But he will naturally say in reply, 'the question rather is, why should it be thought credible with you that there is a G.o.d, or, if there is, that he should raise the dead?' And I think the wise Christian will answer, 'I believe in the resurrection of the dead, partly on grounds of reason, partly on those of intuition, but chiefly on both combined; so to speak, it is my whole character which accepts the whole system of which the doctrine of personal immortality forms an essential part.' And to this it may be fairly added that the Christian doctrine of the resurrection of our bodily form cannot have been arrived at for the purpose of meeting modern materialistic objections to the doctrine of personal immortality; hence it is certainly a strange doctrine to have been propounded at that time, together with its companion, and scarcely less distinctive, doctrine of the vileness of the body. Why was it not said that the 'soul' alone should survive as a disembodied 'spirit'? Or if form were supposed necessary for man as distinguished from G.o.d, that he was to be an angel? But, be this as it may, the doctrine of the resurrection seems to have fully met beforehand the materialistic objection to a future life, and so to have raised the ulterior question with which this paragraph opens.

We have seen in the Introduction that all first principles even of scientific facts are known by intuition and not by reason. No one can deny this. Now, if there be a G.o.d, the fact is certainly of the nature of a first principle; for it must be the first of all first principles.

No one can dispute this. No one can therefore dispute the necessary conclusion, that, if there be a G.o.d, He is knowable, (if knowable at all) by intuition and not by reason.

Indeed a little thought is enough to show that from its very nature as such, reason must be incapable of adjudicating on the subject, for it is a process of inferring from the known to the unknown.

Or thus. It would be against reason itself to suppose that G.o.d, even if He exists, can be known by reason; He must be known, if knowable at all, by intuition[57].

Observe, although G.o.d might give an objective revelation of Himself, e.g. as Christians believe He has, even this would not give knowledge of Him save to those who believe the revelations genuine; and I doubt whether it is logically possible for any form of objective revelation of itself to compel belief in it. a.s.suredly one rising from the dead to testify thereto would not, nor would letters of fire across the sky do so. But, even if it were logically possible, we need not consider the abstract possibility, seeing that, as a matter of fact, no such demonstrative revelation has been given.

Hence, the only legitimate att.i.tude of pure reason is pure agnosticism.

No one can deny this. But, it will be said, there is this vast difference between our intuitive knowledge of all other first principles and that alleged of the 'first of all first principles,' viz. that the latter is confessedly _not_ known to all men. Now, a.s.suredly, there is here a vast difference. But so there ought to be, if we are here in a state of probation, as before explained. And that we are in such a state is not only the hypothesis of religion, but the sole rational explanation as well as moral justification of our existence as rational beings and moral agents[58].

It is not necessarily true, as J.S. Mill and all other agnostics think, that even if internal intuition be of divine origin, the illumination thus furnished can only be of evidential value to the individual subject thereof. On the contrary, it may be studied objectively, even if not experienced subjectively; and ought to be so studied by a pure agnostic desirous of light from any quarter. Even if he does not know it as a noumenon he can investigate it as a phenomenon. And, supposing it to be of divine origin, as its subjects believe and he has no reason to doubt, he may gain much evidence against its being a mere psychological illusion from identical reports of it in all ages. Thus, if any large section of the race were to see flames issuing from magnets, there would be no doubt as to their objective reality.

The testimony given by Socrates to the occurrence in himself of an internal Voice, having all the definiteness of an auditory hallucination, has given rise to much speculation by subsequent philosophers.

Many explanations are suggested, but if we remember the critical nature of Socrates' own mind, the literal nature of his mode of teaching, and the high authority which attaches to Plato's opinion on the subject, the probability seems to incline towards the 'Demon' having been, in Socrates' own consciousness, an actual auditory sensation. Be this however as it may, I suppose there is no question that we may adopt this view of the matter at least to the extent of cla.s.sifying Socrates with Luther, Pascal, &c., not to mention all the line of Hebrew and other prophets, who agree in speaking of a Divine Voice.

If so, the further question arises whether we are to cla.s.sify all these with lunatics in whom the phenomena of auditory hallucination are habitual.

Without doubt this hypothesis is most in accordance with the temper of our age, partly because it obeys the law of parsimony, and partly because it [negatives] _a priori_ the possibility of revelation.

But if we look at the matter from the point of view of pure agnosticism, we are not ent.i.tled to adopt so rough and ready an interpretation.

