Beacon Lights of History, Volume 05 | Page 3

The evils of monastic life
Quarrels and dissoluteness of monks Birth of Wyclif His scholastic
attainments and honors His political influence The powers who have
ruled the world Wyclif sent on a mission to Bruges Protection of John
of Gaunt Wyclif summoned to an ecclesiastical council His defenders
and foes Triumph 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. Müller_.
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 à 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
* * * * *

MOHAMMED.[1]
* * * * *
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