Chapter 21

Professed Atheists may watch this hubbub with serenity, if not with enjoyment. When all is said and done, Atheism remains in possession of the sceptical field. Mr. Harrison's flouts, at any rate, will do it no damage. His hatred of Atheism is born of jealousy, and like all jealous people he is somewhat inconsistent. Here he defines Atheism as a "protest against the theological doctrine of a Creator and a moral providence," there he defines it as "based on the denial of God," and again he defines it as a belief that the universe is "self-existent and purely material." Even these do not suffice, for he also adopts Comte's "profound aphorism" that "Atheism is the most irrational form of metaphysics," and proves this by a fresh definition involved in the charge that "it propounds as the solution of an insoluble enigma the hypothesis which of all others is the least capable of proof, the least simple, the least plausible, and the least useful." _Of all others_ is what Cobbett would have called a beastly phrase. It shows Mr. Harrison was in a hurry or a fog. He does not specify this unprovable, complex, unplausible, and useless hypothesis. We forbear to guess his meaning, but we remind him that Atheism "propounds _no_ solution of an insoluble enigma." The Atheist does not say "there is no God"; he simply says, "I know not," and ventures to think others are equally ignorant. Now, this was Comte's own position. He wished to "reorganise Society, without God or King, by the systematic cultus of Humanity," and if warning God off from human affairs is not Atheism, we should like to know what is. Mr. Harrison lustily sings the praises of religion, but he is remarkably silent about Comte's opposition to Theism, and in this he is throwing dust in the eyes of English readers.

In "militant Atheism" Mr. Harrison says that "all who have substantive beliefs of their own find nothing but mischief." But this is only Mr. Harrison's sweeping style of writing. He is always vivid, and nearly always superlative. We venture to think that his "all" merely includes his own circle. At the same time, however, we admit that militant Atheism is still, as of old, an offence to the superfine sceptics who desire to stand well with the great firm of Bumble and Grundy, as well as to the vast army of priests and preachers who have a professional interest in keeping heresy "dark," and to the ruling and privileged classes, who feel that militant Atheism is a great disturber of the peace which is founded on popular superstition and injustice.

Mr. Harrison seems to imagine that Atheists have no ideal beyond that of attacking theology, but a moment's calm reflection would show him the absurdity of this fancy. He might as well suppose that the pioneers of civilisation who hew down virgin forests have no conception of the happy homesteads they are making room for. We go farther and assert that all this talk about negative and positive work is _cant_. To call the destroyer of superstition a negationist is as senseless as to call a doctor a negationist. Both strive to expel disease, the one bodily and the other mental. Both, therefore, are working for health, and no more positive work is conceivable.

SAVE THE BIBLE! *

* March 26,1893.

Thirty-eight clergymen, a year or two ago, gave the Bible a fresh certificate of inspiration and infallibility. They signed a "round robin," if we may apply such a vulgar description to their holy document. But somehow the Bible is in as bad a position as ever. It seems, indeed, in deadly peril; and if something strong and decisive be not done for its protection, it will soon be doomed. Such, at any rate, seems the view of a large number of clergymen, who have signed a Petition, prepared by the Rev. E. S. Ffoulkes, of St. Mary's, Oxford, and addressed to "the Most Reverend the Archbishop, and the Right Reverend the Bishops, of the Church of England, in the House of the Convocation of Canterbury assembled." The petitioners call upon the Archbishops and Bishops to use "their sacred office and authority," and either to purge the Church of heresy or to "authoritatively and publicly" recommend certain "orthodox and admirable works," which are calculated to "arrest the spread" of "disastrous errors in the midst of Our Beloved Church."

In order to show the precise nature of these "disastrous errors," we print the following paragraphs from the petition:

"Whereas it is generally known that certain clergymen of the Church of England, in positions of influence and authority, are deliberately and altogether undermining, by their teachings and public writings, the faith of this Church and country in the trustworthiness of the Holy Scriptures, and are altogether repudiating the common faith of Christendom, that the said Holy Scriptures, as received by this Church of England, are the infallible and inspired Word of God.

