CHAPTER XXVI.

THE MISSION OF CHRIST; FUTURE REWARDS AND PUNISHMENTS.

The Success of Christ's Mission.--Chaotic State of Spiritual Philosophy in His Time.--The Various Doctrines in Vogue.--Jesus the first to simplify the Doctrine of Immortality.--He gave it a Definite Status in Philosophy.--The Doctrine of Future Rewards and Punishments.--God will "render to every Man according to His Deeds."--Spiritual Penalties for Violations of Spiritual Law.--The Sin against the Holy Ghost.--The Sin of Unbelief.--The Status of a Lost Soul.--Possible Reincarnation.--The Means of Punishment for Sin.--Affections.--Conscience.--Memory.--General Conclusions.--Scientific Basis of Christianity.

It is often charged by the sceptical world that the mission of Jesus has thus far proved a failure, for that only about one third of the inhabitants of the earth have ever heard the name of Christ; that of Christian nations but a limited proportion of the inhabitants belong to the Christian Church; and that of the church membership there is but a limited number who so live as to entitle them to the rewards of heaven. Measured by the common idea of what constitutes salvation, there may be good ground for that criticism. But measured by the number of those who believe in the immortality of the soul; by the number who have a hope of a life beyond the grave; by the number who have a consciousness of the existence within them of the transcendental ego; or by the number of those who have risen, directly or indirectly, through the teachings of Christ so far above the level of the brute creation as to have a consciousness of the possibility of immortal life, and a consequent hope and subjective belief in immortality,--his mission has proved the grandest success recorded in the history of missionary effort.

It must be remembered that when he came into the world the doctrine of immortal life held a very vague and uncertain place in the philosophy of civilized mankind. I do not say that the doctrine of immortal life was unknown, but it was undefined, and so tinctured with finite conceptions, and limited by the uncertain boundaries of a hundred different systems of fantastic philosophy, that it did not, and could not, form a basis of rational hope or intelligent promise.

Thus, among the Chinese of that day (1), the doctrines of Confucius held the most prominent place. His was a system which might be called a parent-worship, in which virtue was rewarded and vice punished in the individuals, or in their posterity, on earth, no promise of immortality being held out. (2) The sect of Rationalists, founded by Lautsz in the sixth century before Christ, taught the emanation of all good beings from the Bosom of Reason, and their absorption thither for an eternal existence, while the bad were doomed to successive births and many sorrows. (3) Another sect held that the principle of all things is but a vacuum,--nothing,--from which all things have sprung, and to which all must return.

The Hindoo doctrine was substantially the same as it is now; and it is so well known as not to require a particular statement, further than to say that its disciples believe in successive incarnations of the soul, and its final absorption into the incorporeal nature of Brahm.

The Persians believed in the doctrine of hell for the wicked, and of paradise for the good; but held that all the wicked would eventually be purified by fire. It was thought that the fires were hot enough to purify the most abominable soul in about three days.

Herodotus tells us that the Egyptians were the first to defend the doctrine of the immortality of the soul, and he says that they believed in its transmigration through various animal bodies for a period of three thousand years before its return to a human body.

Of the Grecian schools, the Pythagoreans held that the soul is eternal,--that is, uncreated and indestructible; that no real entity is either made or destroyed. The Eleatics held practically the same doctrine. The Ionics taught that the soul was reabsorbed into the Divine reason. The Stoics believed in the periodical destruction of all things by fire, when the good will be absorbed and the wicked perish. The Epicurean faith was well described by Paul in the phrase, "Let us eat and drink, for to-morrow we die." The Pyrrhonists were the sceptics of the age, and doubted everything. Socrates taught the doctrine of immortality for the good, the virtuous, and the wise. The incurably bad are "hurled into Tartarus, whence they never come forth;" whilst those who can be cured are subjected to needful punishments before being admitted into the mansions of the blest. Plato was a Pythagorean, with certain bizarre notions of his own, such as the migration of souls through various brute and human forms; and he believed that even the duration of divine work is limited.

