From the study of the development of human intelligence, in all directions, and through all times, the discovery arises of a great fundamental law, to which it is necessarily subject, and which has a solid foundation of proof, both in the facts of our organization and in our historical experience. This law is this: that each of our leading conceptions--each branch of our knowledge--pa.s.ses successively through three different theoretical conditions: the theological, or fict.i.tious; the metaphysical, or abstract; and the scientific, or positive. In other words, the human mind, by its nature, employs in its progress three methods of philosophizing, the character of which is essentially different and radically opposed: viz., the theological method, the metaphysical and the positive. Hence arise three philosophies, or general systems of conceptions on the aggregate of phenomena, each of which excludes the others. The first is the necessary point of departure of the human understanding; the third is its fixed and definite state. The second is merely a state of transition.

In order for a man who has reached the scientific stage in his intellectual development to make anything out of the reasonings of those who are still in the stage of theological childhood or in that of metaphysical adolescence, it is necessary for him to use their insubstantialities as symbols of his substantialities.

The only difference that I can see between a theologian and a metaphysician is that, whereas the former personifies a generality which is the creation of his imagination, calling it a G.o.d, the latter objectifies a particularity which is the creation of his imagination calling it an ent.i.ty; but all such personifications and objectifications (G.o.ds, things-in-themselves, vital ent.i.ties, souls) are alike fict.i.tious, because the childish theologians and metaphysicians proceed on the basis of philosophically a.s.sumed realities, not on scientifically established facts which pave the way on which an adult proceeds.

Comte a.n.a.lyzes the difference between the intellectuality of theological children, metaphysical youths and scientific adults as follows:

In the theological state, the human mind, seeking the essential nature of beings, the first and final causes (the origin and purpose) of all effects--in short, absolute knowledge--supposes all phenomena to be produced by the immediate action of supernatural beings.

In the metaphysical state, which is only a modification of the first, the mind supposes, instead of supernatural beings, abstract forces, veritable ent.i.ties (that is, personified abstractions) inherent in all beings, and capable of producing all phenomena.

What is called the explanation of phenomena is, in this stage, a mere reference of each to its proper ent.i.ty.

In the final, the positive state, the mind has given over the vain search after absolute notions, the origin and destination of the universe, and the causes of phenomena, and applies itself to the study of their laws--that is, their invariable relations of succession and resemblance. Reasoning and observation, duly combined, are the means of this knowledge. What is now understood when we speak of an explanation of facts is simply the establishment of a connection between single phenomena and some general facts the number of which continually diminishes with the progress of science.

There is no science which, having attained the positive stage, does not bear the marks of having pa.s.sed through the others. Some time since it was (whatever it might be now) composed, as we can now perceive, of metaphysical abstractions: and, further back in the course of time, it took its form from theological conceptions. Our most advanced sciences still bear very evident marks of the two earlier periods through which they pa.s.sed.

The progress of the individual mind is not only an ill.u.s.tration, but an indirect evidence of that of the general mind. The point of departure of the individual and the race being the same, the phases of the mind of men correspond to the epochs of the mind of the race. How each of us is aware, if he looks back upon his own history, that he was a theologian in his childhood, a metaphysician in his youth and a natural philosopher in his manhood. All men who are up to their age can verify this for themselves.

According to the scientific cla.s.sification, there are only three kingdoms or states of life, the mineral, the vegetable and the animal.

The life of the vegetable kingdom has arisen out of the life of the mineral kingdom and is sustained by it.

The distinguished scientist, Professor Lowell, says, "there is now no more reason to doubt that plants grew out of chemical affinity than to doubt that stones did," and nearly all outstanding zoologists would say as much of animals.

Sir J. Burdon Sanderson, one of the most eminent among biologists, insists that "in physiology the word life is understood to mean the chemical and physical activities of the parts of which the organism consists." The renowned Sir Ray Lankester strenuously holds that "zoology is the science which seeks to arrange and discuss the phenomena of animal life and form, as the outcome of the operation of the laws of physics and chemistry," and goes so far as to say that he knows of no leading biologist who is of a different opinion. The prince of biologists, the late Professor Haeckel, occupied this position and impregnably fortified it in several great books, especially in his "Riddle of the Universe."

There is no force that is not life, nor life which is not force; and there is no life or force, about which we know anything, without a body or chemical laboratory.

So far as is known, there is only one life--force. The difference between lives is a question of the organism, the laboratory, which gives embodiment to force.

The life that enables the wheels of a locomotive to go, the sap of a tree to flow, the heart of an animal to beat and the brain of a man to think is the same chemical potentiality differently organized.

During all historical time and over all the earth, under one name or another, the whole world has kept days of rejoicing for life, especially Thanksgiving, Christmas, New Year and Easter.

Nothing is so wonderful as life and perhaps the greatest of its wonders is that all of it is of the same kind.

Everything and every being is alive with the same life. The Thanksgiving day sheaf of wheat, the Christmas day Son of Man and the Easter day Son of G.o.d (if there are conscious, personal G.o.ds and they have sons) are alive and their life is the same, the difference being wholly in the form and degree, not at all in kind.

