Arrows of Freethought Part 7

Jehovah.--Come now, none of these demure looks. We know each other too well. Practise before the saints if you like, but don't waste your acting on me.

Jesus.--My dear Father, pray curb your temper. That is the very thing the people on earth so much complain of.

Jehovah.--My dearly beloved Son, in whom I am not at all well pleased, desist from this hypocrisy. Your temper is as bad as mine. You've shed blood enough in your time, and need not rail at me.

Jesus.--Ah, sire, only the blood of heretics.

Jehovah.--Heretics, forsooth! They were very worthy people for the most part, and their only crime was that they neglected you. But why should we wrangle? We stand or fall together, and I am falling. Satan draws most souls from earth to his place, including all the best workers and thinkers, who are needed to sustain our drooping power; and we receive nothing but the refuse; weak, slavish, flabby souls, hardly worth saving or d.a.m.ning; gushing preachers, pious editors, crazy enthusiasts, and half-baked old ladies of both s.e.xes. Why didn't you preach a different Gospel while you were about it? You had the chance once and let it slip: we shall never have another.

Jesus.--My dear Father, I am reforming my Gospel to make it suit the altered taste of the times.

Jehovah.--Stuff and nonsense! It can't be done; thinking people see through it; the divine is immutable. The only remedy is to start afresh.

Could I beget a new son all might be rectified; but I cannot, I am too old. Our dominion is melting away like that of all our predecessors.

You cannot outlast me, for I am the fountain of your life; and all the mult.i.tude of "immortal" angels who throng our court, live only while I uphold them, and with me they will vanish into eternal limbo.

Here followed another fit of coughing worse than before. Jesus resorted again to the phial, but the cordial seemed powerless against this sharp attack. Just then the Dove fluttered against the curtain, and my guide hurried me swiftly away.

In a corridor of the temple we met Michael and Raphael. The latter scrutinised me so closely that my blood ran cold; but just when my dread was deepest his countenance cleared, and he turned towards his companion. Walking behind the great archangels we were able to hear their conversation. Raphael had just returned from a visit to the earth, and he was reporting to Michael a most alarming defection from the Christian faith. People, he said, were leaving in shoals, and unless fresh miracles were worked he trembled for the prospects of the dynasty.

But what most alarmed him was the spread of profanity. While in England he had seen copies of a blasphemous paper which horrified the elect by ridiculing the Bible in what a bishop had justly called "a heartless and cruel way." "But, my dear Michael," continued Raphael, "that is not all, nor even the worst. This scurrilous paper, which would be quickly suppressed if we retained our old influence, actually caricatures our supreme Lord and his heavenly host in woodcuts, and thousands of people enjoy this wicked profanity. I dare say our turn will soon come, and we shall be held up to ridicule like the rest." "Impossible!" cried Michael; "Surely there is some mistake. What is the name of this abominable print?" With a grave look, Raphael replied: "No, Michael, there is no mistake. The name of this imp of blasphemy is--I hesitate to say it--the Free----------" *

* Was it the _Freethinker?_

But at this moment my guide again hurried me along. We reached the splendid gate once more, which slowly opened and let us through. Again we flew through the billowy ether, sweeping past system after system with intoxicating speed, until at last, dazed and almost unconscious, I regained this earthly sh.o.r.e. Then I sank into a stupor. When I awoke the fire had burnt down to the last cinder, all was dark and cold, and I shivered as I tried to stretch my half-cramped limbs. Was it all a dream? Who can say? Whether in the spirit or the flesh I know not, said Saint Paul, and I am compelled to echo his words. Sceptics may shrug their shoulders, smile, or laugh; but "there are more things in heaven and earth than are dreamt of in _their_ philosophy."

PROFESSOR BLACKIE ON ATHEISM.

(January, 1879.)