"Also, that by what is known as the 'New Criticism,' these clergymen do attempt entirely to rob the people of God of the Holy Scriptures and altogether falsify the teachings respecting them of our Lord Jesus Christ and of his Holy Apostles-declaring some parts to be 'myths,' some 'fables,' some 'the work of dramatists,' etc."

Ah then, the enemy is within the camp! It is no-longer a question of "infidel" publications. Church professors, and doctors of divinity, are sapping the very foundations of "the faith." Orthodox clergymen cry out--in the language of this petition--for salvation from "the dangers of Rationalism and unbelief _within_ the Church."

What does all this mean? It means that Free-thought is triumphing by the permeation of the Churches; that "advanced" ministers are now doing, in a sober, steady, scholarly way, the very work so brilliantly inaugurated by Voltaire and Thomas Paine; that the Bible is being subjected to rigorous criticism, in England as well as in France, Holland, and Germany; that its documents are being shifted like the pieces in a kaleidoscope, and every turn of the instrument makes them differ more and more from the orthodox pattern. At present, it is true, the process is almost confined to the Old Testament. There, however, it is nearly completed. Presently it will extend in earnest to the New Testament; and when it is completed _there_, the Bible will be something worse than Luther's "wax nose," it will be a thing of "shreds and patches."

Old Testament criticism by men like Driver, Cheyne, Ryle, and Gore, is indeed--as the petitioners assert--destroying faith in "the Holy Scriptures" as the "infallible and inspired Word o\c God." They still pretend it is _inspired_, but not infallible. "Infallible," at this time of day, is a very "large order." Professor Bruce, himself a Christian minister, is obliged to tell his orthodox brethren that "the errorless autograph for which some so zealously contend is a theological figment." "The Bible," he reminds them, "was produced piecemeal, and by the time the later portions were produced the earlier had lost their supposed immaculate-ness." And he warns the "infallible" gentlemen that their position is really "perilous" when it is considered "in what state we possess the Scriptures now." Yes, it is only country curates who can stand up now for an "infallible" Word of God; even Mr. Gladstone is obliged to admit "errors"--that is, errors in general, for he will not confess any in particular.

The reference in the petition to "myths," "fables," and "the work of dramatists," seem to be specially aimed at the Rev. Charles Gore, the Principal of Pusey House, Oxford, and editor of _Lux Mundi_. His essay in that volume on "The Holy Spirit and Inspiration" is horribly distasteful to orthodox parsons. They cannot refute him, but they say "he ought to know better," or "he shouldn't write such things"--in other words, he is guilty of the shocking crime of letting the cat out of the bag. He discards the Creation Story, just like Professor Bruce, who calls the fall of Adam a "quaint" embodiment of the theological conception of sin. He dismisses all the patriarchs before Abraham as "mythical." He admits the late origin of the Pentateuch, and only claims for Moses the probable authorship of the Decalogue. He says the Song of Solomon is "of the nature of a drama." The Book of Job is "mainly dramatic." Deuteronomy is the publication of the law "put dramatically" into the mouth of Moses. Jonah and Daniel are "dramatic compositions." Jesus Christ, it is true, cited both as historical; but he only "accommodated" himself to the prevalent belief. He knew better, but he did not choose to say so; or, rather, the moment was inopportune; so he left us to find out the truth in this matter, as he left us to find it out in everything else.

Canon Driver is perhaps glanced at in "fables," and perhaps also Canon Cheyne. The former has publicly argued against the "reconciliations" of Genesis and Science. He has likewise written very strongly against the "historical" character of Jonah, which he treats as a story with "a moral." Canon Cheyne regards it as "an allegory." Jonah is Israel, swallowed up by Babylon; but, seeking the Lord in exile, the captive is at last disgorged uninjured.