A proof of the oneness and sameness of all life, notwithstanding its widely different forms and degrees, is the fact that a bar of iron, a stick of wood, a piece of flesh and a section of brain respond alike to the same electrical stimulus, and all may be poisoned or otherwise killed so that they will make no response to it. Perhaps even a more conclusive evidence is that the eggs (every form of both vegetable and animal life develops from an egg) of some animals rather high in the one tree of mundane life, which has a common root and a stump, but two stems, the vegetable and the animal, can be mechanically fertilized by chemical processes.

Even Sir Oliver Lodge, the most conspicuous among the comparatively few men of science who hold to the theory that life comes to the earth as vital ent.i.ties of celestial origin and destination, makes this fatal admission: "There is plenty of physics and chemistry and mechanics about every vital action." On the theory of traditional Christianity there was no physics, chemistry or mechanics connected with the vital actions which originally brought the universe and all that therein was, including the earth with its vegetable, animal and human kingdoms, into existence.

Every representative of each form of life in these kingdoms (in the vegetable: a gra.s.s blade, a wheat stalk, an oak tree; or in the animal: an insect, a horse, a man) is a chemical laboratory for the production, sustentation, advancement and procreation of a particular type of one universal life. These laboratories have all the potentialities of their respective lives within themselves,--no laboratory, no chemistry; no chemistry, no life.

What life is, both as to its manifestation and character, is determined by the form of organization through which force, all there is of life, becomes a particular and differentiated vital phenomenon. This is as true of states and churches as it is of trees and men, for a church or a state is a vital phenomenon as really so as a tree or a man.

The trouble with every reformatory socialism of modern times is that it undertakes the impossibility of changing the fruit of the capitalistic state into that of the communistic one, without changing the political organism; but to do that is as impossible as to gather grapes from thorns or figs from thistles. Hence an uprooting and replanting are necessary (a revolution not a reformation) which will give the world a new tree of state.

Capitalism no longer grows the fruits (foods, clothes and houses) which are necessary to the sustenance of the world. Hence it enc.u.mbers the ground and must be dug up by the roots in order that a tree which is so organized that it will bear these necessities may be planted in its place.

The people of Russia have accomplished this uprooting and replanting (this revolution) in the case of their state, and those of every nation are destined to do the same in one way or another, each according to its historical and economic development, some perhaps with violence, most, I hope, peaceably. The Russian Bolsheviki occupy the highest peak in man's history; and while they stand, the world will be safe for industrial democracy. This democracy is the tree of life whose fruits are for the sustenance of the nations and whose very leaves are for their healing.

The only lives of which we need know aught are those that we shall live in our bodies by chemical processes and in the race by conscious or unconscious influences; for, if there is another, it will take care of itself, if we take care of these.

Since, therefore, all life is on a level and since morality, religion and Christianity are but manifestations of it, do you not see how profoundly and incontrovertibly true is my levelism?

According to this levelism all interpretations of Christianity (protestant and catholic--congregational, presbyterian, episcopalian and papal) and all the interpretations of religion (Christian, Jewish, Mohammedan, Buddhistic and the rest) are essentially on the same footing, the difference between them being wholly a question of natural excellencies, not at all of supernatural uniqueness.

The science of biology establishes my levelism by proving that animal and human life are on a level as to their origin, character and destiny.

The science of sociology establishes my levelism by proving that animal and human inst.i.tutions are on a level, and that therefore, there is nothing more supernatural about a human state or church than about an ant hill or a bee hive.

The science of literary criticism establishes my levelism by proving that the bibles of the several interpretations of religion are on a level as to their entirely human origin and authority.

The science of the comparative interpretations of religion establishes my levelism by proving that all the conscious, personal creator-G.o.ds, destroyer-G.o.ds, saviour-G.o.ds and illuminator-G.o.ds, with all their angels, heavens and h.e.l.ls, are so many myths--creations of the human imagination, subjective fictions, not objective realities.

Until comparatively recent times, through all the theological history of mankind, the sun was almost universally regarded as a G.o.d. Manifestly without it there could be no life on earth, and its annually recurring motions are such as to give the impression of birth and death--of birth by ascension into the heaven of the summer solstice--of death by descension into the h.e.l.l or grave of the winter solstice. Not only is the sun the giver and sustainer of life, but it is also the light that lighteth every man that cometh into the world.

Modern science justifies this ancient conception as to the dependence of the earth, and all that thereon is, upon the sun for its being. By a slight adaptation men of science and scientific philosophers could use the very words of the apostle John at the opening of his version of the Christian gospel, where he says of Jesus, what they say of the sun:

All things were made by him and without him was not anything made that was made. In him is life; and the life is the light of men.

The birth, death, descension, resurrection and ascension of all the Saviour-G.o.ds, not excepting Jesus, are versions of the sun-myth.

Yet the naturalness, the universalness, the beautifulness and withal the profound truthfulness of this myth are such as to render it almost as undesirable as it is next to impossible to relegate it to the realm of superst.i.tion, to which it should undoubtedly be a.s.signed if a literal interpretation is a necessity.