Suppose then that not only Socrates and all great religious reformers and founders of religious systems both before and after him were similarly stricken with mental disease, but that similar phenomena had occurred in the case of all scientific discoverers such as Galileo, Newton, Darwin, &c.--supposing all these men to have declared that their main ideas had been communicated by subjective sensations as of spoken language, so that all the progress of the world's scientific thought had resembled that of the world's religious thought, and had been attributed by the promoters thereof to direct inspirations of this kind--would it be possible to deny that the testimony thus afforded to the fact of subjective revelation would have been overwhelming? Or could it any longer have been maintained that supposing a revelation to be communicated subjectively the fact thereof could only be of any evidential value to the recipient himself? To this it will no doubt be answered, 'No, but in the case supposed the evidence arises not from the fact of their subjective intuition but from that of its objective verification in the results of science.' Quite so; but this is exactly the test appealed to by the Hebrew prophets--the test of true and lying prophets being in the fulfilment or non-fulfilment of their prophecies and 'By their fruits ye shall know them.'

Therefore it is as absurd to say that the religious consciousness of minds other than our own can be barred antecedently as evidence, as it is to say that testimony to the miraculous is similarly barred. The pure agnostic must always carefully avoid the 'high _priori_ road.' But, on the other hand, he must be all the more a.s.siduous in estimating fairly the character, both as to quant.i.ty and quality, of evidence _a posteriori_. Now this evidence in the present case is twofold, positive and negative. It will be convenient to consider the negative first.

The negative evidence is furnished by the nature of man without G.o.d. It is thoroughly miserable, as is well shown by Pascal, who has devoted the whole of the first part of his treatise to this subject. I need not go over the ground which he has already so well traversed.

Some men are not conscious of the cause of this misery: this, however, does not prevent the fact of their being miserable. For the most part they conceal the fact as well as possible from themselves, by occupying their minds with society, sport, frivolity of all kinds, or, if intellectually disposed, with science, art, literature, business, &c.

This however is but to fill the starving belly with husks. I know from experience the intellectual distractions of scientific research, philosophical speculation, and artistic pleasures; but am also well aware that even when all are taken together and well sweetened to taste, in respect of consequent reputation, means, social position, &c., the whole concoction is but as high confectionery to a starving man. He may cheat himself for a time--especially if he be a strong man--into the belief that he is nourishing himself by denying his natural appet.i.te; but soon finds he was made for some altogether different kind of food, even though of much less tastefulness as far as the palate is concerned.

Some men indeed never acknowledge this articulately or distinctly even to themselves, yet always show it plainly enough to others. Take, e.g., 'that last infirmity of n.o.ble minds.' I suppose the most exalted and least 'carnal' of worldly joys consists in the adequate recognition by the world of high achievement by ourselves. Yet it is notorious that--

"It is by G.o.d decreed Fame shall not satisfy the highest need."

It has been my lot to know not a few of the famous men of our generation, and I have always observed that this is profoundly true.

Like all other 'moral' satisfactions, this soon palls by custom, and as soon as one end of distinction is reached, another is pined for. There is no finality to rest in, while disease and death are always standing in the background. Custom may even blind men to their own misery, so far as not to make them realize what is wanting; yet the want is there.

I take it then as unquestionably true that this whole negative side of the subject proves a vacuum in the soul of man which nothing can fill save faith in G.o.d.

Now take the positive side. Consider the happiness of religious--and chiefly of the highest religious, i.e. Christian--belief. It is a matter of fact that besides being most intense, it is most enduring, growing, and never staled by custom. In short, according to the universal testimony of those who have it, it differs from all other happiness not only in degree but in kind. Those who have it can usually testify to what they used to be without it. It has no relation to intellectual status. It is a thing by itself and supreme.

So much for the individual. But positive evidence does not end here.

Look at the effects of Christian belief as exercised on human society--1st, by individual Christians on the family, &c.; and, 2nd, by the Christian Church on the world.

All this may lead on to an argument from the adaptation of Christianity to human higher needs. All men must feel these needs more or less in proportion as their higher natures, moral and spiritual, are developed.

Now Christianity is the only religion which is adapted to meet them, and, according to those who are alone able to testify, does so most abundantly. All these men, of every sect, nationality, &c., agree in their account of their subjective experience; so as to this there can be no question. The only question is as to whether they are all deceived.

PEU DE CHOSE.

'La vie est vaine: Un peu d'amour, Un peu de haine ...

Et puis--bon jour!

La vie est breve: Un peu d'espoir, Un peu de reve ...

Et puis--bon soir!'

The above is a terse and true criticism of this life without hope of a future one. Is it satisfactory? But Christian faith, as a matter of fact, changes it entirely.

'The night has a thousand eyes, And the day but one; Yet the light of a whole world dies With the setting sun.

The mind has a thousand eyes, And the heart but one; Yet the light of a whole life dies When love is done.'

