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NATIONAL SECULAR SOCIETY
SECULARISM;
ITS PRINCIPLES STATED.
BY
CHRISTOPHER CHARLES,
Author of “ The Dark Side of Christianityf &>c.
‘ Let us every day do that which the day requires.”—Ben. Constant
[fourth
thousand].
LONDON:
AUSTIN & CO., 17, JOHNSON’S COURT, FLEET
STREET, E.C.
PRICE ONE PENNY.
��SECULARISM.
All our knowledge is derived from nature, and we obtain
it by comparison and discrimination. By experience we
■learn to classify the multitude of objects presented to our
minds, we discover the qualities which are common to every
object, as also those that are dissimilar. Having found
certain peculiarities in an object, these become marks of
identity, and to these we give a name by which we refer
them to the class they belong, so that afterwards we can
make ourselves understood by all who have acquired a
knowledge of things, and the names by which their distin
guishing characteristics are known amongst men. By this
method it is proposed to explain what Secularism is, as it is
understood by the writer, and the writer, and those who
.agree with him, alone are responsible for what is here
written.
Every tolerably well-informed man knows that in various
parts of this globe, and at different times, certain men, or
bodies of men, have given to the world what they have
called a religion, or a faith, or a system of life, by which all
the believers are supposed to be guided from their cradles
to their graves. These systems have been given under the
.authority of the particular god or divine source believed in
at the time. Hence the gods believed in, have given a
■character to the faith of one country, differing from that of
other countries, because the gods themselves were not all
alike. No doubt the various faiths of the world appear
alike true to the people who believe them, but not so to
others. If the faiths all appeared alike true to each man,
there would be no differences to keep men apart, but this is
not possible, for it is the fact of the faiths differing that
accounts for their separate existence, and also for the exist
ence of a separate class of believers following each faith.
The tendency of these faiths is to divide and sub-divide
�4
SECULARISM.
mankind, and this must ever be so; since the declaration of
similarity, or agreement in precept or practice, would be
individual destruction, and we do not expect that any of
the great faiths of the world will end its career by committing suicide.
These various faiths, all resting on some supposed super
natural authority, claim and obtain the allegiance of all who
accept the authority. Hence the life of one man is guided
by the Old Testament, another by the New, another by the
Koran or some other sacred book, another by a priest, and
these men are known as Jews, Christians, Mahometans,
Buddhists, Brahmins, and a host of other names too numerous
to mention. Besides all these, in different countries and at
different times, have appeared a few men whose lives have
been guided by reason instead of being guided by the
Bibles and the priests. These latter reject all the faiths,,
or such parts of them that do not appear reasonable,
hence they have received the names Atheist, Deist, Pan
theist, Infidel, Freethinker, Socialist, and, in these modern
days, Secularist. The history of these men, called by
these names in many cases by their opponents — names,
used frequently as terms of reproach, so defined as to create
a feeling of terror and hatred—is a history of suffering and
cruelty, of courage and magnanimity, of tragedy and heroism,,
such as cannot be paralleled by reference to any other class
of men, and which remains unpublished in any popular form
to which the reader can be referred. Some sketches may
be read in a series of tracts called “ Half-Flours with Free
thinkers,” and in “Heresy, its Utility,” by Mr.C. Bradlaugh.
Much valuable information on this subject may be obtained
in the National Reformer, edited by Mr. Bradlaugh, and
in the Reasoner, edited by Mr. G. J. Holyoake, who for
many years was the leading speaker and writer on Atheism
and Freethinking in England. It was in the Reasoner, many
years ago, where suggestions were made that a union of
Atheists, Deists, and Freethinkers generally, was possible
under the name Secularist. This idea was enforced by Mr.
G. J. Holyoake, and in 1856 he published a general state
ment, entitled “ Principles of Secularism Briefly Explained.”
The term Secularism has been applied to that class of
intellectual conclusions which have been arrived at by reason
derived from the observation and experience of mankind.
