On Compromise Part 3

If a man happens to be a Conservative, for instance, it is pitiful that he should think so much more of what other people on his side or the other think, than of the widest and highest of the ideas on which a conservative philosophy of life and human society reposes. Such ideas are these,--that the social union is the express creation and ordering of the Deity: that its movements follow his mysterious and fixed dispensation: that the church and the state are convertible terms, and each citizen of the latter is an incorporated member of the former: that conscience, if perversely and misguidedly self-a.s.serting, has no rights against the decrees of the conscience of the nation: that it is the most detestable of crimes to perturb the pacific order of society either by active agitation or speculative restlessness; that descent from a long line of ancestors in great station adds an element of dignity to life, and imposes many high obligations. We do not say that these and the rest of the propositions which make up the true theoretic basis of a conservative creed, are proper for the hustings, or expedient in an election address or a speech in parliament. We do say that if these high and not unintelligible principles, which alone can give to reactionary professions any worth or significance, were present in the minds of men who speak reactionary language, the country would be spared the ignominy of seeing certain real truths of society degraded at the hands of aristocratic adventurers and plutocratic parasites into some miserable process of 'dishing Whigs.'

This impoverishment of aims and depravation of principles by the triumph of the political spirit outside of its proper sphere, cannot unfortunately be restricted to any one set of people in the state. It is something in the very atmosphere, which no sanitary cordon can limit.

Liberalism, too, would be something more generous, more attractive--yes, and more practically effective, if its professors and champions could allow their sense of what is feasible to be refreshed and widened by a more free recognition, however private and undemonstrative, of the theoretic ideas which give their social creed whatever life and consistency it may have. Such ideas are these: That the conditions of the social union are not a mystery, only to be touched by miracle, but the results of explicable causes, and susceptible of constant modification: that the thoughts of wise and patriotic men should be perpetually turned towards the improvement of these conditions in every direction: that contented acquiescence in the ordering that has come down to us from the past is selfish and anti-social, because amid the ceaseless change that is inevitable in a growing organism, the inst.i.tutions of the past demand progressive re-adaptations: that such improvements are most likely to be secured in the greatest abundance by limiting the sphere of authority, extending that of free individuality, and steadily striving after the bestowal, so far as the nature of things will ever permit it, of equality of opportunity: that while there is dignity in ancestry, a modern society is only safe in proportion as it summons capacity to its public counsels and enterprises; that such a society to endure must progress: that progress on its political side means more than anything else the subst.i.tution of Justice as a governing idea, instead of Privilege, and that the best guarantee for justice in public dealings is the partic.i.p.ation in their own government of the people most likely to suffer from injustice. This is not an exhaustive account of the progressive doctrine, and we have here nothing to say as to its soundness. We only submit that if those who use the watchwords of Liberalism were to return upon its principles, instead of dwelling exclusively on practical compromises, the tone of public life would be immeasurably raised. The cause of social improvement would be less systematically balked of the victories that are best worth gaining.

Progress would mean something more than mere entrances and exits on the theatre of office. We should not see in the ma.s.s of parliamentary candidates--and they are important people, because nearly every Englishman with any ambition is a parliamentary candidate, actual or potential--that grave anxiety, that sober rigour, that immense caution, which are all so really laughable, because so many of those men are only anxious lest they should make a mistake in finding out what the majority of their const.i.tuents would like them to think; only rigorous against those who are indiscreet enough to press a principle against the beck of a whip or a wire-puller; and only very cautious not so much lest their opinion should be wrong, as lest it should not pay.

Indolence and timidity have united to popularise among us a flaccid lat.i.tudinarianism, which thinks itself a benign tolerance for the opinions of others. It is in truth only a pretentious form of being without settled opinions of our own, and without any desire to settle them. No one can complain of the want of speculative activity at the present time in a certain way. The air, at a certain social elevation, is as full as it has ever been of ideas, theories, problems, possible solutions, suggested questions, and proffered answers. But then they are at large, without cohesion, and very apt to be the objects even in the more instructed minds of not much more than dilettante interest. We see in solution an immense number of notions, which people think it quite unnecessary to precipitate in the form of convictions. We constantly hear the age lauded for its tolerance, for its candour, for its openness of mind, for the readiness with which a hearing is given to ideas that forty years ago, or even less than that, would have excluded persons suspected of holding them from decent society, and in fact did so exclude them. Before, however, we congratulate ourselves too warmly on this, let us be quite sure that we are not mistaking for tolerance what is really nothing more creditable than indifference. These two att.i.tudes of mind, which are so vitally unlike in their real quality, are so hard to distinguish in their outer seeming.

