The Eclipse of Faith; Or, A Visit to a Religious Sceptic. Henry Thomas Rogers

      INTRODUCTION

      A GENUINE SCEPTIC

      A VERSATILE BELIEVER

      PURITAN INFIDELITY

      LORD HERBERT AND MODERN DEISM

      SOME CURIOUS PARADOXES

      PROBLEMS

      A DIALOGUE SHOWING THAT "THAT MAY BE POSSIBLE WITH MAN WHICH IS IMPOSSIBLE WITH GOD"

      SCEPTIC'S FAVORITE TOPICS

      UNSTABLE EQUILIBRIUM

      A SCEPTICS FIRST CATECHISM SOME LIGHT ON THE MYSTERY

      BELIEF AND FAITH

      THE "VIA MEDIA" OF DEISM

      A SCEPTIC'S SELECT PARTY

      HOW IT WAS THAT INFIDELITY PREVENTED MY BECOMING AN INFIDEL

      SKIRMISHES

      CHRISTIAN ETHICS

      THE BLANK BIBLE

      A DIALOGUE IN WHICH IT IS CONTENDED "THAT MIRACLES ARE IMPOSSIBLE, BUT THAT IT IS IMPOSSIBLE TO PROVE IT"

      THE ANALOGIES OF AN EXTERNAL REVELATION WITH THE LAWS AND CONDITIONS OF HUMAN DEVELOPMENT

      ON A PREVAILING FALLACY

      HISTORIC CREDIBILITY

      A KNOTTY POINT

      MEDICAL ANALOGIES

      HISTORIC CRITICISM

      THE "PAPAL AGGRESSION" PROVED TO BE IMPOSSIBLE

      THE PARADISE OF FOOLS

      A FUTURE LIFE

      A VARIABLE QUANTITY

      DISCUSSION OF THREE POINTS

      THE LAST EVENING

      THE ECLIPSE OF FAITH.

      To E. B*****, Missionary in———, South Pacific.

      Wednesday, June 18, 1851.

      My Dear Edward:—

      You have more than once asked me to send you, in your distant solitude, my impressions respecting the religious distractions in which your native country has been of late years involved. I have refused, partly, because it would take a volume to give you any just notions on the subject; and partly, because I am not quite sure that you would not be happier in ignorance. Think, if you can, of your native land as in this respect what it was when you left it, on your exile of Christian love, some fifteen years ago.

      I little thought I should ever have so mournful a motive to depart in some degree from my resolution. I intended to leave you to glean what you could of our religious condition from such publications as might reach you. But I am now constrained to write something about it. My dear brother, you will hear it with a sad heart;—your nephew and mine, our only sister's only child, has, in relation to religion at least, become an absolute sceptic!

      I well recollect the tenderness you felt for him, doubly endeared by his own amiable dispositions and the remembrance of her whom in so many points he resembled. What must be mine, who so long stood to the orphan in the relations which his mother's love and my own affection imposed upon me! It is hardly a figure to say I felt for him as for a son. "Ah!" you will say as you glance at your own children, "my bachelor brother cannot understand that even such an affection is still a faint resemblance of parental love."

      It may be so. I know that that love is sui generis; and as I have often heard from those who are fathers, its depth and purity were never realized till they became such. But neither, perhaps, can you know how nearly such a love as I have felt for Harrington, committed to me in death by one I loved so well—beloved alike for her sake and for his own—the object of so much solicitude during his childhood and youth—I say you can hardly, perhaps, conceive how near such an affection may approach that of a parent; how closely such a graft upon a childless stock may resemble the incorporate life of father and son.

      You remember what hopes we both formed of his youth, from the promise alike of his heart and of his intellect, How fondly we predicted a career of future usefulness to others, and honor and happiness to himself! You know how often I used to compare him, for the silent ease with which he mastered difficult subjects, and the versatility with which he turned his mind to the most opposite pursuits, to the youthful Theaetetus, as described in Plato's dialogue the movements of whose mind Theodorus compares to the "noiseless flow of oil" from the flask.

      He was just fourteen and a half when you left England; he is now, therefore, nearly twenty-nine. He left me four years ago, when he was just twenty-five—about a year after the termination of his college course, which you know was honorable to him, and gratifying to me. He then went to spend a year, or a year and a half, as he supposed, in Germany. His stay (he was not all the time in Germany, however) was prolonged for more than three years. In the letters which I received from him, and which gradually became more rare and more brief, there was (without one symptom of decay of personal affection) a certain air of gradually increasing constraint, in relation to the subject which I knew and felt to be all-important. Alas! my prophetic soul took it aright; this constraint was the faint penumbra of a disastrous eclipse indeed! He was not, as so many profess to be, convinced by any particular book (as that of Strauss, for example) that the history of Christianity is false; nay, he declares that he is not convinced of that even now; he is a genuine sceptic, and is the subject, he says, of invincible doubts. Those doubts have extended at length to the whole field of theology, and are due principally, as he himself has owned, to the spectacle of the interminable controversies which (turn where he would) occupied the mind of Germany. Even when he returned home he does not appear to have finally abandoned the notion of the possibility of constructing some religious system in the place of Christianity;—this, as he affirms, is a later conviction formed upon him by examining the systems of such men as have attempted the solution of the problem. He declares the result wholly unsatisfactory; that, sceptical as he was and is with regard to the truth of Christianity, he is not even sceptical with regard to these theories; and he declares that if 'the undoubtedly powerful minds which have framed them have so signally failed in removing his doubts, and affording him a rock to stand upon, he cannot prevail upon himself to struggle further.

      And so, instead of stopping at any of those miserable road-side inns between Christianity and scepticism, through whose ragged windows all the winds of heaven are blowing, and whose gaudy "signs" assure us there is "good entertainment within for man and beast,"—whereas it is only for the latter—Harrington still travelled on in hopes of finding some better shelter, and now, in the dark night, and a night of tempest too, finds himself on the open heath. To employ his own words, "he could not rest contented with one-sided theories or inconsequential reasonings, and has pursued the argument to its logical termination."