Part 1
Transcribed from the [1873] Austin and Co. edition by David Price.
CHRISTIANITY IN RELATION TO FREETHOUGHT, SCEPTICISM, AND FAITH:
THREE DISCOURSES
BY THE BISHOP OF PETERBOROUGH.
WITH
SPECIAL REPLIES
BY MR. CHARLES BRADLAUGH.
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LONDON: AUSTIN & CO., 17, JOHNSON’S COURT, FLEET STREET, E.C.
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PRICE ONE SHILLING.
ADVERTISEMENT.
IT will be seen by the following Circular and Correspondence how the Discourses of the Bishop of Peterborough and Mr. Bradlaugh’s Replies thereto were brought about. The Dean’s Circular speaks of four Discourses to be delivered by the Bishop, but in fact only the three here reported were given. This volume, therefore, contains the whole of both sides of the question, so far as the discussion has hitherto proceeded in Norwich. The speeches were all taken down by a competent shorthand reporter, specially engaged for the _National Reformer_.
The reader will clearly see by the Correspondence that the Christians refused the proposal of the Secularists that the two parties should co-operate in publishing together and circulating as widely as possible the Discourses and Replies. Mr. Bradlaugh has therefore taken upon himself the responsibility of their joint publication. The extraordinary reasons given by the Dean (in the last paragraph of his letter of Feb. 15th) for refusing the perfectly fair offer of Mr. Cooper, will not pass unnoted. His claim to certainty _may_ differ from the claim to infallibility made on behalf of the Pope and the Romish Church, and the principle on which he condemns the dissemination of Sceptical works as treason to human welfare, _may_ differ from that which in Rome has led to the establishment of the _Index Expurgatorius_; but we confess that in neither case can we see the difference, and we challenge the Dean to show that there really is any.
We are confident that Freethinkers generally will appreciate the disinterested zeal of Mr. R. A. Cooper in making all arrangements necessary to ensure that the Bishop’s Discourses should be fitly answered on the spot and without delay.
THE PUBLISHERS.
_April_, 1871.
CIRCULAR OF THE DEAN OF NORWICH.
SIR,—I am about to ask your kind help in an enterprise undertaken for the religious welfare of our fellow-citizens, to the success of which your co-operation may very materially contribute. It has been thought that in large cities, where sceptical views are often so much disseminated, and spread so widely among all classes, good might be done, under God’s blessing, by an annual series of discourses from some competent preacher, directed against modern forms of infidelity, and afterwards published and circulated at so low a price as should put them within the reach of all. It is chiefly with the view of holding such discourses there, that the Dean and Chapter have recently caused the Nave of the Cathedral Church to be lighted and furnished with chairs, _all of which_ (except, a very few reserved for persons engaged in the service, or connected with the Cathedral) _will be perfectly free_. With the view of giving the preachers a larger discretion as to time, and of making the whole service shorter, it is proposed to use before the sermon the Litany only with one or two hymns. I may add that the whole scheme has the thorough sanction and concurrence of the Lord Bishop of the Diocese, who has been consulted on every part of it.
_The Lord Bishop of Peterborough has kindly undertaken to give the first series of discourses on Tuesday_, _the_ 21_st_, _Tuesday_, _the_ 28_th_, _Wednesday_, _the_ 29_th_, _and Thursday_, _the_ 30_th_ _of March_, _the service each evening commencing at_ 8 _p.m._
If you approve of our scheme (and pray observe that _the discourses_, _having for their object the vindication and establishment of the Christian faith_, _will in all probability hardly notice the points on which Christians of various Communions differ_), will you kindly help us, first, by making known among your workpeople or parishioners the days and hours of the services, with the name of the preacher, and encouraging them to attend; secondly, by circulating among them the discourses, when published, of which I shall be greatly pleased to send you as large a number as you think you can dispose of? On this last point I shall be obliged by a communication from you.
The subject of the first series of discourses will be “Free Thought.”
I have the honour to be, Sir, your obedient servant,
E. MEYRICK GOULBURN, D.D. Dean of Norwich.
The Deanery, Norwich, February 7th, 1871.
CORRESPONDENCE.
Norwich, Feb. 13th, 1871.
REV. SIR,—I received with extreme pleasure your circular letter of 7th inst., relating to, and defining the objects of the Discourses intended to be delivered next month in the Cathedral, by the Bishop of Peterborough, and I am induced to reply to it by the conviction that great good may result from “the scheme,” if you can be induced to modify it in some particulars.
