An analysis of religious belief

by viscount John Russell Amberley

This question, however, is fully as important as the other, and I do not propose to pass it over in silence. It will be one object of our investigation to discover how far we are entitled to treat truths of human nature as identical with objective truths. If we are obliged to confess that no inference can be drawn from the one to the other, then it will be plain that Faith, however profoundly implanted in our hearts, does not convey to us any assurance of a single religious truth; for the impressions which we call our Faith may be as purely illusory as the fancies of delirium, or the images of our dreams. If, on the other hand, an internal sentiment may be accepted, not so much as a basis for truth, but as itself true; as leading, and not misleading us; then we must further examine what are the truths which are in a manner contained in Faith, and of which Faith is the warrant.

The first Book, therefore, will deal mainly with Belief. Its object will be, by a comparison of some of the various creeds that are, or have been, accepted by men, to discover the general characteristics of Belief, and to separate these from the more special and distinctive elements peculiar to given times, districts, and races. These general characteristics will, however, belong exclusively to the region of Belief, and not to that of Faith. In other words, they will have no title to a place in a Universal Religion.

In the second Book we shall proceed to investigate the nature of Faith. We shall endeavor to lay bare the foundation of the vast superstructure of Theology and Ritual erected by the piety of the human race. We shall seek to discover, if that be possible, the element of unity amid so much variety, of permanence amid so much change. And should we be successful in the search, we shall be in a position, if not absolutely to solve, at least to attempt the solution of the great problem which ever has interested, and ever must interest mankind: Is there any such thing as positive truth in the sphere of Religion? And if so, what is it? Or are the human faculties strictly limited to that species of knowledge which is acquired through the medium of the senses, and doomed, in all spiritual things, to be the victims of endless longings for which there is no satisfaction, and of perpetual questionings to which there is no response?

INTRODUCTION.

Religious Feeling, like all other human emotions, makes itself objectively known to us by its manifestations. With its subjective character we are not concerned, our business in the present book being to treat it merely as an objective phenomenon. Thus regarded, its manifestations appear extremely various, but on closer examination they will be found to spring from a common principle. This principle is the desire felt by the human race in general to establish a relationship between itself and those superhuman or supernatural powers upon whose will it supposes the course of nature and the well-being of men to be dependent. Were it not for this desire, the Religious Idea—if I may venture by this term to denominate the original sentiment which is the beginning of positive religion—might remain locked up for ever in the breast of each individual who felt it. But there is innate in human beings—arriving like wanderers in the midst of a world they cannot understand—an overpowering wish to enter into some sort of communication with the mysterious agencies of whose extraordinary force they are continually conscious, but which appear to be hidden from their observation in impenetrable darkness.

Any man who seems able to give information as to the nature of these agencies; who can declare their wishes with regard to the conduct of men; who can assert, with apparent authority, their determination to reward certain kinds of actions, and to punish others, is listened to with avidity; and if he is believed to speak truly his counsels are followed. Any tradition which is held to make known the proper manner of approaching these great powers is devoutly conserved, and becomes the foundation of the conduct of many generations. Any writing which is consecrated by popular belief as either emanating directly from these powers, or as having been composed under their authority and at their dictation, is regarded with profound reverence; and no one is allowed to question either its statements of fact or its injunctions. What are the particular characteristics which enable either men, traditions, or writings to acquire so extraordinary an authority, it is difficult, if not impossible, to say. Some approach to a reply may be made in the course of the inquiry, but much will still remain unaccounted for: one of those ultimate secrets of our nature which admit of no complete discovery. Certain it is, however, that this passionate longing to enter into some kind of relation with the unknown receives its satisfaction in the earliest stages of human society.

Man, isolated, fearful, struck with wonder at his own existence, craves to become acquainted with the Divine will, to hear the accents of the Divine voice, to offer up his petitions to those higher beings who are able to grant them, and to offer them up in such a manner that they may be willing as well as able. Impelled by this craving, the Religious Idea passes out of its condition of vague emotion into that of positive opinion. It becomes manifest, or, if I may use an appropriate image, incarnate.

The means by which the wished-for intercourse between man and the higher powers is effected are obviously twofold: such as convey information from the worshipers to their deities, and such as convey it from the deities back to their worshipers. In other words they might be described as serving for communication upwards, or communication downwards; from mankind to God, or from God to mankind. In the former case human beings are the agents; in the latter the patients. In the former, they consciously and intentionally place themselves, or endeavor to place themselves, in correspondence with the unseen powers; in the latter, they simply receive the injunctions, reproofs, or other intimations with which those powers may think fit to favor them.

The methods by which this correspondence is sought to be effected are very various. Let us take first those which carry the thoughts of men's hearts upwards.

1. The earliest, simplest, and most universal method is the performance of certain solemnities of a regularly recurrent kind, which, as expressive of their object, I will term consecrated actions. Such actions are prayer, praise, sacrifice, ceremonies and rites, offerings, and, in short, all the numerous external acts comprehended under the term Worship.