Probably the Seventh Day Rest would survive every other religious institution in virtue of its popularity among the working classes, soon to be everywhere masters of legislation. The failure of the Tenth Day holiday in the first French Revolution would also forestall any further experiments in varying the hebdomadal interval so marvellously adapted to our mental and physical constitution. As, however, all religious meaning of the day would be lost, and all church-going stopped, nothing would hinder the employment of its hours from morning to night as Easter Monday and Whit Monday are now employed by the millions in our great cities. The nation would, therefore, enjoy the somewhat doubtful privilege of keeping fifty-six Bank Holidays instead of four in the year. Judicial and official oaths of all sorts, and Marriage and Burial rites, would, of course, be entirely abolished. A gentleman pronouncing the Oraison Funèbre outside the crematorium would replace the old white-robed parson telling the mourners;
Beneath the churchyard tree,
In solemn tones, and yet not sad,
Of what man is, what man shall be.
Another change more important than any of these, in Protestant countries, would be the reduction of the Bible to the rank of an historical and literary curiosity. Nothing (as we all recognize) but the supreme religious importance attached to the Hebrew Scriptures could have forced any book into the unique position which the Bible has now held for three centuries in English and Scottish education. Even that held by the Koran throughout Islam is far less remarkable, inasmuch as the latter (immeasurably inferior though it be) is the supreme work of the national literature, whereas we have adopted the literature of an alien race. All the golden fruit which the English intellect has borne from Shakespeare downwards may be said to have grown on this priceless Semitic graft upon the Aryan stem.
But as nothing but its religious interest, over and above its historical and poetical value, could have given the Bible its present place amongst us, so the rejection of religion must quickly lower its popularity by a hundred degrees. Notwithstanding anything which the Matthew Arnolds of the future may plead on behalf of its glorious poetry and mines of wisdom, the youth of the future Faithless World will spare very little time from their scientific studies to read a book brimming over with religious sentiments which to them will be nauseous. Could everything else remain unchanged after the extinction of religion in England, it seems to me that the unravelling of this Syrian thread from the very tissue of our minds will altogether alter their texture.
Whether the above obvious and tangible results of a general relinquishment of religion would all be disadvantageous may, possibly, be an open question. That they would be trifling, and that things would go on much as they have done after they had taken place, seems to me, I confess, altogether incredible.
I now turn to those less obvious consequences of the expected downfall of religion which would take place silently.
The first of these would be the belittling of life. Religion has been to us hitherto (to rank it at its lowest), like a great mountain in a beautiful land. When the clouds descend and hide the mountain, the grandeur of the scene is gone. A stranger entering that land at such a time will commend the sweetness of the vales and woods; but those who know it best will say, Ichabod! The glory has departed. To do justice to the eminent man whose opinion concerning the practical unimportance of religion I am endeavoring to combat, he has seen clearly and frankly avowed this ennobling influence of religion, and, as a corollary, would, I presume, admit the minifying consequences of its general abandonment.2 If the window which Religion opens out on the infinite expanse of God and Heaven, immeasurably enlarges and lightens our abode of clay, the walling of it up cannot fail to narrow and darken it beyond all telling. Human nature, ever pulled two ways by downward and by aspiring tendencies, cannot afford to lose all the aid which religious ideas offer to its upward flight. Only when they disappear will men perceive how the two thoughts of this world as Gods world, and of ourselves as Immortal beings, have, between them, lighted up in rainbow hues the dull plains of earth. When they fade away, all things, Nature, Art, Duty, Love, and Death, will seem to grow grey and cold. Everything which casts a glamour over life will be gone.
Even from the point of view of Art (of which in these days perhaps too much is made), life will lose poetry if it lose religion. Nothing ever stirs our sympathies like it, or like a glimpse into the inner self of our brother man, as affected by repentance, hope, and prayer. The great genius, of George Eliot revealed this to her; and, Agnostic as she was, she rarely failed to strike this resonant string of human nature, as in Adam Bede, Silas Marner, and Janets Repentance. French novelists who have no knowledge of it, and who describe the death of a man as they might do that of an ox, while they galvanize our imaginations, rarely touch the outer hem of our sympathies. Religion in its old anthropomorphic forms was the great inspirer of sculpture, painting, poetry, science, and almost the creator of architecture. Phidias, Dante, Michael Angelo, Raphael, Milton, Handel, and the builders of the Egyptian temples and mediæval cathedrals, were all filled with the religious spirit, nor can we imagine what they would have been without it. In the purer modern types of religion, while music and architecture would still remain in its direct service, we should expect painting and sculpture to be less immediately concerned with it than in old days, because unable to touch such purely spiritual ideas. But the elevation, aspiration, and reverence which have their root in religion must continue to inspire those arts likewise, or they will fall into triviality on one side (as there seems danger in England), or into obscene materialism on the other, as is already annually exemplified on the walls of the Paris Salon.
Again, it will not merely belittle life, it will carnalize it to take Religion out of it. The lump without the leaven will be grosser and heavier than we have dreamed. Civilization, as we all know, bore under Imperial Rome, and may assume again any day, the hateful type in which luxury and cruelty, art and sensuality, go hand in hand. That it ever changed its character and has come to mean with us refinement, self-restraint, chivalry, and freedom from the coarser vices, is surely due to the fact that it has grown up pari passu with Christianity. In truth it needs no argument to prove that, as the bestial tendencies in us have scarcely been kept down while we believed ourselves to be immortal souls, they will have it still more their own way when we feel assured we are only mortal bodies.
And the life thus belittled and carnalized will be a more cowardly life than men have been wont to lead while they had a Providence over them and a heaven waiting for them. Already, I fear, we may see some signs of this new poltroonery of reflective prudence, which holds that death is the greatest of all evils, and disease the next greatest; and teaches men to prefer a whole skin to honor and patriotism, and health to duty. Writing of this Hygeiolatry elsewhere, I have remarked that it has almost come to be accepted as a canon of morals that any practice which, in the opinion of experts, conduces to bodily health, or tends to the cure of disease, becomes ipso facto lawful; and that there are signs apparent that this principle is bearing fruit, and that men and women are beginning to be systematically selfish and self-indulgent where their health is concerned, in modes not hitherto witnessed. In public life it is notorious that whenever a Bill comes before Parliament concerning itself with sanitary matters there is exhibited by many of the speakers, and by the journalists who discuss it, a readiness to trample on personal and parental rights in a way forming a new feature in English legislation, and well deserving of the rebuke it has received from Mr. Herbert Spencer. As to military courage, I fear it will also wane amongst us, as it seemed to have waned amongst the French atheistic soldiery at Metz and Sedan. Great as are the evils of war, those of a peace only maintained by the nations because it had become no longer possible to raise troops who would stand fire, would be immeasurably worse.