One is led to suspect that carelessness is the right name for what looks like reasoned toleration, by such a line of consideration as the following. It is justly said that at the bottom of all the great discussions of modern society lie the two momentous questions, first whether there is a G.o.d, and second whether the soul is immortal. In other words, whether our fellow-creatures are the highest beings who take an interest in us, or in whom we need take an interest; and, then, whether life in this world is the only life of which we shall ever be conscious. It is true of most people that when they are talking of evolution, and the origin of species, and the experiential or intuitional source of ideas, and the utilitarian or transcendental basis of moral obligation, these are the questions which they really have in their minds. Now, in spite of the scientific activity of the day, n.o.body is likely to contend that men are pressed keenly in their souls by any poignant stress of spiritual tribulation in the face of the two supreme enigmas. n.o.body will say that there is much of that striving and wrestling and bitter agonising, which whole societies of men have felt before now on questions of far less tremendous import. Ours, as has been truly said, is 'a time of loud disputes and weak convictions,' In a generation deeply impressed by a sense of intellectual responsibility this could not be. As it is, even superior men are better pleased to play about the height of these great arguments, to fly in busy intellectual sport from side to side, from aspect to aspect, than they are intent on resolving what it is, after all, that the discussion comes to and to which solution, when everything has been said and heard, the balance of truth really to incline. There are too many giggling epigrams; people are too willing to look on collections of mutually hostile opinions with the same kind of curiosity which they bestow on a collection of mutually hostile beasts in a menagerie. They have very faint predilections for one rather than another. If they were truly alive to the duty of conclusiveness, or to the inexpressible magnitude of the subjects which nominally occupy their minds, but really only exercise their tongues, this elegant Pyrrhonism would be impossible, and this light-hearted neutrality most unendurable.

Well has the ill.u.s.trious Pascal said with reference to one of the two great issues of the modern controversy:--'The immortality of the soul is a thing that concerns us so closely and touches us so profoundly, that one must have lost all feeling to be indifferent as to knowing how the matter is. All our actions and all our thoughts must follow such different paths, according as there are eternal goods to hope for or are not, that it is impossible to take a step with sense and judgment, without regulating it in view of this point, which ought to be our first object.... I can have nothing but compa.s.sion for those who groan and travail in this doubt with all sincerity, who look on it as the worst of misfortunes, and who, sparing no pains to escape from it, make of this search their chief and most serious employment.... But he who doubts and searches not is at the same time a grievous wrongdoer, and a grievously unfortunate man. If along with this he is tranquil and self-satisfied, if he publishes his contentment to the world and plumes himself upon it, and if it is this very state of doubt which he makes the subject of his joy and vanity--I have no terms in which to describe so extravagant a creature.'[15] Who, except a member of the school of extravagant creatures themselves, would deny that Pascal's irritation is most wholesome and righteous?

Perhaps in reply to this, we may be confronted by our own doctrine of intellectual responsibility interpreted in a directly opposite sense. We may be reminded of the long array of difficulties that interfere between us and knowledge in that tremendous matter, and of objections that rise in such perplexing force to an answer either one way or the other. And finally we may be despatched with a eulogy of caution and a censure of too great heat after certainty. The answer is that there is a kind of Doubt not without search, but after and at the end of search, which is not open to Pascal's just reproaches against the more ign.o.ble and frivolous kind. And this too has been described for us by a subtle doctor of Pascal's communion. 'Are there pleasures of Doubt, as well as of Inference and a.s.sent? In one sense there are. Not indeed if doubt means ignorance, uncertainty, or hopeless suspense; but there is a certain grave acquiescence in ignorance, a recognition of our impotence to solve momentous and urgent questions, which has a satisfaction of its own. After high aspirations, after renewed endeavours, after bootless toil, after long wanderings, after hope, effort, weariness, failure, painfully alternating and recurring, it is an immense relief to the exhausted mind to be able to say, "At length I know that I can know nothing about anything." ... Ignorance remains the evil which it ever was, but something of the peace of cert.i.tude is gained in knowing the worst, and in having reconciled the mind to the endurance of it.'[16]

Precisely, and what one would say of our own age is that it will not deliberately face this knowledge of the worst. So it misses the peace of cert.i.tude, and not only its peace, but the strength and coherency that follow strict acceptance of the worst, when the worst is after all the best within reach.

Those who are in earnest when they blame too great haste after certainty, do in reality mean us to embrace certainty, but in favour of the vulgar opinions. They only see the prodigious difficulties of the controversy when you do not incline to their own side in it. They only panegyrise caution and the strictly provisional when they suspect that intrepidity and love of the conclusive would lead them to unwelcome sh.o.r.es. These persons, however, whether fortunately or unfortunately, have no longer much influence over the most active part of the national intelligence. Whether permanently or not, resolute orthodoxy, however prosperous it may seem among many of the uncultivated rich, has lost its hold upon thought. For thought has become dispersive, and the centrifugal forces of the human mind, among those who think seriously, have for the time become dominant and supreme. No one, I suppose, imagines that the singular ecclesiastical revival which is now going on, is accompanied by any revival of real and reasoned belief; or that the opulent manufacturers who subscribe so generously for restored cathedral fabrics and the like, have been moved by the apologetics of _Aids to Faith_ and the Christian Evidence Society.

