The Reconciliation of Races and Religions.
by Thomas Kelly Cheyne.
PREFACE
The primary aim of this work is twofold. It would fain contribute to the cause of universal peace, and promote the better understanding of the various religions which really are but one religion. The union of religions must necessarily precede the union of races, which at present is so lamentably incomplete. It appears to me that none of the men or women of good-will is justified in withholding any suggestions which may have occurred to him. For the crisis, both political and religious, is alarming.
The question being ultimately a religious one, the author may be pardoned if he devotes most of his s.p.a.ce to the most important of its religious aspects. He leaves it open to students of Christian politics to make known what is the actual state of things, and how this is to be remedied. He has, however, tried to help the reader by reprinting the very n.o.ble Manifesto of the Society of Friends, called forth by the declaration of war against Germany by England on the fourth day of August 1914.
In some respects I should have preferred a Manifesto representing the lofty views of the present Head of another Society of Friends--the Bahai Fraternity. Peace on earth has been the ideal of the Babis and Bahais since the Babs time, and Professor E. G. Browne has perpetuated Baha-"ullah"s n.o.ble declaration of the imminent setting up of the kingdom of G.o.d, based upon universal peace. But there is such a thrilling actuality in the Manifesto of the Disciples of George Fox that I could not help availing myself of Mr. Isaac Sharp"s kind permission to me to reprint it. It is indeed an opportune setting forth of the eternal riches, which will commend itself, now as never before, to those who can say, with the Grandfather in Tagore"s poem, "I am a jolly pilgrim to the land of losing everything." The rulers of this world certainly do not cherish this ideal; but the imminent reconstruction of international relations will have to be founded upon it if we are not to sink back into the gulf of militarism.
I have endeavoured to study the various races and religions on their best side, and not to fetter myself to any individual teacher or party, for "out of His fulness have all we received." Max Muller was hardly right in advising the Brahmists to call themselves Christians, and it is a pity that we so habitually speak of Buddhists and Mohammedans. I venture to remark that the favourite name of the Bahais among themselves is "Friends." The ordinary name Bahai comes from the divine name Baha, "Glory (of G.o.d)," so that Abdu"l Baha means "Servant of the Glory (of G.o.d)." One remembers the beautiful words of the Latin collect, "Cui servire regnare est."
Abdu"l Baha (when in Oxford) graciously gave me a "new name."
[Footnote: Ruhani ("spiritual").] Evidently he thought that my work was not entirely done, and would have me be ever looking for help to the Spirit, whose "strength is made perfect in weakness." Since then he has written me a Tablet (letter), from which I quote the following lines:--
_"O thou, my spiritual philosopher,_
"Thy letter was received. In reality its contents were eloquent, for it was an evidence of thy literary fairness and of thy investigation of Reality.... There were many Doctors amongst the Jews, but they were all earthly, but St. Paul became heavenly because he could fly upwards. In his own time no one duly recognized him; nay, rather, he spent his days amidst difficulties and contempt. Afterwards it became known that he was not an earthly bird, he was a celestial one; he was not a natural philosopher, but a divine philosopher.
"It is likewise my hope that in the future the East and the West may become conscious that thou wert a divine philosopher and a herald to the Kingdom."
I have no wish to write my autobiography, but may mention here that I sympathize largely with Vambery, a letter from whom to Abdu"l Baha will be found farther on; though I should express my own adhesion to the Bahai leader in more glowing terms. Wishing to get nearer to a "human-catholic" religion I have sought the privilege of simultaneous membership of several brotherhoods of Friends of G.o.d. It is my wish to show that both these and other homes of spiritual life are, when studied from the inside, essentially one, and that religions necessarily issue in racial and world-wide unity.
RUHANI.
OXFORD, _August_ 1914.
INTRODUCTION
TO MEN AND WOMEN OF GOODWILL IN THE BRITISH EMPIRE
_A Message (reprinted by permission) from the Religious Society of Friends_
We find ourselves to-day in the midst of what may prove to be the fiercest conflict in the history of the human race. Whatever may be our view of the processes which have led to its inception, we have now to face the fact that war is proceeding upon a terrific scale and that our own country is involved in it.
We recognize that our Government has made most strenuous efforts to preserve peace, and has entered into the war under a grave sense of duty to a smaller State, towards which we had moral and treaty obligations. While, as a Society, we stand firmly to the belief that the method of force is no solution of any question, we hold that the present moment is not one for criticism, but for devoted service to our nation.
