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The Secular Guild · The Principles of Secularism

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  Chapter six of the Principles of Secularism by George Jacob Holyoake. This LibriVox recording
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  is in the public domain. Chapter six, The Secular Guilt. Several expositors
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  of secular principles, able to act together, have for many years endeavored by
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  counsel, by aid, and by publication to promote secular organization. At one
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  time they conducted a secular Institute in Fleet Street, London, in eighteen fifty
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  four. The object was to form secular societies for teaching the positive results of
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  freethought. In the first edition of this work, it was held to be
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  desirable that there should be a center of reference for all inquirers upon secular principles
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  at home and abroad. Attention should be guaranteed to distant correspondents and visitors,
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  so that means of communication and publication of all advanced opinions in sociology, theology,
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  and politics might exist and be able to command publicity when expressed dispassionately,
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  impersonally, and with ordinary good taste. It has been generally admitted that the
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  operations at that time conducted helped to impart a new character to freethought advocacy,
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  and many of its recommendations have since been copied by associations subsequently formed. The
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  promoters of secularism alluded to have not seized in The Reasoner and other publications by
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  lectures, by statements, by articles, by pamphlets to urge a definite and
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  consistent representation of secular and freethought principles, as many mistake merely mechanical association for
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  the organization of ideas. The promoters in question have since adopted the form of
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  action of a secular guild and continue the Reasoner, of which there is now
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  issued a review series as their organ The objects of a Council of the Guild
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  is to promote, as far as means may permit, or a council prevail,
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  organization of ideas. One to train advocates of secular principles. Two to
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  advise an impersonal policy of advocacy, which, seeking to carry its ends by
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  force of exposition rather than of denunciation, shall command the attention and respect of
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  those who influence public affairs. Three to promote solution of political, social,
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  and educational questions on secular and unsectarian grounds. Four to point out new books
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  of secular relevance, and, where possible, to accredit advocates of secularism,
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  that the public may have some guidance, and the party be no longer liable
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  to be judged by whoever may appear to write or speed on the subject.
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  Five. To assist in the protection and defense of those injured or attempted to
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  be injured on account of freethought or a secularist opinion. Six To provide for
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  the administration of property bequeathed for secular purposes, of which so much has been
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  lost through the injustice of the law and machinations of persons opposed to liberal views.
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  Seven. When a member has been honorably counted on the side of secularism,
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  has been a subscriber or a worker for a term of years, the
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  guild, keeping a record of such service, proposes to give a certificate of
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  it, which, among friends of free thought may be a passport to recognition
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  and esteem. To constitute some such freemasonry in free thought may elevate association in
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  England, a certificate of Illuminism or of Carbonarism in Italy was once handed down
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  from fi Son as an heirloom of honor. While in England you have to
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  supplicate men to join a society of progression, instead of membership being a distinction
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  which men shall covet. At present, a man who has given the best
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  years of his life to the public service is liable if from any necessity he
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  ceases to act, to be counted a renegade by men who have never rendered
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  twelve months consecutive or costly service themselves. There ought to be a fixed term
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  of service, which, if honorably and effectively rendered, should entitle a man
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  to be considered free as a soldier after leaving the army, and his certificate
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  of having belonged to the order of Secularism should entitle him to distinction and to
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  authority when his opinion was sought, and to exemption from all but voluntary service.
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  At present, the soldiers of Progress, when no longer able to serve,
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  are dismissed from the public life. I, like the racehorse to the
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  cab, stand to obscurity and neglect. This needs correction before men can be
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  counted upon in the battle of truth. A man is to be estimated according
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  to the aims of the party to which he is allied. He is to
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  be esteemed in consequence of sacrifices of time and discipline, of conduct which he
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  contributes to the service and reputation of his cause. In foreign countries, many
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  persons reside interested in secularism. In Great Britain, indeed, many friends reside
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  where no secular society is formed, and in these cases membership of the Guild
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  would be advantageous to them, affording means of introduction to publicists of similar views.
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  And even in instances of towns where secular societies do exist, persons in
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  direct relation to the Secular Guild would be able to furnish secular direction where the
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  tradition and usage of a secular society are unknown or unfamiliar. End of Chapter six