Birth Control Part 12

Section 4. BIRTH CONTROL CONDEMNED BY PROTESTANT CHURCHES

The Protestants, at the time of the Reformation, retained and even exaggerated certain beliefs of the undivided Catholic Church. None of them doubted, for instance, that the Bible was the Word of G.o.d and therefore a guide to moral conduct. They knew that artificial birth control is forbidden by the Bible, and that in the Old Testament the punishment for that sin was death. [102] In 1876, when Charles Bradlaugh advocated in a notorious pamphlet the practice of birth control, his views were denounced from every Protestant pulpit in the land, and were widely repudiated by the upper and middle cla.s.ses of England. But it would seem that Protestant morality is now disappearing with the spread of indifferentism, and the Protestant Churches have no longer the same influence on the public and private life of the nation. Protestantism has lasted for 400 years, but though it has lasted longer than any other form of belief which took rise in the sixteenth century, it is now also dying.

In 1919 the number of people over seven years of age in England who professed belief in _any_ church was 10,833,795 (out of 40,000,000), and the church attendance equalled 7,000,000, or about 1 out of every 5 people.

[103]

Again, a Commission appointed by the Protestant Churches to inquire into the religious beliefs held in the British armies of the Great War has endorsed the following statements:

"Everyone must be struck with the appalling ignorance of the simplest religious truths. Probably 80 per cent, of these men from the Midlands had never heard of the sacraments.... It is not only that the men do not know the meaning of 'Church of England'; they are ignorant of the historical facts of the life of our Lord. Nor must it be a.s.sumed that this ignorance is confined to men who have pa.s.sed through the elementary schools. The same verdict is recorded upon those who have been educated in our public schools.... The men are hopelessly perplexed by the lack of Christian unity." [104]

In my opinion these statements are exaggerations, but that was not the view of the Commission. As regards Scotland, it has recently been stated at the Lothian Synod of the United Free Church that in 1911 at least 37 per cent.

of the men and women of Scotland were without church connection. [105]

In 1870, of every 1,000 marriages, 760 were according to the rites of the Established Church, but in 1919 the proportion had fallen to 597. During the same period civil marriages without religious ceremonial increased from 98 to 231 per 1,000. [106] These figures are an index of the religious complexion of the country. The Protestant Churches are being strangled by the development of a germ that was inherent in them from the beginning, and that growth is Rationalism. The majority of the upper, professional, and artisan cla.s.s can no longer be claimed as staunch Protestants, but as vague theists; and amongst these educated people, misled by false ideas of pleasure and by pernicious nonsense written about self-realisation, the practice of birth control has spread most alarmingly. This is an evil against which all religious bodies who retain a belief in the fundamental facts of Christianity might surely unite in action.

In a Catholic country there would be no need, in the furtherance of public welfare, to write on the evils of birth control. The teaching of the Catholic Church would be generally accepted, and a moral law generally accepted by the inhabitants of a country gives strength to the State. But Great Britain, no longer Catholic, is now in some danger of ceasing to be even a Christian country. In 1885 it was a.s.serted, "England alone is reported to contain some seven hundred sects, each of whom proves a whole system of theology and morals from the Bible." [107] Each of these that now survives gives its own particular explanation of the law of G.o.d, which it honestly tries to follow, but at one point or another each and every sect differs from its neighbours. On account of these differences of opinion many people say: "The Churches cannot agree amongst themselves as to what is truth; they cannot all be right; it is, therefore, impossible for me to know with certainty what to believe; and, to be quite honest, it may save me a lot of bother just at present to have no very firm belief at all."

This means that in Great Britain _there is no uniform moral law covering all human conduct and generally accepted by the ma.s.s of the people_. As the practice of artificial birth-rate control is not only contrary to Christian morality, but is also a menace to the prosperity and well-being of the nation, the absence of a uniform moral law, common to all the people and forbidding this practice, is a source of grave weakness in the State.

APPENDIX TO CHAPTER VIII

A NEO-MALTHUSIAN ATTACK ON THE CHURCH OF ENGLAND

As was proved in a previous chapter (p. 120) artificial birth control was originally based on Atheism, and on a philosophy of moral anarchy. Further proof of this fact is to be found in the course of a most edifying dispute between two rival Neo-Malthusians. This quarrel is between Dr. Marie C.

