The Next Step in Religion Part 11

As religion learns to relinquish theology and accept the modern view of the world, the spirituality which it has fostered will mate with reason. Reason by itself is not enough; feeling by itself is not enough. What the world awaits is the sane and kindly ministry of a {219} concrete reason to the goods of human life. Thinking and experimentation must be instrumental to the progressive betterment of life. This idea is not new. Many have grasped it before in whole or in part; but the setting has not always been simple enough. Comte meant just such a humanism in his religion of humanity, but he was unable to cut himself loose from his a.s.sociations with organized Christianity. There is no adequate motive for the retention of the ritualism and worship of Comtism, nor is there any good reason for the deification of humanity. Humanity is not an ent.i.ty, nor is it a sort of supreme personality which may be worshiped. Religion will mean the valuing of experiences and activities, the striving for their realization, the loyalty to their call. Taken in this way, religion will agree with and commend the purpose expressed by Huxley: "To promote the increase of natural knowledge and to forward the application of scientific methods of investigation to all the problems of life to the best of my ability, in the conviction which has grown with my growth, and strengthened with my strength, that there is no alleviation for the sufferings of mankind except veracity of thought and action, and the resolute facing of the world as it is, when the garment of make-believe by which pious hands have hidden its uglier features is stripped off." This outlook has been called the marriage of naturalism with philanthropy; it is better to speak of it as the marriage of naturalism with humanism. It is the belief that a rational spirituality is possible, natural to man, and, above all things, desirable.

But if men find their salvation in love for, and loyalty to, values of various kinds, the practical question {220} becomes that of the furtherance and support of these values. What are some of the social conditions of a n.o.ble life? Surely education, opportunity and free a.s.sociation. It is no longer granted to trust the coming of a supernatural grace which will illuminate life. Such subjective illumination is only too apt to reflect the temperament of the individual and to lack that training and breadth of interest which only education and opportunity for a varied experience can give. Many of the values which we prize most highly to-day need the soil of culture and of a complex civilization before they will flourish. To distribute them widely is the dearest hope of a democracy which looks beyond the merely political aspects of social inst.i.tutions. But such a distribution is a goal which has conditions which must be mastered by the bending of a keen social intelligence into the service of a genuine desire for the extension of well-used leisure. I mean that the task of modern democracy is the securing of economic well-being and a fair degree of leisure for the ma.s.s of the citizens in order that they may have the time, the energy, and the opportunity to develop themselves and to put themselves cooperatively into touch with the pleasant and creative side of life. But I have already touched upon these problems of social method and aim in another volume.[2]

It is time that I discussed a question which, I have no doubt, has been hovering in the background of many a reader's mind. Is it justifiable to retain the term religion when its ancient setting has been so completely discarded? I have myself asked this question many a {221} time. For many years, I felt that it would be better to give up the word entirely as indissolubly bound up with those ideas and beliefs which the modern trained mind is outgrowing. But I could not hide from myself the fact that the consciousness of the time was beginning to employ it in a freer and more constructive way. It had sensed the element of devotion and loyalty which religion had, in spite of its many shortcomings, nourished. How common the phrase is that a man has made a religion of some interest! The socialist is said to make a religion of socialism, the social reformer of his work of constructive philanthropy, the artist of his art. We mean that he has thrown himself whole-heartedly into some one of these fields. And, positively, this means that he has found that concrete and living salvation which ideal effort always brings to a man. He is filled with the spirit of consuming loyalty to what he values. He has left the mere conventionalities, the run of use-and-wont behind and has exalted himself with a living purpose which illuminates and concentrates his being. I think that this spirit and att.i.tude is coming to be called religious, no matter to what objects it attaches itself. Have we not here a mark of ident.i.ty which justifies the retention of the age-old word? Morality is too cold a word in the ears of most men. Besides, moral values are only a part of the immense throng of appreciations to which man responds. There is need of a comprehensive term, able to take in all those interests and activities which give life its variety and glory. Is there a better term than religion?

But there must be no mistake about the new setting of the term; no casuistic ambiguity must be encouraged. We must be firm in our negations of the old as {222} well as constructive in our affirmation of the new. I have tried to show that the belief in superhuman spirits arose in primitive times when man knew little about the world in which he found himself. Investigators in the history of religion trace the steps from polydemonism to polytheism and thence to henotheism and monotheism. Along with this evolution, which reflected changes in social organization, went a corresponding moral transformation of these divine beings. Yet the setting of the outlook was largely the same as in earlier days. Social relations were supposed to control the universe as a whole. Nature recognized her master in G.o.d much as the subjects of a king greeted him as their lord. His was the might, majesty, dominion and glory. There is a pathetic incident related of Carlyle which has meaning in this connection. Mr. Froude told Carlyle, not long before the latter's death, that he could believe only in a G.o.d who did something. With a cry of pain, Carlyle answered, "He does nothing." How can we harmonize this cry with his earlier faith in an Everlasting Will and a Providential Government of the world? It is impossible to do so. Romantic spiritualism must give way to a humanistic naturalism which sees clearly the place of man in the world.

