Principles of Freedom Part 7

IV

I wish to examine the att.i.tude of the average Christian to the Agnostic.

"The world is falling away from religion," he will cry when depressed, without thinking how much he himself may be a contributing cause. Let him study it in this light. What is his att.i.tude? When he comes to speak of the tendency of the age he will indulge in vague generalities about atheism, socialism, irreligion, and the rest; always the cause is outside of him, and against him; he is not part of it. I ask him to pa.s.s by the atheist awhile and take what may be of more concern. There is a type of Catholic and Protestant who has as little genuine religion in him as any infidel, who does not deny the letter of the law, but who does not observe its spirit, whose only use for the letter is to criticise and hara.s.s adversaries. Observe the high use he has for liberty--drinking, card-playing, gambling, luxury; he has no place in his life for any worthy deeds, nay, only scorn for such. Still he pa.s.ses for orthodox. If he is a Catholic, he secures that by putting in an appearance at Ma.s.s on Sundays. His mind is not there; he arrives late and goes early. His Protestant fellow in his private judgment finds more scope: "Let the women go listen to the parson." This is the sort of saying gives him such a conceit of himself. We have the type on both sides, so all can see it. Now it is not in the way of the Pharisee we come to note them, but to note that, strange as it may appear, either or both together will come to applaud the denouncing of the atheist. We gather such into our religious societies, and flatter them that they are adherents of religion and the bulwark of the faith, and they forthwith anathematise the atheist with great gusto. The one so anathematised is often as worthless as themselves with a conceit to despise priest and parson alike. But it sometimes happens he is a fine character who has no religion as most of us understand it, but who has yet a fine spiritual fervour, ready to fight and make sacrifices for a national or social principle that he believes will make for better things, a man of integrity and worth whom the best of men may be glad to hold as a friend. Yet we find in the condition to which we have drifted such a one may be pilloried by wasters, gamblers, rioters, a crew that are the curse of every community. We lash the atheist and the age but give little heed to the insincerity and cant of those we do not refuse to call our own. What an example for the man anathematised. He sees the vice and meanness of those we allow to pa.s.s for orthodox, and when he sees also the complacency of the better part, he is unconvinced. We praise the sweetness of the healing waters of Christ-like charity, but despite our gospel he never gets it, never. We give him execration, injustice; if we let him go with a word, it is never a gentle word, but a bitter epithet; and we wonder he is estranged, when he sees our amazing composure in an amazing welter of hypocrisy and deceit. There is, of course, the better side, the many thousands of Catholics and Protestants who sincerely aim at better things. But what has to be admitted is that most sincerely religious people adopt to the man of no established religion the same att.i.tude as does the hypocrite: they join in the general cry. They should look to their own houses; they should purge the temple of the money-lender and the knave; they should see that their field gives good harvest; they should remember that not to the atheist only but to the orthodox was it written: "Every tree therefore that doth not yield good fruit shall be cut down and cast into the fire."

V

There is a word to be said to the man for whom was invented the curious name agnostic. I'm concerned only with him who is sincere and high-minded. Let us pa.s.s the flippant critics of things they do not understand. But all sincere men are comrades in a deep and fine sense.

What the honest unbeliever has to keep in mind is that the darker side is but one side. If he stands studying a crowd of the orthodox and finds therein the drunkard, the gambler, the sensualist; and if he says bitter things of the value of religion and gets in return the clerical fiat of one who is more a politician than a priest; and if he rejoins contemptuously, "This is fit for women and children," let him be reminded that he can also study the other side if he care. If he has the instinct of a fighter he must know every army has in its trail the camp-follower and the vulture, but when the battle is set and the danger is imminent, only the true soldier stands his ground. Because some who are of poor spirit are in high place, let him not forget the old spirit still exists. Not only the women but the best intellects of men still keep the old traditions. Newman and Pascal, Dante and Milton, Erigena and Aquinas, are all dead, but in our time even they have had followers not too far off. In the same spirit Gilbert Chesterton found wonder at a wooden post, and Francis Thompson, in his divine wandering, troubled the gold gateways of the stars. Let our friend before he frames his final judgment pause here. He may well be baffled by many anomalies of the time, his eye may rest on the meaner horde, his ear be filled with the arrogance of some unworthy successor of Paul; and if he says: "Why permit these things?" he may be told there are some alive in this generation who will question all such things, and who, however hard it go with them, have no fear for the final victory.