Stopes, President of the Society for Constructive Birth Control and Racial Progress, who is not a Doctor of Medicine but of Philosophy, and Dr. Binnie Dunlop, who is a Bachelor of Medicine: and when birth controllers fall out we may humbly hope that truth will prevail. Dr. Stopes maintains that artificial birth control was not an atheistic movement, whereas Dr. Binnie Dunlop contends that the pioneers of the movement were Atheists. The beginning of the trouble was a letter written by Dr. Stopes to the _British Medical Journal_, in which she made the following statement:

"Dr. Martindale is reported in your pages to have given an address to medical women in which she pointed out that the birth control movement in England dated from the Bradlaugh trial in 1877. Had she attended the presidential address of the Society for Constructive Birth Control she would have learned that there was a very flouris.h.i.+ng movement, centring round Dr. Trall in 1866, years before Bradlaugh touched the subject, and also a considerable movement earlier than that. This point is important, as 'birth control' has. .h.i.therto (erroneously) been much prejudiced in popular opinion by being supposed to be an atheistical movement originated by Bradlaugh." [108]

Dr. Stopes, who has been working overtime in the attempt to obtain some religious sanction for her propaganda, is ready not only to throw the Atheists overboard, but also to a.s.sert that a flouris.h.i.+ng movement for artificial birth control centred round the late Dr. Trall, who was a Christian. Her letter was answered by Dr. Binnie Dunlop as follows:

"Dr. Marie C. Stopes, whose valuable books I constantly recommend, protests (page 872) against the statement that the birth control movement in England dated from the trial of Charles Bradlaugh in 1877--for re-publis.h.i.+ng Dr. Knowlton's pamphlet, _The Fruits of Philosophy_ because the Government had interdicted it. She must admit, however, that there was no _organised_ movement anywhere until Bradlaugh and the Doctors Drysdale, immediately after the trial, founded the Malthusian League, and that the decline of Europe's birthrate began in that year. It may now seem unfortunate that the pioneers of the contraceptives idea, from 1818 onwards (James Mill, Francis Place, Richard Carlile, Robert Dale Owen, John Stuart Mill, Dr.

Knowlton, Dr. George Drysdale, Dr. C.R. Drysdale, and Charles Bradlaugh), were all Free-thinkers; and Dr. Stopes harps on the religious and praiseworthy Dr. Trall, an American, who published _s.e.xual Physiology_ in 1866. But Dr. Trall was not at all a strong advocate of contraceptive methods. After a brief but helpful reference to the idea of placing a mechanical obstruction, such as a sponge, against the _os uteri_, he said:

"Let it be distinctly understood that I do not approve any method for preventing pregnancy except that of abstinence, nor any means for producing abortion, on the ground that it is or can be in any sense physiological. It is only the least of two evils. When people will live physiologically there will be no need of preventive measures, nor will there be any need for works of this kind." [109]

That is a most informative letter. In simple language Dr. Binnie Dunlop tells the remarkable story of how in 1876 three Atheists, merely by forming a little Society in London, were able to cause an immediate fall in the birth-rate of Europe. When you come to think of it, that was a stupendous thing for any three men to have achieved. I am very glad that Dr. Binnie Dunlop has defended the Atheists and has painted the late Dr. Trail, despite that "brief but helpful reference," in his true colours as a Christian. Nevertheless, Dr. Stopes had the last word:

"As regards Dr. Dunlop, he now s.h.i.+fts the Atheists' position by adding the word 'organised.' The Atheists never tire of repeating certain definite misstatements, examples of which are: 'If it were not for the fact that the despised Atheists, Charles Bradlaugh and Annie Besant, faced imprisonment, misrepresentation, insult, and ostracism for this cause forty-four years ago, she [Dr. Stopes] would not be able to conduct her campaign to-day' (_Literary Guide_, November, 1921); and 'Before the Knowlton trial, neither rich nor poor knew anything worth counting about contraceptive devices' (_Malthusian_, November 15, 1921). Variations of these statements have been incessantly made, and I dealt with their contentions in the presidential address for the C.B.C.

Meanwhile to them I reply that: 'There has never been in this country any law against the dissemination of properly presented birth control information, and _before, during, and after_ the Bradlaugh trial properly presented information on birth control was extending its range with full liberty.' My address is now in the press, and when published will make public not only new matter from ma.n.u.script letters of very early date in my possession, but other overlooked historical facts. I have already told Dr. Dunlop I refuse to be drawn into a discussion on facts an account of which is still in the press." [110]

The lady, by her dissertation on the Laws of England, makes a clumsy effort to evade the point at issue, which is quite simple, namely, whether it was Atheists or Christians who initiated the Neo-Malthusian movement, organised or unorganised. Dr. Binnie Dunlop has here proved his case. I also do maintain that in this matter all credit must be given to the Atheists; and that it would be truly contemptible to deny this fact merely in order to pander to a popular prejudice against Atheism. Nor am I shaken in this opinion when Dr. Stopes points out that there was a Neo-Malthusian movement prior to 1876. Of course there was a movement, but it was always an atheistic movement. In the past no Christian doctor, and indeed no Christian man or woman, advocated artificial birth control. Let us give the Neo-Malthusian his due.

