Friedrich Max Müller - Chips from a German Workshop, Volume 1

In support of these statements, this eloquent advocate quotes numerous passages from the sacred literature of the Brahmans, and he sums up his view of the three manifestations of the Deity in the words of their great poet Kalidâsa, as translated by Mr. Griffith:—

If such contradictory views can be held and defended with regard to religious systems still prevalent amongst us, where we can cross-examine living witnesses, and appeal to chapter and verse in their sacred writings, what must the difficulty be when we have to deal with the religions of the past? I do not wish to disguise these difficulties which are inherent in a comparative study of the religions of the world. I rather dwell on them strongly, in order to show how much care and caution is required in so difficult a subject, and how much indulgence should be shown in judging of the shortcomings and errors that are unavoidable in so comprehensive a study. It was supposed at one time that a comparative analysis of the languages of mankind must transcend the powers of man: and yet by the combined and well directed efforts of many scholars, great results have here been obtained, and the principles that must guide the student of the Science of Language are now firmly established. It will be the same with the Science of Religion. By a proper division of labor, the materials that are still wanting will be collected and published and translated, and when that is done, surely man will never rest till he has discovered the purpose that runs through the religions of mankind, and till he has reconstructed the true Civitas Dei on foundations as wide as the ends of the world. The Science of Religion may be the last of the sciences which man is destined to elaborate; but when it is elaborated, it will change the aspect of the world, and give a new life to Christianity itself.

The Fathers of the Church, though living in much more dangerous proximity to the ancient religions of the Gentiles, admitted freely that a comparison of Christianity and other religions was useful. "If there is any agreement," Basilius remarked, "between their (the Greeks') doctrines and our own, it may benefit us to know them: if not, then to compare them and to learn how they differ, will help not a little towards confirming that which is the better of the two." 4 4 Basilius, De legendis Græc. libris, c. v. Εἰ μἑν οὓν ἐστἱ τις οἰκειὁτης πρὀς ἀλλἡλους τοῖς λὁγοις, προὔργου ἄν ἡμῖν αὐτῶν ἡ γνῶσις γἑνοιτο. εἰ δὲ μὴ, ἀλλἀ το γε παρἁαλληλα θἐντας καταμαθεῖν τὀ διἁφορον, οὐ μικρὀν εἰς βεβαἱωσις βελτἱονος.

But this is not the only advantage of a comparative study of religions. The Science of Religion will for the first time assign to Christianity its right place among the religions of the world; it will show for the first time fully what was meant by the fulness of time; it will restore to the whole history of the world, in its unconscious progress towards Christianity, its true and sacred character.

Not many years ago great offence was given by an eminent writer who remarked that the time had come when the history of Christianity should be treated in a truly historical spirit, in the same spirit in which we treat the history of other religions, such as Brahmanism, Buddhism, or Mohammedanism. And yet what can be truer? He must be a man of little faith, who would fear to subject his own religion to the same critical tests to which the historian subjects all other religions. We need not surely crave a tender or merciful treatment for that faith which we hold to be the only true one. We should rather challenge for it the severest tests and trials, as the sailor would for the good ship to which he entrusts his own life, and the lives of those who are most dear to him. In the Science of Religion, we can decline no comparisons, nor claim any immunities for Christianity, as little as the missionary can, when wrestling with the subtle Brahman, or the fanatical Mussulman, or the plain speaking Zulu. And if we send out our missionaries to every part of the world to face every kind of religion, to shrink from no contest, to be appalled by no objections, we must not give way at home or within our own hearts to any misgivings, that a comparative study of the religions of the world could shake the firm foundations on which we must stand or fall.

To the missionary more particularly a comparative study of the religions of mankind will be, I believe, of the greatest assistance. Missionaries are apt to look upon all other religions as something totally distinct from their own, as formerly they used to describe the languages of barbarous nations as something more like the twittering of birds than the articulate speech of men. The Science of Language has taught us that there is order and wisdom in all languages, and that even the most degraded jargons contain the ruins of former greatness and beauty. The Science of Religion, I hope, will produce a similar change in our views of barbarous forms of faith and worship; and missionaries, instead of looking only for points of difference, will look out more anxiously for any common ground, any spark of the true light that may still be revived, any altar that may be dedicated afresh to the true God.

