Selected Quotes
from the Writings of Francis Neilson

Compiled by Edward J. Dodson

[I to O]


There is an illiteracy of the educated today that is far more dangerous than the illiteracy of the illiterate. ...teachers ... are not qualified (no matter how well organized they are) for the work they have undertaken at the taxpayers' expense. ["Education and Modern Man," Modern Man and the Liberal Arts, p.46]


We are scarcely affiliated in any way with the times of our fathers. Every tradition has been broken. Every bond, which united us to the men who threw off the shackles of George III and North, is severed. There are substantial reasons for this: one is that the stock which held to the tradition, and was all for tightening the bonds of our union, is in the minority. And the reasons why the northern stocks have suffered numerically is to be attributed to indiscriminate immigration. The result is that there have been raised, in the past fifty years, stocks which can never become American in the way that northern stocks became American and, therefore, these peoples are without a tradition of almost any kind, and fail utterly to appreciate the origin of the United States, and the causes which set the American Revolution in motion. [ Man at The Crossroads, pp.173-174]

In a decade [beginning with the McKinley Presidency] the face of the country was changed. The migrations from the East to the West had been taking place for some time and, as the population increased, other peoples crowded into the cities and strange name sreplaced those of the older stocks - people from eastern Europe and the Mediterranean seemed, in numbers of congested districts, to be crowding out the folk of the more stable nations of western civilization. [Man at The Crossroads, p.197]

Nothing of practical value was done to help the newcomers to understand the traditions of the country, and enter into the spirit of its genius. [Man at The Crossroads, p.198]


The great emigrations were misery movements; flood, climate, hunger driving men hither and thither, like hordes of wolves, like locusts, consuming all in the tragic struggle of finding a settlement. [ The Eleventh Commandment, p.56]


Imperialism stripped of the purple, shown in all its nakedness,is out for booty. Its aim is exploitation, no matter how well disposed the administrators may be towards the exploited. The central government can subsist only on tribute, and its wealthy supporters can subsist only on slave labour. Wanting a slice of a neighbour's land was the real desire of the Roman imperialist, and pretexts of any and every plausible kind were easily found, once the objective was left to military authorities; for their job was patriotic, and their glory in arms covered the dreadful policies of the politicians with the garish flags of imperial loyalty and military courage. [ The Eleventh Commandment, p.87]

Imperialism of the old order is done. The days of the flag following trade are gone. Economic imperialism may be useful, but not yet. Tariffs must go before economic imperialism can be fruitful. Labour in remote lands does not want labour from home lands. Immigration quotas are narrowed where immigrants are tolerated. Even if far-off countries were open for exploitation, the city-bred youth is in no mind to try the forets, mines, or prairies of sparsely settled lands. The pioneering spirit which peopled the Americas and Canada faded away generations ago. [The Eleventh Commandment, p.119]

With the extension of the orbits of the imperialists came the growth of expenditure upon armies and navies. Lands taken into the imperial maw had to be protected; also the maritime trade routes requried watchful navies. ["Political Movements, "Modern Man and the Liberal Arts, p.231]

The advent of Neo-Imperialism marks the date when real economic reforms met their doom. Since then, we have had wars in nearly all parts of the world, with the result that the masses have been reduced to wage slavery. And, yet, we refuse to believe that political democracy is a delusion when it is not a wicked snare to catch the too trustful fellow with a vote. ["Political Movements,"Modern Man and the Liberal Arts, pp.232-233]


…there is no good reason why we should not imagine, in lieu of tangible evidence, that early man was placed here to work out his own destiny - not as a group, but as an individual. [ Man At The Crossroads, p.24]


…as the cost of government increases, the purchasing power of money declines, and as purchasing power falls in value, fewer products are demanded from labor and from this follows a lessening of demand for workers. [ Man at The Crossroads, p. 264]


…many brilliant men who have gained the world's ear have fallen victim to this extraordinary misconception. They have never considered what property is, but rather the use to which it is put by certain sections of the community. [ Man at The Crossroads, p.63]


... plain man seldom thinks it necessary to learn the essential lesson of life itself: how to be fed, warmed, clothed, and housed with comfort and security. When he was at work he insured against accident and death, but he took no steps to assure himself abundance. That is why injustice is of so long life. The system depends upon plain man's economic ignorance forits maintenance. The Eleventh Commandment, p.186]


... only men possessed of a great desire for knowledge can study many questions and problems at the same time. ["Science and the Liberal Arts," "Science and the Liberal Arts," Modern Man and the Liberal Arts, p.11]

"It is only the few who have the capacity and inclination to continue their studies beyond the high school period. And education, as it is understood in the intellectual sense, is very different from the schooling that is considered sufficient for the boy or girl who has to earn a living. ["Education and Modern Man," Modern Man and the Liberal Arts,/i>, p.44]


My object was always that of a long-term investment, backed up by sound capitalization. Never did I take any interest in the speculative side of the stock market. [ My Life in Two Worlds, p.134]


