God and my Neighbour E-Book

Robert Blatchford

• Herausgeber: libreka classics
• Kategorie: Religion und Spiritualität
• Sprache: Englisch
• Veröffentlichungsjahr: 2019

Seitenzahl: 257

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God and my Neighbour by Robert Blatchford libreka classics – These are classics of literary history, reissued and made available to a wide audience. Immerse yourself in well-known and popular titles!

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Titel: God and my Neighbour

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GOD AND MY NEIGHBOUR

By Robert Blatchford ("Nunquam")

PREFACE

INFIDEL!

I put the word in capitals, because it is my new name, and I want to get used to it.

INFIDEL!

The name has been bestowed on me by several Christian gentlemen as a reproach, but to my ears it has a quaint and not unpleasing sound.

Infidel! "The notorious infidel editor of the Clarion" is the form used by one True Believer. The words recurred to my mind suddenly, while I was taking my favourite black pipe for a walk along "the pleasant Strand," and I felt a smile glimmer within as I repeated them.

Which is worse, to be a Demagogue or an Infidel? I am both. For while many professed Christians contrive to serve both God and Mammon, the depravity of my nature seems to forbid my serving either.

It was a mild day in mid-August, not cold for the time of year. I had been laid up for a few days, and my back was unpropitious, and I was tired. But I felt very happy, for so bad a man, since the sunshine was clear and genial, and my pipe went as easily as a dream.

Besides, one's fellow-creatures are so amusing: especially in the Strand. I had seen a proud and gorgeously upholstered lady lolling languidly in a motor car, and looking extremely pleased with herself—not without reason; and I had met two successful men of great presence, who reminded me somehow of "Porkin and Snob"; and I had noticed a droll little bundle of a baby, in a fawn-coloured woollen suit, with a belt slipped almost to her knees, and sweet round eyes as purple as pansies, who was hunting a rolling apple amongst "the wild mob's million feet"; and I had seen a worried-looking matron, frantically waving her umbrella to the driver of an omnibus, endanger the silk hat of Porkin and disturb the complacency of Snob; and I felt glad.

It was at that moment that there popped into my head the full style and title I had earned. "Notorious Infidel Editor of the Clarion!" These be brave words, indeed. For a moment they almost flattered me into the belief that I had become a member of the higher criminal classes: a bold bad man, like Guy Fawkes, or Kruger, or R. B. Cuninghame Graham.

"You ought," I said to myself, "to dress the part. You ought to have an S.D.P. sombrero, a slow wise Fabian smile, and the mysterious trousers of a Soho conspirator."

But at the instant I caught a sight of my counterfeit presentment in a shop window, and veiled my haughty crest. That a notorious Infidel! Behold a dumpy, comfortable British paterfamilias in a light flannel suit and a faded sun hat. No; it will not do. Not a bit like Mephisto: much more like the Miller of the Dee.

Indeed, I am not an irreligious man, really; I am rather a religious man; and this is not an irreligious, but rather a religious, book.

Such thoughts should make men humble. After all, may not even John Burns be human; may not Mr. Chamberlain himself have a heart that can feel for another?

Gentle reader, that was a wise as well as a charitable man who taught us there is honour among thieves; although, having never been a member of Parliament himself, he must have spoken from hearsay.

"For all that, Robert, you're a notorious Infidel." I paused—just opposite the Tivoli—and gazed moodily up and down the Strand.

As I have remarked elsewhere, I like the Strand. It is a very human place. But I own that the Strand lacks dignity and beauty, and that amongst its varied odours the odour of sanctity is scarce perceptible.

There are no trees in the Strand. The thoroughfare should be wider. The architecture is, for the most part, banal. For a chief street in a Christian capital, the Strand is not eloquent of high national ideals.

There are derelict churches in the Strand, and dingy blatant taverns, and strident signs and hoardings; and there are slums hard by.

There are thieves in the Strand, and prowling vagrants, and gaunt hawkers, and touts, and gamblers, and loitering failures, with tragic eyes and wilted garments; and prostitutes plying for hire.

And east and west, and north and south of the Strand, there is London. Is there a man amongst all London's millions brave enough to tell the naked truth about the vice and crime, the misery and meanness, the hypocrisies and shames of the great, rich, heathen city? Were such a man to arise amongst us and voice the awful truth, what would his reception be? How would he fare at the hands of the Press, and the Public—and the Church?

