Ministers with high salaries are almost sure to be spoiled, and those with low ones are sure to be stultified and dwarfed intellectually and morally; so that we cannot depend upon either cla.s.s for the highest and latest truths. Those who have a "living," provided in a State Church, and those who depend upon voluntary contributions from the people, are alike manacled and handicapped. We must look elsewhere than to the modern pulpit for that truth which alone can give freedom and true manliness. Perfect indifference as to ecclesiastical standing, backed by pecuniary independence, is an essential condition for untrammelled investigation and the fearless proclamation of the whole truth.

It was noticed in the recent convention of scientists in this city (the American a.s.sociation) that it was the salaried professors in Church colleges who professed to find no conflict between Geology and Genesis.

It will always be so until the ecclesiastical tyranny is greatly weakened or destroyed, and men can utter their boldest thoughts without fear or favor, and when teachers can afford to have a conscience by making themselves free from Church control and menial dependence upon those to whom they minister for the necessaries of a mere livelihood.

Science itself has made progress only as it has been fearless of priestly maledictions; and when it shall throw off the incubus of Church patronage it will astonish the world in showing the eternal antagonisms between the dogmas of the dominant theology and the essential truths of natural religion and morality.

CONCLUSIONS.

The following conclusions follow from what has been said:

(1) The clerical fraternity claims to be more than a mere profession.

It is essentially a caste, a "holy order," borrowed from the ancient paganism, but somewhat modified by Judaism and a perverted Christianity.

(2) From such a caste or order the whole truth is not to be expected, especially when the truth would show the order to be an imposture.

The a.s.sumptions of peculiar sanct.i.ty, official pre-eminence, functional prerogatives, and special spiritual authority make such a hope unnatural and quite impossible.

(3) The church system, with its tests of orthodoxy, its ecclesiastical handcuffs, and its worse than physical thumb-screws, puts an end to all independent thinking, and results in an enforced conformity inconsistent with intellectual progress and the discovery and full publication of the whole truth.

(4) The pecuniary stipend upon which professional preachers are dependent has a demoralizing and degrading influence, so that the doctrinal teaching of the pulpit should not be received without hesitation and distrust. The common law excludes the testimony of interested witnesses, and, though modern statutes admit such testimony, the courts take it for what it is worth, but always with many grains of allowance. "A gift perverteth judgment," and self-interest may sway the convictions of a man who intends and desires to be fairly honest.

(5) The existing systems of ministerial education and support deter many superior men from entering the profession, and have placed preaching upon a commercial or mercantile basis, which has manacled and crippled the pulpit, and must sooner or later result in the consideration of the question whether the services of the clergy are worth what they cost, and whether the truth must not be sought for in some other direction. More than two hundred and fifty thousand priests and ministers (of whom about one hundred thousand are in the United States) are maintained at an annual expense of more than five hundred millions of dollars; and, as a rule, where priests are most numerous, people are poorest and public morality lowest.

A member of the Canadian Parliament (Hon. James Beatty) has recently published a book in which he opposes the whole system of a salaried clergy on scriptural and other grounds; and many other thoughtful men are beginning to inquire how it is that the Society of Friends get along so well without a "hireling ministry."

(6) It is a great mistake to suppose that we must look mainly to professional clergymen for instruction in divine things. It is a significant fact that the most able and important books that have been published within the last decade have been written by laymen or by persons, like Emerson, who have outgrown the narrow garments of a caste profession and have laid them off. How to get along without professional ministers has been well answered by Capt.

Robert C. Adams (quoted in the writer's book, Man-Whence and Whither? pp. 218, 219).

If ministers would give up the _holy-orders_ idea, cast into the sea the millstone inc.u.mbrance of pecuniary dependence, engage earnestly in some legitimate work to support themselves, they would then for the first time begin to realize what soul-freedom is, and they could then preach with an intelligence and power and with a satisfaction to themselves of which they now know nothing. Let them try it for themselves and learn a lesson. Whether the clerical order is so divine an inst.i.tution that we have no right to call it into question or to abolish it altogether, is a question that must be practically considered soon.

(7) There is a deep impression widely prevailing among thoughtful and sincerely religious persons that the infidelity of the pulpit is largely responsible for the prevailing skepticism of the age. The word "infidelity" is here specially used in a strict philological sense-_infidele_, not faithful, unfaithfulness to a trust-but it is also used in its more general sense of _disbelief_ in certain religious dogmas.

