Since the principles of Secularism rest on grounds apart from Theism, Atheism, or Chris-tianism, it is not logically necessary for Secularists to debate the truth of these subjects. In controversy, Secularism concerns itself with the assertion and maintenance of its own affirmative propositions, combating only views of Theology and Christianity so far as they interfere with, discourage, or disparage Secular action, which may be done without digressing into the discussion of the truth of Theism or divine origin of the Bible.
IV. Personal Controversy.
A Secularist will avoid indiscriminate disparagement of bodies or antagonism of persons, and will place before himself simply the instruction and service of an opponent, whose sincerity he will not question, whose motives he will not impugn, always holding that a man whom it is not worth while confuting courteously, is not worth while confuting at all. Such disparagements as are included in the explicit condemnation of erroneous principles are, we believe, all that the public defence of opinion requires, and are the only kind of disparagement a Secularist proposes to employ.
V. Justification of Controversy.
The universal fair and open discussion of opinion is the highest guarantee of public truth—only that theory which is submitted to that ordeal is to be regarded, since only that which endures it can be trusted. Secularism encourages men to trust reason throughout, and to trust nothing that reason does not establish—to examine all things hopeful, respect all things probable, but rely upon nothing without precaution which does not come within the range of science and experience.
CHAPTER V. MAXIMS OF ASSOCIATION
I.
IT is the duty of every man to regulate his personal and family interests so as to admit of some exertions for the improvement of society. It is only by serving those beyond ourselves that we can secure for ourselves protection, sympathy, or honour. The neglect of home for public affairs endangers philanthropy, by making it the enemy of the household. To suffer, on the other hand, the interests of the family to degenerate into mere selfism, is a dangerous example to rulers.
II.