The Portable Atheist: Essential Readings for the Nonbeliever

comfort, even in the distress which they are meant to alleviate.

Besides the important question whether the Gnostic can prove his dogmas, there is, therefore, the further question whether the dogmas, if granted, have any meaning. Do they answer our doubts, or mock us with the appearance of an answer? The Gnostics rejoice in their knowledge. Have they anything to tell us? They rebuke what they call the “pride of reason” in the name of a still more exalted pride. The scientific reasoner is arrogant because he sets limits to the faculty in which he trusts, and denies the existence of any other faculty. They are humble because they dare to tread in the regions which he declares to be inaccessible. But without bandying such accusations, or asking which pride is the greatest, the Gnostics are at least bound to show some ostensible justification for their complacency. Have they discovered a firm resting place from which they are entitled to look down in compassion or contempt upon those who hold it to be a mere edifice of moonshine? If they have diminished by a scruple the weight of one passing doubt, we should be grateful: perhaps we should be converts. If not, why condemn Agnosticism?

I have said that our knowledge is in any case limited. I may add that, on any showing, there is a danger in failing to recognise the limits of possible knowledge. The word Gnostic has some awkward associations. It once described certain heretics who got into trouble from fancying that men could frame theories of the Divine mode of existence. The sects have been dead for many centuries. Their fundamental assumptions can hardly be quite extinct. Not long ago, at least, there appeared in the papers a string of propositions framed—so we were assured —by some of the most candid and most learned of living theologians. These propositions defined by the help of various languages the precise relations which exist between the persons of the Trinity. It is an odd, though far from an unprecedented, circumstance that the unbeliever cannot quote them for fear of profanity. If they were transplanted into the pages of the Fortnightly Review, it would be impossible to convince anyone that the intention was not to mock the simple-minded persons who, we must suppose, were not themselves intentionally irreverent. It is enough to say that they defined the nature of God Almighty with an accuracy from which modest naturalists would shrink in describing the genesis of a black-beetle. I know not whether these dogmas were put forward as articles of faith, as pious conjectures, or as tentative contributions to sound theory. At any rate, it was supposed that they were interesting to beings of flesh and blood. If so, one can only ask in wonder whether an utter want of reverence is most strongly implied in this mode of dealing with sacred mysteries; or an utter ignorance of the existing state of the world in the assumption that the question which really divides mankind is the double procession of the Holy Ghost; or an utter incapacity for speculation in the confusion of these dead exuvivi? of long-past modes of thought with living intellectual tissue; or an utter want of imagination, or of even a rudimentary sense of humour, in the hypothesis that the promulgation of such dogmas could produce anything but the laughter of sceptics and the contempt of the healthy human intellect?

The sect which requires to be encountered in these days is not one which boggles over the filioque, but certain successors of those Ephesians who told Paul that they did not even know “whether there were any Holy Ghost.” But it explains some modern phenomena when we find that the leaders of theology hope to reconcile faith and reason, and to show that the old symbols have still a right to the allegiance of our hearts and brains, by putting forth these portentous propositions. We are struggling with hard facts, and they would arm us with the forgotten tools of scholasticism. We wish for spiritual food, and are to be put off with these ancient mummeries of forgotten dogma. If Agnosticism is the frame of mind which summarily rejects these imbecilities, and would restrain the human intellect from wasting its powers on the attempt to galvanise into sham activity this caput mortuum of old theology, nobody need be afraid of the name. Argument against such adversaries would be itself a foolish waste of time. Let the dead bury their dead, and Old Catholics decide whether the Holy Ghost proceeds from the Father and the Son, or from the Father alone. Gentlemen, indeed, who still read the Athanasian Creed, and profess to attach some meaning to its statements, have no right to sneer at their brethren who persist in taking things seriously. But for men who long for facts instead of phrases, the only possible course is to allow such vagaries to take their own course to the limbo to which they are naturally destined, simply noting, by the way, that modern Gnosticism may lead to puerilities which one blushes even to notice.

