affirm the existence of something. But all that is involved in this activity of thought has been keenly analyzed and clearly enough stated, again and again. As we have already said, the philosophy of mind is chiefly obligated to discuss certain questions which are started by the analysis of these acts of experience. It is bound to attempt the answer to the questions, What is this something the existence of which I affirm in thought? and What is the explanation of the relations of thought and feeling in which I find myself standing toward the object? Until Dr. Hamilton has given an entirely new and a conclusive answer to these and other related questions, he can scarcely claim to have accomplished his aim in the "entire reconstruction of the philosophy of mind." We close this criticism with the following suggestions. The science of psychology in this country is in need of laborious and careful and inventive workmen. But the science of psychology cannot make any worthy advances, until its workmen require of themselves and of one another, not simply as much patient and earnest thinking as the author of "The Human Mind" has done, but also the same thorough acquaintance with the work of other workmen, the same rigid testing of theories both new and old, the same willingness to confine one's researches within the limits of what is scientifically attainable, which are required (at least theoretically) of the workmen in the natural and physical sciences. ARTICLE VI.-RECENT INFIDELITY: ITS EXTENT AND REMEDIES. THE terms infidel, infidelity, have been variously interpreted. During the Crusades the word infidel was quite universally applied to the Mohammedans. Etymologically considered, an infidel is one who is unfaithful. This is the sense in which the term was used during the sixteenth century. The unfaithful spirit of infidelity has reference to the three fundamental principles which are more or less constantly ignored, namely: 1. The Spontaneous Affirmations of the Moral Nature; 2. The Positive Demands of Reason; and 3. The Truths of Experience as Embodied in the six thousand years of Human History. Our attention will be more particularly directed to these principles as we proceed. Let it suffice for the present that infidelity is charged with being recreant to these three important trusts. The unfaithful spirit of infidelity reacts upon the individual, making him unduly incredulous. The element of doubt pervades his investigations.* Hence an infidel is an unbeliever. He is not necessarily an atheist, which term should never be used except where the truth peremptorily demands it. Infidelity has often been deistic, but that is far from being atheistic. At times, however, its negations have gone so far as to directly or indirectly deny the existence of a Personal First Cause. While therefore it is true that some of the bolder advocates of recent infidelity have launched their boats on the cold, icy waters of Atheism, by far the greater majority are much more timid, preferring to stand on the shore of Deism and watch their brothers as they slowly but surely drift into nothingness. Granting that God is, recent infidelity * In this respect the spirit of Lessing was admirable. While studying the works of Spinoza, together with a careful investigation of the early history of Christianity, he says, "Enter upon this examination, I say to myself, like an honest man. See everything with thine own eyes. Disfigure nothing; palliate nothing. As the consequences flow, so let them flow. Neither check the stream nor divert it."-Works, Lachmann's ed., XI. i., denies the authority of the Scriptures and casts contempt on the doctrines therein revealed. Kant maintained that the deist believes in a God, but the theist in a living God.* The unbelief of the present is not that which was promul gated by Thomas Paine a century ago, but is more dignified and scholarly. True, there are those, as there have been from time immemorial, who substitute ridicule for argument, e. g. Robert Ingersoll and his coadjutors; but as a rule it may be granted, we are surrounded by a refined skepticism, which for convenience may be classified as Literary, Philosophical, and Scientific. 1. The infidelity of recent literature is seen first, in daring critiques on the Bible in which the Old Testament is shown to be a work of fabrication quite beneath the dignity and character of God; while the New Testament, in many parts at least, has become obsolete. In this classification we would put some of the modern Lives of Christ, such as Strauss's and Renan's; for although ostensibly written on philosophical principles, their popularity has largely depended on their literary features. Especially is this true of the latter which is called "a novel" by the judicious Christlieb, and who describes it as ".. gracefully floating along in all its seductive elegance, laboring hard to compress much into brilliant and short sentences, yet withal pleasantly entertaining."