And even to us at home, a wider view of the religious life of the world may teach many a useful lesson. Immense as is the difference between our own and all other religions of the world—and few can know that difference who have not honestly examined the foundations of their own as well as of other religions—the position which believers and unbelievers occupy with regard to their various forms of faith is very much the same all over the world. The difficulties which trouble us, have troubled the hearts and minds of men as far back as we can trace the beginnings of religious life. The great problems touching the relation of the Finite to the Infinite, of the human mind as the recipient, and of the Divine Spirit as the source of truth, are old problems indeed; and while watching their appearance in different countries, and their treatment under varying circumstances, we shall be able, I believe, to profit ourselves, both by the errors which others committed before us, and by the truth which they discovered. We shall know the rocks that threaten every religion in this changing and shifting world of ours, and having watched many a storm of religious controversy and many a shipwreck in distant seas, we shall face with greater calmness and prudence the troubled waters at home.

If there is one thing which a comparative study of religions places in the clearest light, it is the inevitable decay to which every religion is exposed. It may seem almost like a truism, that no religion can continue to be what it was during the lifetime of its founder and its first apostles. Yet it is but seldom borne in mind that without constant reformation, i. e. without a constant return to its fountain-head, every religion, even the most perfect, nay the most perfect on account of its very perfection, more even than others, suffers from its contact with the world, as the purest air suffers from the mere fact of its being breathed.

Whenever we can trace back a religion to its first beginnings, we find it free from many of the blemishes that offend us in its later phases. The founders of the ancient religions of the world, as far as we can judge, were minds of a high stamp, full of noble aspirations, yearning for truth, devoted to the welfare of their neighbours, examples of purity and unselfishness. What they desired to found upon earth was but seldom realised, and their sayings, if preserved in their original form, offer often a strange contrast to the practice of those who profess to be their disciples. As soon as a religion is established, and more particularly when it has become the religion of a powerful state, the foreign and worldly elements encroach more and more on the original foundation, and human interests mar the simplicity and purity of the plan which the founder had conceived in his own heart, and matured in his communings with his God. Even those who lived with Buddha, misunderstood his words, and at the Great Council which had to settle the Buddhist canon, Asoka, the Indian Constantine, had to remind the assembled priests that 'what had been said by Buddha, that alone was well said;' and that certain works ascribed to Buddha, as, for instance, the instruction given to his son, Râhula, were apocryphal, if not heretical. 5 5 See Burnouf, 'Lotus de la bonne Loi,' Appendice, No. x. § 4. With every century, Buddhism, when it was accepted by nations, differing as widely as Mongols and Hindus, when its sacred writings were translated into languages as wide apart as Sanskrit and Chinese, assumed widely different aspects, till at last the Buddhism of the Shamans in the steppes of Tatary is as different from the teaching of the original S ama n a, as the Christianity of the leader of the Chinese rebels is from the teaching of Christ. If missionaries could show to the Brahmans, the Buddhists, the Zoroastrians, nay, even to the Mohammedans, how much their present faith differs from the faith of their forefathers and founders, if they could place into their hands and read with them in a kindly spirit the original documents in which these various religions profess to be founded, and enable them to distinguish between the doctrines of their own sacred books and the additions of later ages, an important advantage would be gained, and the choice between Christ and other Masters would be rendered far more easy to many a truth-seeking soul. But for that purpose it is necessary that we too should see the beam in our own eyes, and learn to distinguish between the Christianity of the nineteenth century and the religion of Christ. If we find that the Christianity of the nineteenth century does not win as many hearts in India and China as it ought, let us remember that it was the Christianity of the first century in all its dogmatic simplicity, but with its overpowering love of God and man, that conquered the world and superseded religions and philosophies, more difficult to conquer than the religious and philosophical systems of Hindus and Buddhists. If we can teach something to the Brahmans in reading with them their sacred hymns, they too can teach us something when reading with us the Gospel of Christ. Never shall I forget the deep despondency of a Hindu convert, a real martyr to his faith, who had pictured to himself from the pages of the New Testament what a Christian country must be, and who when he came to Europe found everything so different from what he had imagined in his lonely meditations at Benares! It was the Bible only that saved him from returning to his old religion, and helped him to discern beneath theological futilities, accumulated during nearly two thousand years, beneath pharisaical hypocrisy, infidelity, and want of charity, the buried, but still living seed, committed to the earth by Christ and his Apostles. How can a missionary in such circumstances meet the surprise and questions of his pupils, unless he may point to that seed, and tell them what Christianity was meant to be; unless he may show that like all other religions, Christianity, too, has had its history; that the Christianity of the nineteenth century is not the Christianity of the Middle Ages, that the Christianity of the Middle Ages was not that of the early Councils, that the Christianity of the early Councils was not that of the Apostles, and 'that what has been said by Christ that alone was well said?'