The Heavenly Father Part 4

And now to sum up. One of the n.o.blest spectacles that earth can show, is that of a community animated with a true and profound faith, in which each man, using his best efforts to communicate his convictions to his brethren, respects the while that which belongs to G.o.d in the inviolable asylum of the conscience of others. But woe to the society formed by sophists, in which opinion, benumbed by doubt and indifference, arouses itself only to devote to hatred or to contempt every firm and n.o.ble conviction!

To unsettle the idea of G.o.d, is to dry up its source the stream of the veritable progress of modern society; it is to attack the foundations of liberty, justice, and love. The material conquests of civilization would serve thenceforward only to hasten the decomposition of the social body.

The pure idea of G.o.d is the true cause of the great progress of the modern era; religion, in its generality, is, as Plutarch has told us, the necessary condition to the very existence of society. This is what remains for us to prove.

"How sacred is the society of citizens," said Cicero, "when the immortal G.o.ds are interposed between them as judges and as witnesses."[36] Let us raise still higher this lofty thought, and say: "How sacred is human society, when, beneath the eye of the common Father, the inequalities of life are accepted with patience and softened by love; when the poor and the rich, as they meet together, remember that the Lord is the Maker of them both; when a hope of immortality alleviates present evils, and when the consciousness of a common dignity reduces to their true value the pa.s.sing differences of life!" Take away from human society G.o.d as mediator, and the hopes founded in G.o.d as a source of consolation, and what would you have remaining? The struggle of the poor against the rich, the envy of the ignorant directed against the man who has knowledge, the dullard's low jealousy of superior intelligence, hatred of all superiority, and, by an almost inevitable reaction, the obstinate defence of all abuses,--in one word, war--war admitting neither of remedy nor truce. Such is the most apparent danger which now threatens society.

When I consider these facts with attention, I am astonished every day that society subsists at all, that the burning lava of unruly pa.s.sions does not oftener make large fissures in the social soil, and overflow in devastating torrents, bearing away at once palace and cottage, field and workshop. This standing danger is drawing anxious attention, and we hear the old adage repeated: "There must be a religion for the people."

There are men who wish to give the people a religion which they themselves do not possess, acting like a man who, at once poor and ostentatious, should give alms with counterfeit money. And what result do they attain? We must have a religion for the people, say the politicians, that they may secure the ends they have in view, and conduct at their own pleasure the herds at their disposal. We must have a religion for the people, say the rich, in order to keep peaceably their property and their incomes. We must have a religion for the people, say the _savants_, in order to remain quiet in their studies, or in their academic chairs. What are they doing--these men without G.o.d, who wish to preserve a faith for the use of the people? These _savants_,--they say, and print it, that religion is an error necessary for the mult.i.tudes who are incapable of rising to philosophy. Where is it that they say it, and print it? Is it in drawing-rooms with closed doors? Is it within the walls of Universities, or in scientific publications which are out of the reach of the ma.s.ses? No. They say it in political journals, in reviews read by all the world; they print it at full in books which are sold by thousands of copies. Their words are spreading like a deleterious miasma through all cla.s.ses of society.

Thoughtless men! (I am unwilling to suppose a cool calculation on their part of money or of fame which should oblige me to say--heartless men), thoughtless men! they do not see the inevitable consequences of their own proceeding. The people hear and understand. The intellectual barriers between the different cla.s.ses of society are gradually becoming lower: this is one of the clearest of the ways of Providence in our time. Do you believe that the people will long consent to hear it said that they only live on errors, but that those errors are necessary for them? Do you not see that they are about to rise, and answer, in the sentiment of their own dignity, that they will no longer be deceived, and that they intend to deliver themselves also from superst.i.tion? Then, all restraining barriers removed, pa.s.sions will have free course; and believe me, the rising floods will not respect those quiet haunts of study in which they will have had one of their springs. The proof of this has been seen before. Some men of the last century wished to destroy religion amongst decent folk, but not for the rabble: they are Voltaire's words, who had too much good sense to be an atheist, but whose pale deism is sometimes scarcely distinguishable from the negation of G.o.d. "Your Majesty," thus he wrote to his friend the King of Prussia, in January, 1757, "will render an eternal service to the human race, by destroying that infamous superst.i.tion, I do not say amongst the rabble, which is not worthy to be enlightened, and to which all yokes are suitable, but amongst honest people." A religion was necessary for the people; but Voltaire and the King of Prussia, the German barons, the French marquises, and the ladies who received their homage, could do without it.

