Читать книгу An Introduction to the Study of Comparative Religion - F. B. Jevons - Страница 11

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If we are to understand the place of Christianity in the evolution of religion, we must consider the place of religion in the evolution of humanity; and I must explain the point of view from which I propose to approach the three ideas of (1) evolution, (2) the evolution of humanity, (3) the evolution of religion.

I wish to approach the idea of evolution from the proposition that the individual is both a means by which society attains its end, and an end for the sake of which society exists. Utilitarianism has familiarised us with the view that society exists for the sake of the individual and for the purpose of realising the happiness and good of every individual: no man is to be treated merely as a chattel, existing solely as a means whereby his owner, or the governing class, may benefit. But this aspect of the facts is entirely ignored by the scientific theory of evolution: according to that theory, the individual exists only as a factor in the process of evolution, as one of the means by which, and not as in any sense the end for which, the process is carried on.

Next, this aspect of the facts is ignored not only by the scientific theory of evolution, but also by the theory which humanitarianism holds as to the evolution of humanity, viz. that it is a process moving through the three stages of custom, religion, and humanitarianism. That process is still, as it has long been in the past, far from complete: the end is not yet. It is an end in which, whenever and if ever realised on earth, we who are now living shall not live to partake: we are—on this theory of the evolution of humanity—means, and solely means, to an end which, when realised, we shall not partake in. Being an end in which we cannot participate, it is not an end which can be rationally set up for us to strive to attain. Nor will the generation, which is ultimately to enjoy it, find much satisfaction in reflecting that their enjoyment has been purchased at the cost of others. To treat a minority of individuals as the end for which humanity is evolved, and the majority as merely means, is a strange pass for humanitarianism to come to.

Approaching the evolution of religion from the point of view that the individual must always be regarded both as an end and as a means, we find that Buddhism denies the individual to be either the one or the other, for his very existence is an illusion, and an illusion which must be dispelled, in order that he may cease from an existence which it is an illusion to imagine that he possesses. If, however, we turn to other religions less highly developed than Buddhism, we find that, in all, the existence of the individual as well as of the god of the community is assumed; that the interests of the community are the will of the community's god; that the interests of the community are higher than the interests of the individual, when they appear to differ; and that the man who prefers the interests of the community to his own is regarded as the higher type of man. In fine, the individual, from this point of view, acts voluntarily as the means whereby the end of society may be realised. And, in so acting, he testifies to his conviction that he will thereby realise his own end.

Throughout the history of religion these two facts are implied: first, the existence of the individual as a member of society seeking communion with God; next, the existence of society as a means of which the individual is the end. Hence two consequences with regard to evolution: first, evolution may have helped to make us, but we are helping to make it; next, the end of evolution is not wholly outside any one of us, but in part is realised in us. And it is just because the end is both within us and without us that we are bound up with our fellow-man and God.

Whether the process of evolution is moving to any end whatever, is a question which science declines—formally refuses—to consider. Whether the end at which religion aims is possible or not, has in any degree been achieved or not, is a question which the science of religion formally declines to consider. If, however, we recognise that the end of religion, viz. communion with God, is an end at which we ought to aim, then the process whereby the end tends to be attained is no longer evolution in the scientific sense. It is a process in which progress may or may not be made. As a fact, the missionary everywhere sees arrested development, imperfect communion with God; for the different forms of religion realise the end of religion in different degrees. Christianity claims to be "final," not in the chronological sense, but in that it alone finds the true basis and the only end of society in the love of God. The Christian theory of society again differs from all other theories in that it not only regards the individuals composing it as continuing to exist after death, but teaches that the society of which the individual is truly a member, though it manifests itself in this world, is realised in the next.

The history of religion is the history of man's search for God. That search depends for its success, in part, upon man's will. Christianity cannot be stationary: the extent to which we push our missionary outposts forward gives us the measure of our vitality. And in that respect, as in others, the vitality of the United States is great … 239–265

APPENDIX … … … … … … … … . … . 266 ad fin.