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CARDINAL NEWMAN ON INFIDELITY

(April, 1882.)

Cardinal Newman is perhaps the only Catholic in England worth listening to. He has immured his intellect in the catacombs of the Romish Church, but he has not been able to quench it, and even there it radiates a splendor through the gloom. His saintly character is as indubitable as the subtlety of his mind, and no vicissitude has impaired the charm of his style, which is pure and perfect as an exquisite and flawless diamond; serene and chaste in its usual mood, but scintillating gloriously in the light of his imagination.

On Sunday last Cardinal Newman preached a sermon at the Oratory in Birmingham on "Modern Infidelity." Unfortunately we have not a full report, from which we might be able to extract some notable passages, but only a newspaper summary. Even this, however, shows some points of interest.

Cardinal Newman told his hearers that "a great storm of infidelity and irreligion was at hand," and that "some dreadful spiritual catastrophe was coming upon them." We quite agree with the great preacher; but every storm is not an evil, and every catastrophe is not a disaster. The revolutionary storm in France cleared the air of much pestilence. It dissipated as by enchantment the horrible cloud of tyranny, persecution and want, which had for centuries hovered over the land. And certainly, to go back a stage farther in history, the Reformation was not a misfortune, although it looked like a "spiritual catastrophe" to a great many amiable people. The truth is, Revolutions must occur in this world, both in thought and in action. They may happen slowly, so that we may accommodate ourselves to them; or rapidly, and so disturb and injure whole generations.

But come they must, and no power can hinder them; not even that once mighty Church which has always striven to bind Humanity to the past with adamantine chains of dogma. In Cardinal Newman's own words, from perhaps his greatest and most characteristic book, – "here below to live is to change, and to be perfect is to have changed often."

We cannot say that Cardinal Newman indicates how humanity will suffer from the "coming storm of infidelity and irreligion." He does, indeed, refer to the awful state of a people forsaken by God, but in our humble opinion this is somewhat ludicrous. We can hardly understand how God can forsake his own creatures. Why all this pother if he really exists? In that case our scepticism cannot affect him, any more than a man's blindness obscures the sun. And surely, if Omnipotence desired us all to believe the truth, the means are ready to hand. The God who said, Let there be light, and there was light, could as easily say, Let all men be Christians, and they would be Christians. If God had spoken the universe would be convinced; and the fact that it is not convinced proves, either that he does not exist, or that he purposely keeps silent, and desires that we should mind our own business.

The only tangible evil Cardinal Newman ventures to indicate is the "indignity which at this moment has come over the Holy Father at Rome." He declares, as to the Pope, that "there hardly seems a place in the whole of Europe where he could put his foot." The Catholics are carrying this pretence of a captive Pope a trifle too far. His Holiness must have a tremendous foot if he cannot put it fairly down on the floor of the Vatican. He and his Cardinals really wail over their loss of temporal power. It would be wiser and nobler to reconcile themselves to the inevitable, and to end the nefarious diplomacy by which they are continually striving to recover what is for ever lost. The whole world is aware of the scandalous misrule and the flagrant immorality which, under the government of the Papacy, made the Eternal City a byword and a reproach. Under the secular government, Rome has made wonderful progress. It has better streets, cleaner inhabitants, less fever and filth, and a much smaller army of priests, beggars, and prostitutes. Catholics may rest assured that the bad old times will never return. They may, of course, promise a reformation of manners if the Holy Father's dominion is restored, but the world will not believe them. Reforming the Papacy, as Carlyle grimly said, is like tinkering a rusty old kettle. If you stop up the holes of it with temporary putty, it may hang together for awhile; but "begin to hammer at it, solder it, to what you call mend and rectify it, – it will fall to shreds, as sure as rust is rust; go all into nameless dissolution, – and the fat in the fire will be a thing worth looking at, poor Pope!"

As a sincere Christian (a very rare thing, by the way, in these days), Cardinal Newman is bound to lament the spread of infidelity. He is a keen observer, and his word may be taken for the fact. A stormy time is undoubtedly coming. Old creeds and institutions will have to give an account of themselves, and nothing that cannot stand the test will live. But truth will not suffer. Criticise the multiplication table as much as you please, and twice two will still be four. In the storm and stress of controversy what is true and solid will survive; only the hollow shams of authority and superstition will collapse. Humanity has nothing to fear, however the Churches may groan.

