Part 1 (1/2)
The War Upon Religion.
by Rev. Francis A. Cunningham.
Introduction.
If it is true that a nation is what its doctrines are, it becomes very easy to discover in the doctrines of contemporary Europe the last reason of the troubles and revolutions which keep it in constant turmoil. It has sowed the wind, now it is reaping the whirlwind. It has destroyed the foundations, and it is but natural that the edifice should begin to fall to its ruin.
The English Socinians, followed by Voltaire, uprooted the Christian idea, and Rousseau after denying the true nature of G.o.d, set up the wors.h.i.+p of man in His place. From these ancestors was born a generation of rationalists and atheists, who celebrated their triumphs, first in the French Revolution, and afterwards in the general dissolution of organized society. Out of the jumble of confused systems arose all those philosophic, religious, moral, and social aberrations which strive to root themselves in the human mind of the twentieth century. Among the Catholics themselves, whenever ambition or the malign influence of worldly allurements were in the ascendant, there were here and there excrescences of error which tended to diminish the vigor and integrity of the Christian spirit, and lead to that mongrel condition characterized under the name of ”Liberal Catholicism.”
Rationalism, properly speaking, began in Germany, a country which, until lately, has effected little in the domain of thought, and in the fields of faith and reason, except to ravage and destroy the creations of centuries. Unhappily, however, it has built up nothing in their place.
Emmanuel Kant, born in Prussia in 1724, began the process of demolition.
Materialistic philosophy had already denied the existence of the soul, and of the invisible world; Kant proceeded to the denial of any cert.i.tude regarding the material and visible. With him everything a.s.sumed the character of the mythical and ideal. To explain his process he invented in man a second reason, the practical reason, which reconstructs what the speculative reason destroys. In fact, by separating the faculties of the human soul from the objects which they perceive, he led the way to systematic scepticism.
Kant was followed by Fichte. As the former inst.i.tuted a doubt as to the reality of external objects, Fichte declared that there was no external reality, that the universe surrounding us is only a fiction of the mind to which we alone give reality, and the world is only a form of our own activity. Kant and Fichte a.s.sailed the reality of things outside the ”Ego,” the personal mind; it remained for Sch.e.l.ling--born in 1775--to destroy both subject and object, and to confound all things mind and matter in one immutable, eternal existence. With Hegel, a disciple of Sch.e.l.ling everything becomes pure obscurity, absolute confusion, chaos.
Hegelianism was, in principle, the ident.i.ty of contradictories, the ident.i.ty of truth and error, of good and evil. In him was verified the prophesy of Isaias of those ”who call evil good, and good evil; who put darkness for light, and light for darkness; who put bitter for sweet, and sweet for bitter.” It was a system that insinuated that nothing really exists, that existence is merely a happening; that truth is not truth in itself, that there is no definite truth. It was the affirmation and negation of one and the same thing, fact, or being, at one and the same time. It was important inasmuch as it led the way to systems even more bizarre and destructive in the intellectual and moral order.
Not to speak of the eclecticism of Cousin in the earlier days of the last century, which consisted in culling what he considered truth out of all the various philosophies of the past, without, however, having any definite idea of what was the truth, the chief product of German rationalism in the first half of the century was the system of Positivism. It consisted in confining human knowledge within the sole domain of the observation of the forces of matter, and the study of the mathematical laws and conditions which regulate these forces. Beyond that domain it declares that nothing exists scientifically. Neither first causes, final causes, nor the essences of things, ought--according to it--to be the object of scientific research, for these, it considers, are not science, but metaphysics. Under the name of metaphysics it included religion, theology, and moral teaching, all of which were to be simply eliminated as of no interest to men of intellect. Hegelianism had closed the eyes of human understanding; Positivism had mutilated and crippled its activities.
This disorderly system would have died with its author, August Compt, had not two of his disciples taken it up and given it a certain stability. One of these, M. Littre gave a resume of its teachings in 1845; but it was Taine who endowed it with a species of life, especially in his later writings. According to Littre, Positivism would do away with G.o.d, the Creator, the First Cause, the Final End, as subjects ”worthy of childish minds.” He declares that ”outside the sphere of material and positive things the eye of the intelligence can perceive only an infinite void.” He considers the soul, anatomically, as the _ensemble_ of the functions of the brain and spinal column, and psychologically, as the _ensemble_ of the functions of the cerebral sensibility. He denies all immortality and future life. ”The dead,” he declares, ”survive only in the ideal existence which presents them to our memory, or in the part they played in the collective life of progress accomplished by humanity.” There was to be no more religion or wors.h.i.+p. Instead of supernatural ideas and the dogmas of faith it would subst.i.tute the cult of ”humanity.” Finally, in denying the existence of G.o.d he ceased to recognize the divinity of Christ, His miracles, and the divine authority of His Church.
