"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."--_Saturday 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 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 _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.