History of Free Thought in Reference to The Christian Religion Part 5

_Free Thought in England in the present century: Summary of the Course of Lectures: and Inferences in reference to present dangers and duties._

MODERN UNBELIEF IN ENGLAND (continued from Lect V.):-Introductory remarks on the alteration of its tone. (pp. 306, 307.)-The cause of which is stated to be a general one, the subjective tone created (p. 308) by such influences as, (1) the modern poetry (p. 309), and (2) the two great attempts by Bentham and Coleridge to reconstruct philosophy. (pp. 309, 310.)

The doubt and unbelief treated in the following order (p. 311):

(1) That which appeals to Sensational experience and to Physical science as the test of truth; viz. (a) Positivism among the educated (p. 312). () Secularism or Naturalism among the ma.s.ses (p. 313); and in a minor degree, (?) The doubts created by Physical science (p. 314). (2) That which appeals to the faculty of Intuition (p. 315);-expressed in literature, by Carlyle, (pp. 316, 317); and by the American, Emerson. (p. 317.) Influence also of the modern literature of romance, (p. 318.) (3) Direct attacks on Christianity, critical rather than philosophical: viz. (a) The examination of the historic problem of the development of religious ideas among the Hebrews, by R. W. Mackay (pp. 319, 320). () A summary of objections to revelation, by Mr. Greg, _The Creed of Christendom_ (p. 321). (?) The examination of the psychical origin of religion and Christianity, by Miss S. Hennell, _Thoughts in aid of Faith_, (p. 323.) (4) The deism, and appeal to the Intuitional consciousness, expressed by Mr. Theodore Parker (pp. 325, 326), and Mr. F. Newman (pp. 326-329). (5) The traces of free thought within the Christian church (p. 330); viz.: (a) The philosophical tendency which originates with Coleridge. (pp. 330-333.) () The critical tendency, investigating the facts of revelation. (pp. 334-336.) (?) The critical tendency, the literature which contains it. (pp. 336, 337.)

This completes the history of the fourth crisis of faith (p. 339), the history of which began near the end of Lect. III. at p. 105.

SUMMARY of the course of lectures. (pp. 339-41.)-Recapitulation of the original purpose, which is stated to have been, while a.s.suming the potency of the moral, to a.n.a.lyse the intellectual causes of doubt, which have been generally left uninvestigated.

Refutation of objections which might be made; such as

(1) One directed against the utility of the inquiry. (p. 342.) (2) One directed against its uncontroversial character.

A critical history shown to be useful in the present age, (1) in an educational point of view for those who are to be clergymen, and to encounter current forms of doubt by word or by writing (pp. 342-345); and (2) in a controversial point of view, by resolving the intellectual element in many cases of unbelief into incorrect metaphysical philosophy; the value of which inquiry is real, even if such intellectual causes be regarded only as the conditions, and not the causes, of unbelief. (p.

345.)

Further objections antic.i.p.ated and refuted in reference (3) to the candour of the mode of inquiry, and the absence of vituperation which is stated not to be due to indifference to Christian truth, but wholly to the demands of a scientific mode of treatment (p. 346); (4) to the absence of an eager advocacy of any particular metaphysical theory; which is due to the circ.u.mstance that the purpose was to exhibit errors as logical corollaries from certain theories, without a.s.suming the necessary existence of these corollaries in actual life (p. 347); (5) to the insufficiency of the causes enumerated to produce doubt without taking account of the moral causes; which objection is not only admitted, but shown to be at once the peculiar property which belongs to the a.n.a.lysis of intellectual phenomena, and also a witness to the instinctive conviction that the ultimate cause of belief and unbelief is moral, not intellectual; which had been constantly a.s.sumed. (p. 347.)

THE LESSONS derived from the whole historical survey. (p. 348 seq.)

I. What has been the office of doubt in history? (p. 348.)

Opposite opinions on this subject stated. (p. 348.) Examination of the ordinary Christian opinion on the one hand, which regards it as a mischief (p. 348), and of Mr. Buckle's on the other, which regards it as a good.