We impeach and arraign the clergy (admitting a few honorable exceptions) on the general charge of _infidelity_ in the strictest and broadest sense of the word-

1st. In that they fail to qualify themselves to be the leaders of thought in the great, living questions affecting religion and morality.

We have elsewhere said: "Not one minister in a thousand 'discerns the signs of the times' or is prepared for the crisis. Few pastors ever read anything beyond their own denominational literature. Their education is partial, one-sided, professional. They cling to mediaeval superst.i.tions with the desperate grasp of drowning men. The great majority of the clergy are not men of broad minds and wide and deep research, and have not the ability to meet the vexed questions of to-day."

It is an admitted policy, especially among the orthodox clergy (so called), not to read or to listen to anything that might unsettle their faith in what they have accepted as a finality; whereas no man can intelligently _believe_ anything until he has candidly considered the reasons a.s.signed by other men for not believing what he does. "He that is first in his own cause seemeth just; but his neighbor cometh and searcheth him."

Professor Fisher, the champion of Yale-College orthodoxy, has recently admitted in the _North American Review_ that at least one of the causes of the decline of clerical authority and influence is the increased intelligence of the laity. If the people cannot get what they desire from the pulpit, they will seek it from the platform and the press.

Truth is no longer to be concealed in cloisters and smothered in theological seminaries, but it is to be proclaimed from housetops and in language understood in every-day life.

It was once said that "the lips of the priest give knowledge," but it may now be truly said that modern scientists and philosophers among the laity are the princ.i.p.al teachers of mankind, and that publications like the _North American Review_ and _The Forum_, and last, but not least, the secular daily newspapers, are doing more to instruct the people in living truths than the whole brood of ecclesiastical parrots.

2d. We charge that many professional clergymen suppress things which they do believe to be true, and not unfrequently suggest things, at least by implication, which they do know to be false.

Dr. Edward Everett Hale recently published an article in the _North American Review_ ent.i.tled "Insincerity in the Pulpit;" and the Rev. Dr.

Phillips Brooks of Boston, who recently received episcopal honors in Ma.s.sachussetts, has confirmed in the _Princeton Review_ what Dr. Hale charged in the _North American Review_ regarding clerical disingenuousness. Dr. Brooks wrote thus:

"A large acquaintance with clerical life has led me to think that almost any company of clergymen, talking freely to each other, will express opinions which would greatly surprise, and at the same time greatly relieve, the congregations who ordinarily listen to these ministers....

How many men in the ministry to-day believe in the doctrine of verbal inspiration which our fathers held? and how many of us have frankly told the people that we do not believe it?... How many of us hold that the everlasting punishment of the wicked is a clear and certain truth of revelation? But how many of us who do not have ever said a word?"

The same principle of prevarication and deceit was practised by the early Fathers of the Christian Church, who not only concealed the truth from the ma.s.ses of the people, but did not hesitate to deceive and mislead them.

Mosheim, an ecclesiastical historian of high authority, testifies that "in the fourth century it was an almost universally adopted maxim that it was an act of virtue to deceive and lie when by such means the interests of the Church might be promoted." He further says of the fifth century, "Fraud and impudent imposture were artfully proportioned to the credulity of the vulgar."

Milman, in his _History of Christianity_, says: "It was admitted and avowed that to deceive into Christianity was so valuable a service as to hallow deceit itself." He further says in the same historical work, "That some of the Christian legends were deliberate forgeries can scarcely be questioned." There is not a Bible ma.n.u.script or version that has not been manipulated by ecclesiastics for century after century.

Many of these priests were both ignorant and vicious. From the fifth to the fifteenth century crimes not fit to be mentioned prevailed among the clergy.

Dr. Lardner says that Christians of all sorts were guilty of fraud, and quotes Ca.s.saubon as saying, "In the earliest times of the Church it was considered a capital exploit to lend to heavenly truth the help of their own inventions." Dr. Thomas Burnet, in a Latin treatise intended for the clergy only, said, "Too much light is hurtful to weak eyes;" and he recommended the practice of deceiving the common people for their own good. I _know_ that this same policy is in vogue in our day. This same nefarious doctrine of the exoteric and esoteric, one thing for the priest and another for the people, is far from being dead in this nineteenth century. It has always been, and now is, the real priestly policy to keep the common people in ignorance of many things; and if all do not accept the maxim of Gregory, that "Ignorance is the mother of Devotion," many ministers _privately_ hold in our day that "where ignorance is bliss 'Tis folly to be wise."

