Modern Substitutes for Christianity Part 4

[7] Schleiermacher.

[8] _St. Andrews Addresses_.

[9] Appendix XIII.

[10] Martineau, _Hours of Thought_, ii. p. 110.

[11] Martineau, _Hours of Thought_, ii. p. 114.

[12] _Faith of a Christian_.

[13] _Creed of a Layman_, p. 203.

[14] _Religion of the Universe_.

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IV

THE RELIGION OF HUMANITY

'And G.o.d said, Let us make man in our image, after our likeness.'--GENESIS i. 26.

'When I consider Thy heavens, the work of Thy fingers, the moon and the stars which Thou hast ordained, what is man that Thou art mindful of him? and the son of man that Thou visitest him? For Thou hast made him a little lower than the angels and hast crowned him with glory and honour.'--PSALM viii. 3-5

Thou hast put all things in subjection under His feet. For in that He put all in subjection under Him, He left nothing that is not put under Him. But now we see not yet all things put under Him. But we see Jesus Who was made a little lower than the angels for the suffering of death crowned with glory and honour, that He by the grace of G.o.d should taste death for every man.'--HEBREWS ii. 8, 9.

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IV

THE RELIGION OF HUMANITY

The position which Religion, and especially the Christian Religion, a.s.signs to man, to man as he ought to be, is very high. He is made in the image of G.o.d, he is a little lower than the angels, a little lower than G.o.d, he is a partaker of the Divine Nature. But as the corruption of the best is the worst, there is nothing in the whole creation more miserable, more loathsome, than man as he has forgotten his high estate and plunged himself into degradation. 'What man has made of man,' is the saddest, most deplorable sight in all the world. Amid the awful splendour of the winning loveliness of Nature, 'only man is vile.'

That is the terrible {94} verdict which may be p.r.o.nounced upon him renouncing his birthright, surrendering himself to the powers which he was meant to keep in subjection. It is not the verdict to be p.r.o.nounced on Man as Man, the child of the highest and the heir of all the ages. The appeal of Religion, the appeal of Christianity above all, has continually been, O sons of men, sully not your glorious garments, cast not away your glorious crown.

I

It is irreligion, it is unbelief, which comes and says, Lay aside these fantastic notions as to your greatness: you are the creatures of a day: you belong, like other animals, to the world of sense, and you pa.s.s away along with them: a man hath no pre-eminence above a beast. Banish your delusive hopes; confine yourselves to reality; waste not your time in the pursuit of phantoms: make the best of the world in {95} which you are: seize its pleasures: shut your eyes to its sorrows: enjoy yourselves in the present and let the future take care of itself: follow the devices and desires of your own hearts in the comfortable a.s.surance that there is no judgment to which you can be brought, save that which exists in the realm of imagination.

Listening to such whispers, obeying such suggestions, walking in such courses, the spectacle which man presents can be viewed only with compa.s.sion, with horror, or with disdain. His ideals, his aspirations, his self-sacrifices are only so many phases of self-deception. The natural conclusion to be drawn from denying the spiritual origin and eternal prospects of man must be that he is of no more account than any of the transitory beings around him, that, if he has any superiority over them, it is only the superiority of a skill with which he can make them the instruments of {96} his purposes. With no glimpses of a higher world, with no inspirations from a Spirit n.o.bler than his own, he can hardly regard the achievements of heroism as other than acts of madness, he can be fired with no desire to emulate them, he cannot well be trusted to perform ordinary acts of honesty and morality, let alone extraordinary acts of generosity and magnanimity, should they come in collision with his objects and ambitions.

Unless above himself he can Erect himself, how mean a thing is Man!

Deny his divine fellows.h.i.+p, extirpate his heavenly antic.i.p.ations, and it might seem as if no race on earth would be so poor as do him reverence.

II

One thing is a.s.sumed by not a few, the absurdity of the Almighty caring for such a race, and therefore the impossibility of the Incarnation.

