The Wonders of Life: A Popular Study of Biological Philosophy. Ernst Haeckel
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due to the narrow geocentric ideas of an uneducated people. Troelslund has admirably explained the strong influence they have had in his interesting book, The Idea of Heaven and of the World.[6] The idea of the "last judgment," with Christ sitting on the right hand of the Father, as many famous mediæval pictures represent (notably Michael Angelo's in the Sistine Chapel at the Vatican), is another outcome of a thoroughly childish and anthropomorphic attitude.
It is remarkable that this second article of the Creed says nothing about "redemption," which forms its heading [in Germany]. Luther has dealt with it in his commentary. Christ is believed to have suffered a painful death, like many thousand other martyrs, for his conviction of the truth of his faith and teaching—which reminds one of the more than a hundred thousand men who were done to death by the Inquisition and in the religious wars of the Middle Ages; but not one of the millions of ministers who preach on it every Sunday seems to have shown a rational causal connection of this death with the alleged redemption from sin and death. The whole of this story of redemption has sprung from the primitive, obscure, ethical ideas of uneducated races, especially the crude belief in the propitiatory power of human sacrifice. It has no practical moral value except for those who believe in personal immortality—a scientifically untenable dogma. Whoever builds on this empty promise of a better life beyond may soothe himself with this hope, and reconcile himself to the thousand ills and defects of this world. But the man who studies this life as it really is will not find that the belief in redemption has brought any real improvement. Want and misery and sin are as prevalent as ever; indeed, our modern civilization has, in many respects, increased them.
The third and last article of the Apostles' Creed runs: "I believe in the Holy Ghost, the holy Catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and life everlasting." In the curious commentary that Luther made on this article in his catechism, he said that "man cannot believe of his own reason in Jesus Christ"—which is very true—but the Holy Ghost must lead him thereto with his grace; but how the third person of the Trinity effects this enlightenment and sanctification he did not explain. What is meant by the "communion of saints" and the "holy Catholic Church" must be gathered in the light of their history—especially the history of Romanism. This most powerful and still influential section of the Christian Church, which especially claims the title of Catholic and "the one ark of salvation," is really a most pitiful caricature of pure primitive Christianity. It has, with consummate skill, succeeded in preaching the beneficent teaching of Christ in theory and doing just the opposite in practice; we need only recall the Inquisition, the dark history of the Middle Ages, and the political hierarchy which still dominates so much of civilization.
However, by far the most important clause in the third article is the final expression of belief in "the resurrection of the body and life everlasting." That this greatest "wonder of life" was originally conceived in a purely material form is evident from thousands of pictures in which famous painters have realistically depicted the resurrection of the dead, the aërial flight of the happy souls of the blessed, and the torments of the damned in hell. It is thus conceived still by the majority of believers who take eternal life to be an "enlarged and improved edition" of life here below. This is equally true of Christian and Mohammedan pictures and of the athanatist ideas that prevailed in other religions long before Christ was born, even of the first rudiments of the belief in primitive races. As long as the geocentric theory prevailed, and the heavens were thought to be a sort of blue glass bell, illumined by thousands of little stars and the lamp of the sun, arching like a vault over the flat earth, and the fires of hell burned in the cellars below, this barbaric notion of a resurrection of the body and a last judgment could easily be maintained. But its roots were destroyed when Copernicus refuted the geocentric theory in 1545; and athanatism became quite untenable when Darwin shattered the dogma of anthropocentricism. Not only the crude older materialistic idea of eternal life, but also the refined new spiritualistic version, has been rendered untenable by the progress of science in the nineteenth century. I have shown this in the eleventh chapter of the Riddle, which closes with the words: "If we take a comprehensive glance at all that modern anthropology, psychology, and cosmology teach with regard to athanatism, we are forced to this definite conclusion. The belief in the immortality of the human soul is in hopeless contradiction with the most solid empirical truths of modern science."[7]
The great influence which has been exercised on civilized nations by the Christian beliefs, supported by the practical exigencies of the state, for thousands of years, was chiefly seen in the crude superstition of the mass of the people. Confessions of faith became as much a matter of routine as the latest fashion in dress or the latest custom, etc. But even the majority of the philosophers were more or less subordinated to the influence. It is true that a few great thinkers freed themselves by the use of pure reason at an early date from the prevalent superstition, and framed systems apart from tradition and the priests. But most philosophers could not rise to the altitude of these brave Free-thinkers; they remained "school-men" in the literal sense, dependent on the dictation of authority, the traditions of the school, and the dogmas of the Church. Philosophy was the "handmaid" of theology and ecclesiasticism. If we examine the history of philosophy in this light, we find in it a struggle for twenty-five hundred years between two great tendencies—the dualism of the majority (with theological and mystic leanings) and the monism of the minority (with rationalistic and naturalistic disposition).
Especially notable are those great Free-thinkers of classic antiquity who taught a monistic view of life in the sixth century before Christ—the Ionic natural philosophers, Thales, Anaximander, and Anaximenes; and a little later, Heraclitus, Empedocles, and Democritus. They made the first thorough attempt to explain the world on rational principles, independently of all mythological tradition and theological dogmas. However, these remarkable efforts to found a primitive monism, which found so finished an expression in the De rerum natura of the great poet-philosopher, Lucretius Carus (98–54 B.C.), were shortly thrust out by the spread—through Plato's curious dualism—of the belief in the immortality of the soul and the transcendental world of ideas.
The Eleatics, Parmenides and Zeno, had foreshadowed in the fifth century the division of philosophy into two branches; but Plato and his pupil Aristotle (in the fourth century B.C.) succeeded in gaining general acceptance for this dualism and antithesis of physics and metaphysics. Physics devoted itself on the ground of experience to the study of the phenomena of things, leaving their real essences (or noumena) that lay behind the phenomena to metaphysics. These inner essences are transcendental and inaccessible to empirical research; they form the metaphysical world of eternal ideas, which is independent of the real world, and has its highest unity in God, as the Absolute. The soul, an eternal idea that dwells for a time in the passing human body, is immortal. This consistent dualism of Plato's system, with its sharp antithesis of this world and the next, of body and soul, of world and God, is its chief characteristic. It became all the more influential when Plato's pupil Aristotle blended it with his empirical metaphysics, based on ample scientific experience, and pointed out the idea in the entelechy, or purposively acting principle, of every being; and especially when Christianity (three hundred years afterwards) found in this dualism a welcome philosophic support of its own transcendental tendency.
In the course of the thousand years which historians call the Middle Ages, and which are usually dated from the fall of the Roman Empire (476) to the discovery of America (1492), the superstition of civilized races reached its highest development. The authority of Aristotle was paramount in philosophy; it was used by the dominant Church for its own purposes. But the influence of the Christian faith, with all the gay coloring which the fairy-tales of the Bible added to its structure of dogmas, was seen much more in practical life. In the foreground of belief were the three central dogmas of metaphysics, to which Plato had first given complete expression—the personal God as creator of the world, the immortality of the soul, and the freedom of the human will. As Christianity laid the greatest theoretical stress on the first two dogmas and the greatest practical stress on the third, metaphysical dualism soon prevailed on all sides. Especially inimical to scientific inquiry was the Christian contempt of nature and its belittlement of earthly life in view of the eternal life to come. As long as the light of philosophical criticism in any form was extinguished, the flower-garden of religious poetry flourished exceedingly and the idea of miracle was taken as self-evident. We know what the practical result