Footnotes (continued 3)
Reading edition
878.
Introduction, ch. i. (English translation.)
879.
Id. ch. ii. and books i-v.
880.
Book vi.
881.
See note on the subject in Lecture VIII.
882.
On Cousin, see Morell's History of Philosophy, ii. 478 seq.
883.
Mr. Morell, who was formerly a disciple of this school has brought out this thought in his work on the Philosophy of Religion, 1849, ch. vi.
884.
During the reign of Louis Philippe an attack was made on the university of Paris by the Jesuits, on the ground that the views taught there were pantheistic. The same view was adopted in an article in Fraser's Magazine, No. 170, Feb. 1844, which is valuable in giving quotations of passages which indicate the tendency of this philosophy, though the writer fails to appreciate the value of it as a reaction against the old Voltairism. The same charge is expressed in the sketch which H. L. C. Maret gives of the philosophy of the nineteenth century (in Essai sur le Panthéisme, 1845). See also Nettement's second work, vol. i. book vi; Saisset, Revue des Deux Mondes, 1850, vol. iii; and Damiron's Essai, pp. 105-197.
885.
It has not been thought necessary to name Salvador the Jew, author of Hist. des Institutions de Moses, 1828; Jésus Christ et sa Doctrine, 1839; Paris, Rome, et Jerusalem. His writings were criticised by Mr. H. J. Rose's Christian Advocate's Publication, 1831, and have been lately reviewed by the Semitic scholar A. Franck, in a series of papers in the Journal des Débats, Jan. 24, Feb. 12, May 29, June 4 and 6, 1862; and by Renan in the Etudes de l'Hist. Relig. p. 189, &c. Salvador's view is both Jewish and sceptical. Magnifying the Jewish system, he regards Christianity as an offshoot of it, imperfect in its kind; and looks to the spirit of Judaism as the future hope for the world. He professes a creed which is called by Franck Infinitheism. Whatever in his opposition to Christianity is not derived from the eclectic school is the result of his Jewish prejudices.
886.
No mention has been made of several aggressive writers who publish in the French language, mostly in Belgium, works on infidelity resembling in tone those of the last century, such as Volney. There are two such works by P. Larroque, viz. a destructive one, Examen Critique des Doctrines de la Religion Chrétienne, first, as they are stated in the dogmas of the church, and secondly, in the scriptures; in which he makes a collection of difficulties in the Bible, book by book: and another work, constructive in tone, Renovation Religieuse, 1860. A work of similar intention by P. Rénand, Christianisme et Paganisme, identité de leurs origines ou nouvelle symbolique, 1861, is a kind of reproduction of Dupuis and Volney, modified by Feuerbach. In the preface to the last-named work, the writer refers to works by Eenen and Proudhon, similarly directed against Christianity.
887.
The Conférences originated with Frayssinous in a kind of public catechising about 1802. Being changed into sermons in 1807, they were transferred from the Carmes to St. Sulpice, but closed by the government in 1809. They were resumed in 1815, and were transferred about 1830, through Ozanam's intercession with the archbishop of Paris, De Quelen, to Nôtre Dame; where Lacordaire opened his course in 1836. He, Ravignan, and Felix, respectively made themselves distinguished. A. Pontmartin has pointed out the adaptation of each teacher to the phase of public thought. (Père Félix, 1861, pp. 26-32, quoted in the Christian Remembrancer, Jan. 1862). These particulars are partly taken from Nettement's works above cited.
888.
The church during the Bourbon restoration was more Gallican than Ultramontane. See Nettement's first work, t. ii. book vii. For a survey of French literature during the present reign, see Reymond's Etudes du second Empire.
889.
This idea is well expressed in the passages quoted in Note 9.
890.
One of the modern young French writers most distinguished for power of analysis, is H. Taine, who deserves mention in connexion with the tendency which is in a different manner represented by Renan. Taine's literary character was sketched, but not with the praise which he deserves, in the Westminster Review, July 1861; and also with a special reference to his religious opinions in Scherer, Mélanges, ch. xi. He was supposed to be a positivist, but now declares himself to favour Spinoza.
891.
E. Renan, born 1823. His chief works are, Histoire Générale et Systèmes Comparés des Langues Sémitiques, 1845; De l'Origine du Langage, 1849; Averroes, 1851; Job, 1859; Cantique des Cantiques, 1860; and Essays collected, viz. Essais de Critique et de Morale, 1859; and especially Etudes de l'Histoire Religieuse, 1859, which contains a remarkable preface on the office of modern criticism. A true criticism on the last two works may be seen in Blackwood's Magazine, Nov. 1861, used in these remarks; and another by Scherer, Mélanges de la Critique Religieuse, ch. xv. He is now writing on Les Origines du Christianisme. See Fraser's Magazine, October 1862.
892.
This will be seen to be the enumeration of the essays in the Etudes de l'Histoire Relig. The essay on the future prospects of Christian churches alluded to is in the Revue des Deux Mondes for Oct. 15, 1860, where Renan examines the prospects of the centralised system of papacy, of the national system of the English and Russian churches, and of the individual system of free churches; and argues that the tendency of society is to adopt the latter, both in freedom of creed and of constitution.
893.
At the close of La Chaire d'Hébreu, 1862, he has however assumed a view of the world and of nature, less negative and more definite.
894.
See the preface to Etudes Relig. especially pp. 14, 15. It is hoped that injustice is not done to M. Renan by these statements. Perhaps they interpret his thoughts more pointedly than he himself would do, and attribute to him as positive conclusions what rather are incipient tendencies. They are the result however of a careful study of his various works, and were written before his recent Discours d'Ouverture; De la part des Peuples Sémitiques, which seems to confirm them.
895.
In Lect. V.
896.
Some remarks will be found a few pages farther, in reference to the subjective spirit and stronger consciousness of the ethical element in human nature, which are evinced in the literature of the present century.
