Ancient Faiths And Modern Part 22

Influence of faith, or reason, on the clergy. Examples. An objection noticed. Reason useless in matters of faith--its absurdity demonstrated.

It is now time to enter upon what has, throughout the composition of the preceding essays, been constantly present to my mind, viz., "reconstruction." In the two larger volumes, and in this small one, it has been my aim to clear away the foul rags which have, for many thousand years, been heaped upon the lovely figure of truth--to endeavour to remove the meretricious, or rubbishy, constructions that designing men have builded round the magnificent structure of G.o.d's universe. I have, in my own opinion, demonstrated that the Jews have no real claim to be regarded as Jehovah's chosen people, and that their writings present no marks of having been inspired or revealed--that, on the contrary, there are proofs to show that a large portion of their Scriptures are worthless fabrications, contrived by imperfectly educated men, for a political purpose, or to foster vanity.

In our examination into the character of the Hebrew G.o.d, and of those individuals said to be his special friends and messengers, as given in the Bible, we found evidence to show that the historians were a semi-civilized, sensual, and malignant race, whose ignorance was only surpa.s.sed by their arrogance. It has been further shown, that every portion of the Jewish Scriptures which modern Christians have adopted into their own religion, came to the so-called "chosen people" from those whom they, and many amongst ourselves, designate "heathen." We have, still further, shown the almost absolute ident.i.ty between the current Christian faith and that originated by Sakya Muni, which still reigns in Thibet, Tartary, China, Ceylon, j.a.pan, and elsewhere. We have demonstrated that a high grade of civilization, and a form of government more paternal and provident than any which the old world knew, existed in Peru, without the smallest evidence of Christianity or Mosaism having ever existed there.

We have, in addition, shown that the miraculous conception of the Virgin Mary is not, by any means, as great a marvel as it is generally supposed to be, such an occurrence being as common to-day as it was from the beginning, and as it probably ever will be. By a similar inquiry we could readily have proved that the ascension of Jesus was not at all unique, inasmuch as great men of old were in the habit of rising after their decease, and making their dwelling in the heaven above--e.g., Romulus.

We have, still further, demonstrated that the modern belief in an angelic host has nothing in it peculiar to Bible Christians and modern Jews, and that our notion of a resurrection of the body is not exclusively a portion of the Christian's creed, but that it was held, in one form or another, more or less distinct, by the ancient Greeks and Romans, and the distant j.a.panese. In fine, we have done much to sweep away the major part of the religious doctrines and dogmas which are prevalent in the Christian world.. Our writing hitherto has been essentially iconoclastic.

But, amongst all the idols which we have attempted to throw down, we have not, in any instance, threatened morality. We take no credit for forbearance, but we point to the fact, inasmuch as whenever opposite religionists contend about their tenets, they never lay violent hands upon morality. They may abuse the practice of their opponents, and hold up the imaginary vices of their enemy to execration, but real goodness in the work of life is ever respected.*

* I am, however, somewhat in doubt whether the Roman Church deserves the eulogy here given to other bodies. In my reading of history, especially in what are called the "Dark Ages" of Christianity, the Papal authorities winked at crimes against morality, so long as the sinners paid due deference to ecclesiastical authority, and bled freely, by pouring lands, treasures, and wealth of all kinds into the priestly treasury. The history of the Popes is written almost everywhere in blood. Murder, a.s.sa.s.sination, and spoliation were common weapons in their hands, and rape and robbery were condoned easily to those who were powerful and active slaves of the Church.

As soon as the Popes of Rome were free from persecution and danger, they, in their turn, used the arts of the tyrants of old, and sought for political supremacy by pandering to all the pa.s.sions of kings and great men--if, by that means, they could make them friendly. Up to within a very short period there has not been a Christian despot, or a Pope, who has not punished political crimes more severely than offences against morality.

Yet, with all the fearful practices adopted by Romanists, they have ever had in their months exhortations to propriety and personal purity--their words have been peaceful, whilst war of the most malignant type has been in their hearts. What they have practised, however, they have accused their adversaries of having preached.

