Evidences Of Man's Immortality

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Title:     Evidences Of Man's Immortality
Author: William Cowper Brann [More Titles by Brann]

Unless you accept the testimony of the Bible as conclusive, what evidence have you of God's existence and man's immortality?--GLADSTONE.

The same evidence that we would have of the existence of the ocean were one drop of water withdrawn, of the life of a forest, were a single leaf to fall. The Bible did not create man's belief in God's existence and his own immortality, but of this belief, old as Zoroaster, antedating Babylon, was the Bible born. It is simply an outward evidence of man's inward grace. I do accept the testimony of the Bible, but only as one of a cloud of witnesses. In questions of such grave import, we cannot have too much evidence; hence it is strange indeed that anyone should make the Bible the sole foundation of his faith, should take his stand upon an infinitesimal portion of what the world knew in ages past. The Bible is but one of many sacred books in which man has borne witness that he is the favored creature of an Almighty Being, but one voice in a multitude singing hosannas to the Most High, a single note in the mighty diapason of the universe.

A hundred men are shipwrecked upon an island in the Arctic Ocean. By day and night they dream of absent friends, of mother, wife and child, the pleasant meadows or the sunny hills of their distant homes. Hourly they scan the horizon with eager eyes. Daily they ask each other, "Is there hope?" All former animosities are forgotten, for they are brothers in misfortune. One declares that the island lies in the pathway of a regular line of steamers, and that they must soon be rescued. This view is approved by many, and their hearts beat high with hope. Their sufferings are borne with cheerfulness, their hardships appear trivial, for their probation is soon to pass and they will be at home. Another avers that they are too far north to be reached by the ocean liners, but that a whaler will soon be due in that vicinity, and all will be well. This view is approved by some, and thus there are two parties confidently expecting succor, but from different sources. A third studies the map, notes the advanced season, inspects the food supply and shakes his head. "We shall be lost," he says; "desire has misled your judgment; you do but dream." Do the two parties that entertain hope strive, each to disprove the theory of the other, and unite in persecuting the dissenter? No; they reason together, each anxious to ascertain the truth, knowing that it will profit him nothing to believe a lie. Suddenly a cry is heard, "A sail!" Do those who put their trust in the whaler turn their backs to the sea and say, "Oh, H--l! that's only one of those regular steamship heretics! no rag of canvas will he discover!" Do those who were destitute of hope decline to look? No; all rush to the shore, and strain their eyes to penetrate the mist, little caring whether it be whaler or steamer, so they do but see a ship. When one makes out the vessel, he is not content until the eyes of others confirm his vision, and all look, not with the jealous hope that he may be wrong, but with an earnest prayer that he may be right. That island is this little earth, its shipwrecked mariners all sons of men; yet how different we set about determining whether, from out the everlasting sea that encircles us, there comes indeed a Ship of Zion to succor and to save!