Voltaire died before eating of the fruit of his works; and Alfred de Musset could only address to him his vengeful apostrophe at his tomb:

Sleep'st thou content, and does thy hideous smile Still flit, Voltaire, above thy fleshless bones?[37]

Voltaire was dead; but many of his friends and disciples were able to meditate, in the prisons of the Terror and as they mounted the steps of the scaffold, on the nature of the terrible game which they had played--and lost.

So it fares with men of letters who have no G.o.d, but who would have a religion for the people. Other men there are who would have a religion for the people, being themselves the while without restraint, because they are without religious convictions. They abandon themselves to the ardent pursuit of riches, excitements, worldly pleasures. These are they who have made a fortune by disgraceful means, perhaps the public sale of their consciences, and who by their luxurious extravagance overwhelm the honest and economical working-man. These are the courtesans who parade in broad daylight the splendid rewards of their own infamy. Let not such deceive themselves! The people see these things; they form their judgment of them, and if they give way to the bad instincts which are in us all, where G.o.d is not in the heart to restrain them, to their hatred is added contempt. If they are forcibly kept back from realizing their cherished hopes, they adjourn them, but without renouncing them.

Put away all belief in G.o.d, and you will see the action and reaction of human pa.s.sions forming, as it were, a ma.s.s of opposite electricities, and preparing the thunder-peal and the furies of the tempest. Then appear those disorganized societies which are terrified at their own dissolution, until a strong man comes, and, taking advantage of this very terror, takes and chastises these societies, as one chastises an unruly child. It is a story at once old and new, because, in proportion as G.o.d withdraws from human society, in that same proportion the power of the sword replaces the empire of the conscience. There must be a religion for the people! Yes, Sirs, but for that people, wide as humanity, which includes us all.

If the existence of G.o.d is denied, man falls into despair, and society into dissolution. What then is my inference? That atheism is false. Such a mode of arguing produces an outcry. "A matter of sentiment!" men exclaim. "You would build up a doctrine according to your own fancy! You do not discuss the question calmly, but appeal to interests and prejudices: you quit the domain of science, which takes cognizance only of facts and reasoning." Such expressions are common enough to make it worth while to study their value. Of course, science must not be an instrument of our caprice. We are bound to search for truth; and we are unfaithful to our obligations if we try to establish doctrines which serve our pa.s.sions, or favor our interests, or flatter our tastes and our prejudices. But the conscience, the heart, the conditions of the existence of human society, are neither prejudices nor personal interests; they are eternal and living realities. We speak of the conscience, of the heart, of society, and they answer us: "We do not believe that there are true sciences in that domain; we only wish for facts." Occasionally we hear naturalists speak in this way. We only wish for facts! Then our thoughts, our feelings, our conscience are not facts! The man who will give the closest observation to the steps of a fly, or to a caterpillar's method of crawling, has not a moment's attention to give to the impulses of the heart, to the rules of duty, to the struggles of the will; and when addressed on the subject of these realities of the soul, the most certain of all realities, he will reply: "That is no business of mine, I want nothing but facts." Let us pa.s.s from this aberration, and listen for a moment to other objectors.

We do not deny, it is often said, the reality of our feelings. Man desires happiness, and seeks it in religious belief; but this is an order of things which science cannot take account of. Science has only truth for its object, and owes its own existence wholly to the reason.

If it happens to science to give pain to the heart or to the conscience, no conclusion can thence be drawn against the certainty of its results.

