has nothing grander to say than this earth-born morality, nothing sublimer comes from Judaea than comes from Hindustan and from China. Just as the symbolism of Christianity comes from nature, and is common to many creeds, so does the morality of Christianity flow from nature, and is common to many faiths; when nations attain to a certain stage of civilisation, and inherit a certain amount of culture, they also develop a morality proportionate to the point they have reached, because morality is necessary to the stability of States, and utility formulates the code of moral laws. Christianity can no longer stand on a pinnacle as the sole possessor of a pure and high morality. The pedestal she has occupied is built out of the bricks of ignorance, and her apostles and her master must take rank among their brethren of every age and clime.

It is a serious fault in Christian morality that it has so many OMISSIONS in it. It is full of exhortations to bear, to suffer, to be patient; it sorely lacks appeals to patriotism, to courage, to self-respect. "The heroes of Paganism exemplified the heroism of enterprise. Patriotism, chivalrous deeds of valour, high-souled aspirations after glory, stern justice taking its course in their hands, while natural feeling was held in abeyance--this was the line in which they shone. Our blessed Lord ill.u.s.trated all virtues indeed, but most especially the pa.s.sive ones. His heroism took its colouring from endurance. Women, though inferior to men in enterprise, usually come out better than men in suffering; and it is always to be remembered that our blessed Lord held his humanity, not of the stronger, but of the weaker s.e.x" ("Thoughts on Personal Religion," by Dean Goulburn, vol. ii., p.

99; ed. 1866). What is this but to say, in polite language, that Jesus was very effeminate? The Christian religion has all the vices of slavery, and encourages submission to evil instead of resistance to it; it has in it the pathetic beauty of the meekness of the bruised and beaten wife still loving the injurer, of the slave forgiving the slave-driver, but it is a beauty which perpetuates the wrong of which it is born. Better, far better, both for oppressor and for oppressed, is resistance to cruelty than submission to it; submission encourages the wrong-doer where resistance would check him, and Christianity fails in that it omits to value strong men and true patriots, rebels against authority which is unjust. Rome taught its citizens to reverence themselves, to love their country, to maintain freedom: the Roman would die gladly for his mother-country, and deemed his duty as a citizen the foremost of his obligations. The love of country, and the sense of service owed to the State, is the grandest and sublimest virtue of the Pagan world. All felt it, from the highest to the lowest: at Thermopylae the Spartans died gladly for the land they covered with their bodies, faithful unto death to the duty entrusted to them by their country; men and women equally felt the paramount claim of the State, and mothers gave their sons to death rather than that they should fail in duty there. The Roman was taught to value the Republic above its officers; to resist the highest if he grasped at unfair supremacy; to maintain inviolate the rights and the liberties of the people. Christianity undermined all these manly virtues; it preached obedience to "the powers that be," whether they were good or bad; it upheld the authority of a Nero as "ordained of G.o.d," and p.r.o.nounced d.a.m.nation on those who resisted him; and so it paved the way for the despotism of the Middle Ages, by crushing out the manhood of the nations, and fashioning them into Oriental slaves. Little wonder that kings embraced Christianity, and forced it on their subjects, for it placed the nations bound at their footstools, and endorsed the tyranny of man with the authority of G.o.d. Throughout the New Testament what word is there of patriotism? The citizenship is in heaven. What incitement to heroism? Resist not the power. What appeal to self-reverence? In my flesh dwelleth no good thing. What cry against injustice and oppression? Honour the king, and give obedience to the froward. Christianity makes a paradise for tyrants and a h.e.l.l for the oppressed.