These clerical apostles of the "New Criticism" are accused of attempting "entirely to rob the people of God of the Holy Scriptures." Poor people of God! How anxious the petitioners are for their welfare! Some persons, however, will be apt to regard the solicitude of these gentlemen as _professional_. Robbing the people of the Holy Scriptures, in _their_ mouths, may simply mean rendering the clergyman's trade more difficult, or perhaps altogether impossible; and therefore the bitter cry of these "grievously beset" parsons (to use their own words) may be only a parallel to the famous old shout of "Great is Diana of the Ephesians."

Why indeed do not the petitioners refute the apostles of the "New Criticism," instead of appealing to the _authority_ of Convocation? They plainly declare that the "New Criticis" rests on "utterly baseless foundations"--which is a curious pleonasm or tautology for a body of "educated" gentlemen. But if the substance of the declaration be true, apart from its logic or grammar, the orthodox parsons may scatter the heretical parsons like chaff before the wind. Principles which are "utterly baseless" may surely be refuted. To quote from Hamlet, "it is as easy as lying." Now that is a practice in which the clergy of all ages have shown great dexterity. We therefore hope the orthodox parsons will _refute_ the "New Criticism." Let them try to save the Bible by argument. If they cannot it is lost, and lost for ever.

FORGIVE AND FORGET. *

* March 19, 1893. Written after a debate at the Hall of Science, London, between the writer and the Rev. C. Fleming Williams, on "Christian Ideas of Man and Methods of Progress." Mr. Branch, of the London County Council, presided, and there was a very large attendance.

My recent friendly discussion with the Rev. C. Fleming Williams was most enjoyable. It is so-pleasant to debate points of difference with an opponent whom you fully respect, towards whom you have not an atom of ill feeling, and to whom you disclose your own views in exchange for the confidence of his. The chairman said that he had visited the Hall of Science many years ago, and frequently heard discussions, but they were generally acrimonious, and seldom profitable. No doubt he spoke what he felt to be the truth; at the same time, however, he probably left out of sight a very important factor, namely, the tone and temper which Christian critics are apt to display on a Secular platform; the assumed superiority, which is not justified by any apparent gifts of intelligence; the implication in most of their remarks that the Freethinker is on a lower moral level than they are, though it would never be suspected by an indifferent observer; the arrogance which is often the undercurrent of their speech, and sometimes bursts forth into sheer, undisguised insolence. Christian critics of this species have, perhaps, stung Freethought lecturers into hot resentment, when it would have been far preferable to keep cool, and continue using the rapier instead of seizing the bludgeon. It is always a mistake to lose one's temper, but it becomes excusable (although not justifiable) under intense provocation. On the whole, it is safe to say that Christians have received more courtesy than they have shown in their controversies with Freethinkers.

So much for the debate itself. What I want to deal with in this article is the plea of the chairman, and also of Mr. Williams, for a more charitable understanding. Christians have abused, ill-treated, and even butchered Freethinkers in the past, but the best Christians are ashamed of it now. Let us then, it is urged, bury the past; let us forgive and forget.

So far as it concerns _men_ only I am not insensible to the appeal. Far be it from me to blame Mr. Williams for the follies and malignancies of his Christian predecessors. On a question of character, of merit or demerit, every man stands or falls alone. Imputed wickedness is just as irrational as imputed righteousness. I no more wish to make Mr. Williams responsible for the butcheries of a Torquemada or an Alva than I wish to be saved by the sufferings of Jesus Christ. So far as Mr. Williams is concerned, I have no past to bury. I am not aware that he has ever desired anything but absolute justice for all forms of opinion; and I know that he denounced my imprisonment for the artificial crime of "blasphemy." Evidently, then, Mr. Williams' plea is more than personal. It is really a request that I should judge Christianity, as a great, ancient, historic system, not by what it has in the main taught and done, but by what a select body of its professors say and do in the present generation.