Until recently both the Church of England and the medical profession presented practically a united front against Neo-Malthusian teaching; and, as late as 1914, the Malthusian League did not hesitate to make use of the following calumnies, very mean, very spiteful, very imbecile:

"Take the clergy. They are the officers of a Church that has made marriage a source of revenue and of social control; they preach from a sacred book that bids the chosen people of G.o.d 'multiply and replenish the earth'; they know that large families generally tend to preserve clerical influence and authority; and they claim that every baby is a new soul presented to G.o.d and, therefore, for His honour and glory, the greatest possible number of souls should be produced." [111]

That feeble attempt to poison the atmosphere was naturally ignored by intelligent people; and more than once Lambeth has ruled that artificial birth control is sin. Unfortunately, within the Church of England, in spite of the Lambeth ruling, there is still discussion as to whether artificial birth control is or is not sin, the Bishops, as a whole, making a loyal effort to uphold Christian teaching against a campaign waged by Malthusians in order to obtain religious sanction for their evil propaganda. Although many Malthusians are rationalists, they are well aware that without some religious sanction their policy could never emerge from the dim underworld of unmentioned and unrespected things, and could never be advocated openly in the light of day. To this end birth control is camouflaged by pseudo-poetic and pseudo-religious phraseology, and the Anglican Church is asked to alter her teaching. Birth controllers realise that it is useless to ask this of the Catholic Church, a Rock in their path, but "as regards the Church of England, which makes no claim to infallibility, the case is different, and discussion is possible." [112]

Let us consider, firstly, the teaching of the Church of England on this matter. At the Lambeth Conference of 1908 the Bishops affirmed "that deliberate tampering with nascent life is repugnant to Christian morality."

In 1914 a Committee of Bishops issued a Memorandum [113] in which artificial birth control is condemned as "dangerous, demoralising, and sinful." The memorandum was approved by a large majority of the Diocesan Bishops, although in the opinion of Dean Inge "this is emphatically a matter in which every man and woman must judge for themselves, and must refrain from judging others." [114] The Bishops also held that in some marriages it may be desirable, on grounds of prudence or of health, to limit the number of children. In these circ.u.mstances they advised the practice of self-restraint; and, as regards a limited use of marriage, they added the following statement:

"It seems to most of us only a legitimate application of such self-restraint that in certain cases (which only the parties' own judgment and conscience can settle) intercourse should be restricted by consent to certain times at which it is less likely to lead to conception. This is only to use natural conditions; it is approved by good medical authority; it means self-denial and not self-indulgence.

And we believe it to be quite legitimate, or at least not to be condemned."

A _small_ minority of Bishops held that prolonged or even perpetual abstinence from intercourse is the only legitimate method of limiting a family. Finally, in Resolution 68 of the Lambeth Conference in 1920, the Bishops stated that:

"We utter an emphatic warning against the use of unnatural means for the avoidance of conception, together with the grave dangers--physical, moral, and religious--thereby incurred, and against the evils with which the extension of such use threatens the race. In opposition to the teaching which, under the name of science and religion, encourages married people in the deliberate cultivation of s.e.xual union as an end in itself, we steadfastly uphold what must always be regarded as the governing consideration of Christian marriage. One is the primary purpose for which marriage exists--namely, the continuation of the race through the gift and heritage of children; the other is the paramount importance in married life of deliberate and thoughtful self-control." [115]

And the Committee on "Problems of Marriage and s.e.xual Morality" felt called upon "to utter an earnest warning against the use of any unnatural means by which conception is frustrated." [116]

If Resolution 68 be read in conjunction with the Memorandum of 1914, the teaching of the Church of England is plain to any sane man or woman; it is one with the teaching of the Church Catholic. Artificial birth control is condemned as sin, but, under certain circ.u.mstances, the limitation of a family by continence or by _restricted intercourse_ is permitted. As this teaching forbids Neo-Malthusian practices, birth controllers have tried to make the Church alter her teaching to suit their opinions. Although their methods in controversy against the Church must be condemned by everyone who values intellectual honesty, the reader, of his charity, should remember that Malthusians are unable to defend their policy, either on logical or on moral grounds. Without attempting to prove that the teaching of the Church is wrong, birth controllers began the attack by _a complete misrepresentation_ of what that teaching actually is. This unenviable task was undertaken by Lord Dawson of Penn, at the Birmingham Church Congress of 1921.

After quoting Resolution 68, Lord Dawson said:

"Now the plain meaning of this statement is that s.e.xual union should take place for the sole purpose of procreation, that s.e.xual union as _an_ end in itself--not, mind you, _the_ only end--(there we should all agree), but s.e.xual union as _an_ end in itself is to be condemned.

"That means that s.e.xual intercourse should rightly take place _only_ for the purpose of procreation.

