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diff --git a/36797-h/36797-h.htm b/36797-h/36797-h.htm new file mode 100644 index 0000000..4cb2c7c --- /dev/null +++ b/36797-h/36797-h.htm @@ -0,0 +1,2374 @@ +<?xml version="1.0" encoding="iso-8859-1"?> + +<!DOCTYPE html + PUBLIC "-//W3C//DTD XHTML 1.0 Strict//EN" + "http://www.w3.org/TR/xhtml1/DTD/xhtml1-strict.dtd" > + +<html xmlns="http://www.w3.org/1999/xhtml" lang="en"> + <head> + <title> + The Principles of Secularism, by George Jacob Holyoake + </title> + <style type="text/css" xml:space="preserve"> + + body { margin:5%; background:#faebd0; text-align:justify} + P { text-indent: 1em; margin-top: .25em; margin-bottom: .25em; } + H1,H2,H3,H4,H5,H6 { text-align: center; margin-left: 15%; margin-right: 15%; } + hr { width: 50%; text-align: center;} + .foot { margin-left: 20%; margin-right: 20%; text-align: justify; text-indent: -3em; font-size: 90%; } + blockquote {font-size: 97%; font-style: italic; margin-left: 10%; margin-right: 10%;} + .mynote {background-color: #DDE; color: #000; padding: .5em; margin-left: 10%; margin-right: 10%; font-family: sans-serif; font-size: 95%;} + .toc { margin-left: 10%; margin-bottom: .75em;} + .toc2 { margin-left: 20%;} + div.fig { display:block; margin:0 auto; text-align:center; } + div.middle { margin-left: 20%; margin-right: 20%; text-align: justify; } + .figleft {float: left; margin-left: 0%; margin-right: 1%;} + .figright {float: right; margin-right: 0%; margin-left: 1%;} + .pagenum {display:inline; font-size: 70%; font-style:normal; + margin: 0; padding: 0; position: absolute; right: 1%; + text-align: right;} + pre { font-style: italic; font-size: 90%; margin-left: 10%;} + +</style> + </head> + <body> +<pre xml:space="preserve"> + +Project Gutenberg's The Principles Of Secularism, by George Jacob Holyoake + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + +Title: The Principles Of Secularism + +Author: George Jacob Holyoake + +Release Date: July 20, 2011 [EBook #36797] +Last Updated: January 25, 2013 + +Language: English + +Character set encoding: ISO-8859-1 + +*** START OF THIS PROJECT GUTENBERG EBOOK THE PRINCIPLES OF SECULARISM *** + + + + +Produced by David Widger + + + + + +</pre> + <p> + <br /><br /> + </p> + <h1> + THE PRINCIPLES OF SECULARISM + </h1> + <h2> + By George Jacob Holyoake + </h2> + <p> + <br /> + </p> + <h3> + "Do the duty nearest hand,"—Goethe. <br /><br /> [third edition, + revised.] <br /><br /> LONDON: BOOK STORE, 282, STRAND; <br /> Austin. & + Co., 17, Johnson's court, Fleet Street. 1871. + </h3> + <p> + <br /> <br /> + </p> + <hr /> + <p> + <br /> <br /> + </p> + <h2> + Contents + </h2> + <table summary="" style="margin-right: auto; margin-left: auto"> + <tr> + <td> + <a href="#link2HCH0001"> CHAPTER I. </a> + </td> + <td> + INTRODUCTORY + </td> + </tr> + <tr> + <td> + <a href="#link2HCH0002"> CHAPTER II. </a> + </td> + <td> + THE TERM SECULARISM + </td> + </tr> + <tr> + <td> + <a href="#link2HCH0003"> CHAPTER III. </a> + </td> + <td> + PRINCIPLES OF SECULARISM DEFINED + </td> + </tr> + <tr> + <td> + <a href="#link2HCH0004"> CHAPTER IV. </a> + </td> + <td> + LAWS OF SECULAR CONTROVERSY + </td> + </tr> + <tr> + <td> + <a href="#link2HCH0005"> CHAPTER V. </a> + </td> + <td> + MAXIMS OF ASSOCIATION + </td> + </tr> + <tr> + <td> + <a href="#link2HCH0006"> CHAPTER VI. </a> + </td> + <td> + THE SECULAR GUILD + </td> + </tr> + <tr> + <td> + <a href="#link2HCH0007"> CHAPTER VII. </a> + </td> + <td> + ORGANIZATION INDICATED + </td> + </tr> + <tr> + <td> + <a href="#link2HCH0008"> CHAPTER VIII. </a> + </td> + <td> + THE PLACE OF SECULARISM + </td> + </tr> + <tr> + <td> + <a href="#link2HCH0009"> CHAPTER IX. </a> + </td> + <td> + CHARACTERISTICS OF SECULARISM + </td> + </tr> + <tr> + <td> + </td> + </tr> + </table> + <p> + <br /> <br /> + </p> + <hr /> + <p> + <br /> <br /> <a name="link2HCH0001" id="link2HCH0001"> + <!-- H2 anchor --> </a> + </p> + <div style="height: 4em;"> + <br /><br /><br /><br /> + </div> + <h2> + CHAPTER I. INTRODUCTORY + </h2> +<pre xml:space="preserve"> + "If you think it right to differ from the times, and to make + a stand for any valuable point of morals, do it, however + rustic, however antiquated, however pedantic it may appear; + do it, not for insolence, but seriously—as a man who wore a + soul of his own in his bosom, and did not wait till it was + breathed into him by the breath of fashion."—The Rev. Sidney + Smith, Canon of St Paul's. +</pre> + <p> + IN a passage of characteristic sagacity, Dr. J. H. Newman has depicted the + partisan aimlessness more descriptive of the period when this little book + first appeared, sixteen years ago, than it is now. But it will be long + before its relevance and instruction have passed away. I therefore take + the liberty of still quoting his words:— + </p> + <p> + "When persons for the first time look upon the world of politics or + religion, all that they find there meets their mind's eye, as a landscape + addresses itself for the first time to a person who has just gained his + bodily sight. One thing is as far off as another; there is no perspective. + The connection of fact with fact, truth with truth, the bearing of fact + upon truth, and truth upon fact, what leads to what, what are points + primary and what secondary, all this they have yet to learn. It is all a + new science to them, and they do not even know their ignorance of it. + Moreover, the world of to-day has no connection in their minds with the + world of yesterday; time is not a stream, but stands before them round and + full, like the moon. They do not know what happened ten years ago, much + less the annals of a century: the past does not live to them in the + present; they do not understand the worth of contested points; names have + no associations for them, and persons kindle no recollections. They hear + of men, and things, and projects, and struggles, and principles; but + everything comes and goes like the wind; nothing makes an impression, + nothing penetrates, nothing has its place in their minds. They locate + nothing: they have no system. They hear and they forget; or they just + recollect what they have once heard, they cannot tell where. Thus they + have no consistency in their arguments; that is, they argue one way + to-day, and not exactly the other way to-morrow, but indirectly the other + way at random. Their lines of argument diverge; nothing comes to a point; + there is no one centre in which their mind sits, on which their judgment + of men and things proceeds. This is the state of many men all through + life; and miserable politicians or Churchmen they make, unless by good + luck they are in safe hands, and ruled by others, or are pledged to a + course. Else they are at the mercy of the wind and waves; and without + being Radical, Whig, Tory, or Conservative, High Church or Low Church, + they do Whig acts, Tory acts, Catholic acts, and Heretical acts, as the + fit takes them, or as events or parties drive them. And sometimes when + their self importance is hurt, they take refuge in the idea that all this + is a proof that they are unfettered, moderate, dispassionate, that they + observe the mean, that they are no 'party men;' when they are, in fact, + the most helpless of slaves; for our strength in this world is, to be the + subjects of the reason and our liberty, to be captives of the truth."* + </p> + <p> + How the organization of ideas has fared with higher class societies others + can tell: the working class have been left so much in want of initiative + direction that almost everything has to be done among them, and an + imperfect and brief attempt to direct those interested in Freethought may + meet with some acceptance. To clamour for objects without being able to + connect them with principles; to smart under contumely without knowing how + to protect themselves; to bear some lofty name without understanding the + manner in which character should correspond to profession—this is + the amount of the popular attainment. + </p> +<pre xml:space="preserve"> + * "Loss and Gain." ascribed to the Rev. Father Newman. +</pre> + <p> + In this new Edition I find little to alter and less to add. In a passage + on page 27, the distinction between Secular instruction and Secularism is + explained, in these words:—"Secular education is by some confounded + with Secularism, whereas the distinction between them is very wide. + Secular education simply means imparting Secular knowledge separately—by + itself, without admixture of Theology with it. The advocate of Secular + education may be, and generally is, also an advocate of religion; but he + would teach religion at another time and treat it as a distinct subject, + too sacred for coercive admixture into the hard and vexatious routine of a + school. He would confine the inculcation of religion to fitting seasons + and chosen instruments. He holds also that one subject at a time is mental + economy in learning. Secular education is the policy of a school—Secularism + is the policy of life to those who do not accept Theology." + </p> + <p> + Very few persons admitted that these distinctions existed when this + passage was written in 1854. This year, 1870, they have been substantially + admitted by the Legislature in concession made in the National Education. + Bill. It only remains to add that the whole text has been revised and + re-arranged in an order which seems more consecutive. The portion on + Secular Organizations has been abridged, in part re-written, explaining + particulars as to the Secular Guild. + </p> + <p> + A distinctive summary of Secular principles may be read under the article + "Secularism," in Chambers's Cyclopaedia. + </p> + <p> + <a name="link2HCH0002" id="link2HCH0002"> + <!-- H2 anchor --> </a> + </p> + <div style="height: 4em;"> + <br /><br /><br /><br /> + </div> + <h2> + CHAPTER II. THE TERM SECULARISM. + </h2> +<pre xml:space="preserve"> + "The adoption of the term Secularism is justified by its + including a large number of persons who are not Atheists, + and uniting them for action which has Secularism for its + object, and not Atheism. On this ground, and because, by the + adoption of a new term, a vast amount of impediment from + prejudice is got rid of, the use of the name Secularism is + found advantageous."—Harriet Martineau. <i>Boston + Liberator</i>.—Letter to Lloyd Garrison, November, 1853. +</pre> + <p> + EVERY one observant of public controversy in England, is aware of its + improved tone of late years. This improved tone is part of a wider + progress, 'Increase of wealth has led to improvement of taste, and the + diffusion of knowledge to refinement of sentiment. The mass are better + dressed, better mannered, better spoken than formerly. A coffee-room + discussion, conducted by mechanics, is now a more decorous exhibition than + a debate in Parliament was in the days of Canning.