What is to be the att.i.tude of Christian men and women and of all who believe in the brotherhood of humanity? In the distress and perplexity of this new situation, many are so stunned as scarcely to be able to discern the path of duty. In the sight of G.o.d we should seek to get back to first principles, and to determine on a course of action which shall prove us to be worthy citizens of His Kingdom. In making this effort let us remember those groups of men and women, in all the other nations concerned, who will be animated by a similar spirit, and who believe with us that the fundamental unity of men in the family of G.o.d is the one enduring reality, even when we are forced into an apparent denial of it. Although it would be premature to make any p.r.o.nouncement upon many aspects of the situation on which we have no sufficient data for a reliable judgment, we can, and do, call ourselves and you to a consideration of certain principles which may safely be enunciated.
1. The conditions which have made this catastrophe possible must be regarded by us as essentially unchristian. This war spells the bankruptcy of much that we too lightly call Christian. No nation, no Church, no individual can be wholly exonerated. We have all partic.i.p.ated to some extent in these conditions. We have been content, or too little discontented, with them. If we apportion blame, let us not fail first to blame ourselves, and to seek the forgiveness of Almighty G.o.d.
2. In the hour of darkest night it is not for us to lose heart. Never was there greater need for men of faith. To many will come the temptation to deny G.o.d, and to turn away with despair from the Christianity which seems to be identified with bloodshed on so gigantic a scale. Christ is crucified afresh to-day. If some forsake Him and flee, let it be more clear that there are others who take their stand with Him, come what may.
3. This we may do by continuing to show the spirit of love to all. For those whose conscience forbids them to take up arms there are other ways of serving, and definite plans are already being made to enable them to take their full share in helping their country at this crisis. In pity and helpfulness towards the suffering and stricken in our own country we shall all share. If we stop at this, "what do we more than others?" Our Master bids us pray for and love our enemies.
May we be saved from forgetting that they too are the children of our Father. May we think of them with love and pity. May we banish thoughts of bitterness, harsh judgments, the revengeful spirit. To do this is in no sense unpatriotic. We may find ourselves the subjects of misunderstanding. But our duty is clear--to be courageous in the cause of love and in the hate of hate. May we prepare ourselves even now for the day when once more we shall stand shoulder to shoulder with those with whom we are now at war, in seeking to bring in the Kingdom of G.o.d.
4. It is not too soon to begin to think out the new situation which will arise at the close of the war. We are being compelled to face the fact that the human race has been guilty of a gigantic folly. We have built up a culture, a civilization, and even a religious life, surpa.s.sing in many respects that of any previous age, and we have been content to rest it all upon a foundation of sand. Such a state of society cannot endure so long as the last word in human affairs is brute force. Sooner or later it was bound to crumble. At the close of this war we shall be faced with a stupendous task of reconstruction.
In some ways it will be rendered supremely difficult by the legacy of ill-will, by the destruction of human life, by the tax upon all in meeting the barest wants of the millions who will have suffered through the war. But in other ways it will be easier. We shall be able to make a new start, and to make it all together. From this point of view we may even see a ground of comfort in the fact that our own nation is involved. No country will be in a position which will compel others to struggle again to achieve the inflated standard of military power existing before the war. We shall have an opportunity of reconstructing European culture upon the only possible permanent foundation--mutual trust and good-will. Such a reconstruction would not only secure the future of European civilization, but would save the world from the threatened catastrophe of seeing the great nations of the East building their new social order also upon the sand, and thus turning the thought and wealth needed for their education and development into that which could only be a fetter to themselves and a menace to the West. Is it too much to hope for that we shall, when the time comes, be able as brethren together to lay down far-reaching principles for the future of mankind such as will ensure us for ever against a repet.i.tion of this gigantic folly? If this is to be accomplished it will need the united and persistent pressure of all who believe in such a future for mankind. There will still be mult.i.tudes who can see no good in the culture of other nations, and who are unable to believe in any genuine brotherhood among those of different races. Already those who think otherwise must begin to think and plan for such a future if the supreme opportunity of the final peace is not to be lost, and if we are to be saved from being again sucked down into the whirlpool of military aggrandizement and rivalry. In time of peace all the nations have been preparing for war. In the time of war let all men of good-will prepare for peace. The Christian conscience must be awakened to the magnitude of the issues. The great friendly democracies in each country must be ready to make their influence felt. Now is the time to speak of this thing, to work for it, to pray for it.
