any time make it the true morality of the moment. It is by
producing such moments that we produce violent and sanguinary
revolutions, such as the one now in progress in Russia and the
one which Capitalism in England and America is daily and
diligently provoking.

At such moments it becomes the duty of the Churches to evoke all
the powers of destruction against the existing order. But if they
do this, the existing order must forcibly suppress them. Churches
are suffered to exist only on condition that they preach
submission to the State as at present capitalistically organized.
The Church of England itself is compelled to add to the
thirty-six articles in which it formulates its religious tenets,
three more in which it apologetically protests that the moment
any of these articles comes in conflict with the State it is to
be entirely renounced, abjured, violated, abrogated and abhorred,
the policeman being a much more important person than any
of the Persons of the Trinity. And this is why no tolerated
Church nor Salvation Army can ever win the entire confidence of
the poor. It must be on the side of the police and the military,
no matter what it believes or disbelieves; and as the police and
the military are the instruments by which the rich rob and
oppress the poor (on legal and moral principles made for the
purpose), it is not possible to be on the side of the poor and of
the police at the same time. Indeed the religious bodies, as the
almoners of the rich, become a sort of auxiliary police, taking
off the insurrectionary edge of poverty with coals and blankets,
bread and treacle, and soothing and cheering the victims with
hopes of immense and inexpensive happiness in another world when
the process of working them to premature death in the service of