897.
Such as Herbert and Morgan.
898.
On the influence of the Lake school of poetry, see D. M. Moir's Sketches of the Poetical Literature of the past half century, 1851, ch. i. and ii. The Lake school being a reaction against the materialist school, which almost degraded spirit to matter, traced a soul in nature, and was in danger of elevating matter to spirit. Other branches of art besides poetry exhibit a similar change of tone. This is remarkably manifest in the modern landscape art of England, and is developed incidentally in Mr. Ruskin's work, The Modern Painters. We have already had occasion, in Lecture VI, to advert to the similarity in result of the Lake school of English poetry to the Romantic school of Germany. Both were spiritual schools; but the former strove to learn from the freshness of nature, the latter from the freshness of an earlier stage of civilization.
899.
A very able analysis of the mental character of Wordsworth, to whom the words in the text allude, was given in the National Review, No. 7, Jan. 1857.
900.
Two very valuable essays occur, on Bentham and Coleridge respectively, in Mr. J. S. Mill's Essays and Dissertations, vol. i. (reprinted from the Westminster Review, Aug. 1838 and March 1840). See especially the comparison of these two philosophers at p. 395 seq.
901.
This is shown in a very striking manner in the National Review, Oct. 1856, in which a comparison is instituted of the effects on the English mind of the three teachers, J. H. Newman, Coleridge, and Carlyle.
902.
This is the arrangement adopted in Mr. Pearson's work on Infidelity, named on p. 13, note.
903.
Concerning Comte's philosophy see the note on p. 295. The Westminster Review is the periodical which at present embodies its spirit. The works of Mr. G. H. Lewes, his History of Philosophy, and his exposition of Comte (Bohn 1853), may be noticed as books in which the philosophical, and, to some extent, the theological spirit of positivism prevails. The mind of Mr. J. S. Mill has been largely influenced by this philosophy, to which his tastes for natural science disposed him; though the influence on him of the philosophy of his father, James Mill, and of Bentham, as well as his own originality of mind, prevents him from being a mere disciple of Comte. These writers however have almost abstained from touching directly on the subject of religion. The character of Positivism, as an intellectual tendency, has been sketched by Mr. Morell, in the Lectures on the Philosophical tendencies of the Age, 1848.
904.
The view of religion as a worship of the ideal of humanity, in the form of practical ethics and social study, which is taken by the better class of Positivists, is stated at length in the Westminster Review for April 1858, together with an explanation of the extravagant views of Comte, in the Catéchisme Positiviste, which has been translated by one who was formerly highly respected as an indefatigable teacher, in one of the public schools, and afterwards in one of the universities.
905.
Secularism is the name adopted a few years ago by Mr. G. J. Holyoake. See Christianity and Secularism; Report of the Public Discussion between the Rev. B. Grant and Mr. Holyoake; also, Modern Atheism, or the Pretensions of Secularism examined; a course of Four Lectures, delivered in the Athenæum, Bradford, by the Rev. J. Gregory, &c. 1852; Secular Tracts, by the Rev. J. H. Hinton; The Outcast and the Poor of London, Whitehall Sermons, by the Rev. F. Meyrick, p. 91 seq. In its social aspect it is the form of naturalism which has been borrowed from Owen and Combe; in its religious, from Comte. The political tone of this system is expressed in a poem, The Purgatory of Suicides; a Prison Rhyme, by Thomas Cooper the Chartist, 1858; and the religious in the Confessions of Joseph Barker, a Convert from Christianity, 1858. Also in the tracts of Mr. Holyoake, e.g. The Logic of Death, written in 1849, during the cholera. These last two writers are the chief teachers of the system. Some small magazines are devoted to its propagation. A criticism on these tendencies among the working classes will be found, from the Unitarian point of view, in the National Review, No. 15, Jan. 1859, where this class of political and religious obstacles, encountered in dealing with the working classes, is contrasted with the mere animalism described in Miss Marsh's English Hearts and Hands; and from a more sceptical point of view, in the Westminster Review for Jan. 1862, where an extract is given (p. 83) concerning Holyoake's view of Deity. The following terrible utterance, taken from his Discussion with Townley (p. 68), will give an idea of his tone: “Science has shown us that we are under the dominion of general laws, and that there is no special Providence. Nature acts with fearful uniformity: stern as fate, absolute as tyranny, merciless as death; too vast to praise, too inexplicable to worship, too inexorable to propitiate; it has no ear for prayer, no heart for sympathy, no arm to save.”
906.
The chief points against which the objections have been taken are, the scriptural account of the character of Christ, the doctrine of atonement, and the necessity of faith to salvation. See the Report of the discussion which is referred to at the commencement of the last note.
907.
Mr. Buckle's work on the History of Civilization is an instance to which these statements apply.
908.
The difficulties alluded to are, those suggested by geology, concerning the narrative of creation, the deluge, and the date of the creation of man; or by physiology, concerning the longevity of the patriarchs; or by ethnology, concerning the unity of mankind.
909.
T. Carlyle. The character of his writings and philosophy is explained and criticised in Morell's History of Philosophy, ii. 249 seq.; and in an able manner in the Westminster Review, Oct. 1839; both which sources have been much used in the following brief account. The latter article would be considered probably to need a slight alteration, in consequence of the slight change of character in Carlyle's more recent works.
910.
Cfr. his Life of Sterling, 1850, pp. 126, 7.
911.
It may be enough to refer to such a passage as Past and Present, pp. 305-9.
912.
Past and Present, pp. 193, 4.
913.
Id. pp. 271, 2.
914.
Mr. Emerson: it ought to be noticed however that the following remarks are applicable mainly, if not wholly, to his earlier works; on which there is a criticism, similar to that cited in reference to Carlyle, in the Westminster Review, March 1840.
915.