'Which,' asks Mr. Frederic {97} Harrison, 'is the more deliriously extravagant, the disproportionate condescension of the Infinite Creator, or the self-complacent arrogance with which the created mite accepts, or rather dreams of, such an inconceivable prerogative? His planet is one of the least of all the myriad units in a boundless Infinity; in the countless aeons of time he is one of the latest and the briefest; of the whole living world on the planet, since the ages of the primitive protozoon, man is but an infinitesimal fraction. In all this enormous array of life, in all these aeons, was there never anything living which specially interested the Creator, nothing that the Redeemer could care for, or die for? If so, what a waste creation must have been! ... Why was all this tremendous tragedy, great enough to convulse the Universe, confined to the minutest speck of it, for the benefit of one puny and very late-born race?'[1]

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But is it not the fact that along with the discovery of Man's utter insignificance, there has come the discovery of powers and faculties unknown and unsuspected, so that more than ever all things are in subjection to him, his dominion has become wider, his throne more firmly established? Is it not the fact that the whole realm of Nature is explored by him, is compelled to minister to his wants or to unfold its treasures of knowledge? Is it not the fact that more than ever it can be said:

The lightning is his slave: heaven's utmost deep Gives up her stars, and, like a flock of sheep, They pa.s.s before his eye, are numbered, and roll on.

The tempest is his steed: he strides the air.

And the Abyss shouts from her depth laid bare 'Heaven, hast thou secrets? Man unveils me: I have none.'[2]

Is it not the fact that deposed from his position of proud pre-eminence as centre of the universe, Man has by his labours and his ingenuity rea.s.serted his high prerogative {99} to be lord of the creation? The printing-press, the railway, the telegraph, how have inventions like these invested him with an influence which he did not possess before!

And is it not the fact that when most conscious of our nothingness before the immensities around us, when humbled and prostrate before the Infinite of which we have caught a transitory glimpse, we are also most conscious of our high destiny, we are lifted above the earthly to the heavenly, we discern that, though we cannot claim a moment, yet Eternity is ours? 'What, then, is Man! What, then, is Man! He endures but an hour and is crushed before the moth. Yet in the being and in the working of a faithful man is there already (as all faith, from the beginning, gives a.s.surance) a something that pertains, not to this wild death element of Time; that triumphs over Time, and _is_, and will be, when Time shall be no more.'[3] {100} Man's place in the universe may, according to Dr. Alfred Russel Wallace, be nearer the centre of things than has so commonly come to be accepted. Modern discovery, he maintains, has thrown light on the interesting problem of our relation to the Universe; and even though such discovery may have no bearing upon theology or religion, yet, he thinks, it proves that our position in the material creation is special and probably unique, and that the view is justified which holds that 'the supreme end and purpose of this vast universe was the production and development of the living soul in the perishable body of man.' And another, a convinced and ardent disciple of Evolution, the late Professor John Fiske, argues that, 'not the production of any higher creature, but the perfecting of humanity is to be the glorious consummation of Nature's long and tedious work.... Man seems now, much more clearly than ever, the chief among G.o.d's {101} creatures.... The whole creation has been groaning and travailing together in order to bring forth that last consummate specimen of G.o.d's handiwork, the Human Soul.'[4] If this be so, this conclusion arrived at by those who do not hold the ordinary faith of Christendom, then the objection that the Incarnation could not have taken place for the redemption of such a race as ours, in a world which is so poor a fraction of the infinite universe, falls to the ground; and the protest of a devout modern poet carries conviction with it:

This earth too small For Love Divine! Is G.o.d not Infinite?

If so, His Love is infinite. Too small!

One famished babe meets pity oft from man More than an army slain! Too small for Love!

Was Earth too small to be of G.o.d created?