"There is no commoner, and at the same time faultier, way of reasoning, than that of objecting to a philosophical hypothesis the injury it may do to morals and to religion. When an opinion leads to absurdity, it is certainly false; but it is not certain that it is false because it entails dangerous consequences."[38] So wrote the patriarch of modern sceptics, the Scotchman Hume. The lesson has been well learnt; it is repeated to us, without end, in the columns of the leading journals of France, and in the pages of the _Revue des deux Mondes_. The adversaries of spiritual beliefs have changed their tactics. In the last century, they replied to minds alarmed for the consequences of their work: "Truth can never do harm."--"Truth can never do harm," retorted J.J. Rousseau: "I believe it as you do, and this it is that proves to me that your doctrines are not truth." The argument is conclusive. So the adversary has taken up another position; and he says at this day:--"Our doctrines do perhaps pain the heart, and wound the conscience, but this is no reason why they should be false: moral goodness, utility, happiness, are not signs by which we may know what is true."

Philosophy, Gentlemen, has always a.s.sumed to be the universal explanation of things, and you will agree that it is on her part a humiliating avowal, that she is enclosed, namely, in a circle of pure reason, and leaves out of view, as being unable to give any account of them, the great realities which are called moral goodness and happiness.

One might ask what are the bases of that science which disavows, without emotion, the most active powers of human nature. One might ask whether those who so speak, understand well the meaning of their own words; and inquire also what is the method which they employ, and the result at which they aim. One might ask whether these philosophers are not like astronomers who should say: "Here are our calculations. It matters nothing to us whether the stars in their observed course do or do not agree with them. Science is sovereign; it is amenable only to its own laws, and visible realities cannot be objections in the way of its calculations." Let us leave these preliminary remarks, and let us come to the core of the controversy.

They set the reason on one side, the conscience and heart upon the other, as an anatomist separates the organic portions of a corpse, and they say: Truth belongs only to the reason; the conscience and the heart have no admission into science. Listen to the following express declaration of the weightiest, perhaps, of French contemporary philosophers: "The G.o.d of the pure reason is the only true G.o.d; the G.o.d of the imagination, the G.o.d of the feelings, the G.o.d of the conscience, are only idols!"[39] It is impossible to accept this arbitrary division of the divine attributes. There is but one and the same G.o.d, the Substance of truth, the inexhaustible Source of beauty, the supreme Law of the wills created to accomplish the designs of His mercy. The conscience, the heart, the reason rise equally towards Him, following the triple ray which descends from His eternity upon our transitory existence. We cannot therefore seriously admit that G.o.d of the pure reason, separated from the G.o.d of the conscience and of the heart. Still let us endeavor to make this concession, for argument's sake, to our philosopher. Let us suppose that the reason has a G.o.d to itself, a G.o.d for the metaphysicians who is not the G.o.d of the vulgar. Before we immolate upon His altar the conscience and the heart, it is worth our while to examine whether the statue of the G.o.d of the reason rests upon a solid pedestal. Here are the theses which are proposed to us: "It is impossible for our feelings to supply any light for science. Truth may be gloomy, and despair may gain its cause. Virtue may be wrong, and immorality may be the true. Reason alone judges of that which is." I answer: Human nature has always eagerly followed after happiness. Human nature has always acknowledged, even while violating it, a rule of duty.

The heart is not an accident, the conscience is not a prejudice: they are, and by the same right as the reason, const.i.tuent elements of our spiritual existence. If there exist an irreconcilable antagonism between science and life; if the heart, in its fundamental and universal aspirations, is the victim of an illusion, if the conscience in its clearest admonitions is only a teacher of error, what is our position?

In what I am now saying, Gentlemen, I am not appealing to your feelings; the business is to follow, with calm attention, a piece of exact reasoning. If the heart deceives us, if the voice of duty leads us astray, the disorder is at the very core of our being; our nature is ill constructed. If our nature is ill constructed, what warrants to us our reason? Nothing. What a.s.sures us that our axioms are good, and that our reasonings have any value? Nothing. The life of the soul cannot be arbitrarily cloven in twain; it must be held for good in all its const.i.tuent elements, or enveloped wholly and entirely in the shades of doubt. If the heart and conscience deceive us, then reason may lead us astray, and the very idea of truth disappears. G.o.d is the light of the spiritual world. We prove His existence by showing that without Him all returns to darkness. This demonstration is as good as another.