“I am nothing—I see all—the currents of the universal being circulate through me—I am part or particle of God.”—Nature, p. 13. These were the words which this author formerly used. The same tendency can probably be traced in the characters of Plato and Goethe in his Representative Men. See also the Oration on the Christian Teacher.
916.
R. W. Mackay, whose two works are, The Progress of the Intellect as exemplified in the Religious Development of the Greeks and Hebrews, 2 vols. 1850, and The Rise and Progress of Christianity, 1854. (No. 7 of Chapman's Quarterly Series.)
917.
Progress of Intellect, vol. i. ch. ii. on “Mythical Geography and Cosmogony.”
918.
Ch. iii.
919.
Ch. iv.
920.
Vol. ii. ch. v. § 3 and 9. He illustrates from natural processes; such as the decay of nature.
921.
Ch. vi.
922.
Ch. vii.
923.
Ch. viii. The types of thought which he traces in it are, the conception of prophet as taught by Moses; the idea of a supernatural incarnation; the Davidic conception of a temporal sovereign; and the suffering Messiah of the book of Daniel.
924.
Ch. ix. and x.
925.
Rise of Christianity, parts i. and ii.
926.
Part iii.
927.
Part iv.
928.
Parts v. and vii.
929.
The Creed of Christendom, its Foundation and Superstructure, by W. Rathbone Greg. 1851. A review of it by Mr. Martineau may be seen in Studies on Christianity (reprinted from the Westminster Review), and by Remusat in Revue des Deux Mondes, Jan. 1859.
930.
Ch. i. and ii.
931.
Ch. iii.
932.
Ch. iv.
933.
Ch. v.
934.
Ch. vi.
935.
Ch. vii.
936.
Ch. viii-xii. He adopts the view of the new Tübingen school, in exaggerating the contrast between the description of the character and teaching of Christ in the “Synoptical” evangelists, and in the fourth Gospel.
937.
Ch. xiii.
938.
Ch. xiv.
939.
Ch. xv.
940.
Ch. xvi.
941.
Ch. xvii. He quotes the beautiful lines of Wordsworth, (Ode on Intimations of Immortality, § 5,) “Heaven lies about us in our infancy,” &c. as illustrative of the instinctive feeling of man in reference to immortality.
942.
Page 303.
943.
Miss S. Hennell, whose chief writings are, Christianity and Infidelity, a prize essay, an exposition of the arguments on both sides, 1857; The Sceptical Tendency of Butler's Analogy, 1859; The Early Christian Anticipation of the End of the World, 1860; Thoughts in Aid of Faith, gathered chiefly from recent works in Theology and Philosophy, 1860. Her views originally were the same as those of her brother, a deceased unitarian minister, author of a work on Theism (1852), in which the use of miracles as an evidence was depreciated. It is hoped that it will not be considered improper to have named a writer, whose sex might be expected to shelter her from remark; but her writings are too able to be unproductive of influence.
944.
Thoughts in Aid of Faith, ch. i. This work was reviewed in the Westminster Review, July 1860, and the North British Review for Nov. 1860.
945.
Ch. ii.
946.
E.g. ch. v.
947.
Ch. vi. and vii. It is a result not unlike that of positivism, but reached from the ontological instead of the physical side.
948.
Mr. Theodore Parker of Boston.
949.
Mr. F. Newman. The wide spread of the works of these two writers, especially of the latter, is the reason why it is thought desirable to exhibit their views at some length. The pathos and eloquence which belong to their writings impart to them a fascination which makes it the more necessary that readers should be on their guard, by understanding the position which these authors hold in relation to faith and to unbelief.
950.
The particulars are obtained from the account of Mr. Parker's ministry, prefixed to his Sermons on Theism. He was at first a unitarian minister; but, changing from unitarianism into deism, he left that body, and became a preacher in Boston, until he was compelled to visit Europe on account of enfeebled health. He died at Florence, 1860. His doctrinal views may be learned from the Discourse on Matters pertaining to Religion, written in 1846, and the Sermons on Theism, Atheism, and the Popular Theology, 1853; and his critical and literary views, from the Introduction to the Old Testament, based on De Wette; and from his Miscellaneous Writings, 1848. A comparison of him with Strauss, which has been here used, was given in the Westm. Rev. for April 1847. His character and life have also been sketched in the Nat. Rev. Jan. 1860, and especially by A. Reville in the Revue des Deux Mondes, Oct. 1861.
951.
E. Renan. See p. 303.
952.
In the Discourse pertaining to Matters of Religion, books ii, iii, iv. The writer is unable to put the exact references to this work in the remarks which follow; having omitted to note them down when he had the book at hand.
953.
Discourse, book i.
954.
The steps through which he considers that the idea of God is developed into a conception are, Fetishism, Polytheism, and Monotheism; Dualism and Pantheism being errors which lead astray from Monotheism.
955.
Sermons on Theism, sermons i. and ii.
956.
Id. sermons ix. and x.
957.
Discourse on Religion, books ii. and iv.
958.
E.g. in Discourse, book iii. and several passages in the Introduction to the Old Testament.
959.
Mr. F. W. Newman.
960.
The Phases of Faith, 1850.
961.
Ch. i.
962.
Ch. ii.
963.
Ch. iii.
964.
Ch. iv.
965.
Ch. v. and vi.
966.
To complete this account it is necessary to add, that Mr. Newman has developed some portion of the critical investigations of his studies of Jewish history in the History of the Hebrew Monarchy, 1847. It is a treatment of the Old Testament analogous to that to which we are accustomed in classical history; the answer to which would be by denying that the records of the Hebrew history are amenable to criticism, inasmuch as they do not partake of the ordinary conditions which appertain to human literature.
967.
