[Section IV.—Conception of Christianity]
This faculty for perceiving the inner sense of things and this disposition to search out the moral sense of things, have produced in him all his doctrines, and first his Christianity. This Christianity is very broad: Carlyle takes religion in the German manner: after a symbolical fashion. This is why he is called a Pantheist, which in plain language means a madman, or a rogue. In England, too, he is exorcised. His friend Sterling sent him long dissertations, to bring him back to a personal God. Every moment he wounds to the quick the theologians, who make of the prime cause an architect or an administrator. He shocks them still more when he touches upon dogma; he considers Christianity as a myth, of which the essence is the Worship of Sorrow:
"Knowest thou that 'Worship of sorrow'? The Temple thereof founded some eighteen centuries ago, now lies in ruins, overgrown with jungle, the habitation of doleful creatures: nevertheless, venture forward; in a low crypt, arched out of falling fragments, thou findest the Altar still there, and its sacred Lamp perennially burning."[369]
But its guardians know it no more. A frippery of conventional adornments hides it from the eyes of men. The Protestant Church in the nineteenth century, like the Catholic Church in the sixteenth, needs a reformation. We want a new Luther:
"For if Government is, so to speak, the outward SKIN of the Body Politic, holding the whole together and protecting it; and if all your Craft-Guilds and Associations for Industry, of hand or of head, are the Fleshly Clothes, the muscular and osseous Tissues (lying under such SKIN), whereby Society stands and works;—then is Religion the inmost Pericardial and Nervous Tissue which ministers Life and warm Circulation to the whole...
"Meanwhile, in our era of the World, those same Church Clothes have gone sorrowfully out-at-elbows: nay, far worse, many of them have become mere hollow Shapes, or Masks, under which no living Figure or Spirit any longer dwells; but only spiders and unclean beetles, in horrid accumulation, drive their trade; and the mask still glares on you with its glass-eyes, in ghastly affectation of Life—some generation and half after Religion has quite withdrawn from it, and in unnoticed nooks is weaving for herself new Vestures, wherewith to reappear and bless us, or our sons or grandsons."[370]
Christianity, once reduced to the sentiment of abnegation, other religions resume, in consequence, dignity and importance. They are, like Christianity, forms of universal religion. "They have all had a truth in them, or men would not have taken them up."[371] They are no quack's imposture or poet's dream. They are an existence, more or less troubled by the mystery august and infinite, which is at the bottom of the universe:
"Canopus shining down over the desert, with its blue diamond brightness (that wild blue spirit-like brightness, far brighter than we ever witness here), would pierce into the heart of the wild Ishmaelitish man, whom it was guiding through the solitary waste there. To his wild heart, with all feelings in it, with no speech for any feeling, it might seem a little eye, that Canopus, glancing-out on him from the great deep Eternity; revealing the inner Splendour to him."[372]
"Grand Lamaism," Popery itself, interpret after their fashion the sentiment of the divine; therefore Popery itself is to be respected. "While a pious life remains capable of being led by it,... let it last as long as it can."[373] What matters if people call it idolatry?
"Idol is Eidolon, a thing seen, a symbol. It is not God, but a symbol of God.... Is not all worship whatsoever a worship by Symbols, by eidola, or things seen?... The most rigorous Puritan has his Confession of Faith, and intellectual Representation of Divine things, and worships thereby.... All creeds, liturgies, religious forms, conceptions that fitly invest religious feelings, are in this sense eidola, things seen. All worship whatsoever must proceed by Symbols, by Idols:—we may say, all Idolatry is comparative, and the worst Idolatry is only more idolatrous."[374]
The only detestable idolatry is that from which the sentiment has departed, which consists only in ceremonies learned by rote, in mechanical repetition of prayers, in decent profession of formulas not understood. The deep veneration of a monk of the twelfth century, prostrated before the relics of St. Edmund, was worth more than the conventional piety and cold philosophical religion of a Protestant of to-day. Whatever the worship, it is the sentiment which gives it its whole value. And this sentiment is that of morality: