Atlanta semi-weekly journal. (Atlanta, Ga.) 1898-1920, 1902-06-12

or PROFESSOR GOlQWln OIulln
and a publication by Professor Nor
ris Jastrow of the University Of
Pennsylvania.
The question hobs up periodically
in certain quarters. in which 1t
seems to be desired that mankind
get rid of religion If 1t can be made
quite clear that the race will behave
itself with remarkable decency and
safety after it has lost its faith.
The idea seems to be that it is set
tied beyond all doubt that there is
no God for men to love and no fu-
ture before them and that the re-
tention Of religion can be justified
on one ground only, viz: that with
out 1t morality would perhaps get
in a bad way and social security
might be imperiled thereby.
But Professor Smith and Profess
sor Jastrow come forward to as
sure men that although without re-
ligion the world would have bad
half hour, nevertheless. the final
outcome would be pretty much
the same as with 1t. From all of
which II logically follows that the
conceptions of God, atonement and
the future life are sterile ideas from
which no ethical fruit is derived
and that religion is a sort Of YER
miform-appendix to the moral sys-
tenn, which might be cut of with
out special harm, II not with posi-
tive advantage. At best religion is
a needless expense, these sapient
philosophers would have us believe.
So did not Washington. the father
OF our country. think. In his fare
well address occurs the following
paragraph: "Of all the dispositions
and habits which lead to political
prosperity religion and morality are
Indispensable supports. In vain
would that man claim the tribute OF
patriotism who should labor to sub
vert these great pillars Of human
happiness, these firmest props of
the duties of men and citizens. The
mere politician equally with the
pious man. ought to respect and to
cherish them. A volume could not
trace all their connections with pri-
vate and public felicity. Let 1t
simply be asked. where is the secu-
rity for property, for reputation,
for life, If the sense of religious
obligation desert the oaths which
are the instruments Of investiga-
ton in courts Of Justice? And let
us with caution indulge the sup
position that morality can be main
tanned without religion. Whatever
may be conceded to the influence
~ V-aApaS adrxnoTFay, ~, r,,frda ~
peculiar structure reason and eX-
perience both forbid us to expect
that national morality can prevail
in exclusion of religious liberty"
When Washington was penning
those words there was being enact
ed In France the sad tragedy OF a
nation trying to get on after its
faith had persisted. Morality was
flung to the winds and all sort Of
cruelty and corruption were prev
alent on every hand. The death
chill which fell on religion through
French scepticism sent a rigor
through the whole social system.
The great La Place held view
similar to that of Washington,
and that, too, after having enter
tanned a contrary opinion. which
experience exploded. He says: II
have lived long enough to know
what did not at one time believe
that no society can be upheld in
happiness and honor without the
sentiment of religion"
To the same effect speaks Ed
mund Burke in these words: True
religion is the foundation of society.
When that is once shaken
by contempt. the whole fabric can
not be stable nor lasting"
The case is admirably put by
Longfellow: Morality without reli-
gion is only a kind Of dead reckon
ing-an endeavor to find our place
on a cloudy sea by measuring the
distance we have run, but without
any observation of the heavenly
bodies"
If morality could have survived
when separated from religion, It
ought to have done so at Rome in
the days Of Caesar and Cicero and
the years Immediately following.
No people ever had greater earthly
advantages of a merely human sort
to attain to ethical success, and no
people were ever more entirely with
out God and without hope in the
world, unless we may except our
modern materialists. But how did
the experiment turn out? Juvenal
says of the result: There will be
nothing further which posterity
can add to our evil manners; those
coming after can only reproduce
our desires and deeds. Every vice
stands already at its topmost sum-
nit" Tacituz characterized the age
with the bitter epigram corrupted
and corrupting," and declared the
practice of virtue was virtually a
sentence to death.
Canon Rawlinson has pointed to
the secret source Of the frightful
decentralization of the period: Men
generally looked to this life as alone
worthy Of their concern or care, and
did not deem II necessary to pro-
vide for a future, the coming of
which was so uncertain. All thought
was concentrated on the modes of
attaining in this world the utmost
possible enjoyment, the infinite ca
pacity of man for enjoyment vain
ly seeking to obtain satisfaction
within a narrow term of human
lifetime. Hence the greatness and
intensity Of the heather vices; hence
the enormous ambition, the fierce
vengeance, the extreme luxury, the
strange shapes of profigacy; hence
the madness Of their sensualism;
hence Apician feasts, and Capuan