It is not with such phenomena that we have seriously to deal. Nobody maintains that the unassisted human intellect can discover the true theory of the Trinity; and the charge of Agnosticism refers, of course, to the sphere of reason, not to the sphere of revelation. Yet those who attack the doctrine are chiefly believers in revelation; and as such they should condescend to answer one important question. Is not the denunciation of reason a commonplace with theologians? What could be easier than to form a catena of the most philosophical defenders of Christianity who have exhausted language in declaring the impotence of the unassisted intellect? Comte has not more explicitly enounced the incapacity of man to deal with the Absolute and the Infinite than a whole series of orthodox writers. Trust your reason, we have been told till we are tired of the phrase, and you will become Atheists or Agnostics. We take you at your word: we become Agnostics. What right have you to turn round and rate us for being a degree more logical than yourselves? Our right, you reply, is founded upon a Divine revelation to ourselves or our Church. Let us grant—it is a very liberal concession—that the right may conceivably be established; but still you are at one with us in philosophy, as we say, that the natural man can know nothing of the Divine nature. That is Agnosticism. Our fundamental principle is not only granted, but asserted. By what logical device you succeed in overleaping the barriers which you have declared to be insuperable is another question. At least you have no prima facie ground for attacking our assumption that the limits of the human intellect are what you declare them to be. This is no mere verbal retort. Half, or more than half, of our adversaries agree formally with our leading principle. They cannot attack us without upsetting the very ground upon which the ablest advocates of their own case rely. The last English writer who professed to defend Christianity with weapons drawn from wide and genuine philosophical knowledge was Dean Mansel. The whole substance of his argument was simply and solely the assertion of the first principles of Agnosticism. Mr. Herbert Spencer, the prophet of the Unknowable, the foremost representative of Agnosticism, professes in his programme to be carrying “a step further the doctrine put into shape by Hamilton and Mansel.” Nobody, I suspect, would now deny, nobody except Dean Mansel himself, and the “religious” newspapers, ever denied very seriously, that the “further step” thus taken was the logical step. Opponents both from within and without the Church, Mr. Maurice and Mr. Mill, agreed that this affiliation was legitimate. The Old Testament represents Jehovah as human, as vindictive, as prescribing immoralities; therefore, Jehovah was not the true God; that was the contention of the infidel. We know nothing whatever about the true God was the reply; for God means the Absolute and the Infinite. Any special act may come from God, for it may be a moral miracle; any attribute may represent the character of God to man, for we know nothing whatever of His real attributes and cannot even conceive Him as endowed with attributes. The doctrine of the Atonement cannot be revolting, because it cannot have any meaning. Mr. Spencer hardly goes a step beyond his original, except, indeed, in candour.

Most believers repudiate Dean Mansel’s arguments. They were an anachronism. They were fatal to the decaying creed of pure Theism, and powerless against the growing creed of Agnosticism. When theology had vital power enough to throw out fresh branches, the orthodox could venture to attack the Deist, and the Deist could assail the traditional beliefs. As the impulse grows fainter, it is seen that such a warfare is suicidal. The old rivals must make an alliance against the common enemy. The theologian must appeal for help to the metaphysician whom he reviled. Orthodoxy used to call Spinoza an Atheist; it is now glad to argue that even Spinoza is a witness on its own side. Yet the most genuine theology still avows its hatred of reason and distrusts sham alliances. Newman was not, like Dean Mansel, a profound metaphysician, but his admirable rhetoric expressed a far finer religious instinct. He felt more keenly, if he did not reason so systematically; and the force of one side of his case is undeniable. He holds that the unassisted reason cannot afford a sufficient support for a belief in God. He declares, as innumerable writers of less power have declared, that there is “no medium, in true philosophy, between Atheism and Catholicity, and that a perfectly consistent mind, under those circumstances in which it finds itself here below, must embrace either the one or the other.” He looks in vain for any antagonist, except the Catholic Church, capable of baffling and withstanding “the fierce energy of passion, and the all-corroding, all-dissolving skepticism of the intellect in religious matters.” Some such doctrine is in fact but a natural corollary from the doctrine of human corruption held by all genuine theologians. The very basis of orthodox theology is the actual separation of the creation from the Creator. In the Grammar of Assent, Newman tells us that we “can only glean from the surface of the world some faint and fragmentary views” of God. “I see,” he proceeds, “only a choice of alternatives in view of so critical a fact; either there is no Creator, or He has disowned His creatures.” The absence of God from His own world is the one prominent fact which startles and appalls him. Newman, of course,