Professor Blackie is a man with whom we cannot be angry, however greatly his utterances are calculated to arouse that feeling. He is so impulsive, frank, and essentially good-natured, that even his most provoking words call forth rather a smile of compa.s.sion than a frown of resentment. Those who know his character and position will yield him the widest allowance. His fiery nature prompts him to energetic speech on all occasions. But when his temper has been fretted, as it frequently is, by the boisterous whims of his Greek students in that most boisterous of universities, it is not surprising if his expressions become splenetic even to rashness. The ingenuous Professor is quite impartial in his denunciations. He strikes out right and left against various objects of his dislike. Everything he dissents from receives one and the same kind of treatment, so that no opinion he a.s.sails has any special reason to complain; and every blow he deals is accompanied with such a jolly smile, sometimes verging into a hearty laugh, that no opponent can well refuse to shake hands with him when all is over.

This temper, however, is somewhat inconsistent with the scientific purpose indicated in the t.i.tle of Professor Blackie's book. A zoologist who had such a particular and unconquerable aversion to one species of animals that the bare mention of its name made his gorge rise, would naturally give us a very inadequate and unsatisfactory account of it.

So, in this case, instead of getting a true natural history of Atheism, which would be of immense service to every thinker, we get only an emphatic statement of the authors' hatred of it under different aspects.

Atheism is styled "a hollow absurdity," "that culmination of all speculative absurdities," "a disease of the speculative faculty," "a monstrous disease of the reasoning faculty," and so on.

The chapter on "Its Specific Varieties and General Root" is significantly headed with that hackneyed declaration of the Psalmist, "The fool hath said in his heart, There is no G.o.d," as though impertinence were better from a Jew than from a Christian, or more respectable for being three thousand years old. Perhaps Professor Blackie has never heard of the sceptical critic who exonerated the Psalmist on the ground that he was speaking jocosely, and really meant that the man who said _in his heart_ only "There is no G.o.d," without saying so _openly_, was the fool. But this interpretation is as profane as the other is impertinent; and in fact does a great injustice to the Atheist, who has never been accustomed to say "There is no G.o.d," an a.s.sertion which involves the arrogance of infinite knowledge, since nothing less than that is requisite to prove an universal negative: but simply "I know not of such an existence," which is a modest statement intellectually and morally, and quite unlike the presumption of certain theologians who, as Mr. Arnold says, speak familiarly of G.o.d as though he were a man living in the next street.

For his own sake Professor Blackie should a little curb his p.r.o.neness to the use of uncomplimentary epithets. He does himself injustice when he condescends to describe David Hume's theory of causation as "wretched cavil." Carlyle is more just to this great representative of an antagonistic school of thought. He exempts him from the sweeping condemnation of his contemporaries in Scottish prose literature, and admits that he was "too rich a man to borrow" from France or elsewhere.

And surely Hume was no less honest than rich in thought. Jest and captiousness were entirely foreign to his mind. Wincing under his inexorable logic, the ontologist may try to console himself with the thought that the great sceptic was playing with arguments like a mere dialectician of wondrous skill; but in reality Hume was quite in earnest, and always meant what he said. We may also observe that it is Professor Blackie and not Darwin who suffers from the asking of such questions as these:--"What monkey ever wrote an epic poem, or composed a tragedy or a comedy, or even a sonnet? What monkey professed his belief in any thirty-nine articles, or well-compacted Calvinistic confession, or gave in his adhesion to any Church, established or disestablished?"

If Mr. Darwin heard these questions he might answer with a good humored smile, "My dear sir, you quite mistake my theories, and your questions travesty them. I would further observe that while the composition of poems would unquestionably be creditable to monkeys, I, who have some regard for them as relatives, however distant, am heartily glad they have never done any of the other things you mention, which I deem a negative proof that their reason, though limited, is fortunately sane."

