The Pleasures of Life Part 29

In many cases religious differences are mainly verbal. There is an Eastern tale of four men, an Arab, a Persian, a Turk, and a Greek, who agreed to club together for an evening meal, but when they had done so they quarrelled as to what it should be. The Turk proposed Azum, the Arab Aneb, the Persian Anghur, while the Greek insisted on Stapylion. While they were disputing

"Before their eyes did pa.s.s, Laden with grapes, a gardener's a.s.s.

Sprang to his feet each man, and showed, With eager hand, that purple load.

'See Azum,' said the Turk; and 'see Anghur,' the Persian; 'what should be Better.' 'Nay Aneb, Aneb 'tis,'

The Arab cried. The Greek said, 'This Is my Stapylion.' Then they bought Their grapes in peace.

Hence be ye taught." [2]

It is said that on one occasion, when Dean Stanley had been explaining his views to Lord Beaconsfield, the latter replied, "Ah! Mr. Dean, that is all very well, but you must remember,--No dogmas, no Deans." To lose such Deans as Stanley would indeed be a great misfortune; but does it follow?

Religions, far from being really built on Dogmas, are too often weighed down and crushed by them. No one can doubt that Stanley has done much to strengthen the Church of England.

We may not always agree with Spinoza, but is he not right when he says, "The first precept of the divine law, therefore, indeed its sum and substance, is to love G.o.d unconditionally as the supreme good--unconditionally, I say, and not from any love or fear of aught besides"? And again, that the very essence of religion is belief in "a Supreme Being who delights in justice and mercy, whom all who would be saved are bound to obey, and whose wors.h.i.+p consists in the practice of justice and charity toward our neighbors"?

Doubt is of two natures, and we often confuse a wise suspension of judgment with the weakness of hesitation. To profess an opinion for which we have no sufficient reason is clearly illogical, but when it is necessary to act we must do so on the best evidence available, however slight that may be. Herein lies the importance of common sense, the instincts of a General, the sagacity of a Statesman. Pyrrho, the recognized representative of doubt, was often wise in suspending his judgment, however foolish in hesitating to act, and in apologizing when, after resisting all the arguments of philosophy, an angry dog drove him from his position.

Collect from the Bible all that Christ thought necessary for his disciples, and how little Dogma there is. "Pure religion and undefiled is this, to visit the fatherless and widows in their affliction, and to keep himself unspotted from the world." "By this shall all men know that ye are my disciples, if ye have love one to another." "Suffer little children to come unto me." And one lesson which little children have to teach us is that religion is an affair of the heart and not of the mind only.

Why should we expect Religion to solve questions with reference to the origin and destiny of the Universe? We do not expect the most elaborate treatise to tell us the origin of electricity or of heat. Natural History throws no light on the origin of life. Has Biology ever professed to explain existence?

"Simonides was asked at Syracuse by Hiero, who or what G.o.d was, when he requested a day's time to think of his answer. On subsequent days he always doubled the period required for deliberation; and when Hiero inquired the reason, he replied that the longer he considered the subject, the more obscure it appeared."

The Vedas say, "In the midst of the sun is the light, in the midst of light is truth, and in the midst of truth is the imperishable being."

Deity has been defined as a circle whose centre is everywhere, and whose circ.u.mference is nowhere, but the "G.o.d is love" of St. John appeals more forcibly to the human soul.

The Church is not a place for study or speculation. Few but can sympathize with Eugenie de Gurein in her tender affection for the little Chapel at Cahuze where she tells us she left "tant de miseres."

Doubt does not exclude Faith.

"Perplexed in faith, but pure in deeds At last he beat his music out.

There lies more faith in honest doubt, Believe me, than in half the creeds." [3]

And if we must admit that many points are still, and probably long will be involved in obscurity, we may be pardoned if we indulge ourselves in various speculations both as to our beginning and our end.

"Our birth is but a sleep and a forgetting; The soul that rises with us, our life's star Hath had elsewhere its setting, And cometh from afar; Not in entire forgetfulness, And not in utter nakedness, But trailing clouds of glory do we come From G.o.d who is our home." [4]

Unfortunately many have attempted to compound for wickedness in life by purity of belief, a vain and fruitless effort. To do right is the sure ladder which leads up to Heaven, though the true faith will help us to find and to climb it.

"It is my duty to have loved the highest, It surely was my profit had I known, It would have been my pleasure had I seen."

But though religious truth can justify no bitterness, it is well worth any amount of thought and study.

I hope I shall not be supposed to depreciate any honest effort to arrive at truth, or to undervalue the devotion of those who have died for their religion. But surely it is a mistake to regard martyrdom as a merit, when from their own point of view it was in reality a privilege.

Let every man be persuaded in his own mind

"Truth is the highest thing that man may keep." [5]

To arrive at truth we should spare ourselves no pain, but certainly inflict none on others.

