The Necessity of Atheism Part 18

Sch.e.l.ling was pantheistic, and Feuerbach played havoc with the philosophic evidence for G.o.d and immortality and treated all religions as a dream and an illusion.

Herbert Spencer, James Mill, J. S. Mill, and Huxley popularized the agnostic standpoint. Spencer in his "First Principles" argues in this manner: "Those who cannot conceive of a self-existent Universe, and therefore a.s.sume a creator as the source of the Universe, take for granted that they can conceive a self-existent creator. The mystery which they recognize in this great fact surrounding them on every side, they transfer to an alleged source of this great fact, and then suppose that they have solved the mystery. But they delude themselves.

Self-existence is inconceivable; and this holds true whatever be the nature of the object of which it is predicated. Whoever agrees that the atheistic hypothesis is untenable because it involves the impossible idea of self-existence, must perforce admit that the theistic hypothesis is untenable if it contains the same impossible idea.... If religion and science are to be reconciled, the basis of reconciliation must be this deepest, widest, and most certain of all facts, that the Power which the Universe manifests to us is inscrutable."

Nietzsche, the great liberator of modern thought, vigorously opposed religious morality, the influence of Christianity, and all religious beliefs. "When the natural consequences of an action," he wrote, "are no longer looked upon as natural, but are considered to be produced by the phantasms of superst.i.tion, by 'G.o.d,' 'Ghosts,' and 'Souls,' and appear as 'moral' consequences, as rewards, punishments, guidance and revelation, then the whole basis of knowledge is destroyed; and the greatest possible crime against humanity has been committed."

William James, claimed as a supporter of religion, argues that our inner experience makes us cognizant of a spiritual world. The advance of psychological research does not deal kindly with this contention, and such works as Leuba's "Psychology of Religious Mysticism" give a rational explanation of the mystic state. Moreover, James did not give his support to monotheism. "That vast literature of proofs of G.o.d's existence," he stated, "drawn from the order of nature, which a century ago seemed so overwhelmingly convincing, today does little more than gather dust in the libraries, for the simple reason that our generation has ceased to believe in the kind of G.o.d it argued for. Whatever sort of G.o.d may be, we know today that he is nevermore that mere external inventor of 'contrivances' intended to make manifest his 'glory' in which our great-grandfathers took such satisfaction."

James claimed to be a pluralist in the sense that there are several or many spiritual beings above us, and his writings lead one to believe that he was not convinced that man, as a distinct personality, survives the grave.

Royce rejected all the current arguments for G.o.d and immortality and argues for the mysticism of internal experience. Eucken offers no support to theologians; and Bergson does not seem to express a clear belief in a personal G.o.d or personal immortality.

Coming to the more popular of contemporary philosophers one finds that, just as the Greek philosophers reasoned outside the pale of the then held beliefs which were theistic, so do these modern philosophers reach conclusions that are outside the pale of organized religion of today.

George Santayana is a materialist and sceptic who, in his "Reason in Religion," reveals his scepticism and frowns upon personal immortality.

"It is pathetic," he comments, "to observe how lowly are the motives that religion, even the highest, attributes to the deity, and from what a hard-pressed and bitter existence they have been drawn. To be given the best morsel, to be remembered, to be praised, to be obeyed blindly and punctiliously, these have been thought points of honor with the G.o.ds, for which they would dispense favors and punishments on the most exhorbitant scale.... The idea that religion contains a literal, not a symbolic, representation of truth and life is simply an impossible idea.

Whoever entertains it has not come within the region of profitable philosophizing on that subject."

Bertrand Russell, considered by some the keenest philosophical mind of the present age, is an agnostic who maintains "The objections to religion are of two sorts, intellectual and moral. The intellectual objection is that there is no reason to suppose any religion true; the moral objection is that religious precepts date from a time when men were more cruel than they are now, and therefore tend to perpetuate inhumanities which the moral conscience of the age would otherwise outgrow."

The Italian philosopher Benedetto Croce is an atheist who states that philosophy removes from religion all reason for existing. C. E. M. Joad is a young English philosopher who repeatedly predicts the disappearance in the near future of the present forms of theistic beliefs. M. C. Otto holds to "An affirmative faith in the non-existence of G.o.d." William P.

Montague discards all organized religions for a "Promethean Religion."

John Dewey is a naturalistic philosopher who will have nothing to do with supernatural causation and insists that all things be explained by their place and function in the environment. His philosophy is permeated with the secular ideal of control of the external world.