As London is, so is England. This is a Christian country. What would Christ think of Park Lane, and the slums, and the hooligans? What would He think of the Stock Exchange, and the music hall, and the racecourse? What would he think of our national ideals? What would He think of the House of Peers, and the Bench of Bishops, and the Yellow Press?

Pausing again, over against Exeter Hall, I mentally apostrophise the Christian British people. "Ladies and Gentlemen," I say, "you are Christian in name, but I discern little of Christ in your ideals, your institutions, or your daily lives. You are a mercenary, self-indulgent, frivolous, boastful, blood-guilty mob of heathen. I like you very much, but that is what you are. And it is you—you who call men 'Infidels.' You ridiculous creatures, what do you mean by it?"

If to praise Christ in words, and deny Him in deeds, be Christianity, then London is a Christian city, and England is a Christian nation. For it is very evident that our common English ideals are anti-Christian, and that our commercial, foreign and social affairs are run on anti-Christian lines.

Renan says, in his Life of Jesus, that "were Jesus to return amongst us He would recognise as His disciples, not those who imagine they can compress Him into a few catechismal phrases, but those who labour to carry on His work."

My Christian friends, I am a Socialist, and as such believe in, and work for, universal freedom, and universal brotherhood, and universal peace.

And you are Christians, and I am an "Infidel."

Well, be it even so. I am an "Infidel," and I now ask leave to tell you why.

FOREWORDS

It is impossible for me to present the whole of my case in the space at my command; I can only give an outline. Neither can I do it as well as it ought to be done, but only as well as I am able.

To make up for my shortcomings, and to fortify my case with fuller evidence, I must refer the reader to books written by men better equipped for the work than I.

To do justice to so vast a theme would need a large book where I can only spare a short chapter, and each large book should be written by a specialist.

For the reader's own satisfaction, then, and for the sake of justice to my cause, I shall venture to suggest a list of books whose contents will atone for all my failures and omissions. And I am justified, I think, in saying that no reader who has not read the books I recommend, or others of like scope and value, can fairly claim to sit on the jury to try this case.

And of these books I shall, first of all, heartily recommend the series of cheap sixpenny reprints now published by the Rationalist Press Association, Johnson's Court, London, E.C.

Some Apologists have, I am sorry to say, attempted to disparage those excellent books by alluding to them as "Sixpenny Science" and "Cheap Science." The same method of attack will not be available against most of the books in my next list:

I also recommend Herbert Spencer's Principles of Sociology and Lecky's History of European Morals. Of pamphlets there are hundreds. Readers will get full information from Watts & Co., 17 Johnson's Court, London, E.C.

I can warmly recommend The Miracles of Christian Belief and The Claims of Christianity, by Charles Watts, and Christianity and Progress, a penny pamphlet, by G. W. Foote (The Freethought Publishing Company).

I should also like to mention An Easy Outline of Evolution, by Dennis Hird (Watts & Co., 2s. 6d.). This book will be of great help to those who want to scrape acquaintance with the theory of evolution.

Finally, let me ask the general reader to put aside all prejudice, and give both sides a fair hearing. Most of the books I have mentioned above are of more actual value to the public of to-day than many standard works which hold world-wide reputations.

No man should regard the subject of religion as decided for him until he has read The Golden Bough. The Golden Bough is one of those books that unmake history.

Contents

PREFACE

FOREWORDS

GOD AND MY NEIGHBOUR

THE SIN OF UNBELIEFONE REASONWHAT I CAN AND CANNOT BELIEVETHE OLD TESTAMENT

IS THE BIBLE THE WORD OF GOD?

THE EVOLUTION OF THE BIBLE

NOTES ON THE MOSES MYTH.