What one man believes or disbelieves is a matter of little moment; for belief will not put gods on High Olympus, nor unbelief extinguish the fires of Hell. Man can neither create nor uncreate the actual by a mental emanation. If Deity exists, he would continue to exist did a universe deny him; if he exists not, then all the faith and prayers and sacrifices of a thousand centuries will not evolve him from the night of nothingness. There is or there is not a life beyond the grave, regardless of the denial of every atheist and the affirmation of every prophet. Then what boots it whether we believe or disbelieve in God's existence or man's immortality? Nothing, in so far as it concerns the factual; much, in that upon our hopes and fears is based our terrestrial bane or blessing. Banish all belief in God, eliminate the idea of man's responsibility to a higher power, make him the sole lord of his life and earthly good his greatest guerdon, and you destroy the dynamics of progress, the genius of civilization. Man has a tendency to become what he believes himself to be. Consciously or unconsciously, he strives with less or greater strength toward his ideal; hence it is all-important that he consider himself an immortal rather than the pitiful sport of Time and Space; a child of Omniscience, rather than the ephemeral emanation of unclean ooze. Had man always considered himself simply an animal, his tendencies would have been ever earthward; believing himself half divine, he has striven to mount above the stars. True, many great men have been Atheists; but they were formed by ancestry and environment permeated by worship of Divine power. Without a belief in his own semi-divinity to lead the race onward and upward, the conditions which produce a Voltaire or Ingersoll were impossible. Civilization is further advanced than ever before, and Atheism more general; but those who employ this fact as argument against religious faith forget that a body thrown upward will continue to ascend for a time after it has parted from the propelling power. Atheism is in nowise responsible for human progress, for Atheism is nothing--a mere negation--and "out of nothing nothing comes." A belief in God affords man a basis upon which to build; it is an acknowledgment of authority, the chief prerequisite of order; but in Atheism there is no constructive element. While it may be no more immoral to deny the existence of Deity than to question the Wondrous Tale of Troy, history teaches us that, considered from a purely utilitarian standpoint, the most absurd faith is better for a nation than none; that the civic virtues do not long survive the sacrifice; that when a people desert their altars their glories soon decay. The civilization of the world has been time and again imperiled by the spirit of Denial. When Rome began to mock her gods, she found the barbarians thundering at her gates. When France insulted her priesthood and crowned a courtesan as Goddess of Reason in Notre Dame, Paris was a maelstrom and the nation a chaos in which Murder raged and Discord shrieked. To-day we are boasting of our progress, but 'tis the onward march of Jaganath, beneath whose iron wheels patriotism, honesty, purity and the manly spirit of independence are crushed into the mire. We have drifted into an Atheistical age, and its concomitants are selfishness, sensationalism and sham. The old heartiness and healthiness have gone out of life, have been supplanted by the artificial. Everything is now show and seeming--"leather and prunella"--the body social become merely a galvanic machine or electric motor. In our gran'sire's day "the great man helped the poor, and the poor man loved the great"; now the great man systematically despoils the poor and the poor man regards the great with a feeling of envy and hatred akin to that of which the French Revolution was born. Character no longer counts for aught unless reinforced by a bank account. Men who have despoiled the widow of her mite and the orphan of his patrimony are hailed with the acclaim due to conquering heroes. Our most successful books and periodicals would pollute a Parisian sewer or disgrace a Portuguese bagnio. The suffrages of the people are bought and sold like sheep. The national policy is dictated by Dives. Men are sent to Congress whom God intended for the gallows, while those he ticketed for the penitentiary spout inanities in fashionable pulpits. The merchant who pays his debts in full when he might settle for ten cents on the dollar is considered deficient in common sense. The grandsons of Revolutionary soldiers, who considered themselves the equal of kings and the superior of wear the livery of lackeys to obtain an easy living. Presidents save seven-figure fortunes on five-figure salaries and are applauded by people who profess to be respectable. Governors waste the public revenues in suppressing pugilistic enterprises, begotten of their own encouragement, only to be reelected by fools and slobbered over by pharisees. Bradley-Martin balls are given while half a million better people go hungry to bed. Friendship has become a farce, the preface of fraud. Revolting crimes increase and sexuality is tinged with the infamy of the Orient. Men who were too proud to borrow leave sons who are not ashamed to beg. In man great riches are preferable to a good name, and in woman a silken gown covers a multitude of sins. The homely virtues of the old mothers in Israel are mocked, while strumpets fouler than Sycorax are received in society boasting itself select. Why is this? It is because the old religious spirit is dormant if not dead; it is because when people consider themselves but as the beasts that perish, they can make no spiritual progress, but imitate their supposed ancestors. Religion is becoming little more than a luxury, the temple a sumptuous palace wherein people ennuied with themselves may parade their costly clothes, have their jaded passions soothed by sensuous music, their greed for the bizarre satiated by sensational sermons.

