... He is one who must be reckoned with as a clear thinker, a cogent reasoner, a lucid and accomplished writer....
It is impossible, in the space at our disposal, to consider at large Mr. Cecil's criticism of "Foundations of Belief." It is a very serious and capable attack which will have to be reckoned with. Especially damaging is the criticism of Mr. Balfour's theory of authority. That argument can be employed with effect only by one religious body, and it is not that body of which Mr. Balfour is a member. And here we venture to suggest to Mr. Cecil that it would be well were he to find out, before the issue of a second edition, the meaning of the Roman Catholic dogma of the Immaculate Conception, to which he more than once alludes; he appears to be under the impression that the phrase is equivalent to parthenogenesis.
The New Saturday Review, April 17, 1897:
The book is only one of many evidences of the fact that it is quite time the theologians recognised the real danger of their position, and sent into the lists stronger champions than those we have been writing about. It is little to the credit of the theological leaders that, after first condemning Darwin and vilifying some of his supporters, they should adopt his teaching only to misrepresent it, and to make a sophistical use of that misrepresentation. Of what moment are all the questions concerning ecclesiastical tradition and ritual in comparison to the great question of the relation between science and religion which is agitating the minds of those who will be the shapers and formers of the next generation?
It is not the simple souls who find their modern gospel in Kidd's "Social Evolution" or in Drummond's "Ascent of Man," good as those simple souls are, that will make the dominant public opinion of the next half century. Nor are the rank-and-file of the clergy—of all denominations—in many instances qualified to engage effectively in this controversy. Their pulpit science has long been a by-word. Unless some defenders of the orthodox position abler than those that have yet appeared can be found, the rationalists will be believed when they boast, as our author does, that they hold a "fortress that is quite impregnable." Pseudo-science and pseudo-philosophy are not science or philosophy at all.
Our author's book will probably win its way into only a few of the libraries of the orthodox. Rationalists will read it, and will find in it only a vigorous statement of their own opinions. The proper use of the book is to show the orthodox what they have to do, if they would defend their position....
It is a challenge which would deserve attention if it stood alone. But it does not stand alone; it is backed up by a great body of philosophers and scientists and social reformers, and men of the highest culture and noblest characters, as well as by a vast amount of smouldering suspicion and distrust and doubt among the people.
National Observer and British Review, April 17, 1897:
Portions of the author's criticisms are not only just, but valuable; and when he is judicious enough to suppress his own personality, he can often be read not only with assent, but with satisfaction. The chief object of Mr. Cecil's antipathy is any attempt at reconciling positive science with religion, whether the religion be Christianity, or merely a natural theism; and, as types of the methods by which the attempt is now being made, he takes the arguments of three modern apologists—Mr. Kidd, Mr. Drummond, and Mr. Arthur Balfour. He takes these in order. The first section of his work is a criticism of "Social Evolution"; the second of "The Ascent of Man"; the third, of "The Foundations of Belief." In completely discrediting the two first of these three works, Mr. Cecil's task has been easy, and he has shown considerable skill in accomplishing it. If we take Mr. Kidd's "Social Evolution" as it stands, it is difficult to imagine a more signal monument of self-deception; and when we recollect the avidity with which a large section of the public devoured the volume, and allowed themselves to be deceived with the author, we feel that such a fallacious guide can hardly be too trenchantly exposed. Mr. Cecil contrives, with the adroitness of a sharp solicitor, to collect and place side by side a number of Mr. Kidd's self-contradictions, and shows that his argument, taken as a whole, falls to pieces at one touch of serious criticism. He shows also that Mr. Kidd's history is as childish and imperfect as his logic.
... But, in spite of these omissions, he has said quite enough to discredit effectually what would rank as the most remarkable specimen of contemporary pseudo-philosophy, if it were not for a specimen produced by a Scottish writer, who has distanced altogether the fallacies of his English rival. This last is Mr. Drummond's "Ascent of Man;" and it is in his criticism of this that Mr. Cecil shows himself at his best. Had he only been less destitute of the rudiments of good behaviour and good feeling, we should have had little but commendation to bestow on the manner in which he exposes Mr. Drummond's absurd justifications of the ways of God to man, and the hopeless inaccuracies of his theories as to altruism, and "the struggle for the life of others." Few books in the long run do more harm than such books as "The Ascent of Man." Instead of really reconciling religion and science, they injure religion by making the attempt at reconciliation ridiculous.