Ancient Faiths And Modern Part 26

As the idea of a palace--a royal residence, is totally distinct from a tent or tabernacle, it is clear that the narrative about Eli, Hannah, and Samuel, was written by some one to whom the story told in the Pentateuch was quite unknown. The dishonesty--we speak thus, controversially--of the bishops concerned in the new commentary is not only shown in the _suggestio falsi_, but in the _suppressio veri_; and no amount of skill in argument or of book-learning can, amongst those who are aware of the fraud, get over the effect which is produced by the cheat. It is evident, that the questions which the Bishops ask themselves are--"Since there are so many who are wholly ignorant of this matter, shall we not do more to uphold current ideas by fraud than by truth?" and, "Is it not right for us to risk our own souls in support of a faith which we do not, but which the people do, believe?"

In a time when all men are ignorant enough not to understand what is history and what pure fable; when they are so careless as not to examine quotations, made from "authorities," in confirmation of opinions, or so credulous as to believe anything which a churchman, and, _par-excellence_, a Bishop, may affirm, it may be regarded by ecclesiastical writers as a pardonable sin, if not, indeed, a tactical master stroke, to misrepresent an adversary. But in the present day, when all educated Englishmen have heard of the false decretals on which the Popes have founded their claims to superiority, and the astute legend of Prester John, it is bad policy for a Bishop to found an argument upon a wrong quotation, or to imagine that a glaring untruth can by any possibility support his position. For myself, I confess that I began to read the _Speaker's Commentary_ with interest, inasmuch as it purported to be an exposition and refutation of the arguments against the authenticity of certain Biblical writings; but when I found an English hierarch could so forget his duty to "the truth" as to misquote such a man as his episcopal brother, the Bishop of Natal, I abstained from a farther perusal, for I found the necessity of verifying quotations involved more time than I could afford. Dr Colenso has, however, sufficiently shown the viciousness of the new commentary, and there is no necessity for a second investigator.

From what has been said, we have shown that the members of the Church of England, and all Protestant dissenters, have a right to expect from their teachers an opinion, founded upon learned inquiry, "whether the objections made by scholarly critics against the inspiration of the Bible are well founded," and that ministers of all denominations, as a body, not only shirk the duty, but persecute such of their fraternity as venture to do so.

When an individual in the community accepts a trust and does not fulfil it, he is amenable to the law; and if it can be proved that there has been wilful negligence, the trustee may be punished. This does not, however, apply directly to the clergy, for the trust which is confided to them is to preach and teach from the Bible. That, certainly, is what they engage to do before the law, but the very essence of their existence as ministers of religion is, that they shall instruct men in the way of salvation. This trust, which is never put into legal phraseology, is proclaimed to be in existence by every preacher; and each minister, by implication or a.s.sertion, declares that he is desirous of exercising this trust to the best of his ability. If, then, the real value of his leadership is challenged, he ought, as a champion, to defend it. He does so in every point, except that which is most essential He will discuss circ.u.mcision with a Jew, infant christening with a baptist, purgatory with a popish priest, bishops with a presbyterian, confession with a ritualist, and the like. There must, then, be some cause why Revelation should not be treated of.

If we consult human nature, the only causes to which we can a.s.sign this reticence are, conscientious cowardice and dishonesty. The first is, by many persons, regarded as a duty--they are taught that it is sin to doubt; the second is not called by its right name. Yet, as we have said elsewhere, our religious societies are founded upon the principle of sowing doubt broadcast; and we denounce the pious frauds which invented winking virgins and bleeding nuns. Surely, if there be any truth in the line--"An honest man's the n.o.blest work of G.o.d," it is most essential that they, who style themselves His ministers, ought to be conspicuously honourable, candid, and thoroughly trustworthy in matters of doctrine as well as of morality.

The subject on which we are now treating has ramifications so wide, that it is difficult to see the end of the branches. Amongst the most obvious is the influence which it has upon the matter of public education--one which occupies a large portion of the interest of our nation at the present time.

In our preceding vol. II., p. 113, we have a note to the effect that there is much doubt upon the subject whether faith ought to be drilled into the minds of our youth prior to an acquisition of, or the power of using, their reasoning faculty, and we remarked that the question is far too extended to be treated in a casual note.

