The Principles Of Secularism Part 2

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.

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 pa.s.sport to recognition and esteem. To const.i.tute some such Freemasonry in Freethought, may elevate a.s.sociation 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 members.h.i.+p 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 ent.i.tle 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 ent.i.tle 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.

* 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 _Daily News_, 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

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 members.h.i.+p 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.

CHAPTER VII. ORGANIZATION INDICATED.

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 a.s.signed 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 a.s.sumes 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.

What it is desirable to know about new members is this:--

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.

It is not desirable to accept persons of that cla.s.s 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 a.s.sociative and defensible sense, is a cla.s.s of persons taking sides upon some definite question, and acting together for necessary ends, having principles, aims, policy, authority, and discipline.*

* In a school there is usually teaching, training, discipline, science, system, authorities, tradition, and development.--Times, 1846.

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.

Always a.s.suming that a candidate cares for the objects for which he proposes to a.s.sociate, 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:--

Is he a person previously or recently acquainted with the principles he is about to profess?

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?

Is he of decent, moral character, and tolerably reliable as to his future conduct?

In presenting his views to others, would he be likely to render them in an attractive spirit, or to make them disagreeable to others?

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?

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?

Is he a man of any mark of esteem among his friends--a man whose promise is sure, whose word has weight?

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 a.s.sertion of Individualism before winning the consent of colleagues to the discussion of special views?

The members.h.i.+p 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 circ.u.mstances he is likely to fail us--what work may be a.s.signed him--what confidences he may be entrusted with, and in what terms he should be introduced to colleagues, and spoken of to others.

The Members.h.i.+p 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.

In every public organization there are persons who promote and aid unconnected with the Society.

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.*

* In reporting, each member should be careful to understate rather than overstate facts, distinguis.h.i.+ng carefully what is matter of knowledge from rumour, conjecture, or opinion.

To give notice of meetings and sermons about to be held or delivered for or against Secularism.

To note and report pa.s.sages in books, newspapers, magazines, and reviews referring to Secularism.

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 dispa.s.sionately, to put the best construction on every act that needs interpretation, are desirable accomplishments in a Propagandist.

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.

Non-reliableness in discharge of duties, or moral disqualification, shall be a ground of annulling members.h.i.+p, 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.

The duties a.s.signed 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 members.h.i.+p 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.*

* 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.

Any persons acquainted with the "Principles of Secularism" here given, who shall generally agree therein, and a.s.sociate 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.

CHAPTER VIII. THE PLACE OF SECULARISM

"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."--_Sat.u.r.day Review_, July 2, 1859.

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 pa.s.sions 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 G.o.d. 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 G.o.d," as the clergy call it, in their eyes is mere arbitrary, capricious, dog-matical a.s.sumption; 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 _all_ 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.

CHAPTER IX. CHARACTERISTICS OF SECULARISM.

I.

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 G.o.d 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 G.o.d, 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. _Secularism purposes to regulate human affairs by considerations purely human_. 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 G.o.d over him, no heaven above, or eternity in prospect, things are so const.i.tuted 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 G.o.d. 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 s.p.a.ce 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.

* "How to make the best of both worlds," p. 11.

** F. W. Newman.