* Boisterousness at the + tables of the rich, and insolence in the language of the poor, are fast + disappearing. "Good society" is now that society in which people practise + the art of being genial, without being familiar, and in which an evincible + courtesey of speech is no longer regarded as timidity or effeminacy, but + rather as proof of a disciplined spirit, which chooses to avoid all + offence, the better to maintain the right peremptorily punishing wanton + insult. Theologians, more inveterate in speech than politicians, now + observe a respectfulness to opponents before unknown. That diversity of + opinion once ascribed to "badness of heart" is now, with more + discrimination, referred to defect or diversity of understanding—a + change which, discarding invective, recognizes instruction as the agent of + uniformity. + </p> +<pre xml:space="preserve"> + * From whose lips the House of Commons cheered a reference + to a political adversary as "the revered and ruptured + Ogden." +</pre> + <p> + Amid all this newness of conception it must be obvious that many old terms + of theological controversy are obsolete. The idea of an "Atheist" as one + warring against moral restraints—of an "Infidel" as one treacherous + to the truth—of a "Freethinker" as a "loose thinker,"* arose in the + darkness of past times, when men fought by the flickering light of their + hatreds—times which tradition has peopled with monsters of divinity + as well as of nature. But the glaring colours in which the party names + invented by past priests were dyed, no longer harmonize with the quieter + taste of the present day. The more sober spirit of modern controversy has, + therefore, need of new terms, and if the term "Secularism" was merely a + neutral substitute for "Freethinking," there would be reason for its + adoption. Dissenters might as well continue the designation of + "Schismatics," or Political Reformers that of "Anarchists," as that the + students of Positive Philosophy should continue the designation "Atheism," + "Infidelism," or any similar term by which their opponents have contrived + to brand their opinions. It is as though a merchant vessel should consent + to carry a pirate flag. Freethinker is, however, getting an acceptable + term. Upon the platform, Christian disputants frequently claim it, and + resent the exclusive assumption of it by others. These new claimants say, + "We are as much Freethinkers as yourselves," so that it is necessary to + define Freethinking. It is fearless thinking, based upon impartial + inquiry, searching on both sides, not regarding doubt as a crime, or + opposite conclusions as a species of moral poison. Those who inquire with + sinister, pre-possessions will never inquire fairly. The Freethinker fears + not to follow a conclusion to the utmost limits of truth, whether it + coincides with the Bible or contradicts it. If therefore any pronounce the + term "Secularism" "a concealment or a disguise," they can do so + legitimately only after detecting some false meaning it is intended to + convey, and not on the mere ground of its being a change of name, since + nothing can more completely "conceal and disguise" the purposes of + Freethought than the old names imposed upon it by its adversaries, which + associate with guilt its conscientious conclusions and impute to it as + outrages, its acts of self-defence. + </p> +<pre xml:space="preserve"> + * As the Reverend Canon Kingsley has perversely rendered it. +</pre> + <p> + Besides the term Secularism, there was another term which seemed to + promise also distinctiveness of meaning—namely, Cosmism, under which + adherents would have taken the designation of Cosmists. Rut this name + scientific men would have understood in a purely physical sense, after the + great example of Humboldt, and the public would not all have understood it—besides, + it was open to easy perversion in one of its declinations. Next to this, + as a name, stands that of Realism—intrinsically good. A Society of + Realists would have been intelligible, but many would have supposed it to + be some revival of the old Realists. Moralism, a sound name in itself, is + under Evangelical condemnation as "mere morality." Naturalism would seem + an obvious name, were it not that we should be confounded with + Naturalists, to say no more. Some name must be taken, as was the case with + the Theophilan-thropists of Paris. Many of them would rather not have + assumed any denomination, but they yielded to the reasonable argument, + that if they did not choose one for themselves, the public would bestow + upon them one which would be less to their liking. Those who took the name + of Philantropes found it exposed them to a pun, which greatly damaged + them: <i>Philantropes</i> was turned into <i>filoux en troupe</i>. + </p> + <p> + Historical characteristics, however, seemed to point to a term which + expressed the Secular element in life; a term deeply engrafted in + literature; of irreproachable associations; a term found and respected in + the dictionaries of opponents, and to which, therefore, they might dispute + our right, but which they could not damage. Instead, therefore, of finding + ourselves self-branded or caricatured by this designation, we have found + opponents claiming it, and disputing with us for its possession. + </p> + <p> + <a name="link2HCH0003" id="link2HCH0003"> + <!-- H2 anchor --> </a> + </p> + <div style="height: 4em;"> + <br /><br /><br /><br /> + </div> + <h2> + CHAPTER III. PRINCIPLES OF SECULARISM DEFINED + </h2> + <p> + I. + </p> + <p> + SECULARISM is the study of promoting human welfare by material means; + measuring human welfare by the utilitarian rule, and making the service of + others a duty of life. Secularism relates to the present existence of man, + and to action, the issues of which can be tested by the experience of this + life—having for its objects the development of the physical, moral, + and intellectual nature of man to the highest perceivable point, as the + immediate duty of society: inculcating the practical sufficiency of + natural morality apart from Atheism, Theism, or Christianity: engaging its + adherents in the promotion of human improvement by material means, and + making these agreements the ground of common unity for all who would + regulate life by reason and ennoble it by service. The Secular is sacred + in its influence on life, for by purity of material conditions the + loftiest natures are best sustained, and the lower the most surely + elevated. Secularism is a series of principles intended for the guidance + of those who find Theology indefinite, or inadequate, or deem it + unreliable. It replaces theology, which mainly regards life as a sinful + necessity, as a scene of tribulation through which we pass to a better + world. Secularism rejoices in this life, and regards it as the sphere of + those duties which educate men to fitness for any future and better life, + should such transpire. + </p> + <p> + II. + </p> + <p> + A Secularist guides himself by maxims of Positivism, seeking to discern + what is in Nature—what <i>ought</i> to be in morals—selecting + the <i>affirmative</i> in exposition, concerning himself with the real, + the right, and the constructive. Positive principles are principles which + are provable. "A positive precept," says Bishop Butler, "is a precept the + reason of which we see." Positivism is policy of material progress. + </p> + <p> + III. + </p> + <p> + Science is the available Providence of life. The problem to be solved by a + science of Society, is to find that situation in which it shall be + impossible for a man to be depraved or poor. Mankind are saved by being + served. Spiritual sympathy is a lesser mercy than that forethought which + anticipates and extirpates the causes of suffering. Deliverance from + sorrow or injustice is before consolation—doing well is higher than + meaning well—work is worship to those who accept Theism, and duty to + those who do not. + </p> + <p> + IV. + </p> + <p> + Sincerity, though not errorless, involves the least chance of error, and + is without moral guilt. Sincerity is well-informed, conscientious + conviction, arrived at by intelligent examination, animating those who + possess that conviction to carry it into practice from a sense of duty. + Virtue in relation to opinion consists neither in conformity nor + non-conformity, but in sincere beliefs, and in living up to them. + </p> + <p> + V. + </p> + <p> + Conscience is higher than Consequence.* + </p> +<pre xml:space="preserve"> + *Vide Mr. Holdreth's Papers. +</pre> + <p> + VI. + </p> + <p> + All pursuit of good objects with pure intent is religiousness in the best + sense in which this term appears to be used. A "good object" is an object + consistent with truth, honour, justice, love. A pure "intent" is the + intent of serving humanity. Immediate service of humanity is not intended + to mean instant gratification, but "immediate" in contradistinction to the + interest of another life. The distinctive peculiarity of the Secularist + is, that he seeks that good which is dictated by Nature, which is + attainable by material means, and which is of immediate service to + humanity—a religiousness to which the idea of God is not essential, + nor the denial of the idea necessary. + </p> + <p> + VII. + </p> + <p> + Nearly all inferior natures are susceptible of moral and physical + improvability; this improvability can be indefinitely secured by supplying + proper material conditions; these conditions may one day be supplied by a + system of wise and fraternal co-operation, which primarily entrenches + itself in common prudence, which enacts service according to industrial + capacity, and distributes wealth according to rational needs. Secular + principles involve for mankind a future, where there shall exist unity of + condition with infinite diversity of intellect, where the subsistence of + ignorance and selfishness shall leave men equal, and universal purity + enable all things—noble society, the treasures of art, and the + riches of the world—rto be had in common. + </p> + <p> + VIII. + </p> + <p> + Since it is not capable of demonstration whether the inequalties of human + condition will be compensated for in another life—it is the business + of intelligence to rectify them in this world. The speculative worship of + superior beings, who cannot need it, seems a lesser duty than the patient + service of known <i>inferior</i> natures, and the mitigation of harsh + destiny, so that the ignorant may be enlightened and the low elevated. + </p> + <p> + <a name="link2HCH0004" id="link2HCH0004"> + <!-- H2 anchor --> </a> + </p> + <div style="height: 4em;"> + <br /><br /><br /><br /> + </div> + <h2> + CHAPTER IV. LAWS OF SECULAR CONTROVERSY + </h2> + <p> + I. Rights of Reason. + </p> + <p> + As a means of developing and establishing Secular principles, and as + security that the principles of Nature and the habit of reason may + prevail, Secularism uses itself, and maintains for others, as rights of + reason:— + </p> + <p> + The Free Search for Truth, without which its full attainment is + impossible. + </p> + <p> + The Free Utterance of the result, without which the increase of Truth is + limited. + </p> + <p> + The Free Criticism of alleged Truth, without which its identity must + remain uncertain. + </p> + <p> + The Fair Action of Conviction thus attained, without which conscience will + be impotent on practice. + </p> + <p> + II. Standard of Appeal. + </p> + <p> + "Secularism accepts no authority but that of Nature, adopts no methods but + those of science and philosophy, and respects in practice no rule but that + of the conscience, illustrated by the common sense of mankind. It values + the lessons of the past, and looks to tradition as presenting a storehouse + of raw materials to thought, and in many cases results of high wisdom for + our reverence; but it utterly disowns tradition as a ground of belief, + whether miracles and supernaturalism be claimed or not claimed on its + side. No sacred scripture or ancient church can be made a basis of belief, + for the obvious reason that their claims always need to be proved, and + cannot without absurdity be assumed. The association leaves to its + individual members to yield whatever respect their own good sense judges + to be due to the opinions of great men, living or dead, spoken or written, + as also to the practice of ancient communities, national or + ecclesiastical. But it disowns all appeal to such authorities as final + tests of truth."* + </p> +<pre xml:space="preserve"> + * "Programme of Freethought Societies," by F. W. + Newman. (Reasoner, No. 388.) +</pre> + <p> + III. Sphere of Controversy. + </p> + <p> + Since the principles of Secularism rest on grounds apart from Theism, + Atheism, or Chris-tianism, it is not logically necessary for Secularists + to debate the truth of these subjects. In controversy, Secularism concerns + itself with the assertion and maintenance of its own affirmative + propositions, combating only views of Theology and Christianity so far as + they interfere with, discourage, or disparage Secular action, which may be + done without digressing into the discussion of the truth of Theism or + divine origin of the Bible. + </p> + <p> + IV. Personal Controversy. + </p> + <p> + A Secularist will avoid indiscriminate disparagement of bodies or + antagonism of persons, and will place before himself simply the + instruction and service of an opponent, whose sincerity he will not + question, whose motives he will not impugn, always holding that a man whom + it is not worth while confuting courteously, is not worth while confuting + at all. Such disparagements as are included in the explicit condemnation + of erroneous principles are, we believe, all that the public defence of + opinion requires, and are the only kind of disparagement a Secularist + proposes to employ. + </p> + <p> + V. Justification of Controversy. + </p> + <p> + The universal fair and open discussion of opinion is the highest guarantee + of public truth—only that theory which is submitted to that ordeal + is to be regarded, since only that which endures it can be trusted. + Secularism encourages men to trust reason throughout, and to trust nothing + that reason does not establish—to examine all things hopeful, + respect all things probable, but rely upon nothing without precaution + which does not come within the range of science and experience. + </p> + <p> + <a name="link2HCH0005" id="link2HCH0005"> + <!