NATURE
Some people are afraid of the word Nature. They cross themselves when they hear it pronounced. It has a sound like “Old Nick” in their ears. To these pious souls the word Nature banishes God from the universe. This is looked upon by many as the highest offence of language. It has been the custom for several centuries to abuse Nature, to call it bad names, and associate it with depravity and everything evil. Theology has condemned the word, and the pulpit has touched it only with the tips of its fingers. To speak of Nature as anything good is regarded as throwing dirt in the eyes of God.
Nothing clings to the world like a superstition. Start a fear in the human breast, and it will make every heart quake before it can be driven out. Let a bad habit become fixed, and it will be as hard to dislodge it as it is to plant a good habit.
But men are getting over their fright somewhat. The natural is found to be the true, not the false; the right, not the wrong; the good, not the bad. Nature has been slandered, lied about. It was once thought necessary to assassinate this word in order to preserve the Orthodox religion. The necessity still remains, but orthodoxy is dying.
Nature is a large word. It means about all there is. If there is a God, he is natural.
CREEDS
This is the age of revision. Churches are all hurrying to catch up with the world. There is a desire to square ideas with facts, and shape beliefs with knowledge. Religion must suffer in this process. Something will be lost, but only what is bad, false and wrong. Creeds are out of date. They are behind the times. They are the dead leaves from the tree of knowledge, the dead branches on the tree of life. The world’s faith is in the living; in the bud, the blossom, the promise of things—not in the husk, the shell, in dead and useless things.
New creeds are to take the place of old ones. What people believe now, not what people believed hundreds or thousands of years ago, must be put into a profession of faith. For a man to profess what his father and mother believed is to make birth useless and existence valueless. We are to live to add to life, not to repeat it. Is theology the only thing that people put their trust in? A theological creed has to be accepted with the eyes shut. We want a creed of the heart, of the head, of the senses, of the whole man. There is no theology worth believing in. The creed of the church is a gravestone.
If we were to make a creed for the world of men to accept we would make it out of human hearts. We would go where a man had helped another; where a woman had sat beside the sick and suffering; where man had been crucified for being true; where he had been burned for being honest; where he had stood against the world protesting against its wrongs and proclaiming the right, and where he had fallen with a martyr’s crown upon his forehead; and we would write these into a creed, and have men say: I believe in men and women who have lived good lives, who have taken the unfortunate by the hand and lifted up the fallen, who have pardoned a woman’s fault, who have shown their love of truth by being true, and who have done right even when they were wronged for so doing.
The grandest life is the grandest creed; and, if man’s faith was faith in what has made the world better and brighter and happier, he would be better off than by believing in a God that is cruel, unjust and unkind, and in a heaven where the highest joy is found in laughing at those who are in hell.
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It has been discovered that the man who was lost in thought was not a church member.
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We do not say that another world is not worth a single thought, but rather that this world is worth all our thoughts, and needs them.
DON’T TRY TO STOP THE SUN SHINING
If there is one person on earth who is to be envied it is the happy, cheerful man or woman who always sees the bright side of life, the good side of a fellow-being, and the warm, sunny side of what belongs to earth. If there is a person to be pitied, it is the sour, gloomy man or woman, who sees only the dark side of life, the bad side of a fellow-being, and the cold, cloudy side of what belongs to earth. Everything bright, beautiful, fair, sweet, and good grows in the sunshine. We would not have a flower without the sun. Cheerfulness is to the human heart what the sunbeam is to the earth—the source of gladness.
We ought to cultivate happiness. We ought to have the home filled with what is beautiful. We ought to let the sun shine into our lives. People who are sour and moody look upon the smiling, happy person as foolish, and wonder what there is in life that one can find to enjoy. They want to tear the flower to pieces, stop the bird singing, trample upon the joy of the child, and hush the laugh of mirth. If you cannot enjoy life, don’t try to prevent others from doing so. Don’t throw a shadow on the human heart. Don’t try to stop the sun shining.
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Laying up treasures in heaven never kept a man out of the poor-house.
FOLLOW ME
Jesus said: “Follow me.” But we decline; we had rather not. We do not wish to follow a person until we know where he is going.
If by following Jesus is meant living as he lived, doing as he did, believing as he believed, teaching as he taught and dying as he died, we are not in it. We shall have to say: Thank you, we guess not. We prefer to go some other way.