The new philosophy became the fad. It was welcomed by young men impatient of restraint; it was preconized by free-thought in a congress of students at Liege; it descended into the workshops, infested the schools, and became a necessary accomplishment for professors in academies and colleges. The danger was increased by the hypocrisy of its writings. ”One of the characteristic traits of modern irreligion,” says Mgr. Baunard, ”is that taint of poetry mingled with mysticism which accompanies the most blasphemous negations.”
Out of the union of Hegelianism and Positivism--the negation of absolute truth, and the disdain of metaphysics--was born a new historical criticism, which repudiated a priori the supernatural as false and impossible. This new system taught that: ”When criticism refuses to believe in the narration of miracles, it has no need to bring proofs to the support of its negation. What is narrated is false, simply because it cannot be,” and again, it declares--”The foundation of all criticism consists in setting aside in the life of Christ the supernatural,” and again, ”Nothing enters into human affairs but what is human; and every science, particularly history, must bid farewell definitely to the supernatural and the divine.”
This perversive philosophy once launched needed only a leader to present it in a concrete and popular form. For such a purpose the German Life of Christ by Strauss could serve as a model. A hand was ready in France to take up the enterprise, Ernest Renan, the modern Voltaire, put forth his notorious ”Life of Jesus,” which might be called the great crime of the nineteenth century. Renan wished to show that Jesus is not G.o.d, and at every page his demonstration is shattered like gla.s.s against the evidence of the texts. These texts he knows, but he is content to falsify them. He does so because in his Hegelian school no one a.s.sertion is truer than its opposite. Sometimes he adopts the respectful, unctuous tone of those who cried out: ”Hail, King of the Jews.” In this frame of mind he speaks of Christ as ”the man who even yet directs the destinies of humanity,” ”the man who has given the most beautiful code of perfect life that any moralist has ever traced.” But almost in the same breath he insults, minimizes and reproaches our Lord as a pedantic peasant, an eccentric, an anarchist, and the like.
This intermingling of adulation and insult to the divine character of Christ had its effect. It seduced the simple-minded, and brought the book into the hands of the imprudent and deluded mult.i.tude. It blinded the ma.s.ses, it brought tears to the eyes of the faithful, it crushed the great heart of Mother Church, it gave a tone to lying criticism, it gave to blasphemy the character of elegance; it lent a.s.sistance to a policy oppressive of truth and liberty; it performed its part in the war of spoliation and sacrilegious confiscation; it renewed the hours of darkness around the Cross of the dying Redeemer; it essayed to make humanity, regenerated through the Blood of the Son of G.o.d, return back to Arius and to paganism. The work of Renan and his followers has been the great crime of the century.
During the last half of the century anti-Christianism underwent a change. The position held by Positivism was taken by evolutionist transformation. Its authors were Charles Darwin, the naturalist, and Herbert Spencer, the philosopher. Their doctrines were received with enthusiasm by thousands who had been seeking some new fad in the intellectual line. The anti-Christian looked to it to replace Christianity. In France it became the religion of the Third Republic.
Jules Ferry, in the Lodge _Clemente Amitie_, 1877, declared openly: ”We can now throw aside our theological toys. Let us free humanity from the fear of death, and let us believe in a humanity eternally progressing.”
It was the religion of atheism, and it has been forcing its creed upon humanity ever since.
Scepticism, born of Kant and Hegel, had come to its throne. With Hegel all things were only relative; with Kant objects are only phenomena, and the truth of things is merely subjective; religion itself was to him only subjective, and was, moreover, relegated to the things unknowable.
In this he resembled Spencer with whom Religion held the first place in the category of the Unknowable, and that vast, dark, and bottomless pit into which he consigned everything which could not be known by experimentation. This glorification of ignorance, elevated into a system, became known as agnosticism.