3d. The third article of impeachment, under the general charge of infidelity is, that sacerdotalists teach dogmas which they do not believe themselves. They do not all believe, _ex animo_, the distinctive dogmas of the orthodox creeds-that G.o.d is angry with the great body of mankind, that his wrath is a burning flame, and that there is, as to a majority of men, but a moment's time and a point of s.p.a.ce between them and eternal torture more terrible than imagination can conceive or language describe. It is well said that "Actions speak louder than words;" and we need only ask the question, "Do ministers who profess to believe these horrible dogmas preach as if they really believed them?"

Notice the general deportment of the clergy at the summer resort, at the seaside, or on the mountain-top, and say whether they can possibly believe what for eight or nine months they have been preaching in their now closed churches. Listen to the private conversation of our evangelists at the camp-meeting or at the meetings of ecclesiastical bodies, and then conclude, if you can, that they believe what they teach.

Take, if you please, the case of one of our best-known evangelical ministers, a member of the strictest of our orthodox sects, who spends a large proportion of his time in studying the ways of insects, and who would chase a pismire across the continent to find out its habits. Can a pastor believe in his heart the dogmas of the Westminster Confession, and yet devote so much time to ants? It is impossible. He may deceive himself; he cannot deceive others.

4th. Our fourth article of impeachment under the general charge is, that the pulpit is the great promoter of skepticism called infidelity, in that it insists upon the belief of dogmas which are absurd upon their face, such as the miraculous conception of Jesus, the dogma of the Trinity, the origin and fall of man, vicarious atonement, predestination, election and reprobation, eternal torture for the majority, and many other absurdities which no rational mind can now consistently accept.

True, these dogmas may be found in the Bible; and when men ate told with weekly reiterations that the Bible is purely divine, supernatural, and infallible, and they find that it is purely human, natural, and very fallible, they cannot believe the Bible, though they find many inspiring and helpful things in it. When ministers tell thinking men that they must believe all or reject all, they accept the foolish alternative and reject all. And so it might be further shown how, in very many ways, the pulpit is the great promoter of skepticism and infidelity, and that the professed teachers of religion are its greatest enemies, its most effective clogs and successful antagonists. No wonder that the most thoughtful and intelligent men and women in every community have drifted away from the popular faith, and are anxiously inquiring, What next?

President Thomas Jefferson, in writing to Timothy Pickering, well said:

"The religion-builders have so distorted and deformed the doctrines of Jesus, so m.u.f.fled them in mysticisms, fancies and falsehoods, have caricatured them into forms so monstrous and inconceivable, as to shock reasonable thinkers to revolt them against the whole, and drive them rashly to p.r.o.nounce its founder an impostor." Writing to Dr. Cooper, he said: "_My opinion is that there would never have been an infidel if there had never been a priest._"

We would not abolish the office, or, if you please, the profession, of _public moral teacher_, but we would banish from the world the caste idea, the _holy-order_ pretence. When simple-minded young men and grave and surpliced bishops talk about taking "holy orders," sensible and thoughtful men know that they are talking holy nonsense. No man has a right to a.s.sume that he is more holy than other men, or that he has authority to exercise religious functions that other men have not.

Nor have we any objection that moral teachers should be paid for their services as other teachers are paid; but when educated men can afford to teach without pecuniary compensation, we think it would be well for them to do so; and when the teacher of morals adopts the example of St. Paul, "working with his own hands" and "living in his own hired house," we think the world will be the better for it. Let us hope that the day will soon dawn when clergymen will consider themselves moral teachers only, and for ever repudiate the false pretence of special authority and priestly sanctimoniousness, and clearly understand that mediocrity and stupidity will not much longer be tolerated because of the so-called sacredness of a profession.

That the estimate here made of sacerdotalists may not seem extreme and unjustifiable, I add the testimony of one of the most honored ecclesiastics of the Established Church of England, Canon Farrar, who in a recent sermon on priestcraft said: "In all ages the exclusive predominance of priests has meant the indifference of the majority and the subjection of the few. It has meant the slavery of men who will not act, and the indolence of men who will not think, and the timidity of men who will not resist, and the indifference of men who do not care."

Alas that "holy hands" should so often be laid "upon skulls that cannot teach and will not learn"!