It is possible now to get an idea of the environment of Nazareth after the death of Herod. And these chapters, the last eight of the book of Isaiah, the import and significance of which have been neglected by critic and preacher, may have been the manifestoes of hope which inspired the Zealots and their followers. [ The Eleventh Commandment, p.35]

These poems, calling for justice, the restoration of God's justice, have never been understood; their place in old Hebrew hope and aspiration is unknown, because prophets, the authors and speakers of the poems, were not priests in authority, the most unlikely people to stamp with approval texts revealing their own imperfections. [The Eleventh Commandment, p.36]

The climax of promise reached in these economic poems exceeds in beauty anything in the realms of utopia-building. It is the most perfect specimen of economic peace and fullness to be found in the poetry of any people. How it has been missed by critics and preachers cannot be explained; why it has been neglected by the labour propagandists is a mystery. [The Eleventh Commandment, p.37]


Jefferson realized that it was not difficult to set up despotic government in a democracy, and in Notes on the State of Virginia, written in 1782, there is to be found a whole series of fears which perplexed him, regarding the future of democracy. [ Man at The Crossroads, pp. 170-171]

He realized that the franchise was of little use if it were possible for the holders of office to legislate in their own interest. [Man at The Crossroads, p.171]

Every important defect that Jefferson foresaw in the operation of the administrative branches of the government is now practiced with impunity. [Man at The Crossroads, p.172]

A Thomas Jefferson in this year of grace, if he were to state in public the views he repeatedly gave to the people of his time, would be denounced as a disturber of the peace, and, in all probability, condemned on the charge of lese majeste. ["A Revival of Political Radicalism," Modern Man and the Liberal Arts, pp.179-180]


The probabilities are that Jesus did not desire to be identified with the Jewish hope of a Messiah; it was the disciples themselves who invented the idea and clothed Jesus with the Messiahship. ...There was no room for a Messiah in his system. It is quite plain that in the minds of his disciples miracles made the Messiah, but it is shown how little Jesus regarded the matter of miracles; he did not want them mentioned. [ The Eleventh Commandment, p.236]

To some students the early Christian editors and councils, by concentrating on the Messiah idea to the complete exclusion of the wisest counsellor mankind has had, have caused nothing but the strife which has pushed the coming of the kingdom on earth farther and farther away from man. [The Eleventh Commandment, p.237]

Unfortunately, disciples are prone to accept the superficial objects of a crusade and completely miss the subtleties of the essential purpose. [The Eleventh Commandment, p.254]


The question of who educated Jesus was a problem which engaged the minds of many of the students of the last century. ...In the first place, Torah lays it down strictly that children should be taught to read and write, that they should know the laws, be told the deeds of their forefathers, so that "they might follow in their ways and, having been brought up on the laws, become accustomed to observing them and have no excuse for now knowing them." These injunctions were traditional and hark back to the time of Moses, when it was commanded that the children should be taught first of all the laws, the most seemly knowledge, and the source of happiness. The Eleventh Commandment, p.213]

There is no valid reason for thinking Jesus had not great mentors. It is quite possible his father was an unusual man, perhaps a seer. ...In any sense, even today it is not always the man who has had the advantages of a university educaiton who succeeds in intellectual endeavour, who achieves distinction in the world of thought. [The Eleventh Commandment, p.214]


Jesus was not a Messiah of despair. He was not a religious pessimist, believing there was no hope for man on earth, and that God had left his creatures helpless. Jesus was the one supreme optimist that has ever walked the earth. He discovered the one perfect system, and it was his thorough knowledge of the law which enabled him to divine the secret of the first covenant, the purpose and aim of the Mosaic code. When he said, "I come to fulfil the law, not to destroy it," he surely meant that he came to fulfil the law of the first covenant that had been destroyed by the priests. When he said, "My kingdom is not of this world," he surely meant, "My kingdom is not of this Roman world." His mission was to destroy the Roman world and re-establish God's world. [The Eleventh Commandment, p.219]

There is nothing in the whole range of interpretation so far from the true point as the theory that Jesus held out no earthly hope of material amelioration. One of a race nurtured in the philosophy of Deuteronomy and Leviticus could not have drawn the poor, the helpless, to him, if he offered a stone when he knew they were anxious for bread. He would not have drawn a platoon to hear him had he been silent on this question. In thought he hailed from Ezra, from Isaiah. [The Eleventh Commandment, p.232]

It must be remembered in considering the mission of Jesus that its aim and purpose was to establish the kingdom of God on earth. If this idea is not kept uppermost in the mind, all effort to understand him will be as naught. First and last the great injunction was: "Seek ye first the kingdom and its justice and all these things shall be added unto you," and: "Your heavenly Father knoweth ye have need of all these things." [The Eleventh Commandment, pp.233-234]

Ever since his day, because men have opposed the establishment of the kingdom of God on earth, there has been no peace, and there will be no peace until men decide to put away the sword and accept the will of God. He knew the dangers, he knew the consequences of preaching such a doctrine; his prophecy has been fulfilled to the letter. ...That the secret of his mission was not understood by his disciples is plain when the passages which refer to their demand for a sign to be given are closely examined. Leaving the obvious introductions by Christian editors aside, and the laboured insertions of those who desired to show how the prophecies were fulfilled,it is clear that no sign was to be given. [The Eleventh Commandment, p.235]

