"THUS SAITH THE LORD."

Dogmatism, said Douglas Jerrold, is only puppyism grown to maturity.

This sarcastic wit never said a truer thing. We call a young fellow a puppy when he is conceited and impudent, and we call a man dogmatic when he betrays the same qualities in controversy. Yet every Church prides itself on being dogmatic. Rome is dogmatic and Canterbury is dogmatic.

Without dogma there is no theology. And what is dogma? An opinion, or a set of opinions, promulgated by somebody for the blind acceptance of somebody else. Arrogance, therefore, is of its very essence. What right has one man to say to another, "This is the truth; I have taken the trouble to decide that point, and all you have to do is to accept what I present you "? And if one man has no such right to impose his belief on another, how can twenty thousand men have such a right to impose their belief on twenty millions? This, however, is precisely what they do without the least shame or compunction. Before we are able to judge for ourselves, the priests thrust certain dogmas upon us, and compel us to embrace them. Authority takes the place of judgment, dogmatism supplants thought. The young mind is rendered slavish, and as it grows up it goes through life cringeing to the instruments of its own abas.e.m.e.nt.

When a superior mind rises from this subjection and demands reasons for believing, he is knocked down with the Bible. A text is quoted to silence him. But who wrote the text? Moses, Isaiah, Ezekiel, Matthew, John, Peter, or Paul. Well, and who made them lords over us? Have we not as much right to our own thoughts as they had to theirs? When they state an opinion in the pompous language of revelation, are they less fallible than the rest of us? Obviously not. Yet prophets and evangelists have a trick of writing, which still clings to their modern representatives, as though they could not be mistaken. "I am Sir Oracle," they seem to say, "and when I ope my lips let no dog bark." No doubt this self-conceit is very natural, but self-conceited people are not usually taken at their own estimate. Nowadays we laugh at them and try to take the conceit out of them. But what is absurd to-day is treated as venerable because it happened thousands of years ago, and prophets are regarded as inspired who, if they existed now, would be treated with ridicule and contempt.

The style of downright G.o.d-Almighty-men is very simple. They need not argue, they have only to a.s.sert, and they preface every statement with "Thus saith the Lord." Now suppose such a declaration were made today.

A man with no greater reputation for sense than his neighbors stands up and shouts "Thus saith the Lord." Should we not look at him with curiosity and amus.e.m.e.nt? Would he not strike us as a silly fanatic?

Might we not even reflect that he was graduating for a strait-waistcoat?

The fellow is simply an ignorant dogmatist. What he believes you must believe. Reasons for his belief he has none, and he cannot conceive that you want any either. Yet it would never do to exclaim, "I am your lord and master," so the grown-up puppy shouts "Thus saith the Lord," in order to a.s.sure you that in rejecting him you reject G.o.d.

Suppose we heckle this loud-mouthed preacher for a minute. "You tell us, Thus saith the Lord. Did he say so to you, and where and when? And are you quite sure you did not dream the whole business?" Probably he answers, "No, the Lord did not say it to me, but he said it to the blessed prophets and apostles, and I am only repeating their words."

"Very well then," a sensible man would reply, "you are in the second-hand business, and I want new goods. You had better send on the original traders--Moses, Isaiah, Paul and Co.--and I'll see what I can do with them." If, however, the preacher says, "Yes, the Lord did say it to me," a sensible man replies, "Well, now, I should have thought the Lord would have told somebody with more reputation and influence. Still, what you a.s.sert may be true. I don't deny it, but at the same time your word is no proof. On the whole, I think I'll go my way and let you go yours. The Lord has told you something, and you believe it; when he tells me, I'll believe it too. I suppose the Lord told you because he wanted you to know, and when he wants me to know I suppose he'll give me a call. What you got from him is first-hand, what I get from you is second-hand; and, with all due respect, I fancy your authority is hardly equal to the Almighty's." "Thus saith the Lord" is no argument. It is simply

The dark lanthorn of the spirit Which none can see by but those who bear it.

Nay more, it dispenses with reason, and makes every man's faith depend on somebody else's authority. Discussion becomes impertinence, criticism is high treason. Hence it is but a step from "Thus saith the Lord."

Very impolite language, truly, yet it is the logical sequence of dogmatism, Fortunately the time is nearly past for such impudent nonsense. This is an age of debate. And although there are many windy plat.i.tudes abroad, and much indulgence in empty mouthing, the very fact of debate being considered necessary to the settlement of all questions makes the public mind less hasty and more cautious. "Thus saith the Lord" men can only succeed at present among the intellectual riff-raff of the populace.

