Mohammedanism was a <heresy>: that is the essential point to grasp
before going any further. It began as a heresy, not as a new religion. It
was not a pagan contrast with the Church; it was not an alien enemy. It
was a perversion of Christian doctrine. It vitality and endurance soon
gave it the appearance of a new religion, but those who were contemporary
with its rise saw it for what it was_not a denial, but an adaptation and a
misuse, of the Christian thing. It differed from most (not from all)
heresies in this, that it did not arise within the bounds of the Christian
Church. The chief heresiarch, Mohammed himself, was not, like most
heresiarchs, a man of Catholic birth and doctrine to begin with. He
sprang from pagans. But that which he taught was in the main Catholic
doctrine, oversimplified. It was the great Catholic world_on the frontiers
of which he lived, whose influence was all around him and whose
territories he had known by travel_which inspired his convictions. He came
of, and mixed with, the degraded idolaters of the Arabian wilderness, the
conquest of which had never seemed worth the Romans' while.
He took over very few of those old pagan ideas which might have
been native to him from his descent. On the contrary, he preached and
insisted upon a whole group of ideas which were peculiar to the Catholic
Church and distinguished it from the paganism which it had conquered in
the Greek and Roman civilization. Thus the very foundation of his teaching
was that prime Catholic doctrine, the unity and omnipotence of God. The
attributes of God he also took over in the main from Catholic doctrine:
the personal nature, the all-goodness, the timelessness, the providence of
God, His creative power as the origin of all things, and His sustenance of
all things by His power alone. The world of good spirits and angels and
of evil spirits in rebellion against God was a part of the teaching, with
a chief evil spirit, such as Christendom had recognized. Mohammed preached
with insistence that prime Catholic doctrine, on the human side_the
immortality of the soul and its responsibility for actions in this life,
coupled with the consequent doctrine of punishment and reward after death.
If anyone sets down those points that orthodox Catholicism has in
common with Mohammedanism, and those points only, one might imagine if one
went no further that there should have been no cause of quarrel. Mohammed
would almost seem in this aspect to be a sort of missionary, preaching and
spreading by the energy of his character the chief and fundamental
doctrines of the Catholic Church among those who had hitherto been
degraded pagans of the Desert. He gave to Our Lord the highest reverence,
and to Our Lady also, for that matter. On the day of judgment (another
Catholic idea which he taught) it was Our Lord, according to Mohammed, who
would be the judge of mankind, not he, Mohammed. The Mother of Christ, Our
Lady, "the Lady Miriam" was ever for him the first of womankind. His
followers even got from the early fathers some vague hint of her
Immaculate Conception.[1]
But the central point where this new heresy struck home with a
mortal blow against Catholic tradition was a full denial of the
Incarnation.
Mohammed did not merely take the first steps toward that denial,
as the Arians and their followers had done; he advanced a clear
affirmation, full and complete, against the whole doctrine of an incarnate
God. He taught that Our Lord was the greatest of all the prophets, but
still only a prophet: a man like other men. He eliminated the Trinity
altogether.
With that denial of the Incarnation went the whole sacramental
structure. He refused to know anything of the Eucharist, with its Real
Presence; he stopped the sacrifice of the Mass, and therefore the
institution of a special priesthood. In other words, he, like so many
other lesser heresiarchs, founded his heresy on simplification.
Catholic doctrine was true (he seemed to say), but it had become
encumbered with false accretions; it had become complicated by needless
man-made additions, including the idea that its founder was Divine, and
the growth of a parasitical caste of priests who battened on a late,
imagined, system of Sacraments which they alone could administer. All
those corrupt accretions must be swept away.
There is thus a very great deal in common between the enthusiasm
with which Mohammed's teaching attacked the priesthood, the Mass and the
sacraments, and the enthusiasm with which Calvinism, the central motive
force of the Reformation, did the same. As we all know, the new teaching
relaxed the marriage laws_but in practice this did not affect the mass of
his followers who still remained monogamous. It made divorce as easy as
possible, for the sacramental idea of marriage disappeared. It insisted
upon the equality of men, and it necessarily had that further factor in
which it resembled Calvinism_the sense of predestination, the sense of
fate; of what the followers of John Knox were always calling "the
immutable decrees of God."
Mohammed's teaching never developed among the mass of his
followers, or in his own mind, a detailed theology. He was content to
accept all that appealed to him in the Catholic scheme and to reject all
that seemed to him, and to so many others of his time, too complicated or
mysterious to be true. Simplicity was the note of the whole affair; and
since all heresies draw their strength from some true doctrine,
Mohammedanism drew its strength from the true Catholic doctrines which it
retained: the equality of all men before God_"All true believers are
brothers." It zealously preached and throve on the paramount claims of
justice, social and economic.