A new basis of belief in immortality / by John S. Farmer.

  • Farmer, John S.
Date:
1882
Catalogue details

Licence: Public Domain Mark

Credit: A new basis of belief in immortality / by John S. Farmer. Source: Wellcome Collection.

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    So Science has apparently come to the conclusion, that to search for such an open demonstration is hopeless—nay, has even gone so far as to assert that it does not exist, although such an assertion is con- trary to, and at variance with, its own fundamental principles. “It is not justided,” as Arago observes, “in saying what cannot be outside the realm of pure mathematics ; ” and dogmatism is as much to be abrogated in Science as in Theology. The dismal^ creed of tho Materialist may briefly be classified thus :—I. Dishelitf in the Invisible- 11. Contempt of Religion. III. Undue exaltation of the physical nature and attributes of Man. Or, it may be more forcibly stated by one writer of this school in the following estimate of the Bible and the Christian Church. He asserts that the former is “ a farrago of de- lusions and contradictions ; ” and the latter, “a mischievous compound of superstition and credulity, in which ambitious priests compass their own ends, by deluding foolish dupes.” The secret of the wide-spread success of such ideas is because they express without hesitation what the mass of men in our generation think. They are repeated by all the echoes of the centur3% some expressing them in sober language, others with a brutal cynicism, until religious belief, as a fervent influence upon the soul, is well nigh, if not altogether swamped. Further, these materialistic ideas have invaded the churches also. Notwithstanding the mistrust and insane dread with which the spirit of scientific inquiry has been regarded by the leaders of religious thought, its influence has been perceptibly felt by them. The heart and intellect of Christian society has been educated by it to an extent little dreamk of during the past half century; and the ideas of thoughtful minds within the churches have been modified concerning most, if not all, orthodox doctrines, if “modified” is the right word to employ. It seems rather that the old landmarks are being rapidly swept away, and the majority of the people fast becoming a prey to a belief ill a future for man amongst some of tbe foremost minds of the age. Listen to tho almost contemptuous denials that come from such men as Haeckel, Vogt, Feuerbach, BUchner, Moleschott, and many of the leading scientists in Germany. See the indisposition of their brother scientists in England and America to gainsay what they so persistently and boldly assert. Hear the shouts of aiiproval from a crowded scientific assemblage in Germany, when Vogt proclaimed Atheism and annihilation as the creed of Science. If facts like these will not satisfy you that 'condescension,' which stoops to palpable evidences of Immortality, is not superfluous or untimely, listen to tho words that come from tho lips of such a devoted Christian as the late Albert Barnes of Philadelphia (tho noted Bible commentator), well known to tho religious public at homo and abroach Hear his cry of doubt and despair: ‘ It is all dark, dark, dark to my soul, and I cannot disguise it. In the distress and anguish of my own spirit, I confess that I see no light whatever.’ Also, M. A. (Oxon), commenting on Professor Tyndall's 1874 Belfast address: “Wo invito to it tho attention of tho ministers of religion, and all who have at heart tho ^uso of truth. Let these consider the alternative that Science, by the mouth of its high priest, has placed before tho people of England ancl America—and lot them ponder on tho answer they are prepared to give. Ho lias spoken, and it is well to gauge accurately what ho baa thought right to say. Ho has lifted ini his voice from tho chicfest platform of Science, and his cry in effect has been, ‘There is no God. There is no Spirit There is no Immortality. Matter exists and nought else.' And his cry has been taken up and echoed by tho voice of one (Professor Huxley) not loss powerful than himself:—‘ Man needs not to look outside himself for tho cause or end of his existence. Ho is but a machine.' Away go all tho dogmas of religion. All are useless since tho God to whom adoration and prayer are offered is wiped out. ’