Nashville union and dispatch. [volume] (Nashville, Tenn.) 1866-1868, 1868-04-12

means to develop systematically a pre-
ponderance In the sum Of human life or So
cial sympathy in combination with the re-
Elective faculties over the lower impul-
se--selfshness, ambition, and sem
suality. The infinite importance of
moral progress, which il is the function
of religion 20 affect, accounts for the
transferenee Of the term religion from the
ideal state which il is to the system Of
means and instrumentalities employed for
lie culture. Still il is a state Of moral and
social purity which is the essence Of re-
ligion. Without veneration there can be
no religion that alone, il is true, does not
constitute religion. It includes beneyolence
towards interiors and fraternal kindness to-
wards equals, as well az veneration towards
superiors. But without the latter there can
be no religion worthy Of the name, and the
want Of il in modern society is decisive
sign of the Radical and hopeless decay of
the official prevailing systems of religion.
Yet in the social infancy the social NOR
atty Of the community depends far more
than at any subsequent period upon the
sentiment Of generation. Slavery Of mind
and body, subsection 10 brute force, is neces-
sary for the savage the civilized man per
forms his social duties more willingly, and
can be left freer. The first step was sub
lection TO authority, and as far as il could
20 it was admirably ethcacious. II built up
a solid and durable civilization and pro-
duced perfect types Of order, bat was de-
fieient in the element Of progress The i'm
mense service rendered TO our race by the
Christian monotheism consisted in the in
stitution Of a religious community indie
pendent of political ties-a community
susceptible of becoming universal without
interfering with independence of the several
States included within it-and 10 its re-
cognizing and intoxicating the supremacy Of
moral considerations over mere interest.
Pat lis efficacy in both these respects was
marred by its theologism. We owe much
TO the Christian system. 1t abolished the
ancient slaveries; it emancipated women
IRON subsection TO mans sensualiiy,
and raised her to a free and equal com
panionship. To Christianity and the prior
civilizations which existed we owe all that
we possess of growth and development.
But progress cannot stop at the point now
reached. We owe respect, gratitude, yener-
alton to the Christian system for what 1t
has accomplished. But its power Is gone;
1t cannot grapple with the oyergrowing
corruption and Generalization which exist
| alongside Of it. The weak side Of Chris
tianity is IFS Christianity or theologism.
Its religion being linked with theological
fables which modern men do not and can
not believe, whatever they may profess,
shares, however excellent in itself, in the
discredit which attaches to these fables.
| The positive or scientific system has al
ready such a hold upon the public mind,
that its principle Of natural law is recog
nized with but the narrowest exception.
Even social phenomena are admitted TO be
| subject 10 immutabe laws. On all hands
you hear talk of social science, and even
the clergy attend social science congresses.
Modern theology indeed amounts to about
this: GOdnnreated the universe by
simple exercise of his will he established
| for its regulation fixed laws thenceforth
| immuiable; he revealed his will TO man
once for all, and leaves him TO interpret
his revelation, each man for himself, by
| the light of reason" But this will relates
only to mans spiritual relations to his
| God; all natural phenomena, everything
bearing upon everyday practical life is
left exclusively to scientific investigation.
What sort Of practical efficacy can such
doctrine have? Atheism itself does not
more completely shut ont God from the
affairs Of everyday life. Only the agencies
| of promises and threats 10 be fulfilled in
another state of existence IA lett, and men
are so prone to sacrifice the future to the
present, that aside from its doubtfulness,
men generally stand ready TO "jump the
| life TO come" if only assured against all
risk of judgment here. Are we forever to
remain satisfied with such an attenuated
religion, and one which is growing
thinner perpetually? 1t has no in
huence upon practical life. What
sort of a religion is it that belongs only to
churches and chapels, which men put on
and off with their Sunday clothes, that
ceases TO have any practical existence the
moment man enters his counting house,
his store or his shop2 1t is but the ghost
of a religion which once was, but now is
not. Ii is in this world that men have TO
live. The only heavens and hells that can
be permanently eficacious must be located
here. The only heaven that can have any
powerful effect upon mems minds is social
future of blessedness based upon the domon-
strated laws of human existence. As to a
hell, what deeper, hotter, more hideous hell
can be necessary than that which is all
around us2 Surely there is hell enough
TO satisfy any reasonable mind in the polit-
ical and social condition of the world, or
without going further than New York City.
There are, of course, those who can only
be dealt with by weapons of force and in
terest. But how many men to-day there
are who need no other incentives to moral
nobleness and social devoteGness than the
sweetness naturally inherent in them, men
capable Of spontaneously approaching at
least something Of the supreme worth of
the good, the true the beautiful, prospect
i've OF considerations Of reward. Ii is high
time that for this large and increasing class
there should exist some organized means
Of culture, in which religious exercises,
stripped of moral fanaticism and free from
superstitious restraints, should be enjoyed.
This culture of the good, the true and the
beautiful constitute the Positive Religion
of Humanity -