5. If this is to happen, it seems to us of vital importance that the war should not be carried on in any vindictive spirit, and that it should be brought to a close at the earliest possible moment. We should have it clearly before our minds from the beginning that we are not going into it in order to crush and humiliate any nation. The conduct of negotiations has taught us the necessity of prompt action in international affairs. Should the opportunity offer, we, in this nation, should be ready to act with prompt.i.tude in demanding that the terms suggested are of a kind which it will be possible for all parties to accept, and that the negotiations be entered upon in the right spirit.
6. We believe in G.o.d. Human free will gives us power to hinder the fulfilment of His loving purposes. It also means that we may actively co-operate with Him. If it is given to us to see something of a glorious possible future, after all the desolation and sorrow that lie before us, let us be sure that sight has been given us by Him. No day should close without our putting up our prayer to Him that He will lead His family into a new and better day. At a time when so severe a blow is being struck at the great causes of moral, social, and religious reform for which so many have struggled, we need to look with expectation and confidence to Him, whose cause they are, and find a fresh inspiration in the certainty of His victory.
_August 7, 1914._
"In time of war let all men of good-will prepare for peace." German, French, and English scholars and investigators have done much to show that the search for truth is one of the most powerful links between the different races and nations. It is absurd to speak--as many Germans do habitually speak--of "deutsche Wissenschaft," as if the glorious tree of scientific and historical knowledge were a purely German production. Many wars like that which closed at Sedan and that which is still, most unhappily, in progress will soon drive lovers of science and culture to the peaceful regions of North America!
The active pursuit of truth is, therefore, one of those things which make for peace. But can we say this of moral and religious truth? In this domain are we not compelled to be partisans and particularists?
And has not liberal criticism shown that the religious traditions of all races and nations are to be relegated to the least cultured cla.s.ses? That is the question to the treatment of which I (as a Christian student) offer some contributions in the present volume. But I would first of all express my hearty sympathy with the friends of G.o.d in the n.o.ble Russian Church, which has appointed the following prayer among others for use at the present crisis: [Footnote: _Church Times_, Sept. 4, 1914.]
"_Deacon_. Stretch forth Thine hand, O Lord, from on high, and touch the hearts of our enemies, that they may turn unto Thee, the G.o.d of peace Who lovest Thy creatures: and for Thy Name"s sake strengthen us who put our trust in Thee by Thy might, we beseech Thee. Hear us and have mercy."
Certainly it is hardness of heart which strikes us most painfully in our (we hope) temporary enemies. The only excuse is that in the Book which Christian nations agree to consider as in some sense and degree religiously authoritative, the establishment of the rule of the Most High is represented as coincident with extreme severities, or--as we might well say--cruelties. I do not, however, think that the excuse, if offered, would be valid. The Gospels must overbear any inconsistent statement of the Old Testament.
But the greatest utterances of human morality are to be found in the Buddhist Scriptures, and it is a shame to the European peoples that the Buddhist Indian king Asoka should be more Christian than the leaders of "German culture." I for my part love the old Germany far better than the new, and its high ideals would I hand on, filling up its omissions and correcting its errors. "O house of Israel, come ye, let us walk in the light of the Lord." Thou art "the G.o.d of peace Who lovest Thy creatures."
PART I
THE JEWELS OF THE FAITHS
A STUDY OF THE CHIEF RELIGIONS ON THEIR BEST SIDE WITH A VIEW TO THEIR EXPANSION AND ENRICHMENT AND TO AN ULTIMATE SYNTHESIS AND TO THE FINAL UNION OF RACES AND NATIONS ON A SPIRITUAL BASIS
The crisis in the Christian Church is now so acute that we may well seek for some mode of escape from its pressure. The Old Broad Church position is no longer adequate to English circ.u.mstances, and there is not yet in existence a thoroughly satisfactory new and original position for a Broad Church student to occupy. Shall we, then, desert the old historic Church in which we were christened and educated? It would certainly be a loss, and not only to ourselves. Or shall we wait with drooping head to be driven out of the Church? Such a cowardly solution may be at once dismissed. Happily we have in the Anglican Church virtually no excommunication. Our only course as students is to go forward, and endeavour to expand our too narrow Church boundaries. Modernists we are; modernists we will remain; let our only object be to be worthy of this n.o.ble name.