This being true, the question of evidence of God's existence and man's immortality becomes the most important ever propounded. The devout worshiper points to his Sacred Book; but we have had Sacred Books in abundance so far back as we can trace human history, yet the wave of Atheism, of Unbelief, rises ever higher and higher-- threatens to engulf the world. After nearly nineteen centuries of earnest proselyting less than a third of the world has accepted Christianity, and in those countries professedly Christian, Atheism flourishes as it does nowhere else. Of more than seventy million Americans, less than twenty-four million are church communicants, and it is doubtful if half of these really believe the Bible. Beecher criticized it almost as freely as does Ingersoll, while a number of prominent preachers of the Briggs-Abbott brand are even now explaining, in the pulpit and the press, that it is little more than a collection of myths. The people are drifting ever further from the Book of Books, and the pulpit appears ambitious to lead the procession. It is idle to urge that man should believe the Bible; for man should believe nothing, man can believe nothing but what receives the sanction of his reason. He is no more responsible for what he believes or disbelieves than for the color of his eyes or the place of birth. He may deceive the world with a false profession of faith, but can deceive neither God nor himself. The mind of even the worst of men is a court in which every cause is tried with rigid impartiality, with absolute honesty. A fool may mislead it, a child may convince it, but not even its possessor can coerce it; hence to command one to "believe," without first providing him with a satisfactory basis for his faith, were an idle waste of breath. A man is no more blamable for doubting the existence of Deity than for doubting aught else that may seem to him absurd. He doubts because the evidence submitted is unsatisfactory, or his mind is incapable of properly analyzing it. Probably none of the Sacred Books ever yet convinced an intelligent human being that there is aught in the universe greater than himself. I do not mean by this that the Bible and the Koran, the Zend-Avesta and the Vedas are all false, but that there is lack of sufficient evidence that they are true. Those who accept them do so because they harmonize with their own half-conscious religious conceptions, because their truth is established by esoteric rather than by exoteric evidence. All attempts to supplant Buddhism and Mohammedanism by Christianity have proven futile, and that because the former do while Christianity does not voice the religious sentiment of the Orient, a sentiment which exists regardless of their Sacred Books, and of which the latter are but indications. You can no more demonstrate the truth of the Bible to a Hindu than you can demonstrate the truth of the Vedas to a Christian, for in either case outward evidence is wanting and the subject is not en rapport with the new doctrine. It is not infrequently urged that evidence sufficient to convince Mr. Gladstone should likewise convince Col. Ingersoll. And so it doubtless would in a court of law; but in matters spiritual what may appear "confirmation strong as proofs of Holy Writ" to the one may seem an absurdity absolute to the other. Neither had the pleasure of Moses' acquaintance. All witnesses of his miracles have been dead so long that their very graves are forgotten. There is nothing in the accounts, however, violative of Mr. Gladstone's conception of Deity, hence he finds no difficulty in accepting them. To Col. Ingersoll, however, there is something ridiculous in the idea of the Creator of the Cosmos become a bonfire and holding a private confab with the stuttering Hebrew. He demands undisputable evidence, it is not forthcoming, and he brands the story as a fraud. For the same reason that Mr. Gladstone accepts the miracles of Moses he accepts Christ as the Savior; for the same reason that he denies the burning bush, Col. Ingersoll denies Christ's divinity. The story of a suffering Savior appeals directly to Mr. Gladstone's heart, but it gets no further than Col. Ingersoll's head. The one tries it by his sympathies, the other by the rules of evidence that obtain in a court of law. In summing up, Col. Ingersoll might say: It has not been demonstrated to the satisfaction of this court that Jesus ever claimed to be "the only begotten Son of God." The testimony to the effect that he raised the dead, walked upon the waves, came forth from the grave and ascended bodily into Heaven, appears to be all hearsay, and by witnesses of unknown credibility. If we consider the impression made upon his contemporaries, we find that his miracles and resurrection failed to convince those best qualified to analyze evidence. He seems to have been regarded as nothing more than a popular religious reformer or schismatic. From the New Testament we learn that he did not found a new faith, but lived and died in that of his fathers--that it is impossible to follow the instruction of Jesus without becoming in religion a Jew. As he was the sixteenth savior the world has crucified, his tragic death does not prove him divine. As immaculate conceptions were quite common among the Greeks and Romans, with whom both he and his immediate following came much in contact, I incline to the view that he entered the world in the good old way.

