Reason has no conflict with religion. Science is based on the assumption that the order of the Universe is one of intelligence, and of an intelligence identical with ours. All force is directed by reasoning energy, which means that it is purposive. Why seek further? Call it Energy or Force or God, the thought is the same.
Whether that share which we possess in the energy of the All remains in personality after physical death, what
dogma can prove? what science deny? Enough that in the beautiful words of the burial service of the Protestant Episcopal Church, we are justified in retaining “a reasonable and holy hope” that the victory of the grave is not eternal. Should it be so, what is the dread of it but a delusion of the imagination, which pictures non-existence as felt in non-existence?
The sense of sin, the story of the fall and its expiation by a divine sacrifice; is it not strange that no one word that this was His mission escaped the lips of Him who is said to have been the willing victim? The notion of sin as taught in dogmatic belief has no existence in the unwarped mind nor in scientific psychology. Men are involved in a chain of cause and effect from which they have little chance of escape; and even human justice revolts at administering punishment for involuntary acts. Tout comprendre, c’est tout pardonner; that infinite Mind, which sees before and after, asks the blood of no victim to understand and to pardon the blind gropings of the wretched children of men.
What abuse has been made of the doctrine of Faith! Its upas-shade has harbored the grossest growths of superstition. Faith is either laziness or cowardice. We accept the opinions of others to save ourselves the trouble of forming our own, or to escape the pains of doubt. But doubt is painful only to him who accepts on authority, not to him who honestly seeks, truth through the efforts of his own powers.
But piety, morality, how can these be secured without dogmatic religions? This is the answer so often hurled as final in their defense. The history of sectarianism shows anything but a clean bill of morality, as I have already hinted; if there is any one corner-stone to the edifice of ethics, it is the honest pursuit of verifiable truth, and that no dogmatic religion dares to advocate. History shows that every great reformer of the morals of his day has been called a schismatic by the Churches.
The arch error is, however, not in these directions, but in the universal assumption that the moral life, that piety, is the chief end of man and an object in itself. Nothing of the kind. The moral law neither exhausts nor completes the nature of man. It is but one strand in the many-fibred thread of his existence; and to suspend his whole life and destiny from this will always, as it always has in the past, lead to the fall and the destruction of his noblest aspirations. Piety, a devout morality, the culture of the religious sentiment, these are only some and far from all of the means and steps to the highest culture of the individual life.
They are not individual in the sense that their culture can be successfully conducted in solitude or by mystical meditation. True religion never isolates, but unites. Not the happiness of himself in another world, but the happiness of others in this, is the aim of the true believer. From theirs, he derives his own. The “Communion of Saints,” the “Congregation of the Righteous,” the
“Society of Friends,”—these are the expressions which indicate the direction of the religious sentiment in unimpeded activity. In such “solemn troops and sweet societies,” it yields that joy to man which his nature is capable of receiving only in its highest moments of exaltation, and which it would be sad to think he could ever be deprived of.
But this we need not fear. A religion that is not afraid of free investigation, but courts it; one that dismisses the supernatural because it recognizes that no law can be higher than that of nature; whose maxim is the utmost veracity in thought and action at all costs; whose aim is to produce as much visible happiness and to prevent as much misery as possible; which binds men together through united sympathies for these aims; which constantly prompts to healthful and fruitful activity; which is truly an inspiration, and sanctifies by its presence the equally true inspirations of the highest art and the purest science; and whose clearly recognized purpose is to promote the ideal perfection of humanity as represented in the individual man;—this is the Religion of the Future, and one that the future will not allow to perish.