SUNDAY TYRANNY

(May, 1882.)

Last Sunday the myriads of Paris turned out to the Chantilly races. The sun shone brilliantly, and all went merry as a marriage bell. Yet there was no drunkenness or disorder; on the contrary, the multitude behaved with such decorum, that one English correspondent said it would not have appeared strange if a bishop had stepped forward in full canonicals to give them his benediction.

Why cannot Englishmen enjoy their Sunday's leisure like the French? Because we are still under the bondage of Puritanism; because our religious dress is nothing but Hebrew Old Clothes; because we follow Moses instead of Jesus; because we believe that man was made for the Sabbath, instead of the Sabbath for man; because, in short, there are in England a lot of sour Christians who play the dog in the manger, and will neither enjoy themselves on Sunday nor let anyone else. They often prate about liberty, but they understand it as the Yankee did, who defined it as the right to do as he pleased and the right to make everybody else do so too.

Let us all be unhappy on Sunday, is the burden of their song. Now, we have no objection to their being miserable, if they desire it, on that or any other day. This is supposed to be a free country; you decide to be wretched and you select your own time for the treat. But you have no right to interfere with your neighbors. This, however, is what the Christians, with their customary "cheek," will insist on doing. They like going to the church and the public-house on Sunday, and those establishments are permitted to open; they have no wish to go elsewhere, and so they keep all other establishments closed. This is mere impudence. Let them go where they choose, and allow the same freedom to other people. Those who advocate a free Sunday ask for no favor; they demand justice. They do not propose to compel any Christian to enter a museum, a library, or an art gallery; they simply claim the right to go in themselves.

The denial of that right is a violation of liberty, which every free man is bound to resent.

This country is said to be civilised. To a certain extent it is, but all our civilisation has been won against Christianity and its brutal laws. Our toiling masses, in factory, mine, shop, and counting-house, have one day of leisure in the week. Rightly considered it is of infinite value. It is a splendid breathing-time. We cast off the storm and stress of life, fling aside the fierce passion of gain, and let the spirit of humanity throb in our pulses and stream from our eyes. Our fellow man is no longer a rival, but a brother. His gain is not our loss. We enrich each other by the noble give-and-take of fellowship, and feel what it really is to live. Yet our Christian legislature tries its utmost to spoil the boon. It cannot prevent us from visiting each other, or walking as far as our legs will carry us; but almost everything else is tabooed. Go to church, it says. Millions answer, We are sick of going; we have heard the same old story until it is unspeakably stale, and many of the sermons have been so frequently repeated that we suspect they were bought by the dozen. Then it says, Go to the public-house. But a huge multitude answer, We don't want to go there either, except for a minute to quench our thirst; we have no wish for spirituous any more than spiritual intoxication; we desire some other alternative than gospel or gin. Then our Christian legislature answers, You are discontented fools. It crushes down their better aspirations, and condemns them to a wearisome inactivity.

Go through London, the metropolis of the world, as we call it, on a Sunday. How utterly dreary it is! The shutters are all up before the gay shop-windows. You pace mile after mile of streets, with sombre houses on either hand as though tenanted by the dead. You stand in front of the British Museum, and it looks as if it had been closed since the date of the mummies inside. You yearn to walk through its galleries, to gaze on the relics of antiquity, to inspect the memorials of the dead, to feel the subtle links that bind together the past and the present and make one great family of countless generations of men. But you must wander away disappointed and dejected. You repair to the National Gallery. You long to behold the masterpieces of art, to have your imagination quickened and thrilled by the glories of form and color, to look once more on some favorite picture which touches your nature to its finest issues. But again you are foiled. You desire to visit a library, full of books you cannot buy, and there commune with the great minds who have left their thoughts to posterity. But you are frustrated again. You are cheated out of your natural right, and treated less like a man than a dog.

This Christian legislature has much to answer for. Drunkenness is our great national vice. And how is it to be overcome? Preaching will not do it. Give Englishmen a chance, furnish them with counter attractions, and they will abjure intoxication like their continental neighbors. Elevate their tastes, and they will feel superior to the vulgar temptation of drink. Every other method has been tried and has failed; this is the only method that promises success.