VI

Perhaps the conventional Christian and conventional non-Christian may rest a moment to consider the reality. Between the bitter believer and the exasperated unbeliever, Christianity is being turned from a practice to a polemic, and if we are to recall the old spirit we must recall the old earnestness and simplicity of the early Martyrs. We do not hear that they called Nero an atheist, but we do hear that they went singing to the arena. By their example we may recover the spirit of song, and have done with invective. If we find music and joyousness in the old conception, it is not in the fas.h.i.+on of the time to explain it away in some "new theology," for he to whom it is not a fas.h.i.+on, but a vital thing, keeps his anchor by tradition. To him it is the s.h.i.+ning light away in the mists of antiquity; it is the strong sun over the living world; it is the pillar of fire over the widening seas and worlds of the unknown; it is the expanse of infinity. When he is lost in its mystery he adverts to the wonder about him, for all that is wonderful is touched with it, and all that is lovely is its expression. It is in the breath of the wind, pure and bracing from the mountain top. It is in the song of the lark holding his musical revel in the sunlight. It is in the ecstasy of a Spring morning. It is in the glory of all beautiful things.

When it has entered and purified his spirit, his heart goes out to the persecuted in all ages and countries. None will he reject. "I am not come to call the just but sinners." He remembers those words, and his great charity encompa.s.ses not only the persecuted orthodox, but the persecuted heretics and infidels.

VII

I will not say if such an endeavour as I suggest can have an immediate success. But I think it will be a step forward if we get sincere men on one side to understand the sincerity of the other side; and if in matters of religion and speculation, where there is so much difficulty and there is likely to be so much conflict of opinion, there should be no constraint, but rather the finest charity and forbearance; then the orthodox would be concerned with practising their faith rather than in hara.s.sing the infidel, and the infidel would receive a more useful lesson than the ill-considered tirades he despises. He may remain still unconvinced, but he will give over his contempt. This question of religion is one on which men will differ, and differing, ultimately they will fight if we find no better way. We must remember while freedom is to win we are facing a national struggle, and if we are threatened within by a civil war of creeds it may undo us. That is why we must face the question. That is why I think utter frankness in these grave matters is of grave urgency. If we approach them in the right spirit we need have no fear--for at heart the most of men are susceptible to high appeals. What we need is courage and intensity; it is gabbling about surface things makes the bitterness. If in truth we safeguard the right of every man as we are bound to do we shall win the confidence of all, and we may hope for a braver and better future, wherein some light of the primal Beauty may wander again over earth as in the beginning it dawned on chaos when the Spirit of G.o.d first moved over the waters.

CHAPTER XIII

INTELLECTUAL FREEDOM

I

It will probably cause surprise if I say there is, possibly, more intellectual freedom in Ireland than elsewhere in Europe. But I do not mean by intellectual freedom conventional Free-thought, which is, perhaps, as far as any superst.i.tion from true freedom of the mind. The point may not be admitted but its consideration will clear the air, and help to dispose of some objections hindering that spiritual freedom, fundamental to all liberty.

II

I have no intention here of in any way criticising the doctrine of Free-thought, but one so named cannot be ignored when we consider Intellectual Freedom. This, then, has to be borne in mind when speaking of Free-thought, that while it allows you lat.i.tude of opinion in many things, it will not allow you freedom in all things, in, for example, Revealed Religion. I only mention this to show that on both sides of such burning questions you have disputants dogmatic. A dogmatic "yes"

meets an equally dogmatic "no." The dogmas differ and it is not part of our business here to discuss them: but to come to a clear conception of the matter in hand, it must be kept in mind, that if you, notwithstanding, freely of your own accord, accept belief in certain doctrines, the freethinkers will for that deny you freedom. And the freethinkers are right in that they are dogmatic. (But this they themselves appear to overlook.) Freedom is absolutely dogmatic. It is fundamentally false that freedom implies no attachment to any belief, no being bound by any law, "As free as the wind," as the saying goes, for the wind is not free. Simple indeterminism is not liberty.

III

We must, then, find the true conception of Intellectual Freedom. It is the freedom of the individual to follow his star and reach his goal.

That star binds him down to certain lines and his freedom is in exact proportion to his fidelity to the lines. The seeming paradox may be puzzling: a concrete example will make it clear. Suppose a man, s.h.i.+pwrecked, finds himself at sea in an open boat, without his bearings or a rudder. He is at the mercy of the wind and wave, without freedom, helpless. But give him his bearings and a helm, and at once he recovers his course; he finds his position and can strike the path to freedom. He is at perfect liberty to scuttle his boat, drive it on the rocks or do any other irrational thing; but if he would have freedom, he must follow his star.