We do not see any necessity of following anybody very far, if at all. This following business is played out. Those who profess to follow Jesus don’t do it in the daytime.
But we can go a little farther and say that we do not think Jesus was a man that a self-respecting person would like to follow. He does not inspire us with any particular admiration. The man who could let his lips forget to speak kindly of his mother cannot have our admiration. The man who came not to bring peace, but a sword, to the world cannot have our admiration. The man who said: “believe and be saved, believe not and be damned,” cannot have our admiration.
If we follow anybody, it is going to be a person that commands our respect, whose greatness and goodness compel our admiration, and who did not try to win men by tricks. We regard Jesus, as he is painted in the four gospels, as a character below the ideal of this age, a character that, to imitate, would dwarf the noblest man. If Jesus were alive it would be his duty to-day to follow others, rather than to command others to follow him.
CAN WE NEVER GET ALONG WITHOUT SERVANTS?
We recently overheard a remark which made us query if we cannot get along without servants? A lady was commenting on the character of the “help,” which one was obliged to employ to-day, and expressed the opinion that, if our public schools continued to fill the heads of children with the notion that one person was as good as another, it would not be long before it would be impossible to get help at all.
There seems to be an idea abroad in this land as well as in others, that a certain class of people are for the purpose of producing servants for another class of people, and that this servant-producing class has no right to give their children an education that is calculated to elevate them above the position of their parents. We are not in sympathy with this idea. If there is one person on this earth that is of less account than another it is the person who is helpless, who is dependent upon others for everything that makes life possible or endurable. We must confess that there are too many people in this country who are of this kind, who must have someone to do for them what they ought to do for themselves.
Why should one person be expected to wait upon another? Why should a man or woman look upon a fellow-being as fit only to be a servant? Is one born to serve and the other to be waited upon?
Such notions have no right on our democratic soil. In this country there must be no caste, no division of society into classes.
We rejoice that such a criticism of the character of the “help” employed in the houses of the rich as we overheard, is true, for it reveals a condition of things that may lead to what is much needed to-day, viz.: a simpler mode of living on the part of a great many of our American people. Is it necessary to live in such a way that a dozen or more servants are required in a home to keep it in order?
We believe the community in which all are independent and none are servants is the ideal one. Why should not this be the ambition of the race, to live in a manner that will leave others their independence and encourage in them the desire for a home? Our children all ought to be taught to work, and be made to work, and not be brought up with the notion that they have the right to expect others to wait upon them.
We do not wish to imply that one individual should not consider it his or her duty to help another or to work for another. What we desire to convey is this, that if people did more of their own work, and waited upon their own wants more, they would not only be doing what is best for themselves, but also what is best for the community in general. For men or women to be dependent upon servants and almost helpless without them, is not a condition to be proud of, but to be ashamed of. The man who cannot harness or drive his horse; the woman who cannot buy and cook a dinner for her family, has not been properly educated.
The home in which there are the fewest servants is the happiest home. The father that brings up his sons to work, to know how to earn a living; the mother who teaches her daughters to cook, to sew, to do housework, is doing them good, not harm. There are too many know-nothings and do-nothings in the world. It is honorable to be useful in this world, and it ought to be dishonorable to be useless. Let us work for the day when we can get along without servants; when life shall be so simple that each family can do its own work. The servant system is but little different from the slave system, and it ought to be abolished.
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The money man gives to get him into heaven is what he ought to use to improve the earth.
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The Unitarian walks with a cane, the Congregationalist, Methodist, Presbyterian and Baptist go with crutches, the Episcopalian has to be pushed about in an invalid’s chair, while the Roman Catholic crawls on his hands and knees and is led around with a ring in his nose by a priest.
A HEAVENLY FATHER
It may pay some persons to talk about a heavenly father who cares for his earthly children, but we prefer to get money in a more honorable business. Honor bright, now, gentlemen of the pulpit, did you ever see anything that convinced you that there is a power in the universe outside of the human body, that cared a snap for men, that showed any more love for a child than for a crocodile? Tell the truth, and let us see how far apart we are on this question.