Obviously only three ways of dealing with the great problems of which we have spoken are compatible with a strong and well-bottomed character. We may affirm that there is a deity with definable attributes; and that there is a conscious state and continued personality after the dissolution of the body. Or we may deny. Or we may a.s.sure ourselves that we have no faculties enabling us on good evidence either to deny or affirm. Intellectual self-respect and all the qualities that are derived from that, may well go with any one of these three courses, decisively followed and consistently applied in framing a rule of life and a settled scheme of its aims and motives. Why do we say that intellectual self-respect is not vigorous, nor the sense of intellectual responsibility and truthfulness and coherency quick and wakeful among us? Because so many people, even among those who might be expected to know better, insist on the futile attempt to reconcile all those courses, instead of fixing on one and steadily abiding in it. They speak as if they affirmed, and they act as if they denied, and in their hearts they cherish a slovenly sort of suspicion that we can neither deny nor affirm. It may be said that this comes to much the same thing as if they had formally decided in the last or neutral sense. It is not so. This illegitimate union of three contradictories fritters character away, breaks it up into discordant parts, and dissolves into mercurial fluidity that leavening sincerity and free and cheerful boldness, which come of harmonious principles of faith and action, and without which men can never walk as confident lovers of justice and truth.

Ambrose's famous saying, that 'it hath not pleased the Lord to give his people salvation in dialectic,' has a profound meaning far beyond its application to theology. It is deeply true that our ruling convictions are less the product of ratiocination than of sympathy, imagination, usage, tradition. But from this it does not follow that the reasoning faculties are to be further discouraged. On the contrary, just because the other elements are so strong that they can be trusted to take care of themselves, it is expedient to give special countenance to the intellectual habits, which alone can check and rectify the constantly aberrating tendencies of sentiment on the one side, and custom on the other. This remark brings us to another type, of whom it is not irrelevant to speak shortly in this place. The consequences of the strength of the political spirit are not all direct, nor does its strength by any means spring solely from its indulgence to the less respectable elements of character, such as languor, extreme pliableness, superficiality. On the contrary, it has an indirect influence in removing the only effective restraint on the excesses of some qualities which, when duly directed and limited, are among the most precious parts of our mental const.i.tution. The political spirit is the great force in throwing love of truth and accurate reasoning into a secondary place.

The evil does not stop here. This achievement has indirectly countenanced the postponement of intellectual methods, and the diminution of the sense of intellectual responsibility, by a school that is anything rather than political.

Theology has borrowed, and coloured for her own use, the principles which were first brought into vogue in politics. If in the one field it is the fashion to consider convenience first and truth second, in the other there is a corresponding fashion of placing truth second and emotional comfort first. If there are some who compromise their real opinions, or the chance of reaching truth, for the sake of gain, there are far more who shrink from giving their intelligence free play, for the sake of keeping undisturbed certain luxurious spiritual sensibilities. This choice of emotional gratification before truth and upright dealing with one's own understanding, creates a character that is certainly far less unlovely than those who sacrifice their intellectual integrity to more material convenience. The moral flaw is less palpable and less gross. Yet here too there is the stain of intellectual improbity, and it is perhaps all the more mischievous for being partly hidden under the mien of spiritual exaltation.

There is in literature no more seductive ill.u.s.tration of this seductive type than Rousseau's renowned character of the Savoyard Vicar--penetrated with scepticism as to the attributes of the deity, the meaning of the holy rites, the authenticity of the sacred doc.u.ments; yet full of reverence, and ever respecting in silence what he could neither reject nor understand. 'The essential worship,' he says, 'is the worship of the heart. G.o.d never rejects this homage, under whatever form it be offered to him. In old days I used to say ma.s.s with the levity which in time infects even the gravest things when we do them too often. Since acquiring my new principles [of reverential scepticism] I celebrate it with more veneration: I am overcome by the majesty of the Supreme Being, by his presence, by the insufficiency of the human mind, which conceives so ill what pertains to its author. When I approach the moment of consecration, I collect myself for performing the act with all the feelings required by the church and the majesty of the sacrament. I strive to annihilate my reason before the Supreme Intelligence, saying, Who art thou that thou shouldst measure infinite power?'[17]

The Savoyard Vicar is not imaginary. The acquiescence in indefinite ideas for the sake of comforted emotions, and the abnegation of strong convictions in order to make room for free and plenteous effusion, have for us all the marks of a too familiar reality. Such a doctrine is an everyday plea for self-deception, and a current justification for illusion even among some of the finer spirits. They have persuaded themselves not only that the life of the religious emotions is the highest life, but that it is independent of the intellectual forms with which history happens to have a.s.sociated it. And so they refine and sophisticate and make havoc with plain and honest interpretation, in order to preserve a soft serenity of soul unperturbed.

Now, we are not at all concerned to dispute such positions as that Feeling is the right starting-point of moral education; that in forming character appeal should be to the heart rather than to the understanding; that the only basis on which our faculties can be harmoniously ordered is the preponderance of affection over reason.

