Faith and reason: heart, soul, and hand work. A concise account of the Christian religion, and of all the prominent religions before and since Christianity

CHAPTER I. Aryan Religions, Myths and Legends 19

CHAPTER 11.

Ethnic and Catholic Religions 32

CHAPTER HI.

Religion of China — Confucianism: 47

CHAPTER IV.

Brahmanism and Hinduism. 58

CHAPTER Y.

Buddhism 81

CHAPTER YI.

Ancient Religion of Persia and Zoroaster. : 96 iv Contents.

CHAPTER VII.

Religion and Sacred Books of Egypt 113

CHAPTER ym.

CHAPTER IX.

The Gods and Religion of Rome 148

CHAPTER X.

Teutonic and Scandinavian Religion 160

CHAPTER XL The Jewish Religion 172

CHAPTER III. The Book of Nature. . . , 410

CHAPTER lY.

Prayer 417

FAITH AND REASON.

HEART, SOUL, AND HAND WORK.

PREMISE.

The following work is intended to be a fair, candid and charitable consideration of the subjects of which we speak, without pretending to high attainments or superior wisdom, or omitting to pay proper respect to what others have said and believed. We repeat here what we said in a previous volume : that the timidity of many men has kept back much of importance to the world, not thinking that the little light they could shed would be of any particular value. This is not only neglect of duty : it is a sin. Frankly, honestly and liberally to speak out is the only true way. Under all circumstances, at all times, we should realize that we are in the presence of God our Father, who knows all we do, and our motives in the doing. God also controls all events^ substantially governs the world and all things in it, and none can stay his hand. This world is a place for sober thought, for serious and solemn things; and by that we do not mean we are without satisfaction, joy and comfort. God gives us all things richly to enjoy.

Our desire .is not only to engage the attention of men, but to feel the approbation of God. To please all is what we do not expect. Every man does not see the same thing in the same light; hence there are honest differences of opinion. We have high and low churchmen, both parties intending to be honest and godly. The former class are pretty likely to condemn much that we say, and think it irreverent, calculated to do harm and open the way for a low estimate of religion. Our lack of belief in Jesus as an atoning sacrifice — which belief many consider most precious — connected with the theory that Adam sinned for himself and all his posterity, making a vicarious atonement all-important, and many other things we say, will

draw down upon our head a very large amount of indignation. Our faith is dualistic. Two opposing forces

have been plainly observable in man's nature from

the first ; one inclining to good, the otlier to evil. We

are happy in the thought that we have one spiritual

father, God, whom we intend to honor and obey. So

we are all begotten of God, heirs to an inheritance that is eternal. Considering this, we ought to be obedient children, thus showing that we realize our sonship. If we look to God as our loving Father, we naturally incline to love him. His laws we are not to learn solely from a printed book, as they are ineffaceably written on our hearts and consciences, so that they cannot be blotted out. All human acts are open before Grod's all-seeing eye, however well we may succeed in hiding them from finite observation. The way of the transgressor is hard, in the nature of things ; a just recompense of reward is in every case meted out. Hence, nothing can possibly be gained by wrongdoing, while much is lost.

In the teachings of our Great Master, Jesus, are many things of importance; but no creeds, no sectarianism, no dogmatism. All is so plain that there is no occasion for the least mistake. The traveler along the pathway of life can read as he goes, and, honestly considering, be in no danger of making mistakes. There is, therefore, no real occasion for sin, no excuse. With the shortest possible teaching we can understand. Jesus said the summing up of man's whole duty was to "deal justly, love mercy, and walk humbly before God." To love God is to love truth, to love righteousness, to love all the creatures God has made, all the works of his hand.

We believe in glorified spirits, in holy angels, in a spiritual life after this mortal life, and that those who are designedly, obstinately and carelessly wicked and bad, are continually suffering here, and cannot be happy at death ; but, at the same time, we cannot think it possible that God will punish and confine any of his creatures in endless hell. He is all -wise, as well as all-powerful and good ; such a thing as eternal damnation would in no sense benefit any one. But there is no excuse for the willful wrong-doer, who sins against light and knowledge, who treasures up wrath against the day of wrath and the righteous indignation of Heaven, while God is all the time caring for us as a father careth for his son.

Our theological views are of the broadest kind, embracing universal nature, all creatures, all worlds, all immensity; all that we can conceive of or know; all that is unseen, unknowable or unthinkable. All started from the same source, call it what we will ; all is governed by the same laws, which we know exist, though we cannot comprehend how they came. About this first beginning of all beginnings we have made some mention in a former volume, and may refer to it again in another chapter.