Professor Blackie's opening chapter on "Presumptions" fully justifies its t.i.tle. The general consent of mankind in favor of Theism is a.s.sumed to have established its validity, and to have put Atheists altogether out of court; and a long list of ill.u.s.trious Theists, from Solomon to Hegel, is contrasted with a meagre catalogue of Atheists, comprising only the names of David Hume, Jeremy Bentham, and John Stuart Mill. *

Confucius and Buddha are cla.s.sed apart, as lying "outside of our Western European Culture altogether," but with a promise that "in so far as they seem to have taught a morality without religion, or a religion without G.o.d, we shall say a word or two about them by-and-by." So far as Buddha is concerned this promise is kept; but in relation to Confucius it is broken. Probably the Chinese sage was found too tough and embarra.s.sing a subject, and so it was thought expedient to ignore him for the more tractable prophet of India, whose doctrine of Transmigration might with a little sophistry be made to resemble the Christian doctrine of Immortality, and his Nirvana the Kingdom of Heaven.

* Professor Blackie is singularly silent as to James Mill, the father of the celebrated Utilitarian philosopher, far more robust in intellect and character than his son. He is the dominant figure of Mill's "Autobiography," and has about him a more august air than his son ever wore.

What does the general consent of mankind prove in regard to beliefs like Theism? Simply nothing. Professor Blackie himself sees that on some subjects it is worthless, particularly when special knowledge or special faculty is required. But there are questions, he contends, which public opinion rightly decides, even though opposed to the conclusions of subtle thinkers. "Perhaps," he says, "we shall hit the mark here if we say broadly that, as nature is always right, the general and normal sentiment of the majority must always be right, in so far as it is rooted in the universal and abiding instincts of humanity; and public opinion, as the opinion of the majority, will be right also in all matters which belong to the general conduct of life among all cla.s.ses, and with respect to which the mind of the majority has been allowed a perfectly free, natural, and healthy exercise." Now, in the first place, we must reiterate our opinion that the general consent of mankind on a subject like Theism proves absolutely nothing. It is perfectly valid on questions of ordinary taste and feeling, but loses all logical efficacy in relation to questions which cannot be determined by a direct appeal to experience. And undeniably Theism is one of those questions, unless we admit with the transcendentalist what is contrary to evident fact, that men have an intuitive perception of G.o.d. In the next place, the minor premise of this argument is a.s.sumed. There is no general consent of mankind in favor of Theism, but only a very extensive consent. Mr.

Gladstone, not long since, in the _Nineteenth Century_, went so far as to claim the general consent of mankind in favor of Christianity, by simply excluding all heathen nations from a right to be heard. Professor Blackie does not go to this length, but his logical process is no different. Lastly, our author's concluding proviso vitiates his whole case; for if there be one question on which "the mind of the majority"

has _not_ been allowed a "perfectly free, natural, and healthy exercise," it is that of the existence of G.o.d. We are all prepossessed hi its favor by early training, custom, and authority. Our minds have never been permitted to play freely upon it. A century ago Atheists stood in danger of death; only recently have penal and invidious statutes against them been cancelled or mitigated; and even now bigotry against honest disbelief in Theism is so strong that a man often incurs greater odium in publicly avowing it than in constantly violating all the decalogue save the commandment against murder. Murderers and thieves, though punished here, are either forgotten or compa.s.sionated after death; but not even the grave effectually shields the Atheist from the malignity of pious zeal. Fortunately, however, a wise and humane tolerance is growing in the world, and extending towards the most flagrant heresies. Perhaps we shall ultimately admit with sage old Felltham, that "we fill the world with cruel brawls in the obstinate defence of that whereof we might with more honor confess ourselves to be ignorant," and that "it is no shame for man not to know that which is not in his possibility."

The causes of Atheism are, according to Professor Blackie, very numerous. He finds seven or eight distinct ones. The lowest cla.s.s of Atheists are "Atheists of imbecility," persons of stunted intellect, incapable of comprehending the idea of G.o.d. These, however, he will not waste his time with, nor will we. He then pa.s.ses to the second cla.s.s of reprobates, whose Atheism springs not from defect of intellect, but from moral disorder, and who delight to conceive the universe as resembling their own chaos. These we shall dismiss, with a pa.s.sing remark that if moral disorder naturally induces Atheism, some very eminent Christians have been marvellous hypocrites. Lack of reverence is the next cause of Atheism, and is indeed its "natural soil." But as Professor Blackie thinks this may be "congenital, like a lack of taste for music, or an incapacity of understanding a mathematical problem," we are obliged to consider this third cla.s.s of Atheists as hopeless as the first. Having admitted that their malady may be congenital, our author inflicts upon these unfortunates a great deal of superfluous abuse, apparently forgetting that they are less to blame than their omnipotent maker.

