THE one great hindrance to and interference with freedom of action in the physical realm is friction. A very large part of the propelling power necessary to keep machinery in motion is absorbed in overcoming this obstructing force. Take for example a locomotive engine: there is the friction of the pistons, axles, rails, and wind to be reckoned with, all of which involves the loss of power. Indeed, if this friction could be eliminated, it would take but a comparatively small amount of steam to move a train of cars from Boston to San Francisco at the rate of a hundred miles an hour.
A similar condition appears in the metaphysical realm. In the intellectual and moral advancement and spiritual development of mankind there is a great amount of energy wasted in overcoming friction, and in no form is this more frequent and more obstinate than in the case of prejudice. There are few things that have such unbounded sway in the thoughts of mortals, although the fact is rarely admitted. Let any one ask himself why he thinks a certain way about any subject, and he may find it difficult to give a satisfactory answer. In the many questions which confront us in our daily experience there are comparatively few concerning which we have not formed a decided opinion, and if there are opposing views we know on just which side we stand, although the reason for taking our position is not always given due consideration. Too frequently our opinion is based on a prejudice of which we may be utterly unaware.
According to the Century Dictionary prejudice is an opinion or decision formed without due examination of the facts or arguments which are necessary to a just and impartial determination." And Webster defines it as a leaning toward one side of a question from other considerations than those belonging to it; an unreasonable predilection for, or objection against anything." According to the etymology of the word, prejudice is the result of prejudging, forming an opinion with no previous or proper investigation. Prejudice will not listen, consider, or examine To argue with it is to labor in vain. Deal with it we must, however, both in ourselves and others,—but how?
One of the first things necessary in the overcoming of prejudice is to discover its nature; and we shall find the following to be some of its characteristics: ignorance fear, uncertainty, lack of confidence in the ability to discriminate, self-justification, unwillingness to be corrected. A man has settled convictions about some particular question, and to any statement which is at variance with these convictions he will not listen—why? He is not afraid to listen to the statement that the result of two times two is five, because he understands and is able to demonstrate that it is four. On the other hand, if he believes the result to be five, but is earnestly striving to be right and to know the truth, he will be neither unwilling nor afraid to have it proved to him that it is four. Why then should he maintain a different attitude of thought with regard to any other question?
There are many influences which go to form our conceptions and determine our sense of propriety of right and wrong. First there is the family influence. Our first impressions and opinions, and they are lasting as a rule, are but the result of family bias. You can often tell what a father or mother thinks about a matter by listening to the prattle of the child. Second, we have the sectional or local influence; the general trend of thought in the locality in which the child lives. A German family brought up in America is very different from what it would have been if that same family had remained in Berlin or Hannover. It makes a difference, too, whether a child is brought up in New Orleans or New York. Third, there is the educational influence. In the course of his education a child should learn to think for himself, but he may simply imbibe the thoughts or opinions of the teacher, or he may be taught to think wrongly. Fourth, personal influence is to be considered. By close association with certain persons our thoughts or opinions may be influenced by theirs, or by special effort on their part we may be led to make certain decisions. We find these influences exerting themselves along all the lines of human experience and activity. Take politics as an instance. The expression is sometimes heard, "I vote the ticket that my father, and his father before him, voted." We may conjecture what a man's political views are by knowing what section of the country he comes from. Party lines are based largely on prejudice. The fate of a bill in a legislature is too often decided by the political leaning of the one who introduces it. Even personal considerations are allowed to interfere at times, and votes are given or withheld because of the effect some measure will have on personal friends.
But it is along religious lines that we find prejudice displayed in its most repulsive and lamentable forms, and nowhere is it more to be deplored. Nothing has done so much to hinder the progress of mankind; nothing has exposed so fully the cruelty of human nature; nothing has aroused so much bitterness and brutality. What else ever incited men to use their inventive genius with such fiendish malice in designing instruments of torture for their fellowmen. Religious prejudice has been the first and the worst in opposing the reformer in all ages. It was this that moved the priest and scribe, the Pharisee and Sadducee to harass the life of Jesus, and even to demand his arrest and crucifixion. This it was that roused up mobs to stone, torture, and destroy apostles and Christians; that opposed Luther, Melancthon, and Knox; that tore from its resting-place the dead body of Wyclif and scattered the ashes of his funeral pile on the river Severn; and this it is to-day that would, if possible, hinder the onward spiritual march of mankind when the herald of a higher freedom, a more glorious liberty for the race, lifts her voice and calls them to awake to their God-given rights.
While the world is advancing along the lines of science and art, invention and commerce; while the achievements of one generation leave that of the last antiquated and almost forgotten: still, through religious prejudice, some men would clog the chariot wheels of spiritual progress with such stagnating and pestiferous sentiments as, "It's the old-time religion; that's good enough for me." There is no other line of thought or action to which they would dream of applying such a sentiment, then why in religion? Jesus said, "Greater works than these shall he do; because I go unto the Father;" and the writer to the Hebrews said, "Let us go on unto perfection." Is a holy man's life to be wasted, must he decline to impart to his successors that which will enable them to gain still greater advancement? Many there are who are unwilling to listen to Christian Science, unwilling to test its power to heal and save, simply because it differs from what they and their fathers have always believed. Others, from false impressions, are misjudging and condemning it without a thorough investigation. By yielding to their prejudices, they may be shutting themselves out from the blessings they most need and long for. How many weak and sickly lives would be strong and healthy, how many sad and sorrowful hearts would be joyous and happy, but for this deceiving and blinding trait of human consciousness.
Another form of this evil against which we all need to guard is what might be denominated personal prejudice. Perhaps we regard some person with disfavor, and on examining the cause of our adverse opinion, we may find it is based on some false report, misrepresentation, or misunderstanding. We have prejudged them without a thorough acquaintance with the circumstances, facts, or conditions. What care is needed that we heed not the tale of the tattler; no, not even the suggestion nor innuendo of a so-called friend, lest by so doing we are led to hold the shadow of distrust or doubt over any one. Jesus told his followers to "judge not" and "condemn not." It is true that if we see some one laboring under an error, we should not excuse, condone, nor associate ourselves with the error; but this is not judging. If some one were to say to us, "Two times three is seven," we would not be judging him by knowing that it is six. If some busybody kindly (?) calls our attention to the fact that Mr. Jones seems to think that two times three is seven, shall we stiffen ourselves up when we next meet Mr. Jones, and pass him by with a conventional bow and a cold smile, lest our understanding that two times three is six be contaminated or corrupted? Such action would be prejudging of the most reprehensible character. Why should we be so afraid of each other's errors? If we love our friend,—yes, or our so-called enemy,—who is laboring under an error, we shall endeavor to correct him; and do it, too, in the way that we think will be most acceptable and so be the most likely to appeal to and convince him. On the other hand, if we find this spirit of prejudice manifested toward us or our views, we should meet it with lenity and consideration. If we could see our views from the standpoint of those who oppose us, or as they conceive them, we might be as ready to condemn as are they. What a beautiful lesson we have along this line in the life of the Discoverer and Founder of Christian Science. Who has been so much misunderstood, so wrongfully accused as she? and yet with what patience and forbearance has she dealt with her accusers!
To overcome the unreasonableness and bitterness of blind prejudice, we must reflect that charity (or love, as it is translated in the Revised Version) described by Paul in his letter to the church at Corinth: "Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up, doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil; rejoiceth not in iniquity but rejoiceth in the truth; beareth all things, believeth all things, hopeth all things, endureth all things. Charity never faileth."