Fortunately the Sunday question is growing. Christian tyranny is evidently doomed. Mr. Howard's motion for the opening of public museums and art galleries, although defeated, received the support of eighty-five members of Parliament. That minority will increase again next year, and in time it will become a majority. Mr. Broadhurst, for some peculiar reason, voted against it, but we imagine he will some day repent of his action. The working-classes are fools if they listen to the idle talk about Sunday labor, with which the Tories and bigots try to bamboozle them. The opening of public institutions on Sunday would not necessitate a hundredth part of the labor already employed in keeping open places of worship, and driving rich people to and fro. All the nonsense about the thin end of the wedge is simply dust thrown into their eyes. The very people who vote against Sunday freedom under a pretence of opposing Sunday labor, keep their own servants at work and visit the "Zoo" in the afternoon, where they doubtless chuckle over the credulity of the lower orders. Christian tyranny unites with Tory oppression to debase and enslave the people. It is time that both were imperiously stopped. The upper classes wish to keep us ignorant, and parsons naturally want everybody else's shutters up when they open shop. We ought to see through the swindle. Let us check their impudence, laugh at their hypocrisy, and rescue our Sunday from their hands.

WHO ARE THE BLASPHEMERS?

(June, 1882.)

Atheists are often charged with blasphemy, but it is a crime they cannot commit. God is to them merely a word, expressing all sorts of ideas, and not a person. It is, properly speaking, a general term, which includes all that there is in common among the various deities of the world. The idea of the supernatural embodies itself in a thousand ways. Truth is always simple and the same, but error is infinitely diverse. Jupiter, Jehovah and Mumbo-Jumbo are alike creations of human fancy, the products of ignorance and wonder. Which is the God is not yet settled. When the sects have decided this point, the question may take a fresh turn; but until then god must be considered as a generic term, like tree or horse or men; with just this difference, however, that while the words tree, horse and man express the general qualities of visible objects, the word god expresses only the imagined qualities of something that nobody has ever seen.

When the Atheist examines, denounces, or satirises the gods, he is not dealing with persons but with ideas. He is incapable of insulting God, for he does not admit the existence of any such being.

Ideas of god may be good or bad, beautiful or ugly; and according as he finds them the Atheist treats them. If we lived in Turkey we should deal with the god of the Koran, but as we live in England we deal with the god of the Bible. We speak of that god as a being, just for convenience sake, and not from conviction. At bottom, we admit nothing but the mass of contradictory notions between Genesis and Revelation. We attack not a person but a belief, not a being but an idea, not a fact but a fancy.

Lord Brougham long ago pointed out, in his "Life of Voltaire," that the great French heretic was not guilty of blasphemy, as his enemies alleged; since he had no belief in the actual existence of the god he dissected, analysed and laughed at. Mr. Ruskin very eloquently defends Byron from the same charge. In "Cain," and elsewhere, the great poet does not impeach God; he merely impeaches the orthodox creed. We may sum up the whole matter briefly. No man satirises the god he believes in, and no man believes in the god he satirises.

We shall not, therefore, be deterred by the cry of "blasphemy," which is exactly what the Jewish priests shouted against Jesus Christ. If there is a God, he cannot be half so stupid and malignant as the Bible declares. In destroying the counterfeit we do not harm the reality. And as it is better, in the words of Plutarch, to have no notion of the gods than to have notions which dishonor them, we are satisfied that the Lord (if he exist) will never burn us in hell for denying a few lies told in his name.

The real blasphemers are those who believe in God and blacken his character; who credit him with less knowledge than a child, and less intelligence than an idiot; who make him quibble, deceive, and lie; who represent him as indecent, cruel, and revengeful; who give him the heart of a savage and the brain of a fool. These are the blasphemers.