The fourth cause of Atheism is pride or self-will. But this seems very erratic in its operations, since the only two instances cited--namely, Napoleon the Great and Napoleon the Little, were certainly Theists.

Next comes democracy, between which and irreverence there is a natural connexion, and from which, "as from a hotbed, Atheism in its rankest stage naturally shoots up." Professor Blackie, as may be surmised, tilts madly against this horrible foe. But it will not thus be subdued.

Democracy is here and daily extending itself, overwhelming slowly but surely all impediments to its supremacy. If Theism is incompatible with it, then the days of Theism are numbered. Professor Blackie's peculiar Natural History of atheism is more likely to please the opposite ranks than his own, who may naturally cry out, with a sense of being sold, "call you that backing of your friends?"

Pride of intellect is the next cause of Atheism. Don Juan sells himself to perdition for a liberal share of pleasure, but Faust hankers only after forbidden knowledge. This is of various kinds; but "of all kinds, that which has long had the most evil reputation of begetting Atheism is Physical Science." Again does the fervid Professor set lance in rest, and dash against this new foe to Theism, much as Don Quixote charged the famous windmill. But science, like the windmill, is too big and strong to suffer from such a.s.saults. The "father of this sort of nonsense," in modern times was David Hume, who, we are elegantly informed, was "a very clever fellow, a very agreeable, gentlemanly fellow too." His "nonsense about causation" is to be traced to a want of reverence in his character. Indeed, it seems that all persons who adhere to a philosophy alien to Professor Blackie's have something radically wrong with them.

Let this Edinburgh Professor rail as he may, David Hume's theory of causation will suffer no harm, and his contrast of human architecture, which is mechanism, with natural architecture, which is growth, will still form an insuperable obstacle to that "natural theology" which, as Garth Wilkinson says with grim humor, seeks to elicit, or rather "construct," "a scientific abstraction answering to the concrete figure of the Vulcan of the Greeks--that is to say a universal Smith"!

Eventually Professor Blackie gets so sick of philosophers, that he turns from them to poets, who may more safely be trusted "in matters of healthy human sentiment." But here fresh difficulties arise. Although "a poet is naturally a religious animal," we find that the greatest of Roman poets Lucretius, was an Atheist, while even "some of our most brilliant notorieties in the modern world of song are not the most notable for piety." But our versatile Professor easily accounts for this by a.s.suming that there "may be an idolatry of the imaginative, as well as of the knowing faculty." Never did natural historian so jauntily provide for every fact contravening his theories. Professor Blackie will never understand Atheism, or write profitably upon it, while he pursues this course. Let him restrain his discursive propensities, and deal scientifically with this one fact, which explodes his whole theory of Atheism. The supreme glory of our modern poetry is Sh.e.l.ley, and if ever a man combined splendor of imagination with keen intelligence and saintly character it was he. Raphael incarnate he seems, yet he stands outside all the creeds, and to his prophetic vision, in the sunlight of the world's great age begun anew, the--

Faiths and empires gleam Like wrecks of a dissolving dream.

In his treatment of Buddhism Professor Blackie is candid and impartial, until he comes to consider its Atheistic character. Then his reason seems almost entirely to forsake him. After saying that "what Buddha preached was a gospel of pure human ethics, divorced not only from Brahma and the Brahminic Trinity, but even from the existence of G.o.d;"

and describing Buddha himself as "a rare, exceptional, and altogether transcendental incarnation of moral perfection;" he first tries to show that _Nirvana_ is the same as the Christian _eternal life_, and transmigration of souls a faithful counterpart of the Christian doctrine of future reward and punishment. Feeling, perhaps, how miserably he has failed in this attempt, he turns with exasperation on Buddhism, and affirms that it "can in no wise be looked upon as anything but an abnormal manifestation of the religious life of man." We believe that Professor Blackie himself must have already perceived the futility and absurdity of this.

