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Russia (Russia) (search for this): entry free-thought
fying end. Such is the position in which at the close of the nineteenth century Christendom seems to have stood. Outside the pale of reason—of reason; we do not say of truth —were the Roman Catholic and Eastern Churches; the Roman Catholic Church resting on tradition, sacerdotal authority, and belief in present miracles; the Eastern Church supported by tradition, sacerdotal authority, nationality, and the power of the Czar. Scepticism had not eaten into a church, preserved, like that of Russia, by its isolation and intellectual torpor; though some wild sects had been generated, and Nihilism, threatening with destruction the church as well as the state, had appeared on the scene. Into the Roman Catholic Church scepticism had eaten deeply, and had detached from her, or was rapidly detaching, the intellect of educated nations, while she seemed resolutely to bid defiance to reason by her syllabus, her declaration of papal infallibility, her proclamation of the immaculate conception o
Connecticut (Connecticut, United States) (search for this): entry free-thought
owing, we may keep alive the consciousness that it is alike our highest wisdom and our highest duty to regard that through which all things exist as the Unknowable. Unknowableness in itself excites no reverence, even though it be supposed infinite and eternal. Nothing excites our reverence but a person, or at least a moral being. Religion passed from Old to New England in the form of a refugee Protestantism of the most intensely Biblical and the most austere kind. It had, notably in Connecticut, a code of moral and social law which, if fully carried into effect, must have fearfully darkened life. It produced in Jonathan Edwards the philosopher of Calvinism, from the meshes of whose predestinarian logic it has been found difficult to escape, though all such reasonings are, practically rebutted by our indefeasible consciousness of freedom of choice and of responsibility as attendant thereon. New England Puritanism was intolerant, even persecuting; but the religious founder and
England (United Kingdom) (search for this): entry free-thought
ts of the medieval system. Though Protestantism produced a multitude of sects, especially in England at the time of the Commonwealth, hardly any of them were free-thinking or sceptical; those of aomnipotent designer. The chief interpreters of science in its bearing on religion were, in England, Tyndall and Huxley. Tyndall always declared himself a materialist, though no one could less dlic Church had to show. From fear of New England Puritanism it had kept its people loyal to Great Britain during the Revolutionary War. From fear of French atheism it kept its people loyal to Great Great Britain during the war with France. It sang Te Deum for Trafalgar. So things were till the other day. But then came the Jesuit. He got back, from the subserviency of the Canadian politicians, the her impalpable distinction between formal membership and zealous attachment. In America, as in England, ritualism has served Roman Catholicism as a tender. The critical question was how the religio
Rhode Island (Rhode Island, United States) (search for this): entry free-thought
moral and social law which, if fully carried into effect, must have fearfully darkened life. It produced in Jonathan Edwards the philosopher of Calvinism, from the meshes of whose predestinarian logic it has been found difficult to escape, though all such reasonings are, practically rebutted by our indefeasible consciousness of freedom of choice and of responsibility as attendant thereon. New England Puritanism was intolerant, even persecuting; but the religious founder and prophet of Rhode Island proclaimed the principles of perfect toleration and of the entire separation of the Church from the State. The ice of New England Puritanism was gradually thawed by commerce, non-Puritan immigration from the old country, and social influences, as much as by the force of intellectual emancipation; though in founding universities and schools it had in fact prepared for its own ultimate subversion. Unitarianism was a half-way house through which Massachusetts passed into thorough-going lib
Massachusetts (Massachusetts, United States) (search for this): entry free-thought
ligious founder and prophet of Rhode Island proclaimed the principles of perfect toleration and of the entire separation of the Church from the State. The ice of New England Puritanism was gradually thawed by commerce, non-Puritan immigration from the old country, and social influences, as much as by the force of intellectual emancipation; though in founding universities and schools it had in fact prepared for its own ultimate subversion. Unitarianism was a half-way house through which Massachusetts passed into thorough-going liberalism such as we find in Emerson, Thoreau, and the circle of Brook Farm; and afterwards into the iconoclasm of Ingersoll. The only Protestant Church of much importance to which the New World has given birth is the Universalist, a natural offspring of democratic humanity revolting against the belief in eternal fire. Enthusiasm unilluminated may still hold its camp-meetings and sing Rock of ages in the grove under the stars. The main support of orthodox
Maryland (Maryland, United States) (search for this): entry free-thought
