New Ulm review. (New Ulm, Brown County, Minn.) 1892-1961, 1894-05-09
MORE OF CREED AND REASON
The Review Correspondent is Ready with
Another Response to his Critics.

Editor ew:-Mr. Sheran's articles
in the last three issues of the Review
seem to call for another reply on my
part, and I shall therefore ask you to
give place in your journal to the follow
ing:
1t appears in the first place that the
style and character of my arguments do
not suit him, for he says: "One is not
surprised to find such sallies in Judge or
Puck. where they belong, but they are
not worthy of place in an honest and
serious research after religious truth.''
According to this idea of propriety,
man must approach every phase of re-
ligious subject with serious aspect and
a face that is long and sanctimonious.
He must not attempt to joke or provoke
ridicule for God will wax wroth at his
impudence and smite him in his anger.
I know very we'll that these ideas, or
notions. rather, are in strict keeping with
the present recognized morals of the
church, but, as for me, they smack too
much of the oriental idea of God-an
idea that makes of him monstrous des-
pot, seated upon high throne, under a
gold embroidered canopy and enveloped
in the nimbus of majestic power, while
all of his miserable subjects crawl on
their stomachs in oriental fashion and
kiss the dust in supplication for the
mere privilege Of living and being his
servile subjects. Bear in mind that the
ideas of those miserable slaves have crept
into our own religious conscience and
are being adhered to with strange tenac-
ity by the benefciaries of modern civ
ilization. Mr.. Sheran can accept them
with others, if he so chooses, but for my
part, prefer to have my religion keep
step with my advancement in thought
and knowledge,
And then there is the idea that religion
is something too holy for everyday use
that it is only suitable for holidays,
for show and for church parade! If you
want to be religious you must put on
your Sunday clothes, take a gilt-edged
hymn book in hand and don demeancr
that mie e,ht cause you to be mistaken for
Father Lot departing from the doomed
city. But even in this must prove re-
creant. I know of no religion more
holy than the other problems of life.
know of no religion too holy to be con-
templated by ordinary reason, to be ex-
pressed in ordinary language or to be
carried into our ordinary vocations and
made use of in our everyday life and
business. If Mr.. Sheran's religion is
too good for this purpose, then it is al
together too holy for me.
He claims to have demonstrated that
certain historical facts are bitter to the
unbeliever, but adds that IN discussion
one is privileged to call a statement
false or brazen if it is shown to he so.',
Of course he has perfect right to prove
my statements false if he can, and he is
welcome to do so. It won't worry me
in the least, and it may please me ex-
ceedingly to return the compliment. It
is his privilege also to call my statements
false or brazen if be can show them to
be so, and If he feels that it will do him
any good, but if he should happen to be
little over-anXious to find them false
and condemn them without proof,he does
So on his own responsibility.
And now in regard to his expression
to the effect that his historical facts are
bitter to the unbeliever. That to me
seems to indicate fatal defect in his
historical facts. Why must they depend
upon popular belief and credulity for
their value? If his proof is valid and
adequate, his facts will not be depend
ant on anyone's belief or unbelief. They
will prevail in spite of skepticism-in
spite of positive unbelief. What I main
tain is this, that it is not dealing fairly
to point out as duty or great Christian
virtue, belief in uncertain and even un-
believable propositions. It is no ones
duty to believe; neither is there virtue
in it. Furthermore it is decidedly dis
or doctrine, be it what it may, until that
doctrine is demonstrated to be true by
adequate evidence. AS soon as that hap
pens, then belief comes of itself as mat
ter of course and without begging or
threats. For this reason l hold that
there can neither be vice nor virtue in be-
lievlng or refusing to do so. The mat
ter is one beyond our own choice or con-