Love is known to be all this. How great, then, is Christianity, as being the religion of love, and causing men to believe both in the cause of love's supremacy and the infinity of G.o.d's love to man.

FOOTNOTES:

[55] Cf. Pascal, _Pensees_. 'For we must not mistake ourselves, we have as much that is automatic in us as intellectual, and hence it comes that the instrument by which persuasion is brought about is not demonstration alone. How few things are demonstrated! Proofs can only convince the mind; custom makes our strongest proofs and those which we hold most firmly, it sways the automaton, which draws the unconscious intellect after it.... It is then custom that makes so many men Christians, custom that makes them Turks, heathen, artisans, soldiers, &c. Lastly, we must resort to custom when once the mind has seen where truth is, in order to slake our thirst and steep ourselves in that belief which escapes us at every hour, for to have proofs always at hand were too onerous. We must acquire a more easy belief, that of custom, which without violence, without art, without argument, causes our a.s.sent and inclines all our powers to this belief, so that our soul naturally falls into it....

'It is not enough to believe only by force of conviction if the automaton is inclined to believe the contrary. Both parts of us then must be obliged to believe, the intellect by arguments which it is enough to have admitted once in our lives, the automaton by custom, and by not allowing it to incline in the contrary direction. _Inclina cor meum Deus_.' See also Newman's _Grammar of a.s.sent_, chap. vi. and Church's _Human Life and its Conditions_, pp. 67-9.

[56] [The author has added, "For suffering in brutes see further on,"

but nothing further on the subject appears to have been written.--ED.]

[57] [In this connexion I may again notice that two days before his death George Romanes expressed his cordial approval of Professor Knight's _Aspects of Theism_--a work in which great stress is laid on the argument from intuition in different forms.--ED.]

[58] On this subject see Pascal, _Pensees_ (Kegan Paul's trans.) p. 103.

-- 5. FAITH IN CHRISTIANITY.

Christianity comes up for serious investigation in the present treatise, because this _Examination of Religion_ [i.e. of the validity of the religious consciousness] has to do with the evidences of Theism presented by man, and not only by nature _minus_ man. Now of the religious consciousness Christianity is unquestionably the highest product.

When I wrote the preceding treatise [the _Candid Examination_], I did not sufficiently appreciate the immense importance of _human_ nature, as distinguished from physical nature, in any enquiry touching Theism. But since then I have seriously studied anthropology (including the science of comparative religions), psychology and metaphysics, with the result of clearly seeing that human nature is the most important part of nature as a whole whereby to investigate the theory of Theism. This I ought to have antic.i.p.ated on merely _a priori_ grounds, and no doubt should have perceived, had I not been too much immersed in merely physical research.

Moreover, in those days, I took it for granted that Christianity was played out, and never considered it at all as having any rational bearing on the question of Theism. And, though this was doubtless inexcusable, I still think that the rational standing of Christianity has materially improved since then. For then it seemed that Christianity was destined to succ.u.mb as a rational system before the double a.s.sault of Darwin from without and the negative school of criticism from within.

Not only the book of organic nature, but likewise its own sacred doc.u.ments, seemed to be declaring against it. But now all this has been very materially changed. We have all more or less grown to see that Darwinism is like Copernicanism, &c., in this respect[59]; while the outcome of the great textual battle[60] is impartially considered a signal victory for Christianity. Prior to the new [Biblical] science, there was really no rational basis in thoughtful minds, either for the date of any one of the New Testament books, or, consequently, for the historical truth of any one of the events narrated in them. Gospels, Acts and Epistles were all alike shrouded in this uncertainty. Hence the validity of the eighteenth-century scepticism. But now all this kind of scepticism has been rendered obsolete, and for ever impossible; while the certainty of enough of St. Paul's writings for the practical purpose of displaying the belief of the apostles has been established, as well as the certainty of the publication of the Synoptics within the first century. An enormous gain has thus accrued to the objective evidences of Christianity. It is most important that the expert investigator should be exact, and, as in any other science, the lay public must take on authority as trustworthy only what both sides are agreed upon. But, as in any other science, experts are apt to lose sight of the importance of the main results agreed upon, in their fighting over lesser points still in dispute. Now it is enough for us that the Epistles to the Romans, Galatians, and Corinthians, have been agreed upon as genuine, and that the same is true of the Synoptics so far as concerns the main doctrine of Christ Himself.

The extraordinary candour of Christ's biographers must not be forgotten[61]. Notice also such sentences as 'but some doubted,' and (in the account of Pentecost) 'these men are full of new wine[62].' Such observations are wonderfully true to human nature; but no less wonderfully opposed to any 'accretion' theory.