"Quite a large family could easily result from quite a few s.e.xual unions. For the rest the couple should be celibate. Any intercourse not having procreation as its intention is 's.e.xual union as an end in itself,' and therefore by inference condemned by the Lambeth Conference.

"Think of the facts of life. Let us recall our own love--our marriage, our honeymoon. Has not s.e.xual union over and over again been the physical expression of our love without thought or intention of procreation? Have we all been wrong? Or is it that the Church lacks that vital contact with the realities of life which accounts for the gulf between her and the people?

"The love envisaged by the Lambeth Conference is an invertebrate, joyless thing--not worth the having. Fortunately it is in contrast to the real thing as practised by clergy and laity.

"Fancy an ardent lover (and what respect have you for a lover who is not ardent?)--the type you would like your daughter to marry--virile, ambitious, chivalrous--a man who means to work hard and love hard.

Fancy putting before these lovers--eager and expectant of the joys before them--the Lambeth picture of marriage. Do you expect to gain their confidence?" [117]

That sort of appeal is not very effective, even as rhetoric; but it is very easy to give an exact parallel. Fancy a fond father (and what respect have you for a father who is not fond?) being told by his daughter's suitor that he, his prospective son-in-law, looked forward to the physical joys of marriage, but intended to insist on his wife using contraceptives. Would any father regard such a one as the type he would like his daughter to marry?

There is, unfortunately, another answer to Lord Dawson, and I put it in the form of a question. Can any intelligent man or woman, Catholic, Protestant, or rationalist, maintain that Lord Dawson has given a fair, a true, or an honest statement of the teaching of the Church of England? Moreover, it is past all understanding how a gross libel on Anglican doctrine has been overlooked by those most concerned. The address is actually hailed as "wise, bold, and humane in the highest sense of the word" by _The Spectator_, [118] and that amazing journal, "expert as ever in making the worse appear the better cause in a way that appeals to clergymen," goes on to say: "Lord Dawson fearlessly and plainly opposed the teachings of the Roman Church and the alleged teachings of the Anglican."

Having by a travesty of truth created a false theological bogey, bearing little resemblance either to Catholic or to Anglican teaching, Lord Dawson proceeds to demolish his own creation by a somewhat boisterous eulogy of s.e.x-love. Now s.e.x-love is an instinct and involves no question of good or evil apart from the circ.u.mstances in which it is either gratified or denied; but, in view of the freedom with which Lord Dawson discussed this topic, it is only right to note that it was left to the Rev. R.J. Campbell to add to the gaiety of nations by his subsequent protest that the _Marriage Service_ "contains expressions which are offensive to modern delicacy of feeling."

That protest is also a first-rate example of the anarchical state of the modern mind. The Rev. R.J. Campbell is a modern mind, so is Mr. George Bernard Shaw; but the latter refers to "the sober decency, earnestness, and authority" [119] of those very pa.s.sages to which the former objects.

Lord Dawson's eulogy of s.e.xual intercourse was but a prelude to his plea for the use of contraceptives:

"I will next consider Artificial Control. The forces in modern life which make for birth control are so strong that only convincing reasons will make people desist from it. It is said to be unnatural and intrinsically immoral. This word 'unnatural' perplexes me. Why?

Civilisation involves the chaining of natural forces and their conversion to man's will and uses. Much of medicine and surgery consists of means to overcome nature."

That paragraph ill.u.s.trates precisely the confused use of the word "natural," which I have already criticised (p. 124). Lord Dawson says he is perplexed, and I agree with him. Civilisation, he says, involves the conversion of natural forces to man's will. So does every crime. Is that any defence of crime? Even if physical nature be described as non-moral, that description cannot be applied to the inward nature of will and conscience. That I will an act may show it is in accordance with nature in a certain sense, but the fact of its being in accordance with physical nature does not justify my act. Does Lord Dawson agree? Or does he think that any action in accordance with the physical laws of nature, which means any action whatsoever, is justified; and does he approve therefore of mere moral anarchy? His confusion of thought concerning the use of the word "natural" is followed by the inevitable sequence of false a.n.a.logies:

"When anaesthetics were first used at child-birth there was an outcry on the part of many worthy and religious people that their use under such circ.u.mstances was unnatural and wicked, because G.o.d meant woman to suffer the struggles and pains of child-birth. Now we all admit it is right to control the process of child-birth, and to save the mother as much pain as possible. It is no more unnatural to control conception by artificial means than to control child-birth by artificial means.

Surely the whole question turns on whether these artificial means are for the good or harm of the individual and the community.

"Generally speaking, birth control before the first child is inadvisable. On the other hand, the justifiable use of birth control would seem to be to limit the number of children when such is desirable, and to spread out their arrival in such a way as to serve their true interests and those of their home.