Morality, science and art are man's creation and distinctive possession. What he needs is a stable, law-abiding environment within which to work. He has this, and has gained some mastery of it. The further necessary step is mastery of himself and of those huge inst.i.tutions which have grown up and now threaten to make him circle within their orbits. Man has battles still to fight.

The religion of the future will increasingly be concerned with two things, virtues and values. The Greek {223} virtues have been made tenderer by the Christian virtues and more steadfast by that training of the will and character which we a.s.sociate with puritanism. The experience of the ages has deepened and broadened man, made him less hasty in judgment, more aware of his limitations, more realistic, more efficient. At the same time, it has added that touch of pathos which spiritualizes the beauty of life. We believe, also, that it has nourished that sentiment of tenderness for the homely fate of the average man that will some day find expression in a fuller democracy than has as yet dawned upon the earth.

But, above all, religion must be catholic in its count of values.

Wherever there is loyal endeavor, it will acknowledge the presence of the spiritual. It will reverence the philosopher who has found salvation in the solution of complex intellectual problems, the scientist who has given himself to the whole-hearted study of nature, the missionary who has devoted himself to the spread of an elevating conception of life, the kindly physician who has sought to alleviate human suffering, the social reformer who has spent his life in agitating for a saner social polity, the artist who has had a vision of beauty and has labored to express it in such a way that all men could share it, the man and woman who have met the tasks of every day with courage and charity. And it will seek to bring these values to closer acquaintance with each other than has. .h.i.therto been the case. The guidance of a kindly and clear-eyed reason will not be regarded with suspicion, for this human faith will have nothing to fear, because having no tottering creed to sustain. What a relief it will be to have the narrow sectarianism, the cruel bigotry, the obscurantism of {224} supernaturalism purged from religion! These unlovely features of man's spiritual life had their rootage in the distrust of human nature and of human reason, in a certain slavishness of soul continuous with the distant days of man's ignorance and fear. They will lessen and pa.s.s away as knowledge increases, as liberty becomes concrete and significant, as a more spiritual courage grows among the ma.s.s of men.

And, in my opinion, there is nothing more calculated to hasten the growth of this buoyancy and moral courage than a larger measure of social justice in the common affairs of life.

And, in this mission of adjustment and service between the various values of life, reason will have a co-equal as a helper. Surely, art will come more and more to its own in the life which is opening up before us! Man's soul will crave gracious surroundings, the harmony of well-constructed dwellings, the restfulness of dawn and flowers, the elevation of n.o.ble buildings. Ugliness and squalor will be repugnant to him, for he will know their spiritual cost. But man will not only seek healthy and beautiful surroundings, he will also be desirous to interpret all phases of his life to himself. And in this effort at interpretation he will succeed ever more fully in seeing the various sides of his life as parts of a whole. Art will set itself the task of giving significance and depth to nature, to industry, to the home, to public life, to science. And, as art begins to perform this mission of interpretation, it will cease to be thought of as a mere decoration, the plaything of the rich. It will be conceived as the means for the expression of those various loyalties which will enn.o.ble and spiritualize life. As the human race grows healthier {225} and happier it will employ to the full that gift of all gifts it has in its possession, the capacity to clothe things with gracious forms and give its deepest feelings a human voice. Art will be the high-priest of the religion of loyalty to the values of life.

To those accustomed to the old mythological setting of religion with its glance away from human life as a whole, this prophecy will but confirm their conviction of the revolutionary character of the thesis which this book has sought to champion. But I feel certain that, if they will permit themselves a dispa.s.sionate study of the facts, they will, sooner or later, be forced to acknowledge the inevitableness of the conclusion. If religion is to survive, it must be human and social. It is they who insist upon a supernatural foundation and object who are its enemies. Man's life is spiritual in its own right.

So long as he shall dream of beauty and goodness and truth his life will not lack religion.

[1] Those who are interested in a constructive philosophical position which meets the results of modern science may be referred to my two books, _Critical Realism_ and _The Essentials of Philosophy_. I have there shown that the mind-body dualism has been due to a false way of approach. Psychology gives knowledge about the functional capacities of the nervous system additional to that given by the physical science, and in no way conflicting with it, and consciousness is in the brain.

[2] See especially _The Next Step in Democracy_, ch. 5.

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