SECULAR AND THEOLOGICAL TEACHING.

Colonist, Volume XII, Issue 1183, 26 January 1869, Page 3

SECULAR AND THEOLOGICAL TEACHING.

To the Editor of The Colonist.

Sib, —I was somewhat amused at the strictures of your correspondent "Truth," on your late article on education and religious instruction; and as you very fairly and satisfactorily answer him in your foot note, Ido not wish-to usurp your position further than continuing your enquiry. What does " Truth" mean by the " clergy claiming no more than their just due in endeavoring to obtain a certain supervision or power in the schools ?" Does he intend it to.be understood that the Roman Catholic, Episcopalian, Presbyterian, Methodist, Baptist, Unitarian, &c, &c, should have a certain supervision, or power, to further their particular views on religion in our public schools ? or does he simply mean that the clergy of the Church of England should exercise that particular supervision or power. If the latter, the manifest injustice to the other sects must be very clear, even to " Truth ;" and if the former, its utter jcujracticability must be equally transparent. I should like very much to know what " Truth " means by "reckless freethinking;" if he means thatfreethinking is reckless thinking, then he entertains such a perverse view of the matter that I earnestly recommend him to peruse with care the following extract, before he again assumes the title of " Truth " : —

"Freethought, as the secularist understands it> differs from the Roman Catholic or Protestant conception of it. Freethought from the secular point' of view, is not pride of reason, it is the use of reason. It is not caprice or wantonness, or stiffneckednesp, wickedness, or rebellion, or enmity against God. It is the duty of enquiry—it is rebellion against ignorance—it is enmity a»ainst error. " Freethinking is not loose thinking as the Rev. Charles Kingsley perversely puts it. It is the quiet, resolr.te, and two-sided search fo? truth, without fear of the Bible, the Priest, or the Dcvil —or what in these days is the same thing, i'ear of that social jntolerancej that tyranny of the majority which frighreus many people so much. Freethought is sensible, not sensual, it ia fearless wherever error has to be attacked, or truth to be discovered. It proves all things with Paul, or it proves them in spite of Paul, if need be ; it. inquires if the Bible permits, and it inquires if the Bible forbids. Its inspiration is self-development; its object is truth; its reward self-protection; its hope progress; its spirit is reverent and resolute.

" Secular Freethought is the assertion of mental liberty. It is the beginning of intellectual-life and manhood. It is the first step from mental slavery. It is an indication that a man is setting up in the world of opinion on his own account. Freethought signifies free trade in intellect--. It is the proof that man is not a toy or a tool, but that he has something in him. It is a sign of self-respect and emulation. It implies a sense of responsibility to God on the part of tboße who are Theists, and to conscience, to truth, and to society, on the part of him who is not. And he who seeks to arrest freethought by [ penalties, by opprobrium, or disapproval, is the j enemy of his kind ; of their liberty, growth and development, whatever may be his motives, base or honest. "Truth is the first issue of freethought, certainly the first object that the Freethinker sets before him. The miracles and wonders of nature, and life incite to thought, and to solve with requisite advantage any mystery ; thought must be free. Freethought is but a means, truth the end. But if we lose sight of the means, we may never reach the end. People who think for w, sometimes do for us. Self-thought is policy a3 well as duty."

If " Truth " will seriously and dispassionately thinlc of the above conception of freethought, he will be moi'e careful for the future, in applying the term "re cfeless," to opinions which may be opposed to his very limited notion of truth.

I am, &c,

Broad Truth.