These propositions open much grave and complex discussion, and they are not to our present purpose. We only desire to state the evil of the notion that a man is warranted in comforting himself with dogmas and formularies, which he has first to empty of all definite, precise, and clearly determinable significance, before he can get them out of the way of his religious sensibilities. Whether Reason or Affection is to have the empire in the society of the future, when Reason may possibly have no more to discover for us in the region of morals and religion, and so will have become _emeritus_ and taken a lower place, as of a tutor whose services the human family, being now grown up, no longer requires,--however this may be, it is at least certain that in the meantime the spiritual life of man needs direction quite as much as it needs impulse, and light quite as much as force. This direction and light can only be safely procured by the free and vigorous use of the intelligence. But the intelligence is not free in the presence of a mortal fear lest its conclusions should trouble soft tranquillity of spirit. There is always hope of a man so long as he dwells in the region of the direct categorical proposition and the unambiguous term; so long as he does not deny the rightly drawn conclusion after accepting the major and minor premisses. This may seem a scanty virtue and very easy grace. Yet experience shows it to be too hard of attainment for those who tamper with disinterestedness of conviction, for the sake of luxuriating in the softness of spiritual transport without interruption from a syllogism. It is true that there are now and then in life as in history n.o.ble and fair natures, that by the silent teaching and unconscious example of their inborn purity, star-like constancy, and great devotion, do carry the world about them to further heights of living than can be attained by ratiocination. But these, the blameless and loved saints of the earth, rise too rarely on our dull horizons to make a rule for the world. The law of things is that they who tamper with veracity, from whatever motive, are tampering with the vital force of human progress. Our comfort and the delight of the religious imagination are no better than forms of self-indulgence, when they are secured at the cost of that love of truth on which, more than on anything else, the increase of light and happiness among men must depend. We have to fight and do lifelong battle against the forces of darkness, and anything that turns the edge of reason blunts the surest and most potent of our weapons.

FOOTNOTES:

[Footnote 13: Burton's _Lift of Hume,_ ii. 186-188]

[Footnote 14: Isaac Taylor's _Natural History of Enthusiasm_, p. 226.]

[Footnote 15: _Pensees_, II. Art ii.]

[Footnote 16: Dr. Newman's _Grammar of a.s.sent_, p. 201.]

[Footnote 17: _Emile_, bk. iv.]

CHAPTER IV.

RELIGIOUS CONFORMITY.

The main field of discussion touching Compromise in expression and avowal lies in the region of religious belief. In politics no one seriously contends that respect for the feelings and prejudices of other people requires us to be silent about our opinions. A republican, for instance, is at perfect liberty to declare himself so. n.o.body will say that he is not within his rights if he should think it worth while to practise this liberty, though of course he will have to face the obloquy which attends all opinion that is not shared by the more demonstrative and vocal portions of the public. It is true that in every stable society a general conviction prevails of the extreme undesirableness of constantly laying bare the foundations of government. Incessant discussion of the theoretical bases of the social union is naturally considered worse than idle. It is felt by many wise men that the chief business of the political thinker is to interest himself in generalisations of such a sort as leads with tolerable straightness to practical improvements of a far-reaching and durable kind. Even among those, however, who thus feel it not to be worth while to be for ever handling the abstract principles which are, after all, only clumsy expressions of the real conditions that bring and keep men together in society, yet n.o.body of any consideration pretends to silence or limit the free discussion of these principles. Although a man is not likely to be thanked who calls attention to the vast discrepancies between the theory and practice of the const.i.tution, yet n.o.body now would countenance the notion of an inner doctrine in politics. We smile at the line that Hume took in speaking of the doctrine of non-resistance. He did not deny that the right of resistance to a tyrannical sovereign does actually belong to a nation. But, he said, 'if ever on any occasion it were laudable to conceal truth from the populace, it must be confessed that the doctrine of resistance affords such an example; and that all speculative reasoners ought to observe with regard to this principle the same cautious silence which the laws, in every species of government, have ever prescribed to themselves.' As if the cautious silence of the political writer could prevent a populace from feeling the heaviness of an oppressor's hand, and striving to find relief from unjust burdens. As if any nation endowed with enough of the spirit of independence to a.s.sent to the right of resistance when offered to them as a speculative theorem, would not infallibly be led by the same spirit to a.s.sert the right without the speculative theorem. That so acute a head as Hume's should have failed to perceive these very plain considerations, and that he should moreover have perpetrated the absurdity of declaring the right of resistance, in the same breath in which he declares the laudableness of keeping it a secret, only allows how carefully a man need steer after he has once involved himself in the labyrinths of Economy.[18]

In religion the unreasonableness of imposing a similar cautious silence is not yet fully established, nor the vicious effects of practising it clearly recognised. In these high matters an amount of economy and management is held praiseworthy, which in any other subject would be universally condemned as cowardly and ign.o.ble. Indeed the preliminary stage has scarcely been reached--the stage in which public opinion grants to every one the unrestricted right of shaping his own beliefs, independently of those of the people who surround him. Any woman, for instance, suspected of having cast behind her the Bible and all practices of devotion and the elementary articles of the common creed, would be distrustfully regarded even by those who wink at the same kind of mental boldness in men. Nay, she would be so regarded even by some of the very men who have themselves discarded as superst.i.tion what they still wish women to retain for law and gospel. So long as any cla.s.s of adults are effectually discouraged in the free use of their minds upon the most important subjects, we are warranted in saying that the era of free thought, which naturally precedes the era of free speech, is still imperfectly developed.