Jesus realized that he had failed to make his mission clear to his disciples. They had understood the economic revelation contained in the Sermon on the Mount. That was natural, for some of them were undoubtedly Zealots ... But they had fialed utterly to grasp the secret which lay in the non-resistance idea, as the only logical way of bringing about the kingdom of God on earth. [The Eleventh Commandment, p.239]

Jesus knew perfectly well (had he not the whole history of the Jews behind him in this?) that financial reform, social reform, political reform, were utterly futile ways of attempting to bring the kingdom of God on earth. ...There had been strife and violence for centuries. Reformers had come and gone; prophets had come and gone; ...but no advance was made. ...Tax, tribute, and subjection; yes, Jesus was wise (and so, indeed, for a time, were his followers). They must have known tht violence would beget violence, and Jesus from the first had taught them not to resist evil. [The Eleventh Commandment, p.270]

The mission was, to bring the kingdom of God on earth; the time was ripe for a change, indeed, many thought the time was at hand. All that was required was for people to want it, for the idea to spread like lightning, to be grasped by everybody overnight, and the thing would be done. [The Eleventh Commandment, p.275]


The very essence of mysticism, and that was the secret of Jesus. He so loved God, and so surely found God's kingdom within him, that he transformed himself into God. [ The Eleventh Commandment, p.246]


It would be surprising if the speeches and parables of Jesus contained no sayings familiar to the people. There is a language of the folk who live laways near to the soil or to primitive occupations, such as hunting, fishing, an shepherding, and in it are found sayings current at all times and with all races. The Eleventh Commandment, p.223]

The Sermon on the Mount is not a mere string of familiar sayings strung together with no definite idea or purpose in view. ...These sermons seem to be designed for a very definite purpose. They are not specimens of spontaneous eloquence; nowhere is the impression given that any section came to him on the spur of the moment. These sermons were deliberately planned, thought out, perhaps, over a period of many years; they were prepared for the Galilean audience he addressed. They could have been thought out and spoken only by one thoroughly familiar with the conditiosn of the meek andthe poor. No one but Jesus at that time could have put these three sermons together. [The Eleventh Commandment, p.223]

Jesus was speaking to people who were the victims of the tax-gatherer, poor people who had had their goods stolen, distracted folk who had tried to serve God and Caesar. To tell such a body of folk not to be anxious about the necessaries of life seems absurd, andit is not to be wondered at that men who have heard such explanations are leving the churches and have been leaving the churches now for more than half a century. [The Eleventh Commandment, p.231]

There is nothing in this sermon which suggests any form of political government; there is nothing in it which even approximates systems of socialism or communism; it contians not one sentence indicating ocmmunal ownership of land or produce, implements or dwelling; in it there is nothing which sanctions the abrogration of natural rights. Therefore,it is theocratic in the old Mosaic sense. [The Eleventh Commandment, p.233]

The gospel of Jesus ... was for all men, women, and children, of all races, and anyone was eligible for the kingdom of God at any time and place, by seeking the kingdom and its justice. [The Eleventh Commandment, p.233]

... Jesus never once held out the faintest hope of social amelioration under the system. Never once did he make a political appeal. The test lies here: what government, what body of politicians could attempt to introduce measures designed to further the kingdom of God on earth? [The Eleventh Commandment, p.245]

When Jesus realized that everything in nature shows that God's intention was for man to be happy, and that his material happiness depended upon the economic conditions affecting his daily life, he saw in every direction man-made laws thwarting the will of God. [The Eleventh Commandment, p.276]


There is no incident in the life of Jesus which has caused so much confused and loose thinking as that of the trap laid by the Herodians when Jesus was asked the question about the tribute money. This has been the stumbling-block of the church for centuries; it is one of the most amazing things in the life of Jesus, that it has been left in the gospels just as it must have happened; and this can only be explained by assuming that the early Christian editors had not the faintest conception of what was meant by it. Few have realized its importance. ...If ... commentators had kept in mind the Sermon on the Mount and its exposition of the theory of non-resistance, the difficulties concerning what Jesus meant by his reply to the Herodians would never have arisen. it is the non-resistance theory, and its logical outcome, that bothers them. ...Non-resistance is the only logical reply to violence. [ The Eleventh Commandment, pp.258,263]


The history of the Jews is the history of a folk suffering the penalties of violating fundamental laws. [ The Eleventh Commandment, p.5]