The last chapter of Professor Blackie's book is ent.i.tled "The Atheism of Reaction." In it he strikes characteristically at the five points of Calvinism, at Original Guilt, Eternal Punishment, Creation out of Nothing, and Special Providence; which he charges with largely contributing to the spread of Atheism. While welcoming these a.s.saults on superst.i.tion, we are constrained to observe that the Christian dogmas which Professor Blackie impugns and denounces are not specific causes of Atheism. Again he is on the wrong scent. The revolt against Theism at the present time is indeed mainly moral, but the preparation for it has been an intellectual one. Modern Science has demonstrated, for all practical purposes, the inexorable reign of law. The G.o.d of miracles, answering prayer and intimately related to his children of men, is an idea exploded and henceforth impossible. The only idea of G.o.d at all possible, is that of a supreme universal intelligence, governing nature by fixed laws, and apparently quite heedless whether their operation brings us joy or pain. This idea is intellectually permissible, but it is beyond all proof, and can be entertained only as a speculation. Now, the development of knowledge which makes this the only permissible idea of G.o.d, also changes Immortality from a religious cert.i.tude to an unverifiable supposition. The rectification of the evils of this life cannot, therefore, be reasonably expected in another; so that man stands alone, fighting a terrible battle, with no aid save from his own strength and skill. To believe that Omnipotence is the pa.s.sive spectator of this fearful strife, is for many minds altogether too hard. They prefer to believe that the woes and pangs of sentient life were not designed; that madness, anguish, and despair, result from the interplay of unconscious forces. They thus set Theism aside, and unable to recognise the fatherhood of G.o.d, they cling more closely to the brotherhood of Man.

SALVATIONISM.

(April, 1882.)

There is no new thing under the sun, said the wise king Many a surprising novelty is only an old thing in a new dress. And this is especially true in respect to religion. Ever since the feast of Pentecost, when the Apostles all jabbered like madmen, Christianity has been marked by periodical fits of insanity. It would occupy too much s.p.a.ce to enumerate these outbursts, which have occurred in every part of Christendom, but we may mention a few that have happened in our own country. During the Commonwealth, some of the numerous sects went to the most ludicrous extremes; preaching rousing sermons, praying through the nose, a.s.suming Biblical names, and prophesying the immediate reign of the saints. There was a reaction against the excesses of Puritanism after the death of Cromwell; and until the time of Whitfield and Wesley religion continued to be a sober and respectable influence, chiefly useful to the sovereign and the magistrate. But these two powerful preachers rekindled the fire of religious enthusiasm in the hearts of the common people, and Methodism was founded among those whom the Church had scarcely touched. Not many years ago the Hallelujah Band spread itself far and wide, and then went out like a straw fire. And now we have Salvationism, doing just the same kind of work, and employing just the same kind of means. Will this new movement die away like so many others? It is difficult to say. Salvationism may be only a flash in the pan; but, on the other hand, it may provide the only sort of Christianity possible in an age of science and freethought. The educated cla.s.ses and the intelligent artisans will more and more desert the Christian creed, and there will probably be left nothing but the dregs and the sc.u.m, for whom Salvationism is exactly suited. Christianity began among the poor, ignorant, and depraved; and it may possibly end its existence among the very same cla.s.ses.

In all these movements we see a striking ill.u.s.tration of what the biologists call the law of Atavism. There is a constant tendency to return to the primitive type. We can form some idea of what early Christianity was by reading the Acts of the Apostles. The true believers went about preaching in season and out of season; they cried and prayed with a loud voice; they caused tumult in the streets, and gave plenty of trouble to the civil authorities. All this is true of Salvationism to-day; and we have no doubt that the early Church, under the guidance of Peter, was just a counterpart of the Salvation Army under "General"

Booth--to the Jews, or men of the world, a stumbling-block, and to the Greeks, or educated thinkers, a folly.

