposed to the French radicals a republican constitution which was to be called _L’Accord du Peuple_--an adaptation of the English Agreement of the People--and was obliged in consequence to flee the town. In Holland at the news of trouble in England, “the people began to take sides for one or the other of the parties and with such fervor that in many cases they came to blows.” This sounds a lot like the behavior of Federalists and Republicans in the United States in the 1790’s, when the French revolution provided most of the dramatic material of American politics. But the point need not be labored. Similar examples from the Russian revolution will occur to almost everyone.
The religious parallel may be pushed a bit further. Our revolutionists are convinced that they are the elect, destined to carry out the will of God, Nature, or Science. That feeling was particularly strong among the Russian Communists, where in pure logic it should be less strong than among the Calvinists, believers in a personal God. The opponents of these revolutionists are not just political enemies, not just mistaken men, grafters, log-rollers, or damned fools; they are sinners, and must not merely be beaten--they must be wiped out. Hence the justification of the guillotine and the firing-squad. For our revolutionists display that vigorous intolerance which in the logic of the emotions as well as in that of the intellect, follows perfectly on the conviction of being absolutely, eternally, monopolistically right. If there is but one truth, and you have that truth completely, toleration of differences means an encouragement to error, crime, evil, sin. Indeed, toleration in this sense is harmful to the tolerated, as well as very trying on the tolerator. As Bellarmine said, it is a positive benefit to obstinate heretics to kill them because the longer they live the more damnation they heap upon themselves.
These revolutionary faiths are very interesting in their eschatologies, their notions of final ends like heaven and hell. The English revolution was dominated by some of the wilder as well as by the more conventional of Christian eschatologies. The Millenarians expected the second coming year after year. The rule of the Saints was just around the corner. The Jacobins had a much less concrete notion of heaven, and this heaven was to be definitely here on earth--the republic of Virtue which we have seen as Robespierre’s ideal. After the dictatorship of the revolutionary government, this perfect republic was to appear, and Liberty, Equality, Fraternity, would be more than a slogan. To hardened Americans a republic doesn’t sound at all like a heaven, but we must believe that it was very different for the earnest Jacobin of 1794. The Russian heaven is the classless society, to be attained after the purgatory of the dictatorship of the proletariat has slowly put an end to the worldly miseries of the class struggle. It seems that even the Stalinists admit being still in purgatory. The specific content of life in the classless society is somewhat vaguely described by most Communists; and Marx himself, unlike Mohammed, went into no details about his heaven. There will be competition, one gathers, but no struggle, and certainly no struggle over economic goods. Competition will be on a lofty plane, as among artists. Perhaps there will be competition in love? At any rate, as in a more robust heaven, the old German Valhalla, the heroes will fight all day, but at night their wounds will heal.