It will thus be seen that when Jesus appeared on earth he found the philosophy of the soul in a very chaotic state. It was his mission to bring order out of chaos, and to proclaim the true philosophy; to declare the conditions of immortality, and point the way to eternal happiness. That he simplified the doctrine of immortality into a system so plain that "the wayfaring man, though a fool, need not err therein," no one will deny. Its grand simplicity, when placed in contrast with the complicated doctrines of all other systems of religious philosophy, ancient or modern, places upon it the stamp of inherent probability; for scientific truth is always simple and free from complication. It was Jesus who gave the doctrine of immortality a distinct and definite form and a permanent place in the philosophy of the civilized world. It was he who first proclaimed the fundamental law underlying the science of the soul. It was from his words, spoken to a few humble followers in an obscure corner of the earth, that the doctrine has spread throughout all the civilized world. From the centres of civilization the Church has sent its missionaries, its representatives of the Master, among all peoples, civilized and savage, preaching the gospel of immortality to all mankind. Its influence is not confined to those who believe in the tenets of the Christian Church, nor even to those who have heard the name of Christ. It has spread, through some subtle, unseen power and potency, until it permeates every fibre of human society, and constitutes the promise of every religion, the hope of all humanity.

I have, in other chapters, pointed out some of the proofs which science affords of the doctrine of immortality, and of the verity of the history of Jesus of Nazareth. I have shown that every known fact which bears upon the subject points to the continued life of the soul after the death of the body. I have shown that the discoveries of modern science demonstrate the fact that Jesus was in possession of a complete knowledge of the science of the soul in its relations to its physical environment. I have shown that all known facts bearing upon the subject go to prove that he also had a knowledge of its laws in its relations to a purely spiritual existence.

We have then, _first_, an array of demonstrable facts which irresistibly lead to the conclusion that the soul survives the body; _secondly_, another array of facts which prove that it was possible for an exceptionally endowed person to perceive the laws of the soul; _thirdly_, an array of facts which demonstrate that Jesus did understand those laws as far as they pertain to the soul's relations to the physical man; _fourthly_, we have facts which show that he understood the laws of the soul in its relations to the spiritual world, and the essential conditions of its conscious existence after the death of the body; and _fifthly_, we have in the New Testament a record of the acts which demonstrated his knowledge of the subject, as well as of his solemn and repeated declarations of the laws which pertain to that subject.

When we consider together all these cumulative proofs, it may safely be said that there are few principles of nature that are more clearly established by inductive processes of reasoning than is the principle of immortality.

Having established this proposition, it remains only to consider Christ's doctrine of future rewards and punishments. Obviously, this is a more difficult question to handle, for the reason that there are necessarily few facts known to mankind which can be considered scientifically demonstrative of any proposition which has been made by any one on that subject. Nevertheless, if there is one known fact which confirms his declarations on that question, and at the same time satisfies the demands of human reason and the common sense of Divine Justice, we may safely conclude that the Christian religion rests upon a purely scientific basis.

The first important fact which confronts us in considering this branch of the subject is, that Jesus said very little on the subject. It was obviously impossible for him to convey to the human mind any adequate knowledge or idea of the actual conditions of a spiritual existence. He was hedged about by the limitations of human speech and the finite understanding of his followers. His descriptions, therefore, of the places of future rewards and punishments were necessarily limited to material conceptions. He could effectively employ no other symbolism than that with which his hearers were familiar and which they could appreciate. He had taught them in plain and unmistakable terms the conditions upon which the soul could attain a conscious existence; and having done that, his mission was thenceforth a moral one. Having taught them how to attain eternal life, he taught them so to conduct their lives in this world as to entitle them to the joys of that life. It was no part of his mission to reconstruct the accepted geography of the world of spirits, for it could only add confusion to their crude conceptions. His parables were drawn from the objects and incidents of their every-day life, and were necessarily limited in their application to a spiritual existence. His only object was to enforce a code of morals founded upon the eternal principles of right and justice, simple in terms, and adapted to their comprehension, but grand in its simplicity, and adapted to the varying conditions of human society for all time.