Looking over the past, we see what an immense part dogmatism has played in history. "Thus saith the Lord" cried the Jewish prophets, and they not only terrified their contemporaries, but overawed a hundred generations. "Thus saith the Lord" cried the Christian apostles, and they converted thousands of open-mouthed slaves to a "maleficent superst.i.tion." "Thus saith the Lord" cried Mohammed, and the scimitars of Islam flashed from India to Spain. "Thus saith the Lord" cried Joe Smith, and Mormonism springs up in the practical West, with its buried gold tablets of revelation and its retrogressive polygamy. "Thus saith Reason" has been a still small voice, sometimes nearly inaudible, though never quite drowned; but now it is swelling into a mighty volume of sound, overwhelming the din of sects and the anathemas of priests.

BELIEVE OR BE d.a.m.nED.

Christian ministers are showing a disposition to fight shy of the second half of the last chapter of Mark, where Jesus is represented as saying to his apostles, "Go ye into all the world, and preach the gospel to every creature. He that believeth and is baptised shall be saved; but he that believeth not shall be d.a.m.ned." Some of them tell us to look at the Revised Version, where we shall see in the margin that this portion of the chapter does not exist in the earliest ma.n.u.scripts; and they innocently expect that Freethinkers will therefore quietly drop the offensive pa.s.sage. Oh dear no! Before they have any right to claim such indulgence they must put forth a new edition of the whole Bible, showing us what they desire excised, and what they wish to retain and are ready to defend as the infallible word of G.o.d. We should then discuss whether their selection is justifiable, and after that we should discuss whether the amended Bible is any diviner than the original one. But we cannot allow them to keep the Bible as it is, to call it G.o.d's Word, to revile people who doubt it, and to persecute people who oppose it; and yet, at the same time, to evade responsibility for every awkward text. This will never do. The clergy cannot have the authority of inspiration in their pulpits and the ease of eclecticism on the platform and in the press.

Besides, although the text in Mark is the most striking piece of impudent bigotry, there are many pa.s.sages of Holy Writ that display the same spirit. The Jews were expressly ordered to kill heretics in this world, and the victims only escaped eternal d.a.m.nation because the chosen people knew nothing at that time of future rewards and punishments. A glance at the first few pages of _Crimes of Christianity_ will also show that the earliest apostles of Christianity were thoroughly imbued with the spirit of persecution. Paul smote Elymas with blindness for opposing him, and even "the beloved disciple" said "If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him G.o.d speed." Paul tells the Galatians, "If any man preach any other gospel unto you than that ye have received, let him be accursed."

These pa.s.sages plainly imply that the unbeliever is to be shunned like poison, and that the teacher of unbelief is a devil. What difference is there between this and the pa.s.sage in Mark? As a matter of fact, all the Christian Churches, from the beginning till now, have taught that faith is necessary to salvation; and this historic consensus of opinion justifies the Freethinker in regarding bigotry as of the essence of the Bible.

Now what is belief? It is an automatic act of the mind, over which the will has absolutely no power. The will might, indeed, turn the eyes from regarding evidence in a particular direction, or the entire mind from attending to the subject at all. But given the evidence before you, and your own powers of thought, and your judgment is a logical necessity.

You cannot help believing what your intellect certifies as true; you cannot help disbelieving what your intellect certifies as false. If you were threatened with everlasting torment for believing that twice two are four, you could not, by the most tremendous effort of volition, alter your conviction in the slightest degree. You might be induced to _a.s.sert_ that twice two are five, but whatever your tongue might utter, your belief would remain unchanged.

The effect of threats, therefore, is not to change belief, but to produce hypocrisy. Yet this much must be allowed. The threats may succeed _if they are carried out_. Fear will make mult.i.tudes _profess_ without _investigating,_ and as liars often come to believe their own lies, habitual profession produces a state of mind that has a superficial resemblance to real belief; and, on the other hand, if the threats of future punishment are supplemented by penal laws against heresy, there is a process of artificial selection by which independent minds are eliminated, while the slavish survive. Even when penal laws are relaxed, social ostracism will have a similar, though perhaps a weaker effect. Prizes offered to one form of opinion, and losses inflicted on others, will necessarily make a difference in their relative success. How slowly Christianity advanced during the first three centuries, when it was under a cloud! How swiftly it progressed when Constantine gave it wealth and privileges, and used the temporal sword to repress or extinguish its enemies!

Nothing is truer than that the religious belief of more than ninety-nine hundredths of mankind is determined by the geographical accident of birth. Born in Spain they are Catholics; born in England they are Protestants; born in Turkey they are Mohammedans; born in India they are Brahmanists; born in Ceylon they are Buddhists; born in the shadow of a synagogue they are Jews. Their own minds have not the smallest share in deciding their faith. They take it at secondhand, as they do their language and their fashion of dressing. To call their "faith" belief is absurd. It is simply a prejudice. Belief, in the proper sense of the word, follows evidence and reflection. What evidence has the ordinary Christian, and has he ever reflected on his creed for five minutes in the whole course of his life?