Let me here quote from Professor Huxley an admirable statement of the facts in the case:

"Everywhere have they (sacerdotalists) broken the spirit of wisdom and tried to stop human progress by quotations from their Bibles or books of their saints. In this nineteenth century, as at the dawn of modern physical science, the cosmogony of the semi-barbarous Hebrew is the incubus of the philosopher and the opprobrium of the orthodox. Who shall number the patient and earnest seekers after truth, from the days of Galileo until now, whose lives have been embittered and their good name blasted by the mistaken zeal of bibliolaters? Who shall count the host of weaker men whose sense of truth has been destroyed in the effort to harmonize impossibilities; whose life has been wasted in the attempt to force the generous new wine of science into the old bottles of Judaism, compelled by the outcry of the same strong party? It is true that if philosophers have suffered, their cause has been amply avenged.

Extinguished theologies lie about the cradle of every science as the strangled snakes beside that of Hercules; and history records that whenever science and orthodoxy have been fairly opposed, the latter has been forced to retire from the lists, bleeding and crushed if not annihilated, scotched if not slain. But orthodoxy learns not, neither can it forget; and though at present bewildered and afraid to move, it is as willing as ever to insist that the first chapter of Genesis contains the beginning and the end of sound science, and to visit with such petty thunderbolts as its half-paralyzed hands can hurl those who refuse to degrade nature to the level of primitive Judaism." "Religion,"

he also elsewhere writes, "arising like all other knowledge out of the action and interaction of man's mind, has taken the intellectual coverings of Fetishism, Polytheism, of Theism or Atheism, of Superst.i.tion or Rationalism; and if the religion of the present differs from that of the past, it is because the theology of the present has become more scientific than that of the past; not because it has renounced idols of wood and idols of stone, but it begins to see the necessity of breaking in pieces the idols built up of books and traditions and fine-spun ecclesiastical cobwebs, and of cherishing the n.o.blest and most human of man's emotions by worship, 'for the most part of the silent sort,' at the altar of the _unknown and unknowable_"...

"If a man asks me what the politics of the inhabitants of the moon are, and I reply that I know not, that neither I nor any one else have any means of knowing, and that under these circ.u.mstances I decline to trouble myself about the subject at all, I do not think he has any right to call me a skeptic." Again: "What are among the moral convictions most fondly held by barbarous and semi-barbarous people? They are the convictions that authority is the soundest basis of belief; that merit attaches to a readiness to believe; that the doubting disposition is a bad one, and skepticism a sin; and there are many excellent persons who still hold by these principles."... "Yet we have no reason to believe that it is the improvement of our faith nor that of our morals which keeps the plague from our city; but it is the improvement of our natural knowledge. We have learned that pestilences will only take up their abode among those who have prepared unswept and ungarnished residences for them. Their cities must have narrow, un watered streets full of acc.u.mulated garbage; their houses must be ill-drained, ill-ventilated; their subjects must be ill-lighted, ill-washed, ill-fed, ill-clothed; the London of 1665 was such a city; the cities of the East, where plague has an enduring dwelling, are such cities; we in later times have learned somewhat of Nature, and partly obey her. Because of this partial improvement of our natural knowledge, and that of fractional obedience, we have no plague; but because that knowledge is very imperfect and that obedience yet incomplete, typhus is our companion and cholera our visitor."

CHAPTER III. THE FABULOUS CLAIMS OF JUDAISM

"Not giving heed to Jewish fables."-t.i.t. 1: 14.

"Neither give heed to fables."-1 Tim. 1: 4.

"But refuse profane and old wives' fables."-1 Tim. 4: 7.

IT is impossible to understand modern Christian ecclesiasticism without a careful study of ancient Judaism. It is reported that Jesus himself said, "_Salvation is of the Jews._" The gospel was to be preached "to the Jews first." The common belief to-day is, that the Christian Church represents the substance of what Judaism was the promise, and that the New Testament contains the fulfilment and realization of what was foreshadowed in the Old Testament.

All well-informed theologians understand that the Christian Church is held to have had its origin in what is denominated the "call of Abraham," and that what is known in orthodox parlance as the "Abrahamic covenant" lies at the foundation of the orthodox theory of grace and of all other systems of doctrine falsely designated as evangelical. It is a suggestive fact that while Christians hold that their religion is the very quintessence and outcome of Judaism, they most cordially hate the Jews, and the Jews in return, have a supreme contempt for Christians and stoutly deny the relationship of parent and child.