Why then too small to be redeemed?[5]

Man may, or may not, occupy a 'central position in the universe': other worlds may, {102} or may not, be inhabited: this earth may be but a minute and insignificant speck amid the mighty All, this at least is certain, that not by mere magnitude is our rank in the scale of being to be decided, and that in the spirit of man will be found that which approaches most nearly to Him who is Spirit. 'The man who reviles Humanity on the ground of its small place in the scale of the Universe is,' according to Mr. Frederic Harrison, 'the kind of man who sneers at patriotism and sees nothing great in England, on the ground that our island holds so small a place in the map of the world. On the atlas England is but a dot. Morally and spiritually, our Fatherland is our glory, our cradle, and our grave.'[6]

III

Hence, one of the ablest attempts to supersede Christianity is that which goes by {103} the name of Positivism or the Religion of Humanity, which sets Man on the throne of the universe, and makes of him the sole object of wors.h.i.+p. 'A helper of men outside Humanity,' said the late Professor Clifford, 'the Truth will not allow us to see. The dim and shadowy outlines of the Superhuman Deity fade slowly away from before us, and, as the mist of His Presence floats aside, we perceive with greater and greater clearness the shape of a yet grander and n.o.bler figure, of Him who made all G.o.ds and shall unmake them. From the dim dawn of history, and from the inmost depths of every soul, the face of our Father _Man_ looks out upon us with the fire of eternal youth in His eyes, and says, "Before Jehovah was, I am." The founder of the organised Religion of Humanity was Auguste Comte, who died in the year 1857. He held that in the development of mankind there are three stages: the first, the Theological, in which {104} wors.h.i.+p is offered to G.o.d or G.o.ds; the second, the Metaphysical, in which the human mind is groping after ultimate truth, the solution of the problems of the universe; the third, the Positive, in which the search for the illusive and the unattainable is abandoned, and the real and the practical form the exclusive occupation of the thoughts. On Sunday, October 19, 1851, he concluded a course of Lectures on the General History of Humanity with the uncompromising announcement, 'In the name of the Past and of the Future, the servants of Humanity, both its philosophical and practical servants, come forward to claim as their due the general direction of this world. Their object is to const.i.tute at length a real Providence, in all departments, moral, intellectual, and material.

Consequently they exclude, once for all, from political supremacy, all the different servants of G.o.d, Catholic, Protestant, or Deist, as being at once behindhand and {105} a source of disturbance.' All religions were banished by the truly 'uncompromising announcement': they were all condemned as futile and unreal. The best that could be said of the wors.h.i.+p of the past was that it directed 'provisionally the evolution of our best feelings, under the regency of G.o.d, during the long minority of Humanity.'

But the fact that Religion will not be banished, that it must somehow find expression, never received fuller verification. We do not dwell upon the private life of Comte, its eccentricities and inconsistencies, but this at least cannot be omitted: he practised a course of austere religious observances, he wors.h.i.+pped not only Humanity at large, but he paid special adoration to a departed friend such as hardly the devoutest of Roman Catholics has ever paid to the Virgin Mary.

Positivism became, what Professor Huxley called it, 'Catholicism _minus_ Christianity.' Comte laid down for the guidance of his {106} disciples, who are potentially all mankind, rules which no existing religious communion can surpa.s.s in minuteness. The Supreme Object of Wors.h.i.+p is the Great Being, Humanity, the Sum of Human Beings, past, present, and future. But as it is only too evident that too many of these beings in the past and the present, whatever may be said about the future, are not very fitting objects of wors.h.i.+p, Humanity, the Great Being, must be understood as including only worthy members, those who have been true servants of Humanity. The emblem of this Great Being is a Woman of the age of thirty, with her son in her arms; and this emblem is to be placed in all temples of Humanity and carried in all solemn processions. The highest representatives of Humanity are the Mother, the Wife, and the Daughter; the Mother representing the past, the Wife the present, and the Daughter the future. These are in the abstract to be regarded as the guardian {107} angels of the family.

