Essays Upon Some Controverted Questions Part 21

it is obvious that they form a gradational series from orthodox Judaism, on the extreme left, to Paganism, whether philosophic or popular, on the extreme right; and it will further be observed that, while Justin's conception of Christianity is very broad, he rigorously excludes two cla.s.ses of persons who, in his time, called themselves Christians; namely, those who insist on circ.u.mcision and other observances of the Law on the part of Gentile converts; that is to say, the strict Judaeo-Christians (II.); and, on the other hand, those who a.s.sert the lawfulness of eating meat offered to idols--whether they are Gnostic or not (VII.) These last I have called "idolothytic" Christians, because I cannot devise a better name, not because it is strictly defensible etymologically.

At the present moment, I do not suppose there is an English missionary in any heathen land who would trouble himself whether the materials of his dinner had been previously offered to idols or not. On the other hand, I suppose there is no Protestant sect within the pale of orthodoxy, to say nothing of the Roman and Greek Churches, which would hesitate to declare the practice of circ.u.mcision and the {432} observance of the Jewish Sabbath and dietary rules, shockingly heretical.

Modern Christianity has, in fact, not only shifted far to the right of Justin's position, but it is of much narrower compa.s.s.

_Justin_ /---------^---------- _Judaeo-Christianity_ _Modern Christianity_ _Paganism_ _Judaism_ /-------^------- /----------^--------- I. II. III. IV. V. VI. VII. VIII.

For, though it includes VII., and even, in saint and relic worship, cuts a "monstrous cantle" out of paganism, it excludes, not only all Judaeo-Christians, but all who doubt that such are heretics. Ever since the thirteenth century, the Inquisition would have cheerfully burned, and in Spain did abundantly burn, all persons who came under the categories II., III., IV., V. And the wolf would play the same havoc now, if it could only get its blood-stained jaws free from the muzzle imposed by the secular arm.

Further, there is not a Protestant body except the Unitarian, which would not declare Justin himself a heretic, on account of his doctrine of the inferior G.o.dship of the Logos; while I am very much afraid that, in strict logic, Dr. Wace would be under the necessity, so painful to him, of calling him an "infidel," on the same and on other grounds.

Now let us turn to our other authority. If there is any result of critical investigations of the sources of Christianity which is certain,[118] it is that Paul of {433} Tarsus wrote the Epistle to the Galatians somewhere between the years 55 and 60 A.D., that is to say, roughly, twenty, or five-and-twenty years after the crucifixion. If this is so, the Epistle to the Galatians is one of the oldest, if not the very oldest, of extant doc.u.mentary evidences of the state of the primitive Church. And, be it observed, if it is Paul's writing, it unquestionably furnishes us with the evidence of a partic.i.p.ator in the transactions narrated. With the exception of two or three of the other Pauline epistles, there is not one solitary book in the New Testament of the authorship and authority of which we have such good evidence.

And what is the state of things we find disclosed? A bitter quarrel, in his account of which Paul by no means minces matters, or hesitates to hurl defiant sarcasms against those who were "reputed to be pillars:" James, "the brother of the Lord," Peter, the rock on whom Jesus is said to have built his Church, and John, "the beloved disciple." And no deference toward "the rock" withholds Paul from charging Peter to his face with "dissimulation."

The subject of the hot dispute was simply this. Were Gentile converts bound to obey the Law or not? Paul answered in the negative; and, acting upon his opinion, had created at Antioch (and elsewhere) a specifically "Christian"

community, the sole qualifications for admission into which were the confession of the belief that Jesus was the Messiah, and baptism upon that confession. In the epistle in question, Paul puts this--his "gospel," as he calls {434} it--in its most extreme form. Not only does he deny the necessity of conformity with the Law, but he declares such conformity to have a negative value. "Behold, I, Paul, say unto you, that if ye receive circ.u.mcision, Christ will profit you nothing" (Galatians v. 2). He calls the legal observances "beggarly rudiments," and anathematises every one who preaches to the Galatians any other gospel than his own. That is to say, by direct consequence, he anathematises the Nazarenes of Jerusalem, whose zeal for the Law is testified by James in a pa.s.sage of the Acts cited further on. In the first Epistle to the Corinthians, dealing with the question of eating meat offered to idols, it is clear that Paul himself thinks it a matter of indifference; but he advises that it should not be done, for the sake of the weaker brethren. On the other hand, the Nazarenes of Jerusalem most strenuously opposed Paul's "gospel," insisting on every convert becoming a regular Jewish proselyte, and consequently on his observance of the whole Law; and this party was led by James and Peter and John (Galatians ii. 9). Paul does not suggest that the question of principle was settled by the discussion referred to in Galatians. All he says is that it ended in the practical agreement that he and Barnabas should do as they had been doing, in respect to the Gentiles; while James and Peter and John should deal in their own fashion with Jewish converts. Afterwards, he complains bitterly of Peter, because, when on a visit to Antioch, he at first inclined to Paul's view, and ate with the Gentile converts; but when "certain came from James," {435} "drew back, and separated himself, fearing them that were of the circ.u.mcision. And the rest of the Jews dissembled likewise with him; insomuch that even Barnabas was carried away with their dissimulation" (Galatians ii. 12-13).