We have no objection to being taken care of by a heavenly father, or by any person or power that is wiser and kinder than man. But we do not want to put our trust in such a being or power and then, just when we needed most the help and counted on it, find that we had been deceived. We admit the good that is in Nature, the beautiful, the attractive, but we cannot put faith in the God of earthquakes. When we listen to a bird’s full-throated song, and surrender ourselves in delicious rapture to the spell of its wondrous melody, we are ready to acknowledge that a benignant power gave life to this sweet little charmer, that can start such a flood of joy in the human heart, but when in strolling among the meadow’s blossoms we are confronted with the repulsive head and ominous attitude of the rattlesnake, we ask: Who made you? We admire Nature in some forms, but detest it in others. We pick the rose with a blessing on its perfect beauty and perfumed breath, but we shun the white flower of the dogwood—the poisonous hypocrite. When the sky is fair and blue, and a smile is on the face of heaven, we feel that only kindness and love sit enthroned above us, but when the blue changes to black and the smile to a frown, which grows deeper and darker until the whole heavens threaten destruction to earth; when the heedless lightning, with brutal stroke, fells at our feet a form we love, we wonder where the kindness and love have gone that we saw only a few hours before. Nature does not keep one mood long. She has made things fair and things foul; she blesses, but she curses also; she wins us with some temptation of beauty, and then punishes us for yielding; she puts in our heart an angel of love, but she puts there, too, a devil of hate; she caresses us one minute and kicks us the next; she licks our hand, and then without warning she bites us.
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There is more power to-day in a drop of ink than in a ton of powder.
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A man may have respect for old age and not like to find gray hairs in his butter.
WORSHIP NOT NEEDED
The world will never throb with new life until the spell of worship is broken. Nothing holds mankind down so much as veneration for its idols. Shake off the lethargy that worship has brought upon the soul. Live like men, and you need not worship gods. When we live true to the soul we cease to ask for anything. Worship is denial of self. Let us have no disputes about divinity. Let God take care of himself. The light of the stars proves their existence. The universe needs no counsel of defence. That which is evident need not be explained.
The great question for us to answer is not what God wants, but what men need. Let us live to ourselves. Worship is interruption. Let our life satisfy. Worship is apology. If we are doing our best, what need to excuse our work? What good does it do to praise God? That is the true love which obeys, not that which adores. We want willing hands, not lifted ones. Worship is superfluous. It adds nothing to the soul. It increases our cares, not our virtues. The test of everything is, does it help man?
We challenge the church to prove its claim to man’s support. It throws a shadow upon the earth instead of letting more light upon it. The priest is in man’s way. Worship is a compliment to the deity that he does not need, and a burden upon man which he is not able to bear. Nature does not worship. She grows. Worship is opposition to reform. It palsies the world’s thought. It means stagnation. It is difficult to get advocated what will correct society, because mankind spends so much time in the church that it has no time to spend in the theatre of improvement. Worship is hypocrisy’s disguise. What a train of splendid deceit marches up the aisles of the church! What a mask is worship, but the world can see through it. When falsehood kneels in praise of truth; when extortion and cruelty call God father; when meanness and vice are the disciples of Jesus, and when crime and sin say, “Thy will be done,” the name of religion is a blush on the forehead of the world.
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We would not dethrone the world’s heroes. The more human beings we can get the world to honor and respect the better humanity will be, but when a man or woman has been for ages almost worshipped by the world; when time, with its forgiving hand, has erased deed after deed until naught else is left of the man or woman but a holy memory, an unreal soul, whose virtues are as ghostly as shadows cast by the moon, it behooves us to look with unprejudiced mind at this phantom of existence and to see with naked eye this object of adoration, for one may be certain that beneath the idol’s robes will be found a human form and with it all the peculiarities of human nature.
WAS JESUS A GOOD MAN
We denied in the presence of a Christian, who wished to have a religious talk with us, that Jesus was divine. This denial was somewhat anticipated, we imagine, as the gentleman who challenged our views was knowing to the fact that we did not pay pew rent anywhere. But he thought to secure assent from us by saying, “You will have to admit that Jesus was a good man.” What constitutes a good man? A good man is a man who is kind, loving, merciful, reasonable, and just. Would a just man pay the laborer who had worked but one hour as much as he paid him who had toiled all day? Would a reasonable man curse a fig tree because it did not have fruit on it out of season? Would a loving man say: He that hateth not father and mother is not worthy of me? Would a merciful man send those who did not agree with him into everlasting fire? Would a kind-hearted man bring a sword rather than peace on earth?