It may also be objected that some small sects in modern days have really preached the doctrines of "free love," and license in sensuality; but of these it would be unprofitable to discourse. The people who join in promulgating such doctrines are below contempt.

When controversialists find that they have one subject upon which they can all of them cordially unite, the philosopher would expect that they would study to develope it, and, for that purpose, place it in the foreground. But this is far from their practice. The ministers of every denomination, on the contrary, place morality far behind doctrine--those of the Protestant sect, for example, declare "good works" to be essentially valueless without "faith," and our pulpits teem with discourses which demonstrate the enormous superiority of a blind belief, in doctrine and dogma, over an intelligent morality, irrespective of creed.

In this propensity our preachers do not stand alone, for, in every instance where history has led us to inquire into this point, we find that submission to priestly rule has been regarded as more praiseworthy than virtue. When Israel slew the Midianites there was no apparent difference between the morals of the two people. Both were equally bad or good; but such as they were, their deeds were sanctioned by different G.o.ds; and whilst the Jews were right, their opponents were wrong. When the Crusaders attacked the Saracens, there can be little, if any, doubt that the worth of the latter far exceeded that of the former; but as their faith differed, the practice was of no consequence in the eyes of the invaders, and he who died in fighting for his country was execrated by the robbers, who desired to steal it.

If, from a comparatively distant past, we approach nearer to our own times, there is abundance of testimony to prove that the excellence of the French Protestants was superior to that of the Papal priests and their followers in the time of Louis XIV.; but this was of no avail--the good were persecuted by the bad, because they were good only in deeds and not in doctrine--the last being upheld by the bigots who persecuted them.

We may all see precisely the same phenomenon in our own day. Those who are called Unitarians, and the vast majority of those who are designated atheists are, in proportion to their numbers, far more moral than those who are generically described as "Christians;" but their integrity in every relation of life does not prevent their being abused and persecuted, by parsons in "the establishment," by every means available in a free country, and amongst the weapons used, the most common are slander and false witness.

On inquiry into its origin, we find at the root of this aversion to recognize probity as the most important item of religion, the undoubted fact that the upright, thoughtful man requires no other person to help him as a priest or a mediator between him and the Creator.

To possess a doctrine there must be some one to teach it, and the demand begets a supply. But though the last aphorism is true in commerce, it is not by any means universally so, for many an inventor of goods has to force a supply, ere any demand for his article can arise. It is certainly so in Ethics. The Jews made no request to Moses for a new religion when he offered to lead them; they soon became weary of him, and wanted to go back to Egypt. Jesus constrained his first followers to accept a salvation of which they did not feel the need, and Mahomet compelled, at the sword's point, his victims to accept that which they detested. In these instances there was no want to be met, except on the part of individuals who desired to obtain personal influence.

In religion the laws of supply and demand have only exceptional sway, for each individual priest or minister may, according as he pleases, elect to provide for known desires, or to inaugurate a new set of requirements. But whether he does one or the other he is clearly an opponent to, and frequently disliked by, any one who refuses all manner of traffic in spiritual affairs. He is then practically in the same condition as the English government was in when the Chinamen refused to take the opium which they had been receiving for many years before; and, like it, he must endeavour to enforce his wishes by war. But the parson does not fight with cannon and gunpowder, for he a.s.sumes the power to wield weapons of far greater importance--viz., the power to torture after death all his adversaries. "Believe me," run his words, "and you shall be saved from h.e.l.l fire; reject my message, and you shall be burned in everlasting flames!"

When belligerent kings go to battle, they do not go alone and fight single-handed for their cause; on the contrary, they enlist upon their side every man whom they can influence or compel; nor do they care, so long as the troops obey orders, what their private thoughts are; probably few Chinese who fought the British were not opium consumers, and few English cared for the drug at all. In like manner, when priests differ among themselves, they do not meet in wordy tournaments, but they enlist on their respective sides everybody whom similarity in superst.i.tion, interest, or any other motive induces to join their standard. When an issue is joined, the result is governed by force of arms, arts, or numbers, as the case maybe.

