Arrows of Freethought

A HIDDEN GOD

(October, 1879.)

The Christian World is distinguished among religious journals by a certain breadth and vigor. On all social and political subjects it is remarkably advanced and outspoken, and its treatment of theological questions is far more liberal and intelligent than sceptics would expect. Of late years it has opened its columns to correspondence on many topics, some of a watery character, like the reality of Noah's flood, and others of a burning kind, like the doctrine of eternal punishment, on all of which great freedom of expression has been allowed. The editor himself, who is, we suspect, far more sceptical than most of his readers, has had his say on the question of Hell, and it is to be inferred from his somewhat guarded utterance that he has little belief in any such place. This, however, we state with considerable hesitation, for the majority of Christians still regard the doctrine of everlasting torture as indubitable and sacred, and we have no desire to lower him in the estimation of the Christian world in which he labors, or to cast a doubt on the orthodoxy of his creed. But the editor will not take it amiss if we insist that his paper is liberal in its Christianity, and unusually tolerant of unbelief.

Yet, while entitled to praise on his ground, the Christian World deserves something else than praise on another. It has recently published a series of articles for the purpose of stimulating faith and allaying doubt. If undertaken by a competent writer, able and willing to face the mighty difference between Christianity and the scientific spirit of our age, such a series of articles might be well worth reading. We might then admire if we could not agree, and derive benefit from friendly contact with an antagonist mind. But the writer selected for the task appears to possess neither of these qualifications. Instead of thinking he gushes; instead of reason he supplies us with unlimited sentiment. We expect to tread solid ground, or at least to find it not perilously soft; and lo! the soil is moist, and now and then we find ourselves up to the knees in unctuous mud. How difficult it is nowadays to discover a really argumentative Christian! The eminent favorites of orthodoxy write sentimental romances and call them "Lives of Christ," and preach sermons with no conceivable relation to the human intellect; while the apologists of faith imitate the tactics of the cuttle-fish, and when pursued cast out their opaque fluid of sentimentality to conceal their position. They mostly dabble in the shallows of scepticism, never daring to venture in the deeps; and what they take pride in as flashes of spiritual light resembles neither the royal gleaming of the sun nor the milder radiance of the moon, but rather the phosphorescence of corruption.

In the last article of the series referred to, entitled "Thou art a God that Hidest Thyself," there is an abundance of fictitious emotion and spurious rhetoric. From beginning to end there is a painful strain that never relaxes, reminding us of singers who pitch their voices too high and have to render all the upper notes in falsetto. An attempt is made to employ poetical imagery, but it ludicrously fails. The heaven of the Book of Revelation, with its gold and silver and precious stones, is nothing but a magnified jeweller's shop, and a study of it has influenced the style of later writers. At present Christian gushers have descended still lower, dealing not even in gold and jewels, but in Brummagem and paste. The word gem is greatly in vogue. Talmage uses it about twenty times in every lecture, Parker delights in it, and it often figures on the pages of serious books. In the article before us it is made to do frequent service. A promise of redemption is represented as shining gem-like on the brow of Revelation, Elims gem the dark bosom of the universal desert, and the morning gleams on the dew-gemmed earth. Perhaps a good recipe for this kind of composition would be an hour's gloat on the flaming window of a jeweller's shop in the West End.

But let us deal with the purport and purpose of the article. It aims at showing that God hides himself, and why he does so. The fact which it is attempted to explain none will deny. Moses ascended Mount Sinai to see God and converse with him, Abraham and God walked and talked together, and according to St. Paul the Almighty is not far from any one of us. But the modern mind is not prone to believe these things. The empire of reason has been enlarged at the expense of faith, whose provinces have one after another been annexed until only a small territory is left her, and that she finds it difficult to keep. Coincidently, God has become less and less a reality and more and more a dream. The reign of law is perceived everywhere, and all classes of phenomena may be explained without recourse to supernatural power. When Napoleon objected to Laplace that divine design was omitted from his mechanical theory of the universe, the French philosopher characteristically replied: "I had no need of that hypothesis." And the same disposition prevails in other departments of science. Darwin, for instance, undertakes to explain the origin and development of man, physical, intellectual and moral, without assuming any cause other than those which obtain wherever life exists. God is being slowly but surely driven from the domain of intermediate causes, and transformed into an ultimate cause, a mere figment of the imagination. He is being banished from nature into that poetical region inhabited by the gods of Polytheism, to keep company there with Jupiter and Apollo and Neptune and Juno and Venus, and all the rest of that glorious Pantheon. He no longer rules the actual life and struggle of the world, but lives at peace with his old rivals in —