-- H2 anchor --> </a> + </p> + <div style="height: 4em;"> + <br /><br /><br /><br /> + </div> + <h2> + CHAPTER V. MAXIMS OF ASSOCIATION + </h2> + <p> + I. + </p> + <p> + IT is the duty of every man to regulate his personal and family interests + so as to admit of some exertions for the improvement of society. It is + only by serving those beyond ourselves that we can secure for ourselves + protection, sympathy, or honour. The neglect of home for public affairs + endangers philanthropy, by making it the enemy of the household. To + suffer, on the other hand, the interests of the family to degenerate into + mere selfism, is a dangerous example to rulers. + </p> + <p> + II. + </p> + <p> + "No man or woman is accountable to others for any conduct by which others + are not injured or damaged."* + </p> +<pre xml:space="preserve"> + * D. in the LEADER, 1850, who, as a correspondent, first + expressed this aphorism thus. +</pre> + <p> + III. + </p> + <p> + Social freedom consists in being subject to just rule and to none other. + </p> + <p> + IV. + </p> + <p> + Service and endurance are the chief personal duties of man. + </p> + <p> + V. + </p> + <p> + Secularism holds it to be the duty of every man to reserve a portion of + his means and energies for the public service, and so to cultivate and + cherish his powers, mental and physical, as to have them ever ready to + perform service, as efficient as possible, to the well-being of humanity. + No weakness, no passion, no wavering, should be found among those who are + battling for the cause of human welfare, which such errors may fatally + injure. Self-control, self-culture, self-sacrifice, are all essential to + those who would serve that cause, and would not bring discredit upon their + comrades in that service.* + </p> +<pre xml:space="preserve"> + * Mr. L. H. Holdreth, Religion of Duty. +</pre> + <p> + VI. + </p> + <p> + To promote in good faith and good temper the immediate and material + welfare of humanity, in accordance with the laws of Nature, is the study + and duty of a Secularist, and this is the unity of principle which + prevails amid whatever diversity of opinion may subsist in a Secular + Society, the bond of union being the common convictions of the duty of + advancing the Secular good of this life, of the authority of natural + morality, and of the utility of material effort in the work of human + improvement. In other words, Secularist union implies the concerted action + of all who believe it right to promote the Secular good of this life, to + teach morality, founded upon the laws of Nature, and to seek human + improvement by material methods, irrespective of any other opinions held, + and irrespective of any diversity of reasons for holding these. + </p> + <p> + <a name="link2HCH0006" id="link2HCH0006"> + <!-- H2 anchor --> </a> + </p> + <div style="height: 4em;"> + <br /><br /><br /><br /> + </div> + <h2> + CHAPTER VI. THE SECULAR GUILD + </h2> + <p> + SEVERAL expositors of Secular principles, able to act together, have for + many years endeavoured by counsel, by aid, and by publication to promote + Secular organization. At one time they conducted a Secular Institute in + Fleet Street, London—in 1854. The object was to form Secular + Societies for teaching the positive results of Freethought. In the first + edition of this work it was held to be desirable that there should be a + centre of reference for all inquirers upon Secular principles at home and + abroad. Attention should be guaranteed to distant correspondents and + visitors, so that means of communication and publication of all advanced + opinions in sociology, theology, and politics might exist, and be able to + command publicity, when expressed dispassionately, impersonally, and with + ordinary good taste. + </p> + <p> + It has been generally admitted that the operations at that time conducted, + helped to impart a new character to Free-thought advocacy, and many of its + recommendations have since been copied by associations subsequently + formed. The promoters of Secularism alluded to, have not ceased in the <i>Reasoner</i> + and other publications, by lectures, by statements, by articles, by + pamphlets to urge a definite and consistent representation of Secular and + Freethought principles: as many mistake merely mechanical association for + the organization of ideas. + </p> + <p> + The promoters in question have since adopted the form of action of a + Secular Guild, and continue the <i>Reasoner</i> (of which there is now + issued a "Review Series") as their organ. The objects of a Council of the + Guild is to promote, as far as means may permit, or counsel prevail, + organization of ideas:— + </p> + <p> + 1.—To train Advocates of Secular principles, + </p> + <p> + 2.—To advise an impersonal policy of advocacy, which seeking to + carry its ends by force of exposition, rather than of denunciation, shall + command the attention and respect of those who influence public affairs. + </p> + <p> + 3.—To promote solution of political, social, and educational + questions on Secular and unsectarian grounds. + </p> + <p> + 4.—To point out new Books of Secular relevance, and where possible, + to accredit Advocates of Secularism that the public may have some + guidance, and the party be no longer liable to be judged by whoever may + appear to write or speak on the subject. + </p> + <p> + 5.—To assist in the protection and defence of those injured, or + attempted to be injured on account of Freethought or Secularist opinion. + </p> + <p> + 6.—To provide for the administration of property bequeathed for + Secular purposes, of which so much has been lost through the injustice of + the law, and machinations of persons opposed to Liberal views. + </p> + <p> + 7.—When a member has been honourably counted on the side of + Secularism, has been a Subscriber or a Worker for a term of years, the + Guild, keeping a record of such Service, proposes to give a Certificate of + it which among Friends of Freethought may be a passport to recognition and + esteem. To constitute some such Freemasonry in Freethought, may elevate + association in England. A certificate of Illuminism or of Carbonarism in + Italy was once handed down from father to son as an heirloom of honour, + while in England you have to supplicate men to join a society of + progression, instead of membership being a distinction which men shall + covet At present a man who has given the best years of his life to the + public service is liable (if from any necessity he ceases to act) to be + counted a renegade by men who have never rendered twelve months* + consecutive or costly service themselves. There ought to be a fixed term + of Service, which, if honourably and effectively rendered, should entitle + a man to be considered free, as a soldier after leaving the army, and his + certificate of having belonged to the Order of Secularism should entitle + him to distinction and to authority when his opinion was sought, and to + exemption from all but voluntary service. At present the soldiers of + Progress, when no longer able to serve, are dismissed from the public eye, + like the race-horse to the cab stand, to obscurity and neglect. This needs + correction before men can be counted upon in the battle of Truth. A man is + to be estimated according to the aims of the party to which he is allied. + He is to be esteemed in consequence of sacrifices of time, and discipline + of conduct, which he contributes to the service and reputation of his + cause. + </p> +<pre xml:space="preserve"> + * This has been done to some extent in the discussion of the + National Education question. The Proposer of the Guild + contributed what Ije could to this end by reading the paper + published in the proceedings of the Conference of the + Birmingham Education League, by letters like that to the + <i>Daily News</i>, commented upon by the Bishop of Peterborough, + at Leicester [see official publications of the Manchester + National Education Union,] by discussions as those with the + Revs. Pringle and Baldwin, at Norwich, and with Mr. Chas. + Bradlaugh, at the Old Street Hall of Science, London; and by + Lectures during the time the question of National Education + has been before Parliament +</pre> + <p> + In foreign countries many persons reside interested in Secularism; in + Great Britain indeed many friends reside where no Secular Society is + formed; and in these cases membership of the Guild would be advantageous + to them, affording means of introduction to publicists of similar views: + and even in instances of towns where Secular Societies do exist, persons + in direct relation to the Secular Guild would be able to furnish Secular + direction where the tradition and usage of a Secular Society are unknown, + or unfamiliar. + </p> + <p> + <a name="link2HCH0007" id="link2HCH0007"> + <!-- H2 anchor --> </a> + </p> + <div style="height: 4em;"> + <br /><br /><br /><br /> + </div> + <h2> + CHAPTER VII. ORGANIZATION INDICATED. + </h2> + <p> + As the aim of the Guild is not to fetter independent thought, but to + concert practical action, it is mainly required of each member that he + undertakes to perform, in good faith, the duties which he shall consent to + have assigned to him; and generally so to comport himself that his + principles shall not be likely to suffer, if judged by his conduct. He + will be expected to treat every colleague as equal with himself in + veracity, in honour, and in loyalty to his cause. And every form of speech + which casts a doubt upon the truth, or imputes, or assumes a want of + honour on the part of any member, will be deemed a breach of order. If any + member intends such an accusation of another, it must be made the matter + of a formal charge, after leave obtained to prefer it. + </p> + <p> + What it is desirable to know about new members is this:— + </p> + <p> + Do they, in their conception of Secularism, see in it that which seeks not + the sensual but the good, and a good which the conscience can be engaged + in pursuing and promoting; a Moralism in accordance with the laws of + Nature and capable of intrinsic proof: a Materialism which is definite + without dogmatism or grossness; and a unity on the ground of these common + agreements, for convictions which imply no apostolate are neither earnest + nor generous. No one ought to be encouraged to take sides with Secularism, + unless his conscience is satisfied of the moral rightfulness of its + principles and duties both for life and death. + </p> + <p> + It is not desirable to accept persons of that class who decry parties—who + boast of being of no party—who preach up isolation, and lament the + want of unity—who think party the madness of the many, for the gain + of the few. Seek rather the partisan who is wise enough to know that the + disparagement of party is the madness of the few, leading to the utter + impotence of the many. A party, in an associative and defensible sense, is + a class of persons taking sides upon some definite question, and acting + together for necessary ends, having principles, aims, policy, authority, + and discipline.* + </p> +<pre xml:space="preserve"> + * In a school there is usually teaching, training, + discipline, science, system, authorities, tradition, and + development.