Aristotle is nowhere clear as to what justice is. In Politics, he lays it down that "justice is a political virtue, by the rules of it the state is regulated," but it may be cliamed that justice is not necessarily a political virtue because the rules of it regulate the state. If the rules of justice as a political virtue are the criterion, as Aristotle says, of what is right, how can the slave basis of the state he reconciled with such rules? ...The principle he grants one moment is abolished the next by a political expedient. "Since, then, some men are slaves by nature, and others are freemen, it is clear that where slavery is advantageous to anyone, then it is just to make him a slave." Evidently, justice concerns not slaves; it is a virtue allotted politcally to freeman. So far away is Aristotle from Socrates in this respect, that the former does not hesitate to lay the foundations of a state historically unstable, while the latter made sure to build his idea of the simple state on a firm economic basis. [The Eleventh Commandment, pp.63-64]


For justice is before and above judgment and piety; it is a system fundamental to the relationship between man and his Maker. It is antecedent to all positive law. It is the basis of title to own produce. [ The Eleventh Commandment, p.29]


And what is justice? Justice is the opportunity to build and inhabit, to plant and to eat, to enjoy the work of one's hands. It is equailty of opportunity to use the earth provided by God for his creatures, whose sustenance is drawn from it, from it and no other source. Justice is the basis of man's right to life, and also the basis of ownership of the wealth he produces. ...Without it man is lost -- as in every civilization of which there is record, lost as he is today, as he was in Babylon, in India, in Greece, in Rome, all fearful examples of the curse which followed the removal of a neighbour's landmark. [ The Eleventh Commandment, p.39]

Justice is the institution of a natural order in which a man can produce food, buildings, and clothing for himself, removing not a neighbor's landmark, practising one thing only, the thing to which his nature is best adapted, doing his own business, not being a busybody, not taking what is another's nor being deprived of what is his own, having what is his own, and belongs to him, interfering not with another, so that he may set in order his own inner life, and be his own master, his own law, and at peace with himself. [The Eleventh Commandment, p.82]


Take the words as they are given in the three gospels: "Render unto Caesar the things that are Caesar's, and unto God the things that are God's." The statements are clear, there is no reservation, no modification, no proviso; ...It is the basis of justice, the point from which the ownership of the thing produced can be determined. Without it, there can be no law of ownership but a political or legal one for the determination of the courts. Jesus says: "Give to Caesar what is his," not "what is legally his." Well, what is Caesar's? Only that which he produces. Here lies the very heart of the whole question. Jesus preached non-resistance: lay not up treasures, food enough only for the day, non-cooperation, abandonment of homes, of fields, flight into the mountains, the wilderness, anywhere away from the curse, Caesar,the heathen ruler who robbed, jailed, and murdered God's chosen people. Tribute was a thing unlawful, unholy, a thing accursed and abhorred form old time. Had not all the true prophets shown how tribute arose out of the removal of the landmarks? ...Jesus knew his history and he must have known the difference between that of the old law and that of the priests' law. The prophets knew, and, as Jesus knew the prophets, there is no sound reason for thinking Jesus did not know. [ The Eleventh Commandment, p.274]

The second part of the injunction, "render unto God the things which be God's," is the most consistent piece of economic reasoning which Jesus, the perfect example of a wise man, gave to mankind. This means, give to God all things he has created. Why? Because it is impossible for the kingdom to come, so long as men own parts of God's kingdom. There can be no private ownership of land in the kingdom of God, because land is created, and man can own nothing but what he produces. The law is very simple and very clear, once it is interpreted by Jesus. [The Eleventh Commandment, p.275]


What, then, must be done? Liberate all those who are concerned in production, in industry. But how is this to be done? There is only one way, and that is to take those values that are created by the community for the use of government and abolish all taxes that fall upon wealth. The justice of this proposal should be patent to all thinking people, for it is recognized that land value is created by the community. Therefore, each and every one is heir to that vast estate. Here, we ground such a proposal on the broad base of economic justice, and lay a system in which every man, woman and child has an equal interest. [ Man at The Crossroads, pp. 271-272]


Kant said he would not be understood for another hundred years; the hundred years are long up. How little Kant was understood can be judged by the fact that his crowning work, the Rechtslehre, was not translated into English until 1887, and only in this generation have the Germans themselves learned to appreciate something of the greatness of Kant. [The Eleventh Commandment, p.105]

... in the Philosophy of Law, to give the Rechtslehre is English title, according to Hastie, Kant lays down the fundamentals of life and conduct, the essentials given and found in the natural state by every newcomer. Here he posits that each and every child born into this world is co-heir to the opportunities and forces which are indispensible to its well-being. This co-heirship of the human family, as tool-using, food-producing animals, is a link which binds man to the earth. [The Eleventh Commandment, p.106]

...in laying the fundamentals of a "Philosophy of Law," Kant has done something not only for the jurist, but for the economist, also. The basis is an economic one, and that is where he triumphs. [The Eleventh Commandment, p.107]


... throughout the whole of the work the suggestion is there, that primarily ownership springs from the labourer's right to what he produces from the earth. In the section on "The Principles of Public Right," Kant says: "Whatever one has made substantially for himself, he holds as his incontestable property." But what more can be required thatn the following statement of the relationship of men to the earth: "All men are originally and before any juridical act of Will in rightful possession of the Soil; that is, they have a right to be wherever Nature or Chance has placed them without their will. The Eleventh Commandment, p.108]


[Keynes] was the official representative of the British Treasury at the Paris Peace Conference u to June 7, 1919, and he also sat as deputy for the Chancellor of the exchequer on the Supreme Economic Council. After resigning, he published a book called The Economic Consequences of the Peace, and in it he stated:

... Nations are real things, of whom you love one and feel for the rest indifference -- or hatred. The glory of the nation you love is a desirable end, -- but generally to be obtained at your neighbor's expense. The politics of power are inevitable, and there is nothing very new to learn about this war or the end it was fought for; ...