The Soul, her Sorrows and her Aspirations, 1849. In the date of publication this preceded the Phases. Mr. Newman has subsequently published, Theism, Doctrinal, Practical, or Didactic, 1858. The most complete view of his scheme, but of course wholly favourable to him, is in the Westminster Review, Oct. 1858.
968.
Ch. i.
969.
Ch. ii.
970.
Ch. iii. and iv.
971.
Ch. i. The scheme much resembles that of Schleiermacher.
972.
Deism and Unitarianism are both monotheistic; but the latter allows the existence of a revelation, the former denies it. The modern school of Unitarians, however, nearly approach to the position of Mr. Newman. See end of Note 6, at the close of this book.
973.
In many respects it resembles the “Mediation school” of Germany, described in Lectures VI and VII, and the modern school of the French protestant church, described in p. 304, and in Note 46, p. 448.
974.
It would be more delicate perhaps to leave to the reader the application of these tendencies, and to omit the mention of names; but as the practice in this work has been to give the names even in contemporary history, fairness requires the enumeration. The tendencies in the text however are rather a combination from the views of different modern authors, and cannot be definitely referred as a whole to any one single writer. Probably the reader will himself conjecture that the first tendency is meant in the main to describe the teaching of Mr. Maurice and Mr. Kingsley; the second, of Professor Jowett; the third, of some of the writers in Essays and Reviews. But if this be approximately true, it must not be supposed that every specific statement in the following account is intended to be charged upon these respective authors. The description is meant to indicate certain tendencies of free thought, of which their writings among others seem to exhibit instances. It is always hard to judge of a movement which is in progress, and of which we are ourselves spectators. The view here taken is the result of the attempt which the writer of these lectures has made in his own studies, to adjust the existing forms of free thought into their true position in the history of speculation. If injustice is done, it is at least not intended.
975.
It may be useful to draw attention to a book on the relation of Coleridge to recent theological thought, Modern Anglican Theology, by the Rev. J. H. Rigg, 1857. The book is by a Wesleyan minister, and is written from that point of view. The tone of censure on the writers criticised is in some parts severe, and has, it is understood, caused pain to some of them. Apart from its tone, objection may perhaps be taken to it, as discovering in their works as positive teaching, doctrines which probably only exist as incipient tendencies. Nevertheless it contains material suggestive of serious thought; and certainly gives the clue to the interpretation of many points which are usually felt to be obscure in the systems of several of the writers described. The author does not however appear to have distinguished sufficiently between the two forms of modern historical inquiry (see Note 9 of these lectures, at the end of the book). He consequently makes the last of the list of writers whom he criticises (ch. xiii.) to be a disciple of Coleridge; whereas he rather belongs to the other form of the historico-philosophical school.
976.
Page 310.
977.
The reference to Mr. J. S. Mill's dissertation on Coleridge has been already given (p. 310.) See also the Essay by Mr. Hort in the Cambridge Essays, 1856; the British Quarterly Review, Jan. 1854; Morell's History of Philosophy, ii. 343 seq.; and Remusat in Revue des Deux Mondes, Oct. 1856. Coleridge's philosophy of religion is especially to be found in his Aids to Reflection; and his critical views of inspiration in the Confessions of an Inquiring Spirit.
978.
The distinctness of the “reason” (νοῦς) from the “understanding” (λόγος or διάνοια) has been allowed in these lectures; but only as guaranteeing the reality of the objects of intuition, not as allowing the mind to create a religion à priori. The objection in the text is accordingly not so much directed against the psychological theory as its theological application.
979.
The sources for studying Neo-Platonism have been given in Note 10 (p. 399). Among writers influenced by Coleridge, the element of thought which is derived from Neo-Platonism is stronger in the writings of Mr. Kingsley than in those of Mr. Maurice; but it is sufficiently observable in both to form a separation, by marked philosophical features, between their teaching and the system of Schleiermacher.
980.
The Λόγος of Philo and of the Neo-Platonists is not to be contrasted with the faculty called reason by Coleridge, and νοῦς by other authors, but to be identified with it. For Philo's views, see Gfrörer, Philo, and Dähne's article Philo in Ersch and Grueber's Encyclopædia: see also Jowett's Commentary on St Paul's Epistles, vol. i. (Essay on Philo, § 1).
981.
The existence of a divine teacher in the human mind in the faculty of conscience would be generally allowed; especially by those who adopt the theory of the distinctness of the faculty of reason from that of understanding; but the idea implied in the hypothesis referred to in the text is the existence of a faculty which is supreme over revelation.
982.
Cfr. Biogr. Lit. p. 321, and Aids to Reflection, vol. i. 204 seq.
983.
On the school of the Alexandrian fathers, see note on p. 59.
984.
Cfr. the note on p. 29, where we have conceded the probability that inspiration is, if analysed psychologically, a form of the “reason;” but considered it, if viewed theologically, to be an elevated state of this faculty, brought about by the miraculous and direct operation of God's Spirit: so that in this view it differs in kind, and not merely in degree, from human genius.
985.
Lect. VI. pp. 245-48.
986.
Cfr. note (80) on p. 329.
987.
Cfr. Note 9, at the end of the book, and the remarks in the Preface on the historic method of study.
988.
It is a truth indeed to which all will assent, that we must learn from scripture what is meant by inspiration: but the difference between the view here described and the view of the church of Christ is this: the Church discovers in scripture the statements of the writers concerning the reality and nature and authority of their own inspiration; and considers henceforth that the character of the revelation is in its substance removed beyond the limits of critical investigation; and can only admit that an empirical inquiry can be useful in settling the limits to which inspiration extends, and determining the question as to the writings to be accounted the subject of it.
989.
Pages 330 and 334.
990.