FOOTNOTES:

[26] Christian States have given the force of law to inst.i.tutions, such, for instance, as monogamy, which date their origin from the Gospel records. Here we have the normal development of civilization: religious faith enlightens the general conscience, and reveals to it the true conditions of social progress. In this order of things, it is not a question of _beliefs_, but of _acts_ imposed in the name of the interests of society. The state may take account of the religious beliefs of its subjects, and enter into such relations as may seem to it convenient with the ecclesiastical authorities: this is the basis of the system of concordats, a system which has nothing in it contrary to first principles, so long as liberty is maintained. But the establishment of _national_ religions, decreed by the temporal power and varying in different states, manifestly supposes a foundation of scepticism. For the idea of truth, one and universal in itself, is subst.i.tuted the idea of decisions obligatory for those only who are under the jurisdiction of a definite political body. If the State, without pretending to decree dogma, receives it from the hands of the Church, and imposes it upon its subjects, it seems at first that the temporal power has placed itself at the service of the Church, but that the idea of truth is preserved. But when the question is studied more closely, it is seen that this is not the case, and that the state usurps in fact, in this combination, the attributes of the spiritual power. In fact, before protecting _the true religion_, it is necessary to ascertain which it is; and in order to ascertain the true religion, the political power must const.i.tute itself judge of religious truth. So we come back, by a _detour_, to the conception of national religions. The Emperor of Russia and the Emperor of Austria will inquire respectively which is the only true religion, to the exclusive maintenance of which they are to consecrate their temporal power. To the same question they will give two different replies; and each nation will have its own form of wors.h.i.+p, just as each nation has its own ruler.

[27] _Etudes orientales_, 1861.

[28] _Unite morale des peuples modernes_,--a lecture delivered at Lyons, 10 April, 1839. This lecture is inserted after the _Genie des Religions_ in the complete works of the author.

[29] Franck, _Philosophie du droit ecclesiastique_, pages 117 and 118.

[30] Schmidt, _Essai historique sur la Societe civile dans le monde romain_. Bk. 1. ch. 3.

[31]

La liberte que j'aime est nee avec notre ame Le jour ou le plus juste a brave le plus fort.

[32] Tertullian.

[33] _Le Pere Lacordaire_, by the Comte de Montalembert, p. 25.

[34] _De l'autre rive_, by Iscander (in Russian). Iscander is the pseudonyme of M. Herzen.

[35] "The man of thought knows that the world only belongs to him as a subject of study, and, even if he could reform it, perhaps he would find it so curious as it is that he would not have the courage to do so."--Ernest Renan, preface to _Etudes d'histoire religieuse_, 1857. The author has manifested better sentiments in 1859, in the preface to his _Essais de morale et de critique._

[36] _De Legibus_, ii. 7.

[37]

Dors-tu content, Voltaire, et ton hideux sourire Voltige-t-il encor sur tes os decharnes?

[38] Hume, Essay VIII. On liberty and necessity. [Not having access to the original, I re-translate the French translation.--TR.]

[39] Vacherot, _La metaphysique et la science_. Preface, p. xxix.

LECTURE III.

_THE REVIVAL OF ATHEISM._

(At Geneva, 24th Nov. 1863.--At Lausanne, 18th Jan. 1864.)

GENTLEMEN,

The subject of the present Lecture will be--The revival of Atheism. And I do not employ the word 'atheism'--a term which has been so greatly abused--without mature reflection. When Socrates opposed the idea of the holy G.o.d to the impure idols of paganism; when he dethroned Jupiter and his train in order to celebrate "the supreme G.o.d, who made and who guides the world, who maintains the works of creation in the flower of youth, and in a vigor always new,"[40] they accused Socrates of being an atheist. Descartes, the great geometrician who proclaimed the existence of G.o.d more certain than any theorem of geometry, has been denounced as an atheist. When men began to forsake the temples of idols in order to wors.h.i.+p the unknown G.o.d who had just manifested Himself to the world, the Christians were accused of atheism because they refused to bow down to wood and stone. Such abuses might dispose one to renounce the use of the word. Besides, when a word has been for a long time the signal of persecution and the forerunner of death, one hesitates to employ it. In an age when atheists were burned, generous minds would use their best efforts to prove that men suspected of atheism had not denied G.o.d, because they would not have been understood had they attempted to say--"They have denied G.o.d perhaps, but that is no reason for killing them." Thence arose the sophistical apologies for certain doctrines, apologies made with a good intention, but which trouble the sincerity of history. These are the brands of servitude, which must disappear where liberty prevails. We are able now to call things by their proper names, for there exist no longer for atheism either stakes or prisons. In affirming that certain writers, some of whom are just now the favorites of fame, are shaking the foundations of all religion, one exposes no one to severities which have disappeared from our manners, one only exposes oneself to the being taxed with intolerance and fanaticism. But candor is here a duty. If this duty were not fulfilled, liberty of thought would no longer be anything else than liberty of negation; and, while truth was oppressed, error alone would be set free.