Granting the correctness of such a conclusion, it does not necessarily follow that Jesus was not heaven-sent, or that he was in any way unworthy the love and veneration of the world. The proposition of the eloquent Father Brannan that Jesus was either in very truth the only begotten Son of the Father, or an impious fraud deserving execration, is only tenable on the supposition that the language attributed to him by New Testament writers is properly authenticated. When we remember that the art of printing had not then been invented; that Christ wrote nothing himself; that the record of his life was probably not composed until he had been long dead; that the besetting sin of the East is exaggeration; that it was the custom of the Greeks, in whose language the New Testament was first written, to assign a heavenly origin to popular heroes, we must concede that there is some reason for doubt whether Jesus ever claimed to be other than the son of Joseph the carpenter. Granting that his life and language are correctly reported, that he was indeed Divinity: The fact remains that a vast majority of mankind decline to accept him as such; that while the church is striving with so little success to raise his standard in Paynim lands, Atheism is striking its roots ever deeper into our own. The church should recognize the fact that no man is an Atheist from choice. Deep in the heart of every human being is implanted a horror of annihilation. A man may become reconciled to the idea, just as he may become resigned to the necessity of being hanged; but he strives as desperately to escape the one as he does to avoid the other. Does the church owe any duty to the honest doubter, further than the reiteration of a dogma which his reason rejects? When he asks for evidence of God's existence, Judaism points him to the miracles of Moses, Christianity to those of Jesus, Mohammedanism to the revelations of its prophet; and if he find these beyond his comprehension or violative of his reason, they dismiss him with a gentle reminder that "the fool hath said in his heart there is no God." He retorts by accusing his critics either of superstitious ignorance or rank dishonesty, so honors are easy. He is told that if he doesn't perform the impossible--work a miracle by altering the construction of his own mind--he will be damned, and is touched up semi-occasionally by the pulpiteers as an emissary of the devil. Being thus put on the defensive, he undertakes to demonstrate that all revealed religions are a fraud deliberately perpetrated by the various priesthoods. He searches through their Sacred Books for contradictions and absurdities, and not without success; proves that their God knew little about astronomy and less about geography; then sits him down "over against" the church, like Jonah squatting under his miraculous gourd-vine in the suburbs of Nineveh, and confidently expects to see it collapse. He imagines that in pointing out a number of evident errors and inconsistencies in "revealed religion" he has hit Theism in its stronghold; but he hasn't. He has but torn and trampled the ragged vestments of religion, struck at non-essentials, called attention to the clumsy manner in which finite man has bodied forth his idea of Infinity--has made the unskillful laugh and the judicious grieve. In an ignorant age the supernatural appeals most powerfully to the people; hence it is not strange that revealed religion, so-called, should have been grounded upon the miraculous; but the passage of the Red Sea, the raising of Lazarus and kindred wonders are not readily accepted in an enlightened era, and are utilized by scoffers to bring all religion into contempt. We can scarce conceive of God being reduced to the necessity of violating his own laws to demonstrate his presence and power. While it were presumption to ask any church to abate one jot or tittle of its dogma, it seems to me that all would gain by relying less upon the "evidential value of the miracles"; that a broader, nobler basis can be found for religious faith, one more in accord with the wisdom and dignity of the great All-Father than tradition of signs and wonders in a foreign land in the long ago. Had God desired to personally manifest himself unto man, to deliver a code of laws, to establish a particular form of worship, it is reasonable to suppose that he would have done so in a manner that would have left no doubt in the mind of any man, of any age or clime, anent either his divinity or his desires. That he has not done this, argues that all "revealed religions" are but the voices of the godlike within man, rather than direct revelations from without. All religions are fundamentally the same, and each is the highest spiritual concept of its devotees. Whence came the gods of the ancient Greek and Egyptian, of the Mede and Persian? If they were made known by direct revelation, how came they to be false gods? If they were the result of a spirit of worship inherent in all men, who implanted that spirit? If God, he must have done so for a purpose, and what purpose other than to enable man to work out his own salvation? Would we not expect him to operate through this spirit for universal guidance, rather than leave the world in darkness while he retired to an obscure corner thereof and practiced legerdemain for the edification of a few half- civilized people? If we adopt the internal instead of the external view of the origin of Judaism and Christianity, all the other Sacred Books range themselves about the Bible and with it bear witness that man is the creature of Design and not a freak of Chance. We bring to confirm the teachings of Moses and Christ and the wise Zoroaster, the loving Gautama, the patient Mahomet, the priests and prophets of every clime, the altars of every age, the countless millions, who, since man's advent on the earth, have worshiped the All-in-All. If this be not basis broad enough for man's belief, add thereto the story of God's wisdom written in the stars and the never-ceasing anthem of the sea; the history of every consecrated man who has died for man, whether his name be Christ or Damien; the song of every bird and the gleam of every beauty; the eternal truth that shines in a mother's eyes, the laughter of little children and the leonine courage of creation's lord; every burning tear that has fallen on the face of the dead, and every cry of anguish that has gone up from the open grave to the throne of the Living God. Were not this "revelation" enough? Yet 'tis but the binding of humanity's Sacred Book, of that Universal Bible in which God speaks from the age and from hour to hour to all who have ears to hear.