The matter was shortly afterwards discussed in parliament, but not one of the orators ventured to touch upon the point involved. If we ask ourselves "the reason why," it is probable that the answer would run--because all the interlocutors did not venture to be honest; by which I mean, did not wish to utter, in distinct language, the opinions that they held, and the end which they sought. There are some legislators who regard moral cowardice as a virtue, and political dishonesty as a desirable kingcraft.

If an observer of the parliamentary debates, to which we refer, was also a diligent and thoughtful reader of orations made in country towns and metropolitan districts, by preachers and teachers of all our various religious denominations, he would readily come to the conclusion that there was something underlying every speech, which was never allowed to come to the surface--a something which each was perfectly cognizant of, but which it would be unmannerly to name, or even to hint at strongly.

It is not, in public meetings, or in parliament, permitted to any speaker to accuse an adversary of falsehood or dishonesty.

Yet, what an orator may not judiciously say of particular individuals, a writer may a.s.sert of a cla.s.s, or of a single person, if he is a representative of a body. I may, for example, accuse the Pope of dishonesty in misrepresenting certain well-known facts. I may equally charge controversial writers with fraud, when they falsify the words or arguments of an opponent. Whoever frames such an indictment is, however, bound to take into consideration the possibility of there being an unintentional error. It may, for example, be true that Popes never see newspapers which tell the truth, and that divines may quote without ever reading the book which they profess to criticise. In both cases the critic acquits them of malice, but only to convict them of culpable ignorance.

When we investigate how this bears upon education, we ask ourselves--"Do we, as historians, or in our capacity of reading men, know that the pretensions of the Church of Rome are founded upon, or are bolstered up by, a.s.sertions which every learned man knows, or ought to know, are unworthy of belief?"

To be more particular, let us propound the question--Does any Papal hierarch believe that Francis of a.s.sisi received certain bodily marks on his hands and feet direct from Jesus? or that any portion of the blood of a man has been preserved for ages in the Cathedral of Naples, as having once belonged to a person who is called by the same name as the first month in our year? We might readily increase our queries by remarking about St. Dennis, St. George, St Fou-tin, and a variety of others who appear in the Roman heaven. Our purpose, however, will be answered if we ask, whether the thoughtful amongst us do not object to the Papal faith, because those who proclaim it are not to be trusted?

If we listen to energetic Protestant divines, we hear much of "lying wonders," wrought by Antichrist, which are calculated even to deceive the very elect. These men frequently quote such pa.s.sages as the following:--"Trust ye not in lying words, saying, The temple of the Lord, the temple of the Lord, the temple of the Lord, are these" (Jer.

vii. 4); "They have committed villany in Israel, and have spoken lying words in my name, which I have not commanded them" (Jer. xxix. 23); "Have ye not spoken a lying divination," &c. (Ezek. xiii. 7, 8, 9); "Then shall that Wicked be revealed, whose coming is with lying wonders, and with all deceivableness of unrighteousness; and for this cause G.o.d shall send them strong delusions, that they should believe a lie," &c. (2 Thess. ii. 8-12). Indeed, the main objection to the Roman Church, amongst all those who are acquainted with its secret history, is that it is founded, and still exists, upon a foundation of fraud.

There are many who consider that the Churches of England and of Scotland have not a better basis; but both have so many friends in Great Britain, that the sins of neither are closely examined, except by their adversaries.

Each sectarian is fully alive to the want of good faith shown by every other division of the Church of Christ; and not only so, but we have seen, in our own times, a ruler in Siam who knows about them too (see _Wheel of the Law_, by H. Alabaster; Triibner & Co., London, 1871), and is perfectly alive to the fact that we deceive ourselves.

It is a part of human nature that each individual has a propensity to deceive himself or herself. A child, who has been told that Old Bogy lives in a certain cupboard, will not go and look therein; a man who adores a lovely wife will not believe in her frailty; and a fond woman will not credit even her father, when he tells her that her admirer is a worthless scoundrel.

We grant this readily, but we add the proviso, that we only allow ourselves to be deceived by our own friends. It would be, to all of us, a frightful infliction if our sons or daughters were to tell us that we were under strong delusions, and believing in lies. Consequently, everyone desires that his family shall have a similar faith with his own.