Let us settle clearly the terms of this discussion. It is often a.s.serted that an atheist does not exist. Does this mean that the lips which deny G.o.d, always in some way contradict themselves? Does it mean that every soul bears witness to G.o.d, perhaps unconsciously to itself, either by a secret hope, or by a secret dread? This is true, as I think; but we are speaking here of doctrines and not of men. It is true again that the negation of the Creator allows of the existence, in certain philosophies, of generous ideas and elevated conceptions. Such men, while they put G.o.d out of existence, desire to keep the true, the beautiful, the good; they hope to preserve the rays, while they extinguish the luminous centre from which they proceed. Such systems always tend to produce the deadly fruits pointed out in my last lecture; but men devoted to the severe labors of the intellect often escape, by a n.o.ble inconsistency, the natural results of their theories. Therefore, in the inquiry on which we are about to enter, the term 'atheism'

implies, with regard to persons, neither reproach nor contempt. It simply indicates a doctrine, the doctrine which denies G.o.d. This denial takes place in two ways: It is affirmed that nature, that is to say matter, force devoid of intelligence and of will, is the sole origin of things; or, the reality is acknowledged of those marks which raise mind above nature, but it is affirmed that humanity is the highest point of the universe, and that above it there is nothing. Such are the two forms of atheism.

Perhaps you expect here the explanation of a doctrine which is often described as holding a sort of middle place between the negation and the affirmation of G.o.d, namely, pantheism. Pantheism, in the true sense of that word, is a system according to which G.o.d is all, and the universe nothing. This extraordinary thesis is met with in India. A Greek, Parmenides, has vigorously sustained it. We have in it a kind of sublime infatuation. In presence of the one and eternal Being thought collapses in bewilderment; and thenceforward it experiences for all that is manifold and transitory a disdain which pa.s.ses into negation. In the domain of experience, all is limited, temporary, imperfect; and reason seeks the perfect, the eternal, the infinite. The doctrine of creation alone explains how the universe subsists in presence of its first cause.

In ignorance of this doctrine, some bold thinkers have cut the knot which they could not untie. They have declared that reason alone is right, and that experience is wrong: the world does not exist, it is but an illusion of the mind. Whence proceeds this illusion? If perfection alone exists, how comes that imperfect mind to exist which deceives itself in believing in the reality of the world? To this question the system has no answer. Such is true pantheism; but it is not to dangers so n.o.ble that most minds run the risk of succ.u.mbing. What is commonly understood by pantheism is the deification of the universe. The idea of G.o.d is not directly denied, but it undergoes a transformation which destroys it. G.o.d is no longer the eternal and Almighty Spirit, the Creator; but the unconscious principle, the substance of things, the whole. The universe alone exists; above it there is nothing; but the universe is infinite, eternal, divine. The higher wants of the reason, mingling with the data derived from experience, form an imposing and confused image, which, while it beguiles the imagination, perverts the understanding, deceives the heart, and places the conscience in peril.