... Have we any reason to think that they [the leaders of the movements today] are better informed than the men of 1919? Have any of them the slightest conception of the enormous problems that fact them -- problems which, in magnitude, far overshadow those dealt with by Keynes in his book? ["Political Movements,"Modern Man and the Liberal Arts, pp.240-241]


Labour mean[s] ... all human exertion; and service mean[s] ... rendering service to labour, and being paid for by labour, as labour enjoys, gains, benefits, or profits. The services indispensable to men were then what they are now: the priest's, the poet's, the physician's, the musician's. [ The Eleventh Commandment, p.16]


…high wages, in general were paid by none but unprotected industries. [ Man at The Crossroads, p.84]


If there be a "right to strike," it must arise out of the individual's true right to himself and his labor. Short of the conditions of a slave, there is no power to make one man work for another when he does not desire to do so. When a minority, or a majority, of men band themselves together to strike and cease working, this action must in no way infringe the equal right of those who do not want to strike, to labor as they desire. [ Man at The Crossroads, pp.120-121]


No matter how complicated the commercial and financial systems may be, man remains a land animal, and cannot get his raw-material form any other source than the earth. So, with regard to fundamental economics, man fundamentally remains where he was. [ Man At The Crossroads, p.92.]


The land on which his house is built is not produced by him. Therefore, …tracts of bare land cannot be property, for they are not wealth, and were not produced by labor. [ Man At The Crossroads, p.63]


The true economic royalists of this country are the land monopolists, … [ Man at The Crossroads, p.218]

There is no economic royalist in industry that is at all comparable to the one who holds land and does not use it himself. [Man at The Crossroads, p.219]

Land is scarce, because it has been pre-empted, and the owners can afford to withhold it from use, little tax falling upon it. ...Relieve the burdens which cripple effort and thrift; encourage men to improve without fear of penalty, and break the monopoly of land-holding. [The Eleventh Commandment, p.146]

... all states suffer in the same way, once the landmarks are removed, and the history of the removal of landmarks in England from Henry the Seventh all the way down to the beginning of the nineteenth century can be read in numbers of works devoted to the crime of enclosure without economic return. The enrichment of the landlords at the expense of the tillers of the soil marks always the beginning of the decline of civilization. The Eleventh Commandment, pp. 209-210]


If there were large estates in Galilee, and there seems to be much evidence of this, the old system of not parting with the land outright must have long been disregarded. This would account for the extremely hard conditions of the smallholder, who probably was left with the poorest land, and explain the richness of yield of the big estate that could be tilled with slave labour. [ The Eleventh Commandment, p.206]


Buying [land] under government schemes of land purchase cannot be considered for a moment; no one will listen to schemese that will add another million to the debt. ...Therefore, land value must fall lower than it is today, and owners must be forced through taxation either to put land to better use or to let it go. [ The Eleventh Commandment, pp. 146-147]


Of the many reforms attributed to Lycurgus those of land redistribution and the the currency are of especial interest here. The inequalities of land-holding were dreadful; "the city was heavily burdened with indigent and helpless people, and wealth was wholly concentrated in the hands of the few." This description of Sparta fits England, America, France; indeed, it might be taken from the speech of a modern liberal legislator. [ The Eleventh Commandment, p.60]


...land value must be taken, because it belongs to the community and is created by the community. It must be taken, because it is just to take it. [ The Eleventh Commandment, p.149]


It is of no use for labor to talk about the "right to work" so long as it is landless, and the only way that it can have this right restored is by recapturing the alternative to entering a congested labor market. [ Man at The Crossroads, p.131]

The question is, how can the unemployed be set to work without charity? There is only one certain way. No one can work without using land. No matter what the job may be, all a man's food, fuel, clothing, and shelter must be produced by labour from land. [The Eleventh Commandment, p.145]


A chattel slave know he was a slave; he knew he was bought to labor and he knew the indentures of his servitude. He endured conditions every day which reminded him of his status. In a democracy such as this, the landless laborer is given what is called the freeman's certificate, a vote, but he is nevertheless a slave under a system of private ownership of the rent of land. He has to pay a fellow mortal for the right to use the earth, the only source from which he can draw his sustenance. [ Man at The Crossroads, p.219]


The improvements in agriculture affected only the few, and at the same time provided cheap labor for the farmers. The landlords themselves were not farmers, for most of the land of England is cultivated by tenants. As for the agricultural laborer, who hired himself out to a farmer, he not only lost, through the enclosure, the land which gave him an alternative to entering the labor market, but by taking a job on the farm he became a victim of the system of the tied cottage. This he could inhabit only so long as he remained a servant of the farmer. All the benefits brought about by the improvement in agriculture accrued to those who had enclosed the land. ["The Conspiracy Against the English Peasantry," Modern Man and the Liberal Arts, p.99]