Intertwined with the evil of omissions of duty is the direct injury of commanding NON-RESISTANCE, and of enforcing INDIFFERENCE TO EARTHLY CARES. "I say unto you that ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also. And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also. And whosoever shall compel thee to go a mile, go with him twain. Give to him that asketh thee, and from him that would borrow of thee turn not thou away" (Matt. v. 39-42). The surface meaning of these words is undeniable; they are the amplification of the command, "resist not evil." What effect would obedience to these injunctions have upon a State? None committing an a.s.sault would be punished; every unjust suit would succeed; every forced concession would be endorsed; every beggar would live in luxury; every borrower would spend at will. Nay more; those who did wrong would be rewarded, and would be thus encouraged to go on in their evil ways. Meanwhile, the man who was insulted would be again struck; the poor man who had lost one thing would lose two; the hard-working, frugal labourer would have to support the beggar and the borrower out of the fruits of his toil. Such is Christ's code of civil laws: he is deliberately abrogating the Mosaic code, "an eye for an eye and a tooth for a tooth," and is replacing it by his own. If the Mosaic law is to be taken literally--as it was--that which is to replace it must also be taken literally, or else one code would be abolished, and there would be none to succeed it, so that the State would be left in a condition of lawlessness. Suppose, however, that we allow that the pa.s.sage is to be taken metaphorically, what then? A metaphor must mean _something_: what does this metaphor mean? It can scarcely signify the exact opposite of what it intimates, and yet the exact opposite is true morality. Only a system of taking Christ's words "contrariwise" can make them useful as civil rules, and even "oriental exaggeration" can scarcely be credited with saying the diametrically contrary of its real meaning. But it is urged that, if all men were Christians, then this teaching would be right, and Christ was bound to give a perfect morality. That is to say, if people were different to what they are, this teaching of Christ would not be injurious because--it would be unneeded! If there were no robbers, and no a.s.saulters, and no borrowers, then the morality of the Sermon on the Mount would be most harmless.

High praise, truly, for a legislator that his laws would not be injurious when they were no longer needed. Christ should have remembered that the "law is made for sinners," and that such a law as he gives here is a direct encouragement to sin.

We can scarcely wonder that, inculcating a course of conduct which must inevitably lead to poverty, Christ should hold up a state of poverty as desirable. We read in Matthew v. 3, "Blessed are the poor _in spirit_"

and it is contended that it is poverty only of spirit which Christ blesses; if so, he blesses the source of much wretchedness, for poor-spirited people get trampled down, and are a misery to themselves and a burden to those about them. If, however, we turn to Luke vi. 20, we find the declaration: "Blessed are ye poor," addressed directly to his Apostles, who were anything but poor in spirit (Luke ix. 46, and xxii. 24); and we find it, further, joined with the announcement, "blessed are ye that hunger now," and followed by the curses: "Woe unto you that are rich ... woe unto you that are full." If "hunger" means "hunger after righteousness," the ant.i.thesis "full" must also mean "full of righteousness," a state on which Christ would surely not p.r.o.nounce a woe. Mr. Bradlaugh well draws out the various thoughts in these most unfortunate sayings: "Is poverty of spirit the chief amongst virtues, that Jesus gives it the prime place in his teaching? Is poverty of spirit a virtue at all? Surely not. Manliness of spirit, honesty of spirit, fulness of rightful purpose, these are virtues; but poverty of spirit is a crime. When men are poor in spirit, then do the proud and haughty in spirit oppress and trample upon them, but when men are true in spirit and determined (as true men should be) to resist and prevent evil, wrong, and injustice whenever they can, then is there greater opportunity for happiness here, and no lesser fitness for the enjoyment of future happiness, in some may be heaven, hereafter. Are you poor in spirit, and are you smitten; in such case what did Jesus teach? 'Unto him that smiteth thee on the one cheek offer also the other' (Luke vi.

29). It were better far to teach that 'he who courts oppression shares the crime.' Rather say, if smitten once, take careful measures to prevent a future smiting. I have heard men preach pa.s.sive resistance, but this teaches actual invitation of injury, a course degrading in the extreme ... the poverty of spirit principle is enforced to the fullest conceivable extent--'Him that taketh away thy cloak, forbid not to take thy coat also. Give to every man that asketh of thee, and of him that taketh away thy goods ask them not again' (Luke vi. 29, 30). Poverty of person is the only possible sequence to this extraordinary manifestation of poverty of spirit. Poverty of person is attended with many unpleasantnesses; and if Jesus knew that poverty of goods would result from his teaching, we might expect some notice of this. And so there is--as if he wished to keep the poor content through their lives with poverty, he says, 'Blessed be ye poor, for yours is the kingdom of G.o.d'

(Luke vi. 20) ... Poor in spirit and poor in pocket. With no courage to work for food, or money to purchase it, we might well expect to find the man who held these doctrines with empty stomach also; and what does Jesus teach? 'Blessed are ye that hunger now, for ye shall be filled'

... Craven in spirit, with an empty purse and hungry mouth--what next?

The man who has not manliness enough to prevent wrong, will probably bemoan his hard fate, and cry bitterly that so sore are the misfortunes he endures. And what does Jesus teach? 'Blessed are ye that weep now, for ye shall laugh' (Luke vi. 21) ... Jesus teaches that the poor, the hungry, and the wretched shall be blessed. This is not so. The blessing only comes when they have ceased to be poor, hungry, and wretched.

