If religion be reduced to the religious sentiment properly so called, to that sentiment certainly quite real, yet still somewhat vague and uncertain in its object, which we cannot further characterise than by its mere mention; that sentiment which addresses itself sometimes to exterior nature, sometimes to the most subtle emotions of the soul, now to poetic effusions, now to the mysteries of the future, which ranges inimitably, seeking everywhere for satisfaction, and fixing itself nowhere; if religion be restricted to this sentiment, I say, then must it, in my understanding, remain purely individual. Such a sentiment may indeed provoke a momentary association amongst men; it may, and in fact must, take pleasure in sympathy, and be nourished and strengthened by it. But from its unsettled and wavering nature, it is incapable of becoming the principle of a permanent and extended association, or of accommodating itself to any system of precepts, rites, and forms; in a word, to give origin to a religious society and government.
But I am strangely at fault, if this religious sentiment gives complete expression to the whole religious nature of man. According to my idea, religion is a great deal more.
There are problems in human nature and in human destiny whose solution is beyond this world, which are linked to an order of things unknown to the visible creation, but which irrepressibly torment the minds of men, and which they are absolutely bent upon solving. The solution of these problems, with the creeds and dogmas which contain, or at least profess to contain it, is the first object, and the first source of religion.
Yet another route conducts mankind to it. To those who have pursued philosophic studies to some extent, it is, I believe, clear enough that morality exists independently of religious ideas; that the distinction between good and evil in morals, and the obligation to shun evil and do good, are laws that man recognises in his own nature as much as the laws of logic, having their principle inherent in him, and their application in his actual life. But these facts being settled, and morality invested with independence, a question arises in the human understanding—Whence comes morality?—whither does it lead? Is this obligation to do good, which subsists by itself, an isolated fact, without an author or an end? Does it not veil from, or rather does it not reveal to man, an origin and a destiny which is not of this world? This is a spontaneous, inevitable question, and it is one by which morality, in its turn, leads man to the threshold of religion, and opens to him a sphere from which he has not originally received it.
Thus, on one hand, the problems concerning our nature, on the other, the necessity of seeking for morality a sanction, an origin, and a purpose, are fruitful and assured sources to religion. Hence it presents itself under many other aspects than that of a pure sentiment, such as I have described: it presents itself as a whole, combining, 1st, Doctrines evoked by the problems which beset man himself; 2d, Precepts corresponding to those doctrines, and giving a meaning and sanction to natural morality; and, 3d, Promises addressed to the hopes of futurity entertained by humanity. These are what truly constitute religion, and such it is at bottom, and not a mere expression of sensibility, a burst of the imagination, or a variety in poetic inspiration.
Thus brought to its true elements, to its essence, religion no longer appears as a matter purely individual, but as a powerful and fruitful principle of association. First take it as a system of creeds and dogmas. Truth belongs to none peculiarly; it is universal and absolute; men require to seek and profess it in common. Then as to the precepts associated to doctrines: an obligatory law for one individual is so for all; it must be promulgated, and all men must be brought under its empire. Lastly, as to the promises which religion makes under sanction of its creeds and precepts: they must be spread far and wide, and all must be called to enjoy their blessing. Therefore it is from the essential elements of religion that religious society arises; and it results so infallibly from them, that the word proselytism, which is especially applied to religious creeds, and seems almost exclusively consecrated to them, is still that which expresses the most forcible of social sentiments, that incessant craving to propagate ideas, and give extension to any particular society.
When the germs of the religious society are once laid, that is, when a certain number of men are united in common religious articles of belief, under a law of common religious precepts, and in common religious hopes, a government is needed for them. No society can exist a week, even an hour, without a government. At the very moment that the society is formed, and by the mere fact of its formation, it calls up a government to proclaim the common truth, the bond of the society, and to promulgate and maintain the precepts which that truth may bring to light. The necessity for a power or government over the religious society, as over every other, is implied in the fact of the existence of the society. And not only is the government absolutely essential, but it forms itself naturally. I cannot linger long in explaining how government is produced and established in society at large; I will confine myself to the remark, that when things follow their natural laws, when force takes no part, power falls to the most able, to the best, to those who will lead society to its object. Is a warlike expedition contemplated? The most valiant will take the power. Has the association in view some skilful investigation or enterprise? The most qualified will attain the mastery. In all cases, whenever the world is left to its natural course, the natural inequality of men is freely displayed, and each takes the place which he is capable of filling. And in the religious relation, men are not more equal in talents, powers, and capacity, than in other respects: such a man will be more capable than another to shed light upon religious doctrines, and to make them generally adopted; another will derive from himself more authority to enforce the observance of the religious precepts; and some other will excel in sustaining and raising the emotions of the mind and the religious hopes. Hence the same inequality in faculties and influence, which gives birth to power in civil society, is equally its cause in religious. Missionaries come forth and declare themselves, like generals. So that, as on the one hand a religious government necessarily results from the nature of a religious society, so on the other, by the mere operation of human faculties, and their unequal distribution, its development also is perfectly natural. Therefore, as soon as religion is planted in man, a religious society is formed; and as soon as the religious society appears, it produces its government.
But here a fundamental objection arises, from the absence of anything to ordain and impose, and from nothing coercitive being legitimate. That there is, in fact, no scope for government, since liberty ought to subsist unrestricted.