When the priest steps between husband and wife, with the name of God on his lips, he blasphemes. When, in the name of God, he resists education and science, he blasphemes. When, in the name of God, he opposes freedom of thought and liberty of conscience, he blasphemes. When, in the name of God, he robs, tortures, and kills those who differ from him, he blasphemes. When, in the name of God, he opposes the equal rights of all, he blasphemes. When, in the name of God, he preaches content to the poor and oppressed, flatters the rich and powerful, and makes religious tyranny the handmaiden of political privilege, he blasphemes. And when he takes the Bible in his hand, and says it was written by the inspiration of God, he blasphemes almost beyond forgiveness.

Who are the blasphemers? Not we who preach freedom and progress for all men; but those who try to bind the world with chains of dogma, and to burden it, in God's name, with all the foul superstitions of its ignorant past.

THE BIRTH OF CHRIST

(December, 1880.)

"The time draws near, the birth of Christ," as Tennyson sings in "In Memoriam," and the pious followers of the Nazarene will celebrate it with wonted orgies of pleasure. The Incarnation will be pondered to the accompaniment of roast beef, and the Atonement will play lambently around the solid richness of plum-pudding. And thus will be illustrated the biological truth that the stomach is the basis of everything, including religion.

But while Christians comport themselves thus in presence of the subtlest mysteries of faith, the Sceptic cannot be without his peculiar reflections. He, of course, knows that the festal observance of this season is far more ancient than Christianity; but he naturally wonders how people, who imagine it to be a unique feature of their sublimely spiritual creed, remain contented with its extremely sensual character. They profess to believe that the fate of the whole human race was decided by the advent of the Man of Sorrows; yet they commemorate that event by an unhealthy consumption of the meat which perisheth, and a wild indulgence in the frivolous pleasures of that carnal mind which is at enmity with God. Astonished at such conduct, the Sceptic muses on the inconsistency of mankind. He may also once more consider the circumstances of the birth of Christ and its relation to the history of the modern world.

Jesus, called the Christ, is popularly supposed to have been of the seed of David, from which it was promised that the Messiah should come. It is, however, perfectly clear that he was in no-wise related to the man after God's own heart His putative father, Joseph, admittedly had no share in bringing him into the world; for he disdained the assistance of a father, although he was unable to dispense with that of a mother. But Joseph, and not Mary, according to the genealogies of Matthew and Luke, was the distant blood relation of David; and therefore Jesus was not of the seed of the royal house, but a bastard slip grafted on the ancient family-tree by the Holy Ghost. It is a great pity that newspaper correspondents did not exist in those days. Had Joseph been skilfully "interviewed," it is highly probable that the world would have been initiated into his domestic secrets, and enlightened as to the paternity of Mary's eldest son. The Holy Ghost is rather too shadowy a personage to be the father of a lusty boy, and no young lady would be credited in this age if she ascribed to him the authorship of a child born out of wedlock. Most assuredly no magistrate would make an order against him for its maintenance. Even a father of the Spiritualist persuasion, who believed in what is grandly called "the materialisation of spirit forms," would probably be more than dubious if his daughter were to present him with a grandson whose father lived on the other side of death and resided in a mansion not made with hands. It is, we repeat, to be for ever regretted that poor Joseph has not left his version of the affair. The Immaculate Conception might perhaps have been cleared up, and theology relieved of a half-obscene mystery, which has unfortunately perverted not a few minds.

The birth of Jesus was announced to "wise men from the East" by the appearance of a singular star. Is not this a relic of astrology? Well does Byron sing —

 
"Ye stars! which are the poetry of heaven,
If in your bright beams we would read the fate
Of men and empires, 'tis to be forgiven,
That in our aspirations to be great
Our destinies o'erleap their mortal state,
And claim a kindred with you; for ye are
A beauty and a mystery, and create
In us such love and reverence from afar
That fortune, fame, power, life,
Have named themselves a star."
 

But this star was the most wonderful on record. It "went before" the wise men, and "stood over where the young child was." Such an absurdity could be related and credited only by people who conceived of the sky as a solid vault, not far distant, wherein all the heavenly bodies were stuck. The present writer once asked an exceedingly ignorant and simple man where he thought he would alight if he dropped from the comet then in the sky. "Oh," said he, naming the open space nearest his own residence, "somewhere about Finsbury Circus." That man's astronomical notions were very imperfect, but they were quite as good as those of the person who seriously wrote, and of the persons who seriously believe, this fairy tale of the star which heralded the birth of Christ.