In a philosophical point of view, it is a contradiction of thought, which seeks the Infinite Being, and, being unable to discover Him, gives the character of infinity to realities bounded by experience. In a religious point of view, it is an aberration of the heart, which preserves the sentiment of adoration, but perverts it by dispersing it over the universe. "Pantheism," says M. Jules Simon, "is only the learned form of atheism; the universe deified is a universe without G.o.d."[41] From the moment that the reason endeavors to see distinctly, pantheism vanishes like a deceitful glare. Atheism disengages itself from the cloak which was concealing its true nature, and the mind remains in presence of nature only, or of humanity only. We will proceed to take a rapid glance at some few of the countries of Europe, in order to discover and point out in them the traces of this melancholy doctrine. Let us begin with France.

In the year 1844, just twenty years ago, some French writers, representing the philosophy, in some measure official, of the time, united to publish a _Dictionnaire des sciences philosophiques_. M.

Franck, the director of this useful and laborious enterprise, said in the preface to the work: "Atheism has well nigh completely disappeared from philosophy; the progress of a sound psychology will render its return for ever impossible." In speaking thus, he expressed the thoughts and hopes of the school of which he remains one of the most estimable representatives. A generous impulse was animating a group of intelligent and learned young men. Their hope was to translate Christianity into a purely rational doctrine, to purify religious notions without destroying them, and, while endowing humanity with a vigorous scientific culture, to leave to it its lofty hopes. The object in view was to establish a philosophy founded upon a serious faith in G.o.d; and to this philosophy was promised the progressive and pacific conquest of the human race.[42]

Twenty years have pa.s.sed, and things bear quite another aspect. To language expressive of security have succeeded the accents of anxiety and words of alarm. The cause which was proclaimed victorious is defended at this day like a besieged city. You will remark however,--that I may not leave you beyond measure discouraged by the facts of which I have to tell you,--you will remark, I say, that it is the efforts attempted in the cause of good which have helped to set me on the track of evil; it has often been the defence which has fixed my attention upon the attack.

The materialism of the last century seems to have maintained a strong hold upon one part of the Paris school of medicine. We do find in France a good many physicians who, like Boerhave, render homage to religion, and a good many physiologists who, like the great Haller, are ready to defend beliefs of the spiritual order;[43] but, among men specially devoted to the study of matter, many succ.u.mb to the temptation of refusing to recognize anything as real which does not come under the experience of the senses. This however is not one of the points which offer themselves most strikingly for our examination. The atheistic manifestations of the socialist schools have more novelty, and perhaps more importance.

Man is naturally a social being. Good and evil have their primitive seat in the heart of individuals, but good and evil are transferred into inst.i.tutions of which the influence is morally beneficial or pernicious.

If socialism consists in recognizing the importance of social inst.i.tutions, in cheris.h.i.+ng ideas of progress and hopes of reform, I trust that we are all socialists. Do we desire progress by the ever wider diffusion of justice and love? From the moment that, across the conscience whereon divine rays are falling, we have descried the eternal centre of light, we understand that G.o.d is the most implacable enemy of abuses. How is it then that atheism sometimes manifests itself in attempts at social reform? We may explain it, without so much as pointing out the influence, but too real, of the faults committed by the representatives of religion. Faith is a principle of action; it is, as history testifies, the grand source of the progress of human society; but faith is also a principle of patience. The brow of every believer is more or less illumined by the rays of His peace who is patient because He is eternal. Eager to effect good to the utmost extent of his ability, he accomplishes his work with that calm activity to which are reserved durable victories. In the impossible (for if the word impossible is not French, it is human) the believer recognizes one of the manifestations of the supreme Will, and immortal hope enables him to support the evils which he does not succeed in destroying. But this is not enough for impatient reformers. Ignorant of the profound sources of evil, they think that inst.i.tutions can do everything, and that a change of laws would suffice to reform men's hearts; they believe that the organization of society alone hinders the realization of good and of happiness. The resignation of believers appears to them a stupid lethargy, and in their patient expectation of a judgment to come they see only an obstacle to the immediate triumph of justice on the earth. What if the nations were persuaded that there is nothing to be looked for beyond the present life, so that all that is to be done is to make to ourselves a paradise as soon as may be here below! If they were persuaded that all appeal to the Judge in heaven is a chimerical hope, with what ardor would they throw themselves into schemes of revolution! Thus it is that certain political innovators are led to seek in the negation of G.o.d one of their means of action.