Morality as a Religion - W. R. Washington Sullivan

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are in the mouth of everybody have lived and died in the enjoyment not merely of the esteem, but of the reverent admiration of their age, whose lives were wholly uninspired by religious motives. I need only mention Charles Darwin, and when we remember that not even sectarianism ventured to dispute his right to rest within the hallowed precincts of an abbey-cathedral, ecclesiastics themselves must be fast forgetting the deplorable narrowness of old views which made morality and dogmatism inter-dependent terms.

      Nevertheless, it must be conceded, and such men as I have spoken of were the first to admit it, that lives such as these are necessarily imperfect. The stunting or the atrophy of the religious instinct, the hunger and thirst for something beyond the sphere of sense when left totally unsatisfied, produces at length a restless, tormented feeling, which turns the very joy of existence to sadness, and dims the light of life. Such men may plunge into pleasure, absorb themselves in their books or research, wear and waste themselves in the making of wealth, and for a time they are satisfied. But the imperious craving reasserts itself at length; there is the cry of the soul for some lost inspiration, some transfiguring influence to soften the hard way of life, console a lonely hour, comfort a bereavement, inspire that tenderness and sympathy, without which we are scarcely even human. One remembers Darwin's sorrowful admission, that the deadening of his spiritual instincts left him incapable of enjoying, or even tolerating, the rhythm of the poet's verse. The world has heard the note of weariness with which Mr. Spencer absolved himself from further effort on behalf of science and man. The late Prof. Romanes, in his volume entitled A Candid Examination of Theism, made the melancholy declaration that the admission of a philosophy of pure mechanism or materialism had, for him at least, "robbed the universe of its soul of beauty". In later years, as is well known, the same writer came to see things with other eyes. Mind took the place of force as the ultimate fact of creation, and with it the sun of loveliness returned once more.

      Have we ever sufficiently reflected that the purely negative philosophy has done nothing for idealism in any shape or form? It has inspired no art, music or poetry. With nothing to draw upon but the blind whirl of infinite atoms and infinite forces, of which man is himself the haphazard and highest production, it has contented itself with the elementary work of destruction, without even attempting to dig the foundations for anything which it is proposed to erect in the place of what has been destroyed. "Scepticism," says Carlyle, "is, after all, only half a magician. She calls up more spectres than she can lay." Scepticism was, nay is, sometimes, a necessary attitude of the human mind. But man cannot live on doubt alone, and therefore, though we profoundly believe the possibility of living the good life independently of religious sanctions, we unhesitatingly affirm the deep need man has of religious emotion to satisfy the ineradicable instinct of his nature towards communion with the unseen world. Here are the words of a man who had exhausted the possibilities of life before he wrote them, conveying in the simplest, though most penetrating way, a most momentous truth: "Fecisti nos Domine ad Te, et irrequiêtum est cor nostrum donec requiescat in Te". "Thou hast made us, O Lord, for Thyself, and our heart is restless until it find rest in Thee." And if we would have a modern commentary upon this saying of the fourth century writer, Augustine of Hippo, here are a few words of Victor Hugo, spoken in the French Parliament of the forties: "Dieu se retrouve à la fin de tout".

      Before leaving this point, it would be well to complete the argument by distinctly stating that, as morality is possible without religion, religion—or rather we should call it religiosity—is possible without morality. This is a matter of very great importance, and what has been asserted will help us to understand the curious phenomena one meets with in all periods of the world's history—men and women, apparently of undeniable religious instincts, exhibiting a most imperfect appreciation of the far more weighty matters concerned with moral conduct. I am not speaking of downright hypocrites who make religion merely a cloak for the realisation of rascally designs. I speak rather of such individuals, who, while betraying a marked religious fervour, showing itself in assiduous attention at church services, proselytising, and religious propaganda generally, manifest on the other hand little or no delicacy or sensitiveness of conscience on purely ethical matters. Take for example such men as Torquemada and the inquisitors, or Calvin amongst the Protestants; take the orgies of sensuality which were the necessary accompaniment of much religious worship in Pagan times, and, if we may believe travellers, are not wholly dissociated with popular religion in India and China to-day. Or, again, take such a case as that of the directors of the Liberator Building Society, men whose prospectuses, annual reports, and even announcements of dividends, were saturated with the unction of religious fervour. Or, take the tradesman who may be a churchwarden or deacon at his church or chapel, but exhibits no scruples whatever in employing false weights, and, worst of all, in adulterating human food. An incalculable amount of this sort of thing goes on, and, whether it be accurate or not I cannot say, it is often ascribed to small dealers in small towns and villages, "pillars of the church," as a rule, which they may happen to attend.