The duties and rights of free speech are by no means identical with those of independent thought. One general reason for this is tolerably plain. The expression of opinion directly affects other people, while its mere formation directly affects no one but ourselves. Therefore the limits of compromise in expression are less widely and freely placed, because the rights and interests of all who may be made listeners to our spoken or written words are immediately concerned. In forming opinions, a man or woman owes no consideration to any person or persons whatever.

Truth is the single object. It is truth that in the forum of conscience claims an undivided allegiance. The publication of opinion stands on another footing. That is an external act, with possible consequences, like all other external acts, both to the doer and to every one within the sphere of his influence. And, besides these, it has possible consequences to the prosperity of the opinion itself.[19]

A hundred questions of fitness, of seasonableness, of conflicting expediencies, present themselves in this connection, and nothing gives more anxiety to a sensible man who holds notions opposed to the current prejudices, than to hit the right mark where intellectual integrity and prudence, firmness and wise reserve, are in exact accord. When we come to declaring opinions that are, however foolishly and unreasonably, a.s.sociated with pain and even a kind of turpitude in the minds of those who strongly object to them, then some of our most powerful sympathies are naturally engaged. We wonder whether duty to truth can possibly require us to inflict keen distress on those to whom we are bound by the tenderest and most consecrated ties. This is so wholly honourable a sentiment, that no one who has not made himself drunk with the thin sour wine of a crude and absolute logic will refuse to consider it. Before, however, attempting to ill.u.s.trate cases of conscience in this order, we venture to make a short digression into the region of the matter, as distinct from the manner of free speech. One or two changes of great importance in the way in which men think about religion, bear directly upon the conditions on which they may permit themselves and others to speak about it.

The peculiar character of all the best kinds of dissent from the nominal creed of the time, makes it rather less difficult for us to try to reconcile unflinching honesty with a just and becoming regard for the feelings of those who have claims upon our forbearance, than would have been the case a hundred years ago. 'It is not now with a polite sneer,'

as a high ecclesiastical authority lately admitted, 'still less with a rude buffet or coa.r.s.e words, that Christianity is a.s.sailed.' Before churchmen congratulate themselves too warmly on this improvement in the nature of the attack, perhaps they ought to ask themselves how far it is due to the change in the position of the defending party. The truth is that the coa.r.s.e and realistic criticism of which Voltaire was the consummate master, has done its work. It has driven the defenders of the old faith into the milder and more genial climate of non-natural interpretations, and the historic sense, and a certain elastic relativity of dogma. The old criticism was victorious, but after victory it vanished. One reason of this was that the coa.r.s.e and realistic forms of belief had either vanished before it, or else they forsook their ancient pretensions and clothed themselves in more modest robes. The consequence of this, and of other causes which might be named, is that the modern attack, while fully as serious and much more radical, has a certain gravity, decorum, and worthiness of form. No one of any sense or knowledge now thinks the Christian religion had its origin in deliberate imposture. The modern freethinker does not attack it; he explains it. And what is more, he explains it by referring its growth to the better, and not to the worse part of human nature. He traces it to men's cravings for a higher morality. He finds its source in their aspirations after n.o.bler expression of that feeling for the incommensurable things, which is in truth under so many varieties of inwoven pattern the common universal web of religious faith.

The result of this way of looking at a creed which a man no longer accepts, is that he is able to speak of it with patience and historic respect. He can openly mark his dissent from it, without exacerbating the orthodox sentiment by galling pleasantries or bitter animadversion upon details. We are now awake to the all-important truth that belief in this or that detail of superst.i.tion is the result of an irrational state of mind, and flows logically from superst.i.tious premisses. We see that it is to begin at the wrong end, to a.s.sail the deductions as impossible, instead of sedulously building up a state of mind in which their impossibility would become spontaneously visible.

