Positivism is the successor of Christianity, and surpasses it
Art then, as well as Science, partakes in the regenerating influence which Positivism derives from its synthetic principle of Love. Both are called to their proper functions, the one to contemplate, the other to glorify Humanity, in order that we may love and serve her more perfectly. Yet while the intellect is thus made the servant of the heart, far from being weakened by this subordinate position, it finds in it an exhaustless field, in which the value of its labours is amply recognized. Each of its faculties is called directly into play, and is supplied with its appropriate employment. Poetry institutes the forms of the worship of Humanity; Science supplies the principles on which those forms are framed, by connecting them with the laws of the external world. Imagination, while ceasing to usurp the place of Reason, yet enhances rather than diminishes its original influence, which the new philosophy shows to be as beneficial as it is natural. And thus human life at last attains that state of perfect harmony which has been so long sought for in vain, and which consists in the direction of all our faculties to one common purpose under the supremacy of Affection. At the same time all former efforts of Imagination and Reason, even when they clashed with each other, are fully appreciated; because we see that they developed our powers, that they taught us the conditions of their equilibrium, and made it manifest that nothing but that equilibrium was wanting to allow them to work together for our welfare. Above all do we recognize the immense value of the mediaeval attempt to form a complete synthesis, although, notwithstanding all the results of Greek and Roman civilization, the time was not yet ripe for it. To renew that attempt upon a sounder basis, and with surer prospects of success, is the object of those who found the religion of Humanity. Widely different as are their circumstances and the means they employ, they desire to regard themselves as the successors of the great men who conducted the progressive movement of Catholicism. For those alone are worthy to be called successors, who continue or carry into effect the undertakings which former times have left unfinished; the title is utterly unmerited by blind followers of obsolete dogmas, which have long ceased to bear any relation to their original purpose, and which their very authors, if now living, would disavow.
But while bearing in mind our debt to Catholicism, we need not omit to recognize how largely Positivism gains by comparison with it. Full justice will be done to the aims of Catholicism, and to the excellence of its results. But the whole effect of Positivist worship will be to make men feel clearly how far superior in every respect is the synthesis founded on the Love of Humanity to that founded on the Love of God.
Christianity satisfied no part of our nature fully, except the affections. It rejected Imagination, it shrank from Reason; and therefore its power was always contested, and could not last. Even in its own sphere of affection, its principles never lent themselves to that social direction which the Catholic priesthood, with such remarkable persistency, endeavoured to give to them. The aim which it set before men, being unreal and personal, was ill-suited to a life of reality and of social sympathy. It is true that the universality of this supreme affection was indirectly a bond of union; but only when it was not at variance with true social feeling. And from the nature of the system, opposition between these two principles was the rule, and harmony the exception; since the Love of God, even as viewed by the best Catholic types, required in almost all cases the abandonment of every other passion. The moral value of such a synthesis consisted solely in the discipline which it established; discipline of whatever kind being preferable to anarchy, which would have given free scope to all the lowest propensities. But notwithstanding all the tender feeling of the best mystics, the affection which to them was supreme admitted of no real reciprocity. Moreover, the stupendous nature of the rewards and penalties by which every precept in this arbitrary system was enforced, tended to weaken the character and to taint our noblest impulses. The essential merit of the system was that it was the first attempt to exercise systematic control over our moral nature. The discipline of Polytheism was usually confined to actions: sometimes it extended to habits; but it never touched the affections from which both habits and actions spring. Christianity took the best means of effecting its purpose that were then available; but it was not successful, except so far as it gave indirect encouragement to our higher feelings. And so vague and absolute were its principles, that even this would have been impossible, but for the wisdom of the priesthood, who for a long time saved society from the dangers incident to so arbitrary a system. But at the close of the Middle Ages, when the priesthood became retrograde, and lost at once their morality and their freedom, the doctrine was left to its own impotence, and rapidly degenerated till it became a chronic source of degradation and of discord.
But the synthesis based upon Love of Humanity has too deep a foundation in Positive truth to be liable to similar decline; and its influence cannot but increase so long as the progress of our race endures. The Great Being, who is its object, tolerates the most searching inquiry, and yet does not restrict the scope of Imagination. The laws which regulate her existence are now known to us; and the more deeply her nature is investigated, the stronger is our consciousness of her reality and of the greatness of her benefits. The thought of her stimulates all the powers of Imagination, and thus enables us to participate in a measure in the universality of her life, throughout the whole extent of Time and Space of which we have any real knowledge. All our real intellectual results, whether in art or science, are alike co-ordinated by the religion of Humanity; for it furnishes the sole bond of connexion by which permanent harmony can be established between our thoughts and our feelings. It is the only system which without artifice and without arbitrary restriction, can establish the preponderance of Affection over Thought and Action. It sets forth social feeling as the first principle of morality; without ignoring the natural superiority in strength of the personal instincts. To live for others it holds to be the highest happiness. To become incorporate with Humanity, to sympathize with all her former phases, to foresee her destinies in the future, and to do what lies in us to forward them; this is what it puts before us as the constant aim of life. Self-love in the Positive system is regarded as the great infirmity of our nature: an infirmity which unremitting discipline on the part of each individual and of society may materially palliate, but will never radically cure. The degree to which this mastery over our own nature is attained is the truest standard of individual or social progress, since it has the closest relation to the existence of the Great Being, and to the happiness of the elements that compose it.