The question now is, What is to be considered the doctrine of future rewards and punishments to be gathered from the New Testament? It is clear that we must reject all material conceptions of both heaven and hell. It follows that the punishment must be a moral one, since there is no material entity to be dealt with. The sense of justice inherent in all mankind would seem to indicate that the punishment shall be commensurate with the offence. It must be assumed, therefore, that the true doctrine is expressed in Romans ii. 6, where it is said that God will "_render to every man according to his deeds_."

This satisfies the finite sense of justice, and perfectly accords with the highest human conceptions of the character of a God of love, mercy, and justice. The good man would ask nothing more, the bad could expect nothing less. Reasoning from analogy would lead to the same conclusion. We know from daily experience that every violation of the laws of our physical nature is followed inevitably by its adequate punishment. We have a right to suppose, therefore, that every violation of moral and spiritual law will be followed by its appropriate penalty. We know, indeed, from what we have seen of the teachings of Christ, that spiritual penalties follow a violation of spiritual law. In other words, the law of suggestion follows the soul across the boundaries of eternity. Spiritual death is the inevitable result of spiritual unbelief. It is not a vindictive punishment, it is the fundamental law of spiritual life. Just as the spirit quickens the flesh, so does faith quicken the spirit.

Again, we find a spiritual penalty following a violation of spiritual law in what Christ taught regarding the sin against the Holy Ghost. Just what that sin consists of, never has been satisfactorily defined. We are told that it is a sin which cannot be forgiven. It must, therefore, consist of a violation of some fundamental law of the soul's existence, the penalty for which is inevitable according to the fixed laws of God. It cannot be a moral offence, consisting simply in wrong-doing, for such sins can be atoned for. A moral offence so gross that a God of infinite mercy and love cannot forgive it, and, if the Scriptures are to be believed, does not stand ready to forgive it when proper atonement is made, cannot be conceived. Nor has it been mentioned in Holy Writ. We are therefore forced to the conclusion that, as before remarked, the sin against the Holy Ghost must consist of a violation of the fundamental law of the soul's existence. It must, therefore, be the sin of unbelief, and consist of a blasphemous denial of the existence of the soul and its Father, God. This would be in strict accordance with the fundamental law of suggestion, as it has been scientifically demonstrated to exist. The emphatic and persistent denial of the soul's existence must eventually prove to be a suggestion so strong as to overcome its instinctive belief in its own existence, and thus neutralize its instinctive desire for immortal life. It would, therefore, have the same effect as unbelief arising from a want of knowledge, or a lack of the intellectual power to conceive the idea of immortality. The soul, in either case, could not have a consciousness of its own existence or individuality.

It may be asked, What becomes of the soul when deprived of a conscious existence? Does it actually die, disintegrate, and return to its original elements? Is it possible that a human soul, created by God and endowed with the power and potency of immortal life, can fail of accomplishing its mission, and become extinct? Can a segregated portion of the Divine essence, once individualized, ever perish or lose its identity? All these questions, and more, will be asked. I do not know. Perhaps it is reincarnated. I do not know anything about reincarnation. I know as much about it, however, as any one else knows. I mean by this that no one can be said to know anything about the truth of any proposition that has not underlying it a substratum of demonstrable fact. The theory of reincarnation has no such basis; and I shall not, therefore, indulge in speculation on the subject further than to say that it is possibly true that reincarnation is the process of the soul's evolution. If so, reasoning from analogy, I should say that the process ceases when the soul reaches the status of a conscious existence. In the physical world we see that the process of evolution has gone forward progressively from the lowest form of animal life up to man. There the process ceases. All further progress is in the line of improvement in the human race. No higher type of animal life is developed, and in our pride of manhood we believe that there never can be any higher animal existence. It may, therefore, be true that the progress of a soul is through reincarnation from the lower animal life to the higher, until it reaches the human; and that it may still go on in the lower grades of human organisms until it reaches the dignity of a conscious human soul. Having reached that point, the law of progress will expend its force in carrying it forward to its ultimate destiny. Considered as the process of the soul's evolution, the necessity for further reincarnation apparently no longer exists after the soul has attained the power and potency of a conscious, self-existent entity.

I throw out this suggestion for the benefit of those spiritistic mediums and other trance-seers who have found out so much more than Jesus knew about the internal economy of the spiritual world and the laws which pertain to spiritual existence. But this is a digression into the forbidden field of speculation without facts.