Early Christians were "full of the Holy Ghost," that is of wild enthusiasm. Scoffers said they were drunk, and they acted like madmen.

Leap across seventeen centuries, and we shall find Methodists acting in the same way. Wesley states in his Journal (1739) of his hearers at Wapping, that "some were torn with a kind of convulsive motion in every part of their bodies, and that so violently that often four or five persons could not hold one of them." And Lecky tells us, in his "History of the Eighteenth Century," that "religious madness, which from the nature of its hallucinations, is usually the most miserable of all the forms of insanity, was in this, as in many later revivals, of no unfrequent occurrence." Now Salvationism produces the very same effects. It drives many people mad; and it is a common thing for men and women at its meetings to shout, dance, jump, and finally fall on the floor in a pious ecstacy. While they are in this condition, the Holy Ghost is entering them and the Devil is being driven out. Poor creatures! They take us back in thought to the days of demoniacal possession, and the strange old world that saw the devil-plagued swine of Gadara drowned in the sea.

The free and easy mingling of the s.e.xes at these pious a.s.semblies, is another noticeable feature. Love-feasts were a flagrant scandal in the early Church, and women who returned from them virtuous must have been miracles of chast.i.ty. Methodism was not quite so bad, but it tolerated some very strange pranks. The Rev. Richard Polwhele, in his "Anecdotes of Methodism" (a very rare book), says that "At St. Agnes, the Society stay up the whole night, when girls of twelve and fourteen years of age, run about the streets, calling out that they are possessed." He goes on to relate that at Probus "the preacher at a late hour of the night, after all but the higher cla.s.ses left the room, would order the candles to be put out, and the saints fall down and kneel on their naked knees; when he would go round and thrust his hand under every knee to feel if it were bare." Salvationism does not at present go to this length, but it has still time enough to imitate all the freaks of its predecessor.

There was an All-Night meeting in Whitechapel a few months ago, which threatened to develope into a thoroughgoing love-feast. The light was rather dim, voices grew low, cheeks came perilously near, and hands met caressingly. Of course it was nothing but the love of G.o.d that moved them, yet it looked like something else; and the uninitiated spectator of "the mystery of G.o.dliness" found it easy to understand how American camp-meetings tend to increase the population, and why a Magistrate in the South-west of England observed that one result of revivals in his district was a number of fatherless weans.

In one respect Salvationism excels all previous revivals. It is unparalleled in its vulgarity. The imbecile coa.r.s.eness of its language makes one ashamed of human nature. Had it existed in Swift's time, he might have added a fresh clause to his terrible indictment of mankind.

Its metaphors are borrowed from the slaughter-house, its songs are frequently coa.r.s.er than those of the lowest music-hall, and the general style of its preaching is worthy of a congregation of drunken pugilists.

The very names a.s.sumed by its officers are enough to turn one's stomach.

Christianity has fallen low indeed when its champions boast such t.i.tles as the "Hallelujah Fishmonger," the "Blood-washed Miner," the "Devil Dodger," the "Devil Walloper," and "Gipsy Sal."

The const.i.tution of the Salvation Army is a pure despotism. General Booth commands it absolutely. There is a Council of War, consisting of his own family. All the funds flow into his exchequer, and he spends them as he likes. No questions are allowed, no accounts are rendered, and everything is under his unqualified control. The "General" may be a perfectly honest man, but we are quite sure that none but pious lunatics would trust him with such irresponsible power.

We understand that the officials are all paid, and some of them extremely well. They lead a very pleasant life, full of agreeable excitement; they wear uniform, and are dubbed captain, major, or some other t.i.tle. Add to all this, that they suppose themselves (when honest) to be particular favorites of G.o.d; and it will be easy to understand how so many of them prefer a career of singing and praying to earning an honest living by hard work, The Hallelujah lads and la.s.ses could not, for the most part, get decent wages in any other occupation. All they require for this work is a good stomach and good lungs; and if they can only boast of having been the greatest drunkard in the district, the worst thief, or the most brutal character, they are on the high road to fortune, and may count on living in clover for the rest of their sojourn in this vale of tears.