Modern thought and the crisis in belief

Front matter

MODERN THOUGHT

AND THE

CRISIS IN BELIEF

Preface

Speaking in the House of Commons several years ago, that eminent and devoted churchman, Lord Hugh Cecil, expressed himself as follows: ''On all sides there are signs of decay of the Faith. People do not go to church, or, if they go, it is for the sake of the music, or for some non-religious motive. The evidence is overwhelming that the doctrines of Christianity have passed into the region of doubt." Once more, the Bishop of Carlisle has affirmed: ''There are, perhaps, few things, and certainly nothing of similar moment, about which men give themselves so little trouble, and take such little pains, as the ascertainment, by strict examination, of the foundations and the evidences of their religion." Outspoken and weighty statements by responsible persons seldom lack foundation in fact. Accordingly, in these Lectures, I have attempted a partial review of the situation, so far as my narrow limits permit. Thus, in Lecture I, I have drawn attention to the alterations that overtake reflective constructions of belief. In Lectures II-IV, I have

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made an effort to summarize movements that justify Lord Hugh Cecil's declaration. But, as I have borne no part in the work of physical science and higher criticism, I am able only to indicate the present view from the conclusions of others. In Lectures V-VIII, I have essayed, in my own way, the examination suggested by the Bishop of Carlisle. I cannot pretend to expert familiarity with theology, so I have deemed it wiser to abandon this standpoint, represented most adequately by many others, and have confined myself to matters where I am more at home.

It is obvious, to students at least, that we are passing through a stage of transition where hazards beset belief. Of course, I am well aware that a broad distinction survives between the "beliefs of the vulgar and of the learned," as they have been called. But, under the educational arrangements prevalent now, — and these Lectures are to hold them in special remembrance, — it tends to fade, with two results. On the one hand, some who deem themselves 'learned' hug the idea that religion has become a negligible quantity. Their learning has not matured enough to make manifest the deeps of our remanent ignorance. On the other hand, many are puzzled, often distressed beyond measure, by

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the metamorphic process coincident with enquiry. They resent the stress placed upon natural piety, and so they blink the issue, to sore harm of the religious cause; or, unappreciative of what knowledge has gleaned, they cling to belief of such a character that, under assault, it can scarce be distinguished from the despair of a last resort. These are sad hazards.

It were useless, possibly dangerous, to keep the 'vulgar' in ignorance of the ''wood, hay, stubble — man's work," and therefore subject to loss, especially as we still stand on the threshold of some scientific and historical studies, more particularly those destined to affect our views of the conditions and nature of self-consciousness, and of the precise environment whereout the New Testament and early Christianity sprang. It were cruel, possibly criminal, to keep the 'learned' in ignorance of "the things which cannot be shaken," for, in preoccupation with corners of the garden, they are apt to miss a just estimate of their own general presuppositions. As a student, speaking in an academic community, I have tried to show why, and to indicate some reasons for doubting doubt that remains merely destructive. At the same time, my readers must bear in mind that Lectures addressed to a general audience

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cannot be more than tentative. This ought to be realized especially in connexion with the purely illustrative uses to which I have put the ethical consciousness.

Nobody knows so well as I the inadequacy of my equipment for this difficult task; and few can have had better reason to know how its prosecution calls down anathemas alike from defenders of ''the faith once delivered to the saints" — for whom religion has achieved finality — and from rationalists who, in their horror of the sympathetic fallacy, cherish the notion that technical research can accomplish a perfect work. These I cannot hope to conciliate, much less to convince. Time, that tries all, must be their teacher. But for such as beheve that "the establishment of Christian truth," rather than its apologetic defence or contemptuous dismissal, is an important part of the second Reformation imposed upon us by the contemporary course of science and scholarship, I trust I have touched some things worth further reflexion.

In any event, I have no apology to offer for my view that religion is of primary importance to mankind. Belief bears its recompenses, because our fragmental nature makes insistent demand for completion.

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I extend cordial thanks to several eminent scholars

who have taken the trouble to read portions of my

manuscript, and to suggest improvements. They

are not to be held responsible in any sense for my

errors or my opinions.

R. M. Wenley.

Contents

LECTURE I

Sheaves on the Threshing-floor Introduction ....

The New Attitude of Culture to Religion The Nature of Intellectual Constructions The Instability of Intellectual Constructions

PAGE I

I