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Updated: May 12, 2025
It seems obtrusive to show what you feel to be right; and very often the one who takes the religious side is narrow-minded and tiresome compared to the others. Goodness is very often tiresome, and non-religion broad-minded and amusing. In youth one has a great horror of belonging to the tiresome side. Cleverness counts for so much, and it is hard in early life to put goodness first!
All the above might be applied with some force, and, if so, with no little value, to modern false semblances of religion, and non-religion; to Roman Catholicism, with its images, its services in an unknown tongue, its symbols, its adoption of heathen festivals, its actual placing of many Gods in the throne of One; to Mammonism, as practically a religion as if the golden calf of Babylon were standard at Cornhill; to Voluptatism if I may fabricate a name for pleasure-hunters, following still, with Corybantic fury, the orgic revels of Osiris or Astarte: in brief, to all the shades of human heresy, on this side or on that of the golden mean, the worship of one true God, as revealed to us in His three mysterious characters.
As for the agnostic writer on the Non-Religion of the Future, M. Guyau actually illustrates the Resurrection of our Lord by an American myth about a criminal, of whom a hallucinatory phantasm appeared to each of his gaol companions, separately and successively, on a day after his execution! For this prodigious fable no hint of reference to authority is given.
Another curious example may be cited. M. Guyau, in his work 'The Non-Religion of the Future, argues that Religion is doomed. 'Poetic genius has withdrawn its services, witness Tennyson and Browning! 'Among orthodox Protestant nations miracles do not happen. But 'marvellous facts' do happen. These 'marvellous facts, accepted by M. Guyau, are what Hume called 'miracles, and advised the 'wise and learned' to laugh at, without examination. They were not facts, and could not be, he said. Now to M. Guyau's mind they are facts, and therefore are not miracles. He includes 'mental suggestion taking place even at a distance. A man 'can transmit an almost compulsive command, it appears nowadays, by a simple tension of his will. If this be so, if 'will' can affect matter from a distance, obviously the relations of will and matter are not what popular science tells us that they are. Again, if this truth is now established, and won from that region which Hume and popular science forbid us to investigate, who knows what other facts may be redeemed from that limbo, or how far they may affect our views of possibilities? The admission of mental action, operative
But needs change, and illusions fade away and are replaced by knowledge. That religion reflects these factors of which it is a function cannot be doubted. Some thinkers, who have sincerely pondered the problem, declare that religion will only be transformed. Others, as earnest, assert that it will disappear, and speak of the non-religion of the future.
All the above might be applied with some force, and, if so, with no little value, to modern false semblances of religion, and non-religion; to Roman Catholicism, with its images, its services in an unknown tongue, its symbols, its adoption of heathen festivals, its actual placing of many Gods in the throne of One; to Mammonism, as practically a religion as if the golden calf of Babylon were standard at Cornhill; to Voluptatism if I may fabricate a name for pleasure-hunters, following still, with Corybantic fury, the orgic revels of Osiris or Astarte: in brief, to all the shades of human heresy, on this side or on that of the golden mean, the worship of one true God, as revealed to us in His three mysterious characters.
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