History of the Rise and Influence of the Spirit of Rationalism in Europe. William Edward Hartpole Lecky

period. The general tone of thought pervading it colours all their reasonings, influences and, if they are unconscious of its action, determines all their conclusions. In the present day this influence is essentially rationalistic.

      There is one other subject of great importance which is naturally suggested by the movement we have been considering. We have seen how profoundly it has altered the character of Christian Churches. It has changed not only the outward form and manifestations, but the habits of thought, the religions atmosphere which was the medium through which all events were contemplated, and by which all reasonings were refracted. No one can doubt that if the modes of thought now prevailing on these subjects, even in Roman Catholic countries, could have been presented to the mind of a Christian of the twelfth century, he would have said that so complete an alteration would involve the absolute destruction of Christianity. As a matter of fact, most of these modifications were forced upon the reluctant Church by the pressure from without, and were specially resisted and denounced by the bulk of the clergy. They were represented as subversive of Christianity. The doctrine that religion could be destined to pass through successive phases of development was pronounced to be emphatically unchristian. The ideal church was always in the past; and immutability, if not retrogression, was deemed the condition of life. We can now judge this resistance by the clear light of experience. Dogmatic systems have, it is true, been materially weakened; they no longer exercise a controlling influence over the current of affairs. Persecution, religious wars, absorbing controversies, sacred art, and theological literature, which once indicated a passionate interest in dogmatic questions, have passed away or become comparatively uninfluential. Ecclesiastical power throughout Europe has been everywhere weakened, and weakened in each nation in proportion to its intellectual progress. If we were to judge the present position of Christianity by the tests of ecclesiastical history, if we were to measure it by the orthodox zeal of the great doctors of the past, we might well look upon its prospects with the deepest despondency and alarm. The spirit of the Fathers has incontestably faded. The days of Athanasius and Augustine have passed away never to return. The whole course and tendency of thought is flowing in another direction. The controversies of bygone centuries ring with a strange hollowness on the ear. But if, turning from ecclesiastical historians, we apply the exclusively moral tests which the New Testament so invariably and so emphatically enforces, if we ask whether Christianity has ceased to produce the living fruits of love and charity and zeal for truth, the conclusion we should arrive at would be very different. If it be true Christianity to dive with a passionate charity into the darkest recesses of misery and of vice, to irrigate every quarter of the earth with the fertilising stream of an almost boundless benevolence, and to include all the sections of humanity in the circle of an intense and efficacious sympathy; if it be true Christianity to destroy or weaken the barriers which had separated class from class and nation from nation, to free war from its harshest elements, and to make a consciousness of essential equality and of a genuine fraternity dominate over all accidental differences; if it be, above all, true Christianity to cultivate a love of truth for its own sake, a spirit of candour and of tolerance towards those with whom we differ—if these be the marks of a true and healthy Christianity, then never since the days of the Apostles has it been so vigorous as at present, and the decline of dogmatic systems and of clerical influence has been a measure if not a cause of its advance.