The circular states that the Discourses are to be “directed against modern forms of infidelity,” and have for their object the “vindication and establishment of the Christian faith,” but I assume your ultimate object is the vindication and establishment of truth—no matter what the truth may be. If my assumption be correct, I heartily sympathise with your object, and as a Sceptic or Infidel, will co-operate with my Christian brethren if permitted.
May I call your attention to a practical difficulty in the way of the scheme, which I fear you have not sufficiently considered? In the present state of opinion, or rather in the absence of real opinion, on these subjects, Sceptics or Infidels cannot always insure the attention of Christian hearers, or of persons indifferent to the subject of their discourses, but these and not the confirmed Infidels, are the persons the zealous Sceptic most desires to reach. I imagine your difficulty is the same. You want to get at the mighty mass who know and care nothing about these questions, and also at the Infidel whose opinions you deem so mischievous. The fact is, the great mass and the Infidel are not likely to attend unless their attention be in some manner especially drawn to the Discourses, but you will probably have a large congregation of believing Christians, whose faith may be confirmed, but yet who do not hold opinions you wish to change.
I beg to suggest a mode by which I think the difficulty may be removed, and an interest created that will be useful to the cause of truth—to Christian truth, if Christianity be true—but to truth, whether Christianity be true or false.
I intend to invite to Norwich some person who shall be well known as a representative exponent “of modern forms of Infidelity,” and request him to deliver a course of lectures at about the same time, and on the same subject as that chosen by the Bishop of Peterborough, and if you think it would be useful to give the public the opportunity of reading as well as hearing the discourses, both expositions of the subject might be published together, and more extensively circulated and read, in consequence of the greater interest that would be thus created.
I have always scrupulously abstained from doing anything to influence the politics or religion of persons in my employment, but in accordance with your wish, I will take care to inform them all of the Discourses, and also acquaint them with the high reputation which the Bishop of Peterborough enjoys as a preacher.
I should be willing to subscribe for 200 copies of the joint publication, which will enable me to present one to every man and boy in my employment, who is willing to accept it, and the remainder I shall be happy to distribute according to the suggestion of the circular.
I am, Rev. Sir, your obedient servant,
ROBERT A. COOPER.
The Very Rev. E. M. Goulburn, Dean of Norwich.
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The Deanery, Norwich, Feb. 15th, 1871.
SIR,—I beg to acknowledge your letter of the 13th inst., and to thank you for the readiness you express to circulate among persons in your employment, the announcement of the Bishop of Peterborough’s Sermons.
I regret that I cannot meet this kindness on your part by assisting in any way in the circulation of tracts by a representative exponent “of modern forms of infidelity,” and I will explain in few words the reason why I must decline the joint publication suggested by your letter.
Professing yourself (as you do) a “Sceptic,” by which I conceive is meant (according to the derivation of the word) one who has doubts as to religious truth, and, therefore, is engaged in an inquiry, having for its object the resolution of those doubts and the arrival at a conclusion; it is (under your view of the subject) perfectly consistent and reasonable that you should do all in your power to get both sides of the religious question ably and fairly expounded, in order to give yourself and others an opportunity of forming a right conclusion.
But my conclusion on the momentous question has long since been made up. I am as firmly convinced that Christianity is God’s own message to the world, the truth and the only truth, the way, and the only way, of happiness and peace, as that the sun is now shining in the heavens. I cannot, therefore, help regarding any attempt to throw doubt or discredit on Christianity as a treason against the highest well-being of my fellow-creatures. And you will see, therefore, that (under my view) I could not properly join in disseminating publications, which, at the very least, will insinuate a doubt as to that revealed religion which I hold to be the only means of raising and saving our fallen race.
I remain, Sir, your obedient servant,
E. MEYRICK GOULBURN.
Mr. Robert A. Cooper.
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Norwich, Feb. 25th, 1871.
REV. SIR,—I have to acknowledge the receipt of yours of the 15th inst. (which came to hand on the 22nd), and to regret that you can engage in the circulation of only one side of the important question you propose to expound. And I regret it for these reasons, because by so restricting your action, you, while attacking, prevent the fair expression of that form of thought which you seek to destroy, and allow those who hold such opinions to shelter themselves, if need be, under the assumption that your exposition of the case is not theirs. And, also, because your expression of the unqualified certainty of your own conviction of the truth of Christianity (obtained, doubtless, from a consideration of all sides of the subject), is open to the objection that you fear to trust the impartial examination of the evidence of that truth to the minds of others, and implies a latent, though unconscious, doubt of the certainty of the proof of that truth of which you speak so positively.