Besides the great change which such a point of view makes in men's way of speaking of a religion, whose dogmas and doc.u.ments they reject, there is this further consideration leaning in the same direction. The tendency of modern free thought is more and more visibly towards the extraction of the first and more permanent elements of the old faith, to make the purified material of the new. When Dr. Congreve met the famous epigram about Comte's system being Catholicism minus Christianity, by the reply that it is Catholicism plus Science, he gave an ingenious expression to the direction which is almost necessarily taken by all who attempt, in however informal a manner, to construct for themselves some working system of faith, in place of the faith which science and criticism have sapped. In what ultimate form, acceptable to great mult.i.tudes of men, these attempts will at last issue, no one can now tell. For we, like the Hebrews of old, shall all have to live and die in faith, 'not having received the promises, but having seen them afar off, and being persuaded of them, and embracing them, and confessing that we are strangers and pilgrims on the earth.' Meanwhile, after the first great glow and pa.s.sion of the just and necessary revolt of reason against superst.i.tion have slowly lost the exciting splendour of the dawn, and become diffused in the colourless s.p.a.ce of a rather bleak noonday, the mind gradually collects again some of the ideas of the old religion of the West, and willingly, or even joyfully, suffers itself to be once more breathed upon by something of its spirit. Christianity was the last great religious synthesis. It is the one nearest to us. Nothing is more natural than that those who cannot rest content with intellectual a.n.a.lysis, while awaiting the advent of the Saint Paul of the humanitarian faith of the future, should gather up provisionally such fragmentary ill.u.s.trations of this new faith as are to be found in the records of the old. Whatever form may be ultimately imposed on our vague religious aspirations by some prophet to come, who shall unite sublime depth of feeling and lofty purity of life with strong intellectual grasp and the gift of a n.o.ble eloquence, we may at least be sure of this, that it will stand as closely related to Christianity as Christianity stood closely related to the old Judaic dispensation. It is commonly a.s.sumed that the rejecters of the popular religion stand in face of it, as the Christians stood in face of the pagan belief and pagan rites in the Empire. The a.n.a.logy is inexact. The modern denier, if he is anything better than that, or entertains hopes of a creed to come, is nearer to the position of the Christianising Jew.[20] Science, when she has accomplished all her triumphs in her own order, will still have to go back, when the time comes, to a.s.sist in the building up of a new creed by which men can live. The builders will have to seek material in the purified and sublimated ideas, of which the confessions and rites of the Christian churches have been the grosser expression. Just as what was once the new dispensation was preached _a Judaeos ad Judaeos apud Judaeos_, so must the new, that is to be, find a Christian teacher and Christian hearers. It can hardly be other than an expansion, a development, a readaptation, of all the moral and spiritual truth that lay hidden under the worn-out forms. It must be such a harmonising of the truth with our intellectual conceptions as shall fit it to be an active guide to conduct. In a world '_where men sit and hear each other groan, where but to think is to be full of sorrow_,' it is hard to imagine a time when we shall be indifferent to that sovereign legend of Pity. We have to incorporate it in some wider gospel of Justice and Progress.

I shall not, I hope, be suspected of any desire to prophesy too smooth things. It is no object of ours to bridge over the gulf between belief in the vulgar theology and disbelief. Nor for a single moment do we pretend that, when all the points of contact between virtuous belief and virtuous disbelief are made the most of that good faith will allow, there will not still and after all remain a terrible controversy between those who cling pa.s.sionately to all the consolations, mysteries, personalities, of the orthodox faith, and us who have made up our minds to face the worst, and to shape, as best we can, a life in which the cardinal verities of the common creed shall have no place. The future faith, like the faith of the past, brings not peace but a sword. It is a tale not of concord, but of households divided against themselves. Those who are incessantly striving to make the old bottles hold the new wine, to reconcile the irreconcilable, to bring the Bible and the dogmas of the churches to be good friends with history and criticism, are prompted by the humanest intention.[21] One sympathises with this amiable anxiety to soften shocks, and break the rudeness of a vital transition. In this essay, at any rate, there is no such attempt. We know that it is the son against the father, and the mother-in-law against the daughter-in-law.

No softness of speech will disguise the portentous differences between those who admit a supernatural revelation and those who deny it. No charity nor goodwill can narrow the intellectual breach between those who declare that a world without an ever-present Creator with intelligible attributes would be to them empty and void, and those who insist that none of the attributes of a Creator can ever be grasped by the finite intelligence of men.[22] Our object in urging the historic, semi-conservative, and almost sympathetic quality, which distinguishes the unbelief of to-day from the unbelief of a hundred years ago, is only to show that the most strenuous and upright of plain-speakers is less likely to shock and wound the lawful sensibilities of devout persons than he would have been so long as unbelief went no further than bitter attack on small details. In short, all save the purely negative and purely destructive school of freethinkers, are now able to deal with the beliefs from which they dissent, in a way which makes patient and disinterested controversy not wholly impossible.

One more point of much importance ought to be mentioned. The belief that heresy is the result of wilful depravity is fast dying out. People no longer seriously think that speculative error is bound up with moral iniquity, or that mistaken thinking is either the result or the cause of wicked living. Even the official mouthpieces of established beliefs now usually represent a bad heart as only one among other possible causes of unbelief. It divides the curse with ignorance, intellectual shallowness, the unfortunate influence of plausible heresiarchs, and other alternative roots of evil. They thus leave a way of escape, by which the person who does not share their own convictions may still be credited with a good moral character. Some persons, it is true, 'cannot see how a man who deliberately rejects the Roman Catholic religion can, in the eyes of those who earnestly believe it, be other than a rebel against G.o.d.' They a.s.sure us that, 'as opinions become better marked and more distinctly connected with action, the truth that decided dissent from them implies more or less of a reproach upon those who hold them decidedly, becomes so obvious that every one perceives it.' No doubt a protestant or a sceptic regards the beliefs of a catholic as a reproach upon the believer's understanding. So the man whose whole faith rests on the miraculous and on acts of special intervention, regards the strictly positive and scientific thinker as the dupe of a crude and narrow logic.

