This abdication is nevertheless demanded of us—by Roman Catholicism for example, which exacts unqualified adhesion to its dogmas, blind belief in its Church’s teachings, blind belief in the affirmations of its infallible pope. It seems to me inadmissible that the God of Roman Catholics should approve of such indifference.
It is obvious that I do not wish to write a history of ecclesiastical controversy. I have too much respect for others to allow myself to attack what are still widely accepted creeds. My duty is but to study the general aspect of revelation, and to draw therefrom such conclusions as are necessary to my acquirements.
It is an easy study. The most enlightened intellects stand aloof from revealed religions. I mean the majority, for there is still a small minority which remains faithful to dying creeds.
Even the less cultivated intelligences are beginning to feel the insufficiency of revelation. The Divinity’s incarnation and death, in order to redeem a race so unworthy of such a sacrifice, begins to astound them; they wonder at such solicitude for the inhabitants of one of the least important spheres in the universe. They are also surprised at the inexorable severity of a God who, before granting pardon to mankind, demands his only son’s death; a God who, for the petty trespasses of beings far removed from himself, demands an eternity of suffering as chastisement for such ephemeral insults. All this fails to satisfy those souls who are enamoured of truth and justice. These dogmas give man a cosmical importance which he does not possess, and imputes to God a susceptibility and cruelty altogether unworthy of the Supreme Being.
We could easily find other examples; but I do not think it necessary to bring them to bear upon my conclusion; a conclusion, moreover, which is admitted by the clergy themselves, who complain unceasingly of society’s growing indifference.
But is society really so indifferent? I do not think so. We find indifference among the richer and more cultured classes, where some give themselves up to pleasure, others to science, in reality each one seeking only that which will amuse or interest him or herself; but those who are without resources, those whom life molests and wearies, those who are afraid at the idea of death and annihilation, those who have need of some consolation, of some hope, those people are not indifferent. If these forsake the churches and temples, it is because they do not find therein what they are seeking. The spiritual nourishment offered them has lost its savour; they ask for something more substantial and less contestable.
Besides, even in the most highly cultured classes, this need begins to make itself felt. Such men as Myers, Sidgwick, Gurney, to speak only of the dead, took up the study of psychical phenomena with the desire of finding therein the proof of a future life. Myers died after having found—or thought he had found—the sought-for demonstration.
Professor Haeckel of Jéna drew up a philosophy for himself! His materialistic monism is the outward expression of his belief: but this is also ill-adapted to satisfy that longing, the extent and force of which I have just touched upon.
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