The term Secularism has been defined in language free from
�SECULARISM.
5
objection, in the literature of our country, by writers who
have never declared themselves Secularists. For instance,
in the “ Imperial Lexicon,” w.e read :—“ Secularism means
‘ an age pertaining to this present world,’ supreme attention
to the things of the present life.” In Black’s “ Dictionary
of Words from the Latin,” we read:—“ Seculum, a division
of time, an age, people of the age, that is, people of this
world,” hence secularity, which means attention to things of
the present life; and secular, relating to worldly matters, as
“ the secular powers, as opposed to the spiritual powers.”
From this definition and what has already been said, it will
be seen that Secularism, as applied by modem Freethinkers,
is a name under which is taught the duty man has to perform
to-day, the work of the present age. Its principles concern
men in this world, the truth of which can be tested in this
life. It takes reason for its guide, morality for its principle,
and utility as the test of all the actions and institutions of
men. Its aim is to unite men, to promote the good of all
by a method which all can understand, and which all who
follow reason can consistently adopt.
Reason is the only guide to a man who ceases to rely on
alleged revelations, the churches, and the priests: it is his
only pilot if he discards all these. The man who fears to
follow his reason will be always open to imposture, and he
who declines or neglects to use it will ever be subject to the
misery which political and religious slavery inflicts. If men
would be. free, and enjoy the greatest blessings the exercise
of their intellectual faculties can bestow, they must take
reason as their only guide to distinguish the true from the
false, the good from the evil—for reason is the only faculty
by which this can be done. All possible truth must agree
with reason and be intelligible to reason; whether any doc
trine be true or not must be settled by an appeal to this,
no matter what authority claims exemption. Things above
reason no man can settle, since no man has faculties to know
anything of them.
It is the pride of the Catholic, that wherever the church
worshipper goes, he finds facilities for devotion in harmony
with his feelings and his convictions.
The Secularist finds reason everywhere— it is more ancient
than . Churches or Bibles—it is of all times and all countries,
and is only bound by the extent and duration of (humanity’
Wherever man is, there is reason. In whatever age reason
�6
SECULARISM.
is used, it proclaims the truths of nature and the rights of
man, and the more it is cultivated, the more does science
enlarge its boundaries, happiness increase, and the greater
security have we for the freedom and prosperity of mankind.
Reason being the accepted guide, the free action of it be
comes a necessity. Hence freedom of thought, speech,
and writing are rights, which the Secularist maintains and
exercises.
Knowing that a healthy condition of mind is only possible
when free discussion is practised, the Secularist promotes it
on all subjects, since it does not appear possible for men to
become wise or well-informed on any subject without hearing
whatever can be said of it by people who look at it on every
side. To prevent intolerance and narrow views of men and
things, it is necessary the people should be trained and
accustomed to hear all sides of questions stated by those
who take sides, and who may be fairly supposed to be the
persons best worth listening to. As no king, church, or
body of men, has any special authority to decide for others
what is true, truth must be the common property of all, and
the search for it, and the examination of it must be the
common right of all, no man or body of men having any
legitimate authority to prevent or control others in the
exercise of this natural right. The interference with this
right on the part of any government, church, or king, is no
more justifiable than such interference would be on the part
of the people, and no state or nation can be declared free
which does not proclaim unrestricted freedom of thought and
speech as the right of every citizen.
Secularism includes the most extreme dissenter on theolo^gical matters—the Atheist. Any man who avows himself
an Atheist, requires intellectual courage, for no language has
been considered too strong to denounce him, and no epithet
too vulgar to describe him. But the greatest and clearest
minds do not find themselves endowed with faculties fitted
for, or capable of deciding, the truth of Theism for him. On
subjects which transcend human thought, the advice of those
who have thought deepest and most is, that we should sit
down in quiet ignorance on matters of which nothing can
be known; that, in speculative questions, we can only serve
each other by proving; that we should not assume more
causes than are required to explain phenomena, that the
search for ultimate causes is barren, and the Secularist
�SECULARISM.