I cannot accept your description of my position as a “Sceptic or Infidel,” but let that pass.
I am still disposed to subscribe for 200 copies of the Bishop’s sermons, and if you desire me to distribute more, I have no doubt I can dispose of a considerable number.
I am, Rev. Sir, your obedient servant,
ROBERT A. COOPER.
The Very Rev. E. M. Goulburn, Dean of Norwich.
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The Deanery, Norwich, Feb. 25th, 1871.
SIR,—In reply to your letter of to-day, in which you say, “I cannot accept your description of my position as a ‘Sceptic or Infidel,’” I hasten to assure you that I should never have presumed to describe your position as such, had I not imagined I had your own authority for doing so. The words of your letter of the 13th inst., from which I drew this inference, are:—
“If my assumption be correct, I heartily sympathise with your object, and as a Sceptic or Infidel, will co-operate with my Christian brethren if permitted.”
I am thankful and rejoiced to find that my inference was an incorrect one; but I trust you will acknowledge that there was some ground in the wording of the sentence for my making it.
I shall be happy to request your _acceptance_ of 200 copies of the Bishop’s Discourses, and am much obliged to you for your offer of circulating them.
Yours very faithfully,
E. M. GOULBURN.
Mr. Robert A. Cooper.
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Norwich, March 1st, 1871.
REV. SIR,—I am sorry that in the sentence you refer to, I did not express my meaning with sufficient clearness to be understood; though I am unable to see that it will bear the construction you put upon it.
In the circular letter, you speak of the prevalence, in large cities, of “sceptical views,” and also of “modern forms of infidelity,” evidently using the words “sceptical” and “infidelity” in their popular and ordinary, and not in their strict, grammatical sense.
I say evidently, because the phrases “sceptical views,” and “modern infidelity” appear to be intended as equivalent, and I therefore assume that you use them in their popular sense, because if I am to suppose you use the word “sceptical” in its strict etymological meaning, I must also that you do the word “infidelity,” and I am reluctant to think that you would, in speaking of the opinions of people who you must know are as sincere and honest as yourself, deliberately and intentionally do that.
By “sceptical views” and “modern forms of infidelity,” I understood you to mean both doubt and disbelief of the truth of religion in general, and Christianity in particular, and I therefore accepted in substance your own phraseology in the popular sense in which you appeared to use it, and I speak of myself as a “Sceptic or Infidel,” meaning thereby that I am not merely a doubter, but a disbeliever—a disbeliever not of “religious truth,” but the truth of any religion. It is so common for religious people to speak of disbelievers in general as “sceptics” or “infidels,” without regard to the derivation or strict meaning of the words, that I think it would have been pedantic to appear to have understood them in any other than their common, and I deem not very correct, meaning.
You were, therefore, perfectly entitled to say you had my authority for describing me as a “Sceptic:” what I demurred to was your description of my position as a “Sceptic” as I had adopted the term in the sense in which you seem to use it in your circular, but not in the sense of your letter. I think the misconception would have been avoided had you used the whole instead of the half of my expression—viz., “Sceptic or Infidel,” instead of “Sceptic” only; as your description, if correct, of the position of a “Sceptic” will clearly not apply to a “Sceptic or Infidel.”
And here I will endeavour to state “my conclusion on the momentous question.” I am quite convinced that the history of Jesus Christ, as recorded in the New Testament, is a fable entirely unworthy of credence, and that the Christian and all other systems of religion are but mischievous delusions, but the nature of the evidence by which I arrive at these conclusions, is so different from that which convinces me that the sun is shining in the heavens (space?) that I could not use that form of words as correctly expressing the strength of my convictions.
I regret it is necessary to occupy your time with so long an explanation. Although I could not agree with what you said, I did not wish to trouble you further on that point, and thought it would be sufficient to indicate a dissent without going into detail. Brevity was a failure, and I apologise.
I am, Rev. Sir, very respectfully, your obedient servant,
ROBERT A. COOPER.
The Very Rev. E. M. Goulburn, Dean of Norwich.
CHRISTIANITY IN RELATION TO FREETHOUGHT, SCEPTICISM, AND FAITH. CHRISTIANITY AND FREETHOUGHT.
[_First Discourse of the Bishop of Peterborough_, _delivered in Norwich Cathedral_, _March_ 28_th_, 1871.]