Now this is a plea which I must reject. In the first place, while I admit it is unfair to judge Christianity by its _worst_ specimens, I regard it as no less unfair to judge it by its _best_. This is not justice and impartiality. The Chief Constable of Hull* is probably as sincere a Christian as Mr. Williams. I have to meet them both, and I must take them as I find them. The one pays me a compliment, and the other threatens me with a prosecution; one shakes me cordially by the hand, the other tries to prevent me from lecturing. The difference between them is flagrant. But how am I to put Mr. Williams to the credit of Christianity, and Captain Gurney to the credit of something else? What _is_ the something else? They both speak to me as Christians; is it for me to say that the one is a Christian and the other is not? Is not that a domestic question for the Christians to settle among themselves? And am I not just and reasonable in declining to take the decision out of their hands?

* This gentleman was trying to prevent me from delivering Sunday lectures at Hull under the usual condition of a charge for admission.

In the next place, since Christianity is, as I have said, not only a great, but an ancient and historic system, its past _cannot_ be buried, and should not be if it could. History is philosophy teaching us by example. Without it the present is meaningless, and the future an obscurity. Now history shows us that Christianity has been steady and relentless in the persecution of heresy. We have therefore to inquire the reason. It will not do to say that persecution is natural to human pride in face of opposition; for Buddhism, which is older than Christianity, has not been guilty of a single act of persecution in the course of twenty-four centuries. Another explanation is necessary. And what is it? When we look into the matter we find that persecution has always been justified, nay inculcated, by appealing to Christian doctrines and the very language of Scripture. Unbelief was treason against God, and the rejection of Christ was rebellion. They were more than operations of the intellect; they were movements of the will--not mistaken, but satanic. And as faith was essential to salvation, and heresy led straight to hell, the elimination of the heretic was in the interest of the people he might divert from the road to paradise. It was simply an act of social sanitation.

I am aware that this conception is not paraded by "advanced" Christians, though they seldom renounce it in decisive language. But these "advanced" Christians are the children of a later age, full of intellectual and moral influences which are foreign to, or at least independent of, Christianity. Their attitude is the resultant of several forces. But suppose a time of reaction came, and the influences I have referred to should diminish for a season; is it not probable, nay certain, that the old forces of Christian exclusiveness and infallibility, based upon a divine revelation, would once more produce the effects-which cursed and degraded Europe for over a thousand years? Such, at any rate, is my belief; it is also, I think, the belief of most Freethinkers; and this is the reason why we cannot forgive and forget. The serpent is scotched, not slain; and we must beware of its fangs.

THE STAR OF BETHLEHEM.

Matthew, or whoever was the author of the first Gospel, had a rare eye (or nose) for portents and prodigies. He seems also to have had exclusive sources of information. Several of the wonderful things he relates were quite unknown to the other evangelists. They were ignorant of the wholesale resurrection of saints at the crucifixion, and also of the watch at the sepulchre, with all the pretty circumstantial story depending upon it. At the other end of Christ's career they never heard of the visit of the wise men of the east to his cradle, or of Herod's massacre of the innocents, or of the star which guided those wise men to the birthplace of the little king of the Jews. That star is the sole property of Matthew, and the other evangelists took care not to infringe his copyright. Indeed, it is surprising how well they did with the remnants he left them.

Matthew was not a Jules Verne. He had no knowledge of astronomy. Consequently he did not make the most of that travelling star. It was seen by wise men "in the east." This is not very exact, but it is precise enough for a fairy tale. Those wise men happened to be "in the east" at the same time. They were really "Magi"--as may be seen in the Revised Version; that is, priests of the religion of Persia; and it requires a lot of faith to see what concern they could possibly have with the bantling of Bethlehem. However, they saw "his star," and they appear to have followed it. They must have slept by day and journeyed by night, when the star was visible. At the end of their expedition this star "stood over" the house where little Jesus was lying. Truly, it was a very accommodating star. Of course it was specially provided for the occasion. Real stars, rolling afar in the infinite ether, are too distant to "stand over" a particular spot on this planet This was an ideal star. It travelled through the earth's atmosphere, and moved according to the requirements of the gospel Munchausen. What became of it afterwards we are not informed. Probably it was born and died in Matthew's imagination. He blew it out when he had done with it, and thus it has escaped the attention of Sir Robert Ball.

