A Grammar of Freethought

vironment, made up-so far as civilized humanity is concerned-of the ideas, the beliefs, the customs, and the stored up knowledge of preceding g

s, or a brain of greater capacity, but that he has a truer perception of things, and in virtue of his enlarged knowledge is able to mould natural forces, including the impulses of his own n

s, who, when about to extricate his army from a dangerous position before Syracuse, was told that an eclipse of the sun indicated that the gods wished him to stay where he was for three times nine days. Nikias obeyed the oracles with the result that his army was captured. Now it is certain that no general to-day would act in that manner, and if he did it is equally certain that he would be court-martialled. Equally clear is it that comets and eclipses have ceased to infect the modern mind with terror, and are now only objects of study to the learned, and of curiosity to the unlearned. But the difference here is entirely one of knowledge. Our ancestor

order to get through life an animal needs a few simple instincts which automatically respond to frequently repeated experiences, while on the other hand there must be with man opportunity for the kind of response which goes under the name of intelligent action. It is this which gives us the reason, or the explanation, why of all animals the human being is born the most helpless, and why he remains helpless for a longer period than does any other. The prolonged infancy is the opportunity given to the human

astrous results to education and to social life. Ever since the birth of the modern movement for education the Church has fought hard to maintain its control of schools, and there is every reason why this should be so. Survival in the animal world ma

it must maintain an environment that is as little as possible unchanged, or it must modify its body of teaching to meet the changed surroundings. As a mere matter of fact both processes go on side by side, but consciously the Churches have usually followed the course of trying to maintain an unchanged environment. This is the real significance of the attempt of the more orthodox to boycott new, or heretical literature, or lectures, or to produce a "religious atmosphere" ro

enforces religious teaching. At all events it does not violently contradict it. But as, owing to the accumulation of knowledge, views of the world and of man develop that are not in harmony with accepted religious teaching, the Churches are forced to attempt the maintenance of an environment of a special religious kind to which their teaching is adapted. Hen

he child in modern society that would lead to that end? So far as it is taught anything about the world it learns to regard it in terms of causation and of positive knowledge. It finds itself surrounded with machinery, and inventions, and with a thousand and one mechanical and other inventions which do not in the very remotest degree suggest the supernatural. In other words, the response of a modern child in a modern envir

he supernatural. They must, so far as they can, protect the growing child from the influence of all those environmental forces that make for the disintegration of religious beliefs. The only way in which the Churches can at all make sure of a supply of recruits is by impressing them before they are old enough to resist. As the Germany of the Kaiser is said to hav

me time rousing resentment in and inflicting an injustice on a large number of its members? It cannot be done, and the crowning absurdity is that the State acknowledges the non-essential character of religion by permitting all who will to go without. In secular subjects it permits no such option. It says that all children shall receive certain tuition in certain subjects for a given period. It makes instruction in these subjects compulsory on the definite and intelligible ground that the education given is necessary to the intelligent discharge of the duties of

uinely called education at all. If I may be allowed to repeat

ble from religion? Does the creation of a religious "atmosphere," the telling of stories of God or Jesus or angels or devils-I omit hell-have any influence in the direction of cultivating a sound mind in a sound body? Will anyone contend that the child has even a passing understanding of subjects over which all adults are more or less mystified? To confuse is not to instruct, to mystify is not to enlighten, the repetition of meanin

eason can be given, and we are sure of the child's approbation when it is old enough to appreciate what has been done. But in the case of religion the situation is altogether different. We are here forcing upon the child as true, as of the same admitted value as ordinary ethical teaching, certain religious doctrines about which adults themselves dispute with the greatest acrimony. And there is clearly a wide and vital distinction between cultivating in a child sentiments the validity of which may at any time be demonstrated, or

of the world has, as a matter of historic fact, kept pace with the secularizing of life. This is true both as regards theory and fact. The application of scientific methods to ethical problems has taught us more of the nature of morality in the short space of three or four generations than Christian teaching did in a thousand years. And it is not with an ex

e upon which the modern State rests, because it is teaching the speculative beliefs of a few with money raised from the taxation of all. The whole tendency of life in the modern State is in the direction of secularization-confining the duties and activities of the State to those actions which have their meaning and application to this life. Every argument that is valid against the State forcing religion upon the adu

he secular power-whether life should or should not be under the control of the Church. In that contest, over a large part of Europe, the Roman Church lost. But the victory was only a very partial one. It was never complete. The old priest was driven out, but the new Presbyter remained, and he was but the old tyrant in another form. Ever since then the fight has gone on, and ever since, the Protestant minister, equally with the Catholic priest, has striven for the control of education and