At the present time, however, more conspicuously than at any other since printing was invented, there is, in society, a vast number of men who believe, from their critical inquiries, that all religionists trust in lying vanities which do not profit. These individuals have become sceptics, in consequence of education having led them to think for themselves. Being opposed to all, they are friendly with none; and although they are not aggressive, as a rule, they are vigorously attacked by every sect which steadily refuses to come to the light.

Under these circ.u.mstances every hierarch argues: "The education which frees the mind from all the shackles of superst.i.tion is prejudicial to us, who earn our living hy making fetters, fixing them, and relaxing them when duly paid to do so. A sound teaching--a style of instruction that will induce the rising generation to examine into our pretensions will cut the ground from under our feet. We must, therefore, endeavour to limit, in some considerable degree, our tuition." Like the Jesuits in Austria and of to-day, they will cram the memory, but not exercise the understanding; they will crowd the mind with lying statements, and prohibit all inquiry. Sectarians, therefore, as a rule, object to education, unless it has a religious element in it. They agree in this point, but differ as to the style of faith which is to be taught Hence all the difference of opinion, for as the sectarians cannot decide upon what faith is to be taught, they object to all instruction whatever. Are they honest?

If, instead of nursing a private idea, each legislator were boldly to say what he desired to obtain and to avoid, there might be some chance of united action. But when all pretend to work in common, yet not one is absolutely in earnest, and all, more or less, play at "make believe," no valuable end will be obtained.

One politician, whose memory is tenacious, and his temerity great, cannot bear the idea that the British mind should approximate to that of the Germans; and, whilst he eulogizes education, he denounces Strauss.

Not because the latter is not a man of profound learning, but because the cultivation of his intellect has led him to certain conclusions which are distasteful to an English politician. This is not honesty.

Again, our bishops and the priesthood generally say, "Education is a desirable thing; it is wrong for man, who has a soul to be saved, not to seek out the way of salvation." But if, in the course of inquiry, a scholar imagines that their way is incorrect, he is anathematized, and his fellows are instructed to believe that no one can find comfort for the soul except in the way patronized by the Church. This, again, is not honest. But--and the word is of mighty import--if, instead of saying this distinctly, a few individuals of high standing in the Protestant community deliberately, and with the intention to deceive--or to retain people in the bonds which astute predecessors have thrown around the laity, state, as their belief, that which their critical knowledge tells them is untrue, or withhold knowledge of importance, because they deem its publication detrimental to ecclesiastical inst.i.tutions, they are not simply dishonest--they are culpable, and guilty of spiritual murder.

My meaning may be ill.u.s.trated by one or two pertinent anecdotes: The captain of a man-of-war was doubtful of the existence of a rock laid down upon a chart. One day at dinner he announced to his company the disbelief which he had, adding, that if the spot were truly described, the ship would strike directly. It did so, and few survivors were left to tell the tale. The commander judiciously elected to perish with his vessel. Had he told his officers, and the distinguished pa.s.sengers whom he was carrying, what he was doing, it is certain that the danger would have been avoided.

Another ship captain was addressed by a civilian who was on board, and told that a hurricane was approaching, which might be avoided by steering in a certain direction; but, metaphorically speaking, the bishop would not listen to the layman. The typhoon came, the vessel was partially dismasted; then the pa.s.senger was consulted, and by his aid the ship got out of the danger.

The civilian was well read, not in ancient books, but in modern science; the master mariner knew only his log-book, compa.s.s, and "the rule of thumb."

A person who loses his ship because he is too stupid to believe a chart, or the rules of a science, which every scholar may test, deserves the name of an imbecile, and our Board of Trade would deprive him of the power to do any more mischief as a captain; but bishops and priests may pilot their vessel wrongly, for none have any jurisdiction over them, provided always that they steer in the old channels. It matters not how far the way may be shifted, all is supposed to be right, if the old landmarks are still used.

To make our meaning still more clear, let us imagine ourselves a nation of mariners, and of ocean-travellers. We go to school, and learn astronomy, trigonometry, geography, physics, and the like; yet, when we are at sea in any ship whatever, we must neglect our knowledge, and trust implicitly to the captain of our ship. We know that we are, in reality, going southwards, when our proper destination lies to the north: for us it is easy to read the stars, and thus to test both the chronometer and the compa.s.s; must we, then, be quiet because we have embarked in a vessel belonging to a certain "line," which is commanded by a master appointed by the "firm" or "company" to which the barque belongs. What is the value of education unless it enables us, when necessary, to find whether we are in the right way or not?