There is but one conclusion to be drawn from Paul's account of this famous dispute, the settlement of which determined the fortunes of the nascent religion. It is that the disciples at Jerusalem, headed by "James, the Lord's brother," and by the leading apostles, Peter and John, were strict Jews, who had objected to admit any converts into their body, unless these, either by birth, or by becoming proselytes, were also strict Jews. In fact, the sole difference between James and Peter and John, with the body of the disciples whom they led, and the Jews by whom they were surrounded, and with whom they for many years shared the religious observances of the Temple, was that they believed that the Messiah, whom the leaders of the nation yet looked for, had already come in the person of Jesus of Nazareth.

The Acts of the Apostles is hardly a very trustworthy history; it is certainly of later date than the Pauline Epistles, supposing them to be genuine. And the writer's version of the conference of which Paul gives so graphic a description, if that is correct, is unmistakably coloured with all the art of a reconciler, anxious to cover up a scandal. But it is none the less instructive on this account. The judgment of the "council"

delivered by James is that the Gentile converts shall merely "abstain from things {436} sacrificed to idols, and from blood and from things strangled, and from fornication." But notwithstanding the accommodation in which the writer of the Acts would have us believe, the Jerusalem Church held to its endeavour to retain the observance of the Law. Long after the conference, some time after the writing of the Epistles to the Galatians and Corinthians, and immediately after the despatch of that to the Romans, Paul makes his last visit to Jerusalem, and presents himself to James and all the elders. And this is what the Acts tells us of the interview:--

And they said unto him, Thou seest, brother, how many thousands [or myriads] there are among the Jews of them which have believed; and they are all zealous for the law; and they have been informed concerning thee, that thou teachest all the Jews which are among the Gentiles to forsake Moses, telling them not to circ.u.mcise their children, neither to walk after the customs. (Acts xxi. 20, 21.)

They therefore request that he should perform a certain public religious act in the Temple, in order that

all shall know that there is no truth in the things whereof they have been informed concerning thee; but that thou thyself walkest orderly, keeping the law (_ibid._ 24).[119]

How far Paul could do what he is here requested to do, and which the writer of the Acts goes on to say he did, with a clear conscience, if he wrote the Epistles to the Galatians and Corinthians, I may leave any candid reader of these epistles to decide. The {437} point to which I wish to direct attention is the declaration that the Jerusalem Church, led by the brother of Jesus and by his personal disciples and friends, twenty years and more after his death, consisted of strict and zealous Jews.

Tertullus, the orator, caring very little about the internal dissensions of the followers of Jesus, speaks of Paul as a "ringleader of the sect of the Nazarenes" (Acts xxiv. 5), which must have affected James much in the same way as it would have moved the Archbishop of Canterbury, in George Fox's day, to hear the latter called a "ringleader of the sect of Anglicans." In fact, "Nazarene" was, as is well known, the distinctive appellation applied to Jesus; his immediate followers were known as Nazarenes; while the congregation of the disciples, and, later, of converts at Jerusalem--the Jerusalem Church--was emphatically the "sect of the Nazarenes," no more in itself to be regarded as anything outside Judaism than the sect of the Sadducees or of the Essenes.[120] In fact, the tenets of both the Sadducees and the Essenes diverged much more widely from the Pharisaic standard of orthodoxy than Nazarenism did.

Let us consider the position of affairs now (A.D. 50-60) in relation to that which obtained in Justin's time, a century later. It is plain that the Nazarenes--presided over by James, "the brother of the Lord," and comprising within their body all the twelve {438} apostles--belonged to Justin's second category of "Jews who observe the Law, believe Jesus to be the Christ, but who insist on the observance of the Law by Gentile converts," up till the time at which the controversy reported by Paul arose. They then, according to Paul, simply allowed him to form his congregations of non-legal Gentile converts at Antioch and elsewhere; and it would seem that it was to these converts, who would come under Justin's fifth category, that the t.i.tle of "Christian" was first applied. If any of these Christians had acted upon the more than half-permission given by Paul, and had eaten meats offered to idols, they would have belonged to Justin's seventh category.

