“Practically, the Church was an immense vested interest, implicated to the hilt in the economic fabric, especially on the side of agriculture and land tenure. Itself the greatest of landowners, it could no more quarrel with the feudal structure than the Ecclesiastical Commission, the largest of mineral owners today, can lead a crusade against royalties.”

— R. H. Tawney

Part I, Ch. 3
Religion and the Rise of Capitalism (1926)

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R. H. Tawney 34

English philosopher 1880–1962

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“The clergy who had in so many ways served the cause of freedom during the prolonged strife against feudalism and slavery, were associated now with the interest of royalty.”

John Dalberg-Acton, 1st Baron Acton (1834–1902) British politician and historian

The History of Freedom in Christianity (1877)
Context: The way was paved for absolute monarchy to triumph over the spirit and institutions of a better age, not by isolated acts of wickedness, but by a studied philosophy of crime, and so thorough a perversion of the moral sense that the like of it had not been since the Stoics reformed the morality of paganism.
The clergy who had in so many ways served the cause of freedom during the prolonged strife against feudalism and slavery, were associated now with the interest of royalty.

“Organised religion allying itself to theology and often more concerned with its vested interests than with the things of the spirit encourages a temper which is the very opposite of science.”

Jawaharlal Nehru (1889–1964) Indian lawyer, statesman, and writer, first Prime Minister of India

Autobiography (1936; 1949; 1958)
Context: Organised religion allying itself to theology and often more concerned with its vested interests than with the things of the spirit encourages a temper which is the very opposite of science. It produces narrowness and intolerance, credulity and superstition, emotionalism and irrationalism. It tends to close and limit the mind of man and to produce a temper of a dependent, unfree person.
Even if God did not exist, it would be necessary to invent Him, so Voltaire, said … perhaps that is true, and indeed the mind of man has always been trying to fashion some such mental image or conception which grew with the mind's growth. But there is something also in the reverse proposition: even if God exist, it may be desirable not to look up to Him or to rely upon Him. Too much dependence on supernatural forces may lead, and has often led, to loss of self-reliance in man, and to a blunting of his capacity and creative ability. And yet some faith seems necessary in things of the spirit which are beyond the scope of our physical world, some reliance on moral, spiritual, and idealistic conceptions, or else we have no anchorage, no objectives or purpose in life. Whether we believe in God or not, it is impossible not to believe in something, whether we call it a creative life-giving force, or vital energy inherent in matter which gives it its capacity for self-movement and change and growth, or by some other name, something that is as real, though elusive, as life is real when contrasted with death. <!-- p. 524 (1946)

“To the clergy nothing is more obvious than that a state-church is just, and essential to the maintenance of religion. The sinecurist thinks himself rightly indignant at any disregard of his vested interests. And so on throughout society.”

Herbert Spencer book Social Statics

Pt. II, Ch. 16 : The Rights of Women
Social Statics (1851)
Context: Attila conceived himself to have a divine claim to the dominion of the earth: — the Spaniards subdued the Indians under plea of converting them to Christianity; hanging thirteen refractory ones in honour of Jesus Christ and his apostles: and we English justify our colonial aggressions by saying that the Creator intends the Anglo-Saxon race to people the world! An insatiate lust of conquest transmutes manslaying into a virtue; and, amongst more races than one, implacable revenge has made assassination a duty. A clever theft was praiseworthy amongst the Spartans; and it is equally so amongst Christians, provided it be on a sufficiently large scale. Piracy was heroism with Jason and his followers; was so also with the Norsemen; is so still with the Malays; and there is never wanting some golden fleece for a pretext. Amongst money-hunting people a man is commended in proportion to the number of hours he spends in business; in our day the rage for accumulation has apotheosized work; and even the miser is not without a code of morals by which to defend his parsimony. The ruling classes argue themselves into the belief that property should be represented rather than person — that the landed interest should preponderate. The pauper is thoroughly persuaded that he has a right to relief. The monks held printing to be an invention of the devil; and some of our modern sectaries regard their refractory brethren as under demoniacal possession. To the clergy nothing is more obvious than that a state-church is just, and essential to the maintenance of religion. The sinecurist thinks himself rightly indignant at any disregard of his vested interests. And so on throughout society.