Thus, in the last resort, the correctness of a doctrine is, as we have frequently remarked in previous pages, proved by thews and sinews--not by brains. So long as the Pagans were numerically superior to Christians, the latter were heretics and victims; but when the disciples of Jesus were actually the strongest, they became suddenly "the orthodox," and the poor Pagans "the d.a.m.ned." In later times Protestantism a.s.serted its faith by the prowess of Cromwell's "ironsides" in England and Ireland; in like manner the Covenanters of Scotland proved, by the might of their swords, Presbyterianism to be superior to Episcopal government. By dint of Saxon might, Ireland was long politically at one with Great Britain; now by her numbers she is allied to the Vatican.

The well-read politician will see that a contest similar to those thus indicated is going on almost all over Europe. In Great Britain and Ireland, in France, Prussia, Austria, and Italy--even in the once bigoted Spain, priestly parties are striving for supremacy over the party of rational order and philosophical government. The question at issue is by no means doubtful--it is one which has been agitated for thousands of years, but that has never a.s.sumed large proportions in consequence of general ignorance and consequent apathy. In England, France, and Germany, innumerable champions on the one side have risen, fought, and died, overpowered by the numbers-ranged against them; but, as persecution is said to be the seed of orthodoxy, so these men and their writings have, by dissemination through the press, and the effect of increased education in the languages of Europe, gradually raised so large a party, as to be able to contend with some chances of success.

It will be seen that the question to which I refer is this--"Shall men and states be governed by faith?" in other words, "by the hierarchy of the most numerous section of the community--or by reason--i.e., by the good sense of the majority?" In Austria and in Italy this issue has clearly been tried, and in both instances the priesthood has been obliged to accept a secondary position. In Prussia the same momentous point is being tried with every chance of the sacerdotal party being worsted. In the British kingdom religion has long been regarded as subordinate to state policy; nevertheless there is yet a strong party who desires to reduce her inhabitants to clerical bondage. If all the individuals composing this section of the community were united, they would prevail by their numbers; but, as the aggressive army is composed of troops who bear an almost deadly hate against each other, small danger is to be antic.i.p.ated from them. The Ritualist and Roman Catholic might unite together; but these would not stand shoulder to shoulder with the Wesleyan, Baptist, and Low Churchman. Although all equally detest those who say "parsons are not wanted," sects will not ally themselves, lest, if every one were to be compelled to select a form of faith, the compulsory decree might augment the numbers following some adversary.

We have thus placed before our readers what we believe is the first article which has to be considered in Reconstruction. We have to ask ourselves whether we should enlist ourselves under the banner of faith, and endeavour to add one form of religion to those already existing; or, whether we should join the banner of reason, and repudiate all doctrines, dogmas, credences, and the like, which are offensive to common sense. We may fairly parody the words of the mythical Elisha, and say to ourselves--"Choose ye this day whom ye will serve; if faith suits your indolence, then hug your chains; if you prefer reason, gird up the loins of your mind, and metaphorically kill the priests of Rite."

Ere, however, we can reasonably expect those who have hitherto been inconsiderate to make their selection of standard bearers, it is desirable to say something of the two. _In limine_ we must observe that we do not believe that the choice will be determined by the head alone, for there are many whose arms are, so to speak, paralyzed by a const.i.tutional peculiarity. A hero in his study has often proved a poltroon in the field of battle. I may point the moral by quoting from memory a story in Addison's _Spectator_--"A B is a hen-pecked husband; he knows it, and bewails his thraldom; he consults C D, who sympathises with his case, increases his detestation for the home tyranny, and tells him how to break the chains. A B, full of resolution, tries the plan recommended, but breaks down at once." The moral is, that those who are born to serve, or are too weak-minded to a.s.sert their independence, had better submit to be ruled--even if the tyrant be a woman, than try to gain peace by conflict. Into this story I fully enter, for I know, from experience, how much "nerve" is required for any one to change his or her relative position. The moral courage of which I speak, is one that dominates over const.i.tutional shyness and fear; it differs from the boldness of a soldier, and the dash of the beast of prey; it is not a simple mental a.s.sent; but it is a motive which, after being once placed, becomes a mainspring of life. To adopt Faith as a guide, is to go through life easily--so long as "thought" can be sent to sleep. To adopt Reason, is to prevent thought ever slumbering, and to live the happier the more steadily that the mind is watchful In few words, Faith is "a quack doctor," Reason "a physician." The first will always have the most admirers.