Side by side with the conspiracy to reduce the peasantry to the most iniquitous form of slavery, the landlords of England relieved themselves of the burdens of taxation which their land had formerly borne. ["The Conspiracy Against the English Peasantry," Modern Man and the Liberal Arts, p.112]

There were periods in the history of all the classical empires when the subjugated people enjoyed some respite form the havoc of war. But the landlords' war in England was prosecuted century after century, generation after generation. There was no let-up to it. And it terminated in scenes of crowning horror and shame. ["The Conspiracy Against the English Peasantry," Modern Man and the Liberal Arts, p.113]


It may be urged that the Messiahship conferred on Jesus by the disciples was necessary for the purposes of the crucifixion and resurrection, and that to question the wisdom of the Christian editors ... must strike a blow at the foundations of the church. That notion opens up a very big question ... and oneof the best presentments of the case is to be found in "The Standpoint of the Ideal," in Frederick Lange's History of Materialism. [The Eleventh Commandment, p.237]


Latimer is ... an authority who has been overlooked. Of him and his work it is well said that from his sermons more can be learned regarding the social and the political condition of the period than perhaps from any other source. ["The Conspiracy Against the English Peasantry," Modern Man and the Liberal Arts, p.93]


The most important economic law is that against land encroachment, laying field to field, and reducing the dispossessed to slave conditions. "Thou shalt not remove thy neighbour's landmark." This is the fundamental law, which establishes firmly man's relationship to God, and the violation of this ordinance was always the cause of disasters which fell upon Israel, the woe of the tribes, and the sin which stirred the prophets to utter their deepest condemnations, whether the landmarks were removed by Jew or Gentile. [ The Eleventh Commandment, p.14]


All legislation was decreed before all the people, and the acceptance of the laws was unanimous. Moses took the book of the covenant and read in the audience of the peole, and they said: "All that the Lord hath said will we do and be obedient." [ The Eleventh Commandment, p.7]

The justice laid down by Moses had become so confounded with positive law and priestly regulations that it ceased to have any value, and it is obvious that the priests and the kings no longer feared the command: "Thou shalt not remove thy neighbour's landmark." [The Eleventh Commandment, p.193]

If the restoration of the old law, which the prophets demand, is enough to cure the ills of the people, why is a "new" covenant necessary? If a return to the laws of the old covenant will bind the Hebrews to the God of Moses, why is it necessary to introduce a Messiah? This question is of importance here, because there hangs on it the greater question of what Jesus meant when he said: "I come not to destroy thelaw, but to fulfill it." Theologians cannot have it both ways; either the old law of redemption was sufficient or not sufficient. [The Eleventh Commandment, p.194]


[Richard Hooker] states the case for natural law, and claimed for human reason the province of determining the laws of divine order. But the result of his labours, Ecclesiastical Polity, made little or no impression on Protestant England of his time. Probably he was thought to be medieval and not progressive. If ever there was a case of a man ignored by his contemporaries because he restated the broad principles underlying government in any shape or form or at any time, it was his. [The Eleventh Commandment, p.95]

Hooker knew ... that the prime difficulty of making any positive advance in knowledge of the evils which afflict society lies in false definition of terms. He says" "The mixture of those things by speech which are by nature divided is the mother of all error." [The Eleventh Commandment, p.96]


Before occupying the promised land all must know the conditions of re-inheritance. The law and testimony were the foundation-stones of settlement; no reconstruction of an enduring nature was possible without them. ...There was to be no tribute, no debt through usury and spoliation, and no slavery. [ The Eleventh Commandment, p.4]


The law of liberty of production is perhaps the oldest of fundamental laws. [ Man At The Crossroads, p.44]

Most of those who object to natural rights and natural law never seem to come to grips with the essentials of the matter. Nearly all the opponents are satisfied by rejecting them with a flat denial. [Man at The Crossroads, p.123]


Taking what does not belong to one is a crime, no matter whether there is a tax law to protect the collector or not. [ Man at The Crossroads, p.223]

How decent folk can worship God and support laws which deny his bounty and his trust in his creatures, is one of the preposterous conundrums posited by civilization. [The Eleventh Commandment, p.98]


The great cry of God's prophets for justice rises like the roar of a mighty storm and fills the skies with forbidding thunder. Execute justice! Do this and all will be well. If you do not this, desolation will fall upon you. ...To the labourer the fruit of his toil. [ The Eleventh Commandment, p.27]

The old covenant read distinctly to all the people would certainly help the nobles to lay all doubts as to the enormity of their iniquities. The third curse, read with sense and understanding, would powerfully affect those who had despoiled the people by removing the landmarks. [The Eleventh Commandment, p.33]