Hence, it appears that, if Justin's opinion, which was probably that of the Church generally in the middle of the second century, was correct, James and Peter and John and their followers could not be saved; neither could Paul, if he carried into practice his views as to the indifference of eating meats offered to idols. Or, to put the matter another way, the centre of gravity of orthodoxy, which is at the extreme right of the series in the nineteenth century, was at the extreme left, just before the middle of the first century, when the "sect of the Nazarenes" const.i.tuted the whole church founded by Jesus and the apostles; while, in the time of Justin, it lay midway between the two. It is therefore a profound mistake to imagine that the Judaeo-Christians (Nazarenes and Ebionites) of later times were heretical outgrowths from a primitive universalist "Christianity." On the {439} contrary, the universalist "Christianity" is an outgrowth from the primitive, purely Jewish, Nazarenism; which, gradually eliminating all the ceremonial and dietary parts of the Jewish law, has thrust aside its parent, and all the intermediate stages of its development, into the position of d.a.m.nable heresies.

Such being the case, we are in a position to form a safe judgment of the limits within which the teaching of Jesus of Nazareth must have been confined. Ecclesiastical authority would have us believe that the words which are given at the end of the first Gospel, "Go ye, therefore, and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Ghost," are part of the last commands of Jesus, issued at the moment of his parting with the eleven. If so, Peter and John must have heard these words; they are too plain to be misunderstood; and the occasion is too solemn for them ever to be forgotten. Yet the "Acts"

tell us that Peter needed a vision to enable him so much as to baptize Cornelius; and Paul, in the Galatians, knows nothing of words which would have completely borne him out as against those who, though they heard, must be supposed to have either forgotten or ignored them. On the other hand, Peter and John, who are supposed to have heard the "Sermon on the Mount,"

know nothing of the saying that Jesus had not come to destroy the Law, but that every jot and t.i.ttle of the Law must be fulfilled, which surely would have been pretty good evidence for their view of the question. {440}

We are sometimes told that the personal friends and daily companions of Jesus remained zealous Jews and opposed Paul's innovations, because they were hard of heart and dull of comprehension. This hypothesis is hardly in accordance with the concomitant faith of those who adopt it, in the miraculous insight and superhuman sagacity of their Master; nor do I see any way of getting it to harmonise with the orthodox postulate; namely, that Matthew was the author of the first gospel and John of the fourth. If that is so, then, most a.s.suredly, Matthew was no dullard; and as for the fourth gospel--a theosophic romance of the first order--it could have been written by none but a man of remarkable literary capacity, who had drunk deep of Alexandrian philosophy. Moreover, the doctrine of the writer of the fourth gospel is more remote from that of the "sect of the Nazarenes" than is that of Paul himself. I am quite aware that orthodox critics have been capable of maintaining that John, the Nazarene, who was probably well past fifty years of age when he is supposed to have written the most thoroughly Judaising book in the New Testament--the Apocalypse--in the roughest of Greek, underwent an astounding metamorphosis of both doctrine and style by the time he reached the ripe age of ninety or so, and provided the world with a history in which the acutest critic cannot [always] make out where the speeches of Jesus end and the text of the narrative begins; while that narrative is utterly irreconcilable, in regard to matters of fact, with that of his fellow-apostle, Matthew. {441}

