"The following proposition seems to me in a high degree probable—namely, that any animal whatever, endowed with well-marked social instincts, would inevitably acquire a moral sense or conscience, as soon as its intellectual powers had become as well developed, or nearly as well developed, as in man."
On this point John Stuart Mill also has the following in his "Utilitarianism," p. 45:—
"If, as is my own belief, the moral feelings are not innate, but acquired, they are not for that reason less natural."
The reader is also referred to "Psychological Inquiries," by Sir B. Brodie, for further evidence on this subject.
The moral sense, therefore, which exists in a portion of mankind—distinct traces of which are also found in some of the lower animals—has been gradually acquired during the evolution of man from a lower to a higher condition. It has come down to us from primitive barbarism through long ages of hereditary transmission. The "spiritual yearnings" of man's nature, thought by Christians to prove a God as their author, have, in like manner, been gradually acquired. These subjective emotions and desires—whether you call them carnal or spiritual—are, unquestionably, in the light of modern science, all matters of gradual development, hereditary inheritance, and education. The great doctrine of EVOLUTION in nature explains them all.
Having thus dealt with the arguments of Mr. Wendling in evidence of a personal God—a primary assumption upon which he predicates many other assumptions—there is little else in his "Reply to Robert Ingersoll" demanding attention. One or two, however, of his extraordinary assertions, it may not be amiss to look into a little; especially as Mr. Wendling, having waxed valiant over the supposed conclusiveness of his arguments, triumphantly throws down the glove to "infidelity" in this wise:—
"To my mind the great central thought of Christianity is that every living soul, of every race, of every clime, of every creed, of every condition, of every color—every living soul is worthy the Kingdom * * * And here I challenge infidelity. I lay the challenge broadly down. I challenge infidelity to name an era or a school in which this doctrine was taught prior to the advent of the Ideal Man."
Here, again, Mr. Wendling's orthodoxy is badly out of joint, and his facts at loose ends. This "central thought" that "every living soul is worthy the Kingdom" has no place in Christianity. It is by no means biblical doctrine, however well so humane an idea may fit into Mr. W.'s own mind. Hence, to designate the brotherhood of man the "great central thought of Christianity"—a system which is to consign a majority of mankind to an endless hell of fire and brimstone—is purely gratuitous. To claim benevolent fatherhood or brotherhood for a religion which declares that the road to hell is "broad," and many shall go in thereat, while the way to Heaven is "narrow," and few shall go in thereat, is to play fast and loose with the Bible. To say that "every soul is worthy the Kingdom," and call this the "great central thought of Christianity," in the face of what the "Word of God" cheerfully tells us on this subject, is, indeed, a "marvellous flexibility of language," which I do not at all propose to tolerate in discussion with "a lawyer," "a politician," "a man of the world," or any other man. Hear ye! O! non-elect, what comforting things the Scripture saith to you on your "future prospects!"
"For whom he did foreknow, he also did predestinate." "For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth." "Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth." (Romans, 8th and 9th Chapters.) "The wicked are estranged from the womb; they go astray as soon as they be born, speaking lies." (Psalm 58.) "Ye believe not because ye are not of my sheep." (John 10.) "Ye be reprobates." (II. Corinth. 13.) "Jacob have I loved, but Esau have I hated." (Romans 9.) He hardened their hearts, "That seeing they may see, and not perceive; and hearing they may hear, and not understand." (Mark 4.) "Hath not the potter power over the clay." &c. (Romans 9.) "He that believeth not shall be damned."
This is benevolent (?) fatherhood, and the spirit of the brotherhood of humanity, with a vengance! We are distinctly told that God, "from the beginning," has deliberately fixed upon the ultimate misery and destruction of a portion of His hapless creatures; that He moulds them as clay in the hands of the potter; hardens their hearts and blinds their eyes, and then tells them He will damn them for not doing what He has prevented them from doing, and what He knows, beforehand, they cannot and will not do! This is what Mr. Wendling calls the "great central thought of Christianity—that 'every soul is worthy the Kingdom,'"—and he calls loudly upon "infidelity" to name an era or a school in which this doctrine was taught before the "Ideal Man" taught it. He is right! We cannot do it! We may search the philosophies and sacred writings of the Pagans in vain for so fiendish a doctrine. For pure, unadulterated malevolence, the Vedas, the Shaster, the Zend-Avesta, afford no parallel for this truly Christian doctrine.