第3章 Chapter 1 THE TWO NEEDFUL READJUSTMENTS(2)

The first is that in the Bible, which is the foundation of our present religious thought, we have bound together the living and the dead, and the dead has tainted the living. A mummy and an angel are in most unnatural partnership. There can be no clear thinking, and no logical teaching until the old dispensation has been placed on the shelf of the scholar, and removed from the desk of the teacher. It is indeed a wonderful book, in parts the oldest which has come down to us, a book filled with rare knowledge, with history, with poetry, with occultism, with folklore.

But it has no connection with modern conceptions of religion. In the main it is actually antagonistic to them. Two contradictory codes have b een circulated under one cover, and the result is dire confusion. The one is a scheme depending upon a special tribal God, intensely anthropomorphic and filled with rage, jealousy and revenge. The conception pervades every book of the Old Testament. Even in the psalms, which are perhaps the most spiritual and beautiful section, the psalmist, amid much that is noble, sings of the fearsome things which his God will do to his enemies. "They shall go down alive into hell." There is the keynote of this ancient document -- a document which advocates massacre, condones polygamy, accepts slavery, and orders the burning of so-called witches. Its Mosaic provisions have long been laid aside. We do not consider ourselves accursed if we fail to mutilate our bodies, if we eat forbidden dishes, fail to trim our beards, or wear clothes of two materials. But we cannot lay aside the provisions and yet regard the document as divine. No learned quibbles can ever persuade an honest earnest mind that that is right. One may say: "Everyone knows that that is the old dispensation, and is not to be acted upon." It is not true. It is continually a cted upon, and always will be so long as it is made part of one sacred book. William the Second acted upon it. His German God which wrought such mischief in the world was the reflection of the dreadful being who ordered that captives be put under the harrow. The cities of Belgium were the reflection of the cities of Moab. Every hard-hearted brute in history, more especially in the religious wars, has found his inspiration in the Old Testament.

"Smite and spare not!" "An eye for an eye!", how readily the texts spring to the grim lips of the murderous fanatic. Francis on St. Bartholomew's night, Alva in the Lowlands, Tilly at Magdeburg, Cromwell at Drogheda, the Covenainters at Philliphaugh, the Anabaptists of Munster, and the early Mormons of Utah, all found their murderous impulses fortified from this unholy source. Its red trail runs through history. Even where the New Testament prevails, its teaching must still be dulled and clouded by its sterner neighbour. Let us retain this honoured work of literature. Let us remove the taint which poisons the very spring of our religious thought.

This is, in my opinion, the first clearing which should be made for the more beautiful building to come. The second is less important, as it is a shifting of the point of view, rather than an actual change.

It is to be remembered that Christ's life in this world occupied, so far as we can estimate, 33 years, whilst from His arrest to His resurrection was less than a week. Yet the whole Christian system has come to revolve round His death, to the partial exclusion of the beautiful lesson of His life. Far too much weight has been placed upon the one, and far too little upon the other, for the death, beautiful, and indeed perfect, as it was, could be matched by that of many scores of thousands who have died for an idea, while the life, with its consistent record of charity, breadth of mind, unselfishness, courage, reason, and progressiveness, is absolutely unique and superhuman. Even in these abbreviated, translated, and second-hand records we receive an impression such as no other life can give -- an impression which fills us with utter reverence. Napoleon, no mean judge of human nature, said of it: "It is different with Christ. Every t hing about Him astonishes me. His spirit surprises me, and His will confounds me. Between Him and anything of this world there is no possible comparison. He is really a being apart. The nearer I approach Him and the closer I examine Him, the more everything seems above me."

It is this wonderful life, its example and inspiration, which was the real object of the descent of this high spirit on to our planet. If the human race had earnestly centred upon that instead of losing itself in vain dreams of vicarious sacrifices and imaginary falls, with all the mystical and contentious philosophy which has centred round the subject, how very different the level of human culture and happiness would be to-day! Such theories, with their absolute want of reason or morality, have been the main cause why the best minds have been so often alienated from the Christian system and proclaimed themselves materialists. In contemplating what shocked their instincts for truth they have lost that which was both true and beautiful. Christ's death was worthy of His life, and rounded off a perfect career, but it is the life which He h as left as the foundation for the permanent religion of mankind. All the religious wars, the private feuds, and the countless miseries of sectarian contention, would have been at least minimised, if not avoided, had the bare example of Christ's life been adopted as the standard of conduct and of religion.

But there are certain other considerations which should have weight when we contemplate this life and its efficacy as an example.