The essence of all this is admitted by the writer in the Christian World; he admits the facts, but denies the inference. They show us one of God's ways of hiding himself. Order prevails, but it is the expression of God's will, and not a mere result of the working of material forces. He operates by method, not by caprice, and hence the unchanging stability of things. While doing nothing in particular, he does everything in general. And this idea must be extended to human history. God endows man with powers, and allows him freedom to employ them as he will. But, strangely enough, God has a way of "ruling our freedom," and always there is "a restraining and restoring hand." How man's will can be free and yet overruled passes our merely carnal understanding, although it may be intelligible enough to minds steeped in the mysteries of theology. According to this writer, God's government of mankind is a "constitutional kingdom." Quite so. It was once arbitrary and despotic; now it is far milder and less exacting, having dwindled into the "constitutional" stage, wherein the King reigns but does not govern. Will the law of human growth and divine decay stop here? We think not. As the despotism has changed to a constitutional monarchy, so that will change to a republic, and the empty throne be preserved among other curious relics of the past.

God also hides himself in history. Although unapparent on the surface of events, his spirit is potent within them. "What," the writer asks, "is history – with all its dark passages of horror, its stormy revolutions, its ceaseless conflict, its tears, its groans, its blood – but the chronicle of an ever-widening realm of light, of order, of intelligence, wisdom, truth, and charity?" But if we admit the progress, we need not explain it as the work of God. Bunsen wrote a book on "God in History," which a profane wag said should have been called "Bunsen in History;" yet his attempt to justify the ways of God to men was not very successful. It is simply a mockery to ask us to believe that the slow progress of humanity must be attributed to omniscient omnipotence. A God who can evolve virtue and happiness only out of infinite evil and misery, and elevate us only through the agency of perpetual blood and tears, is scarcely a being to be loved and worshipped, unless we assume that his power and wisdom are exceedingly limited. Are we to suppose that God has woven himself a garment of violence, evil, and deceit, in order that we might not see too clearly his righteousness, goodness, and truth?

It must further be observed that Christian Theists cannot be permitted to ascribe all the good in the world to God, and all the evil to man, or else leave it absolutely unexplained. In the name of humanity we protest against this indignity to our race. Let God be responsible for good and evil both, or for neither; and if man is to consider himself chargeable with all the world's wrong, he should at least be allowed credit for all the compensating good.

The theory of evolution is being patronised by Theists rather too fulsomely. Not long ago they treated it with obloquy and contempt, but now they endeavor to use it as an argument for their faith, and in doing so they distort language as only theological controversialists can. Changing "survival of the fittest" into "survival of the best," they transform a physical fact into a moral law; and thus, as they think, take a new north-west passage to the old harbor of "whatever is is right." But while-evolution may be construed as progress, which some would contest, it cannot be construed as the invariable survival of the best; nor, if it were, could the process by which this result is achieved be justified. For evolution works through a universal struggle for existence, in which the life and well-being of some can be secured only through the suffering and final extinction of others; and even in its higher stages, cunning and unscrupulous strength frequently overcomes humane wisdom fettered by weakness. "Nature, red in tooth and claw, with ravin shrieks against the creed" of the Theist. If God is working through evolution, we must admit that he has marvellously hidden himself, and agree with the poet that he does "move in a mysterious way his wonders to perform."