The more science advances, the more of precious poetry and pathos, and of deep verity, too, is seen in the Saviour-G.o.ds, who are essentially the same mythical personifications of the glorious sun and of the happy events of its annual career, because from it the earth with its brother and sister planets had their origin, and because from it the earth, not to speak of the other planets, has the heat, light and force which make its life a possibility.

There is no reason for believing that any one among the G.o.ds of the four old supernaturalistic interpretations of religion (Jehovah, Jesus, Allah, Buddha) or that either of the G.o.ds of the two new interpretations by the renowned physicist, Sir Oliver Lodge, and the distinguished sociologist, Mr. H. G. Wells, has had more to do in creating, sustaining and governing this world than another, that is to say, there is no ground for believing that the personal, conscious G.o.ds in the skies either individually or collectively have had anything at all to do with it.

Science, as it is understood by the great majority of its exponents, teaches that the earth (with all things, physical and psychical, which contribute to make its world what it has been, is, and is to be) was originally in the sun, and would quickly disappear into its original, unorganized elements but for the sun.

This is as true of man as of all else. He with his brain and its thought, with his hand and its skill; with his homes, farms, cities, mines, shops, stores, trains, ships, schools, hospitals and churches; with his hate, b.e.s.t.i.a.lity and barbarism, and with his love, humaneness and civilization, was in the sun, billions of years before his appearance on the earth.

Speaking of things appertaining to the world war: there in the sun, before it had thrown off the earth, were the kaiser on the throne, the president in the white house, the millions of soldiers, the uniforms, the rations, the forts, the cannons, guns, powder and shot, the trenches, the barbed wire, the dreadnoughts, the submarines, the aeroplanes, the wireless telegraph stations, the wounded, their sufferings and groans, the doctors and nurses, the corpses, the cripples, the broken hearts; yes, and all the things connected with that terrible war; the bereaved mothers, the widowed wives, the outraged girls, the ruined country, the wrecked cities, were in the sun from its beginning, indeed while it was yet a nebula, many thousands of millions of years previous to the birth of the earth.

If we except intruders into our solar system, such as comets and their comparatively inconsiderable effects, we may say that every physical or psychical reality which at any time has entered into the history of this planet and that of its brothers and sisters was in that vast flowing, swirling, revolving globe of gases which is known to have been at one time at least five billion miles in diameter, or fifteen billions in circ.u.mference.

Of course no phenomenon, such as Jesus hanging on the cross, if He lived and was crucified, was in the sun as an actuality, but only as a potentiality. Nevertheless He, with His doctrine and His suffering, was there, else He would never have been anywhere, not in the realm of history, not even in the realm of imagination.

The universe is ever all that it can be, and every potentiality which contributes to make it so is within itself. What is true in this respect of the universe as a whole is equally so of every part of it, including man, and especially him, because he is exceptionally capable of controlling his own destiny, being able not only to preserve life by a discovery of and conformity to the laws upon which it is dependent, but also to enlarge and enrich its content by making these laws co-operative servants.

The time cannot be far off when it will be seen by all educated, thoughtful men and women that if the traditional, supernaturalistic interpretation of Christianity is the only possible one, its message is not a gospel, because its teaching touching three fundamentals is, in each case, contrary to that of three relevant sciences:

1. The sciences of astronomy, geology and biology teach that the representation of traditional supernaturalistic interpretation of Christianity to the effect that the universe, including the earth with its physical and psychical life, was supernaturally created out of nothing by a conscious, personal G.o.d is not true and therefore can be no part of any gospel; for, according to the teaching of these three sciences, the truth is: the universe with all that therein is, not excepting mankind and civilization, was naturally evolved out of a self-existing matter by a self-existing force co-operating in accordance with the necessity of their nature.

2. The sciences of biology, physiology and embryology teach that the representation of the traditional, supernaturalistic interpretation of Christianity to the effect that man and woman are unique beings, who have supernaturally derived their physical form, vital and psychical potentialities directly from a conscious, personal creator with whom are their natural affiliations, is not true, and therefore can be no part of any gospel; for, according to the teaching of these three sciences, the truth is: man and woman as to their whole beings (body and mind, life and soul) were naturally evolved from pre-existing animal life, not supernaturally created respectively out of the dust and a rib, so that they owe their existence to and natural affinities with a terrestrial and b.e.s.t.i.a.l parentage, not a celestial and divine one.

3. The sciences of anthropology, sociology and comparative interpretations of religion teach that the representation of the traditional, supernaturalistic interpretation of Christianity to the effect that man and woman were supernaturally created in the image and likeness of a conscious, personal G.o.d, sinless and deathless beings with ideal environments, but that they fell from this happy estate, through a serpentine incarnation of a supernatural devil, and are being restored to it, through a human incarnation of a supernatural saviour, is not true, and therefore can be no part of any gospel; for, according to the teaching of these three sciences, the truth is: during many ages man and woman, in both appearance and predilection, were much more animal than divine and that gradually, without any supernatural a.s.sistance, they have worked themselves out of a state of b.e.s.t.i.a.l barbarism into one of human civilization.