+ More recently literary infidelity has given the world two works, the audacity of which is equalled only by the painful surprise that their author should be the son of the noble Arnold of Rugby. "Literature and Dogma," and "God and the Bible," were professedly written with an honest intent to benefit the people. But ex nihilo nihil fit. We fail to see what possible good can come to the poor, discontented workmen of England by accepting the religious doubts of one, who, though a scholarly professor, cannot tell whether God is, or is not a conscious Person. Certainly "the Power which makes for righteousness," is of purer eyes than to take * "The distinction that has been attempted by most writers is, that theism opposes religious error in general, and deism implies a position antagonistic to revealed religion." Townsend, God-Man, p. 307. Modern Doubt and Christian Belief, p. 426. Of Strauss's work this author says it "owes its world-wide fame in great measure to its polished style and æsthetic finish." p. 384. pleasure in wickedness. Ultimately the guilty shall not be cleared nor the righteous condemned. Americans no less than Englishmen need to be reminded that if there is no Supreme Being at the head of the universe, the blind forces of nature are wonderfully endowed with moral characteristics. In this connection we are forcibly reminded of the evanescent life of Moncure D. Conway's "Essay on Christianity." Some years since Mr. Conway was pastor of the Unitarian Church in Cincinnati, O. Subsequently going to London, he became the brilliant correspondent of the Commercial. We first heard of the essay through a friend whose mind had been poisoned by its perusal. Mr. Conway's bold position that Christianity has had its day and is now rapidly declining, was not very encouraging to one already "weak in the faith." However, Paul's injunction to "prove all things" was carefully observed. A diligent search for the work revealed its extreme scarcity. A copy was finally obtained by ordering it from London. The examination was completed to the friend's entire satisfaction. Without doubt the scholarly accuracy of the essayist is the chief cause of the work's extensive popularity. A single paragraph will clearly illustrate our meaning. "An earnest, honest, and learned criticism, turned during the last generation to the work of searching out the genuine text of the New Testament and its real sense, has amply justified the misgivings of the Unitarians as to the scriptural authenticity of the dogmas of orthodox Christianity. The task crowned by the splendid discovery of the Codex Sinaiticus by Von Tischendorf and the invaluable critical labors of that scholar, may be regarded as nearly complete; and the pious frauds of fifty generations are nearly exposed."* Tischendorf taught that which is now quite generally admitted, namely, that some of the old proof-texts for the divinity of Christ must be abandoned; but note the conclusion of this celebrated scholar. "The divine sonship of Christ is not thereby placed in any doubt in the Pauline epistles, for the Apostle placed this very often in the clearest light, especially in the Epistle to the Colossians."+ * Page 106. + New Test. Text. Translated by W. A. Smith, Presby. Quarterly, 1874, p. 617. The second feature of literary infidelity is seen the higher order of fiction, such as the works of George Eliot. Cheerfully granting that she was marvelously gifted and that as a literary artist she deserves a high rank, yet to a large degree her talents were employed in destroying that without which the world would be at the mercy of Satan. In 1846, she translated Strauss's "Life of Christ," and in 1854, Feuerbach's "Essence of Christianity." Her works clearly indicate her theological opinions. As Dickens wrote for the physical and intellectual improvement of English society, George Eliot became the expounder of the so-called advanced or liberal religious thought. Some of her characters-like "Maggie Tulliver "-seem to have been created under the inspiration of Him who was "a man of sorrow and acquainted with grief." Yet, it is no less true that not a few of her most prominent personages are made to promulgate doctrines antagonistic to the Christian's faith. As bas been admirably said, "In her view life unfolds in a sequence of events, which move with the certainty of law, and among which free will and the moral purpose of the individual have no commanding place. 'Adam Bede' marches on amid the play of various and complex influences which seem to offer him a choice of ways, but which really bear him on their irresistible course." Forgetting that law without a law-giver is a chimera, a hideous nightmare of unbelief, George Eliot suppressed her womanly instincts, and sacrificed her rare talents in laying the foundations for, and rearing a superstructure of, positive, pernicious error.* A somewhat different type of literary infidelity is seen in the life and works of Harriet Martineau. Her career as a writer commenced at the age of nineteen. For six years she wrote a few short stories and contributed reviews and essays to the Monthly Repository, a Unitarian magazine. Subsequently she published a work on Political Economy, which secured her not a little notoriety. About the time of her first appearance in print her religious convictions were changed. Questions "of providence, foreknowledge, will, and fate," which * "But in reading the latter works of George Eliot, we may be sure of what we miss. Aspiration, growth, high development of character, are all here. But alas! there is no faith, nor its reward."-Mary Clemmer. 'Great as is my reverence for George Eliot, it seems to me that just here was her lacking-the want of spirituality."-Grace Greenwood. |