What consolation does organized religion receive from the views of such modern philosophers as Russell, Alexander, Joad, Croce, Santayana, Dewey, Otto, Montague, Sellars, and the Randalls? The views of an intellectual incompetent, such as Bryan was, are spread widecast, but few know the extent of the scepticism of Edison, Luther Burbank, Albert Einstein, Paul Ehrlich, Ernst Haeckel, Robert Koch, Fridjof Nansen, and Swante Arrhenius. What consolation can the theists derive from the religious views of Sh.e.l.ley, Swinburne, Meredith, Buchanan, Keats, George Eliot, Thomas Hardy, Mark Twain, and Anatole France?

In the not far distant past deism and pantheism served as a polite subterfuge for atheism. There is a growing tendency in this present age to dress one's atheistic belief in an evening suit, and for the sake of social approbation call such a belief "religious humanism." A quotation from the a.s.sociated Press, appearing recently in one of our magazines, states the need for this "new religion" as being the inadequacy of the religious forms and ideas of our fathers, and the new creed to be:

"Religious humanists regard the universe as self-existing and not created.

"Religion must formulate its hopes and plans in the light of the scientific spirit and method.

"The distinction between the sacred and secular can no longer be maintained.

"Religious humanism considers the complete realization of human personality to be the end of a man's life, and seeks its development and fulfilment in the here and now.

"In place of the old att.i.tudes involved in wors.h.i.+p and prayer, the humanist finds his religious emotions exprest in a heightened sense of personal life and in a cooperative effort to promote social well-being.

"There will be no uniquely religious emotions and att.i.tudes of the kind hitherto a.s.sociated with belief in the supernatural. Man will learn to face the crises of life in terms of his knowledge of their naturalness and probability. Reasonable and manly att.i.tudes will be fostered by education and supported custom.

"We a.s.sume that humanism will take the path of social and mental hygiene, and discourage sentimental and unreal hopes and wishful thinking.

"The goal of humanism is a free and universal society in which the people voluntarily and intelligently cooperate for the common good.

"The time has come for widespread recognition of the radical changes in religious thoughts throughout the modern world. Science and economic change have disrupted the old beliefs.

"Religions the world over are under the necessity of coming to terms with new conditions created by a vastly increased knowledge and experience."

Professors John Dewey, E. A. Burtt, and Roy Wood Sellars are among the signers of this statement. It is an excellent and comprehensive statement, but one is left wondering why the name "religious humanism"?

It is difficult to become enthusiastic when one realizes that these men take to themselves the thunder of the atheists of the past, and under the misnomer, "religious," place before the public what all atheists of the past ages have been preaching.

It is most gratifying to perceive that such distinguished men as signed this statement are frank enough to admit the extent of the religious revolution, and determined enough to take a hand in the clearing away of the debris that clutters the crumbling of all religious creeds. Yet it is only fair to point out that this statement contains nothing that would not be recognized by those intrepid atheists of the past, and little more than they urged in their time. I refer to those brilliant French atheists La Mettrie, Helvetius, d'Holbach, d'Alembert, and Diderot.

CHAPTER XIX

THE DOOM OF RELIGION; THE NECESSITY OF ATHEISM

_One should recall the charge of atheism directed against the keenest thinkers of antiquity and the greatest of its moral reformers. But what was personal and incidental in the past, depending largely upon the genius and inspiration of seers and leaders, has now become a social movement, as wide as science_.

JAMES T. SHOTWELL.

_The drift from G.o.d is a movement of events, a propulsion of vital experience, not a parade of words to be diverted by other words_.

MAX CARL OTTO.

In the Babylonian and a.s.syrian mythologies we have the chief deities as Ishtar, Tammuz, Baal, and Astarte. In the Phrygian religion we have the G.o.ddess Cybele and her husband Attis. Among the Greeks we have the G.o.ddess Aphrodite and the G.o.d Adonis. The Persians had their Mithra.

Adonis and Attis flourished in Syria. In the Egyptian religion was found the G.o.ddess Isis and the G.o.d Osiris. The Semites have their Jehovah, the Mohammedans their Allah, and the Christians the G.o.ddess Mary, the G.o.d the Father, and a son Jesus.

Christianity has divided itself into Catholicism and Protestantism; and when Protestantism gave the right of interpretation of the Bible to each individual, there were evolved such forms of Protestantism as Christian Science, Holy Rollerism, Seventh Day Adventism, Swedenborgianism, and the cults of the Doukhobors, the Shakers, the Mennonites, the Dunkards and the Salvation Army.