The common experience of mankind demonstrates the proposition that appropriate physical penalties are the necessary result of a violation of physical laws; and it has been shown from the teachings of Jesus, confirmed by the inductions of science, that the violation of the laws of spiritual existence is followed by inevitable spiritual penalties. It now remains to be considered what facts are known to science which will confirm the doctrine that moral punishment will follow the infraction of moral laws, in exact accordance "with the deeds done in the body." In order to do so intelligently, we must first briefly consider the question as to what the nature of the punishments and rewards must be. It being manifestly impossible for us to know, affirmatively, the particular modes of spiritual existence, we can arrive at a conclusion only by the method of exclusion. We must, therefore, begin by excluding all idea of material penalties or rewards. All such conceptions of spiritual life must be relegated to the dark ages of human intelligence, when man was able to conceive of no joy apart from physical pleasure, and no punishment other than physical suffering. Our conceptions must, therefore, be limited by what we know of the nature and attributes of the soul, as exhibited through phenomena. The first question, then, is, What do we know of the attributes of the soul?

We know, first, that it is the seat of the emotions. It is therefore capable of being rewarded or punished through the natural affections.

Secondly, we know that it possesses the inherent power of perception of the laws of nature and of God, including the eternal, God-ordained principles of right and wrong. It will, therefore, after its release from the body, be able to estimate the value of every good deed, and realize the inherent infamy of every wrong one, as weighed in the scales of Eternal Justice.

Thirdly and lastly, we know of one attribute and power of the human soul more pregnant with weal or woe, with joy or sorrow, than all the others combined; and that is its perfect memory.

These are the essential things that we know of the soul from the observation of phenomena. Our conceptions of it, therefore, are limited to its intellectual, moral, and emotional attributes. We know it only as an intellectual entity, and our conceptions of the rewards and punishments adequate to the ends of Divine Justice must be limited accordingly.

Little need be said in explanation of the trend of this brief summary. The conclusions are obvious. We have before us an intellectual entity capable of experiencing all the natural emotions of humanity, of joy and sorrow, of love and friendship; endowed with a perfect perception of the principles of right and wrong, and consequently in possession of an awakened conscience more keenly alive and active than the objective mind can conceive, and possessing a memory so perfect that every good and every bad deed of its whole earthly existence is constantly before it like a vast panorama. What greater reward could such a being ask or experience than would be found in the contemplation of a well-spent life? What greater punishment than the remorse of conscience arising from the ever-persistent memory of a life of wickedness and crime?

It is obvious that both rewards and punishments are adequate and exact, and that God will "render to every man according to his deeds," by and through the operation of his immutable, unchanging laws.

I have now summarized enough of the leading points in the history of Jesus of Nazareth and of his doctrines, and compared them with known phenomena with sufficient particularity to show that the inductions of modern science demonstrate the essential truth of the history of his physical manifestations, and to prove, as far as inductive reasoning from known phenomena can prove anything not physically demonstrable, the truth of every essential doctrine of his spiritual philosophy. I have by no means exhausted the subject, for the New Testament is full of passages confirmatory of the view I have taken. It is true that I have interpreted the passages relating to the conditions precedent to the attainment of immortal life in a way in which they have never before been interpreted; but in doing so I have harmonized that which has heretofore seemed incongruous, and have thus removed a stumbling-block from the pathway of scepticism. I have no fear that even prejudice will find fault with my interpretation; for it not only leaves the essential doctrines relating to rewards and punishments uncontradicted, but it affords strong confirmation of their essential truth. Moreover, my interpretation is confirmed by the facts of modern science, and must, therefore, shed a new lustre upon the name and attributes of Jesus, demonstrating, as it does, the accuracy of his knowledge of the laws of the soul.

It has been but a few years since the researches of science began to furnish facts confirmatory of the history and doctrines of Christ; but it has come to pass that every new fact discovered, and every new principle evolved, weakens the foundation of every other religious superstructure, and adds strength and harmony of proportions to that erected by the man of Nazareth.

It may, therefore, be now confidently asserted that Christianity possesses that to which no other system of religion can lay a valid claim; namely, a sound scientific basis.