      Now, in all these cases there is no need to suppose conscious hypocrisy. Unconscious, possibly; but, though the heart of man be inscrutable, we need not necessarily believe that such phenomena are open evidence of wilful self-deceit. The far truer explanation is, that religious emotion is one thing and moral emotion quite another. The late chairman of the Liberator Building Company, I can well conceive, was a fervent and devoted adherent of his sect, and was not consciously insincere, when, in paying dividends out of capital, he ascribed his prosperity to the unique care of a heavenly providence which especially occupied itself about all he personally undertook. The rascality of Saturday was entirely forgotten on Sunday, when, with bowed head, he recited his metaphysical creed or received the parting blessing. The Sunday service, the surpliced choir, those melting hymns, the roll of the organ's mysterious tones throughout the holy edifice, the peculiar sense of spiritual well-being and prosperity which it all combined to produce was probably a joy of his life, and by no means the meanest. The mischief was that he had no moral sense, and the word honesty and duty connoted nothing real to his mis-shapen mind. He was a morally deficient being.

      Now, the ethical Church has come for this great purpose, to make us see the repulsiveness of a religion of that kind, to assure every man that no religious services, any more than the eager subscription of antiquated formularies, constitute the essence of religion. That is built on the moral law, and unless it come as the crown and glory of a life of duty, then that religion is a shameful thing, the sacrilegious degradation of the highest and holiest thing on earth. It has come, this ethical Church, to reinforce the wholly forgotten teaching of the Hebrew prophets of the utter emptiness of all religion devoid of moral life, the vanity of sacrifices, oblations and rites, the hollowness of formularies, creeds and confessions, the indispensable necessity of an ethical basis for all religious belief and practice. "What more," asks Micah, "doth the Lord require of thee than to do justice, love mercy, and to walk humbly with thy God?"

      It has come also to indicate the true relations between ethics and religion. Ethics are truly the basis on which religion is built, but when once the sacred edifice is fully raised, a beautiful reaction is set up (at least in the ideal good life), and religion becomes one of the strongest incentives to a dutiful and virtuous life. This is the explanation of the truly ideal lives lived by men and women of deep personal religion, in all sects and creeds, European and Asiatic. This, too, is the justification of that oft-repeated and profoundly true saying, that all good men and women belong to the same religion. It is to that one true, pure, and aboriginal religion we wish to get back, in which we discover the best ally of morality, the all-powerful incentive to a life wholly devoted to duty and the service of the human brotherhood. The allegory of the Last Judgment, as it is called, as depicted by Jesus himself in the Gospel according to Matthew, emphasises this ethical truth in words of great solemnity. The sheep and the goats are distinguished, not by the possession or non-possession of miraculous spiritual powers, professions of belief or Church membership, but by the humble devotion exhibited to suffering humanity, and steadfast perseverance in the path of duty. How was it possible, we ask again and again, for such a religion as that to be transformed into the thing of shreds and patches of bad philosophy as set forth in the Nicene and Athanasian Creed?

      Forget all that, we would fain exhort men, forget all but the words that made music on the Galilean hills, the life "lived in the loveliness of perfect deeds," the veritable exemplar of a religion founded on the moral sentiment. To

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