But we cannot be surprised that our Church rulers are perplexed. For consider the embarra.s.sing state of critical investigation. Critical study of the Gospels has shown that very little of the traditional material can be regarded as historical; it is even very uncertain whether the Galilean prophet really paid the supreme penalty as a supposed enemy of Rome on the shameful cross. Even apart from the problem referred to, it is more than doubtful whether critics have left us enough stones standing in the life of Jesus to serve as the basis of a christology or doctrine of the divine Redeemer. And yet one feels that a theology without a theophany is both dry and difficult to defend. We want an avatar, i.e. a "descent" of G.o.d in human form; indeed, we seem to need several such "descents," appropriate to the changing circ.u.mstances of the ages. Did not the author of the Fourth Gospel recognize this? Certainly his portrait of Jesus is so widely different from that of the Synoptists that a genuine reconciliation seems impossible. I would not infer from this that the Jesus of the Fourth Gospel belonged to a different age from the Jesus of the Synoptists, but I would venture to say that the Fourth Evangelist would be easier to defend if he held this theory. The Johannine Jesus ought to have belonged to a different aeon.
ANOTHER IMAGE OF G.o.d
Well, then, it is reasonable to turn for guidance and help to the East. There was living quite lately a human being of such consummate excellence that many think it is both permissible and inevitable even to identify him mystically with the invisible G.o.dhead. Let us admit, such persons say, that Jesus was the very image of G.o.d. But he lived for his own age and his own people; the Jesus of the critics has but little to say, and no redemptive virtue issues from him to us. But the "Blessed Perfection," as Baha"ullah used to be called, lives for our age, and offers his spiritual feast to men of all peoples. His story, too, is liable to no diminution at the hands of the critics, simply because the facts of his life are certain. He has now pa.s.sed from sight, but he is still in the ideal world, a true image of G.o.d and a true lover of man, and helps forward the reform of all those manifold abuses which hinder the firm establishment of the kingdom of G.o.d. I shall return to this presently. Meanwhile, suffice it to say that though I entertain the highest reverence and love for Baha"ullah"s son, Abdul Baha, whom I regard as a Mahatma--"a great-souled one"--and look up to as one of the highest examples in the spiritual firmament, I hold no brief for the Bahai community, and can be as impartial in dealing with facts relating to the Bahais as with facts which happen to concern my own beloved mother-church, the Church of England.
I shall first of all ask, how it came to pa.s.s that so many of us are now seeking help and guidance from the East, some from India, some from Persia, some (which is my own case) from India and from Persia.
BAHA"ULLAH"S PRECURSORS, _e.g._ THE BAB, SUFISM, AND SHEYKH AHMAD
So far as Persia is concerned, the reason is that its religious experience has been no less varied than ancient. Zoroaster, Manes, Christ, Muhammad, Dh"u-Nun (the introducer of Sufism), Sheykh Ahmad (the forerunner of Babism), the Bab himself and Baha"ullah (the two Manifestations), have all left an ineffaceable mark on the national life. The Bab, it is true, again and again expresses his repugnance to the "lies" of the Sufis, and the Babis are not behind him; but there are traces enough of the influence of Sufism on the new Prophet and his followers. The pa.s.sion for martyrdom seems of itself to presuppose a tincture of Sufism, for it is the most extreme form of the pa.s.sion for G.o.d, and to love G.o.d fervently but steadily in preference to all the pleasures of the phenomenal world, is characteristically Sufite.
What is it, then, in Sufism that excites the Bab"s indignation? It is not the doctrine of the soul"s oneness with G.o.d as the One Absolute Being, and the reality of the soul"s ecstatic communion with Him.
Several pa.s.sages are quoted by Mons. Nicolas [Footnote: _Beyan arabe_, pp. 3-18.] on the att.i.tude of the Bab towards Sufism; suffice it here to quote one of them.
"Others (i.e. those who claim, as being identified with G.o.d, to possess absolute truth) are known by the name of Sufis, and believe themselves to possess the internal sense of the Shari"at [Footnote: The orthodox Law of Islam, which many Muslims seek to allegorize.]
when they are in ignorance alike of its apparent and of its inward meaning, and have fallen far, very far from it! One may perhaps say of them that those people who have no understanding have chosen the route which is entirely of darkness and of doubt."