The existence of this movement in foreign churches is stated in Lect. VII, and also in Notes 43 and 46, pp. 444, 448. In America, besides those instances which have occurred in this lecture, the writings of Mr. Bushnell are thought to exhibit a free spirit. They however deviate very slightly from traditional dogmas, and may be compared with the writings of the late archdeacon Hare. In England, in the established church, there have been several works, besides those referred to in p. 330. They chiefly belong to the first and third classes of the three named in the text. The sermons of the late F. W. Robertson of Brighton, matchless in freshness, but most unsound in questions of vital doctrine; the sermons, &c. of the Rev. J. L. Davies; bishop Colenso's Commentary on the Epistle to the Romans (1861); and the Tracts for Priests and People (1861, 62), may be considered to be examples of the first type of thought; but, if breathing the same spirit as Coleridge, they express his thoughts with a clearness which was wanting in him. The doubts of Blanco White and Sterling; and of Mr. Macnaught, in his work on Inspiration (1856); Mr. Foxton's Popular Christianity (1849); bishop Colenso's work on the Pentateuch (1862); and the Christian Orthodoxy (1857) of Dr. Donaldson, a name honoured by the philological student; are instances of the third tendency named in the text. A tribute of acknowledgment is nevertheless due to many of these writers, for the earnest and truth-seeking tone which pervades their works. The movement of free thought exists also outside the national church. The recent work of Dr. S. Davidson, Introduction to the Old Testament (second edition) is an instance. The views however of this eminent biblical scholar met with so little sympathy in his own denomination, that he was made to suffer for an earlier edition (1856) of the same work, which deviated in a much slighter degree from received opinions. In the Unitarian body also free thought has wrought a change. (See Note 7, at the end of this book.) The influence of Cousin has expelled the old utilitarianism. Mr. Martineau and Mr. W. J. Fox (see his Religious Ideas, 1849,) are illustrations of the new spirit.
991.
Cfr. p. 312, and the note to it. Positivism only differs from Naturalism (see Note 21, at the end of this book), in that it expresses a particular theory concerning the limits and method of science, as well as the disbelief in the supernatural implied by the latter term.
992.
Cfr. p. 317.
993.
An instructive sketch of the tendencies of modern thought was given by principal Tullock, in his Inaugural Lecture at St. Andrew's, 1845.
994.
See p. 10. This crisis has occupied our attention since the middle of Lecture III, p. 105.
995.
Lect. I. page 1.
996.
Page 7.
997.
Page 7.
998.
This was treated in Lecture II.
999.
Lecture III, page 76 seq.
1000.
Lecture III. page 92 seq.
1001.
Lectures IV. to VIII.
1002.
Page 2.
1003.
Page 13.
1004.
Pages 16, 17.
1005.
Pages 14-17.
1006.
Page 20.
1007.
Page 21.
1008.
Cfr. remarks in Note 9, at the end of this volume.
1009.
This remark does not apply to the principal writers (named in Note 49), nor to the literature called out by the “Essays and Reviews” controversy; but it applies to many of the popular manuals which are directed against old deist literature, and are not adapted to modern critical doubts.
1010.
See note on p. 22.
1011.
Van Mildert so exclusively adopted this latter view in his Boyle Lectures, that his opponents charged him with Manichæism. See remarks on him in the Preface to this volume.
1012.
Cfr. the notes on pp. 26 and 32.
1013.
Pages 14, 71, &c.
1014.
Page 3.
1015.
This is seen in their scrupulous care against heresy, and is attested by the very complaint of their opponent Celsus. (Orig. Contr. Cels. i. 9, iii. 44.)
1016.
H. T. Buckle, the news of whose death, at the end of May 1862, had just reached England when this lecture was delivered.
1017.
History of Civilisation, vol. i. ch. iv.
1018.
History of Civilisation, ch. xii and xiii.
1019.
An article by a distinguished scientific writer appeared in the North British Review for Nov. 1860; in which the question of Galileo's trial was discussed in reference to the recent re-examination of the subject.
1020.
Cfr. Grote's History of Greece, vol. viii. ch. lxvii; Lewes, History of Philosophy (chapter on Sophists); Grant, Aristotle's Ethics, vol. i; essay ii.
1021.
See above, Lecture IV. p. 159.
1022.
Cfr. Mill's Logic, vol. i. book iii. ch. xiii. § 7.
1023.
The allusion is to the discoveries, such as that of Kirchoff, of the existence of some of the material elements in the solar atmosphere, which exist in our own; also of the connexion between the periodic recurrence of the solar spots, and terrestrial magnetism; and especially to the discussion on “the correlation of physical forces,” contained in Mr. Grove's work, and in Sir H. Holland's Essays (essays i. and ii.), reprinted from the Edinburgh Review, July 1858 and Jan. 1859.
1024.
The discoveries of the distinction between the sensational and motor nerves, by Sir C. Bell; of the phenomena of reflex action, by Dr. M. Hall; of the connexion of the same phenomena with those of sensation, by Dr. Carpenter; and the identification of the centres of conscious activity with separate departments of the cerebral organism, by Dr. Laycock; are instances of hints toward the solution of this problem. Many continental physiologists, such as Müller, Carus, Wagner, and Brown-Séquard, have worked toward the same end. J. F. Herbart in Germany, and Mr. H. Spencer in England, are writers who have approached the psychological problem from the physiological side.
1025.
Bayn's Senses and Intellect, 1855; Emotions and Will, 1859; and Spencer's Principles of Psychology, 1855, are works in which analysis of this character is carried farther than in former works. A popular view of past attempts of this kind is given in an article on Mental Association, in the Edinburgh Review for Oct. 1859.
1026.
An example is seen in Strauss. No one can be more inimical to the dogmatic and historical Christianity of the church than he; yet he asserts firmly that Christ and Christianity is the highest moral ideal to which the world can ever expect to attain. (Soliloquies, E. T. 1845, part ii. § 27-30.)
1027.
E. de Pressensé. Histoire 2e Série, ii. 524.
1028.
Pressensé has devoted attention to this point. (vol. iv. book iv.)