The end of the whole matter is this:--The "sect of the Nazarenes," the brother and the immediate followers of Jesus, commissioned by him as apostles, and those who were taught by them up to the year 50 A.D., were not "Christians" in the sense in which that term has been understood ever since its a.s.serted origin at Antioch, but Jews--strict orthodox Jews--whose belief in the Messiahship of Jesus never led to their exclusion from the Temple services, nor would have shut them out from the wide embrace of Judaism.[121] The open proclamation of their special view about the Messiah was doubtless offensive to the Pharisees, just as rampant Low Churchism is offensive to bigoted High Churchism in our own country; or as any kind of dissent is offensive to fervid religionists of all creeds. To the Sadducees, no doubt, the political danger of any Messianic movement was serious; and they would have been glad to put down Nazarenism, lest it should end in useless rebellion against their Roman masters, like that other Galilean movement headed by Judas, a generation earlier. Galilee was always a hotbed of seditious enthusiasm against the rule of Rome; and high priest and procurator alike had need to keep a sharp eye upon natives of that district. On the whole, however, the Nazarenes were but little troubled for the first twenty years of their existence; and the undying hatred of the Jews against those later {442} converts, whom they regarded as apostates and fautors of a sham Judaism, was awakened by Paul. From their point of view, he was a mere renegade Jew, opposed alike to orthodox Judaism and to orthodox Nazarenism, and whose teachings threatened Judaism with destruction. And, from their point of view, they were quite right. In the course of a century, Pauline influences had a large share in driving primitive Nazarenism from being the very heart of the new faith into the position of scouted error; and the spirit of Paul's doctrine continued its work of driving Christianity farther and farther away from Judaism, until "meats offered to idols" might be eaten without scruple, while the Nazarene methods of observing even the Sabbath, or the Pa.s.sover, were branded with the mark of Judaising heresy.

But if the primitive Nazarenes of whom the Acts speaks were orthodox Jews, what sort of probability can there be that Jesus was anything else? How can he have founded the universal religion which was not heard of till twenty years after his death?[122] That Jesus possessed in a rare degree the gift of attaching men to his person and to his fortunes; that he was the author of many a striking saying, and the advocate of equity, of love, and of humility; that he may have disregarded the subtleties of the bigots for legal observance, and appealed rather to those n.o.ble {443} conceptions of religion which const.i.tuted the pith and kernel of the teaching of the great prophets of his nation seven hundred years earlier; and that, in the last scenes of his career, he may have embodied the ideal sufferer of Isaiah, may be, as I think it is, extremely probable. But all this involves not a step beyond the borders of orthodox Judaism. Again, who is to say whether Jesus proclaimed himself the veritable Messiah, expected by his nation since the appearance of the pseudo-prophetic work of Daniel, a century and a half before his time; or whether the enthusiasm of his followers gradually forced him to a.s.sume that position?

But one thing is quite certain: if that belief in the speedy second coming of the Messiah which was shared by all parties in the primitive Church, whether Nazarene or Pauline; which Jesus is made to prophesy, over and over again, in the Synoptic gospels; and which dominated the life of Christians during the first century after the crucifixion;--if he believed and taught that, then a.s.suredly he was under an illusion, and he is responsible for that which the mere effluxion of time has demonstrated to be a prodigious error.

When I ventured to doubt "whether any Protestant theologian who has a reputation to lose will say that he believes the Gadarene story," it appears that I reckoned without Dr. Wace, who, referring to this pa.s.sage in my paper, says:--

He will judge whether I fall under his description; but I repeat that I believe it, and that he has removed the only objection to my believing it (p. 363).

{444}

Far be it from me to set myself up as a judge of any such delicate question as that put before me; but I think I may venture to express the conviction that, in the matter of courage, Dr. Wace has raised for himself a monument _aere perennius_. For really, in my poor judgment, a certain splendid intrepidity, such as one admires in the leader of a forlorn hope, is manifested by Dr. Wace when he solemnly affirms that he believes the Gadarene story on the evidence offered. I feel less complimented perhaps than I ought to do, when I am told that I have been an accomplice in extinguishing in Dr. Wace's mind the last glimmer of doubt which common sense may have suggested. In fact, I must disclaim all responsibility for the use to which the information I supplied has been put. I formally decline to admit that the expression of my ignorance whether devils, in the existence of which I do not believe, if they did exist, might or might not be made to go out of men into pigs, can, as a matter of logic, have been of any use whatever to a person who already believed in devils and in the historical accuracy of the gospels.

Of the Gadarene story, Dr. Wace, with all solemnity and twice over, affirms that he "believes it." I am sorry to trouble him further, but what does he mean by "it"? Because there are two stories, one in "Mark" and "Luke," and the other in "Matthew." In the former, which I quoted in my previous paper, there is one possessed man; in the latter there are two. The story is told fully, with the vigorous homely diction and the {445} picturesque details of a piece of folklore, in the second gospel. The immediately antecedent event is the storm on the Lake of Gennesaret. The immediately consequent events are the message from the ruler of the synagogue and the healing of the woman with an issue of blood. In the third gospel, the order of events is exactly the same, and there is an extremely close general and verbal correspondence between the narratives of the miracle. Both agree in stating that there was only one possessed man, and that he was the residence of many devils, whose name was "Legion."