The vagaries of sophism in the English-speaking world were hardly less prolific than in Continental Europe. The great intellectual forces of the nineteenth century allied themselves to two movements, the transcendental and the empiric. The former sprang from the writings of Rousseau; created the French Revolution, developed into German rationalism, pa.s.sed into England to the poetry of Wordsworth and Coleridge, generated in France a whole tribe of soliloquists and dreamers, and was finally crystallized in the half-prophetic, half-delirious preachings of Carlyle. Crossing the Atlantic it inspired and originated New England Transcendentalism through the Concord School of Philosophy, of which Emerson, a pupil of Carlyle, was the chief exponent.
It was a vague and abstract school. It took its very name from the fancy that this new knowledge transcended all experience and was quite independent of reason, authority, the testimony of the senses, or the testimony of mankind. It spoke freely of the Infinite, the Infinite Nothing, the Infinite Essence of Things. Carlyle spoke of Eternal Verities, the Immensities, the Eternal Silences. Emerson wrote of it as the Over-soul, the Spirit of the Universe. It permeated all literature, it directed the study of history, it inspired poetry, it became a religious creed; it hypnotized a large portion of the studious world.
About the middle of the century men began to question it, especially when it was perceived that its conclusions did not correspond with its premises. Human thought suddenly veered to the opposite extreme. The world was tired of abstractions; it called for facts. Thenceforth reason was to be omnipotent, and Nature began to be studied. The philosophy of the new order made her a G.o.d. ”She will give up her secrets to us, and we will build our systems upon them. We will tear open the bowels of the mountains, and read their signs. We will pull down the stars from the skies, weigh them, and test their const.i.tuents. We will seek the elemental forces of Nature, and there we shall find the elemental truths. We will dredge the seas, sweep the rivers, drag fossils out of forgotten caves, construct the forms of dead leviathans from one bone, examine the dust of stars in shattered aerolites, and the structure of the animal creation in the sp.a.w.n of frogs by the wayside, or the tadpoles in the month of May. And we shall find that all things are made for man; and that man alone is the Omnipotent and Divine.” The world took up the cry and called it Progress. Mankind was shaken by new emotions. Through steams.h.i.+p, telegraph, telephone, and wave currents, distance was annihilated. The world was moved from its solid basis. Vast buildings were flung into the sky; the populations flocked to fill them in the dense cities; and in the exultation of the moment men looked back upon the past with a kind of pitying ridicule, and cried: ”This is our earth, our world; we want no other. Humanity is our G.o.d, and the earth its throne!”
Then in the very height of all this pride, men suddenly discovered that under all this huge mechanism and masonry they had actually driven out the soul of man. The building of sky-sc.r.a.pers, the slaughter of so many millions of hogs, the stretching of wiry networks over cities and states, the underground railways and sea-tunnels--all these were but a poor subst.i.tute or compensation for the ideals that were lost. Beneath all this material splendor every n.o.ble quality that distinguishes man was utterly extinguished, and one saw only the horrors of the midnight streets, the ma.s.ses festering in city slums, the great gulf broadening between the rich and the poor, selfishness, greed, Mammon-wors.h.i.+p, the extinction of the weak, the sovereignty of the strong, the cruelty, the brutality, the latent meanness of the human heart developing day by day like a monstrous disease upon the face of humanity.
Then came the mutterings of a new terror, the very offspring of the materialism that was wors.h.i.+ped, the spectre of socialism and anarchy, the new belief in the terrible destructiveness of a G.o.dless science. The intellectual world drew back in horror at the sight of the child it had begotten. It began to repudiate the transcendentalism that made pantheism, and the empiricism which made Nature a G.o.d, and now it strives to justify itself by a futile attempt to reconcile G.o.d with human fancy. Its new religions are but the sugaring of the pill that a docile humanity must swallow. The vagueness of transcendentalism is united with the materialism of nature wors.h.i.+p, and the resulting equation is pessimism. Charity, kindness, love, the smile of friends.h.i.+p and the laughter of innocence, all must vanish into the black night of despair before the mandate of a Moloch who has eaten the heart and smothered the thinking soul. It is the moment of crisis, when the world is beginning to look for a savior; and out of the darkness only one source of hope is seen glowing with eternal fire, one shelter for poor persecuted, over-ridden, oppressed humanity--the mother of order and happiness, the protectress of the home, the warmth of the heart, the life of the soul--the mistress of all true philosophy--the old, the never changing Church.
_SATANISM._