—Times, 1846. +</pre> + <p> + With respect to proposed members, it may be well to ascertain whether + neglect, or rudeness, or insult, or unfairness from colleagues, or + overwork being imposed upon him, or incapacity of others, would divert him + from his duty. These accidents or necessities might occur: but if a + society is to be strong it must be able to count upon its members, and to + be able to count upon them it must be known what they will bear without + insubordination; and what they will bear will depend upon the frankness + and completeness of information they receive as to the social risks all + run who unite to carry out any course of duty or public service. + </p> + <p> + Always assuming that a candidate cares for the objects for which he + proposes to associate, and that it is worth while knowing whom it is with + whom you propose to work them out; answers to such inquiries as the + following would tend to impart a working knowledge and quality to the + society:— + </p> + <p> + Is he a person previously or recently acquainted with the principles he is + about to profess? + </p> + <p> + Does he understand what is meant by "taking sides" with a public party? + Would he be faithful to the special ideas of Secularism so long as he felt + them to be true? Would he make sacrifices to spread them and vindicate + them, or enable others to do so? Would he conceive of Secularism as a + cause to be served loyally, which he would support as well as he was able, + if unable to support it as well as he could wish? + </p> + <p> + Is he of decent, moral character, and tolerably reliable as to his future + conduct? + </p> + <p> + In presenting his views to others, would he be likely to render them in an + attractive spirit, or to make them disagreeable to others? + </p> + <p> + Is he of an impulsive nature, ardent for a time, and then apathetic or + reactionary—likely to antagonize to-morrow the persons he applauds + to-day? + </p> + <p> + Is he a person who would commit the fault of provoking persecution? Would + ridicule or persecution chill him if it occurred? Is he a man to stand by + an obscure and friendless cause—or are notoriety, success, applause, + and the company of others, indispensable to his fidelity? + </p> + <p> + Is he a man of any mark of esteem among his friends—a man whose + promise is sure, whose word has weight? + </p> + <p> + Is his idea of obedience, obedience simply to his own will? Would he + acquiesce in the authority of the laws of the Society, or the decision of + the Society where the laws were silent? Would he acknowledge in democracy + the despotism of principles self-consented to—or as an arena for the + assertion of Individualism before winning the consent of colleagues to the + discussion of special views? + </p> + <p> + The membership sought may be granted, provided the actual knowledge of + Secular principles be satisfactory, and evident earnestness to practise + them be apparent. The purport of the whole of the questions is to enable a + clear opinion to be formed as to what is to be expected of the new member—how + far he is likely to be reliable—how long he is likely to remain with + us—under what circumstances he is likely to fail us—what work + may be assigned him—what confidences he may be entrusted with, and + in what terms he should be introduced to colleagues, and spoken of to + others. + </p> + <p> + The Membership here described would and should be no restricted and + exclusive society, where only one pattern of efficiency prevails; but a + society where all diversities of capacity, energy, and worth, may be + found, so far as it is honest and trustworthy. A Society, like the State, + requires the existence of the people, as well as public officers—men + who* can act, as well as men who can think and direct Many men who lack + refinement, and even discretion, possess courage and energy, and will go + out on the inevitable "forlorn hopes" of progress; which the merely + prudent avoid, and from which the cultivated too often shrink. Our work + requires all orders of men, but efficiency requires that we know which is + which that none may be employed in the dark. + </p> + <p> + In every public organization there are persons who promote and aid + unconnected with the Society. + </p> + <p> + Active members are those who engage to perform specific duties; such as + reporting lectures, sermons, and public meetings, so far as they refer to + Secularism.* + </p> +<pre xml:space="preserve"> + * In reporting, each member should be careful to understate + rather than overstate facts, distinguishing carefully what + is matter of knowledge from rumour, conjecture, or opinion. +</pre> + <p> + To give notice of meetings and sermons about to be held or delivered for + or against Secularism. + </p> + <p> + To note and report passages in books, newspapers, magazines, and reviews + referring to Secularism. + </p> + <p> + Each active member should possess some working efficiency, or be willing + to acquire it. To be able to explain his views by tongue or pen with + simple directness, to observe carefully, to report judiciously, to reason + dispassionately, to put the best construction on every act that needs + interpretation, are desirable accomplishments in a Propagandist. + </p> + <p> + In all public proceedings of the Society, written speeches should be + preferred from the young, because such speeches admit of preconsidered + brevity, consecutiveness, and purpose, and exist for reference. In the + deliberations and discussions of any Society, it might usefully be deemed + a qualification to make a contribution to the subject in speeches brief + and direct. + </p> + <p> + Non-reliableness in discharge of duties, or moral disqualification, shall + be a ground of annulling membership, which may be done after the member + objected to has had a fair opportunity of defending himself from the + specific disqualifications alleged against him and communicated to him, + and has failed therein. + </p> + <p> + The duties assigned to each member should be such as are within his means, + as respects power and opportunity; such, indeed, as interfere neither with + his social nor civil obligations; the intention being that the membership + of the Society shall not as a rule be incompatible with the preservation + of health, and the primary service due to family and the State.* + </p> +<pre xml:space="preserve"> + * As a general rule, it will be found that any one who + sacrifices more than one-fifth of his time and means will + become before long reactionary, and not only do nothing + himself, but discourage others. +</pre> + <p> + Any persons acquainted with the "Principles of Secularism" here given, who + shall generally agree therein, and associate under any name to promote + such objects, and to act in concert with all who seek similar objects, and + will receive and take into official consideration the instructions of the + Guild, and to make one subscription yearly among its members and friends + on behalf of its Propagandist Funds, shall be recognized as a Branch of + it. + </p> + <p> + <a name="link2HCH0008" id="link2HCH0008"> + <!-- H2 anchor --> </a> + </p> + <div style="height: 4em;"> + <br /><br /><br /><br /> + </div> + <h2> + CHAPTER VIII. THE PLACE OF SECULARISM + </h2> +<pre xml:space="preserve"> + "We do not, however, deny that, false as the whole theory + [of Secularism] appears to us, it is capable of attracting + the belief of large numbers of people, and of exercising + considerable influence over their conduct; and we should + admit that the influence so exercised is considerably better + than no influence at all."—<i>Saturday Review</i>, July 2, 1859. +</pre> + <p> + THIS first step is to win, from public opinion, a standing place for + Secularism. So long as people believe Secularism not to be wanted, indeed + impossible to be wanted—that it is error, wickedness, and + unmitigated evil, it will receive no attention, no respect, and make no + way. But show that it occupies a vacant place, supplies a want, is a + direction where no other party supplies any—and it at once appears + indispensable. It is proved to be a service to somebody, and from that + moment it is tolerated if not respected. It may be like war, or medicine, + or work, or law, disagreeable or unpalatable, but when seen to be + necessary, it will have recognition and support. We are sure this case can + be made out for Secularism. It is not only true, but it is known; it is + not only known, but it is notorious, that there are thousands and tens of + thousands of persons in every district of this and most European + countries, who are without the pale of Christianity. They reject it, they + disprove it, they dislike it, or they do not understand it. Some have + vices and passions which Christianity, as preached around them, condemns. + As Devils are said to do, they "believe and tremble," and so disown what + they have not the virtue to practise. Faith does not touch them, and + reason is not tried—indeed reason is decried by the evangelically + religious, so that not being converted in one way, no other way is open to + them. Others are absorbed or insensate; they are busy, or stupid, or + defiant, and regard Christianity as a waste of time, or as monotonous or + offensive. It bores them or threatens them. They are already dull, + therefore it does not attract them—they have some rude sense of + independence and some feeling of courage, and they object either to be + snubbed into conformity or kicked into heaven. Another and a yearly + increasing portion of the people have, after patiently and painfully + thinking over Christianity, come to believe it to be untrue; unfounded + historically; wrong morally, and a discreditable imputation upon God. It + outrages their affections, it baffles their understandings. It is double + tongued. Its expounders are always multiplying, and the more they increase + the less they agree, and hence sceptics the more abound. Disbelievers + therefore exist; they augment: they can neither be convinced, converted, + nor conciliated, because they will yield no allegiance to a system which + has no hold on their conscience. It is, we repeat, more than known, it is + notorious that these persons live and die in scepticism. These facts are + the cry of the pulpit, the theme of the platform, the burden of the + religious tract. Now, is nothing to be done with these people? You cannot + exterminate them, the Church cannot direct them. The Bible is no authority + to them—the "will of God," as the clergy call it, in their eyes is + mere arbitrary, capricious, dog-matical assumption; sometimes, indeed, + wise precept, but oftener a cloak for knavery or a pretext for despotism. + To open the eyes of such persons to the omnipresent teachings of Nature, + to make reason an authority with them, to inspire them with precepts which + experience can verify—to connect conscience with intelligence, right + with interest, duty with self-respect, and goodness with love, must surely + be useful. If Secularism accomplishes some such work, where Christianity + confessedly accomplishes nothing, it certainly has a place of its own. It + is no answer to it to claim that Christianity is higher, vnore complete, + better. The advocates of every old religion, say the same. Christianity + may be higher, more complete, better—for somebody else. But nothing + can be high, complete, or good, for those who do not see it, accept it, + want it, or act upon it. That is first which is fit—that is supreme + which is most productive of practical virtue. No comparison (which would + be as irrelevant as offensive) between Secularism and Christianity is set + up here. The question is—is Secularism useful, or may it be useful + to anybody? The question is not—does it contain <i>all</i> truth? + but does it contain as much as may be serviceable to many minds, otherwise + uninfluenced for good? Arithmetic is useful though Algebra is more + compendious. Mensuration performs good offices in hands ignorant of + Euclid. There may be logic without Whately, and melody without Beethoven; + and there may be Secular ethics which shall be useful without the + pretension of Christianity. + </p> + <p> + <a name="link2HCH0009" id="link2HCH0009"> + <!-- H2 anchor --> </a> + </p> + <div style="height: 4em;"> + <br /><br /><br /><br /> + </div> + <h2> + CHAPTER IX. CHARACTERISTICS OF SECULARISM. + </h2> + <p> + I. + </p> + <p> + SECULARISM means the moral duty of man in this life deduced from + considerations which pertain to this life alone. Secular education is by + some confounded with Secularism, whereas the distinction between them is + very wide. Secular education simply means imparting Secular knowledge + separately—by itself, without admixture of Theology with it. The + advocate of Secular education may be, and generally is, also an advocate + of religion; but he would teach religion at another time and treat it as a + distinct subject, too sacred for coercive admixture into the hard and + vexatious routine of a school. He would confine the inculcation of + religion to fitting seasons and chosen instruments. He holds also that one + subject at a time is mental economy in learning. Secular education is the + policy of a school—Secularism is a policy of life to those who do + not accept Theology. Secularity draws the line of separation between the + things of time and the things of eternity. That is Secular which pertains + to this world. The distinction may be seen in the fact that the cardinal + propositions of Theology are provable only in the next life, and not in + this. If I believe in a given creed it may turn out to be the true one; + but one must die to find that out. On this side of the grave all is doubt; + the truth of Biblical creeds is an affair of hope and anxiety, while the + truth of things Secular becomes apparent in time. The advantages arising + from the practice of veracity, justice, and temperance can be ascertained + from human experience. If we are told to "fear God and keep His + commandments," lest His judgments overtake us, the indirect action of this + doctrine on human character may make a vicious timid man better in this + life, supposing the interpretation of the will of God, and the + commandments selected to be enforced, are moral; but such teaching is not + Secular, because its main object is to fit men for eternity. Pure Secular + principles have for their object to fit men for time, making the + fulfilment of human duty here the standard of fitness for any accruing + future. <i>Secularism purposes to regulate human affairs by considerations + purely human</i>. Its principles are founded upon Nature, and its object + is to render man as perfect as possible in this life. Its problem is this: + Supposing no other life to be before us, what is the wisest use of this? + As the Rev. Thomas Binney puts it, "I believe * * that even * * if there + were really no God over him, no heaven above, or eternity in prospect, + things are so constituted that man may turn the materials of his little + life poem, if not always into a grand epic, mostly into something of + interest and beauty; and it is worth his while doing so, even if there + should be no sequel to the piece." Chalmers, Archbishop Whately, and + earlier distinguished divines of the Church of England, the most + conspicuous of whom is Bishop Butler, have admitted the independent + existence of morality, but we here cite Mr. Binney's words because among + Dissenters this truth is less readily admitted. A true Secular life does + not exclude any from supplementary speculations. Not until we have + fulfilled our duty to man, as far as we can ascertain that duty, can we + consistently pretend to comprehend the more difficult relations of man to + God. Our duties to humanity, understood and discharged to the best of our + ability, will in no way unfit us to "reverently meditate on things far + beyond us, on Power unlimited, on space unfathomed, on time uncounted, on + 'whence' we came, and 'whither' we go."