THE UNIVERSE ACCORDING TO ANCIENT RELIGION AND MODERN SCIENCE

JEHOVAH THE ADOPTED HEAVENLY FATHER OF CHRISTIANITY

THE BOOK OF BOOKS

OUR HEAVENLY FATHER

PRAYER AND PRAISE

THE NEW TESTAMENT THE RESURRECTION

THE GOSPEL WITNESSES

THE TIME SPIRIT IN THE FIRST CENTURY

CHRISTIANITY BEFORE CHRIST

OTHER EVIDENCES OF CHRIST'S DIVINITY

THE CHRISTIAN RELIGION WHAT IS CHRISTIANITY?DETERMINISMCHRISTIAN APOLOGIES

CHRISTIANITY AND CIVILISATION

CHRISTIANITY AND ETHICS

THE SUCCESS OF CHRISTIANITY

THE PROPHECIES

THE UNIVERSALITY OF RELIGIOUS BELIEF

SPIRITUAL DISCERNMENT

SOME OTHER APOLOGIES

COUNSELS OF DESPAIR

CONCLUSION THE PARTING OF THE WAYS

GOD AND MY NEIGHBOUR

THE SIN OF UNBELIEF

Huxley quotes with satirical gusto Dr. Wace's declaration as to the word "Infidel." Said Dr. Wace: "The word infidel, perhaps, carries an unpleasant significance. Perhaps it is right that it should. It is, and it ought to be, an unpleasant thing for a man to have to say plainly that he does not believe in Jesus Christ."

Be it pleasant or unpleasant to be an unbeliever, one thing is quite clear: religious people intend the word Infidel to carry "an unpleasant significance" when they apply to it one. It is in their minds a term of reproach. Because they think it is wicked to deny what they believe.

To call a man an Infidel, then, is tacitly to accuse him of a kind of moral turpitude.

But a little while ago, to be an Infidel was to be socially taboo. But a little while earlier, to be an Infidel was to be persecuted. But a little earlier still, to be an Infidel was to be an outlaw, subject to the penalty of death.

Now, it is evident that to visit the penalty of social ostracism or public contumely upon all who reject the popular religion is to erect an arbitrary barrier against intellectual and spiritual advance, and to put a protective tariff upon orthodoxy to the disadvantage of science and free thought.

The root of the idea that it is wicked to reject the popular religion—a wickedness of which Christ and Socrates and Buddha are all represented to have been guilty—thrives in the belief that the Scriptures are the actual words of God, and that to deny the truth of the Scriptures is to deny and to affront God.

But the difficulty of the unbeliever lies in the fact that he cannot believe the Scriptures to be the actual words of God.

The Infidel, therefore, is not denying God's words, nor disobeying God's commands: he is denying the words and disobeying the commands of men.

No man who knew that there was a good and wise God would be so foolish as to deny that God. No man would reject the words of God if he knew that God spoke those words.

But the doctrine of the divine origin of the Scriptures rests upon the authority of the Church; and the difference between the Infidel and the Christian is that the Infidel rejects and the Christian accepts the authority of the Church.

Belief and unbelief are not matters of moral excellence or depravity: they are questions of evidence.

The Christian believes the Scriptures because they are the words of God. But he believes they are the words of God because some other man has told him so.

Let him probe the matter to the bottom, and he will inevitably find that his authority is human, and not, as he supposes, divine.

For you, my Christian friend, have never seen God. You have never heard God's voice. You have received from God no message in spoken or written words. You have no direct divine warrant for the divine authorship of the Scriptures. The authority on which your belief in the divine revelation rests consists entirely of the Scriptures themselves and the statements of the Church. But the Church is composed solely of human beings, and the Scriptures were written and translated and printed solely by human beings.

You believe that the Ten Commandments were dictated to Moses by God. But God has not told you so. You only believe the statement of the unknown author of the Pentateuch that God told him so. You do not know who Moses was. You do not know who wrote the Pentateuch. You do not know who edited and translated the Scriptures.

Clearly, then, you accept the Scriptures upon the authority of unknown men, and upon no other demonstrable authority whatever.

Clearly, then, to doubt the doctrine of the divine revelation of the Scriptures is not to doubt the word of God, but to doubt the words of men.

But the Christian seems to suspect the Infidel of rejecting the Christian religion out of sheer wantonness, or from some base or sinister motive.

The fact being that the Infidel can only believe those things which his own reason tells him are true. He opposes the popular religion because his reason tells him it is not true, and because his reason tells him insistently that a religion that is not true is not good, but bad. In thus obeying the dictates of his own reason, and in thus advocating what to him seems good and true, the Infidel is acting honourably, and is as well within his right as any Pope or Prelate.