Let us, still further, suppose that we remonstrate with the captain, and that he, in place of arguing the matter fairly, endeavours to override our objections by quoting from ancient geographers, to demonstrate that what we believe to be the wrong is, in reality, the only true way to go; we may be silenced, probably until we accidently discover in the ship's library, a dissertation proving that the old traveller's charts are worthless. When we find out that, what will be our opinion of the captain? Can we believe him to be honest?

If we now were to remonstrate with our naval dictator, and he were to rejoin--"My worthy brothers, I know that you are right, and that I have been wrong. I have, indeed, known it from the time I began to be commander, but my living depends upon my belief in old charts and ancient compa.s.ses. I dare not change my plan, for my masters would dismiss me. They know--at least I feel convinced that they are aware, that the old sailing directions are wrong; but they have not the courage to say so, or to alter them--and if I do so, they will cashier me."

Is the "firm" or "company" honest? and if we are to mete out degrees of culpability, to whom must the severest punishment be awarded? Surely, in the case of the Church of England, to her Bishops, who, knowing, as scholars, that their compa.s.s and charts are incorrect, yet oblige those under their command to steer by them--thus compelling the men who ought to be standard-bearers in the forefront of intellectual work, either to be silent, or to fight at a disadvantage.

It is the knowledge of the duplicity of a vast number of intelligent divines, which has induced laymen to take the business of education out of the hands of the clergy as a body. The Protestant believes that a Jesuit will not teach correct history; the Romanist feels certain that, even in biography, evangelical narratives cannot be trusted; and Nonconformists generally feel that they cannot rely upon the instruction given by those of a different sect.

It is desirable to sketch, if possible, what would be the condition of society if, in the place of the clergy, there was a set of men trained to the office of instructor, and that all individuals in the kingdom were compelled to attend school for a definite period in their youth. In the first place, nothing would be taught which is not known to be true.

After having mastered the rudiments of knowledge, the art of reading, writing, and ciphering, the students would be taught to train their minds in drawing inferences from facts, and the art of pa.s.sing from imperfect knowledge to certainty. They would be schooled into habits of exactness, and the necessity for careful inquiry before they believed an a.s.sertion to have the same power as a fact Those whose inclination led them to study one or more of the arts or sciences, drawing, painting, sculpture, designing, weaving, chemistry, engineering, building, and a host of others, would learn that in every one of them knowledge and precision are required to ensure success.

When the instructor found that his pupils were sufficiently trained to the exercise of reasoning, he would then proceed to explain the ideas which have been entertained by various people about the existence of beings, other than those which can be recognized by the senses. He would lead his cla.s.s through the geological history of our planet, and point out the sequence of events from the latest formation, to the primary rocks; on his way he would linger on the nature of ancient plants and animals; from our earth he would lead them to a study of the stars, and then point out how very natural is the opinion that all the universe had a designer.

Then, after giving a history of the belief in ancient times, he would gradually descend to our own. He would critically examine the pretensions of any person who had, in former ages, a.s.serted, or who proclaimed now, that he or she knew all about this presumed Creator, and was charged to communicate that knowledge to mankind. After explaining the critical test by which such an a.s.sumed mission might be examined--viz., by accurate knowledge of the earth and of mankind, he would apply this trial to all known pretenders to inspiration.

As a result, his pupils might prefer one to another, or refuse to believe in all which have hitherto appeared. In any case, each individual would enter upon the form of faith which he selected with full knowledge of the facts in favour of it. He would, therefore, be a disciple worth having. If, on the other hand, he disbelieved all pretenders to inspiration, his condition would be the result of deliberate reasoning upon ascertained facts, and not built, as all religion now is, upon parrot lore, taught in childhood, ere thoughtfulness has begun to grow.

a.s.suming that men were thus trained by honest and able instructors, all those people who live upon the weaknesses and the ignorance of the mult.i.tude would cease their endeavours to prey upon mankind, and to get a living by playing upon the fears which so many persons have of the unknown. There would then be no religious wars or contests--no popes, prelates, priests, nor deacons. Quackery of all kinds would cease, and statesmen would all agree in endeavouring to procure for mankind the greatest amount of available happiness. This would be the result of honesty. But from such a picture many men absolutely recoil As the effect of training has been to make them believe that unsubstantial things are of sovereign importance, they cannot endure the idea of man being wholly rational; and they insist, as does the late Premier of England, that, if scientific schooling of the mind leads men to neglect what some call Revelation, the plan must be radically bad and worthless.