In regard to special providences, we do not think they are gotten up for every trifiing case, or at the solicitation of every man who changes his desires and wishes as the wind happens to blow. If it were so, universal harmony would be disturbed. Through controlling minor events, the sun would be made to rise earlier or later, to suit the convenience of some whimsical mortal ; winter delayed, or summer hastened. Better it is by far to submit resignedly to the order of events.

With a belief in the mediatorial power and influence of Jesus, we have also faith in ministering spirits; and to that extent, if no more, we are Spiritualists. Many who claim to be Spiritualists are grossly misrepresented by ignorance or design. Spirit-rapping and table-turning may be a very different thing from the science of Spiritualism, when rightly considered. Many parts of the New Testament cannot be logically explained without the theory assumed in this doctrine.

We read in the New Testament, as plainly as words can express it, that our bodies are of the earth, earthy ; that our earthly house must bo dissolved and go back to mingle again with other common earth, but, from an inner growth that is not describable to our jfinite understanding, there comes a spiritual body, adapted to spirit life, that can exist without the old clay body, above and beyond which it is to soar and live for a term of time we have no language to describe. This we call resurrection, or the second birth. -However much we may talk about this new birth, here it is not possible. While we are subject to moral infirmity and death, how can it be ? Much curious and interesting speculation has been started about the duties, business and enjoyment of a soul when freed from the stage of mortality, though but little, if anything, is really known. Nor can we know aught of the powers a spiritual body may possess. Some believe that in heaven our chief business will be psalm-singing of praises to God for salvation and redemption ; others, that our time will be occupied in visiting friends with whom we are to be finally united there, with an occasional coming back to earth to see how it fares with those left behind. That we shall meet our friends in another world, is among the natural thouglits. There is much upon which to build the theory that in the next state we shall recognize and be recognized by our relatives, friends and* acquaintances, and that the meetings we may have there will be enjoyable beyond all description. We may lay up a stock of comfort in that way, which we may enjoy with all the rest; but any conjecture we can possibly have of such a condition of things is at most but vague and uncertain. Human thought cannot conceive of such a condition, human imagination cannot reach it, human sight cannot penetrate the thick mist that hangs between it and us. Nor can we have any more correct notion of the place denominated Paradise : where it is; the terms of admission; whether we shall, when there, be dormant or active; whether we shall all be happy there, or only part of us.

We read some, and probably imagine more, about a general judgment (an old idea derived from the moBt ancient times), which, like many other m«itters, we know nothing about. John the Eevelator (vii, 9) tells us about the gathering of an immense throng, that no man could number, of all nations, kindred, people and tongues, clothed in white robes, and palms in their hands. From this and other passages we gather the comforting belief that all the human family will eventually come to a better ctate. It may be that all will not be equal there ; they are not so here, in the full sense of that term : some minds are capable of far greater expansion than others ; gifts differ here, and, we have no doubt, will differ in the next life ; but we have no idea that God will take pleasure in the infliction of endless hell torments on any of us because we did or neglected to do certain things under certain circumstances that surrounded us. To suppose that God cherishes a wrathful feeling toward mortals who commit sin, would be to suppose him a God of arrogance instead of a God of kindness, long-suffering and mercy. We do not admit there is such a thing as divine wrath. God is not wTath — he is love and kindness. Attributes ascribed to God should be reasonable. So when the Israelites believed God was angry with them, they judged him by the natural feelings of humanity. In our great anxiety to know what cannot be known in this life, we. overlook much that we might and ought to understand ; much in the way of duty to God and man and our own souls. Instead of trying to talk the best and to make the loudest professions, why not set up a rivalry in good works, in noble actions, in charity for our erring friends, in care for the destitute and downtrodden ? Religion is no vain show, no outside putting on, or outward cleaning of the cup and platter; it is the inner man that gets defiled and wants washing.