IV

This leads us to track a certain error that has confused modern debate.

A man in a.s.sumed impartiality tells you he will stand away from his own viewpoint and consider a case from yours. Now, if he does honestly hold by his own view and thinks he can put it by and judge from his opponent's, he is deceiving both himself and his opponent. He can do so _apparently,_ but, whatever a.s.sumption is made, he is governed subconsciously by his own firm conviction. His belief is around him like an atmosphere; it goes with him wherever he goes; he can only stand free of it by altogether abandoning it. If his case is such that he can come absolutely to the other side to view it uninfluenced by his own, then he has abandoned his own. He is like a man in a boat who has thrown over rudder and bearings: he may be moved by any current: he is adrift. If he is to recover the old ground, he must win it as something he never had.

But if instead of this he does at heart hold by his own view, he should give over the deception that he is uninfluenced by it in framing judgment. It is psychologically impossible. Let the man understand it as a duty to himself to be just to others, and to subst.i.tute this principle for his spurious impartiality. This is the frank and straightforward course. While he is under his own star, he is moving in its light: he has, if unconsciously, his hand on the helm: he judges all currents scrupulously and exactly, but always from his own place at the wheel and with his own eyes. To abandon one or the other is to betray his trust, or in good faith and ignorance to cast it off till it is gone, perhaps, too far to recover.

V

If we so understand intellectual freedom, in what does its denial consist? In this: around every set of principles guiding men, there grows up a corresponding set of prejudices that with the majority in practice often supersede the principles; and these prejudices with the march of time a.s.sume such proportions, gather such power, both by the numbers of their adherents and the authority of many supporting them, that for a man of spirit, knowing them to be evil and urgent of resistance, there is needed a vigour and freedom of mind that but few understand and even fewer appreciate or encourage. The prejudices that grow around a man's principles are like weeds and poison in his garden: they blight his flowers, trees and fruit; and he must go forth with fire and sword and strong unsparing hand to root out the evil things. He will find with his courage and strength are needed pa.s.sion and patience and dogged persistence. For men defend a prejudice with bitter venom altogether unlike the fire that quickens the fighter for freedom; and the destroyer of the evil may find himself a.s.sailed by an astonis.h.i.+ng combination--charged with bad faith or treachery or vanity or sheer perversity, in proportion as those who dislike his principles deny his good faith; or those who profess them, because of his vigour and candour denounce him for an enemy within the fold. But for all that he should stand fast. If he has the courage so to do, he gives a fine example of intellectual freedom.

VI

It will serve us to consider some prejudices, free-thinking and religious. First the free-thinker. He has a prejudice very hard to kill.

If I believe in the beginning what Bernard Shaw has found out thus late in the day, that priests are not as bad as they are painted, the free-thinker would deny me intellectual freedom. The fact of my right to think the matter out and come to that conclusion would count for nothing. On the other hand, if I were known to have professed a certain faith and to have abandoned it, he would acclaim that as casting off mental slavery. This is hopelessly confusing. If a man has ceased to hold a certain belief he deserves no credit for courage in saying so openly. If he thinks what he once believed, or is supposed to have believed, has no vitality, surely he can have no reason for being afraid of it, and to speak of dangerous consequences from it to him, can be _for him_ at least only a bogey. His simple denial is, then, no mark of courage. Courage is a positive thing. Yet he may well have that courage.

Suppose him in taking his stand to have taken up some social faith that for him has promise of better things. He will find his new creed surrounded by its own swarm of prejudices, and if he refuse to wors.h.i.+p every fetish of the free-thinker, declaring that this stands to him for a certain definite, beautiful thing, and fighting for it, he will find himself denied and scouted by his new friends. He may find himself often in company with some supposed enemies. He will surely need in his sincere att.i.tude to life a freedom of mind that is not a name merely but a positive virtue that demands of him more than denunciation of obscurantism, the recognition of a personal duty and the justification of personal works.