1029.
Cfr. Pressensé, vol. iv. book iv. 161, 521.
1030.
This is the view at which Guizot arrives; Hist. de la Civil. leçon v, vi, x.
1031.
E.g. in Kant, Jacobi, Fichte, Schelling, and Hegel. See Lectures VI. and VII.
1032.
References for the study of Neander's life are given in a note on page 250.
1033.
See Acts xvii. 22-31.
1034.
Cfr. Pressensé on Clement and Origen, Hist. iv. pp. 203, 360, and the references there given.
1035.
Page 73.
1036.
E.g. Justin Martyr, who gives the account of his own conversion to Christianity in the introduction to the Dialogue with Trypho; and Clement of Alexandria.
1037.
Cfr. Lect. I. p. 28. Suggestions on this point are given in Miller's Bampton Lectures, 1817. “The Divine Authority of Holy Scripture asserted from its adaptation to Human Nature.”
1038.
See above, p. 277.
1039.
The question of the attacks made on the historic character of the Acts was not noticed in Lecture VII. The statement of the difficulties which have given rise to them may be seen in Baur's Paulus, der Apostel Jesu Christi, 1845, and in an article in the National Review, No. 20, for April 1860; and a refutation of them in Dr. S. Davidson's Introduction to the New Testament, vol. ii.
1040.
Observations on the Conversion and Apostleship of St. Paul, by Lord Lyttleton, 1747. Cfr. also the note above, on p. 209.
1041.
The history of the doctrine of the atonement is given in Bp. Thomson's Bampton Lectures, 1853 (lectures vi. and vii.), and in the essay on the Atonement in Aids to Faith, 1862; also in Hagenbach's Doqmengeschichte, § 68, 134, 180, 268, and 300. The two chief works on the subject are, Chr. Baur's Lehre von der Versöhnung, 1838, and Dorner's Lehre von der Person Christi. The fair conclusion in respect to the doctrine of the early church on the subject seems to be the one stated in the text. The doctrine of the atonement was believed and taught; but for the reason here named it was not drawn out into such explicit statement as in modern times. Anselm developed it by eliciting what was already contained in it, not by superadding any human elements which did not exist there before. It is Baur, to whom allusion is made in the text, who implies the contrary; and some English writers have followed him.
1042.
The work of the late Professor Blunt on the right use of the Fathers may be consulted for a true and right view of their value.
1043.
We apprehend a fact when we recognise its existence; we comprehend it when we can refer it to the cause which produces it.
1044.
Cfr. the remarks in Dr. Whewell's preface to his edition of Butler's first three sermons for some suggestions on the nature of conscience. His object is to show that Butler taught only its psychological supremacy, not its moral infallibility. Cfr. also his Lecture on Moral Philosophy in England, p. 129 seq.
1045.
Page 84. Cfr. also bishop Thomson's Bampton Lectures (lect. v. p. 125).
1046.
Page 245 seq.
1047.
Similarly, an innate law of thought is logically prior as a condition in attaining knowledge; but experience is chronologically prior.
1048.
It has been shown above (p. 310) that this very reaction is itself indirectly a result of the subjective tendency.
1049.
E.g. in R. E. H. Greyson (H. Rogers) Correspondence. Cfr. the remarks on it in the National Review for Oct. 1857.
1050.
Matt. xxviii. 20.
1051.
E.g. Augustin, Anselm, and in modern times such men as Bengel and Neander.
1052.
Rev. xii. 11.
1053.
1 Cor. iii. 12.
1054.
In the able work on Tite Live by H. Taine, (Couronné, 1856,) will be found a study of Livy as a critic and as a philosopher; which illustrates not only the scientific aspect of history, but the influence of science in the special determination of the facts, which has frequently been attributed to art.
1055.
Voyage dans l'Inde par C. Fakian, traduit par A. Remusat, 1837. and Hist. de la Vie de Hiouen Thsang, being vol. i. of Mémoires sur les Contrées Occidentales, 1858. by Stan. Julien. The former travelled about A.D. 400: the latter in the seventh century.
1056.
The abbé Migne is publishing in French, Livres Sacrés de toutes les Religions sauf la Religion Chrétienne.
1057.
In the work quoted above, Science in Theology, the date of this Rabbin was erroneously given as the seventeenth century (p. 123). This was the date when Wagenseil by great good fortune obtained a copy of his work, and first made it public. The writer avails himself of this opportunity, in which he has occasion to name his own volume, to correct a few mistakes, and make a few alterations where subsequent study has convinced him that he was in error. E.g. In Sermon IV. the illustration from Indian history (p. 111) is based on the view, now known to be wrong, that Buddhism preceded Brahminism in origin. Also the view (p. 109) of the date of the introduction of the Chaldee character has been rendered doubtful by the arguments which Hupfeld has directed to the subject (Ausführliche Hebraische Grammatik), in which he shows that the corruption of the language was gradual, and that the adoption of the square Chaldee character did not take place till after Christ. (See a brief account of his views in Davidson's Introd. to Old Test. 1856, ch. ii.) Also, p. 121, the use of the word “surnamed” for Jarchi disguises the origin of the name. In Sermon I. (2d div.) the order of chronology is not sufficiently observed in the quotations from the Old Testament. In Serm. VIII. (p. 244) the apologetic worth of miracles (suggested by a remarkable speech of Bp. Wilberforce in the Town Hall, Oxford, Nov. 28, 1846. See Oxford Herald of Dec. 5) is perhaps hardly sufficient. In Serm. VI. the view that the early church held the doctrine of atonement implicitly rather than explicitly, in life rather than dogma, till Anselm's time, is insufficient and liable to convey an erroneous impression. (See Bp. Thomson's restatement of the historic question in Aids to Faith, pp. 339-352.) The revelation of God in the New Testament is most express on the subject of substitutional atonement. Of this the writer of these Sermons never had any doubt; but he now thinks that there are clearer evidences of it in the fathers than he had stated. Reasons are perceivable in the circumstance of the constant struggle against heathen religions, in which the fathers were involved, which led them to dwell on the incarnation rather than on the atonement. Anselm only gave expression to the doctrine which the apostles had clearly taught.