** The leading ideas of Secularism + are humanism, moralism, materialism, utilitarian unity; Humanism, the + physical perfection of this life—Moralism, founded on the laws of + Nature, as the guidance of this life—Materialism, as the means of + Nature for the Secular improvement of this life—Unity of thought and + action upon these practical grounds. Secularism teaches that the good of + the present life is the immediate concern of man, and that it should be + his first endeavour to raise it. Secularism inculcates a Morality founded + independently upon the laws of Nature. It seeks human improvement through + purity and suitableness of material conditions as being a method at once + moral, practical, universal, and sure. + </p> +<pre xml:space="preserve"> + * "How to make the best of both worlds," p. 11. + + ** F. W. Newman. +</pre> + <p> + II. + </p> + <p> + The province of Positivism is not speculation upon the origin, but study + of the laws of Nature—its policy is to destroy error by superseding + it. Auguste Comte quotes, as a cardinal maxim of scientific progress, the + words "nothing is destroyed until it is replaced," a proverbial form of a + wise saying of M. Necker that in political progress "nothing is destroyed + for which we do not find a substitute." Negations, useful in their place, + are iconoclastic—not constructive. Unless substitution succeeds + destruction—there can be no sustained progress. The Secularist is + known by setting up and maintaining affirmative propositions. He replaces + negations by affirmations, and substitutes demonstration for denunciation. + He asserts truths of Nature and humanity, and reverses the position of the + priest who appears as the sceptic, the denier, the disbeliever in Nature + and humanity. Statesmen, not otherwise eager for improvement, will regard + affirmative proposals. Lord Palmerston could say—"Show me a good and + I will realize it—not an abuse to correct." + </p> + <p> + III. + </p> + <p> + "All science," says M. Comte, "has prevision for its end, an axiom which + separates science from erudition, which relates to events of the past + without any regard to the future. No accumulation of facts can effect + prevision until the facts are made the basis of reasonings. A knowledge of + phenomena leads to prevision, and prevision to action;" or, in other + words, when we can foresee what will happen under given circumstances, we + can provide against it. It by no means follows that every Secularist will + be scientific, but to discern the value of science, to appreciate and + promote it, may be possible to most. Science requires high qualities of + accurate observation, close attention, careful experiment, caution, + patience, labour. Its value to mankind is inestimable. One physician will + do more to alleviate human suffering than ten priests. One physical + discovery will do more to advance civilization than a generation of + prayer-makers. "To get acquaintance with the usual course of Nature (which + Science alone can teach us), is a kind of knowledge which pays very good + interest."* + </p> +<pre xml:space="preserve"> + * Athenæum, No. 1,637, March 12, 1850. +</pre> + <p> + The value of this knowledge becomes more apparent the longer we live. + There may be a general superintending Providence—there may be a + Special Providence, but the first does not interfere in human affairs, and + the interpositions of the second are no longer to be counted upon. The age + of Prayer for temporal deliverance has confessedly passed away. But + without disputing these points, it is clear that the only help <i>available</i> + to man, the sole dependence upon which he can <i>calculate</i>, is that of + Science. Nothing can be more impotent than the fate of that man who seeks + social elevation by mere Faith. All human affairs are a process, and he + alone who acts upon this knowledge can hope to control results. Loyola + foresaw the necessity of men acting for human purposes, as though there + were no God. "Let us pray," said he, "as if we had no help in ourselves; + <i>let us labour as if there was no help for us in heaven</i>." Society is + a blunder, not a science, until it ensures good sense and competence for + the many. Why this process is tardy, is that creedists get credit for + hoping and meaning well. Creedists of good intent, who make no improvement + and attempt none, are very much in the way of human betterance. The + spiritualist regards the world theoretically as a gross element, which he + is rather to struggle against than to work with. This makes human service + a mortification instead of pure passion. We would not deify the world, + that is, set up the sensualism of the body, as spiritualism is set up as + the sensualism of the soul. Secularism seeks the material purity of the + present life, which is at once the <i>means</i> and <i>end</i> of Secular + endeavour. The most reliable means of progress is the <i>improvement of + material condition</i>, and "purity" implies "improvement," for there can + be no improvement without it. The aim of all improvement is higher purity. + All power, art, civilization and progress are summed up in the result—purer + life. Strength, intellect, love are measured by it. Duty, study, + temperance, patience are but ministers to this. "There is that," says + Ruskin, "to be seen in every street and lane of every city, that to be + found and felt in every human heart and countenance, that to be loved in + every road-side weed and moss-grown wall, which, in the hands of faithful + men, may convey emotions of glory and sublimity continual and exalted." + </p> + <p> + IV. + </p> + <p> + It is necessary to point out that Sincerity does not imply infallibility. + "There is a truth, which could it be stamped on every human mind, would + exterminate all bigotry and persecution. I mean the truth, that worth of + character and true integrity, and, consequently, God's acceptance, are not + necessarily connected with any particular set of opinions."* If you admit + that Mark and Paul were honest, most Christians take that to be an + admission of the truth of all related under their names. Yet if a man in + defending his opinions, affirm his own sincerity, Christians quickly see + that is no proof of their truth, and proceed to disprove them. Sincerity + may account for a man holding his opinions, but it does not account for + the opinions themselves. Nothing is more common than uninformed, + misinformed, mistaken, or self-deluded honesty. But sincere error, though + dangerous enough, has not the attribute of crime about it—personal + intention of mischief. "Because human nature is frail and fallible, the + ground of our acceptance with God, under the Gospel, is <i>sincerity</i>. + A sincere desire to know and do the will of God, is the only condition of + obtaining the Christian salvation. Every honest man will be saved."** But + Sincerity, if the reader recurs to our definition of it, includes a short + intellectual and moral education with respect to it. Those worthy of the + high descriptive "sincere," are those who have thought, inquired, + examined, are in earnest, have a sense of duty with regard to their + conviction, which is only satisfied by acting upon it. These processes may + not bring a man to the truth, but they bring him near to it. The chances + of error are reduced hereby as far as human care can reduce them. + Secularism holds that the Protestant right of private judgment includes + the moral innocency of that judgment, when conscientiously formed, whether + for or against received opinion; that though <i>all sincere opinion is not + equally true, nor equally useful, it is yet equally without sin</i>; that + it is not sameness of belief but sincerity of belief which justifies + conduct, whether regard be had to the esteem of men or the approval of + God. Sincerity, we repeat, is not infallibility. The conscientious are + often as mischievous as the false, but he who acts according to the best + of his belief is free from criminal intention. The sincerity commended by + the fortuitous, insipid, apathetic, inherited consent, which so often + passes for honesty, because too indolent or too cowardly to inquire, and + too stupid to doubt. The man who holds merely ready-made opinions is not + to be placed on the same level with him whose convictions are derived from + experience. True sincerity is an educated and earnest sentiment. + Secularist is an active sentiment seeking the truth and acting upon it. + </p> +<pre xml:space="preserve"> + * Dr. Price. + + ** John Foster's Tracts on Heresy, +</pre> + <p> + V. + </p> + <p> + In the formation and judgment of opinions we must take into account the + consequences to mankind involved in their adoption. But when an opinion + seems true in itself and beneficial to society, the consequences in the + way of inconvenience to ourselves is not sufficient reason for refusing to + act upon it. If a particular time of enforcing it seem to be one when it + will be disregarded, or misunderstood, or put back, and the sacrifice of + ourselves on its behalf produce no adequate advantage to society, it may + be lawful to seek a better opportunity. We must, however, take care that + this view of the matter is not made a pretext of cowardice or evasion of + duty. And in no case is it justifiable to belie conscience or profess a + belief the contrary of that which we believe to be true. There may in + extreme cases be neutrality with regard to truth, but in no case should + there be complicity in falsehood. So much with respect to this life. With + respect to Deity or another life, we may in all cases rely upon this, that + in truth alone is safety. With God, conscience can have no penal + consequences. Conscience is the voice of honesty, and honesty, with all + its errors, a God of Truth will regard. "We have," says Blanco White, "no + revealed rule which will ascertain, with moral certainty, which doctrines + are right and which are wrong—that is, as they are known to God."—"Salvation, + therefore, cannot depend on orthodoxy; it cannot consist in abstract + doctrines, about which men of equal abilities, virtue, and sincerity are, + and always have been, divided."—"No error on abstract doctrines can + be heresy, in the sense of a wrong belief which endangers the soul." "The + Father of the Universe accommodates not His judgments to the wretched + wranglings of pedantic theologians, but every one who seeks truth, <i>whether + he findeth it or not</i>, and worketh righteousness, will be accepted of + Him."