7
advises that instead of taking refuge in assumptions, men
should patiently submit themselves to the limits of their
intelligence. From considerations such as these, Secularism
esteems the Atheist as worthy of fellowship and service,
whilst it does not withhold these from others, who do not
accept the conclusions at which the Atheist arrives The
Deist or Theist, or any man who accepts the conclusions of
reason, who admits the existence of morality apart from
revelations and other authorities, who accepts the declara
tions of science and the facts of nature, can live and work
in harmony with the Secular method of promoting the welfare
of the people.
The co-operation of others it is useless to invite and
futile to expect, since their thoughts and feelings are united
with other associations, which it is the object of Secularism
to supersede. These persons it is the object of Secularism
to convert, and imbue with thoughts and feelings in har
mony with reason and science. Secularism adopts reason
instead' of faith, science instead of revelation, natural mora
lity instead of divine commands ; it places dependence on
nature instead of providence, in work instead of worship
and prayer, and holds that humanity “ instead of”* divinity
should occupy the thoughts of men, and command their
service.
In the Secular view, conduct is before faith, sincerity of
opinion higher than assent to creeds, service to mankind
now in this world nobler than belief in a future state in
another world—for if any are saved, it will be the honest
men who devote their talents to the service of humanity.
Any other view of the issues of life would distort all our
notions of justice, being contrary to reason, and at variance
with the dictates of common sense. Opinions on specu
lative questions may ever vary; but conduct affects every
body, and can be understood by all—so that the question,
viewed from a Secular standpoint, What does a man do ?
is of much greater importance than, What does a man
believe 2
* Mr. G. J. Holyoake suggests the word “prior” in place of “in
stead of ” in this sentence. The Theists and Deists of our party
doubtless think of humanity “prior ” to divinity. But I candidly con
fess that when a Theist myself I thought of divinity “prior” to
humanity. But now, to me, humanity is sufficient to think of; hence
divinity is excluded, and humanity substituted. Only those who endorse
this view are responsible for it.
�8
SECULARISM.
Secularism accepts the discoveries of science which reveal
the facts of nature, and explain the methods of nature. It
looks on science as the providence of human life—as the
means of influencing the affairs of men. Nature interpreted
by science presents order and method, by the study of
which man obtains a guide for daily life—obedience to the
conditions or laws of existence being the only mode of
living a useful and healthy life. The Secularist sees no
supernatural or providential interference with the order of
nature in favour of any man or any class. All who comply
with the invariable laws of phenomena reap the same
results. The idea that a man is either saved or lost, either
by sea or land, because of his orthodoxy or his heterodoxy,
is an exploded superstition. A good ship, well managed, in
fair weather, will carry either parsons or pirates, and the
pious are no safer in a storm than the impious.
W,e may be told that in the days of Christianity, and
before nature was subservient to divine will, that miracles
happened; but there is no justification for repeating such
stories to-day. Miracles now endure but for a season, and
do not occur at all in the presence of a free press, and will
be totally discarded when the laws of nature are understood
by all. Any strange event is now investigated, instead of
being blindly believed as miraculous. The age of miracles
is past; there is nothing now but invariable law; and there
is no reliable evidence that nature was ever controlled by
a capricious will, or that the present invariable methods of
nature are not as eternal as nature itself.
Many who admit all that has been advanced may still
inquire, What of the future ? As neither nature nor science
affords any light on this subject. Secularism can declare
nothing. The love of life and the desire of continuous
existence are sufficient to account for the innumerable
speculations entered into on this subject.
If it could be proved that man has a soul, a personal
existence apart from and independent of his body, capable
of existing on some other planet, and if evidence existed of
a planet suited for its reception, we might be pardoned for
discussing the mode of the soul’s transit, and the conditions
of its future existence; but in the absence of facts on these
questions, each person must be left free to form his own
opinion. On questions about which people know nothing,
it is the most honest to say nothing—for nothing can serve
�SECULARISM.