Those star-gazing magi went into "the house," which, according to Luke, was an inn; Jesus Christ having been born in the stable, because the "pub" was full, and no gentleman would go outside to oblige a lady: They opened their Gladstone bags, and displayed the presents they had brought for the little king of the Jews. These were gold, frankincense, and myrrh. No doubt the perfumes were very welcome--in a stable; and very likely Joseph took care of the gold till Jesus was old enough to spend it on his own account, by which time it appears to have vanished, perhaps owing to the expenses of bringing up the numerous progeny of the Virgin Mother. Then the Mahatmas--we beg pardon, the Magi--went home. Perhaps they are there still. But no matter. We leave that to the Christian Evidence Society, or the Theosophists.

Candid students will see at a glance that the whole of this story is mythological. Like other distinguished persons, the Prophet of Nazareth had to make a fuss, not only in the world, but in the universe; and his biographers (especially Matthew) duly provided him with extraordinary incidents. Not only was he born, like so many other "saviors," without the assistance of a human father, but his birth was heralded by a celestial marvel. There was a star of his nativity. The wise men from the east called it "his star." This puts him in the category of heroes, and bars the idea of his being a god. It also shows that the Christians, amongst whom this story originated, were devotees of astrology. Fortune-tellers still decide your "nativity" before they cast your "horoscope." We are aware that many commentators have discussed the star of Christ's birth from various points of view. Some have thought it a real star; others have had enough astronomy to see that this was impossible, and have argued that it was a big will-o'-the-wisp, created and directed by supernatural power, like the pillar of day-cloud and night-fire that led the Jews in the wilderness; while still others have favored the idea of a supernatural illusion, which was confined to the wise men--and thus it was that the "star" was not seen or mentioned by any of their contemporaries. But all this is the usual mixture of Bible commentators. There is really no need to waste time in that fashion. The Star of Bethlehem belongs to the realm of poetry, as much as the Star of Caesar, to which the mighty Julius ascended in his apotheosis.

Thousands of sermons have been preached on that Star of Bethlehem, and these also have been works of imagination. We have been told, for instance, that it was the morning star of a new day for humanity. But this is a falsehood, which the clergy palmed off on ignorant congregations. The world was happier under the government of the great Pagan emperors than it has ever been under the dominion of Christianity. For a thousand years the triumph of the Cross was the annihilation of everything that makes life pleasant and dignified. The Star of Bethlehem shone in a sky of utter blackness. All the constellations of science, art, philosophy, and literature were in disastrous eclipse. Cruelty and hypocrisy abounded on earth, toil and misery were the lot of the people, and bloodshed was as common as rain.

Religions, said Schopenhauer, are like glow-worms; they require darkness to shine in. This was quite true of Christianity. It was splendid when it had no competitor. To be visible--above all, to be worshipped--it needed the sky to itself.

One by one, during the past three hundred years, the stars of civilisation have emerged from their long eclipse, and now the sky of humanity is full of countless hosts of throbbing glories. The Star of Bethlehem is no longer even a star of the first magnitude. It pales and dwindles every year. In another century it will be a very minor light. Meanwhile it is drawn big on the maps of faith. But that little trick is being seen through. Once it was the Star of Bethlehem first, and the rest nowhere; now it takes millions of money, and endless special pleading, to keep its name on the list.

Christ himself is coming more and more to be regarded as a fanciful figure; not God, not even a man, but a construction of early Christian imagination. "Why," asked a Unitarian of a Positivist, "why is not Christ in your Positivist calendar?" "Because," was the reply, "the calendar is for men, not for gods."

THE GREAT GHOSTS *

* March, 1889.