The writer in the Christian World borrows an image from the puling scepticism of "In Memoriam," which describes man as

This image of the infant is put to strange use. The writer says that God is necessarily hidden from us because we can grasp "his inscrutable nature and methods" only as "an infant can grasp the thought and purpose of a man." Similes are dangerous things. When it is demanded that they shall run upon all fours, they often turn against their masters. This one does so. The infant grows into a man in due course, and then he can not only grasp the thought and purpose of his father, but also, it may be, comprehend still greater things. Will the infant mind of man, when it reaches maturity, be thus related to God's? If not, the analogy is fallacious. Man is quite mature enough already, and has been so for thousands of years, to understand something of God's thought and purpose if he had only chosen to reveal them. This, however, if there be a God, he has not condescended to do. An appeal to the various pretended revelations of the world serves to convince us that all are the words of fallible men. Their very discord discredits them. As D'Holbach said, if God had spoken, the universe would surely be convinced, and the same conviction would fill every breast.

The reason given for God's hiding himself is very curious. "If," says the writer, "the way of God were not in large measure hidden, it would mean that we could survey all things from the height and the depth of God." Truly an awful contemplation! May it not be that God is hidden from us because there is none to be revealed, that "all the oracles are dumb or cheat because they have no secret to express"?

But, says the writer in the Christian World, there is one revelation of God that can never be gainsaid; "while the Cross stands as earth's most sacred symbol, there can be no utter hiding of his love." This, however, we venture to dispute. That Cross which was laid upon the back of Jesus poor mankind has been compelled to carry ever since, with no Simon to ease it of the load. Jesus was crucified on Calvary, and in his name man has suffered centuries of crucifixion. The immolation of Jesus can be no revelation of God's love. If the Nazarene was God, his crucifixion involves a complicated arrangement for murder; the Jews who demanded his death were divinely instigated, and Judas Iscariot was pre-ordained to betray his master; in which case his treachery was a necessary element of the drama, entitling him not to vituperation but to gratitude, even perhaps to the monument which Benjamin Disraeli suggested as his proper reward. Looking also at the history of Christianity, and seeing how the Cross has sheltered oppressors of mind and body, sanctioned immeasurable shedding of blood, and frightened peoples from freedom, while even now it symbolises all that is reactionary and accursed in Europe, we are constrained to say that the love it reveals is as noxious as the vilest hate.

GENERAL JOSHUA

(April, 1882.)

Mountebank Talmage has just preached a funeral sermon on General Joshua. It is rather behind date, as the old warrior has been dead above three thousand years. But better late than never. Talmage tells us many things about Joshua which are not in the Bible, and some sceptics will say that his panegyric is a sheer invention. They may, however, be mistaken. The oracle of the Brooklyn Jabbernacle is known to be inspired. God holds converse with him, and he is thus enabled to supply us with fresh facts about Jehovah's fighting-cock from the lost books of Jasher and the Wars of the Lord.

Joshua, says Talmage, was a magnificent fighter. We say, he was a magnificent butcher. Jehovah did the fighting.

He was the virtual commander of the Jewish hosts; he won all their victories; and Joshua only did the slaughter. He excelled in that line of business. He delighted in the dying groans of women and children, and loved to dabble his feet and hands in the warm blood of the slain. No "Chamber of Horrors" contains the effigy of any wretch half so bloodthirsty and cruel.

According to Talmage, Joshua "always fought on the right side." Wars of conquest are never right. Thieving other people's lands is an abominable crime. The Jews had absolutely no claim to the territory they took possession of, and which they manured with the blood of its rightful owners. We know they said that God told them to requisition that fine little landed estate of Canaan. Half the thieves in history have said the same thing. We don't believe them. God never told any man to rob his neighbor, and whoever says so lies. The thief's statement does not suffice. Let him produce better evidence. A rascal who steals and murders cannot be believed on his oath, and 'tis more likely that he is a liar than that God is a scoundrel.