Luke's version of the episode differs widely from Matthew's. He makes no reference to "wise men from the East," but simply says that certain "shepherds" of the same country, who kept watch over their flock by night, were visited by "the angel of the Lord," and told that they would find the Savior, Christ the Lord, just born at Bethlehem, the City of David, "wrapped in swaddling clothes and lying in a manger." Luke does not, as is generally supposed, represent Mary as confined in a stable because Joseph was too poor to pay for decent accommodation, but because "there was no room for them in the inn." It is perfectly consistent with all the Gospel references to Joseph's status to assume that he carried on a flourishing business, and Jesus himself in later years might doubtless have earned a good living in the concern if he had not deliberately preferred to lead the life of a mendicant preacher. This, however, is by the way. Our point is that Luke says nothing about the "star" or the "wise men from the East," who had an important interview with Herod himself; while Matthew says nothing about the "manger" or the shepherds and their angelic visitors. Surely these discrepancies on points so important, and as to which there could be little mistake, are enough to throw discredit on the whole story.

It is further noticeable that Luke is absolutely silent about Herod's massacre of the innocents. What can we think of his reticence on such a subject? Had the massacre occurred, it would have been widely known, and the memory of so horrible a deed would have been vivid for generations. Matthew, or whoever wrote the Gospel which bears his name, is open to suspicion. His mind was distorted by an intense belief in prophecy, a subject which, as old Bishop South said, either finds a man cracked or leaves him so. After narrating the story of Herod's massacre, he adds: "Then was fulfilled that which was spoken by Jeremy, the prophet, saying," etc. Now, he makes similar reference to prophecy no less than five times in the first two chapters, and in each case we find that the "prophetical" utterance referred to has not the faintest connexion with the incident related.

Besides, a man who writes history with one eye on his own period, and the other on a period centuries anterior is not likely to be veracious, however earnestly he may intend to. There is an early tradition, which is as strong as any statement about the history of the Primitive Church, that Matthew's Gospel was originally written in Hebrew; and it has been supposed that the writer gratuitously threw in these references to Jeremy and others, in order to please the Jews, who were extremely fond of prophecy. But this supposition is equally fatal to his credibility as an historian. In any case, the Evangelists differ so widely on matters of such interest and importance that we are constrained to discredit their story. It is evidently, as scholarship reveals, a fairy tale, which slowly gathered round the memory of Jesus after his death. Some of its elements were creations of his disciples' fancy, but others were borrowed from the mythology of more ancient creeds.

Yet this fairy tale is accepted by hundreds of millions of men as veritable history. It is incorporated into the foundation of Christianity, and every year at this season its incidents are joyously commemorated. How slowly the world of intelligence moves! But let us not despair. Science and scholarship have already done much to sap belief in this supernatural religion, and we may trust them to do still more. They will ultimately destroy its authority by refuting its pretensions, and compel it to take its place among the general multitude of historic faiths.

If Jesus was the Christ, the Messiah, the Deliverer, why is the world still so full of sin and misery? The Redeemer has come, say the Christians. Yes, we reply, but when will come the redemption? Apostrophising Jesus in his lines "Before a Crucifix," Mr. Swinburne reminds him that "the nineteenth wave of the ages rolls now usward since thy birth began," and then inquires: —

 
"Hast thou fed full men's starved-out souls,
Or are there less oppressions done
In this wide world under the sun?"
 

Only a negative answer can be given. Christ has in no wise redeemed the world. He was no god of power, but a weak fallible man like ourselves; and his cry of despair on the cross might now be repeated with tenfold force. The older myth of Prometheus is truer and more inspiring than the myth of Christ. If there be gods, they have never yielded man aught of their grace. All his possessions have been cunningly, patiently, and valorously extorted from the powers that be, even as Prometheus filched the fire from heaven. In that realm of mythology, whereto all religions will eventually be consigned, Jesus will dwindle beneath Prometheus. One is feminine, and typifies resigned submission to a supernatural will; the other is masculine, and typifies that insurgent audacity of heart and head, which has wrested a kingdom of science from the vast empire of nescience, and strewed the world with the wrecks of theological power.