Without further preface, let us inquire "what Faith really is?" This is a question with which I have been familiar since my childhood, and the answer offered to me for adoption was--"It is the substance of things hoped for, the evidence of things not seen" (Heb. xi. 1). This reply has never suggested any distinct idea to me, and I am confident that the author of "Hebrews" had not a definite meaning in his own mind when he wrote the words. The context shows that the word [--Greek--] is used to signify distinct states of mind, and one example, which is given frequently, indicates a different signification from another that precedes or follows. For example, in v. 5 we are told that Enoch was translated by "faith;" but the only evidence for this is, that "he pleased G.o.d;" whereas, in verse 11, we are told that Sarah, who laughed at the idea of having offspring, and disbelieved the promise which said that she should have a son, conceived "through faith." Still further, the false history of the chapter disgusted me--e.g., we read in w. 24, 25, 27, that Moses by faith elected to bear affliction with the people of G.o.d, and from the same cause forsook Egypt, not fearing the wrath of the king, &c.--both of which statements are untrue, for he ran away both from the afflictions of the Hebrews and the wrath of the monarch, and required "pressing" before he would leave his retreat in Midian. I regard the chapter thus referred to as one of the great stumbling blocks of Christianity. Its logic is contemptible; yet it must pa.s.s for truth, because Paul is thought to have written it. Being now thrown back upon our own resources for a definition of "faith," we affirm that it signifies "_uncompromising_ belief in what one is told." Every religious book which occupies itself with this subject ill.u.s.trates the word in question by affirming that it resembles the motive which actuates a child who, at a father's bidding; leaps from a height upon the promise that papa will catch him in his arms.

Though, as a rule, I am disinclined to use adjectives, I have added the word in italics, because it is a material part of the definition, and involves more than at first sight appears. Peter tried to walk upon the water--he doubted, and began to sink. He has been imitated by others; they have all failed. "Doctor," a man may say, "can I swallow this without being choked?" "Yes, if you think you can." He tries to swallow the morsel, and is choked. The result in every case is attributed to a want of faith. In other words, hesitation cannot effect what confidence can. Consequently we are justified in a.s.serting that faith and doubt are absolutely incompatible. Faith implies an absolute and perfect confidence. This faith may be compulsory--as when a s.h.i.+pmaster is obliged by local law to give up the management of his s.h.i.+p to a pilot; or it may be spontaneous, as when a patient trusts himself to a surgeon.

For a man only to give a half confidence, is to cripple to that extent the capacity of the one who is responsible.

Religious faith, then, involves the necessity of an absolute and blind confidence in the priestly pilot selected as a conductor through life to eternity; it precludes inquiry, discourages thought upon the most important matter which every man has to consider, and makes of a rational being an intellectual slave. In few words, it reduces its votary to the position of a tool, and renders him, so far as religion is concerned, mentally blind.

We recognize the accuracy of our deductions when we find that the aim of the Roman church has been to reduce men to the condition here described, and then to use them as carpenters do planes, chisels, and axes. It is probable that there never existed in the world an order of men who have so completely reduced themselves, and voluntarily too, it must be borne in mind, to the position of a machine, as the Jesuits have done. They are an instrument in the hands of their superiors, and they blindly obey. Whether the order exists for good or harm, it is not my purpose to discuss.