To these angels every one is to pray three times daily, and the prayers, which may be read, but which must be the composition of him who uses them, are to last for two hours. Humanity, the World, and s.p.a.ce form the completed Trinity of the Positivist Religion. There are nine sacraments: Presentation, Initiation, Admission, Destination, Marriage, Maturity, Retirement, Transformation, Incorporation. There is a priesthood, to whom is committed the duties of deciding who may or may not be admitted to certain offices during life, of deciding also whether or not the remains of those who have been dead for seven years should be removed from the common burial-place, and interred in 'the sacred wood which surrounds the temple of humanity,' every tomb there 'being ornamented with a simple inscription, a bust, or a statue, according to the degree of honour awarded.' The priests are to receive so comprehensive {108} a training that they are not to be fully recognised till forty-two years of age. They are to combine medical knowledge with their priestly qualifications. Three successive orders are necessary for the working of the organisation: the Aspirants admitted at twenty-eight, the Vicars or Subst.i.tutes at thirty-five, and the Priests proper at forty-two.

The Religion of Humanity has a Calendar, each month of twenty-eight days being in one aspect dedicated to some social relation, and in another to some famous man representing some phase of human progress: Moses, Homer, Aristotle, Caesar, St. Paul, Gutenberg, Shakespeare. Each day of the year is dedicated to one or more great men or women, five hundred and fifty-eight in number, and the last day of the year is the Festival of All the Dead. 'Our Calendar is designed to remind us of all types of the teachers, leaders, and makers of our race: of the many modes in which the servants of Humanity {109} have fulfilled their service. The prophets, the religious teachers, the founders of creeds, of nations and systems of life: the poets, the thinkers, the artists, kings, warriors, statesmen and rulers: the inventors, the men of science and of all useful arts.... Every day of the Positivist year is in one sense a day of the dead, for it recalls to us some mighty teacher or leader who is no longer on earth.... But the three hundred and sixty-four days of the year's calendar have left one great place unfilled.... Those myriad spirits of the forgotten dead, whom, no man can number, whose very names were unknown to those around them in life, the fathers and the mothers, the husbands and the wives, the brothers and the sisters, the st.u.r.dy workers and the fearless soldiers in the mighty host of civilisation--shall we pa.s.s them by? ... It is those whom to-night we recall, all those who have lived a life of usefulness in their generation, though {110} they tugged as slaves at the lowest bank of oars in the galley of life, though they were cast unnoticed into the common grave of the outcast, all whose lives have helped and not hindered the progress of Humanity, we recall them all to-night.'[7]

IV

The Religion of Humanity has numbered among its adherents, in part or in whole, several celebrated persons in this country, such as Richard Congreve, Dr. Bridges, Professor Beesley, Cotter Morison, George Eliot.

But at present it has no more eloquent and earnest advocate than Mr.

Frederic Harrison, who, in _The Creed of a Layman_, and several other recent volumes, has pa.s.sionately proclaimed its principles. For more than fifty years he has been its apostle: 'every other aim or occupation has been subsidiary and instrumental to this.'[8] It {111} is true that in some points he has retained his independence, and while those outside accuse him of fanaticism, some of his fellow-believers suspect him of heresy.[9] But he himself is a.s.sured that in the wors.h.i.+p of Humanity he has obtained the solution of his doubts[10] and the satisfaction of his spirit, and on his gravestone or his urn he would have inscribed the words, _He found peace_.[11] There is much that is marvellously elevated in thought as well as exquisite in expression, profoundly devout as well as brilliantly argued, in the narrative of his progress towards his present position. But when his vehement statements are carefully examined, it will almost inevitably be seen that all that is good and sensible in them is an unconscious reproduction of Christianity. His negations disappear: the affirmations which he makes are those which the Church has always {112} maintained. The faith of his childhood permeates and strengthens and beautifies the creed which he adopted in his maturer years. The unity of mankind, the memory of the departed, the necessity of living for others, these are no novelties in Christianity. It is in Christ that they have specially been brought to light, in Him that they find their highest ratification, without Him they remain unfulfilled, with Him they attain to consistency and power.