Philosophically speaking, men think as they _can_, and believe as they _must_; and as belief is independent of the will, and cannot be affected by motives, it is not a subject for praise or blame, reward or punishment. Religions, therefore, which promise heaven for belief and h.e.l.l for unbelief, are utterly unphilosophical. They are self-condemned.

Truth invites free study. Falsehood shuns investigation, and denounces that liberty of thought which is fatal to its pretensions.

There is a not too refined, but a very true piece of verse, which was first published more than a generation ago in a pungent Freethought journal, and we venture to quote its conclusion. After relating the chief "flams" of the Bible, it says:

And when with this nonsense you're crammed, To make you believe it all true, They say if you don't you'll be d.a.m.ned; But you ought to be d.a.m.ned if you do.

CHRISTIAN CHARITY.

Jesus Christ told his disciples that, in bestowing alms, they were not even to let their left hand know what their right hand did. But this self-sacrificing method has not been generally approved, and comparatively few Christians "do good by stealth and blush to find it fame." They more often "do good for fame and publish it by stealth."

Nay more, their "charity" is actually their boast in their controversies with "infidels." Look at our hospitals, they say; look at our orphanages, look at our almshouses, look at our soup-kitchens. It is a wonder they do not boast of their asylums, but perhaps they think it would invite the retort that they not only build them but fill them.

Such boasting, however, is utterly absurd from every point of view.

Since the world was in any degree civilised it has never lacked some kind of benevolent inst.i.tutions. It is absolutely certain that hospitals are not of Christian origin; and there is hardly a country in the world, with any pretension to rank above barbarians, in which some species of provision is not made by the rich for the necessities of the poor. Every Mohammedan, for instance, is required by his religion to devote a tenth of his income to charity; whereas the Christian system of t.i.thes is entirely for the profit and aggrandis.e.m.e.nt of the clergy.

Still more ridiculous, if possible, is the Christian cry, "Where are your Freethought hospitals, almshouses, and orphanages?" Freethought is a poor, struggling cause; its adherents are comparatively few and scattered; it has no endowments to lessen the current cost of its propaganda; and it is unable to exact subscriptions by the orthodox method of boycotting, or to acquire them in return for a good advertis.e.m.e.nt. Still, the Freethought party does manage to relieve its necessitous members; and the Freethinkers' Benevolent Fund is not only well supported, in excess of all demands, but is probably the _only_ Fund which is administered without a single farthing of expense. Besides this, Freethinkers support ordinary local charities, when deserving, just like other people; although frequently, as in the case of almost every hospital, religion is forced on the recipients of such charity, whether they wish it or not, and religious tests are maintained in the administration.

As a rule, however, Freethinkers are not inclined to attach so much importance as Christians to organised almsgiving. At the best it is but a clumsy way of alleviating the worst effects of social disease. The Freethinker attaches more importance to the study of causes. He is like the true health reformer who believes a great deal more in exercise, fresh air, and wholesome diet, than in physic. For this reason Freethinkers are generally students of social and political questions.

They are Radicals in the philosophical sense of the word; that is, they recognise that real, lasting improvement can only be achieved by dealing with the causes of poverty and degradation. Many Christians, on the other hand, thoroughly believe that the poor will never cease out of the land; and they seem to regard these unfortunates as whetstones, provided by a beneficent providence, on which the wealthy may sharpen their benevolence.

Christian charity, even in its highest form, is infinitely less merciful than science; a truth which Mr. Cotter Morison enforces in the seventh chapter of his _Service of Man_. Sanitation, medical science, free trade, popular education, co-operation, and such agencies, have done tremendously more than religion to diminish evil and mitigate suffering.

On the other hand, it is indisputable that much of our boasted charity is worse than wasted, as it tends to produce the very helplessness and pauperism that furnish it with objects of compa.s.sion.

Charity is very good in its way, but what we really want is justice. Let us go in for justice first, and when we have got that we shall see what remains for charity to do. Probably it will be found that unjust laws inflict a hundred times more misery than charity could ever alleviate.

If that be the case, the most charitable man, after all, is he who devotes some of his time, thought, and energy to political and social reform. Good health for the next generation is more valuable than medicine for the diseases of the present generation.

Charity, also, in its largest sense, is far wider than almsgiving. It is a questionable charity which gives you a shilling if you are hard-up, and persecutes you if you think for yourself. Most of us do not require soup-tickets, but we do require civil treatment, respect for our independence, and smiling rather than frowning faces. The man who lifts me up from the road when I stumble, deserves my thanks; but I doubt the sincerity of his kindness if, when he learns that I honestly differ from him on the Atonement, he knocks me down again. a.s.sisting people who agree with you, and wilfully injuring those who differ, savors less of charity than of zeal. You may be a very good Christian, but I venture to say you are a very bad man.