But this now carries with it no implication of moral obliquity. De Maistre's rather grotesque conviction that infidels always die of horrible diseases with special names, could now only be held among the very dregs of the ecclesiastical world.

Nor is it correct to say that 'when religious differences come to be, and are regarded as, mere differences of opinion, it is because the controversy is really decided in the sceptical sense.' Those who agree with the present writer, for example, are not sceptics. They positively, absolutely, and without reserve, reject as false the whole system of objective propositions which make up the popular belief of the day, in one and all of its theological expressions. They look upon that system as mischievous in its consequences to society, for many reasons,--among others because it tends to divert and misdirect the most energetic faculties of human nature. This, however, does not make them suspect the motives or the habitual morality of those who remain in the creed in which they were nurtured. The difference is a difference of opinion, as purely as if we refused to accept the undulatory theory of light; and we treat it as such. Then reverse this. Why is it any more impossible for those who remain in the theological stage, who are not in the smallest degree sceptical, who in their heart of hearts embrace without a shadow of misgiving all the mysteries of the faith, why is it any more impossible for them than for us, whose convictions are as strong as theirs, to treat the most radical dissidence as that and nothing other or worse? Logically, it perhaps might not be hard to convict them of inconsistency, but then, as has been so often said, inconsistency is a totally different thing from insincerity, or doubting adherence, or silent scepticism. The beliefs of an ordinary man are a complex structure of very subtle materials, all compacted into a whole, not by logic, but by lack of logic; not by syllogism or sorites, but by the vague.

As a plain matter of fact and observation, we may all perceive that dissent from religious opinion less and less implies reproach in any serious sense. We all of us know in the flesh liberal catholics and lat.i.tudinarian protestants, who hold the very considerable number of beliefs that remain to them, quite as firmly and undoubtingly as believers who are neither liberal nor lat.i.tudinarian. The compatibility of error in faith with virtue in conduct is to them only a mystery the more, a branch of the insoluble problem of Evil, permitted by a Being at once all-powerful and all-benevolent. Stringent logic may make short work of either fact,--a benevolent author of evil, or a virtuous despiser of divine truth. But in an atmosphere of mystery, logical contradictions melt away. Faith gives a sanction to that tolerant and charitable judgment of the character of heretics, which has its real springs partly in common human sympathy whereby we are all bound to one another, and partly in experience, which teaches us that practical righteousness and speculative orthodoxy do not always have their roots in the same soil. The world is every day growing larger. The range of the facts of the human race is being enormously extended by naturalists, by historians, by philologists, by travellers, by critics. The manifold past experiences of humanity are daily opening out to us in vaster and at the same time more ordered proportions. And so even those who hold fast to Christianity as the n.o.blest, strongest, and only final conclusion of these experiences, are yet constrained to admit that it is no more than a single term in a very long and intricate series.

The object of the foregoing digression is to show some cause for thinking that dissent from the current beliefs is less and less likely to inflict upon those who retain them any very intolerable kind or degree of mental pain. Therefore it is in so far all the plainer, as well as easier, a duty not to conceal such dissent. What we have been saying comes to this. If a believer finds that his son, for instance, has ceased to believe, he no longer has this disbelief thrust upon him in gross and irreverent forms. Nor does he any longer suppose that the unbelieving son must necessarily be a profligate. And moreover, in ninety-nine cases out of a hundred, he no longer supposes that infidels, of his own family or acquaintance at any rate, will consume for eternal ages in lakes of burning marl.

Let us add another consideration. One reason why so many persons are really shocked and pained by the avowal of heretical opinions is the very fact that such avowal is uncommon. If unbelievers and doubters were more courageous, believers would be less timorous. It is because they live in an enervating fool's paradise of seeming a.s.sent and conformity, that the breath of an honest and outspoken word strikes so eager and nipping on their sensibilities. If they were not encouraged to suppose that all the world is of their own mind, if they were forced out of that atmosphere of self-indulgent silences and hypocritical reserves, which is systematically poured round them, they would acquire a robuster mental habit. They would learn to take dissents for what they are worth.

They would be led either to strengthen or to discard their own opinions, if the dissents happened to be weighty or instructive; either to refute or neglect such dissents as should be ill-founded or insignificant. They will remain valetudinarians, so long as a curtain of compromise shelters them from the real belief of those of their neighbours who have ventured to use their minds with some measure of independence. A very brief contact with people who, when the occasion comes, do not shrink from saying what they think, is enough to modify that excessive liability to be shocked at truth-speaking, which is only so common because truth-speaking itself is so unfamiliar.

Now, however great the pain inflicted by the avowal of unbelief, it seems to the present writer that one relationship in life, and one only, justifies us in being silent where otherwise it would be right to speak.

This relationship is that between child and parents. Those parents are wisest who train their sons and daughters in the utmost liberty both of thought and speech; who do not instill dogmas into them, but inculcate upon them the sovereign importance of correct ways of forming opinions; who, while never dissembling the great fact that if one opinion is true, its contradictory cannot be true also, but must be a lie and must partake of all the evil qualities of a lie, yet always set them the example of listening to unwelcome opinions with patience and candour.