That base or mercenary motives should be laid to the charge of the Infidel seems to me as absurd as that base or mercenary motives should be laid to the charge of the Socialist. The answer to such libels stares us in the face. Socialism and Infidelity are not popular, nor profitable, nor respectable.

If you wish to lose caste, to miss preferment, to endanger your chances of gaining money and repute, turn Infidel and turn Socialist.

Briefly, Infidelity does not pay. It is "not a pleasant thing to be an Infidel."

The Christian thinks it his duty to "make it an unpleasant thing" to deny the "true faith." He thinks it his duty to protect God, and to revenge His outraged name upon the Infidel and the Heretic. The Jews thought the same. The Mohammedan thinks the same. How many cruel and sanguinary wars has that presumptuous belief inspired? How many persecutions, outrages, martyrdoms, and massacres have been perpetrated by fanatics who have been "jealous for the Lord?"

As I write these lines Christians are murdering Jews in Russia, and Mohammedans are murdering Christians in Macedonia to the glory of God. Is God so weak that He needs foolish men's defence? Is He so feeble that He cannot judge nor avenge?

My Christian friend, so jealous for the Lord, did you ever regard your hatred of "Heretics" and "Infidels" in the light of history?

The history of civilisation is the history of successions of brave "Heretics" and "Infidels," who have denied false dogmas or brought new truths to light.

The righteous men, the "True Believers" of the day, have cursed these heroes and reviled them, have tortured, scourged, or murdered them. And the children of the "True Believers" have adopted the heresies as true, and have glorified the dead Heretics, and then turned round to curse or murder the new Heretic who fain would lead them a little further toward the light.

Copernicus, who first solved the mystery of the Solar System, was excommunicated for heresy. But Christians acknowledge now that the earth goes round the sun, and the name of Copernicus is honoured.

Bruno, who first declared the stars to be suns, and "led forth Arcturus and his host," was burnt at the stake for heresy.

Galileo, the father of telescopic astronomy, was threatened with death for denying the errors of the Church, was put in prison and tortured as a heretic. Christians acknowledge now that Galileo spoke the truth, and his name is honoured.

As it has been demonstrated in those cases, it has been demonstrated in thousands of other cases, that the Heretics have been right, and the True Believers have been wrong.

Step by step the Church has retreated. Time after time the Church has come to accept the truths, for telling which she persecuted, or murdered, her teachers. But still the True Believers hate the Heretic and regard it as a righteous act to make it "unpleasant" to be an "Infidel."

After taking a hundred steps away from old dogmas and towards the truth, the True Believer shudders at the request to take one more. After two thousand years of foolish and wicked persecution of good men, the True Believer remains faithful to the tradition that it "ought to be an unpleasant thing" to expose the errors of the Church.

The Christians used to declare that all the millions of men and women outside the Christian Church would "burn for ever in burning Hell." They do not like to be reminded of that folly now.

They used to declare that every unbaptised baby would go to Hell and burn for ever in fire and brimstone. They do not like to be reminded of that folly now.

They used to believe in witchcraft, and they burned millions—yes, millions—of innocent women as witches. They do not like to hear about witchcraft now.

They used to believe the legends of Adam and Eve, and the Flood. They call them allegories now.

They used to believe that the world was made in six days. Now they talk mildly about "geological periods."

They used to denounce Darwinism as impious and absurd. They have since "cheerfully accepted" the theory of evolution.

They used to believe that the sun revolved round the earth, and that he who thought otherwise was an Infidel, and would be damned in the "bottomless pit." But now—! Now they declare that Christ was God, and His mother a virgin; that three persons are one person; that those who trust in Jesus shall go to Heaven, and those who do not trust in Jesus will be "lost." And if anyone denies these statements, they call him Infidel.

Are you not aware, friend Christian, that what was Infidelity is now orthodoxy? It is even so. Heresies for which men used to be burned alive are now openly accepted by the Church. There is not a divine living who would not have been burned at the stake three centuries ago for expressing the beliefs he now holds. Yet you call a man Infidel for being a century in advance of you. History has taught you nothing. It has not occurred to you that as the "infidelity" of yesterday has become the enlightened religion of to-day, it is possible that the "infidelity" of to-day may become the enlightened religion of to-morrow.

Civilisation is built up of the "heresies" of men who thought freely and spoke bravely. Those men were called "Infidels" when they were alive. But now they are called the benefactors of the world.