VII

The religious prejudice will be no less hard to kill. Indiscriminate denunciation of unbelievers as wicked men serves no good purpose and leads nowhere. There are wicked men on all sides. Our standard must be one that will distinguish the sincere men on all sides; and our loyalty to our particular creeds must be shown in our lives and labours, not in the reviling of the infidel. We are justified in casting out the hypocrite from every camp, and when we come to this task we can be sure only of the hypocrites in our own; and we should lay it as an injunction on all bodies to purge themselves. The burden will be laid on all--not one surely of which men can complain--that they shall prove their principles in action and lay their prejudices by. Christians might well find exemplars in the early martyrs, those who for their principles went so readily to the lions. One may antic.i.p.ate the complacent rejoinder: "This is not so exacting an age; men are not asked to die for religion now"--and one may in turn reply, that, perhaps our age may not be without occasion for such high service, but that we may be unwilling to go to the lions. Our time has its own trial--by no means unexacting let me tell you--but we quietly slip it by: it is much easier to revile the infidel. This as a test of loyalty should be pinned: we shall shut up thereby the hypocrite. And the earnest man, more conscious of his own burden, will be more sympathetic, generous and just, and will come to be more logical and to see what Newman well remarked, that one who asks questions shows he has no belief and in asking may be but on the road to one. If to ask a question is to express a doubt, it is no less, perhaps, to seek a way out of it. "What better can he do than inquire, if he is in doubt?" asks Newman. "Not to inquire is in his case to be satisfied with disbelief." We should, acting in this light, instead of denouncing the questioner, answer his question freely and frankly, encourage him to ask others and put him one or two by the way. Men meeting in this manner may still remain on opposite sides, but there will be formed between them a bond of sympathy that mutual sincerity can never fail to establish. This is freedom, and a fine beautiful thing, surely worth a fine effort. What we have grown accustomed to, the bitterness, the recriminations, the persecutions and retaliations, are all the evil weeds of prejudice, growing around our principles and choking them. They are so far a denial of principle, a proof of mental slavery. Our freedom will attest to faith: "Where the Spirit of the Lord is, there is Liberty."

VIII

This, in conclusion, is the root of the matter: to claim freedom and to allow it in like measure; rather than to deny, to urge men to follow their beliefs: only thus can they find salvation. To constrain a man to profess what we profess is worse than delusion: should he give lip service to what he does not hold at heart, 'twere for him deceitful and for us dangerous. Where his star calls, let him walk sincerely. If his creed is insufficient or inconsistent, in his struggle he shall test it, and in his sincerity he must make up the insufficiency or remove the inconsistency. This is the only course for honourable men and no man should object. To repeat, it puts an equal burden on all--the onus of justifying the faith that is in them. Life is a divine adventure and he whose faith is finest, firmest and clearest will go farthest. G.o.d does not hold his honours for the timid: the man who buried his talent, fearing to lose it, was cast into exterior darkness. He who will step forward fearlessly will be justified. "All things are possible to him who believeth." Many on both sides may be surprised to find suddenly proposed as a test to both sides the readiness to adventure bravely on the Sea of Life. The free-thinker may be astonished to hear, not that he goes too far, but does not go far enough. He may gasp at the test, but it is in effect the test and the only true one. The man who does not believe he is to be blotted out when his body ceases to breathe, who holds all history for his heritage and the wide present for his battle-ground, believes also the future is no repellent void but a widening and alluring world. If in his travel he is scrupulous in detail, it is in the spirit of the mariner who will neither court a s.h.i.+p-wreck nor be denied his adventure. He cannot deny to others the right to hesitate and halt by the way, but his spirit asks no less than the eternal and the infinite. Yes, but many good religious people are not used to seeing the issue in this light, and those who make a trade of fanning old bitterness will still ply their bitter trade, crying that anarchists, atheists, heretics, infidels, all outcasts and wicked men, are all rampant for our destruction. It may be disputed, but, admitting it, one may ask: Is there no place among Christian people for those distinctive virtues on which we base the superiority of our religion?

When the need is greatest, should the practice be less urgent? It is not evident that the free-thinker is obliged by any of his principles to give better example. It is evident the Christian is so obliged. Why is he found wanting? If human weakness were pleaded, one could understand.

It is against the making a virtue of it lies the protest. How many n.o.ble things there are in our philosophies, and how little practised. No violent convulsions should be needed to make us free, if men were but consistent: we should find ourselves wakening from a wicked dream in a bloodless and beautiful revolution. We are in the desert truly and a long way from the Promised Land. But we must get to the higher ground and consider our position; and if one by one we are stripped of the prejudices that too long have usurped the place of faith, and we find ourselves, to our dismay, perhaps lacking that faith that we have so long shouted but so little testified, and tremble on the verge of panic, there is one last line that gives in four words with divine simplicity and completeness a final answer to all timidity and objections: "Fear not; only believe."

CHAPTER XIV

MILITARISM

I