Contentment under poverty, hunger, and misery is high treason, not to yourself alone but to your fellows. These three, like foul diseases, spread quickly wherever humanity is stagnant and content with wrong"

("What Did Jesus Teach?" pp. 1-3).

But Jesus did more than panegyrise poverty; he gave still more exact directions to his disciples as to how poverty should be attained. Matt.

vi. 25-34 is as mischievous a pa.s.sage as has been penned by any moralist. "Take no thought for your life, what ye shall eat or what ye shall drink; nor yet for your body, what ye shall put on." It is said that "take no thought" means, "be not over anxious;" if this be so, why does Christ emphasise it by quoting birds and lilies as examples, things, which, literally, take _no_ thought? the argument is: birds do not store food in barns, yet G.o.d feeds them. You are more valuable than the birds. G.o.d will take equal care of you if you follow the birds'

example. The lilies spin no raiment, yet G.o.d clothes them. So shall he clothe you, if you follow their example. The pa.s.sage has no meaning, the ill.u.s.trations no appositeness, unless Christ means that _no_ thought is to be taken for the future. He makes the argument still stronger: "the Gentiles seek" meat, drink, and clothing. But G.o.d, your Father, knows your need for all these things. Therefore, "seek ye first the kingdom of G.o.d and his righteousness, and all these things shall be added unto you.

Take, therefore, no thought for the morrow: for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof." If Christ only meant the common-place advice, "do not be over-anxious," he then lays the most absurd stress on it, and speaks in the most exaggerated way. Sensible Gentiles do not worry themselves by over-anxiety, after they have taken for the morrow's needs all the care they can; but they do not act like birds or like lilies, for they know that many a bird starves in a hard winter because it is not capable of gathering and storing food into barns, and that many a garbless lily is shrivelled up by the cold east wind. They notice that though men and women are "much better than" birds and lilies, yet G.o.d does not always feed and clothe them; that, on the contrary, many a poor creature dies of starvation and of winter's bitter cold; when our daily papers record no inquests on those who die from want, because none but G.o.d takes thought for them, then it will be time enough for us to cease from preparing for the morrow, and to trust that "heavenly Father" who at present "knoweth that" we "have need of these things," and, knowing, lets so many of his children starve for lack of them.

The true meaning of Christ is plainly shown by his injunctions to the twelve apostles and to the seventy when he sent them on a journey: "Take nothing for your journey, neither staves, nor scrip, neither bread, nor money; neither have two coats apiece" (Luke ix. 3); and: "Carry neither purse, nor scrip, nor shoes ... in the same house remain, eating and drinking such things as they give" (Ibid, x. 4, 7). The same spirit breathes in his injunction to the young man: "Go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven; and come and follow me" (Matt. xix. 21). The fact is that Jesus held the ascetic doctrine, that poverty was, in itself, meritorious; and, in common with many sects, he regarded the highest life as the life of the mendicant teacher. His doctrine of poverty pa.s.sed on into the Church that bears his name, and one of the three vows taken by those who aspire to lead "the angelic life" is the vow of poverty. The mendicant friars of the Middle Ages, the "st.u.r.dy beggars," are the lineal descendants of the Eastern mendicants, and are the fruits of the morality taught by Christ. On this point, as on many others, the morality of the Epistles is far higher than that of the Gospels, and the common-sense and righteous law, "that if any would not work neither should he eat" is, however, incompatible with Christ's admiration for mendicancy, a far more wholesome and salutary kind of moral teaching than that which we have been considering.

The dogma of rewards and punishments as taught by Christ is fatal to all reality of virtue. To do right from hope of heaven: to avoid wrong for fear of h.e.l.l: such virtue is only skin-deep, and will not stand rough usage. True virtue does right because it _is_ right, and therefore beneficial, and not from hope of a personal reward, or from dread of a personal punishment, hereafter. Christianity is the apotheosis of selfishness, gilded over with piety; self is the pivot on which all turns: "What shall it _profit_ a man if he gain the whole world, and lose _his own_ soul?" (Mark viii. 36). "He that receiveth a prophet in the name of a prophet _shall receive a prophet's reward_; and he that receiveth a righteous man in the name of a righteous man _shall receive a righteous man's reward_. And whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, he _shall in nowise lose his reward_" (Matt. x.

