English Secularism

"It is not prudent to be in the right too soon, nor to be in

the right against everybody else. And yet it sometimes

happens that after a certain lapse of time, greater or

lesser, you will find that one of those truths which you had

kept to yourself as premature, but which has got abroad in

spite of your teeth, has become the most commonplace thing

imaginable."

-Alphonse Karr.

ONE purpose of these chapters is to explain how unfounded are the objections of many excellent Christians to Secular instruction in State, public, or board schools. The Secular is distinct from theology, which it neither ignores, assails, nor denies. Things Secular are as separate from the Church as land from the ocean. And what nobody seems to discern is that things Secular are in themselves quite distinct from Secularism. The Secular is a mode of instruction; Secularism is a code of conduct. Secularism does conflict with theology; Secularist teaching would, but Secular instruction does not.

Persuaded as I am that lack of consideration for the convictions of the reader creates an impediment in the way of his agreement with the writer, and even disinclines him to examine what is put before him; yet some of these pages may be open to this objection. If so, it is owing to want of thought or want of art in statement, and is no part of the intention of the author.

He would have diffidence in expressing, as he does in these pages, his dissent from the opinions of many Christian advocates-for whose character and convictions he has great respect, and for some even affection-did he not perceive that few have any diffidence or reservation (save in one or two exalted instances)* in maintaining their views and dissenting from his.

Open thought, which in this chapter is brought under the reader's notice is sometimes called "self-thought," or "free thought," or "original thought"-the opposite of conventional second-hand thought-which is all that the custom-ridden mass of mankind is addicted to.

Open thought has three stages:

The first stage is that in which the right to think independently is insisted on; and the free action of opinion-so formed-is maintained. Conscious power thus acquired satisfies the pride of some; others limit its exercise from prudence. Interests, which would be jeopardised by applying independent thought to received opinion, keep more persons silent, and thus many never pass from this stage.

* Of whom the greatest is Mr. Gladstone.

The second stage is that in which the right of self-thought is applied to the criticism of theology, with a view to clear the way for life according to reason. This is not the work of a day or year, but is so prolonged that clearing the way becomes as it were a profession, and is at length pursued as an end instead of a means. Disputation becomes a passion and the higher state of life, of which criticism is the necessary precursor, is lost sight of, and many remain at this stage when it is reached and go no further.

The third stage is that where ethical motives of conduct apart from Christianity are vindicated for the guidance of those who are indifferent about theology, or who reject it altogether. Supplying to such persons Secular reasons for duty is Secularism, the range of which is illimitable. It begins where free thought usually ends, and constitutes a new form of constructive thought, the principles and policy of which are quite different from those acted upon in the preceding stages. Controversy concerns itself with what is; Secularism with what ought to be.

It is pertinent here to say that Christianity does not permit eclecticism-that is, it does not tolerate others selecting portions of Christian Scriptures possessing the mark of intrinsic truth, to which many could cheerfully conform in their lives. This rule compels all who cannot accept the entire Scriptures to deal with its teachings as they find them expressed, and for which Christianity makes itself responsible.

All the while it is quite evident that Christians do permit eclecticism among themselves. The great Congress of the Free Churches, recently held in Nottingham, representing the personal and vital form of Christianity, had a humanness and tolerance un manifested by Christianity before, showing that humanity is stronger than historical integrity. If any one, therefore, should draw up, as might be done, a theory of Christianity solely from such doctrines as are represented in the elliptical preaching, practice, and social life of Christians of to-day, a very different estimate of the Christian system would have to be given from that with which the author deals in the subsequent chapters. In them Christianity is represented as Free-thought has found it, and as it exists in the Scriptures, in the law, in the pulpit, and in the school, which constitute its total force in the respects in which it represses and discourages independent thought. Science, truth, and criticism have engrafted themselves on historic Christianity. It has now new articles of belief. When it avows them it will win larger concurrence and respect than it can now command.