Evil exists only by God's permission ; and that it has existed from all eternity is so self-evident that no argument is necessary. How and why it came into existence, and by what agency, is among the hidden mysteries. God governs the world and all things in or about it; and governing means something. It is. the power to will, to accomplish, to place, and to carry out ; the power to say this shall and that shall not be. The old notion that there was no sin in the world until Adam's time ought to have been laid aside long ago ; at any rate, it should be now. The question may w^ell arise whether it is possible for truth to exist without error, or virtue without vice. Everything takes its character by comparison. All that is good must be compared with something that is bad — with its opposite. In law, no one can be found guilty of counterfeiting when there is nothing to counterfeit. Good and evil, in comparison with each other, never had a beginning within the range of our comprehension, and, to our present conception, can have no end. This conclusion gives no license to the wrong-doer, who is in duty bound to act up to the full extent of his knowledge in pursuing the right and avoiding the wrong. But, it must be remembered, wliere there is no light there is no sin. A wrong act may be done ignorantly, constituting no sin, which, if done by another knowingly, would be a most glaring sin. All are accountable for what they know, and for their ignorance of duty if the proper means to gain information be neglected. A lazy soul is always condemned. Placed in the world for action, wasting time is not excusable.

Without going into particulars in regard to the New Testament, we will say that it is the best book the -world has ever seen or is ever likely to see, and yet we do not consider it a perfect book. A portion of it is the work of men whom we consider good, honest and true men ; and, in a certain sense, they, with all other good men, were inspired in regard to many utterances, but not all.

To infuse into a finite being infinite perfection would be but little short of constituting him a God. The power of God is his alone, and cannot be possessed by another while clothed with flesh and blood, if indeed it can be or has been given to another. Jesus, while on the earth, never was by any of his intelligent followers or himself spoken of as equal to the everlasting Father. To say that Jesus was the Son, and the Father also, is too absurd for acceptance by even the weakest minds. So, too, if Jesus was begotten of the Father about two thousand years ago, he was not with God when the worlds were made, or when matter began to aggregate. He either existed before he was begotten, or (jlse he was not at what is called the world's foundation-laying. The New Testament writers, in their eagerness to tell all they knew, at least, would naturally be led to go a little beyond ; and then, in believing, the apostles and early Christians were in a constant worry lest they should believe too little. One new convert to Christianity declared he did believe, but, in the same breath, fearing there might be some mistake, asked that his unbelief might be '' helped."

To question the birth of Jesus somewhere about the beginning of our era seems to us unwarranted ; but when asked to say that he was begotten of God^ any more than thousands of other children, would, in our opinion, be straining the truth. Jesus said truly that God was his Father, and it is clearly stated that the Eternal Jehovah is the God and Father of all our spirits, or '' the God and Father of us all."

The following work will be treated under three heads, which seem naturally to present themselves. First, comprehending the most prominent and the most extensively embraced religions before the promulgation of Christianity ; second, Christianity ; and lastly, Mohammedanism, the Hegelian Philosophy, the Book oi Nature, and Prayer.

To show our appreciation of some particular portions of the New Testament, we have quoted some parts exactly as they are. The reader will not find them wearisome. There is too much value in it all, and all the truths are too self-evident, to be uninteresting to any but the indifferent. Considered as a whole, we think the conclusion naturally arrived at will be that goodness, purity and truth existed in the world before Christianity, and that God was manifesting himself and has been at least dimly seen by man ever since he existed on the earth. Plainly enough, also, we discover that Christianity is superior to all other religions before or since its development, and that, with all the defects that have been incorporated into its history^ by its ardent and enthusiastic followers, we accept it with joy and gladness, and embrace the faith in all its important parts. .

Part I. Religions Before Christianity

CHAPTEE I.

ARYAN RELIGI0:N^S, MYTHS AND LEGENDS.

" The Childhood of Religion ■ ' has received particular attention in a highly interesting work, written by Edward Clodd. He says (page 53), it is believed that the birthplace of man was in some part of the earth where the climate was mild, but exactly where it was we may never know : recent information points to a land now submerged beneath the Indian Ocean. His theory is that the early inhabitants became scattered, from a desire to see more of the world, or on account of increasing numbers and lack of food. In their wanderings, the way to Europe was discovered, while they were yet in a savage state, and subsisted by hunting and fishing ; for man first of all became a hunter, then he conceived the idea of taming the wild animals, and adopted the life of a shepherd. From that he became a tiller of the soil, a farmer with a family, and discarded his nomadic habits. Then the family grew into a tribe ; then succeeded the nation.