In the first gospel, the event which immediately precedes the Gadarene affair is, as before, the storm; the message from the ruler and the healing of the issue are separated from it by the accounts of the healing of a paralytic, of the calling of Matthew, and of a discussion with some Pharisees. Again, while the second gospel speaks of the country of the "Gerasenes" as the locality of the event, the third gospel has "Gerasenes,"

"Gergesenes," and "Gadarenes" in different ancient MSS.; while the first has "Gadarenes."

The really important points to be noticed, however, in the narrative of the first gospel, are these--that there are two possessed men instead of one; and that while the story is abbreviated by omissions, what there is of it is often verbally identical with the corresponding pa.s.sages in the other two gospels. The most unabashed of reconcilers cannot well say that one man is the same as two, or two as one; and, {446} though the suggestion really has been made, that two different miracles, agreeing in all essential particulars, except the number of the possessed, were effected immediately after the storm on the lake, I should be sorry to accuse any one of seriously adopting it. Nor will it be pretended that the allegory refuge is accessible in this particular case.

So, when Dr. Wace says that he believes in the synoptic evangelists'

account of the miraculous bedevilment of swine, I may fairly ask which of them does he believe? Does he hold by the one evangelist's story, or by that of the two evangelists? And having made his election, what reasons has he to give for his choice? If it is suggested that the witness of two is to be taken against that of one, not only is the testimony dealt with in that commonsense fashion against which the theologians of his school protest so warmly; not only is all question of inspiration at an end, but the further inquiry arises, After all, is it the testimony of two against one? Are the authors of the versions in the second and the third gospels really independent witnesses? In order to answer this question, it is only needful to place the English versions of the two side by side, and compare them carefully. It will then be seen that the coincidences between them, not merely in substance, but in arrangement, and in the use of identical words in the same order, are such, that only two alternatives are conceivable: either one evangelist freely copied from the other, or both based themselves upon a common source, which may either have been a written {447} doc.u.ment, or a definite oral tradition learned by heart. a.s.suredly, these two testimonies are not those of independent witnesses. Further, when the narrative in the first gospel is compared with that in the other two, the same fact comes out.

Supposing, then, that Dr. Wace is right in his a.s.sumption that Matthew, Mark, and Luke wrote the works which we find attributed to them by tradition, what is the value of their agreement, even that something more or less like this particular miracle occurred, since it is demonstrable, either that all depend on some antecedent statement, of the authorship of which nothing is known, or that two are dependent upon the third?

Dr. Wace says he believes the Gadarene story; whichever version of it he accepts, therefore, he believes that Jesus said what he is stated in all the versions to have said, and thereby virtually declared that the theory of the nature of the spiritual world involved in the story is true. Now I hold that this theory is false, that it is a monstrous and mischievous fiction; and I unhesitatingly express my disbelief in any a.s.sertion that it is true, by whomsoever made. So that, if Dr. Wace is right in his belief, he is also quite right in cla.s.sing me among the people he calls "infidels"; and although I cannot fulfil the eccentric expectation that I shall glory in a t.i.tle which, from my point of view, it would be simply silly to adopt, I certainly shall rejoice not to be reckoned among "Christians" so long as the profession of belief in such stories as the Gadarene pig affair, on the {448} strength of a tradition of unknown origin, of which two discrepant reports, also of unknown origin, alone remain, forms any part of the Christian faith. And, although I have, more than once, repudiated the gift of prophecy, yet I think I may venture to express the antic.i.p.ation, that if "Christians" generally are going to follow the line taken by Dr. Wace, it will not be long before all men of common sense qualify for a place among the "infidels."

{449}

XII

AGNOSTICISM AND CHRISTIANITY

Nemo ergo ex me scire quaerat, quod me nescire scio, nisi forte ut nescire discat.--AUGUSTINUS, _De Civ. Dei_, xii. 7.

[123]The present discussion has arisen out of the use, which has become general in the last few years, of the terms "Agnostic" and "Agnosticism."