41, 42). "Whosoever therefore shall confess me before men, _him will I confess also_ before my Father which is in heaven. But whosoever shall deny me before men, _him will I also deny_ before my Father which is in heaven" (Ibid, 32, 33). "Pray to thy Father which is in secret; and thy Father, which seeth in secret, _shall reward thee_ openly" (Ibid, vi.

6). "We have forsaken all and followed thee: _what shall we have therefore_?... When the Son of man shall sit in the throne of his glory, _ye also shall sit upon twelve thrones_" (Matt. xix. 27, 28). The pa.s.sages might be multiplied; but these are sufficient to show the thorough selfishness inculcated. All is done with an eye to personal gain in the future; even the cold water is to be given, not because the "little one" is thirsty and needs it, but for the reward promised therefore to the giver. Pure, generous love is excluded: there is a taint of selfishness in every gift.

The thought of Heaven is also injurious to human welfare, because men learn to disregard earth for the sake of "the glory to be revealed."

People whose "citizenship is in heaven," make but sorry citizens of earth, for they regard this world as "no continuing city," while they "seek one to come." Hence, as all history shows us, they are apt to despise this world while dreaming about another, to trouble little about earth's wrongs while thinking of the mansions in the skies; to acquiesce in any a.s.sertion that "the whole world lieth in wickedness," and to trouble themselves but little as to the means of improving it. From this line of thought follows the long list of monasteries and nunneries, wherein people "separate" themselves from this world in order to "prepare" for another. All this evil flows directly from the Christian morality which teaches that all hopes, efforts, and aims should be turned towards laying up treasures in heaven, where also the heart should be. One need scarcely add a word of reprobation as to the horrible doctrine of eternal torture, although that, too, is part of the teaching of Christ. The whole conscience of civilised mankind is so turning against that shameful and cruel dogma, that it is only now believed among the illiterate and uncultured of the Christians, and soon will be too savage even for them. It has, however, hardened the hearts of many in days gone by, and has made the burning of heretics seem an appropriate act of faith, since men only began on earth the roasting which G.o.d was to continue to all eternity.

The morality of Christ is also faulty because it shares in the persecuting spirit of the Mosaic code. The disciples are told: "Whosoever shall not receive you, nor hear your words, when ye depart out of that house or city, shake off the dust of your feet. Verily, I say unto you, It shall be more tolerable for the land of Sodom and Gomorrah in the day of judgment, than for that city" (Matt. x. 14, 15).

Christ proclaims openly: "Think not that I am come to send peace on earth: I came not to send peace, but a sword. For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter-in-law against her mother-in-law. And a man's foes shall be they of his own household" (Ibid, 34-36). To a man whom he calls to follow him, and who asks to be allowed first to bury his father, Christ gives the brutal reply: "Let the dead bury their dead: but go thou and preach the kingdom of G.o.d" (Luke x. 60). Another time he says: "If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple" (Ibid, xiv. 26). A religion that destroys the home, that introduces discord into the family, that bids its votaries hate all else save Christ, acts as a disintegrating force in human life, and cannot be too strongly opposed.

Neither must we forget the teaching of Christ regarding marriage. He deliberately places virginity above marriage, and counsels self-mutilation to those capable of making the sacrifice. "All men cannot receive this saying, save they to whom it is given ... there be eunuchs which have made themselves eunuchs for the kingdom of heaven's sake. _He that is able to receive it, let him receive it_" (Matt. xix.

11, 12). Following this, 1 Cor. vii. teaches the superiority of an unmarried state, and threatens "trouble in the flesh" to those who marry. And in Rev. xiv. 1-4, we find, following the Lamb, with special privileges, 144,000 who "were not defiled with women; for they are virgins." This coa.r.s.e and insulting way of regarding women, as though they existed merely to be the safety-valves of men's pa.s.sions, and that the best men were above the temptation of loving them, has been the source of unnumbered evils. To this saying of Christ are due the self-mutilations of many, such as Origen, and the destruction of myriads of human lives in celibacy; monks and nuns innumerable owe to this evil teaching their shrivelled lives and withered hearts. For centuries the leaders of Christian thought spoke of women as of a necessary evil, and the greatest saints of the Church are those who despised women the most.

The subjection of women in Western lands is wholly due to Christianity.

