THE BUILDER AUGUST 1917
RELIGION AND PHILOSOPHY


BY BRO. J. GEORGE GIBSON, ENGLAND

Recently there have appeared certain, and I may say almost numerous
papers, which have dealt in a kind of way with this subject,
although not invariably as clearly as might have been expected from
a consideration of the names of the writers. And it has appeared
that there must be something to allow for in the fact that the very
approach was not quite so definitely an attempt to deal with the
matter on its own merits as an attempt to treat the subject
comparatively. In order that Masons may seat once just what is the
relation of the Craft to both these experiences or studies may we
not try first of all to know exactly what Religion is, and what
Philosophy? And a description or definition should be such that it
will not only agree with the totality of the functions of each, but
will also exclude all else. May I then at once venture to define
Religion as "That course of life which is lived in reference to the
authority of the Supreme Creator and Ordainer of the Universe." The
usual Masonic description of the LORD as the Great Author of the
Universe is not enough for Masons, and does not take in much that
is essential and indispensable. If we substitute Architect for
Author we do not improve things very much. A Religion cannot
continue in reference to something which has been and IS NOT. We
cannot refer all our lives to antiquity. There must be something,
or some being now existent and life-giving whom we may worship and
serve. The death of the King sets free the subject. Only the
continuance of that King in his successors maintains the authority.
If the Supreme Being created and then left the active work of the
world in other hands having no reference to Himself then we cannot
serve. Consequently we cannot serve tables, nor books, nor
traditions, nor antiquities of any kind whatsoever. You cannot
found a religion upon the VSL unless that Book is venerated as the
Word of a living Author and King. Religion is a vitality and needs
a vital Spirit, or it soon becomes a mere ritualism. If once upon
a time there was a real Triune, but now that has been left out of
all account, the 3, 4, 5 triangle means nothing vital to Masons.
If, however, there now is to be identified the same triune, the
matter is altogether different. Religion is the life of the present
that is lived in reference to the Supreme living Spirit of the
Present. Grant the fact of a presently living triune of the Divine
and we have at once the reason for the present religion that is
built upon the Faith that accepts the fact of the authority for the
Life that is true religion. The WORD that once lived but is now
dead has no authority over the life of the modern mind. But if that
WORD did not die but lives ever, then religion is vital in
reference to that WORD. Traditional accretions may have beclouded
our view of the Ancient Fact of the Divine Life, and the
superstitions that are born of these accretions may bewilder us at
times. But so long as the inner light of our Conscience and
spiritual experience is pure and prevailing we may leave the
superstitions to take care o themselves or give place to the light
of TRUTH. The words of the VSL may seem to lend themselves to
meanings that are out of accord with the Truth at times, but only
to those in whose heart and life there is not the approach of a
RELIGION. We may read what we like into the Sacred Volume, but to
the pure all things are pure; and if we approach the Word we find
the WORD whatever the words may seem to mean. We cannot make a
greater mistake than by supposing that because the words may appear
to be archaic the WORD is inapplicable to the life of a religious
experience. We may even have differing opinions as to the
Scriptures; but there are in all the varieties of our view and
vision outlines that are common in every human experience. This is
the experience of the Mason; and this is the reason why all Masons
have regard and veneration toward the VSL.

It seems strange, but really the old view of a hostile Science is
disproved by human experience, since the very Religion which so
many are willing to trace to superstition is derived from
Philosophy. Is this heresy? That philosophy as well as Religion may
be called progressive we do not deny. And we further are prepared
to assert that the very first religious desire proceeded from the
revelation that followed philosophical study. Even the fear which
some are so ready to describe as the origin of religion could not
exist without the study of things as they appeared to the first
inquirer. Philosophy is the love of and the search for WISDOM
rather than that for mere knowledge. Its birth as a study we may
find pictured in the Eden Story. The mother of the Religionist then
is Philosophy, and as Philosophy has not yet concluded her work so
the nature of Religion must be capable of further light. This
implies no disrespect to the wording of the VSL, for since the
modern criticism proceeded there has been a light shed upon the
very wording of the Sacred Law which has many times over increased
the glory of the ancient writings of all ages. Nay, the very
authority of philosophy is not doubt, but Faith. Philosophy is not
only iconoclastic, but is reverent and filled with the desire to
find only the Truth. In the realm of Religion the services of
Philosophy are beyond value.

It may be said, though without truth, that Revelation is here
slighted. It is nothing of the kind. Revelation is a function of
the Divine, and philosophy but makes the natural and wise use of
its transcendent approach. The Authority for Revelation speaks in
dreams, which one man understands and another treats as a symptom
of a disordered mind. It speaks of mysteries that philosophic study
can elucidate but credulity obscures all with. He who is seeking
Wisdom finds it in all obscurity: he who seeks anything else is
often apt to get lost himself. The ignorant religionist observes
phenomena, but cannot classify and relate them. The student from
that which is seen feels his way to that which shall appear. The
superstitious find the ancient scroll and press it to their bosom
as something sacred though not understanded of the people. The
scientist gathers other similars together and arranges all so that
from the totality of the product of research there comes a fine
truth and a new light upon the old way of pilgrimage.

Even outside the relations of Masons to the VSL we find Philosophy
enlightening the path of the simple. In the field of practical
theology of late years there has been going on a strongly marked
conflict between the old and the new schools of thought. This has
been little more than the war that must take place between the
obscurantist and the credulous in every school when the eyes of
philosophy are turned upon the newer manifestations of the revealed
religion. It is the old order changing and giving place to the new.
It implies no conquest of the orthodox by the heretical. The upshot
is the enlightenment of the old orthodoxy by the light that
superstition had covered with a bushel of prejudice. A consequence
is that what older forms of thought permitted are now seen to be
out of question in the life of one of the illumined. And the things
which once were regarded as the whole law and everything, are made
to stand revealed as but a very small part of it. What once was an
act of benevolence is now but the merest duty of a Mason. How
wonderfully has the incidence of life changed during the last
twenty years. We can remember that the area of the religious life
was very circumscribed. Today there is the greatest difficulty in
finding space for a merely secular act. The altars which once were
barely tolerated in church are to be met with in the forum and in
the home. Standards are revised in regard to all the functions of
Man's life.

Even Religion itself is not respected in the same superstitious way
as formerly. Its authority is no longer the custom of the Fathers,
for we have examined its demands by scientific methods and are
convinced that its authority is in the NOW as much as it ever was
in the will of the ancients. There is less perhaps of the sounding
of the charge against SIN in the method of the enlightened; but the
grip Man is taking of the neck of shame and iniquity is none the
less tenaceous. In every department of life, in all the walks of
Man, in each of the experiences of the Human mind it is more and
more evident that an enlightened Religion is a stronger power than
all superstition could boast. Never was the VSL held in such
veneration as it is now, for never as now did men learn to read by
the Spirit and break away from the tutelage of the mere letter.
Religion depends today as never before upon true and reverent
Science; and the greater and more truly we find philosophy opening
out the vistas of Religion the better will that religion be. For
religion at its best is the corolla of Philosophy.