Still all parents are not wise. They cannot all endure to hear of any religious opinions except their own. Where it would give them sincere and deep pain to hear a son or daughter avow disbelief in the inspiration of the Bible and so forth, then it seems that the younger person is warranted in refraining from saying that he or she does not accept such and such doctrines. This, of course, only where the son or daughter feels a tender and genuine attachment to the parent. Where the parent has not earned this attachment, has been selfish, indifferent, or cruel, the t.i.tle to the special kind of forbearance of which we are speaking can hardly exist. In an ordinary way, however, a parent has a claim on us which no other person in the world can have, and a man's self-respect ought scarcely to be injured if he finds himself shrinking from playing the apostle to his own father and mother.

One can indeed imagine circ.u.mstances where this would not be true. If you are persuaded that you have had revealed to you a glorious gospel of light and blessedness, it is impossible not to thirst to impart such tidings most eagerly to those who are closest about your heart. We are not in that position. We have as yet no magnificent vision, so definite, so touching, so 'clothed with the beauty of a thousand stars,' as to make us eager, for the sake of it, to murder all the sweetnesses of filial piety in an aggressive eristic. This much one concedes. Yet let us ever remember that those elders are of n.o.bler type who have kept their minds in a generous freedom, and have made themselves strong with that magnanimous confidence in truth, which the Hebrew expressed in old phrase, that if counsel or work be of men it will come to nought, but if it be of G.o.d ye cannot overthrow it.

Even in the case of parents, and even though our new creed is but rudimentary, there can be no good reason why we should go further in the way of economy than mere silence. Neither they nor any other human being can possibly have a right to expect us, not merely to abstain from the open expression of dissents, but positively to profess unreal and feigned a.s.sents. No fear of giving pain, no wish to soothe the alarms of those to whom we owe much, no respect for the natural clinging of the old to the faith which has accompanied them through honourable lives, can warrant us in saying that we believe to be true what we are convinced is false. The most lax moralist counts a lie wrong, even when the motive is unselfish, and springs from the desire to give pleasure to those whom it is our duty to please. A deliberate lie avowedly does not cease to be one because it concerns spiritual things. Nor is it the less wrong because it is uttered by one to whom all spiritual things have become indifferent. Filial affection is a motive which would, if any motive could, remove some of the taint of meanness with which pious lying, like every other kind of lying, tends to infect character. The motive may no doubt enn.o.ble the act, though the act remains in the category of forbidden things. But the motive of these complaisant a.s.sents and false affirmations, taken at their very best, is still comparatively a poor motive. No real elevation of spirit is possible for a man who is willing to subordinate his convictions to his domestic affections, and to bring himself to a habit of viewing falsehood lightly, lest the truth should shock the illegitimate and over-exacting sensibilities either of his parents or any one else. We may understand what is meant by the logic of the feelings, and accept it as the proper corrective for a too intense egoism. But when the logic of the feelings is invoked to subst.i.tute the egoism of the family for the slightly narrower egoism of the individual, it can hardly be more than a fine name for self-indulgence and a callous indifference to all the largest human interests.

This brings us to consider the case of another no less momentous relationship, and the kind of compromise in the matter of religious conformity which it justifies or imposes. It constantly happens that the husband has wholly ceased to believe the religion to which his wife clings with unshaken faith. We need not enter into the causes why women remain in bondage to opinions which so many cultivated men either reject or else hold in a transcendental and non-natural sense. The only question with which we are concerned is the amount of free a.s.sertion of his own convictions which a man should claim and practise, when he knows that such convictions are distasteful to his wife. Is it lawful, as it seems to be in dealing with parents, to hold his conviction silently? Is it lawful either positively or by implication to lead his wife to suppose that he shares her opinions, when in truth he rejects them?

If it were not for the maxims and practice in daily use among men otherwise honourable, one would not suppose it possible that two answers could be given to these questions by any one with the smallest pretence of principle or self-respect. As it is, we all of us know men who deliberately reject the entire Christian system, and still think it compatible with uprightness to summon their whole establishments round them at morning and evening, and on their knees to offer up elaborately formulated prayers, which have just as much meaning to them as the entrails of the sacrificial victim had to an infidel haruspex. We see the same men diligently attending religious services; uttering a.s.sents to confessions of which they really reject every syllable; kneeling, rising, bowing, with deceptive solemnity; even partaking of the sacrament with a consummate devoutness that is very edifying to all who are not in the secret, and who do not know that they are acting a part, and making a mock both of their own reason and their own probity, merely to please persons whose delusions they pity and despise from the bottom of their hearts.

On the surface there is certainly nothing to distinguish this kind of conduct from the grossest hypocrisy. Is there anything under the surface to relieve it from this complexion? Is there any weight in the sort of answer which such men make to the accusation that their conformity is a very degrading form of deceit, and a singularly mischievous kind of treachery? Is the plea of a wish to spare mental discomfort to others an admissible and valid plea? It seems to us to be none of these things, and for the following among other reasons.