* + </p> +<pre xml:space="preserve"> + * Bishop Watson's Theological Tracts. Introductory. +</pre> + <p> + Thomas Carlyle was the first English writer, having the ear of the public, + who declared in England that "sincere <i>doubt</i> is as much entitled to + respect as sincere <i>belief</i>." + </p> + <p> + VI. + </p> + <p> + Going to a distant town to mitigate some calamity there, will illustrate + the principle of action prescribed by Secularism. One man will go on this + errand from pure sympathy with the unfortunate; this is goodness. Another + goes because his priest bids him; this is obedience. Another goes because + the twenty-fifth chapter of Matthew tells him that all such persons will + pass to the right hand of the Father; this is calculation. Another goes + because he believes God commands him; this is piety. Another goes because + he believes that the neglect of suffering will not answer; this is + utilitarianism. But another goes on the errand of mercy, because it is an + errand of mercy, because it is an immediate service to humanity; and he + goes to attempt material amelioration rather than spiritual consolation; + this is Secularism, which teaches that goodness is sanctity, that Nature + is guidance, that reason is authority, that service is duty, and that + Materialism is help. + </p> + <p> + VII. + </p> + <p> + The policy of Secular controversy is to distinguish and assert its own + affirmative propositions. It is the policy of Secularism not so much to + say to error "It is false," as to say of truth "This is true." Thus, + instead of leaving to the popular theology the prestige of exclusive + affirmation accorded to it by the world, although it is solely employed in + the incessant re-assertion of error, Secularism causes it to own and + publish its denial of positive principle; when the popular theology proves + itself to be but an organized negation of the moral guidance of nature and + its tendencies to progress. A Secularist sees clearly upon what he relies + as a Secularist. To him the teaching of Nature is as clear as the teaching + of the Bible: and since, if God exists, Nature is certainly His work, + While it is not so clear that the Bible is—the teaching of Nature + will be preferred and followed where the teaching of the Bible appears to + conflict with it. A Secular Society, contemplating intellectual and moral + progress, must provide for the freest expression of opinion on all + subjects which its members may deem conducive to their common objects. + Christianism, Theism, Materialism, and Atheism will be regarded as open + questions, subject to unreserved discussion. But these occasions will be + the opportunity of the members, not the business of the society. All + public proceedings accredited by the society should relate to topics + consistent with the common principles of Secularism. "In necessary things, + unity: in doubtful things, liberty: in all things, charity."* The + destruction of religious servitude may be attempted in two ways. It may be + denounced, which will irritate it, or it may be superseded by the + servitude of humanity. Attacking it by denunciation, generally inflames + and precipitates the persecution of the many upon the few; when the weak + are liable to be scattered, the cowardly to recant, and the brave to + perish. + </p> + <p> + VIII. + </p> + <p> + The essential rule upon which personal association can be permanent, or + controversy be maintained in the spirit in which truth can be evolved, is + that of never imputing evil motives nor putting the worst construction on + any act. Free Inquiry has no limits but truth, Free Speech no limits but + exactness, Policy (here the law of speech) no limits but usefulness. + Unfettered and uncompromising are they who pursue free inquiry throughout—measured + and impassable may those become, who hold to a generous veracity. Far both + from outrage or servility—too proud to court and too strong to hate—are + those who learn to discard all arts but that of the austere service of + others, exacting no thanks and pausing at no curse. Wise words of counsel + to Theological controversialists have been addressed in a powerful quarter + of public opinion: "Religious controversy has already lost much of its + bitterness. Open abuse and exchange of foul names are exploded, and even + the indirect imputation of unworthy motives is falling-into disuse. + Another step will be made when theologians have learnt to extend their + intellectual as well as their moral sympathies, to feel that most truths + are double edged, and not to wage an unnecessary war against opinion + which, strange, incongruous, and unlovely as they may at first appear, are + built, perhaps, on as firm a foundation, and are held with equal sincerity + and good faith, as their own."** This is advice which both sides should + remember. + </p> +<pre xml:space="preserve"> + * Maxim (much unused) of the Roman Catholic Church. + + ** Times Leader of November 8, 1855. +</pre> + <p> + IX. + </p> + <p> + "No society can be in a healthy state in which eccentricity is a matter of + reproach." Conventionality is the tyranny of the average man, and a + despicable tyranny it is. The tyranny of genius is hard to be borne—that + of mediocrity is humiliating. That idea of freedom which consists in the + absence of all government is either mere lawlessness, or refers to the + distant period when each man having attained perfection will be a law unto + himself. Just rule is indispensable rule, and none other. The fewer laws + consistent with the public preservation the better—there is, then, + as Mr. Mill has shown in his "Liberty," the more room for that + ever-recurring originality which keeps intellect alive in the world. + Towards law kept within the limits of reason, obedience is the first of + virtues. "Order and Progress," says Comte, which we should express thus:—Order, + without which Progress is impossible; Progress, without which Order, is + Tyranny. The world is clogged with men of dead principles. Principles that + cannot be acted upon are probably either obsolete or false. One certain + way to improvement is to exact consistency between profession and + practice; and the way to bring this about is to teach that the highest + merit consists in having earnest views and in endeavouring to realize them—and + this whether the convictions be contained within or without accredited + creeds. There will be no progress except within the stereotyped limits of + creeds, unless means are found to justify independent convictions to the + conscience. To the philosopher you have merely to show that a thing is + true, to the statesman, that it is useful, but to a Christian, that it is + safe. The grace of service lies in its patience. To promote the welfare of + others, irrespective of their gratitude or claims, is to reach the nature + of the Gods. It is a higher sentiment than is ascribed to the Deity of the + Bible. The abiding disposition to serve others is the end of all + philosophy. The vow of principle is always one of poverty and obedience, + and few are they who take it—and fewer who keep it. If hate obscure + for a period the path of duty, let us remember nothing should shake our + attachment to that supreme thought, which at once stills human anger and + educates human endeavour—the perception that "the sufferings and + errors of mankind arise out of want of knowledge rather than defect of + goodness." + </p> + <p> + X. + </p> + <p> + A leading object of Secularism is the promotion of the material purity of + the present life—"material purity," which includes personal as well + as external condition. The question of Spiritualism (without employing it + and without disparaging it) it regards as a distinct question, and hence + the methods by which Secularists attempt "improvement" will be "material" + as being the most reliable. The tacit or expressed aim of all + Freethinking, has ever been true thinking and pure thinking. It has been a + continued protest against the errors Theology has introduced, and the + vicious relations it has conserved and sanctified. It is necessary to mark + this, and it can be done by insisting and keeping distinctly evident that + the aim of Secularism is the purity of material influences. This precludes + the possibility of Secularism being charged either with conscious + grossness or intentional sin. Secularism concerns itself with the work of + to-day. "It is always yesterday or to-morrow, and never to-day,"* is a + fair description of life according to theologies. Secularism, on the + contrary, concerns itself with the things of "to-day." + </p> +<pre xml:space="preserve"> + To know + That which before us lies in daily life + Is the prime wisdom. + + * Story of Boots, by Dickens. +</pre> + <p> + The cardinal idea of the "popular Theology" is the necessity of + Revelation. It believes that the light of Nature is darkness, that Reason + affords no guidance, that the Scriptures are the true chart, the sole + chart, and the sufficient chart of man, and it regards all attempts to + delineate a chart of Nature as impious, as impracticable, and as a covert + attack upon the Biblical chart in possession of the churches. Knowing no + other guidance than that of the Bible, and disbelieving the possibility of + any other, theology denounces Doubt, which inspires it with a sense of + insecurity—it fears Inquiry, which may invalidate its trust—and + deprecates Criticism, which may expose it, if deficient. Having nothing to + gain, it is reluctant to incur risk—having all to lose, it dreads to + be disturbed-having no strength but in Faith, it fears those who Reason—and + less from ill-will than from the tenderness of its position, it persecutes + in self-defence. Such are the restrictions and the logic of Theology. + </p> + <p> + XI. + </p> + <p> + On the other hand, Rationalism (which is the logic of Nature) is in + attitude and spirit quite the reverse. It observes that numbers are + unconvinced of the fact of Revelation, and feel the insufficiency, for + their guidance, of that offered to them. To them the pages of Nature seem + clearer than those of the Apostles. Reason, which existed before all + Religions and decides upon all—else the false can never be + distinguished from the true—seems self-dependent and capable of + furnishing personal direction. Hence Rationalism instructed by facts, + winning secrets by experiments, establishing principles by reflection, is + assured of a morality founded upon the laws of Nature. Without the + advantage of inductive science to assist discoveries, or the printing + press to record corroborations of them, the Pre-Christian world created + ethics, and Socrates and Epictetus, and Zoroaster and Confucius, delivered + precepts, to which this age accords a high place. Modern Rationalists + therefore sought, with their new advantages, to augment and systematize + these conquests. They tested the claims of the Church by the truths of + Nature. That Freethought which had won these truths applied them to + creeds, and criticism became its weapon of Propagandism. Its consciousness + of new truth stimulated its aggression on old error. The pretensions of + reason being denied as false, and rationalists themselves persecuted as + dangerous, they had no alternative but to criticise in order to vindicate + their own principles, and weaken the credit and power of their opponents. + To attack the misleading dogmas of Theology was to the early Freethinkers + well understood self-defence. In some hands and under the provocations of + vindictive bigotry, this work, no doubt, became wholly antagonistic, but + the main aspiration of the majority was the determination of teaching the + people "to be a law unto themselves." They found prevailing a religion of + unreasoning faith. They sought to create a religion of intelligent + conviction, whose uniformity consisted in sincerity. Its believers did not + all hold the same tenets, but they all sought the same truth and pursued + it with the same earnestness. It was this inspiration which sustained + Vanini, Hamont, Lewes, Kett, Legate, and Wightman at the stake, and which + armed Servetus to prefer the fires of Calvin to the creed of Calvin, which + supported Annet in the pillory, and Woolston and Carlile in their + imprisonments. It was no capricious taste for negations which dictated + these deliberate sacrifices, but a sentiment purer than interest and + stronger than self-love—it was the generous passion for unfriended + truth. + </p> + <p> + XII. + </p> + <p> + The intellectual, no less than the heroic characteristics of Freethought + have presented features of obvious unity. Tindal, Shaftesbury, Voltaire, + Paine, aad Bentham, all vindicated principles of Natural Morality. Shelley + struggled that a pure and lofty ideal of life should prevail, and Byron + had passionate words of reverence for the human character of Christ.