ON Tuesday evening, March 28th, the Right Rev. Dr. Magee, Lord Bishop of Peterborough, preached the first of a series of Sermons on Christianity and Freethought, before a large congregation in the nave of the Cathedral. According to the Dean’s previous arrangements, the nave was occupied by men, and the south aisle by ladies. The nave was brilliantly lighted, and the Lord Bishop of Norwich and the full chapter took part in the service.
After prayers were intoned and a hymn sung, the Right Rev. Prelate selected his text from the Gospel according to St. John, viii. 33: “How sayest thou, Ye shall be made free?” His Lordship said:
The scene that is described in this chapter makes, I think, a fitting introduction to the series of sermons of which I am here to-night to preach the first. These sermons are meant to be pleadings for Christ. Their object is to win back to him those who may have left him, to cause those who have not left him to cling to him more strongly; to win back disciples to Christ, and to confirm disciples in their discipleship. That is what I and those who are to follow me here have in view. For this reason I ask you to-night to study this story in the life of Christ, because it is one in which we see how Christ himself, long ago, first won and then lost disciples.
The scene commences with a large accession of disciples to Christ. We read, that as he spoke these words many believed on him, and the scene ends with many of those very believers taking up stones to cast at him. First they believed on him, shortly after they seek to take his life; and after this is over, we read how his own disciples came to him again, and said to him, “Master, tell us.” Now, brethren, we Christians believe that in this scene was a prophecy of the whole history of Christ’s life upon earth in his Church; the story of those who come and those who go, of those who believe in him at first, and of those who cease to believe in him, and also the inner history of those that never forsake him. We believe that when the noisy strife of things has passed away, and the execrations of those that hated him have ceased to ring upon the ear, there still will be heard the voice of the Church, saying “Master, tell us,” that which others will not, or cannot listen to; “Master, to whom shall we go? thou hast the words of eternal life.” But it is not on those who thus stay with Christ that I ask you to fix your attention. I ask you to-night to contemplate with me, not those who remain with him, but those who leave him. I ask you to understand a little of that mental history that is here shown us, telling us how they passed from belief to doubt, and from doubt to rejection of Christ.
It will be profitable to us, I think, both to those who believe and to those who unhappily disbelieve in Christ, that we should study a little this early instance of Freethought and disbelief. It will be good for those who do not believe in Christ to look at this scene, because it will show this fact, that there were those who disbelieved in Christ. It will show this fact, that this is not a religion whose origin is lost in the dim distance of time; it is not a legendary faith of which no one can say when it began or who first taught it, as it arose in historical times; a faith continuing from the very first, not without question or dispute, but in spite of the question and notwithstanding the dispute. It will show that Freethought is as old as Christianity itself, and when we read how long it is since men had the same doubts and difficulties, it will occur to us that after all there must be a wonderful power in this faith that struggles into acceptance in spite of those doubts and difficulties, and that there must be some marvellous vitality in the faith that has survived 1800 years, something that is worth inquiring into. This bush that is burning and never burned, is worth turning aside to look at. It will be good for us to look at those early unbelievers, because it strengthens our faith to be reminded that unbelief is no new thing, and that Christianity has survived more than 1800 years.
It is good for another reason; it teaches us to try to understand the feelings of those who don’t believe; it teaches us to try to put ourselves in their place, to try to understand how it is they don’t agree with us; to make all allowances for the honesty of their disbelief, to try to enter fairly into their motives and feelings. If we don’t do this, we are in danger of being hard, and bitter, and unjust in contending for him, but not in his spirit; forgetting that there is not one of those who disbelieve in him, for whom he has not died, forgetting that an unbeliever is not an enemy to be driven back from the fortress, but an exile to be won back by earnest reasoning to his Father in Heaven. Let us learn, above all, that in all our arguments for Christianity we should be filled with the spirit of him for whom we plead, and that we should manifest the truth in love.
We ask you then to contemplate this scene, in which we find Christ winning and losing disciples, and learn something. And the first thing we have to remark is this, how very little those that come and go seem to have been influenced by what we call the evidences of Christianity. They were doubtless drawn to Christ by the fame of his miracles, it does not seem to have been his miracles that converted them. It was as “he said those words many believed on him.” Then he said something else, and they left him. It was not that they doubted of his ability to work miracles, but because something he said offended them. They came to him not altogether in consequence of his miracles, and they left him in spite of his miracles. It teaches us that the religion of Christ was not received unquestioningly, even in the case of his miracles, for in spite of his miracles they ventured to question his doctrine; so that those who say Christianity was received in an ignorant age are contradicted by the story of Christianity itself, for many of those who saw his miracles rejected him.