The fact that man desires immortality is proof enough that he was not born to perish. 'Tis a "direct revelation" to the individual, if he will but heed it--will get out of the grime of the man-created city, with its artificialities, into the God- created country, where he may hear the "still small voice" speaking to that subtler sense, which in animals is instinct, in man is inspiration. There is no error in the ordering of the universe. It was not jumbled together by self-created "force," operating in accordance with "laws" self-evolved from chaos, on matter which, like Mrs. Stowe's juvenile nigger, "jis growed." It is the work of a Master who "ordereth all things well." Beauty might be born of Chance, but only Omniscience could have decreed the adoration it inspires. Hate might spring from the womb of Chaos, but Love must be the child of Order. Pain might be begotten of monsters, but only Infinite wisdom could have invented Sorrow. Nature does not put feathers on fishes, fins on birds, nor give aught that lives an impossible desire or an objectless instinct. Then why should man desire immortality, why should he fear annihilation more than the fires of Hell? During a third of his life he is unconscious, and annihilation is but an ever-dreamless sleep. Whether he sleeps the sleep of health or that of death, an hour and an eternity are the same to him; yet he desires the one and dreads the other. If man's fierce longing for immortal life is not to be gratified, then is the whole universe a cruel lie; its wonderful arrangement from star to flower, its careful adaptation of means to ends, the provision for the satisfaction of every sense, an arrant fraud, a colossal falsehood. If there be no God, then is creation a calamity; if there be a God and no immortality for man, then it is a crime.

God does not reveal himself to beasts, nor to men of brutish minds. How can those who have no ear for music, no eye for beauty, hear the melody of the universe or comprehend the symmetry of the All? What need have those for immortality to whom love is only lust, charity a pander to pride, a full stomach the greatest good and gold a god? It is these who become "motive grinders," dig genius out of the earth like spuds and goobers, and achieve perpetual motion by making the universe a self- operative machine needing neither key nor steam generator to "make it go." They pride themselves, sometimes justly, on their reasoning powers; but the product of their logic-mill is like artificial flowers, as unprofitable as the icy kiss of the Venus de Medici. Of that knowledge gleaned in the Vale of Sorrow they know nothing; of that wisdom which cannot be demonstrated by the laws of logic they have no more conception than has a mole of the glories of the morning. They are of the earth earthy. To make them understand a message God would have to typewrite it, add the seal of a notary public and deliver it in person. They hear not the silver tones of Memnon, heed not the wondrous messages that come from the dumb lips of the dead. They search through musty tomes and explore long-forgotten languages to prove the rhapsodies of some old prophet false, while the grave of the babe that was buried yesterday is more than a prophecy--is an Ark of the Covenant.

[The end]
William Cowper Brann's essay: Evidences Of Man's Immortality

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