The Hearts of Men

by H. Fielding

Before beginning this book I have a word to say on the meanings that I attach to the word "Christianity" and a few other words, so that I may be more clearly understood.

There was a man who wrote to me once explaining why he was a Christian, and wondering how anyone could fail to be so.

"I look about me," he said, "at Christian nations, and I see that they are the leaders of the world. Pagan nations are far behind them in wealth, in happiness, in social order. I look at our Courts and I find justice administered to all alike, pure and without prejudice. Our crime decreases, our education increases, and our wealth increases even faster; the artisan now is where the middle class was a hundred years ago, the middle class now lives better than the rich did. Our science advances from marvel to marvel. Our country is a network of railroads, our ships cover the seas, our prosperity is unbounded, and in a greater or less degree all Christian nations share it. But when we turn to Pagan nations, what do we see? Anarchy and injustice, wars and rebellions, ignorance and poverty. To me no greater proof of the truth of Christianity can be than this difference. In fact, it is Christianity."

I am not concerned here to follow the writer into his arguments. He is probably one of those who thinks that all our civilisation is due to a peculiar form of Christianity. There are others who hold that all our advance has been made in spite of Christianity. I am only concerned now with the meaning of the word. The way I use the word is to denote the cult of Christ. A Christian to me means a man who follows, or who professes to follow, the example of Christ and to accept all His teaching; to be a member of a Church that calls itself Christian. I use it irrespective of sects to apply to Catholic and Greek Church, Quaker and Skopek alike. I am aware that in Christianity, as in all religions, there has been a strong tendency of the greater emotions to attract the lesser, and of the professors of any religion to assume to themselves all that is good and repudiate all that is evil in the national life. I have no quarrel here with them on the subject. Nor do I wish to use the word in any unnecessarily narrow sense. Are there not also St. Paul and the Apostles, the Early Fathers? So be it. But surely the essence of Christianity must be the teaching and example of Christ? I do not gather that any subsequent teacher has had authority to abrogate or modify either that teaching or example. As to addition, is it maintained anywhere that the teaching and example are inadequate? I do not think so. And therefore I have defined my meaning as above. Let us be sure of our words, that we may know what we are talking about.

In the word "religion" I have more difficulty. It does not carry any meaning on its face as Christianity does. It is an almost impossible word to define, or to discover the meaning of. It is so difficult that practically all the book is an attempt to discover what "religion" does mean. I nearly called the book, "What is the Meaning of Religion?"

In the beginning I have given a few of the numerous meanings that have been applied to the word. It will be seen how vague they are. And at the end I have a definition of my own to give which differs from all. But as I have frequently to use the word from the beginning of the book, I will try to define how I use it.

By "religion," then, generally I mean a scheme of the world with some theory of how man got into it and the influences, mostly supernatural, which affect him here. It usually, though not always, includes some code of morality for use here and some account of what happens after death.

This is, I think, more or less the accepted meaning.

And there are the words Spirit and Soul.

I note that in considering origins of religion the great first difficulty has been how the savage evolved the idea of "God" or "Spirit" as opposed to man. Various theories have been proposed, such as that it evolved from reasoning on dreams. To me the question is whether such an idea exists at all. It may be possible that men trained in abstract thought without reference to fact, the successors of many generations of men equally so trained, do consider themselves to have such a conception. I have met men who declared they had a clear idea of the fourth dimension in Mathematics and of unending space. There may be people who can realise a Spirit which has other qualities than man. In some creeds the idea is assumed as existing. But personally I have never found it among those who make religion as distinguished from those who theorise upon it. The gods of the simpler religious people I have met, whether East or West, have been frankly only enlarged men, with the appetites and appearances and the powers of men. They differ from men only in degree, never in kind. They require food and offerings, they have passions, sometimes they have wives. The early gods are but men. If they are invisible, so can man be; if they are powerful, so are kings. It is only a question of degree, never of kind. I do not find that the God that the Boers appeal to so passionately has any different qualities in their thoughts from a marvellous man. Truly they will say, "No, God is a Spirit." Then if you reply, "So be it; tell me how a Spirit differs from a man, what qualities a Spirit has that are inconceivable in man," they cannot go on; and the qualities they appeal to in their God are always very human qualities—partiality, forgiveness, help, and the like.