Next in order to the society of Jesus comes the gigantic society known as the Papacy, or Roman Catholicism. I place this as second to Jesuitry, because, for a long period, there was a certain freedom of opinion allowed to the superior clergy. But now, when it has become a tenet of the church of Rome, that its head is absolutely infallible in all matters of dogma and doctrine, it is probable that the demand of faith from the laity may equal, if not exceed, that made upon professed Jesuits.

In religion, the only place in which uncompromising faith finds its home, is the Papal. That demands unlimited belief in everything ecclesiastically promulgated, hatred of everything dogmatically condemned, and acquiescence in every sacerdotal command. Amongst that sect, doubting is an offence, and opposition is a crime.

We have seen this ill.u.s.trated in the person of the learned Bishop Dollinger, who has been excommunicated simply because he refused to accept the new fangled notions of an almost effete old pope. He cannot see anything in a modern council to supersede apostolic traditions; he doubts; therefore the Papalists do everything in their power to d.a.m.n him. In like manner, although prior in time to the declaration of the Pope's infallibility, we have seen the present king of Italy excommunicated; because he, as the head of his own dominions, ordered a decree to be carried into effect which, whilst it was good for the people generally, was regarded as hostile to the church.

The observer need not, however, go far from home in search of ill.u.s.trations, for every year sees one or another Protestant minister leaving the Anglican for the Roman communion, on the sole ground that in the latter there is no room for doctrinal doubts and contests. To the laity, the very repose of the religious mind is held out as a bait by Papal missionaries, and it is probably one of the most successful which "the fishers of men" employ. I once heard a brother physician express his opinion on this point. Conversation had turned upon a confrere who had been in religious matters "everything by turns, and nothing long."

"Ah," said the Romanist, "he'll be tired of roaming some day, and find repose at last in the bosom of the church; his soul will then be at rest, and will wander no more."

The possibility of Protestants entertaining a doubt upon the power of "the Church" to demand unlimited belief and obedience from the faithful, is a sore thorn in the side of many dignitaries of the national creed.

As this propensity to inquiry is an essential part of the legacy bequeathed to Englishmen by the reformation, this last movement has been execrated by some of our High Churchmen. It is a.s.serted, that, as the taking of the Bible for the sole rule of faith has been followed by a great splitting up of the so-called "Church of Christ," so it is advisable to change the standard, and to adopt that of "Ecclesiastics"

personally or collectively. In any case, such advocates desire to re-establish the reign of faith. What the Reign of Faith has been in Europe, it would be idle to describe.

As soon as the mind of an individual revolts from giving implicit faith to any creed, doctrine, or dogma, he must be regarded as a mariner who, being not quite contented with his own country, endeavours to find a better. In his voyage he first leaves the sh.o.r.e as a fledgling does the nest--he goes a short excursion, and returns; after a time he becomes more brave, and puts off more boldly. At first he probably finds a number of other barques as venturous as his own, and he becomes emboldened; it may be his arms are strong, his head clear, and his boat good; and he steers into the offing. No sooner does he leave the herd, however, than he is chased, and if he refuses to put back, curses follow him; and the friends whom once he had are condoled with. Such is the position of a Protestant who departs seriously from the religion of the majority. With or amongst the Romanists to leave the sh.o.r.e is an act of disbelief which must be atoned for by penance or punishment.

It is clear that every such individual who, like a chick, leaves the shelter of the maternal wings, must be more or less at sea. He or she may have no idea of going very far, yet may be compelled to sail on until he has reached the other side of Doubting Straits, and has landed in the realm of Reason. We can well conceive the waters to be covered by small "craft," which keep together for company's sake, or who boldly sail out and solicit followers--some cl.u.s.ter, it may be, round a stately galleon, others sail with a das.h.i.+ng cruiser, some come into collision or hostile contact with their neighbours, and try to damage each others'

barques. But all are at sea--driven hither and thither by breezes which spring up, no one knows how, and drop down again as swiftly as they rose. The mariners, however, seem to enjoy the excitement, and refuse to return to their own land.