The people of whom we are about to speak were not the first civilizers, but were young as compared with those of China or Egypt. In chapter vi, Mr. Clodd says, the Aryan tribes, thousands of years ago, were scattered over the wide plains east of the Caspian sea, and northwest of Hindustan, in Central Asia, but united together by the same manners and customs, though speaking somewhat difierent dialects of a common tongue — in reality, the ofispring of one mother nation. These tribes consisted of two great branches, from one of which came the races that have peopled nearly the whole of Europe : that is to say, the Celts (whom Julius Caesar found in Britain when he invaded it), the Germans and Slavonians, the Greeks and Romans ; while from the other branch the Medes, Persians and Hindus, with some lesser peoples in Asia, have sprung. A learned German has called this the discovery of a new world. And it is certainly a great revelation that the Hindu and the Icelander, the Russian and the Italian, the Englishman and the Frenchman, are children whose forefathers lived in one home.

Arya is a Sanskrit word, meaning noble ^ of a good family. It is believed to have come from the root ar^ fo plow, which is found in era^ the Greek word for earth; earth meaning that which is eared or plowed. Aryan was the name given to the tillers of the soil and to householders, and the title bj which the once famous Medes and Persians were proud to call themselves. It became the general name for the race who obtained possession of the land, and survives in Iran^ the modern native name of Persia, and in other names of places ; even, as some think, in Ireland, which is called Erin by the natives. The name Indo- European is sometimes used instead of Aryan^ and is a better ^ame, because it conveys a clearer idea of the races included therein.

We will inquire more fully into the old life of this interesting people, about their legends of the past, and their arts and customs. In the Zend-Avesta, or sacred book of the Persian religion, only fragments of which have been preserved, there are some statements about the country peopled by the Aryans which seem to hold a little truth :

Sixteen countries are spoken of as having been given to Ormuzd for the Aryans to dwell in, each of which became tainted with evil. The first was named Airyanem-Yaego, and it was created a land of delight; but, to quote the ancient legend, the evil being Ahrieman, full of death, made a mighty serpent and winter, the work of Devas' (or bad spirits). In this Persian legend we have one of the many traditions which have come down from the past concerning disaster and ruin befalling fair lands where men once dwelt in peace. Concerning the Deluge, there are two Chaldaean accounts, one of which belongs to a series of legends on tablets found among the ruins of Nineveh, and resembles that now given. It is said the god Ihc warned Xisuthrus of a flood by which mankind would be destroyed, and commanded him to write a history of all things and to bury it in the City of the Sun. He was then to build a ship, and take refuge in it with his relatives and friends, every kind of beast and bird, and food for them. This he did, and, when the flood came, sailed as he was bidden "to the gods." Birds were sent out three times, to ascertain whether the waters were abated'. Looking out from a window, he found the ship had stranded upon the side of a mountain, and he at once left it with his wife and daughter. After worshiping the earth and offering sacrifice to the gods, he was translated, and, as he arose, told the friends he left behind to return to Babylon and dig up the books he had buried. This they did, and taught from these books the true religion to the Chaldseans. The Babylonians and Jews were members of the same race, hence the likeness in their traditions. The Chaldsean records speak of the building of the Tower of Babel, the legend of which has just been found on another tablet from Nineveh, and the tower was said to have been overthrown by the wind, and man's language confused by the gods. The Chaldsean history speaks of ten kings whose reigns added together amounted to four hundred and thirty- two thousand years. The likeness between the Hebrew Bible tradition and this is very striking, showing them to be children of one parent. The Aryans, says Mr. Clodd, have left behind them no ruins of temples or tombs, no history stamped on pieces of baked clay, or cut on rocks; historic traces of them are derived from language alone. The Aryans were an inland race, and knew little or nothing of the wade waters that laved the distant coasts. Their skiffs were small, only suited to river use. The Aryan and Semitic languages represent language in its third and highest stage. First, the Supreme is like -God; second, God -like; third, God-ly.

It is one of the few facts of history that, before the Hindus crossed the mountains that lay between Bactria and India, before the Celts and other tribes left the west, their common ancestors spoke the same language — a language so firmly settled that Sanskrit, Persian, Greek, Latin, German, Slavonic and Celtic words are simple alterations of its words, and not additions to it.

The Aryan got beyond the lower beliefs of his ancestors in his idea of the gods, though he had not reached the height to which man can climb. At first man explained the movements of Nature by his own.