We may be sure that quarrels will never advance religion, and that to persecute is no way to convert. No doubt those who consider that all who do not agree with them will suffer eternal torments, seem logically justified in persecution even unto death. Such a course, if carried out consistently, might stamp out a particular sect, and any sufferings which could be inflicted here would on this hypothesis be as nothing in comparison with the pains of h.e.l.l. Only it must be admitted that such a view of religion is incompatible with any faith in the goodness of G.o.d, and seems quite irreconcilable with the teaching of Christ.

Moreover, the Inquisition has even from its own point of view proved generally a failure. The blood of the martyrs is the seed of the Church.

"In obedience to the order of the Council of Constance (1415) the remains of Wickliffe were exhumed and burnt to ashes, and these cast into the Swift, a neighboring brook running hard by, and thus this brook hath conveyed his ashes into Avon; Avon into Severn; Severn into the narrow seas; they into the main ocean. And thus the ashes of Wickliffe are the emblem of his doctrine, which now is dispersed all the world over." [6]

The Talmud says that when a man once asked Shamai to teach him the Law in one lesson, Shamai drove him away in anger. He then went to Hillel with the same request. Hillel said, "Do unto others as you would have others do unto you. This is the whole Law; the rest, merely Commentaries upon it."

The Religion of the lower races is almost as a rule one of terror and of dread. Their deities are jealous and revengeful, cruel, merciless, and selfish, hateful and yet childish. They require to be propitiated by feasts and offerings, often even by human sacrifices. They are not only exacting, but so capricious that, with the best intentions, it is often impossible to be sure of pleasing them. From such evil beings Sorcerers and Witches derived their h.e.l.lish powers. No one was safe. No one knew where danger lurked. Actions apparently the most trifling might be fraught with serious risk: objects apparently the most innocent might be fatal.

In many cases there are supposed to be deities of Crime, of Misfortunes, of Disease. These wicked Spirits naturally encourage evil rather than good. An energetic friend of mine was sent to a district in India where smallpox was specially prevalent, and where one of the princ.i.p.al Temples was dedicated to the G.o.ddess of that disease. He had the people vaccinated, in spite of some opposition, and the disease disappeared, much to the astonishment of the natives. But the priests of the Deity of Smallpox were not disconcerted; only they deposed the Image of their discomfited G.o.ddess, and pet.i.tioned my friend for some emblem of himself which they might install in her stead.

We who are fortunate enough to live in this comparatively enlightened century hardly realize how our ancestors suffered from their belief in the existence of mysterious and malevolent beings; how their life was embittered and overshadowed by these awful apprehensions.

As men, however, have risen in civilization, their religion has risen with them; they have by degrees acquired higher and purer conceptions of divine power.

We are only just beginning to realize that a loving and merciful Father would not resent honest error, not even perhaps the attribution to him of such odious injustice. Yet what can be clearer than Christ's teaching on this point. He impressed it over and over again on his disciples. "The letter killeth, but the spirit giveth life."

"If," says Ruskin, "for every rebuke that we t.i.tter of men's vices, we put forth a claim upon their hearts; if, for every a.s.sertion of G.o.d's demands from them, we should subst.i.tute a display of His kindness to them; if side by side, with every warning of death, we could exhibit proofs and promises of immortality; if, in fine, instead of a.s.suming the being of an awful Deity, which men, though they cannot and dare not deny, are always unwilling, sometimes unable, to conceive; we were to show them a near, visible, inevitable, out all-beneficent Deity, whose presence makes the earth itself a heaven, I think there would be fewer deaf children sitting in the market-place."

But it must not be supposed that those who doubt whether the ultimate truth of the Universe can be expressed in human words, or whether, even if it could, we should be able to comprehend it, undervalue the importance of religious study. Quite the contrary. Their doubts arise not from pride, but from humility: not because they do not appreciate divine truth, but on the contrary they doubt whether we can appreciate it sufficiently, and are sceptical whether the infinite can be reduced to the finite.

We may be sure that whatever may be right about religion, to quarrel over it must be wrong. "Let others wrangle," said St. Augustine, "I will wonder."

Those who suspend their judgment are not on that account sceptics, and it is often those who think they know most, who are especially troubled by doubts and anxiety.

It was Wordsworth who wrote

"Great G.o.d, I had rather be A Pagan suckled in some creed outworn; So might I, standing on this pleasant lea, Have glimpses that would make me less forlorn."

In religion, as with children at night, it is darkness and ignorance which create dread; light and love cast out fear.

In looking forward to the future we may fairly hope with Ruskin that "the charities of more and more widely extended peace are preparing the way for a Christian Church which shall depend neither on ignorance for its continuance, nor on controversy for its progress, but shall reign at once in light and love."

[1] Sh.e.l.ley.

[2] Arnold. _Pearls of the Faith_.

[3] Tennyson.

[4] Wordsworth.

[5] Chaucer.

[6] Fuller.

CHAPTER XII.