(3.) Its prospects in the future.
Lastly, the spread of Christianity seems likely to continue, and some day we may expect to see it universally professed in the world, as it is in Western Europe at the present time, though, of course, there will always be individuals who dissent from it. The reasons for this confident hope are, that, speaking broadly, Christian nations alone are extending their influence. Japan may, of course, be quoted as an exception, but strange to say Japan seems to be becoming Christian.
And to this must be added the fact that Christian missions are now being revived to a large extent; and, though they are not always successful, yet, taken together, they secure a good many converts. Moreover, there is no other side to this argument. It is not that Christianity is being adopted in some countries but renounced in others. The gains, whether great or small, are all net profits. With one exception, there is not a single instance for many centuries of a nation or tribe which once adopted Christianity changing its religion to anything else. And the exception, that of France at the time of the Revolution, strikingly proves the rule; for the change could not be maintained, and in a few years Christianity again asserted itself throughout the country.
(4.) The spread of Rationalism.
But an important objection has now to be examined. It is said that even in Christian countries an increasingly large number of men either openly reject Christianity, or give it at most a mere nominal approval. This may be called the objection from the spread of Rationalism, and it is an important one, because it is an attempt to meet Christianity with its own weapons, by appealing to reason. Of course it must be remembered that a great deal of the infidelity of the present day is not due to reasoning at all, but to the want of it; and it is hopeless to argue against this. For how can men be convinced of Christianity, or anything else, if they will not take the trouble to examine its claims?
But putting aside this class, there are still many men who may fairly be called Rationalists—men, that is, who have studied both sides of the subject, and whose reasoning leads them to reject Christianity. They admit that there is evidence in its favour, but they say that it is far from convincing. And it is believed by many that Rationalism is spreading at the present day, and will eventually become common among thoughtful men. Now, of course, the whole of this Essay is really an attempt to meet this objection, and to show that, when carefully considered, the arguments in favour of Christianity far outweigh those against it. But three additional remarks may be made here.
The first is, that this is no new difficulty. Rationalism has existed ever since the Middle Ages, and was most aggressive and most confident in the eighteenth century, as a single quotation will show. Bishop Butler in the preface to his Analogy of Religion, 1736, says, 'It has come, I know not how, to be taken for granted, by many persons, that Christianity is not so much as a subject of inquiry, but that it is now at length discovered to be fictitious. And accordingly they treat it as if, in the present age, this were an agreed point among all people of discernment; and nothing remained but to set it up as a principal subject of mirth and ridicule, as it were by way of reprisals for its having so long interrupted the pleasures of the world.' It is now nearly two centuries since these words were written, and Christianity is still flourishing! Therefore, as all previous attacks have proved futile, there is no reason to believe that the present one will be more successful.
Secondly, these continued assaults on Christianity afford in one respect additional evidence in its favour; since they show, as nothing but repeated attacks could show, its indestructibility. Had Christianity never been assailed, its strength would never have been apparent; but now we know that, try as men will for centuries, they cannot get rid of this religion.
Thirdly, it must be remembered that Rationalism is all destructive and not constructive. It can show many reasons for not believing in Christianity, but it can give the world nothing which can in any way take its place. It has no satisfactory solution for the great problems of life. Why does man exist at all? Why has he got free will? What is the meaning of sin? Is there any forgiveness for sin? What is the meaning of death? Is there any life beyond death? Is there a judgment? Can we dare to face it? Shall we recognise those whom we have loved on earth? In short, what is man's destiny here and hereafter? These are the questions which always have interested, and always will interest, mankind. Rationalists may say that the Christian answer to them is incorrect; but they can offer no other which is worth a moment's consideration.