Beacon Lights of History, Volume 05 | Page 3

of Wyclif He openly denounces the Pope His translation of the Bible Opposition to it by the higher clergy Hostility of Roman Catholicism to the right of private judgment Hostility to the Bible in vernacular tongues Spread of the Bible in English Wyclif as a doctrinal reformer He attacks Transubstantiation Deserted by the Duke of Lancaster But dies peaceably in his parish Wyclif contrasted with Luther His great services to the church Reasons why he escaped martyrdom Authorities
LIST OF ILLUSTRATIONS
VOLUME V.
Roland Calls for Succor in the Battle of Roncesvalles After the painting by Louis Guesnet.
A Reading from the Koran _After the painting by W. Gentz_.
Mohammed, Preaching the Unity of God, Enters the City of Mecca _After the painting by A. M��ller_.
Charlemagne Inflicts the Rite of Baptism on the Saxons After the painting by Adolph Maria Mucha.
St. Bernard Counselling Conrad III. After the painting by Adolph Maria Mucha.
Canterbury Cathedral From a photograph.
St. Thomas Aquinas in the School of Albertus Magnus _After the painting by H. Lerolle_.
Murder of St. Thomas �� Becket _After the painting by A. Dawant_.
The Accolade _After the painting by Sir E. Blair Leighton_.
Winchester Cathedral From a photograph.
Facsimile of Page from Wyclif Bible

BEACON LIGHTS OF HISTORY
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MOHAMMED.[1]
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A.D. 570-632.
SARACENIC CONQUESTS.
[Footnote 1: Spelled also Mahomet, _Mahommed_; but I prefer Mohammed.]
The most extraordinary man who arose after the fall of the Roman Empire was doubtless Mohammed; and his posthumous influence has been greater than that of any man since Christianity was declared, if we take into account the number of those who have received his doctrines. Even Christianity never had so rapid a spread. More than a sixth part of the human race are the professed followers of the Arabian prophet.
In regard to Mohammed himself, a great change has taken place in the opinions of critics within fifty years. It was the fashion half a century ago to speak of this man as a hypocrite, an impostor, even as Antichrist. Now he is generally regarded as a reformer; that is, as a man who introduced into Arabia a religion and a morality superior to what previously existed, and he is regarded as an impostor only so far as he was visionary. Few critics doubt his sincerity. He was no hypocrite, since he himself believed in his mission; and his mission was benevolent,--to turn his countrymen from a gross polytheism to the worship of one God. Although his religion cannot compare with Christianity in purity and loftiness, yet it enforced a higher morality than the old Arabian religions, and assimilated to Christianity in many important respects. The chief fault we have to find in Mohammed was, the propagation of his doctrines by the sword, and the use of wicked means to bring about a good end. The truths he declared have had an immense influence on Asiatic nations, and these have given vitality to his system, if we accept the position that truth alone has vitality.
One remarkable fact stands out for the world to ponder,--that, for more than fourteen hundred years, one hundred and eighty millions (more than a sixth part of the human race) have adopted and cherished the religion of Mohammed; that Christianity never had so astonishing a triumph; and that even the adherents of Christianity, in many countries, have not manifested the zeal of the Mohammedans in most of the countries where it has been acknowledged. Now these startling facts can be explained only on the ground that Mohammedanism has great vital religious and moral truths underlying its system which appeal to the consciousness of mankind, or else that these truths are so blended with dangerous errors which appeal to depraved passions and interests, that the religion spread in consequence of these errors rather than of the truth itself.
The question to be considered, then, is whether Mohammedanism spread in consequence of its truths or in consequence of its errors.
In order to appreciate the influence of the Arabian prophet, we are first led into the inquiry whether his religion was really an improvement on the old systems which previously prevailed in Arabia. If it was, he must be regarded as a benefactor and reformer, even if we admit the glaring evils of his system, when measured by the purer religion of the Cross. And it then simply becomes a question whether it is better to have a prevalent corrupted system of religion containing many important truths, or a system of downright paganism with few truths at all.
In examining the religious systems of Arabia in the age preceding the advent of the Prophet, it would seem that the most prominent of them were the old doctrines of the Magians and Sabaeans, blended with a gross idolatry and a senseless polytheism. Whatever may have been the faith of the ancient Sabaean sages, who noted the aspects