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interests, but only with facts. We should not ask: ‘Will it be popular?’
‘Will it seem orthodox?’ but simply, ‘Is it true?’ ”
And in just as much as the theory of moral duties deserves the name
of a science, the exponents of that science would gain, rather than
lose, by the adoption of the same maxim. “Religion,” in the traditional
sense of the word, needs to be purged from an enormous
[160]percentage of spurious elements, before its ministers can be
acquitted from the guilt of tempting their disciples to associate the
ideas of Ethics and Imposture, and thus reject the basis of morality
together with the basis of an Asiatic myth. “Truth is the beginning of
Wisdom,” “Justice is Truth,” “Mendacity is the Mother of Discord,”
would be fit mottoes for the ethical Sunday-schools of the Future.
“What is Truth?” asks Pilate; yet even in religious controversies the
fury of sectarian strife could be obviated if we would truthfully admit
the uselessness of disputes about the unknowable mysteries of
supernatural problems. Still, we cannot hope to eradicate the roots of
discord unless we resolve with equal frankness to reject the
interference of Supernaturalism with the knowable problems of
secular science. Evident Truth can dispense with the indorsement of
miracle-mongers, and “evident Untruth,” in the words of Ulrich
Hutten, “should be exposed whether its teachers come in the name
of God or of the devil.”
[Contents]
CHAPTER XIII.
HUMANITY.
[Contents]
A.—LESSONS OF INSTINCT.
[Contents]
B.—REWARDS OF CONFORMITY.
[Contents]
C.—PERVERSION.
“Seek everything that can alienate you from the love of earth; avoid
everything that can rekindle that love,” would be at once the rationale
and the summary of the Galilean doctrine. Shun pleasure, welcome
sorrow; hate your friends, love your enemies. It might seem as if
precepts of that sort were in no danger of being followed too literally.
We can love only lovely things. We cannot help finding hatefulness
hateful. We cannot relish bitterness. We might as well be told to still
our hunger with icicles or cool our thirst with fire. But even in its
ultimate tendencies the religion of Antinaturalism was anything but a
religion of love. The suppression of physical enjoyments, the war
against freedom, against health and reason, was not apt to increase
the sum of earthly happiness; and the sense of tolerance—nay, the
instinct of common humanity and justice—was systematically
blunted by the worship of a god to whom our ancestors for thirty
generations were taught to ascribe what Feuerbach justly calls “a
monstrous system of favoritism: arbitrary grace for a few children of
luck, and millions foredoomed to eternal damnation.” “The exponents
of that dogma,” says Lecky, “attributed to the creator acts of injustice
and barbarity which it would be absolutely impossible for the
imagination to surpass, acts before which the most monstrous
excesses of human cruelty dwindle into insignificance, [168]acts
which are, in fact, considerably worse than any that theologians have
attributed to the devil.”
[Contents]
D.—PENALTIES OF NEGLECT.
E.—REFORM.
The Christian duty of transferring our love from our friends to our
enemies may be one of those virtues that have to await their
recompense in a mysterious hereafter, but natural humanity can
hope to find its reward on this side of the grave. [172]
[Contents]
CHAPTER XIV.
FRIENDSHIP.
[Contents]
A.—LESSONS OF INSTINCT.
[Contents]
B.—REWARDS OF CONFORMITY.
[Contents]
C.—PERVERSION.
The blessing of friendship, “doubling the joys of life and lessening its
sorrows,” could not fail to be specially obnoxious to the moralists of a
creed that seeks to lure its converts from earth to ghostland, [177]and
depreciates the natural affections of the human heart. The gloomy
antinaturalism of the Galilean prophet has been glossed over by the
whitewashing committee of the revised Bible, but is too shockingly
evident in the less sophisticated version of the original text to
mistake its identity with the moral nihilism of the world-renouncing
Buddha. The phil’adelphia, or “brother-love,” of the New Testament,
is, in fact, merely a “fellowship in Christ”—the spiritual communion
and mutual indoctrination of earth-renouncing bigots. With the joys
and sorrows of natural friendship their prophet evinces no sympathy
whatever. “I am come,” says he, “to set a man at variance against his
father, and the daughter against her mother, … and a man’s foes
shall be those of his own household.” “He who hates not his father
and mother, his brothers and sisters, cannot be my disciple.” “And
the brother shall betray the brother to death, and the father the son.”
By that test of moral merit the obligation of natural affection counted
as nothing compared with the duty of theological conformity. “Verily, I
say unto you, there is no man that has left brethren or sisters or
father and mother for my sake and the gospels’, but he shall receive
a hundredfold,” etc. “He that loveth father and mother more than me
is not worthy of me.” “And another of his disciples said unto him:
Lord, suffer me first to go and bury my father. But Jesus said unto
him: Follow me, and let the dead bury their dead.” “For if you love
them which love you, what reward have ye?” [178]
[Contents]
D.—PENALTIES OF NEGLECT.