In the early days of the Church were seen the wrangling of sects, the incomprehensible jargon of Arians, Nestorians, Eutychians, Monotheists, Monophysites, Mariolatrists, etc. Today we behold the incomprehensible jargon of the first-mentioned sects.

Christ, born of an immaculate virgin, died for mankind, arose from the dead, and ascended into Heaven.

Buddha, who lived over 500 years before Jesus, was born of the Virgin Maya, which is the same as Mary. Maya conceived by the Holy Ghost, and thus Buddha was of the nature of G.o.d and man combined. Buddha was born on December 25, his birth was announced in the heavens by a star, and angels sang. He stood upon his feet and spoke at the moment of his birth; at five months of age he sat unsupported in the air; and at the moment of his conversion he was attacked by a legion of demons. He was visited by wise men, he was baptized, transfigured, performed miracles, rose from the dead, and on his ascension through the air to heaven, he left his footprint on a mountain in Ceylon.

The Hindu Savior, Krishna, was born of a virgin 600 years before Christ.

A star shone at his birth which took place in a cave. He was adored by cowherds who recognized his greatness, he performed miracles, was crucified, and is to come to judge the earth.

Christ died for mankind,--so did Buddha and Krishna. Adonis, Osiris, Horus, and Tammuz, all virgin-born G.o.ds, were saviors and suffered death. Christ rose from the dead, so have Krishna and Buddha arisen from the dead and ascended into Heaven. So did Lao Kium, Zoroaster, and Mithra.

A star shone in the sky at the births of Krishna, Rama Yu, Lao Tsze, Moses, Quetzalcoatl, Ormuzd, Rama, Buddha, and others. Christ was born of a virgin, so was Krishna and Buddha. Lao Tsze was also born of a virgin. Horus in Egypt was born of the Virgin Isis. Isis, with the child Horus on her knee, was wors.h.i.+ped centuries before the Christian era, and was appealed to under the names of "Our Lady," "Queen of Heaven," "Star of Heaven," "Star of the Sea," "Mother of G.o.d," and so forth. Hercules, Bacchus, and Perseus were G.o.ds born by mortal mothers. Zeus, father of the G.o.ds, visited Semele in the form of a thunderstorm and she gave birth, on the 25th of December, to the great savior and deliverer, Dionysis.

Mithra was born of a virgin, in a cave, on the 25th of December. He was buried in a tomb from which he rose again. He was called savior and mediator and sometimes figured as a lamb. Osiris was also said to be born about the 25th of December; he suffered, died, and was resurrected.

Hercules was miraculously conceived from a divine father and was everywhere invoked as savior. Minerva had a more remarkable birth than Eve; she sprang full-armed from the brow of Jupiter. He did this remarkable feat without even losing a rib.

The Chinese Tien, the holy one, died to save the world. In Mexico, Quetzalcoatl, the savior, was the son of Chimalman, the Virgin Queen of Heaven. He was tempted, fasted forty days, was done to death, and his second coming was eagerly looked for by the natives. The Teutonic G.o.ddess Hertha, was a virgin, and the sacred groves of Germany contained her image with a child in her arms. The Scandinavian G.o.ddess Frigga was a virgin who bore a son, Balder, healer and savior of mankind.

When one considers the similarity of these ancient pagan legends and beliefs with Christian traditions if one believes with Justin Martyr, then indeed the Devil must have been a very busy person to have caused these pagans to imitate for such long ages and in such widespread localities the Christian mysteries. Indeed, Edward Carpenter comments, "One has only, instead of the word 'Jesus' to read Dionysis or Krishna or Hercules or Osiris or Attis, and instead of 'Mary' to insert Semele or Devaki or Alcmene or Neith or Nona, and for Pontius Pilate to use the name of any terrestrial tyrant who comes into the corresponding story, and lo! the creed fits in all particulars into the rites and wors.h.i.+p of a pagan G.o.d."

A legend stated that Plato, born of Perictione, a pure virgin, suffered an immaculate conception through the influences of Apollo (B.C. 426).

The G.o.d declared to Ariston, to whom she was about to be married, the parentage of the child.

St. Dominic, born A.D. 1170, was said to be the offspring of an immaculate conception. He was free from original sin and was regarded as the adopted son of the Virgin Mary.

St. Francis, the compeer of St. Dominic, was born A.D. 1182. A prophetess foretold his birth; he was born in a stable; angels sang forth peace and good will into the air, and one, in the guise of Simeon, bore him to baptism.