Inspired as it is by sincere gratitude, which increases the more carefully the grounds for it are examined, the worship of Humanity raises Prayer for the first time above the degrading influence of self-interest. We pray to the Supreme Being; but only to express our deep thankfulness for her present and past benefits, which are an earnest of still greater blessings in the future. Doubtless it is a fact of human nature, that habitual expression of such feelings reacts beneficially on our moral nature; and so far we, too, find in Prayer a noble recompense. But it is one that can suggest to us no selfish thoughts, since it cannot come at all unless it come spontaneously. Our highest happiness consists in Love; and we know that more than any other feeling love may be strengthened by exercise; that alone of all feelings it admits of, and increases with, simultaneous expansion in all. Humanity will become more familiar to us than the old gods were to the Polytheists, yet without the loss of dignity which, in their case, resulted from familiarity. Her nature has in it nothing arbitrary, yet she co-operates with us in the worship that we render, since in honouring her we receive back ‘grace for grace’. Homage accepted by the Deity of former times laid him open to the charge of puerile vanity. But the new Deity will accept praise only where it is deserved, and will derive from it equal benefit with ourselves. This perfect reciprocity of affection and of influence is peculiar to Positive religion, because in it alone the object of worship is a Being whose nature is relative, modifiable, and perfectible; a Being of whom her own worshippers form a part, and the laws of whose existence, being more clearly known than theirs, allow her desires and her tendencies to be more distinctly foreseen.
Superiority of Positive morality
The morality of Positive religion combines all the advantages of spontaneousness with those of demonstration. It is so thoroughly human in all its parts, as to preclude all the subterfuges by which repentance for transgression is so often stifled or evaded. By pointing out distinctly the way in which each individual action reacts upon society, it forces us to judge our own conduct without lowering our standard. Some might think it too gentle, and not sufficiently vigorous; yet the love by which it is inspired is no passive feeling, but a principle which strongly stimulates our energies to the full extent compatible with the attainment of that highest good to which it is ever tending. Accepting the truths of science, it teaches that we must look to our own unremitting activity for the only providence by which the rigour of our destiny can be alleviated. We know well that the great Organism, superior though it be to all beings known to us, is yet under the dominion of inscrutable laws, and is in no respect either absolutely perfect or absolutely secure from danger. Every condition of our existence, whether those of the external world or those of our own nature, might at some time be compromised. Even our moral and intellectual faculties, on which our highest interests depend, are no exception to this truth. Such contingencies are always possible, and yet they are not to prevent us from living nobly; they must not lessen our love, our thought, or our efforts for Humanity; they must not overwhelm us with anxiety, nor urge us to useless complaint. But the very principles which demand this high standard of courage and resignation, are themselves well calculated to maintain it. For by making us fully conscious of the greatness of man, and by setting us free from the degrading influences of fear, they inspire us with keen interest in our efforts, inadequate though they be, against the pressure of fatalities which are not always beyond our power to modify. And thus the reaction of these fatalities upon our character is turned at last to a most beneficial use. It prevents alike overweening anxiety for our own interests and dull indifference to them; whereas, in theological and metaphysical systems, even when inculcating self-denial, there is always a dangerous tendency to concentrate thought on personal considerations. Dignified reaction where modification of them is possible; such is the moral standard which Positivism puts forward for individuals and for society.
Catholicism, notwithstanding the radical defects of its doctrine, has unconsciously been influenced by the modern spirit; and at the close of the Middle Ages was tending in a direction similar to that here described, although its principles were inconsistent with any formal recognition of it. It is only in the countries that have been preserved from Protestantism that any traces are left of these faint efforts of the priesthood to rise above their own theories. The Catholic God would gradually change into a feeble and imperfect representation of Humanity, were not the clergy so degraded socially as to be unable to participate in the spontaneous feelings of the community. It is a tendency too slightly marked to lead to any important result; yet it is a striking proof of the new direction which men’s minds and hearts are unconsciously taking in countries which are often supposed to be altogether left behind in the march of modern thought. The clearest indication of it is in their acceptance of the worship of Woman, which is the first step towards the worship of Humanity. Since the twelfth century, the influence of the Virgin, especially in Spain and Italy, has been constantly on the increase. The priesthood have often protested against it, but without effect; and sometimes they have found it necessary to sanction it, for the sake of preserving their authority. The special and privileged adoration which this beautiful creation of Poetry has received, could not but produce a marked change in the spirit of Catholicism. It may serve as a connecting link between the religion of our ancestors and that of our descendants, the Virgin becoming gradually regarded as a personification of Humanity. Little, however, will be done in this direction by the established priesthood, whether in Italy or Spain. We must look to the purer agency of women, who will be the means of introducing Positivism among our Southern brethren.