The individuals whom we here describe are the ordinary Protestant sects (not including the Unitarians, who have long reached a comparatively stable ground). These, by whatever name they are called, refuse to give implicit faith to the Pope; they will, however, accord, in some degree, to some pet parson, the management of their conscience; they dread what is called "free-thinking," as a mariner does a lee sh.o.r.e. They put up with every accident which arises from mingling faith with reason, and are, on the whole, contented, as long as too much pressure is not put upon them, to steer in a definite direction. Of these it may be said, "Thou art neither cold nor hot; I would thou wert cold or hot. So then, because thou art lukewarm, and neither cold nor hot, I will spue thee out. of my mouth" (Rev. iii. 15,16). The endeavour to make reason subservient to faith, must ever be a failure as complete as would be the endeavour to weld iron with water, or to heat an anchor shaft by surrounding it with cold coals and wood, then blowing a blast of air upon the whole. He who is determined to use reason, must drop faith; and he who clings to faith, must drop reason. The conclusions drawn by all who attempt the combination will always be lame and impotent.

If, in the stead of faith, an individual takes reason for his guide through this world to the next, he incurs the wrath and malignancy of the many, and the respect of the few. He comes in for far harder names than Pagans gave to Christians, and Papalists gave to Huguenots. If, unfortunately, he should live in a country where priests rule, he may be burned, as Savonarola was at Florence, Latimer and Ridley at Oxford, and Servetus at Geneva. Luther was said to be a devil--a so-called Atheist is believed to be something worse.

Yet, notwithstanding all the obloquy thrown upon Freethinkers by the orthodox, they steadily have increased in numbers, ever since the spread of education and the cheapness of books have enabled men to study in retirement When there was little instruction and few books, people gained what knowledge they had from their spiritual guides. This power of the pulpit enabled the hierarchy to set up and substantiate any claims which they chose. But, since the power of the printing press has risen, the influence of the priesthood has diminished. With all this tendency to so-called Atheism, there has been no loss of propriety; on the contrary, the probity of the few exceeds that of the many, and in all there is a great improvement. The present times in Italy are far superior to those when the Borgias and their religion were supreme.

When we inquire what the Freethinkers, or Rationalists, are, it is readily seen that they have been maligned by "the faithful." There is little difficulty in summing up their tenets: it is "Reverence, without servility." They draw their views from the book of creation, and hold it infamous to fight for supremacy where facts and logic can decide. This, however, is by far too meagre to satisfy either a friend, an inquirer, or an opponent; it is, therefore, desirable to go into the matter more fully. In doing so, I make no pretence to be the mouthpiece of a party, nor even to give a digested account of what those who have written and published before me have enunciated; my sole aim is to give, in as plain terms as I can command, the opinions which inquiry has forced upon my mind.

My first confession of faith must be negative, for, until the ground has been cleared, it is not advisable either to plant or construct:

1. I do not believe in the authority of any written book as being an inspired production, or as containing a revelation from G.o.d to man. In my estimation, the Bible is not in any way superior to the Koran, to the Dhammapada, the Puranas, the Main-yo-Khard, the Avesta, or any other collection of scriptures held sacred.

2. I do not believe the story given in Genesis of the creation, of the formation of human beings, and what is ordinarily called "the temptation" and "the fall".

3. I do not believe in the existence of what is technically designated "original sin," nor that the human race is "a fallen one;" consequently, I do not believe in the necessity for "salvation." I do not believe that death came into the world by sin.

4 I do not believe in the existence of "sin," in the ordinary acceptation of the word; nor do I believe that man requires the intervention of any fellow mortal, either to reconcile or embroil him with an unseen power.

5. I do not believe in the existence of a Devil, or of any other power in the whole universe, than that of the Supreme Maker of all.

6. I do not believe in any description which has yet been given of h.e.l.l or Heaven.

7. I do not believe that G.o.d has ever directly spoken to man.

8. I do not believe that G.o.d has ever become incarnate, or that he has a celestial spouse, or a son.

9. I do not believe in the existence of truth-speaking prophets, in the existence of angels, or ghosts, or in the supernatural birth of any one.