Problems Of The Age, And Its Critics.
The article from The Independent of August 20th, which we quote in full below, has been sent to us by the writer of it, with an accompanying note, requesting us to take notice of its observations. Our remarks will, therefore, be chiefly confined to this particular criticism on the Problems of the Age, although we shall embrace the opportunity to notice also some other criticisms which have been made in various periodicals.
"The pastor of the Broadway Tabernacle, many years ago, taking a hint from Archbishop Whately,'traced the errors of Romanism to their origin,' not 'in human nature,' but in Old School theology. The ultra-Calvinist doctrine of original sin, he argued, necessitated the dogma of baptismal regeneration; and the doctrine of physical inability brought in the notion of sacramental grace. Mr. Hewit is a living example, and his book is documentary proof, of the justice of this theory. His early training was under the severest of schoolmasters, in the oldest of schools. The problems on which his mind has been exercised from his birth are such as this: How men can be 'born depraved, with an irresistible propensity to sin, and under the doom of eternal misery.' With admirable infelicity, a treatise on questions like this—the freshest of which are as old as Christian theology, and the others as old, if not older, than the fall of man—has been entitled Problems of the Age, on the ground (as we are informed in the preface) that they are 'subjects of much interest and inquiry in our own time.' From his hereditary embarrassments on these subjects, the writer makes his way out to a new theodicy, which on the subject of the existence of sin is Taylorism, word for word; on the subject of natural depravity is something like Pelagianism; and on the subject of original sin is a curious notion, which he strives mightily to represent as the sentiment of Augustine. The whole series of ideas is labelled 'Catholic Theology,' and represented as the antagonist of Protestant opinion.
"The volume deserves no small praise as a specimen of lucid, consecutive argument on difficult questions, conducted in pure English. The only serious blemish upon the author's style is his habit, when he has said a thing once in good English, of saying it over again immediately in bad Latin. But this, we suppose, is less the fault of his taste than of his position. The logic of the book, also, has not more faults than are commonly incident to such discussions; it is strong for pulling down, feeble in building up. It reduces to absurdity the statements of some of his antagonists, with wonderfully complacent unconsciousness that a smart antagonist could get exactly the same hitch about the neck of its statement, and drag it to the same destruction.
"The plan of the work is curious. It begins with the primary cognitions of the mind, and goes forward with an à priori argument for the existence of God: that if God exists, he must necessarily exist in Trinity; must create just such a universe; must be incarnate in the Second Person; must redeem a fallen race; must institute the Roman Catholic Church, its sacraments and ritual. The second part is devoted to finding in Augustine the ideas of the former part—ideas some of which, unless that lucid author has been hitherto read with a veil upon the heart,
'Would make Augustine stare and gasp.'
"Besides the limits of space, which are imperative, two reasons suffice to excuse us from examining in detail the course of this ingenious and protracted argument:
"First. It is a matter of comparatively little interest to scrutinize severely the processes of a reasoner to whom one half of his conclusions are prescribed beforehand, under peril of excommunication and eternal damnation, while he holds the other half under a vow to repudiate them at a moment's notice from the proper authority.
"Second. It is profoundly unsatisfactory to argue against any such book, whatever its origin or pretensions, as representative of the Roman Catholic theology. From page to page the author challenges our respect and deference for his views as being the teachings of the church.'This is Catholic truth; this is Catholic theology.' But, once let us give chase to one of his propositions, and hunt it down into the corner of an absurdity, and we are sure to hear some of the author's confederates trying to call off the dogs with the assurance,'Oh! that is only a notion of Hewit's;' or, 'only a private opinion of theologians;' or, 'only the declaration of an individual pope;' or, 'only a decree of council which never was generally received: the church is not responsible for such things as these.' So slippery a thing is 'Catholic doctrine'! So unrestful is the 'repose' offered to inquiring minds by that church, which divides all subjects of religious thought into two classes: one, on which it is forbidden to make impartial inquiry; the other, on which it is forbidden to come to settled conclusions."