But to eulogise education and to deprecate its results is dishonest.

This political tenet or practice resembles that of many a parson, who tells his hearers from the pulpit that they are to "take no thought for the morrow, for the morrow will take thought for the things of itself;"

"they are not to take thought for life, for food, for raiment; nor to lay up for themselves treasures upon earth" (Matt vi. 19, 25, 34), and on the week-day urges them to lay by a store against the time of sickness or old age. Such double-dealing is dishonest, and is unworthy of a thoughtful man. If Jesus was right, why not enforce his teaching? if he was wrong, why not say so?

Is it possible that any minister in politics, or religion, can believe that "Honesty is the best policy," and yet act with double-dealing? Can any person, who has power to think, believe that he will be respected when he, on a Sunday, preaches improvidence as being taught by the Almighty, and on a Monday proclaims that men are wicked who do not make a provision for the future? If such people were honest with themselves, they would soon discover that the doctrine propounded from the pulpit is a Buddhistic one, acted upon by all the early disciples of Sakya Muni, and in a conspicuous manner by himself. Yet, if a parson were to be candid thus far to himself, he would probably say--"I cannot afford to be honest in this matter openly, and I must keep this knowledge to myself." Interest, unfortunately, determines the actions, even of our divines, more than a rigid uprightness.

We are thus at the foundation of those causes which are in operation to make the thoughtful laity distrustful of the clergy--it is, that the latter are not honourable or strictly veracious--they preach one doctrine, and act upon another. Honesty is on their lips, but self-interest in their hearts. From the Pope to the humblest deacon, there is a conscious reticence in every mind--an inner belief that their pretensions are not tenable, yet an outward determination to proclaim them at all hazards; like the silversmiths of Ephesus, they all unite in the belief that "their craft is in danger" when the apostles of reason appear.

Far be it from me to a.s.sert that all the clergy are dishonest in the full meaning of the word. I believe that many of them have such undeveloped minds, or such mean intellectual capacities, that they are absolutely unable to think upon any subject which has not been drilled into them when their brains were childish and ductile. Others, again, have been schooled into the belief that "doubt" and "the devil" are identical, and who pray to be defended from both--with them, "to inquire" is a temptation of Satan, and so is to be manfully resisted; others, again, say to themselves, and sometimes even to their friends--"I know what will follow if I go into 'the evidences'--I dare not do it, and prefer to remain in my present condition." Others, again, say to their conscience--I am paid to expound a certain book, in a certain way; I cannot afford to give up my position; consequently I will neither hear of nor argue upon either the volume or the doctrine. There are, again, some few religionists who, by constantly encouraging a blind faith, and repressing all intellectual doubts, come at length to believe their position impregnable, and who trust it because it is, as it were, always kept under a gla.s.s-case. Some such I know, or have known, personally; and have heard from their own lips how their very accurate knowledge of the Bible has made them doubt its inspiration, and how "they have wrestled with G.o.d in prayer"--to use their own expression--until the temptation to distrust has been changed into a childlike confidence. Men like these are not dishonest to the world, they are only so to themselves.

The career of one of my acquaintances has been so striking, that it deserves a record. The man of whom I speak was one of powerful intellect, and of an inquiring turn of mind; but he was in holy orders, and had schooled himself never to investigate the Bible's claim to inspiration, or anything connected with religion. He faithfully did the ordinary duties of a minister according to his lights; but throughout his ministrations, in the composition and delivery of every sermon, there was a powerful undercurrent of the mind which was constantly saying, without using words--"You know that you are not honest." Prayer did not subdue this mental conflict, and day by day the undercurrent grew stronger. It was, however, resolutely opposed, and an outward orthodoxy rigidly kept up. Of the throes of such a man, when he was quietly alone, few but those who have felt them can have an idea. Under their influence the brain gave way, and insanity was the reward of a resolute determination to be orthodox against personal conviction.