(p. 349.)

1. The office is shown to be, to bring all truths to the test. (p. 349.) Historical instances of its value in destroying the Roman catholic errors.

(p. 350.)

2. Free inquiry also shown in some cases to be forced on man by the presentation of new knowledge, which demands consideration. (p. 350.) Denial of the statement that the doubts thus created are an entire imitation of older doubt. (p. 352.)

3. The office of it in the hands of Providence to elicit truth by the very controversies which it creates (p. 352); the responsibility of the inquirer not being destroyed, but the overruling providence of G.o.d made visible. (p. 353.)

II. What does the history teach, as to the doubts most likely to present themselves at this time, and the best modes of meeting them? (p. 353.)

The materials shown to be presented for a final answer to these questions.

(p. 354.)

The probability shown from consideration of the state of the various sciences, mechanical, physiological (p. 355), and mental (p. 355), that no new difficulties can be suggested hereafter, distinct in _kind_ from the present; nor any unknown kinds of evidence presented on behalf of Christianity.

a.n.a.logy of the present age as a whole, in disintegration of belief, to the declining age of Roman civilization. (p. 356.)

The doubts which beset us in the present age stated to be chiefly three (p. 357), viz.:

1. The relation of the natural to the supernatural. This doubt is sometimes expressed in a spirit of utter unbelief; sometimes in a tone of sadness (p. 358), arising from mental struggles, of which some are enumerated (p. 358). The intellectual and moral means of meeting these doubts. (p. 359.)

2. The relation of the atoning work of Christ to the human race. (p. 360.) Explanation of the defective view which would regard it only as reconciling man to G.o.d, and would destroy the priestly work of Christ; and statement of the modes in which its advocates reconcile it with Christianity. (p. 361.)

The importance that such doubts be answered by reason, not merely silenced by force. (p. 362.)

An answer sought by studying the various modes used in other ages of the church (p. 362); especially by those who have had to encounter the like difficulties, e.g. the Alexandrian fathers in the third century, and the faithful in Germany in the present. (p. 363.)

This method shown to have been to present the philosophical prior to the historical evidence, in order to create the sense of religious want, before exhibiting Christianity as the divine supply for it. (p. 364.)

In regard to the historic evidence, three misgivings of the doubter require to be met for his full satisfaction (p. 366); viz.

(a) The literary question of the trustworthiness of the books of the New Testament.

The mode of meeting this explained, with the possibility of establishing Christian dogmas, even if the most extravagant rationalism were for argument's sake conceded. (p. 367.)

() The doubt whether the Christian dogmas, and especially the atonement, are really taught in the New Testament. The value of the fathers, and the progress of the doctrine in church history, shown in reference to this question. (p. 368.)

(?) The final difficulty which the doubter may put, whether even apostolic and miraculous teaching is to overrule the moral sense. (p. 369.)

The possibility shown of independent corroboration of the apostolic teaching, in the testimony of the living church, and the experience of religious men. (p. 371.)

The utter improbability of error in this part of scriptural teaching, even if the existence of error elsewhere were for argument's sake conceded. (p.

370.)

Difference of this appeal from that of Schleiermacher to the Christian consciousness.

3. The relation of the Bible to the church, whether it is a record or an authority. (p. 372.)

Statement of the modes of viewing the question in different ages. (p.

373.)

The Bible an authority; but the importance shown of using wisdom in not pressing the difficulties of scripture on an inquirer, so as to quench incipient faith. (p. 374.)

The mention of the emotional causes of doubt conjoined with the intellectual, a warning that, in addition to all arguments, the help of the divine Spirit to hallow the emotions must be sought and expected. (p.

375.)

Final lesson to Christian students, that in all ages of peril, earnest men have found the truth by the method of study united to prayer. (pp.

376-379.)

LECTURE I. ON THE SUBJECT, METHOD, AND PURPOSE OF THE COURSE OF LECTURES.

LUKE vii. 51.

_Suppose ye that I am come to give peace on earth? I tell you, nay; but rather division._