1058.
There are congregations of reformed Jews in some countries who reject the Talmud as a system of interpretation. They are Jewish protestants. Their standpoint only differs from that of the old Jews in laying stress on the ethical aspect of religion. Sermons by one of them, the Rabbin Marks, have lately been published in England. It will be understood from the above account that the modern Jews include three parties; the orthodox Jews, the reformed, and the rationalistic.
1059.
Cfr. Hävernick's Introd. to Old Test. (E. T.) § 23, 24.
1060.
Cfr. Bp. Horsley's Letters against Priestley, Lett. xvi, p. 264.
1061.
The nearest English parallel to the teaching of Arminius personally (as distinct from that of his successors), on the quinquarticular controversy, is the doctrine of John Wesley. The nearest parallel to the general views of Episcopius and Limborch was Hey of Cambridge at the close of the last century.
1062.
A sketch of Priestley is given in Mr. Martineau's Miscellanies.
1063.
But see Pressensé, Hist. de l'Eglise, 2e Ser. t. ii. p. 154.
1064.
The transition of the word miscreant from its original meaning of misbeliever (mécroyant, miscredente), to its modern use as a mark of opprobrium, is a similar instance. This change is a proof of the instinctive association of the dependence of right conduct on right belief. It is about the time of Shakspeare that the change of meaning begins to appear. See Richardson's Dictionary, sub voc.
1065.
It is hardly necessary to state, that when the tone of the English theological writers of the eighteenth century is described as rationalism, it is used in a good sense. (E.g. Essays and Reviews, Ess. vi.) The writers of that century would be classified under the school of supernaturalists here named.
1066.
In the time of Napoleon I. the circumstance that the ideological philosophers sympathised with the Revolution, in opposition to his regime, led to an application of the term as synonymous with Republican.
1067.
These references to Guhrauer were kindly suggested by the Rev. E. H. Hansell, Prælector of Theology in Magdalen College, who studied the Fragments a few years ago for lectures which he delivered on Lessing.
1068.
For a description of the division of Theological study implied by this term, see Credner's Introduction to Kitto's Bibl. Cyclop.; and the translation of Tholuck's Lectures, given in the American Bibloith. Sacra, 1844.
1069.
Hegel used to claim that his doctrine was merely giving expression to the ancient speculations of Heracleitus concerning the union of opposites. It is probable that the fundamental idea was the same, but Hegel supplied an interpretation and application of the principle which the ancient philosopher could not contemplate. Both in truth committed the same fundamental mistake, of making the mind the measure of things. The union of opposites is an act of thought, not a fact relating to things.
1070.
This statement is taken from a paper on the history of German Theology, in the Spectator, May 24, 1862.
1071.
His work on Dogmatique is in his earlier manner.
1072.
The strict difference would be, that analogy is the resemblance of ratios, where the objects, in which the ratios are perceived, are not known to be referable to the same general class; παράδειγμα on the contrary where they are so.
1073.
A plan of arrangement of this kind is used by Mr. Bolton in the Hulsean Prize Essay for 1852, The Evidences of Christianity, as exhibited in the writings of the Apologists down to Augustine.
1074.
Cfr. Gerard, Compendium of Evidences, 1828, part ii. ch. i.
1075.
1076.
This remark is only intended to apply to the apologetic writings, which are not the best works, of the fathers. In the fourth century we meet with a group of fathers of a higher type of mind than those of the first three; e.g. Eusebius Athanasius, Basil, the Gregories, Ambrose, and Jerome. Speaking generally, however, the three writers, Origen, Chrysostom, and Augustin, are probably the only ones who had minds of the highest class, and who thoroughly exceed the contemporary heathen writers of their day in mental penetration, freshness, and compass, respectively. If we have compared Origen in mind with Hugo St. Victor, and Schleiermacher, as a Christian philosopher (Lect. VI.), we might also venture to compare Augustin with Aquinas or Calvin, in power to grasp systematic truth; and Chrysostom with Bernard, and in some respects with Bossuet, in eloquence, learning, and vigour. Eusebius perhaps almost demands a place with these three, but he was a man of knowledge rather than originality.
1077.