Similar cases are not uncommon, when faith opposes reason.

It is very doubtful whether ordinary laymen have an adequate idea of the extent of clerical dishonesty existing amongst us, not only in the seats of learning, but in our towns, cities, and villages. As I have had much correspondence and conversation with many ministers of religion, I have formed the opinion that parsons of all denominations regard themselves much in the same light as trade unionists and non-union men, the two parties look upon each other as hostile. The former, who call themselves the orthodox, keep up a sort of spy system upon those whose opinions they fear, because they are not in the union. Such men, if they had a chance, would not scruple to "ratten" an adversary. They judge of a man by the books which they chance to see in his library, book-cases, or upon his table; and, without the manliness to confront, they have the weakness to backbite those whose mind is more robust than their own.

As a physician, I have been consulted by a Church of England minister, who was suspected by the rest of the ministers in his town of being a non-union man. Of strong mind, he did not preach the usual jargon which the pulpit delights in. Irons upon _Prophecy_ and Inman's _Ancient Faiths_ had been seen in his study, and he spoke approvingly of Colenso.

As a consequence, he was watched in the pulpit and in the street. He was followed to the homes of poverty, and sick folk were visited, that the nature of his ministrations might be searched out. He was visited by persons of all cla.s.ses, who, taking their cue from the New Testament, strove to entangle him in his talk. Being married, and having a family, and no means of subsistence, save his church living, this trade union persecution made him miserable, and seriously injured his health. But he was resolute not to be dishonest, and held on his way. I was, he a.s.sured me, the only person whom he knew that could appreciate his condition, and he was most thankful for my sympathy and advice. He left my house already improved in health; and the feeling that he had a friend to whom he might always apply, enabled him to bear his persecution manfully.

He still retains his position, notwithstanding all the wiles and "picketings" of the trade unionists.

This spy system, mentioned in the above example, is a.s.sociated with an attempt to discover and apply backstairs influence--those who have the power of making appointments in the church, the chapel, or the meeting-house, are studied, and their opportunities to remove a non-unionist taken advantage of by clerical "By-ends," who endeavour to shape their judgment according to that of their patrons.

This dishonesty reacts upon itself. Men who preach habitually one set of doctrines to a congregation, tie themselves and their understanding down to the low level of the majority of mediocrities; and as this level has, under such circ.u.mstances, a tendency to lower itself, the clergy have been compelled to fall, with their patrons, far down in the intellectual scale, and the intelligence and educational status of ministers of all denominations sinks annually lower. The proprieties of society prevent me from repeating what has come to my ears from the lips or pens of distinguished clerics. It will be enough if I utter my belief that one or more outspoken laymen will do more good to religion, and advance the interests of society more, than all ecclesiastical unionists. In this and the preceding volumes it has been my aim to be thoroughly honest. In some things of small moment, such as Greek accents, Hebrew points, &c., it is probable I have been faulty. I will even allow, willingly, that a more perfect Hebrew scholar than myself may esteem my etymons fanciful and incorrect. My work having been done in the midst of constant interruptions, I concede that, to accomplished bookworms, it must appear disjointed. But, with all its faults, it is honest; and, being so, I claim the right to challenge any one who chooses to enter the lists, and encounter me honourably, to a knightly combat. I am sure that my aim has been, and is yet, to elicit truth. To me vituperation, because I have run foul of what are called established doctrines, has no more influence than it had upon the prime movers of any revolution. A foul blow, such as iniquitous misrepresentation, would probably anger me for a moment, yet it would nerve me, in the course of a few hours, to make an onslaught more furious than ever. With a literary rascal one cannot observe the strict laws of knighthood, except indeed, those which govern the relations of the n.o.ble and the varlet.

I make this challenge the more boldly, because the so-called orthodox cannot persecute me by those meannesses which they employ against each other. Having no ecclesiastical status, I have no penalty to dread from frightened bishops or malignant priests. In the face of such a defiance the clerical party must fight fairly, or slink away as cravens. One condition, however, I must make with any one who enters the lists--viz., that any misrepresentation, such as that made about Bishop Colenso by Dr Browne of the See of Winchester, shall be regarded as _ipso facto_--a signal of defeat.