Among the Teutons women were honoured, and held a n.o.ble and dignified place in the tribe; Christianity brought with it the evil Eastern habit of regarding women as intended for the toys and drudges of man, and intensified it with a special spite against them, as the daughters of Eve, who was first "deceived." Strangely different to the *general Eastern feeling and showing a truer and n.o.bler view of life, is the precept of Manu: "Where women are honoured, there the deities are pleased; but where they are dishonoured, there all religious acts become fruitless" ("Anthology," p. 310).

Evil also is the teaching that repentance is higher than purity: "joy shall be in heaven over one sinner that repenth, _more than_ over ninety and nine just persons which need no repentance" (Luke xv. 7, 10). The fatted calf is slain for the prodigal son, who returns home after he has wasted all his substance; and to the laborious elder son, during the many years of his service, the father never gave even a kid that he might make merry with his friends (Ibid, 29). What is all this but putting a premium upon immorality, and instructing people that the more they sin, the more joyous will be their welcome whenever they may choose to reform, and, like the prodigal, think to mend their broken fortunes by repentance?

Thoroughly immoral is the teaching contained in the two parables in Luke xvi. In the one, a steward who has wasted his master's goods, is commended because he went and bribed his employer's debtors to a.s.sist him, by suggesting to them that they should cheat his master by altering the amount of the bills they owed him. In the other, the parable of the rich man and Lazarus, the evil moral is taught that riches are in themselves deserving of punishment, and poverty of reward. The rich man is in h.e.l.l simply because he was rich, and the poor man in Abraham's bosom simply because he was poor; it can scarcely add, one may remark, to the pleasure of heaven for the Lazaruses all to look at the Diveses, and be unable to reach them, even to give them a single drop of water.

Thus whether we see that the n.o.bler part of the Christian morality is pre-Christian, and is neither Christian, nor Jewish, nor Hindu, nor Buddhist, but is simply human, and belongs to the race and not to one creed. Whether we note the omissions in its code, making it insufficient for human guidance; whether we mark its errors, mistakes, and injurious teachings; whichever point of view we take from which to consider it, we find in it nothing to distinguish it above other moral codes, or to prevent it from being cla.s.sed among other moralities, as being a mixture of good and bad, and, therefore, not to be taken as an, unerring guide, being like them, all FALLIBLE.

INDEX TO SECTION III. OF PART II.

INDEX OF BOOKS USED.

Bhagavat Gita, in Anthology...406 Bradlaugh, The Bible: what it is...397 " What Did Jesus Teach?...414 Buddha, in Anthology...403, 405 " Wheel of the Law...408

Cahen, Levitique...398 Colenso, Pentateuch and Book of Joshua...396 Confucius, in Anthology...403, 404, 408

Dante, Inferno...403 Dhammapada, in Anthology...403

Gouldburn, Thoughts on Personal Religion...411

Kalisch, Leviticus...399, 400, 401 Katha-Chari, in Anthology...407 Kwan-yin, in Anthology...407

Lao-Tsze, in Anthology...403, 404

Mahabharata, in Muir...410 Manu, in Anthology...404, 405, 406, 419 Mencius, in Anthology...407

Prayer Book, Art. vi. vii....395

Ramayana, in Anthology...407

Sabaean Book of the Law, in Anthology...404, 405 Sh.e.l.ley, Queen Mab...402 She-King, in Anthology...407 Statutes, 9 and 10 William III. cap. 32...395

Talmud, quoted by Besant...405

INDEX OF SUBJECTS.

Christian morality, compared with others...403 " degrading to women...419 " immoral towards sin...419 " non-original...403 " non-resistant...412 " omissions in...411 " paved way for despotism...412 " persecuting in spirit...418 " sanctions mendicancy...416 " selfish...417 " what included in...395

Heaven and h.e.l.l, harm done by belief in...417 Heroism of Paganism...412 Human sacrifice, sanctioned by G.o.d...398 " among Jews...398

Marriage, teaching of Christ concerning...419 Morality of great Pagan teachers...406 " compared with that of Christ...403 Murder of blasphemer, sanctioned by G.o.d...397 " heretics...401

Ordeal, sanctioned by G.o.d...401

Poverty inculcated by Christ...414 Prost.i.tution, sanctioned by G.o.d...402

Religion, evil of...402

Sale of daughter sanctioned by G.o.d...396 " thief...396 Slaves, beaten to death...396 Slavery, sanctioned by G.o.d...396, 397

Unthrift taught by Christ...415 Utility the test of morality...411 " religion according to Buddha...408

Value of Christianity to tyrants...412

Witches, number of killed...397 Witch-murder, sanctioned by G.o.d...397