urden of tithe and fabrique. Many of the habitants go into the Northern States of the Union for work, and return to their own country bringing with them republican ideas. Americans who have been shunning continental union from dread of French-Canadian popery may lay aside their fears. It was a critical moment for the Catholic Church when she undertook to extend her domain to the American Republic. She had there to encounter a genius radically opposed to her own. The remnant of Catholic Maryland could do little to help her on her landing. But she came in force with the flood of Irish, and afterwards of South German, emigration. How far she has been successful in holding these her lieges would be a question difficult to decide, as it would involve a rather impalpable distinction between formal membership and zealous attachment. In America, as in England, ritualism has served Roman Catholicism as a tender. The critical question was how the religion of the Middle Ages could succee
W. Newton (search for this): entry free-thought
iticism, as it is the fashion to call it—has by no means been the only one. Another, and perhaps in recent times the more powerful, has been science, from which Voltaire and the earlier sceptics received little or no assistance in their attacks; for they were unable to meet even the supposed testimony of fossils to the Flood. It is curious that the bearing of the Newtonian astronomy on the Biblical cosmography should not have been before perceived; most curious that it should have escaped Newton himself. His system plainly contravened the idea which made the earth the centre of the universe, with heaven above and hell below it, and by which the cosmography alike of the Old and the New Testament is pervaded. The first destructive blow from the region of science was perhaps dealt by geology, which showed that the earth had been gradually formed, not suddenly created, that its antiquity immeasurably transcended the orthodox chronology, and that death had come into the world long befo
Robert Owen (search for this): entry free-thought
rimentally, there can be less difficulty in accepting, since we see life in rudimentary forms and in different stages of development. Huxley wielded a trenchant pen and was an uncompromising servant of truth. A bitter controversy between him and Owen arose out of Owen's tendency to compromise. He came at one time to the extreme conclusion that man was an automaton, which would have settled all religious and moral questions out of hand; but in this he seemed afterwards to feel that he had goneOwen's tendency to compromise. He came at one time to the extreme conclusion that man was an automaton, which would have settled all religious and moral questions out of hand; but in this he seemed afterwards to feel that he had gone too far. An automaton automatically reflecting on its automatic character is a being which seems to defy conception. The connection of action with motive, of motive with character and circumstance, is what nobody doubts; but the precise nature of the connection, as it is not subject, like a physical connection, to our inspection, defies scrutiny, and our consciousness, which is our only informant, tells that our agency in some qualified sense is free. The all-embracing philosophy of Mr. Her
Thomas Jefferson (search for this): entry free-thought
it is Italian. During its sojourn in the French dominions the popes were French: otherwise they have been Italians, native or domiciled, with the single exception of the Flemish Adrian VI., thrust into the chair of St. Peter by his pupil, Charles V., and by the Italians treated with contumely as an alien intruder. The great majority of the cardinals always has been and still is Italian. She has not thrust the intolerance and obscurantism of the encyclical in the face of the disciples of Jefferson. She has paid all due homage to republican institutions, alien though they are to her own spirit, as her uniform action in European politics hitherto has proved. She has made little show of relics. She has abstained from miracles. The adoration of Mary and the saints, though of course fully maintained, appears to be less prominent. Compared with the medieval cathedral and its multiplicity of side chapels, altars, and images, the cathedral at New York strikes one as the temple of a som
Herbert Spencer (search for this): entry free-thought
o far. An automaton automatically reflecting on its automatic character is a being which seems to defy conception. The connection of action with motive, of motive with character and circumstance, is what nobody doubts; but the precise nature of the connection, as it is not subject, like a physical connection, to our inspection, defies scrutiny, and our consciousness, which is our only informant, tells that our agency in some qualified sense is free. The all-embracing philosophy of Mr. Herbert Spencer excludes not only the supernatural but theism in its ordinary form. Yet theism in a subtle form may be thought to lurk in it. By continually seeking, he says, to know, and being continually thrown back with a deepened conviction of the impossibility of knowing, we may keep alive the consciousness that it is alike our highest wisdom and our highest duty to regard that through which all things exist as the Unknowable. Unknowableness in itself excites no reverence, even though it be su
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