The people who call themselves "Agnostics" have been charged with doing so because they have not the courage to declare themselves "Infidels." It has been insinuated that they have adopted a new name in order to escape the unpleasantness which attaches to their proper denomination. To this wholly erroneous imputation, I have replied by showing that the term "Agnostic"

did, as a matter of fact, arise in a manner which negatives it; and my statement has not been, and cannot be, refuted. Moreover, speaking for myself, and without impugning the right of any other person to use the term in another sense, I further say that Agnosticism {450} is not properly described as a "negative" creed, nor indeed as a creed of any kind, except in so far as it expresses absolute faith in the validity of a principle, which is as much ethical as intellectual. This principle may be stated in various ways, but they all amount to this: that it is wrong for a man to say that he is certain of the objective truth of any proposition unless he can produce evidence which logically justifies that certainty. This is what Agnosticism a.s.serts; and, in my opinion, it is all that is essential to Agnosticism. That which Agnostics deny and repudiate, as immoral, is the contrary doctrine, that there are propositions which men ought to believe, without logically satisfactory evidence; and that reprobation ought to attach to the profession of disbelief in such inadequately supported propositions. The justification of the Agnostic principle lies in the success which follows upon its application, whether in the field of natural, or in that of civil, history; and in the fact that, so far as these topics are concerned, no sane man thinks of denying its validity.

Still speaking for myself, I add, that though Agnosticism is not, and cannot be, a creed, except in so far as its general principle is concerned; yet that the application of that principle results in the denial of, or the suspension of judgment concerning, a number of propositions respecting which our contemporary ecclesiastical "gnostics" profess entire certainty.

And, in so far as these ecclesiastical persons can be justified in their old-established {451} custom (which many nowadays think more honoured in the breach than the observance) of using opprobrious names to those who differ from them, I fully admit their right to call me and those who think with me "Infidels:" all I have ventured to urge is that they must not expect us to speak of ourselves by that t.i.tle.

The extent of the region of the uncertain, the number of the problems the investigation of which ends in a verdict of not proven, will vary according to the knowledge and the intellectual habits of the individual Agnostic. I do not very much care to speak of anything as "unknowable." What I am sure about is that there are many topics about which I know nothing; and which, so far as I can see, are out of reach of my faculties. But whether these things are knowable by any one else is exactly one of those matters which is beyond my knowledge, though I may have a tolerably strong opinion as to the probabilities of the case. Relatively to myself, I am quite sure that the region of uncertainty--the nebulous country in which words play the part of realities--is far more extensive than I could wish. Materialism and Idealism; Theism and Atheism; the doctrine of the soul and its mortality or immortality--appear in the history of philosophy like the shades of Scandinavian heroes, eternally slaying one another and eternally coming to life again in a metaphysical "Nifelheim." It is getting on for twenty-five centuries, at least, since mankind began seriously to give their minds to these topics. {452} Generation after generation, philosophy has been doomed to roll the stone uphill; and, just as all the world swore it was at the top, down it has rolled to the bottom again. All this is written in innumerable books; and he who will toil through them will discover that the stone is just where it was when the work began. Hume saw this; Kant saw it; since their time, more and more eyes have been cleansed of the films which prevented them from seeing it; until now the weight and number of those who refuse to be the prey of verbal mystifications has begun to tell in practical life.

It was inevitable that a conflict should arise between Agnosticism and Theology; or rather, I ought to say, between Agnosticism and Ecclesiasticism. For Theology, the science, is one thing; and Ecclesiasticism, the championship of a foregone conclusion[124] as to the truth of a particular form of Theology, is another. With scientific Theology, Agnosticism has no quarrel. On the contrary, the Agnostic, knowing too well the influence of prejudice and idiosyncrasy, even on those who desire most earnestly to be impartial, can wish for nothing more urgently than that the scientific theologian should not only be at perfect liberty to thresh out the matter in his own fashion; but that he should, if he can, find flaws in the Agnostic position; and, even if demonstration is not to be had, that he should put, in their full force, the grounds of the conclusions he thinks probable. The {453} scientific theologian admits the Agnostic principle, however widely his results may differ from those reached by the majority of Agnostics.

But, as between Agnosticism and Ecclesiasticism, or, as our neighbours across the Channel call it, Clericalism, there can be neither peace nor truce. The Cleric a.s.serts that it is morally wrong not to believe certain propositions, whatever the results of a strict scientific investigation of the evidence of these propositions. He tells us "that religious error is, in itself, of an immoral nature."[125] He declares that he has prejudged certain conclusions, and looks upon those who show cause for arrest of judgment as emissaries of Satan. It necessarily follows that, for him, the attainment of faith, not the ascertainment of truth, is the highest aim of mental life. And, on careful a.n.a.lysis of the nature of this faith, it will too often be found to be, not the mystic process of unity with the Divine, understood by the religious enthusiast--but that which the candid simplicity of a Sunday scholar once defined it to be. "Faith," said this unconscious plagiarist of Tertullian, "is the power of saying you believe things which are incredible."