Corruption of Monotheism
It is not, then, merely on the ground of speculative truth that Positivists would urge all those who are still halting between two opinions, to choose between the absolute and the relative, between the fruitless search for Causes and the solid study of Laws, between submission to arbitrary Wills and submission to demonstrable Necessities. It is for Feeling still more than for Reason to make the decision; for upon it depends the establishment of a higher form of social life.
Monotheism in Western Europe is now as obsolete and as injurious as Polytheism was fifteen centuries ago. The discipline in which its moral value principally consisted has long since decayed; and consequently the sole effect of its doctrine, which has been so extravagantly praised, is to degrade the affections by unlimited desires, and to weaken the character by servile terrors. It supplied no field for the Imagination, and forced it back upon Polytheism and Fetichism, which, under Theology, form the only possible foundation for poetry. The pursuits of practical life were never sincerely promoted by it, and they advanced only by evading or resisting its influence. The noblest of all practical pursuits, that of social regeneration, is at the present time in direct opposition to it. For by its vague notion of Providence, it prevents men from forming a true conception of Law, a conception necessary for true prevision, on which all wise intervention must be based.
Sincere believers in Christianity will soon cease to interfere with the management of a world, where they profess themselves to be pilgrims and strangers. The new Supreme Being is no less jealous than the old, and will not accept the servants of two masters. But the truth is, that the more zealous theological partisans, whether royalists, or aristocrats, or democrats, have now for a long time been insincere. God to them is but the nominal chief of a hypocritical conspiracy, a conspiracy which is even more contemptible than it is odious. Their object is to keep the people from all great social improvements by assuring them that they will find compensation for their miseries in an imaginary future life. The doctrine is already falling into discredit among the working classes everywhere throughout the West, especially in Paris. All theological tendencies, whether Catholic, Protestant, or Deist, really serve to prolong and aggravate our moral anarchy, because they hinder the diffusion of that social sympathy and breadth of view, without which we can never attain fixity of principle and regularity of life. Every subversive scheme now afloat has either originated in Monotheism or has received its sanction. Even Catholicism has lost its power of controlling revolutionary extravagance in some of its own most distinguished members.
It is for the sake of Order therefore, even more than of Progress, that we call on all those who desire to rise above their present disastrous state of oscillation in feeling and opinion, to make a distinct choice between Positivism and Theology. For there are now but two camps: the camp of reaction and anarchy, which acknowledges more or less distinctly the direction of God: the camp of construction and progress, which is wholly devoted to Humanity.
The Being upon whom all our thoughts are concentrated is one whose existence is undoubted. We recognize that existence not in the Present only, but in the Past, and even in the Future: and we find it always subject to one fundamental Law, by which we are enabled to conceive of it as a whole. Placing our highest happiness in universal Love, we live, as far as it is possible, for others; and this in public life as well as in private; for the two are closely linked together in our religion; a religion clothed in all the beauty of Art, and yet never inconsistent with Science. After having thus exercised our powers to the full, and having given a charm and sacredness to our temporary life, we shall at last be for ever incorporated into the Supreme Being, of whose life all noble natures are necessarily partakers. It is only through the workers of Humanity that we can feel the inward reality and inexpressible sweetness of this incorporation. It is unknown to those who being still involved in theological belief, have not been able to form a clear conception of the Future, and have never experienced the feeling of pure self-sacrifice.
THE END
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FOOTNOTES
[1] The establishment of this great principle is the most important result of my System of Positive Philosophy. This work was published 1830–1842, with the title of Course of Positive Philosophy, because it was based upon a course of lectures delivered 1826–1829. But since that time I have always given it the more appropriate name of System. Should the work reach a second edition, the correction will be made formally: meanwhile, this will, I hope, remove all misconception on the subject.