* + </p> +<pre xml:space="preserve"> + * Thus we read, Canto xv. stanza xviii., of Don Juan:— + + Was it not so, great Locke? and greater Bacon? + Great Socrates? And thou Diviner still + Whose lot it is by man to be mistaken, + And thy pure creed made sanctions of all ill? + Redeeming world to be by bigots shaken, + How was thy toil rewarded? + + To this stanza Lord Byron adds this note:— + + "As it is necessary in these times to avoid ambiguity, + I say that I mean by "Diviner still" Christ. + If ever God was man—or man God—he was both. + I never arraigned his creed, but the use—or abuse—made of it." +</pre> + <p> + The distrust of Prayer for temporal help was accompanied by trust in + Science, and all saw in material effort an available deliverance from + countless ills which the Church can merely deplore. Those who held that a + future life was "unproven," taught that attention to this life was of + primary importance, at least highly serviceable to humanity, even if a + future sphere be certain. All strove for Free Inquiry—Rationalism + owed its existence to it; all required Free Speech—Rationalism was + diffused by it; all vindicated Free Criticism—Rationalism + established itself with it; all demanded to act out their opinions—Rationalism + was denuded of conscience without this right. In all its mutations, and + aberrations, and conquests, Freethought has uniformly sought the truth, + and shown the courage to trust the truth. Freethought uses no persecution, + for it fears no opposition, for opposition is its opportunity. It is the + cause of Enterprise and Progress, of Reason and Duty—and now seeking + the definite and the practical, it selects for its guidance the principle + that "human affairs should be regulated by considerations purely human."** + These—the characteristics which the term Secularism was designed to + express—are therefore not inventions, not assumptions, but the + general agreements of the Freethought party, inherent, traditional, and + historic. That which is new, and of the nature of a development, is the + perception that the positivism of Freethought principles should be + extended, should be clearly distinguished and made the subject of + energetic assertion—that the Freethought party which has so loudly + demanded toleration for itself, should be able to exercise it towards all + earnest thinkers, and especially towards all coworkers—that those + who have protested against the isolation of human effort by sectarian + exclusiveness, should themselves set the example of offering, in good + faith, practical conditions of unity, not for the glory of sects, or + coteries, or schools, but for the immediate service of humanity. + </p> +<pre xml:space="preserve"> + ** L. H. Holdreth. +</pre> + <p> + XIII. + </p> + <p> + The Relation of Secularism to the future demands a few words. To seek + after the purity and perfection of the Present Life neither disproves + another Life beyond this, nor disqualifies man for it. "Nor is Secularism + opposed to the Future so far as that Future belongs to the present world—to + determine which we have definite science susceptible of trial and + verification. The conditions of a future life being unknown, and there + being no imaginable means of benefiting ourselves and others in it except + by aiming after present goodness, we shall confessedly gain less towards + the happiness of a future life by speculation than by simply devoting + ourselves to the energetic improvement of this life."* Men have a right to + look beyond this world, but not to overlook it. Men, if they can, may + connect themselves with eternity, but they cannot disconnect themselves + from humanity without sacrificing duty. Secular knowledge relates to this + life. Religious knowledge to another life. Secular instruction teaches the + duties to man. Religious instruction the duties to God apart from man. + Religious knowledge relates to celestial creeds. Secular knowr-ledge + relates to human duties to be performed. The religious teacher instructs + us how to please God by creeds. The Secular teacher how to serve man by + sympathy and science. + </p> +<pre xml:space="preserve"> + * F. W. Newman +</pre> + <p> + Archbishop Whately tells the story of a lady at Bath, who, being afraid to + cross a tottering bridge lest it should ghre way under her, fortunately + bethought herself of the expedient of calling for a sedan chair, and was + carried over in that conveyance. Some of our critics think that we shall + resemble this ingenious lady. But those who fear to trust themselves to + the ancient and tottering Biblical bridge, will hardly get into the sedan + chair of obsolete orthodoxy, and add the weight of <i>that</i> to the + danger. They prefer going round by the way of reason and fearless private + judgment. + </p> + <p> + XIV. + </p> + <p> + Secularism, we have said, concerns itself with four rights:— + </p> + <p> + 1. The right to Think for one's self, which most Christians now admit, at + least in theory. + </p> + <p> + 2. The right to Differ, without which the right to think is nothing worth. + </p> + <p> + 3. The right to Assert difference of opinion, without which the right to + differ is of no practical use. + </p> + <p> + 4. The right to Debate all vital opinion, without which there is no + intellectual equality—no defence against the errors of the state or + the pulpit. + </p> + <p> + It is of no use that the Protestant concedes the right to think unless he + concedes the right to differ. We may as well be Catholic unless we are + free to dissent. Rome will concede our right to think for ourselves, + provided we agree with the Church when we have done; and when + Protestantism affects to award us the right of private judgment, and + requires us to agree with the thirty-nine Articles in the end—or + when Evangelical Ministers tell us we are free to think for ourselves, but + must believe in the Bible nevertheless, both parties reason on the Papist + principle; both mock us with a show of freedom, and impose the reality of + mental slavery upon us. It is mere irony to say "Search the Scriptures," + when the meaning is—you must accept the Scriptures whether they seem + true or not. Of the temper in which theological opinions ought to be + formed, we have the instruction of one as eminent as he was capable. + Jefferson remarks, "In considering this subject, divest yourself of all + bias, shake off all fears and servile prejudices, under which weak minds + crouch: fix reason in her seat firmly; question with boldness, even the + existence of God; because, if there be one, he must approve the homage of + reason more than that of blindfolded fear. Read the Bible as you would + Tacitus or Livy. Those facts in the Bible which contradict the laws of + Nature must be examined with care. The New Testament is the history of a + person called Jesus. Keep in your eye what is related. They say he was + begotten by God, but born of a virgin (how reconcile this?); that he was + crucified to death, and buried; that he rose and ascended bodily into + heaven: thus reversing the laws of Nature. Do not be frightened from this + inquiry by any fear, and if it ends in a belief that the story is not + true, or that there is not a God, you will find other incitements to + virtue and goodness. In fine, lay aside all prejudices on both sides, + neither believe nor reject anything because others have rejected or + disbelieved it Your reason is the only oracle given you by heaven, and you + are answerable, not for the rightness, but for the uprightness of your + opinion; and never mind evangelists, or pseudo-evangelists, who pretend to + inspiration."* It is in vain the Christian quotes the Pauline injunction, + "Prove all things; hold fast that which is good," if we are to hold fast + to his good, which may be evil to us. For a man to prove all things + needful, and hold fast to that which he considers good, is the true maxim + of freedom and progress. Secularism, therefore, proclaims and justifies + the right to Differ, and the right to assert conscientious difference on + the platform, through the press, in civil institutions, in Parliament, in + courts of law, where it demands that the affirmation of those who reject + Christianity shall be as valid as the oath of those who accept it. + </p> +<pre xml:space="preserve"> + * "Jefferson: Memoirs." Vol. II. Quoted by Sir G. Cockburn, + in his "Confessions of Faith, by a Philosopher," pages 4 and + 5. +</pre> + <p> + XV. + </p> + <p> + Yet some opponents have professed that Secular cannot be distinguished + from Christian rights. Is this so? The right to think for ourselves has + been emphatically and reiteratedly declared to be a Christian right:* it + "belongs essentially to Christianity." Now Christianity has no such right. + It has the right to think the Bible true, and nothing else. + </p> +<pre xml:space="preserve"> + * "Six Chapters on Secularism," by Dr. Parker, Cavendish + Pulpit, Manchester. +</pre> + <p> + The Christian has no right to think Christianity untrue, however untrue it + may appear. He dare not think it false. He dare no more think it false + than the Catholic dare differ from the dictum of the Church, or the + Mahomedan differ from the text of the Koran, or the Hindoo differ from the + precepts of the Brahmin. Therefore, the Christian's right to think for + himself is simply a compulsion to believe. A right implies relative + freedom of action; but the Christian has no freedom. He has no choice but + to believe, or perish everlastingly. The Christian right to think for + himself is, therefore, not the same as the Secular right. We mean by the + right to think, what the term right always implies—freedom and + independence, and absence of all crime, or danger of penalty through the + honest exercise of thought and maintenance of honest conclusions, whether + in favour of or against Christianity. Our assertion is that "Private + judgment is free and guiltless." The Christian is good enough to say, we + have "a right to think, provided we think rightly." But what does he mean + by "rightly?" He means that we should think as he thinks. This is his + interpretation of "rightly." Whoever does not fall in with his views, is + generally, in his vocabulary, a dishonest perverter of scripture. Now, if + we really have the right to differ, we have the right to differ from the + Minister or from the Bible, if we see good reason to do so, without being + exposed to the censure of our neighbours, or disapprobation of God. The + question is not—does man give us the right to think for ourselves? + but, does God give it to us? If we must come to a given opinion, our + private judgment is unnecessary. Let us know at once what we are to + believe, that we may believe it at once, and secure safety. If possible + disbelief in Christianity will lead to eternal perdition, the right of + private judgment is a snare. We had better be without that perilous + privilege, and we come to regard the Roman Catholic as penetrative when he + paints private judgment as the suggestion of Satan, and the Roman Catholic + no less merciful than consistent when he proscribes it altogether. We must + feel astonishment at him who declares the Secular right to be essentially + a Christian right, when it is quite a different thing, is understood in an + entirely different sense, and has an application unknown and unadmitted by + Christianity. This is not merely loose thinking, it is reckless thinking. + </p> + <p> + XVI. + </p> + <p> + It has been asserted that the second right, "the right to differ," is also + a Christian right. "Christianity recognizes the claim to difference of + opinion. Christians are not careful to maintain uniformity at the expense + of private judgment." This is omitting a part of the truth. Christians + often permit difference of opinion upon details, but not upon essentials, + and this is the suppression made. The Christian may differ on points of + church discipline, but if he differ upon the essential articles of his + creed, the minister at once warns him that he is in "danger of the + judgment." Let any minister try it himself, and his congregation will soon + warn him to depart, and also warn him of that higher Power, who will bid + him depart "into outer darkness, where there will be wailing and gnashing + of teeth." With respect to the third right, "the right of asserting + difference of opinion," this is declared to be not peculiar to Secularism; + that "Christian churches, chapels, literature and services, are so many + confirmations of the statement that Christians claim the right of speaking + what they think, whether it be affirmative or negative." Yes, so long as + what they speak agrees with the Bible. This is the Christian limit; yet + this is the limit which Secularism expressly passes and discards. It is + the unfettered right which makes Secularism to differ from Christianity, + and to excel it. + </p> + <p> + XVII. + </p> + <p> + The right of private judgment, always in set terms conceded to us, means + nothing, unless it leads to a new understanding as to the terms in which + we are to be addressed. In the "Bible and the People," it is described as + "an insolence to ignore Christianity."