1931: A Glance at the Twentieth Century

by Henry Hartshorne

This declaration is reported to have met with very loud and angry dissent from a considerable minority. The latter resolved themselves, finally, into two schools: one, the larger in number, of rational deists or theists, repudiating Christianity; the more extreme portion, into a new sect or organization, which met shortly afterwards in Dresden.

These last free-thinkers, when assembled, declared that they were discontented with all previous protests against religion, as not going sufficiently far. "We have had enough," they said, "of futile efforts to deny or ignore the existence of God. We believe that He exists, and we hate Him. We regard the Satan of Milton as the noblest character in all literature and history. All honor from us to those who, in history like Strauss, in philosophy like Schopenhauer, in science like Hœckel, and in literature like Heine, have tried, directly or indirectly, to make the Christian's God seem unknowable or hateful to men. But the time has come to pass beyond their moderation. We unite ourselves in a league, not as atheists, but as misotheists, against all that is called God; not in unbelief, but in revolt and utter defiance."

Such is the substance of the programme, announced on the pages of the "Anarchist," published in New York, of the new Misotheistic Association. It fraternizes, very naturally, with the Anti-Christian Society of London, and the Grand Order of the Knights of Lucifer at Rome.

Lower down in the scale still, but with much the same animus, is the secret order, now said to number many members in nearly every city in Europe and this country, though originating in Bombay, India, of Thugs and Burners. These are vowed to take every opportunity to do injury to the cause not only of religion, but of public and private virtue and order; by arson, assassination, and other crimes. Through the vigilance of well-organized police, they have, so far, been prevented from effecting very much mischief; but they constitute one of the worst of all the dangers of our otherwise generally secure civilization.

In the Calcutta "Weekly Record of Asia," just arrived, I find particulars of the late conversion of the young Emperor of China to Christianity, and of the consequences of that event.

His instructor, a few years ago, while teaching him the English language, selected the Bible as the best specimen of its literature. Reading it alone, he became interested in it, and at last convinced of its truth. When a Moravian missionary requested and obtained an interview with him, his faith was confirmed. As soon as he came to the throne, he resolved, after much prayer, fully to act out his new belief. Confiding this state of mind to one of his trusted counsellors, such changes were made in his household and government as would insure the prompt and effective carrying out of the imperial mandates. Then he caused a proclamation to be made throughout the empire, that he, the Emperor, acknowledged the God of the Christians' Bible, and commanded all his faithful children to accept the religion of Christ. So much had been done already by persevering mission-work in China, as well as in India, that the people were not altogether unprepared for this change.

But more was to come yet. In the solitude of his chamber, the Emperor became satisfied that the God of Christianity is a God of Peace. War must be absolutely forbidden and brought to an end. In a second proclamation, all his subjects were commanded to lay down their arms; and disarmament began at the imperial palace itself; maces alone being thenceforth carried by its officers and guards.

At this juncture, a rebellion occurred, headed by a descendant of the leader of the great rebellion of the nineteenth century. A considerable undisciplined army of disaffected men was brought together, and they marched toward Peking. The Emperor summoned his grand mandarins, and also his chief religious advisers, two venerable native Christian men. Between these, he was borne out in his palanquin upon the great highway, followed by the imperial guard, unarmed, towards the approaching army. Cannon were discharged by the latter; but the balls went far over the heads of the imperial procession. Nearer and nearer they came; and, when within hearing, the native preachers accompanying the Emperor, and the Christian members of his guard, sang together an exultant Christian hymn. Almost paralyzed with astonishment, the rebels still slowly advanced. As they came within a few hundred yards, the Emperor left his palanquin, and he and all his suite prostrated themselves in silent prayer to God. As if struck by a power from on high, the rebel soldiers, rank by rank, fell also to the ground; leaving their three chief leaders sitting on their horses alone. Then the Emperor and chief mandarin arose, and the latter solemnly bade the officers to do obeisance to their Emperor. One after another, they slowly dismounted, and each, as he came towards the Emperor, kneeled down, and, drawing his sword, performed the hara-kari, or national penal suicide. The chief mandarin, in a loud voice, commanded the people to return in peace to their homes, with the forgiveness and blessing of their Emperor. They obeyed; and the rebellion was at an end.

Of items of religious information nearer home, I may take note, that the Foreign Missionary Association of Philadelphia Yearly Meeting of Orthodox Friends has now seven missionaries in different fields; most of them engaged in Central Africa. The Society of Friends has altogether more than sixty foreign missionaries laboring in different parts of the world.