…lawyers as a class have never mastered the rudiments of precise speech and clear writing. The reason for this is twofold: the first is, modern legalistic expression is a hindrance to clear thinking; the second is, that practicing lawyers have never been known to waste much time on the study of the fundamentals of law. [ Man At The Crossroads, p.108]

The appalling ignorance of history, revealed in the writings of young men who have come from the law schools of the United States in the past fifteen years or twenty years is equaled only by the ignorance of economics on the part of our modern sociologists. [Man At The Crossroads, p.114]

The intellectual difference between the lawyers who lived in the eighteenth and nineteenth centuries and the lawyers of classical times seems to be that the former were merely legalists without historical knowledge, and the latter were jurists who recognized the fundamental difference between natural rights and law. [Man at The Crossroads, p.124]


The great trouble which afflicted liberalism in all countries for two decades before the war was a peculiar kind of sentimentality engendered by loose thinking; and this book, Property, Its Duties and Rights, ... is about the best example the student can find of this loose thinking. The Eleventh Commandment, pp. 169-170]


It may be that the day is coming when we shall know what the word liberty really means, and it is possible that if we do get a clear definition of the term liberty, we shall have it clearly understood what is property and what is not property. [ Man at The Crossroads, p.68]


That principles do not alter, no matter how complex a civilization may become, nor, indeed, how privilege may overgrow all vestige of right, is clearly shown by Locke. [ The Eleventh Commandment, p.]


What though he bungled the matter of occupation and ownership of land, he made no mistake in his statement of natural rights, and his decision, that the right of property springs from man's right to himself, stands. He saw clearly that man must use the earth or die, that the Creator provided for his needs. [ The Eleventh Commandment, pp. 98-99]


It was Henry Macleod, the Scottish economist, ...who, in his Elements of Political Economy, gave the clearest rendering of the physiocratic theory of natural rights. [The Eleventh Commandment, p.151]


Neil MacNeil, in his excellent work, An American Peace, informs us: "One year after our entry into the war more than 1000 organizations in the United States were planning for thepost-war world." ...for those who think that blueprint organizations can deal with the political difficulties arising from war I would advise reading Mr. MacNeil's profound study, which deals with the essentials of peace as no other work has attempted. It is the only one I have seen of all those produced during the strife that treats understandingly of the economic basis of freedom. ["The Silence of the Opposition," Modern Man and the Liberal Arts, p.221]


Because [colonists to Australia] landed on a shore where landlords were unknown, …they had only to step ashore to have all their natural rights restored. Is is any wonder that Marx was forced to the conclusion that "the expropriation of the mass of the people from the soil forms the basis of the capitalist mode of production." [ Man at The Crossroads, p.132]


All my shackles were of my own making. It is not given to us to foretell the consequences of our acts. Two people may unite, with every hope of a happy future, and little dream of the impediments that will arise in the days to come. There are always insistent obligations to be considered, but in the fervor of the union they are not envisioned by the mind. [ My Life in Two Worlds, p.190]

Marriage leads so frequently to a blind alley, a cul-de-sac, that few would seek it, if it were possible to look into the future. The ties of one or the other may create conditions that will endanger the intimacy and loyalty of both. [My Life in Two Worlds, p.192]


Historians from the time of Hume and Smollett, down to the period which ended with Macaulay, wrote of an England that concerned comparatively few people. The great mass of the inhabitants received scarcely any notice. ...What better proof of this charge is at hand than Macaulay's description of England? He says:

... a fourth part of England has been, in the course of a little more than a century, turned from a wild into a garden.

This statement ignores every fact that bears upon the effect and consequences of enclosure. It produces an utterly false impression of the economic condition of the country, and there can be no excuse for his failure to deal with problems so momentous as expropriation of the peasantry and depopulation of the villages. His history was written about the middle of the last century, and he could then have obtained fairly full knowledge of the subject, if he had desired to use it. ["The Conspiracy Against the English Peasantry," Modern Man and the Liberal Arts, pp.106-107]


The findings of Sir Henry Maine ... give us a fairly clear idea that before the days of conquest and exploitation, communities lived in political and industrial peace and tilled the earth. Hence, the reason for establishing conditions of economic justice upon which early societies existed before the conqueror imposed his system of political and wage slavery. ["Toynbee's Study of History," Modern Man and the Liberal Arts, p.284]


...I have reached the conclusion that the radio and the knowledge-in-a-nutshell publications have destroyed the desire of the inquiring mind for reasoned argument concerning the important matters that affect the everyday life of individuals. It is all too easy now to get bits of information on almost any subject, and this goes a long way toward explaining why the sciolist succeeds so well in impressing our people with his sketchy erudition. ["The Silence of the Opposition," Modern Man and the Liberal Arts, p.197]

The day is gone when men and women would spend hours upon such questions as foreign policy, the condition of labor, taxation, and trade development or depression. When the mind was not abused by the domestic telephone, the radio, and the snippet press, people had leisure to reflect upon the concerns that affected them as citizens and taxpayers. ["The Silence of the Opposition," Modern Man and the Liberal Arts, p.199]


