Let us illustrate the case by some example that is mentally presentable. Some ruined girl, we will say, oppressed with a sense of degradation, comes to Dr. Tyndall and lays her case before him. 'I have heard you are a very wise man,' she says to him, 'and that you have proved that the priest is all wrong, who prepared me a year ago for my confirmation. Now tell me, I beseech you tell me, is mine really the desperate state I have been taught to think it is? May my body be likened to the temple of the Holy Ghost defiled? or do I owe it no more reverence than I owe the Alhambra Theatre? Am I guilty, and must I seek repentance? or am I not guilty, and may I go on just as I please?' 'My dear girl,' Dr. Tyndall replies to her, 'I must shake my head in doubt. Come, let its lower our heads, and acknowledge our ignorance as to whether you are a wretched girl or no. Materialism is confounded, and science rendered dumb by questions such as yours; they can, therefore, never be answered, and must always remain open. I may add, however, that if you ask me personally whether I consider you to be degraded, I lean to the affirmative. But I can give you no reason in support of this judgment, so you may attach to it what value you will.'
Such is the position of agnostics, when brought face to face with the world. They are undecided only about one question, and this is the one question which cannot be left undecided. Men cannot remain agnostics as to belief that their actions must depend upon, any more than a man who is compelled to go on walking can refrain from choosing one road or other when there are two open to him. Nor does it matter that our believing may in neither case amount to a complete certitude. It is sufficient that the balance of probability be on one side or the other. Two ounces will out-weigh one ounce, quite as surely as a ton will. But what our philosophers profess to teach us (in so far as they profess to be agnostics, and disclaim being dogmatists) is, that there is no balance either way. The message they shout to us is, that they have no message at all; and that because they are without one, the whole world is in the same condition.
CHAPTER X.
MORALITY AND NATURAL THEISM.
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Credo quia impossibile est. |
If we look calmly at the possible future of human thought, it will appear from what we have just seen, that physical science of itself can do little to control or cramp it; nor until man consents to resign his belief in virtue and his own dignity altogether, will it be able to repress religious faith, should other causes tend to produce a new outbreak of it. But the chief difficulties in the matter are still in store for us. Let us see never so clearly that science, if we are moral beings, can do nothing to weaken our belief in God and immortality, but still leaves us free, if we will, to believe in them, it seems getting clearer and yet more clear that these beliefs are inconsistent with themselves, and conflict with these very moral feelings, of which they are invoked as an explanation. Here it is true that reason does confront us, and what answer to make to it is a very serious question. This applies even to natural religion in its haziest and most compliant form; and as applied to any form of orthodoxy its force is doubled. What we have seen thus far is, that if there be a moral world at all, our knowledge of nature contains nothing inconsistent with theism. We have now to enquire how far theism is inconsistent with our conceptions of the moral world.
In treating these difficulties, we will for the present consider them as applying only to religion in general, not to any special form of it. The position of orthodoxy we will reserve for a separate treatment. For convenience' sake, however, I shall take as a symbol of all religion the vaguer and more general teachings of Christianity; but I shall be adducing them not as teachings revealed by heaven, but simply as developed by the religious consciousness of men.
To begin then with the great primary difficulties: these, though they take various forms, can all in the last resort be reduced to two—the existence of evil in the face of the power of God, and the freedom of man's will in the face of the will of God. And what I shall try to make plain with respect to these is this: not that they are not difficulties—not that they are not insoluble difficulties; but that they are not difficulties due to religion or theism, nor by abandoning theism can we in any way escape from them. They start into being not with the belief in God, and a future of rewards and punishments, but with the belief in the moral law and in virtue, and they are common to all systems in which the worth of virtue is recognised.