He knew that he moved because he lived, and willed to do whatever he did, and that the dead moved not. The Aryan spoke of the earth as Mother^ and invoked her blessing ; and yet she appeared to depend, like himself, upon some greater powers, who could shroud her in darkness or withhold the rain. So he looked up to the broad heaven that arched in the earth at every point, and from whence came each morning the light that cheered his life and removed the fear which filled his heart. There, in the heavens, he naturally thought, lived and moved in strength and majesty the great Lord of all, whom he named Dyaus, from the root div^ or dyxi^ which means to shine. This was the most ancient of the names by which the Aryans spoke of him who seemed the god of gods, as we now speak of one God in whom we believe. This idea was borne away by all the tribes wherever they went. The name " heaven " above was a never-fading record all could read. Dyaus is the same as Zeus in Greek, Jovis and Deus in Latin, and Tiu in German. From Dens comes our word Deity^ which, therefore, means the God who is light. In their hymns in the Rig- Veda, or chief sacred book of the Brahmans, the gods are called diva^ meaning bright, Dyaus, the god of the bright sky, and chief deity among the Aryans, was only one of the names by which they invoked the moving powers of Nature. Hence, Jupiter (in the Yeda, Dyaus-pitar; in the Greek, Zeu-jpater) means

Heaven-Father. These two words form the basis of all prayer, and constituted the oldest prayer man ever offered up — uttered to the unknown God before Sanskrit or Greek was known. Thousands of years have passed since the Aryans separated to travel to the north and the south, the west and the east. Each branch have formed their languages, founded empires and philosophies, built temples and razed them to the ground ; but now, with all the wisdom they have learned, there is no name so exalted, so dear to each and all of us, so expressive of awe and love, the infinite and the finite, as the selfsame words uttered in the primeval Aryan prayer — Heaven - Father — in that form which will endure forever, " Our Father which art in heaven."

Sacrifice is the oldest of all rites^ for man's first feeling toward the gods was that of fear. They ruled over all things ; life and death were in their hands ; hence the effort to win their favor. When he saw blessings were greater in number than ills, fear gave place to love, and thank-offerings w^ere made. Realizing that the gods were stronger, their forgiveness was desired for bad deeds done and for good deeds left undone, which led to sin-offerings. Thus we see that the first conception of a God (or, as the Eastern terms were, the gods) did not at the start come from a written book, nor from a legend : he showed himself in the heavens, in his laws controlling matter, by his spirit in the heart of man.

The places where these sacrificial altars stood w^ere revered, and temples raised on the same spots. A class of men claiming to be in favor with the gods presided and directed at all public gatherings. Hence originated religious rites, and the order of priests, who pretended to know more about unseen things than the common people ; which class, the priests said, need have no concern about religious matters except to do the latter's bidding ; therefore many ceased to think for themselves, and laid aside this great privilege that, more than anything else, made them men. How well, by the aid of that priestly order, this arrangement has been maintained, we all know too w^ell. We are too much in the way of forgetting that the voices of God are around us, speaking in thunder tones, if we would but listen. His secrets, if secrets he have, are with no particular class of men, but with those who fear him, with those who are true to what they feel to be highest and best.

The belief that certain buildings are sacred is common to us now. So we speak in our time about God's bouse, God's temple, God's holy hill, just as they did. Many think a great work has been done when they have erected a house for God^s worship on some hill, and consecrated the former to his use, if not the latter ; and, more important than all, obtained one of God's accredited agents to tell all who will listen how to conduct themselves to secure an entrance into heaven. Mr. Clodd says : The belief that certain buildings are more sacred than others, and one kind of work holier than another, has caused people to think that God is more with the priest than with the peasant, more in a church than in a house or shop. The Psalmist knew better than that, for he asked, " Whither shall I go from thy spirit ? or whither shall I flee from thy presence ?" And so did Jesus, when he told the people that to the pure in heart there was some showing of God's blessed face, and that not on mountain or in city only, but everywhere, he could be worshiped. The whole earth is a temple, and every hill on it is God's hill, where all honest work is service.

Nor is the position in which our bodies may be fixed to worship God important. Whether kneeling, sitting, standing or reclining, if in our hearts we look up to God and long for mercy and forgiveness, a gracious answer of peace will be given ; our souls will be refreshed. Sacrifice was an important part of the Aryan religion. One of the chief offerings to the gods was the fermented juice of the soma or moon-plant, a strong and exciting drink. It was thought to aid in the working of miracles, and in time became one of the chief gods among the Hindus.

The Yeda contains hymns and prayers used at these sacrifices, and Yach^ or the goddess of speech, who taught the people to worship in spirit as well as in form, is praised in words much like those about Wisdom in the eighth chapter of Proverbs. We shall all along see that in the Aryan and other religions of the early nations much was common to them all, and that a portion at least of what is now the Christian religion was derived from them, so that in the starting of Christianity it was far from being all new, though a great improvement on anything before it.