Moses was more than a great law-giver; he was an all-seeing economist whose system still inheres in the fairest constitutions down to this day, no matter how overgrown they be by injustice, folly, and greed. Somewhere -- sometimes dormant, sometimes forgotten -- the principles of his system are discovered in the early customs of a people; sometimes in charters, never really abrograted. [ The Eleventh Commandment, pp. 12-13]

...he knew the danger of borrowing, how the system of mortgage, unchecked, tends to lay the borrower under the burdens approximating bondage. [The Eleventh Commandment, p.13]


Moses knew what slavery was. In his system it was to have no part. After four hundred years of bondage in Egypt it was to be avoided at the cost of the severest penalties; a thing abhorred, a thing accursed. [ The Eleventh Commandment, p.163]


Disentangling the main story of Moses and the Israelits from the first five books of the Bible is not a simple task. No serious attempt has been made to present the story of Moses stripped of all priestly accretions, mostly of a very late period, which clog and cloak the real object and purpose in leaving Egypt for Canaan. The priests after Ezra almost succeeded in removing the original Moses from the record. [ The Eleventh Commandment, p.8]

There is little to show Moses was a ritualist. The decalogue itself requires no priest to interpret it. Indeed, it is quite clearly shown that the duties of the early priests were concerned with religious, social, and hygienic observances only, and that the fundamental conditions of the settlement, save that of tithe, escpaed their notice. [The Eleventh Commandment, p.9]


... the "one-worlders" who never yet have been able to govern a large town as a decent, habitable place imagine they are endowed with a genius for running the globe as a going concern for democracy on a level that no medieval saint thought possible for the circumscribed plot in which he had, day in an day out, to combat sin, succor the distressed, feed the hungry, and educate the ignorant. ["Political Movements," Modern Man and the Liberal Arts, p.243]


"It is refreshing in a book which pretends to inform us as to the origin and the nature of the State, to find a writer wedding a theory of economics to a philosophy of history. The union, however, in Oppenheimer's case did not bring forth a perfect offspring. …I know of no work in short compass that treats the development of the State historically with a grasp of data so thorough, and with a force so clear and arresting. [ Man At The Crossroads, p.51]


Not much fault can be found with the historical material from the primitive to the feudal development given in The State; generally it is sound. ...It is when Oppenheimer reaches the constitutional state, that he stumbles into an economic morass. As a sociologist, in the first part, he is interesting; in the latter, as an economist, he is obscure. [The Eleventh Commandment, p.131]

This floundering in the Marxian morass is not quite the thing for a man of Oppenheimer's reputation. More is expected of a Privat-Dozent of Political Sciences in the University of Berlin. ...But the colossal error in his economics lies in his misunderstanding of the nature of rent. To him rent seems to be merely an agricultural matter. He makes no distinction between farm and land, between garden and land; all is lumped together in one parcel ocvered by the undefined term "ground rent." ...The great landed estates of cities concern him not at all. Moreover, he ignores the rent of mines, quarries, ore fields, oil fields, etc. [The Eleventh Commandment, pp. 134-135]


"Since I have shown that, even, at the present time, all the ground is not occupied economically, this must mean that it has been pre-empted politically. Since land could not have acquired 'natural scarcity,' the scarcity must have been legal. This means that the land has been pre-empted by a ruling class against its subject class and settlement prevented. Therefore, the state as a class state can have originated in no other way than through conquest and subjugation." [ The Eleventh Commandment, p.129]


"At first," says Oppenheimer, "its method is by exacting a ground rent so long as there exists no trade activity the products of which can be appropriated. Its form in every case is that of dominion, whereby exploitation is regarded as 'justice,' maintained as a 'constitution,' insisted on strictly, and in case of need enforced with cruelty." ...He calls the ownership of large estates "the first creation and the last stronghold of the political means." [ The Eleventh Commandment, pp. 130-131]


When I became acquainted with Robert Leonard Outhwaite, who fought Joseph Chamberlain in West Birmingham in the General Election in 1906, I found a man who was fully qualified to assist me in looking deeply into the problem of how Fabianism (or Socialism) would affect a revival of Liberalism. Outhwaite had just returned from South Africa, after the Boer War, and he had brought with him an abundance of literary by-products of Max Hirsch. He and Hirsch had worked together in Australia. ["The Decay of Liberalism," Modern Man and the Liberal Arts, p.157]

... Outhwaite and I came to the conclusion that Marx, when he set to work on Das Kapital, did not know his subject. He certainly knew what was wrong, but he did not have the faintest conception of why it was wrong until he reached the chapter on "The Modern Theory of Colonization." Even then -- after 841 pages -- he did not realize that his first findings were false and that the early chapters were only worth burning. When he discovered that "the expropriation of the mass of the people from the soil forms the basis of the capitalist mode of proudciton," he destroyed at a blow the fallacious theories with which he began his work. Moreover, Marx learned as he proceeded with his task, and in the third volume there are many references to the land question and the necessity for taking what he calls ground rent. ["The Decay of Liberalism," Modern Man and the Liberal Arts, p.158]

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