The prevalent characteristic of popular theology in England, at this time, may be said to be a tendency to eliminate from Christianity, with thoughtless dexterity, every supernatural element which does not quite accord with current opinion, and yet to ignore the fact that, in so doing, ecclesiastical Christianity has practically been altogether abandoned. This tendency is fostered with profoundly illogical zeal by many distinguished men within the Church itself, who endeavour to arrest for a moment the pursuing wolves of doubt and unbelief which press upon it, by practically throwing to them, scrap by scrap, the very doctrines which constitute the claims of Christianity to be regarded as a Divine Revelation at all. The moral Christianity which they hope to preserve, noble though it be, has not one feature left to distinguish it as a miraculously communicated religion.
Christianity itself distinctly pretends to be a direct Divine Revelation of truths beyond the natural attainment of the human intellect. To submit the doctrines thus revealed, therefore, to criticism, and to clip and prune them down to the standard of human reason, whilst at the same time their supernatural character is maintained, is an obvious absurdity. Christianity must either be recognized to be a Divine Revelation beyond man's criticism, and in that case its doctrines must be received even though Reason cannot be satisfied, or the claims of Christianity to be such a Divine Revelation must be disallowed, in which case it becomes the legitimate subject of criticism like every other human system. One or other of these alternatives must be adopted, but to
assert that Christianity is Divine, and yet to deal with it as human, is illogical and wrong.
When we consider the vast importance of the interests involved, therefore, it must be apparent that there can be no more urgent problem for humanity to solve than the question: Is Christianity a supernatural Divine Revelation or not? To this we may demand a clear and decisive answer. The evidence must be of no uncertain character which can warrant our abandoning the guidance of Reason, and blindly accepting doctrines which, if not supernatural truths, must be rejected by the human intellect as monstrous delusions. We propose in this work to seek a conclusive answer to this momentous question.
It appears to us that at no time has such an investigation been more requisite. The results of scientific inquiry and of Biblical criticism have created wide-spread doubt regarding the most material part of Christianity considered as a Divine Revelation. The mass of intelligent men in England are halting between two opinions, and standing in what seems to us the most unsatisfactory position conceivable: they abandon, before a kind of vague and indefinite, if irresistible, conviction, some of the most central supernatural doctrines of Christianity; they try to spiritualize or dilute the rest into a form which does not shock their reason; and yet they cling to the delusion, that they still retain the consolation and the hope of truths which, if not divinely revealed, are mere human speculation regarding matters beyond reason. They have, in fact, as little warrant to abandon the one part as they have to retain the other. They build their house upon the sand, and the waves which have already carried away so much may any day engulf the rest. At the same time, amid this general eclipse of faith, many
an earnest mind, eagerly seeking for truth, endures much bitter pain,—unable to believe—unable freely to reject—and yet without the means of securing any clear and intelligent reply to the inquiry: "What is truth?" Any distinct assurance, whatever its nature, based upon solid grounds, would be preferable to such a state of doubt and hesitation. Once persuaded that we have attained truth, there can be no permanent regret for vanished illusions.
We must, however, by careful and impartial investigation, acquire the right to our belief, whatever it may be, and not float like a mere waif into the nearest haven. Flippant unbelief is much worse than earnest credulity. The time is ripe for arriving at a definite conviction as to the character of Christianity. There is no lack of materials for a final decision, although hitherto they have been beyond the reach of most English readers, and a careful and honest examination of the subject, even if it be not final, cannot fail to contribute towards a result more satisfactory than the generally vague and illogical religious opinion of the present day. Even true conclusions which are arrived at either accidentally or by wrong methods are dangerous. The current which by good fortune led to-day to truth may to-morrow waft us to falsehood. That such an investigation cannot, even at the present time, be carried on in England without incurring much enmity and opposition need scarcely be remarked, however loudly the duty and liberty of inquiry be theoretically proclaimed, and the reason is obvious.
If we look at the singular diversity of views entertained, not only with regard to the doctrines, but also to the evidences, of Christianity, we cannot but be struck by the helpless position in which Divine Revelation is now placed.