Démonstrations Evangeliques: (tome 1.) de Tertullien, Orígène, Eusèbe (Præp. Ev.); (2.) Eusèbe (Dem. Ev.), S. Augustin, Montaigne, Bacon, Grotius, Descartes; (3.) Richelieu, Arnauld, De Choiseul du Plessis-Praslin, Pascal, Pélisson, Nicole; (4.) Boyle, Bossuet, Bourdaloue, Locke, Lami, Burnet, Malebranche, Lesley, Leibnitz, La Bruyére, Fenelon; (5.) Huet, Clarke; (6.) Duguet, Stanhope, Bayle, Leclerc, Du Pin; (7.) Jacquelot, Tillotson, De Haller, Sherlock, Le Moine, Pope, Leland; (8.) L. Racine, Massillon, Ditton, Derham, D'Aguesseau, De Polignac; (9.) Saurin, Buffier, Warburton, Tournemine, Bentley, Littleton, Seed, Fabricius, Addison, De Bernis, J. J. Rousseau; (10.) Pard du Phanjas, Le roi Stanislas, Turgot, Stattler, West, Beauzée; (11.) Bergíer; Gerdil, Thomas, Bonnet, De Crillon, Euler, Delamarre, Caraccioli, Jennings; (12.) Duhamel, S. Liguori, Butler, Bullet, Vauvenargues, Guenard, Blair, De Pompignan, De Luc, Porteus, Gérard; (13.) Diessbach, Jacques, Lamourette, Laharpe, Le Coz, Du Voisin, De la Luzerne, Schmitt, Pointer; (14) Moore, Silvio Pellico, Lingard, Brunati, Manzoni, Paley, Perrone, Lambruschini, Dorléans, Campien, Fr. Pérennès; (15.) Wiseman, Buckland, Marcel de Serres, Keith, Chalmers; (16.) Dupin Aíné, Grégoire XVI; (17.) Cattet, Milner, Sabatier; (18.) Bolgeni, Morris, Chassay, Lombroso et Consoni—contenant les apologies de 117 auteurs, répandues dans 180 vol.; traduites pour la plupart des diverses langues dans lesquelles elles avaient été écrites; reproduites integraiement non par extraits. Ouvrage également nécessaire à ceux qui ne croient pas, à ceux qui doutent, et a ceux qui croient, 20 vol. in 4to. Prix: 120 fr. Chaque volume se vend séparément, 7 fr. The references in the above title are to the volumes of the work. There is an important article on the literature of Apologetics in the North British Review, No. 30, August 1851, the writer of which says that the claim that the above works are translated “integralement” is not literally correct; passages which assault the church of Rome being omitted. He considers that among the works of the above-named series which are not known in England, the most important are, Stattler, Certitude de la Religion révèlée par Jesus Christ; Beauzée, Exposition des Preuves Historiques de la Religion Chrétienne; Abbè Para du Phanjas, Les Principes de la Sainte Philosophie conciliés avec ceux de la Religion; Cardinal de Vernis, La Religion Vengée; Cardinal Polignac, Anti-Lucretius.
1078.
In naming the Boyle Lectures, it may be permitted to the writer of these lectures to express the regret which he has often felt, that there is no history written of the various apologetic Lectures, and of the works which they called forth, such, e.g. as the Boyle (1692), Lady Moyer (1719), Warburton (1772), Bampton (1760), Donnellan (1794), and Hulsean Lectures (1820), in the Church; and the Lime Street (1730), Berry Street (1733), Coward (1739), and Congregational Lectures (1833), among the Dissenters; and more generally that there is no history of English theology and of English theological literature. Much as we need a fair account of the English Church, viewed in its external and its constitutional history, we still more need a history which would enter into the inner life, and give its intellectual and spiritual history. Such a work would not only give a detailed account of the various works on evidence and of the other literature, but would enter into the causes and character of the various schools of thought which have existed in each age,—e.g. of the struggle of semi-Romanist and Calvinistic principles in Elizabeth's reign:—in the next age, the reproduction of the teaching of the Greek as distinct from the Latin Fathers in Andrewes and Laud; the Arminianism of Hales and Chillingworth; the Calvinism of the Puritans: again, later, the rise of the philosophical latitudinarianism of Whichcote, More, and Cudworth; the theological position of the non-jurors; the Arian tendencies of Clarke and Whiston; the cold want of spirituality of divines of the type of Hoadley; the reasoning school of Butler, the evangelical revival of Wesley and Simeon; and, in the nineteenth century, the philosophical revival under Coleridge, and the ecclesiastical in the Tracts for the Times. Subjects like these, if treated not only in a literary manner, but in connection with their philosophical relations, would lift the history above a merely national purpose, and make it a lasting contribution to the history of the human mind. If executed worthily, such a work might take a rank along with the grand works on literature of Hallam. Much as the present taste for documentary history is to be commended, and the publication of ancient historic documents to be desired, it is to be hoped that it will not lead to the divorce of history from philosophy. History becomes mere antiquarianism, if the philosopher is not at hand to build its parts into the general history of humanity. Philosophy becomes an hypothesis, if it is disconnected from the actual exemplification of its principles on the theatre of the world.
1079.
Paley's argument has been extended to the Gospels and other parts of Scripture by the lamented Professor Blunt. (Cfr. also his Essay on Paley, reprinted from the Quarterly Review, Oct. 1828.)
1080.
The course for 1849, on the Evidences, by Mr. Michell, marked the commencement of the consciousness of the spread of free thought; but was not directed to the novel foreign forms of it.
1081.
The Lectures however of Dr. Hessey in 1860, though directed to a different subject, evince a knowledge of the literary studies of foreign theologians.
1082.
The writer hopes that the note on p. 374 will not be considered an ungenerous censure of Mr. Rogers, who is selected because he is the ablest and wisest of those writers who have used this argument.
1083.
It is hardly necessary to state, that Mr. Maurice and Mr. Goldwin Smith, besides others, have criticised this work in distinct publications.
1084.
Ellis's work on The Knowledge of Divine Things, 1811, breathes a similar spirit in modern times. Cfr. Note 44.
1085.
The anti-Straussian Literature described in Note 38 is an illustration of the German apologetic.
1086.
Dr. Pusey also, in his Hist. Inq. on German Theol. p. 2. ch. v, quoted many passages illustrative of the history of the same fact. He has, however, subsequently disavowed all concurrence in the opinions of the writers cited.
1087.
Among writers who lived earlier than the periods alluded to in the passages of Lectures III. and VIII., the following are also cited in the works before named: Origen (Comm. in Joan. ii. 151. ed. Huet), Jerome (Comm. in Gal. iii. vol. iv); Augustin (in Joan, iv. 1); Zuinglius (Schrift.-von Usteri, ii. 247); Calvin (Comm. on Hebr. ii. 21. Rom. iii. 4. Rom. ii. 8); Bullinger (on 1 Cor. x. 8). Castellio (Dial. ii. de Elect. on Rom. ix), Erasmus (on Matt. ii); Grotius (Vot pro Pac. art. de Can. Script.); Episcoplus (Inst. Theol. iv. § 1). Passages of Hooker and Chillingworth were also cited by Mr. Stephen.