The truth is, we do not know what kind of a man Jesus was. Good men have been killed by bad ones, and bad men killed by good ones. If Jesus was killed because he was a blasphemer the chances are that he was better than those who put him to death, but if he was killed because he sought to overturn the government and secure the throne for himself, he may have been a very bad man. But by the gospel-record we hold that Jesus was not a man for this age to honor or imitate.
HOW TO HELP MANKIND
There are various ways of helping the world, and all are to be commended. Perhaps the way that costs the least, and consequently helps the least, is the giving of good advice. This, we believe, is about the poorest thing that can be given to man. It is a gratuity on the giver’s part which is never received quite as it is bestowed. But it is usually born of good intentions, and so we have to be thankful for it, even if we do not use it. To those who are inclined, however, to render assistance to their fellow-beings, we would say: Give good advice last, or, at any rate, give something with it. There is no use telling a poor man where there is a good restaurant when he has no money in his purse.
Another way of helping the world is the material way—giving something that will relieve its wants, pay its debts, or add to its independence. The sympathy that takes the shape of dollars and cents always reaches the heart. The rarest virtue in this world of ours is generosity, and the rarest man is he who gives to the world asking for no dividends but in the happiness of his fellow-creatures. Money, when wisely bestowed, comes about as near the shape of an angel as any earthly thing can assume.
But there are other ways of assisting the world, and while we admit all the good that can be done with money, men and women need to-day to be helped with truth, helped with justice. Mankind are suffering from falsehoods, from wrongs as well as from ignorance, from want and poverty. Those who are unjust to their fellows should help them by dealing justly by them. Those who are keeping the world in darkness should help it by telling the truth. Truth and justice are every man’s right, and every man’s due. You can help the world by being just to it, by using your fellow-beings honestly, squarely, justly. You can help it by telling the truth and by concealing nothing that is true.
Man needs an education in unselfishness. He must learn to work for himself without working against others. The advantage which a man gains to-day is too often at the disadvantage of his brother or sister. It is a poor victory which inflicts suffering. The true measure of man’s success is the joy his life confers upon the world.
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The man who wants to be an angel is never in a hurry to begin.
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The man who gets on his knees has not learned the right use of his legs.
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Ignorance is all that saves some people: if they knew more they would do worse.
ON THE CROSS
Christianity teaches that Jesus was divine. To admit that he was not divine is to give up Christianity. In the light of this teaching let us look at Jesus on the cross. After a brief, but rather peaceful career, Jesus is arrested, tried and convicted as a blasphemer, and sentenced to be put to death. It is said that he died on a cross. How did he die? It is said by Christians “like a God.”
There have been brave deaths on the gallows and at the stake. Men have died sublimely whom society has condemned as criminals. In our day there has been as lofty heroism evinced in the face of the most terrible of deaths as ever martyr of old manifested when dying for his faith. We know that men have walked into the arms of an ignominious death without a tremor, and with magnificent courage shining in their faces.
Brave dying proves less than brave living. The sacrifice of a lifetime shows the courage that commands our deepest admiration. Some mother, some sister, or daughter who has offered herself for years upon the hidden altar of duty has performed a deed beside which a moment’s suffering is as naught. But the average mind fails to discern heroism, except where the suffering is apparent.
We will admit for the moment that Jesus died upon the cross. We will allow all the pain and agony of such a cruel and terrible death. We will let every picture of his suffering that has drawn tears from the eyes of women be accepted as true. We would not rob the manner of his death of a single pang. It was merciless, pitiless, devilish. Crucifixion is the essence of cruelty, the refinement of torture, the invention of brutality. We acknowledge all the horrors of the cross. We do not wonder that a man should shrink from being nailed to its arms, but we do wonder that a God should. We are not surprised that human weakness should cry out of its breaking heart for sympathy and help, but we cannot understand why divine strength should ask for pity or aid. If Jesus was God he should have died in divine silence. The record of the last hours of Jesus shows that he died disappointed. The cross proves that Jesus was human. When he cried out: "My God, my God, why hast thou forsaken me," a keener anguish pierced his heart than when the cruel iron was driven through his flesh.
The dogma of the divinity of Jesus should have died on the cross, when the man of Nazareth gave up the ghost.
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The man who does no thinking before he acts does twice as much afterwards.
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Adam may not have been so perfect after the “fall,” but he was not so big a fool.