25
different opinions, without quarrelling with one another, or hating one another, on that
account.”
107
Mill concludes:
Of a truly enlightened policy, then, it would most certainly be an object, and one
of the most highly respected and dear, that, as far as could possibly be done, the
different religious classes of the people should be educated together
108
As will soon become clear, Mill was therefore already arguing in 1812 for a scheme that
closely resembled the controversial propositions advanced two decades later in “The
Church, and Its Reform.”
While Mill’s argument in “Schools for All” is very much in line with his previous views
on religious and societal progress, it is not easy to identify further direct inspiration for
the article – its composition falls outside of the period covered by the Common Place
Books, and it also illustrates Mill’s usual practice of citing authorities that he believe
would lend his argument some much-needed respectability (a role filled, in this case, by
William Paley). Identifying Mill’s sources is easier in the case of “Ecclesiastical
Establishments” (1826). While the article primarily relies on history, citing Hume’s
History of England, Campbell’s
Lectures on Ecclesiastical History, and others to illustrate the
hypocrisy and destructive tendencies of the Church of England, the Common Place
Books display the rich philosophical background upon which Mill built his argument.
109
The article opens with an unapologetic attack on religious establishments, and
corresponding defense of religious freedom as best conductive to true Christianity as
well as most likely to further the best interests of humanity:
We think it proper to begin by distinctly stating our opinion, that an ecclesiastical
establishment is essentially antichristian; that religion can never be safe or sound,
unless where it is left free to every man's choice, wholly uninfluenced by the
operation either of punishment or reward on the part of the magistrate. We think
it proper to go even further, and declare, that it is not religion only to which an
ecclesiastical establishment is hostile: in our opinion, there is not one of the great
interests of humanity, on which it does not exercise a baneful influence.
110
107
Ibid, 190–91.
108
Ibid, 191.
109
Grint, “James Mill’s Common Place Books,” 153.
110
James Mill, “Ecclesiastical Establishments,” The Westminster Review 5 (1826), 505.
26
The article offers a negative demonstration of the benefits of religious liberty, by
uncovering “two of the evils to which the fatal measure of incorporating a body of clergy
gives birth; persecution on account of religion, and hostility to the liberty of the press.”
111
Mill’s argument follows historical lines, as he details the harmful influence of religious
establishments on the progress of religion and society, but the philosophical background
for Mill’s argument can be identified in his Common Place Books: one recurrent theme
is Mill’s efforts to collect arguments (and quotations from Bayle, Locke and Hume)
upholding the social utility of free discussion and religious disagreement, including deistic
and atheistic opinions.
112
In his notes Mill’s rehearses his argument that the proper use of
one’s faculties is more virtuous than faith for faith’s sake:
To believe there is any merit in believing is a thing wholly immoral. If there is a
merit in any thing, connected with belief, it is the merit of attending to evidence,
using all diligence in collecting evidence, and all the attention and fairness of the
mind, in ascertaining its value or weight in the scale of proof.
113
This is based on Mill’s rational conception of religion, which supposes that to please
God it to make use of our natural reason: therefore “Deism, or atheism, may even if
false, be more agreeable to God almighty, than Christianizing, though true.”
114
Following
this logic, priests appear to Mill as “the greatest preachers of infidelity”, because they
reward “blind submission” to irrational belief, and punish the “impartial, vigorous
exercise of reason.”
115
He cites Robertson’s
Historical Disquisition Concerning the Knowledge
Which the Ancients Had of India (1791) in support: in any country where “science and
philosophy” are diffused, “opinions spread which imperceptibly diminish [the influence
of superstition] over the minds of men. A free and full examination is always favourable
to truth, but fatal to error.”
116
To remove the layers of authority and irrational beliefs that cloud the minds of men is, in
Mill’s view, to establish the conditions for an enlightened public opinion, itself the
precondition to enlightened legislation – here Mill echoes his Scottish predecessors on
111
Ibid, 548.
112
See also his note about the lack of social harm caused by atheism: “Hume (Providence and a Future
State) contends that Atheism has no evil tendency with regard to the moral or political conduct of men—
that we can infer nothing of God beyond what this world testifies—and that the laws of this world render
conduct morally and politically good our interest.” “Religion”, in Mill, Common Place Books, vol. 3, Ch. 8.
113
Ibid.
114
Ibid, vol. 2, Ch. 5.
115
Ibid.
116
Ibid, vol. 3, Ch. 8.