My Path to Atheism. Annie Besant

and I had weighed the points of difference between the Greek, Roman, Anglican, and Lutheran communions, as well as the views of orthodox dissenting schools of thought; only from Pusey's "Daniel", and Liddon's "Bampton Lectures", had I gathered anything of wider controversies and issues of more vital interest. But now all was changed, and it was to the leaders of the Broad Church school that I first turned in the new path. The shock of pain had been so! rude when real doubts assailed and shook me, that I had steadily made up my mind to investigate, one by one, every Christian dogma, and never again to say "I believe" until I had tested the object of faith; the dogmas which revolted me most were those of the Atonement and of Eternal Punishment, while the doctrine of Inspiration of Scripture underlay everything, and was the very foundation of Christianity; these, then, were the first that I dropped into the crucible of investigation. Maurice, Robertson, Stopford Brooke, McLeod, Campbell, and others, were studied; and while I recognised the charm of their writings, I failed to find any firm ground whereon they could rest: it was a many-colored beautiful mist—a cloud landscape, very fair, but very unsubstantial. Still they served as stepping stones away from the old hard dogmas, and month by month I grew more sceptical as to the possibility of finding certainty in religion. Mansel's Bampton lectures on "The Limits of Religious Thought" did much to increase the feeling; the works of F. Newman, Arnold, and Greg carried on the same work; some efforts to understand the creeds of other nations, to investigate Mahommedanism, Buddhism, and Hinduism, all led in the same direction, until I concluded that inspiration belonged to all people alike, and there could be no necessity of atonement, and no eternal hell prepared for the unbeliever in Christianity. Thus, step by step, I renounced the dogmas of Christianity until there remained only, as distinctively Christian, the Deity of Jesus which had not yet been analysed. The whole tendency of the Broad Church stream of thought was to increase the manhood at the expense of the deity of Christ; and with hell and atonement gone, and inspiration everywhere, there appeared no raison d'etre for the Incarnation. Besides, there were so many incarnations, and the Buddhist absorption seemed a grander idea. I now first met with Charles Voysey's works, and those of Theodore Parker and Channing, and the belief in the Deity of Jesus followed the other dead creeds. Renan I had read much earlier, but did not care for him; Strauss I did not meet with until afterwards; Scott's "English Life of Jesus", which I read at this period, is as useful a book on this subject as could be put into the hands of an inquirer. From Christianity into simple Theism I had found my way; step by step the Theism melted into Atheism; prayer was gradually discontinued, as utterly at variance with any dignified idea of God, and as in contradiction to all the results of scientific investigation. I had taken a keen interest in the later scientific discoveries, and Darwin had done much towards freeing me from my old bonds. Of John Stuart Mill I had read much, and I now took him up again; I studied Spinoza, and re-read Mansel, together with many other writers on the Deity, until the result came which is found in the essay entitled "The Nature and Existence of God ". It was just before this was written that I read Charles Bradlaugh's "Plea for Atheism" and his "Is there a God?". The essay on "Constructive Rationalism" shows how we replace the old faith and build our house anew with stronger materials.

      The path from Christianity to Atheism is a long one, and its first steps are very rough and very painful; the feet tread on the ruins of the broken faith, and the sharp edges cut into the bleeding flesh; but further on the path grows smoother, and presently at its side begins to peep forth the humble daisy of hope that heralds the spring tide, and further on the roadside is fragrant with all the flowers of summer, sweet and brilliant and gorgeous, and in the distance we see the promise of the autumn, the harvest that shall be reaped for the feeding of man.

      Annie Besant. 1878.

ON THE DEITY OF JESUS OF NAZARETH

       Table of Contents

      "WHAT think ye of Christ, whose son is he?" Humane child of human parents, or divine Son of the Almighty God? When we consider his purity, his faith in the Father, his forgiving patience, his devoted work among the offscourings of society, his brotherly love to sinners and outcasts—when our minds dwell on these alone—we all feel the marvellous fascination which has drawn millions to the feet of this "son of man," and the needle of our faith begins to tremble towards the Christian pole. If we would keep unsullied the purity of our faith in God alone, we are obliged to turn our eyes some times—however unwillingly—towards the other side of the picture and to mark the human weaknesses which remind us that he is but one of our race. His harshness to his mother, his bitterness towards some of his opponents, the marked failure of one or two of his rare prophecies, the palpable limitation of his knowledge—little enough, indeed, when all are told—are more than enough to show us that, however great as man, he is not the All-righteous, the All-seeing, the All-knowing, God.

      No one, however, whom Christian exaggeration has not goaded into unfair detraction, or who is not blinded by theological hostility, can fail to revere portions of the character sketched out in the three synoptic gospels. I shall not dwell here on the Christ of the fourth Evangelist; we can scarcely trace in that figure the lineaments of the Jesus of Nazareth whom we have learnt to love.

      I propose, in this essay, to examine the claims of Jesus to be more than the man he appeared to be during his lifetime: claims—be it noted—which are put forward on his behalf by others rather than by himself. His own assertions of his divinity are to be found only in the unreliable fourth gospel, and in it they are destroyed by the sentence there put into his mouth with strange inconsistency: "If I bear witness of myself, my witness is not true."

      It is evident that by his contemporaries Jesus was not regarded as God incarnate. The people in general appear to have looked upon him as a great prophet, and to have often debated among themselves whether he were their expected Messiah or not. The band of men who accepted him as their teacher were as far from worshipping him as God as were their fellow-countrymen: their prompt desertion of him when attacked by his enemies, their complete hopelessness when they saw him overcome and put to death, are sufficient proofs that though they regarded him—to quote their own words—as a "prophet mighty in word and deed," they never guessed that the teacher they followed, and the friend they lived with in the intimacy of social life was Almighty God Himself. As has been well pointed out, if they believed their Master to be God, surely when they were attacked they would have fled to him for protection, instead of endeavouring to save themselves by deserting him: we may add that this would have been their natural instinct, since they could never have imagined beforehand that the Creator Himself could really be taken captive by His creatures and suffer death at their hands. The third class of his contemporaries, the learned Pharisees and Scribes, were as far from regarding him as divine as were the people or his disciples. They seem to have viewed the new teacher somewhat contemptuously at first, as one who unwisely persisted in expounding the highest doctrines to the many, instead of—a second Hillel—adding to the stores of their own learned circle. As his influence spread and appeared to be undermining their own—still more, when he placed himself in direct opposition, warning the people against them—they were roused to a course of active hostility, and at length determined to save themselves by destroying him. But all through their passive contempt and direct antagonism, there is never a trace of their deeming him to be anything more than a religious enthusiast who finally became dangerous: we never for a moment see them assuming the manifestly absurd position of men knowingly measuring their strength against God, and endeavouring to silence and destroy their Maker. So much for the opinions of those who had the best opportunities of observing his ordinary life. A "good man," a "deceiver," a "mighty prophet," such are the recorded opinions of his contemporaries: not one is found to step forward and proclaim him to be Jehovah, the God of Israel.

      One of the most trusted strongholds of Christians, in defending their Lord's Divinity, is the evidence of prophecy. They gather from the sacred books of the Jewish nation the predictions of the longed-for Messiah, and claim them as prophecies fulfilled in Jesus of Nazareth. But there is one stubborn fact which destroys the force of this argument: the Jews, to whom these writings belong, and who from tradition and national peculiarities may reasonably be supposed to be the best exponents of their own prophets, emphatically deny that these