9
us but what is proved. The Secularist takes one world at a
time, and finding all his faculties suited to this globe, he
deems it the highest wisdom to use them for the purpose
for which they are obviously fitted. To make this world
what it might be, and what it should be, will prove suffi
cient for men’s capabilities, without troubling themselves
about another.
It has been said that Secularism takes morality for its
principle. Morality is the quality of an action we call good
—that is conduct the tendency of which is the highest good,
that is the good of all. Morality is said to depend on reli
gion ; but this is a low view of the subject, in which only
manners are recognised.
In the Secular view, morality
depends on nature, experience, and utility. A moral man
is one whose state of mind is what we describe as prudent,
benevolent, just; and all religions that have any social value
depend on morality, and spring from it. A religion without
morality is an idle pastime, or a mischievous thing. Moral
sense expresses the determination of the mind to be pleased
with the affections, actions, or characters of men who are
described as temperate, virtuous, or good. This moral
sense is acquired by experience—a knowledge of life and
action obtained by living in the society of men. If we
could devise some plan by which all men would experience
the agreeable affections of their natures only throughout
their lives, this would be a state of moral perfection; and
the nearer we approach this condition of existence, and the
longer its duration, the higher our standard of morals may
be said to be.
Those who accept this view will see that the conditions
of social existence, and the state of men’s dispositions
towards each other, are the two sources from which a moral
life may be expected to result. Thus the cultivation of
man’s intellect and feelings, and the improvement of his
social arrangements, become Secular duties. To use figura
tive language, we must look on everyman as an improveable
being, as containing the seeds of every virtue and vice, and
that the proportion in which these grow and ripen depends
on the natural force of the seed, and the situation in which
man is placed.
The Secularist looks upon society as a production of
natural causes—a growth in harmony with the laws of na
ture, as much so as the movements of the solar system.
�10
SECULARISM.
The results of every instant depend on preceding events,
and the future is influenced and determined by the present.
Life is a process, and when it is understood—when the
order of nature is fully known to man—the order of social
life will be known and predicted. In deciding what is
moral, we ask what is useful, conducive to human well
being, rather than what is ancient or what is generally
believed.
An opinion or practice may be true and good, but not
because it is old. Reason deems the useful venerable, and
the virtuous noble, irrespective of age and custom. The
final test of actions and institutions is, Do they tend to
human improvement, and the increase of hnman felicity ?
And by this test alone does the Secularist determine
whether such actions should be approved, and such insti
tutions be perpetuated or swept away. Experience shows
that the practice of honesty and truthfulness is useful to
society, and the Secularist holds the obligation to practise
them arises, not in divine command, or priestly directions,
but out of the relation in which we stand to one another ;
that without truthfulness all our domestic, social, and com
mercial relationships would perish. In the absence of
morality, society would cease to be. These considerations
are sufficient to determine the mind of the Secularist as to
his conduct in life. He wants neither the Bible, the Church,
nor the priest to give him motives or commands to be vir
tuous. He knows a good action when he sees it performed,
and is sufficiently rewarded by the doing of it. To him
the doing good is a pleasure, as well as a profit and a
duty. The removal of the causes that produce misery and
immorality, and the multiplication of motives to virtue, are
social duties, and the Secularist, knowing that the decrease
of vice or the increase of virtue produces immediate benefit
to himself, he has a more obvious motive for exertion than
the promise of eternal happiness or the dread of eternal
woe could possibly afford him.
From the foregoing it will be seen that Secularism pro
poses to unite mankind for the purpose of emancipating
them from evils which have resulted from superstition, igno
rance, and bad social and political arrangements. Secularism
would destroy superstition by sustaining a free platform and
a free press for the discussion of all subjects, especially
those which existing churches and institutions endeavour to
�SECULARISM.