* We do not understand this + language. It would be insolence to Deity to ignore a message which we can + recognize as coming from Him, but it may rather imply reverence for God to + reject the reports of many who speak in His name. Were we to require + Christians to read our books or think as we think, they would resent the + requirement as an impertinence; and we have yet to learn "that it is less + an impertinence when Christians make these demands of us." If Christians + are under no obligation to hold our opinions, neither are we under + obligation to hold theirs. + </p> +<pre xml:space="preserve"> + * No. I. Vol. I., p. 8. Edited by the Rev. Brewin Grant. +</pre> + <p> + By our own act, or at their solicitation, we may study "sacred" writings, + but at dictation, never! So long as Secularists obey the laws enacted for + the common security, so long as they perform the duties of good citizens, + it is nothing to Christians what opinions they hold. We neither seek their + counsel nor desire their sentiments—except they concede them on + terms of equality. The light by which we walk is sufficient for us; and as + at the last day, of which Christians speak, we shall there have, according + to their own showing, to answer for ourselves, we prefer to think for + ourselves; and since they do not propose to take our responsibility, we + decline to take their doctrines. Where we are to be responsible, we will + be free; and no man shall dictate to us the opinions we shall hold. We + shall probably know as well as any Christian how to live with freedom and + to die without fear. It is in vain for Christians to tell us that Newton + and Locke differed from us. What is that to us unless Newton and Locke + will answer for us? The world may differ from a man, but what is the world + to him, unless it will take his place at the judgment-day? Who is Paul or + Apollos, or Matthew or Mark, that we should venture our eternal salvation + on his word, any more than on that of a Mahomedan prophet, or a Buddhist + priest? Where the danger is our own, the faith shall be our own. + Secularism is not an act conceived in the spirit of pride, or vanity, or + self-will, or eccentricity, or singularity, or stiff-neckedness. It is + simply well-understood self-defence. If men have the right of private + judgment, that right has set them free; and we own no law but reason, no + limits but the truth, and have no fear but that of guilt. We may say we + believe in honour, which is respecting the truth—in morality, which + is acting the truth—in love, which is serving the truth—and in + independence, which is defending the truth. + </p> + <p> + XVIII. + </p> + <p> + Confucius declared that the foundation of all religion was reverence and + obedience.* The Religious sentiment is the intentional reverence of God. + The Christian is ever persuaded that there is only one way of doing this, + and he arrogantly assumes that he has that way. Whereas the ways are as + diverse as human genius. Let those who deny that Secular Truth meets the + emotional part of their nature, settle what is the nature of the emotions + they desiderate. The miser wants money—the sensualist wants the cook—the + scholar wants knowledge—and the mother desires the life, growth, and + happiness of her child. But what can man want in a rational sense which + Nature and humanity may not supply? Do we not meet the demand of the many + when we show that Secularism is sufficient for progress; that it is moral, + and therefore sufficient for trust; that it builds only upon the known, + and is therefore reliable? It is the highest and most unpresumptuous form + of unconscious worship. It is practical reverence without the arrogance of + theoretical homage. We at least feel confident of this, that the future, + if it come, will not be miserable. There <i>may</i> be a future—this + remains to awaken interest and perennial curiosity. If Nature be + conscious, it will still design the happiness of man, which it now permits—this + assurance remains, stilling fear and teaching trust. + </p> +<pre xml:space="preserve"> + * Sir John Bowring. +</pre> + <p> + XIX. + </p> + <p> + In surveying the position of Christianism in Great Britain there is found + to exist a large outlying class, daily increasing, who for conscientious + reasons reject its cardinal tenets. Hence arises the question:—Are + good citizenship and virtuous life on Secular principles, possible to + these persons? Secularism answers, Yes. To these, excluded by the letter + of scripture, by the narrowness of churches, by the intrinsic error and + moral repulsiveness of doctrine, Secularism addresses itself; to these it + is the word of Recognition, of Concert and Morality. It points them to an + educated conscience as a security of morals, to the study of Nature as a + source of help, and seeks to win the indifferent by appeals to the + inherent goodness of human Nature and the authority of reason, which + Christianism cannot use and dare not trust. If, however, the Secularist + elects to walk by the light of Nature, will he be able to see? Is the + light of Nature a fitful lamp, or a brief torch, which accident may upset, + or a gust extinguish? On the contrary, the light of Nature may burn + steady, clear, and full, over the entire field of human life. On this + point we have the testimony of an adversary, who was understood to address + us, a testimony as remarkable for its quality as for its felicity of + expression:—"There is the ethical mind, calm, level, and clear; + chiefly intent on the good ordering of this life; judging all things by + their tendency to this end, and impatient of every oscillation of our + nature that swings beyond it. There is nothing low or unworthy in the + attachment which keeps this spirit close to the present world, and + watchful for*its affairs. It is not a selfish feeling, but often one + intensely social and humane, not any mean fascination with mere material + interests, but a devotion to justice and right, and an assertion of the + sacred authority of human duties and affections. A man thus tempered deals + chiefly with this visible life and his comrades in it, because, as nearest + to him, they are better known. He plants his standard on the present, as + on a vantage ground, where he can survey his field, and manoeuvre all his + force, and compute the battle he is to fight. Whatever his bearings + fervours towards beyond his range, he has no insensibility to the claims + that fall within his acknowledged province, and that appeal to him in the + native speech of his humanity. He so reverences veracity, honour, and good + faith, as to expect them like the daylight, and hears of their violation + with a flush of scorn. His word is a rock, and he expects that yours will + not be a quicksand. If you are lax, you cannot hope for his trust; but if + you are in trouble, you easily move his pity. And the sight of a real + oppression, though the sufferer be no ornamental hero, but black, + unsightly, and disreputable, suffices perhaps to set him to work for life, + that he may expunge the disgrace from the records of mankind. Such men as + he constitute for our world its moral centre of gravity; and whoever would + compute the path of improvement that has brought it thus far on its way, + or trace its sweep into a brighter future, must take account of their + steady mass. The effect of this style of thought and taste on the religion + of its possessor, is not difficult to trace. It may, no doubt, stop short + of avowed and conscious religion altogether; its basis being simply moral, + and its scene temporal, its conditions may be imagined as complete, + without any acknowledgment of higher relations."* + </p> +<pre xml:space="preserve"> + * Professor Martineau, in Octagon Chapel, Norwich, 1856. +</pre> + <p> + XX. + </p> + <p> + Nature is. That which is, is the primary subject of study. The study of + Nature reveals the laws of Nature. The laws of Nature furnish safe + guidance to humanity. Safe guidance is to help available in daily life—to + happiness, self-contained—to service, which knows how "to labour and + to wait." For authority, Nature refers us to Experience and to Reason. For + help, to Science, the nearest available help of man. Science implies + disciplined powers on the part of the people, and concert in their use, to + realize the security and sufficiency necessary to happiness. Happiness + depends on moral, no less than on physical conditions. The moral condition + is the full and fearless discharge of Duty. Duty is devotion to the Right. + Right is that which is morally expedient. That is morally expedient which + is conducive to the happiness of the greatest numbers. The service of + others is the practical form of duty; and endurance in the service of + others, the highest form of happiness. It is pleasure, peace, security, + and desert. + </p> + <p> + XXI. + </p> + <p> + We believe there is sufficient soundness in Secular principles to make way + in the world. All that is wanted is that advocates of them shall have + clear notions of the value of method in their work. To the novice in + advocacy policy seems a crime—at least, many so describe it. Unable + himself to see his way, the tyro fights at everything and everybody + equally; and too vain to own his failure, he declares that the right way. + Not knowing that progress is an art, and an art requiring the union of + many qualities, he denies all art, cries down policy, and erects + blundering into a virtue. Compare the way which Havelock reached Lucknow, + and the way in which Sir Colin Campbell performed the same feat, and you + see the difference between courage without, and courage with strategy. It + was because magnitudes existed, which were inaccessible and incapable of + direct measurement, that mathematics arose. Finding direct measurement so + often impossible, men were compelled to find means of ascertaining + magnitude and distance indirectly. Hence mathematics became a scientific + policy. Mathematics is but policy of measurement—grammar but the + policy of speech—logic but the policy of reason—arithmetic but + the policy of calculation—temperance but the policy of health—trigonometry + but the policy of navigation—roads but the policy of transit—music + but the policy of controlling sound—art but the policy of beauty—law + but the policy of protection—discipline but the policy of strength—love + but the policy of affection. An enemy may object to our having a policy, + because it suits his purpose that we should be without one; but that a + friend should object to our having a policy is one of those incredible + infatuations which converts partisans into unconscious traitors. The + policy adopted may be a bad policy, and no policy at all is idiotcy. If a + policy be bad, criticise and amend it; but to denounce all policy is to + commit your cause to the providence of Bedlam. If, therefore, throughout + all intelligent control of Nature and humanity, policy is the one supreme + mark of wisdom, why should it be dishonourable to study the policy of + opinion? He who consistently objects to policy, would build railway + engines without safety valves, and dismiss them from stations without + drivers; he would abolish turnpike roads and streets, and leave us to find + our way at random; he would recommend that vessels be made without helms, + and sail without captains, that armies fight without discipline, and + artillery-men should fire before loading, and when pointing their guns, + should aim at nothing. In fine, a man without policy, honestly and + intelligently opposed to policy, would build his house with the roof + downwards, and plant his trees with their roots in the air; he would kick + his friend and hug his enemy; he would pay wages to servants who would not + work, govern without rule, speak without thought, think without reason, + act without purpose, be a knave by accident, and a fool by design. + </p> + <p> + <br /><br /> + </p> +<pre xml:space="preserve"> + + + + + +End of the Project Gutenberg EBook of The Principles Of Secularism, by +George Jacob Holyoake + +*** END OF THIS PROJECT GUTENBERG EBOOK THE PRINCIPLES OF SECULARISM *** + +***** This file should be named 36797-h.htm or 36797-h.zip ***** +This and all associated files of various formats will be found in: + http://www.gutenberg.org/3/6/7/9/36797/ + +Produced by David Widger + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. 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