When Saladin died he ordered charities to be distributed to the poor, without distinction of Jew, Christian, or Mohammedan. Yet this brilliant ruler had to repel Christian attacks on his dominions, and to witness the most abominable cruelty wrought by the soldiers of the Cross. Where, in the annals of Christendom, shall we find such a n.o.ble example of true charity; of charity which overflows the petty barriers of creeds, and loses itself in the great ocean of humanity?

RELIGION AND MONEY.

"Every religion is a getting religion; for though I myself get nothing, I am subordinate to those that do. So you may find a lawyer in the Temple that gets little for the present; but he is fitting himself to be in time one of those great ones that do get."--Selden's Table Talk.

"The Divine stands wrapt up in his cloud of mysteries, and the amused Laity must pay t.i.thes and Veneration to be kept in obscurity, grounding their hope of future knowledge on a competent stock of present ignorance."--George Farquhar.

Religion and priestcraft may not be the same thing in _essence_. That is a point on which we do not intend to dogmatise, and this is not the opportunity to argue it. But _practically_ religion and priestcraft _are_ the same thing. They are inextricably bound up together,. and they will suffer a common fate. In saying this, however, we must be understood to use the word "religion" in its ordinary sense, as synonymous with _theology_. Religion as non-supernatural, as the idealism of morality, the sovereign bond of collective society, is a matter with which we are not at present concerned.

Priestcraft did not _invent_ religion. To believe that it did is the error of an impulsive and uninformed scepticism. But priestcraft developed it, systematised it, enforced it, and perpetuated it. This could not be effected, however, except in alliance with the temporal power; and accordingly, in every country--savage, barbaric, or civilised--the priests and the privileged cla.s.ses are found in harmony.

They have occasional differences, but these are ultimately adjusted.

Sometimes the priesthood overrules the temporal power, but more frequently the former gives way to the latter; indeed, it is instructive to watch how the course of religion has been so largely determined by political influences. The development of Judaism was almost entirely controlled by the political vicissitudes of the Hebrews. The political power really decided the great controversy between Arianism and Athanasianism. Politics again, twelve hundred years later, settled the bounds of the Reformation, not only for the moment, but for subsequent centuries. Where the prince's sword was thrown into the scale, it determined the balance. England, for instance, was non-papal Catholic under Henry VIII., Protestant under Edward VI., papal-Catholic under Mary, and Protestant again under Elizabeth; although every one of these changes, according to the clergy, was dictated by the Holy Ghost.

Priests and the privileged cla.s.ses _must_ settle their differences in some way, otherwise the people would become too knowing, and too independent. The co-operation of impostor and robber is necessary to the bamboozlement and exploitation of the ma.s.ses. This co-operation, indeed, is the great secret of the permanence of religion; and its policy is twofold--education and the power of money.

The value of _education_ may be inferred from the frantic efforts of the clergy to build and maintain schools of their own, and to force their doctrines into the schools built and maintained by the State. In this respect there is nothing to choose between Church and Dissent.

The reading of the Bible in Board schools is a compromise between themselves, lest a worse thing should befall them both. If one section were strong enough to upset the compromise it would do so; in fact, the Church party is now attempting this stroke of policy on the London School Board, with the avowed object of giving a Church color to-the religious teaching of the children. The very same principle was at work in former days, when none but Churchmen were admitted to the universities or public positions. It was a splendid means of maintaining the form of religion which was bound up with the monarchy and the aristocracy. Learning and influence were, as far as possible, kept on the side of the established faith, which thus became the master of the masters of the people. This is perfectly obvious to the student of history, and Freethinkers should lay its lesson to heart. It is only by driving religion entirely out of education, from the humblest school to the proudest college, that we shall ever succeed in breaking the power of priestcraft and freeing the people from the bondage of superst.i.tion.

We could write a volume on this theme--the power of education in maintaining religion; but we must be satisfied with the foregoing at present, and turn our attention to the power of _money_. It is a wise adage that money is the sinews of war. Fighting is very largely, often wholly, a question of resources. Troops may be ever so brave, generals ever so skilful, but they will be beaten unless they have good rifles and artillery, plenty of ammunition, and an ample commissariat. Now the same thing obtains in _all_ warfare. It would be foolish, no less than base, to deny the inspiring efficacy of ideas, the electric force of enthusiasm; but, however highly men may be energised, they cannot act without instruments; and money buys them, whether the instruments be rifles and artillery, or schools, or churches, or any kind of organisation.

Given churches with great wealth, as well as control over public education, and it is easy to see that they will be able to perpetuate themselves. Endowments are specially valuable. They are rooted, so to speak, in the past, and hold firm. They bear golden fruit to be plucked by the skilful and adventurous. Besides, the very age of an endowed inst.i.tution gives it a venerable ora; and its freedom from the full necessity of "cadging" lends it a certain "respectability"--like that of a man who lives on his means, instead of earning his living.