11
prohibit. Whilst the latter permit the discussion of super
ficial and unimportant topics, Secularism maintains the right
and duty of discussing all great questions which affect the
intellectual, moral, and physical condition of mankind. This
is necessary for the good of society—especially for the young
men and women—to whom nothing is known except that
which the theological and religious party have thought fit to
teach them. On the Secular platform, not only the Bible
and the history of the Jews, but all books, all art, all science,
and the history of all mankind, are guides and instructors
for all who place themselves under its influence.
To these varied sources of knowledge and wisdom, the
Secularist teacher points with greater confidence, and much
greater usefulness than the theological teacher can possibly
do with his one collection of orthodox writings.
Nature and utility being his guides, the Secularist requires
the cultivation of the intellect—hence he proposes and
demands the national secular education of the people, in
order that the people may know what is required of them
to do.
Health being one of the most essential conditions of exis
tence, the Secularists promote all improvements in the sani
tary and other arrangements of society, whereby the people
may obtain pure food, pure air, and live under healthy in
tellectual and physical conditions.
As all these things depend on the means by which they
can be obtained, namely, labour, the Secularist seeks to
Organise the workers in such a way that the results of their
labour shall be equitably shared among them. To this end,
co-operation points with unmistakable significance, giving
apparently a satisfactory solution to the problem, which is to
find a condition of society in which the people will be neither
depraved nor poor.
This important and noble aspiration the Secularist may
not be able to realise, but this he is working and hoping for,
and he earnestly solicits, and cordially accepts, the fellowship
of all men and women who are willing and desirous of join
ing in this mighty and just endeavour.
Printed by Austin & Co., 17, Johnson’s Court, Fleet Street, London, E.C.
�MR. GLADSTONE’S QUESTIONABLE BOOK.
Second edition, revised, neatly bound in cloth, lettered,
price is.,
THE SECULARIST’S MANUAL
OF
SONGS AND CEREMONIES.
EDITED BY
AUSTIN HOLYOAKE AND CHARLES WATTS.
Contents:
Prefatory Words. By Charles Bradlaugh.
Principles and Objects of the National Secular Society.
A Few Words on Singing. By John Lowry.
Over ioo Songs, Original and Selected, arranged by J. Lowry.
The Essentials of Elocution. By Austin Holyoake.
Recitations, all of a Secular and Progressive Character.
Sentiments and Toasts to be used at Anniversaries and Fes
tivals.
Secular Ceremonies :—Naming of Infants. By C. Watts.
„
„
Marriage Service. By A. Holyoake.
„
„
Burial Service. By A. Holyoake.
The Songs and Recitations are from the pens of J. B.
Leno, Ernest Jones, Thomas Curtis, Rouget de Lisle,
Frederick Burrington, Dr. Sexton, Lee Hayes, J. Lawson,
Charles Mackay, Luke Webster, Charles Swain, W. Cam
sell, Mary Howitt, E. H. Guillaume, Robert Nicoll, Eliza
Cook, Charles Arnold, Russell Lowell, Longfellow, Ed
ward King, C. Forrest, W. L. Costine, R. Lipsham, J.
Wilson, William Maccall, E. H. Burrington, Goethe,
Thomas Hood, H. V. Mayer, Shelley, Herbert Gilham,
Dr.Wolcott, Leigh Hunt, Thomas Noel, Critchley Prince,
J. W. Saxe, Byron, Beranger, Kirke White, Algernon
Swinburne, Charles Kingsley, G. J. Holyoake, J. M. Pea
cock, C. Watts, C. Bradlaugh, and many others.
London: Austin. & Co., 17, Johnson’s Court, Fleet Street.
�
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Secularism : its principles stated
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Charles, Christopher
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Place of publication: London
Collation: 11 p. ; 18 cm.
Notes: Christopher Charles is pseudonym of Charles Cockbill Cattell. Part of the NSS pamphlet collection.
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[n.d.]
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N084
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Secularism
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Secularism