“The landed interest is the great foundation upon which rest the fabric of society, and the institutions of the country. I mean no disparagement to manufactures and commerce; I know how essential they are to the happiness and prosperity of the country, and how much they add even to the value of the land. But the land of the country is the country itself, and the owner of the land has the deepest and most permanent interest in its well-being; tied down to the soil, he must share the fortunes of his country, whether in its greatness or its fall.”

Henry Temple, 3rd Viscount Palmerston (1784–1865) British politician

Speech in the House of Commons (3 March 1831), quoted in George Henry Francis, Opinions and Policy of the Right Honourable Viscount Palmerston, G.C.B., M.P., &c. as Minister, Diplomatist, and Statesman, During More Than Forty Years of Public Life (London: Colburn and Co., 1852), pp. 172-173.
1830s

“I can truly say — and this in virtue of the whole structure of my thought — that I now feel more indissolubly bound to the hierarchical Church and to the Christ of the Gospel than ever before in my life. Never has Christ seemed to me more real, more personal or more immense.”

Pierre Teilhard De Chardin (1881–1955) French philosopher and Jesuit priest

Letter from Cape Town to Father General, Jean-Baptiste Janssens (12 October 1951)

“In modern industry the managerial groups in many areas rise to a position more significant than that of the owners or the workers. Decision often rests largely in their hands, providing, of course, they are able to point to a generous measure of financial success in their particular enterprise. Wages to the workers, profits to the owners, prices and goods to the consumers--these are allocated in great measure by the managers of the concern and tolerated on the terms just stated.
The managerial group develops also in other social groups as well as in industry. Labor, agriculture, and professional associations tend to set up a strong structure in which the managerial skills and personalities are very prominent. In the ecclesiastical groupings this form of organization has long been evident, not only in the Catholic church but in other creeds and organizations as well.”

Charles Edward Merriam (1874–1953) American political scientist

Source: Systematic Politics, 1943, p. 162-3 ; as cited in Albert Lepawsky (1949), Administration, p. 15-16

“The regimentation of agriculture was in both fascist countries the first, and for a considerable time the most drastic, intervention in the free play of economic forces. In either country, and especially in Germany, the threat of the industrial revolution in agriculture had reached a point at which government intervention in the social structure of farming was entirely unavoidable.”

Peter F. Drucker (1909–2005) American business consultant

Source: 1930s- 1950s, The End of Economic Man (1939), p. 151

“The Arabs had acquired Africans as slaves for centuries, but they were exploited in a feudal context. African slaves in Arab hands became domestics, soldiers, and agricultural serfs. Whatever surplus they produced was not for reinvestment and multiplication of capital, as in the West Indian or North American slave systems but for consumption by the feudal elite. Indeed, slaves were often maintained more for social prestige than for economic benefit.”

Walter Rodney book How Europe Underdeveloped Africa

Source: How Europe Underdeveloped Africa (1972), p. 225.

“The political cant of a country is naturally and always most strongly in evidence on the side of the vested interests.”

Ronald Syme book The Roman Revolution

The Roman Revolution ([1939] 2002), ch. 11.
Context: The political cant of a country is naturally and always most strongly in evidence on the side of the vested interests. In times of peace and prosperity it commands a wide measure of acquiescence, even of belief. Revolution rends the veil.

“Southern slave owners constantly agitated in the 1850s for state centralization of economic activities that would promote slave agriculture: state-sponsored agricultural surveys, state-subsidized agricultural periodicals, and state investment in railroads (at more than twice the rate of Northern state assistance) which would unite the South and the West and encourage more intensive cotton cultivation. They were, as historian John Majewski remarks, the forerunners of the "southern Progressives of the early twentieth century."”

Allen C. Guelzo (1953) American historian

2010s, Bullwhip Feudalism (2018)

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R. H. Tawney 34

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