Talmage celebrates "five great victories" of Joshua. He omits two mighty achievements. General Joshua circumcised a million and a half Jews in a single day. His greatest battle never equalled that wonderful feat. The amputations were done at the rate of over a thousand a minute. Samson's jaw-bone was nothing to Joshua's knife. This surprising old Jew was as great in oratory as in surgery. On one occasion he addressed an audience of three millions, and everyone heard him. His voice must have reached two or three miles. No wonder the walls of Jericho fell down when Joshua joined in the shout. We dare say the Jews wore ear-preservers to guard their tympanums against the dreadful artillery of his speech.

Joshua's first victory, says Tahnage, was conquering the spring freshet of Jordan. As a matter of fact, Jehovah transacted that little affair. See, says Talmage, "one mile ahead go two priests carrying a glittering box four feet long and two feet wide. It is the Ark of the Covenant." He forgets to add that the Jew God was supposed to be inside it. Jack in the box is nothing to God in a box. What would have happened if the Ark had been buried with Jehovah safely fastened in? Would his godship have mouldered to dust? In that case he would never have seduced a carpenter's wife, and there would have been no God the Son as the fruit of his adultery.

Talmage credits General Joshua with the capture of Jericho. The Bible says that Jehovah overcame it. Seven priests went blowing rams' horns round the city for seven days. On the seventh day they went round it seven times. It must have been tiresome work, for Jericho was a large city several miles in circumference. But priests are always good "Walkers." After the last blowing of horns all the Jews shouted "Down Jericho, down Jericho!" This is Talmage's inspired account. The Bible states nothing of the kind. Just as the Islamites cry "Allah, Il Allah," it is probable that the Jews cried "Jahveh, Jahveh." But Talmage and the Bible both agree that when their shout rent the air the walls of Jericho fell flat – as flat as the fools who believe it.

Then, says Talmage, "the huzza of the victorious Israelites and the groan of the conquered Canaanites commingle!" Ah, that groan! Its sound still curses the Bible God. Men, women and children, were murdered. The very cattle, sheep and asses, were killed with the sword. Only one woman's house was spared, and she was a harlot.

It is as if the German army took Paris, and killed every inhabitant except Cora Pearl. This is inspired war, and Talmage glories in it. He would consider it an honor to be bottle-washer to such a pious hero as General Joshua. When Ai was taken, all its people were slaughtered, without any regard to age or sex. Talmage grins with delight, and cries "Bravo, Joshua!" The King of Ai was reserved for sport. They hung him on a tree and enjoyed the fun. Talmage approves this too. Everything Joshua did was right. Talmage is ready to stake his own poor little soul on that.

Joshua's victory over the five kings calls forth a burst of supernatural eloquence. Talmage pictures the "catapults of the sky pouring a volley of hailstones" on the flying Amorites, and words almost fail him to describe the glorious miracle of the lengthening of the day in order that Jehovah's prize-fighters might go on killing. One passage is almost sublime. It is only one step off. "What," asks Talmage, "is the matter with Joshua? Has he fallen in an apoplectic fit? No. He is in prayer." Our profanity would not have gone to that length. But we take Talmage's word for it that prayer and apoplexy are very much alike.

The five kings were decapitated. "Ah," says Talmage, "I want five more kings beheaded to-day, King Alcohol, King Fraud, King Lust, King Superstition, and King Infidelity." Soft, you priestly calumniator! What right have you to associate Infidelity with fraud and lust? That Freethought, which you call "infidelity," is more faithful to truth and justice than your creed has ever been. And it will not be disposed of so easily as you think. You will never behead us, but we shall strangle you. We are crushing the life out of your wretched faith, and your spasmodic sermons are only the groans of its despair.

Talmage's boldest step on the line which separates the ludicrous from the sublime occurs in his peroration. He makes General Joshua conquer Death by lying down and giving up the ghost, and then asks for a headstone and a foot-stone for the holy corpse. "I imagine," he says, "that for the head it shall be the sun that stood still upon Gibeon, and for the foot the moon that stood still in the valley of Ajalon." This is about the finest piece of Yankee buncombe extant. If the sun and moon keep watch over General Joshua's grave, what are we to do? When we get to the New Jerusalem we shall want neither of these luminaries, for the glory of the Lord will shine upon us. But until then we cannot dispense with them, and we decidedly object to their being retained as perpetual mourners over Joshua's grave. If, however, one of them must do service, we humbly beg that it may be the moon. Let the sun illumine us by day, so that we may see to transact our affairs. And if ever we should long to behold "pale Dians beams" again, we might take Talmage as our guide to the unknown grave of General Joshua, and while they played softly over the miraculous two yards of turf we should see his fitting epitaph – Moonshine.

GOING TO HELL

(June, 1882.)

Editing a Freethought paper is a dreadful business. It brings one into contact with many half-baked people who have little patent recipes for hastening the millennium; with ambitious versifiers who think it a disgrace to journalism that their productions are not instantly inserted; with discontented ladies and gentlemen who fancy that a heterodox paper is the proper vehicle for every species of complaint; and with a multitude of other bores too numerous to mention and too various to classify. But the worst of all are the anonymous bores, who send their insults, advice, or warnings, through the post for the benefit of the Queen's revenue. We generally pitch their puerile missives into the waste-paper basket; but occasionally we find one diverting enough to be introduced to our readers. A few days ago we received the following lugubrious epistle, ostensibly from a parson in Worcestershire, as the envelope bore the postmark of Tything.

"The fool hath said in his heart 'there is no God' – I have seen one of your blasphemous papers; and I say solemnly, as a clergyman of the Church of England, that I believe you are doing the work of the Devil, and are on the road to hell, and will spend eternity with the Devil, unless God, in his mercy, lead you, by the Holy Spirit, to repentance. Nothing is impossible, with him. A Dean in the Church of England says, 'Be wise, and laugh not through a speck of time, and then wail through an immeasurable eternity.' Except you change your views you will most certainly hear Christ say, at the Judgment Day, 'Depart ye cursed into everlasting fire prepared for the Devil and his angels.' (Matt, xxv.)"

This is a tolerably warm, though not very elegant effusion, and it is really a pity that so grave a counsellor should conceal his name; for if it should lead to our conversion, we should not know whom to thank for having turned us out of the primrose path to the everlasting bonfire. Our mentor assures us that with God nothing is impossible. We are sorry to learn this; for we must conclude that he does not take sufficient trouble with parsons to endow them with the courage of their convictions, or to make them observe the common decencies of epistolary intercourse.

This anonymous parson, who acts like an Irish "Moonlighter," and masks his identity while venting his spleen, presumes to anticipate the Day of Judgment, and tells exactly what Jesus Christ will say to us on that occasion. We are obliged to him for the information, but we wonder how he obtained it. The twenty-fifth of Matthew, to which he refers us, contains not a word about unbelievers. It simply states that certain persons, who have treated the Son of Man very shabbily in his distress, shall be sent to keep company with Old Nick and his imps. Now, we have never shown the Son of Man any incivility, much less any inhumanity, and we therefore repudiate this odious insinuation. Whenever Jesus Christ sends us a message that he is sick, we will pay him a visit; if he is hungry, we will find him a dinner; if he is thirsty, we will stand whatever he likes to drink; if he is naked, we will hunt him up a clean shirt and an old suit; and if he is in prison, we will, according as he is innocent or guilty, try to procure his release, or leave him to serve out his term. We should be much surprised if any parson in the three kingdoms would do any more Some of them, we believe, would see him condemned (new version) before they would lift a finger or spend sixpence to-help him.

We are charged with doing the work of the Devil. This is indeed news. We never knew the Devil required any assistance. He was always very active and enterprising, and quite able to manage his own business. And although his rival, Jehovah, is so dotingly senile as to yield up everything to his mistress and her son, no one has ever whispered the least hint of the Devil's decline into the same abject position. But if his Satanic Majesty needed our aid we should not be loth to give it, for after carefully reading the Bible many times from beginning to end, we have come to the conclusion that he is about the only gentleman in it.