Philosophy and Religion.
A little philosophy inclineth a man’s mind to atheism, but depth
in philosophy bringeth men’s minds about to religion.—BACON.
“The books which help you most are those which make you think the
most,” says Theodore Parker. “The hardest way of learning is by easy
reading; every man that tries it finds it so.”
And apropos of this, I present the following list of books recommended
by Dr. John Brown as suitable for the reading of young medical
students. Yet not only medical students, but students of other special
subjects, and teachers as well, will find it profitable to dig into and
through, to “energize upon” and master, such books as these—
1. Arnauld’s Port Royal Logic; translated by T. S. Baynes.
2. Thomson’s Outlines of the Necessary Laws of Thought.
3. Descartes on the Method of Rightly Conducting the Reason and
Seeking Truth in the Sciences.
4. Coleridge’s Essay on Method.
5. Whately’s Logic and Rhetoric (new and cheap edition).
6. Mill’s Logic (new and cheap edition).
7. Dugald Stewart’s Outlines.
8. Sir John Herschel’s Preliminary Dissertation.
9. Isaac Taylor’s Elements of Thought.
10. Sir William Hamilton’s edition of Reid: Dissertations and
Lectures.
11. Professor Fraser’s Rational Philosophy.
12. Locke on the Conduct of the Understanding.
“Taking up a book like Arnauld, and reading a chapter of his lively,
manly sense,” says Rab’s friend, “is like throwing your manuals, and
scalpels, and microscopes, and natural (most unnatural) orders out of
your hand and head, and taking a game with the Grange Club, or a run
to the top of Arthur Seat. Exertion quickens your pulse, expands your
lungs, makes your blood warmer and redder, fills your mouth with the
pure waters of relish, strengthens and supples your legs; and though on
your way to the top you may encounter rocks, and baffling débris, and
gusts of fierce winds rushing out upon you from behind corners, just
as you will find, in Arnauld and all truly serious and honest books of
the kind, difficulties and puzzles, winds of doctrine, and deceitful
mists, still you are rewarded at the top by the wide view. You see,
as from a tower, the end of all. You look into the perfections and
relations of things; you see the clouds, the bright lights, and the
everlasting hills on the horizon. You come down the hill a happier, a
better, and a hungrier man, and of a better mind. But, as we said, you
must eat the book,—you must crush it, and cut it with your teeth, and
swallow it; just as you must walk up, and not be carried up, the hill,
much less imagine you are there, or look upon a picture of what you
would see were you up, however accurately or artistically done; no,—you
yourself must _do_ both.”
The same may be said of all books that are the most truly helpful
to us, and mind-lifting. It is the hard reading that profits most,
provided, always, that due care be taken to digest that which is read.
Yet I would not recommend the same strong diet or the same severe
exercise to every person, or even to any considerable proportion of
readers. One man may be a palm, as says Dr. Collyer, and another a
pine; that which is wisdom to the one may be incomprehensible folly
to the other. But those whose mental constitutions are sufficiently
vigorous to digest and assimilate the food which the philosophers
offer, may find comfort and health, not only in the works above
recommended, but in the following—
Plato’s Works: Jowett’s translation.
G. H. Lewes: A Chapter from Aristotle.
Lord Bacon: Novum Organum.
Butler: Analogy of Religion, Natural and Revealed.
Hume: A Treatise on Human Nature.
Hamilton: Discussions on Philosophy and Literature.
Mill: Examination of Hamilton’s Philosophy.
Lewes: Problems of Life and Mind.
Cousin: Lectures on the True, the Beautiful, and the Good.
Martineau: The Positive Philosophy of Auguste Comte.
Mill: Comte and Positivism.
Mahaffy: Kant’s Critical Philosophy for English Readers.
Fichte: The Science of Knowledge.
Meiklejohn: Kant’s Critique of the Pure Reason (published in
Bohn’s Philosophical Library).
Spencer: First Principles of Philosophy.
Bowen: Essays on Speculative Philosophy.
Porter: Elements of Intellectual Science.
———— The Human Intellect.
McCosh: Intuitions of the Mind.
———— System of Logic.
Fiske: Outlines of Cosmic Philosophy.
Everett: Science of Thought.
Wallace: The Logic of Hegel.
Hegel: The Philosophy of History (translated by J. Sibree, in
Bohn’s Philosophical Library).
Schopenhauer: Select Essays of Arthur Schopenhauer (translated
by Droppers and Dachsel).
Lewes: Biographical History of Philosophy.
Morell: An Historical and Critical View of the Speculative
Philosophy of Europe in the Nineteenth Century.
Ueberweg: History of Philosophy.
Masson: Recent British Philosophy.
Lecky: History of European Morals.
———— History of Rationalism in Europe.
Draper: History of the Intellectual Development of Europe.
To the foregoing list the following may be added—
Plutarch’s Morals (translated by Goodwin).
Thoughts of Marcus Aurelius Antoninus (in the “Wisdom Series”).
Selections from Fénelon.
Burton’s Anatomy of Melancholy.
Sydney Smith’s Sketches of Moral Philosophy.
Watts on the Mind.
Taine on Intelligence.
A course of reading which shall include any number of the works here
mentioned will be no child’s play; it will involve the severest
exercise of the thinking powers, but it will enable you “to look
into the perfections and relations of things, and to see the clouds,
the bright lights, and the everlasting hills on the horizon.” The
reading of such books is like the training of a gymnast; it will lead
to the healthy development of the parts most skillfully exercised,
but the strength of him who exercises should never be too severely
tested. Would you prefer a lighter course of reading, but one which
will probably lead you into pleasanter paths of contemplation and
reflection, and finally open up to your view a prospect equally
boundless and grand? Allow me to suggest the following, which is
neither philosophical nor religious, in the strictest acceptation of
these terms, but which leads us to an acquaintance with that which is
best in both.
We shall begin with the Bible, and throughout the course we shall
make that book our grand rallying-point. “Read the Bible reverently
and attentively,” says Sir Matthew Hale; “set your heart upon it, and
lay it up in your memory, and make it the direction of your life: it
will make you a wise and good man.” From the reverential reading of
the Bible, which to most of us is rather an act of religious duty
than of intellectual effort, we turn to the great masterpieces of
antiquity. In the Phædo and the Apology and Crito of Plato, we find
the ripest thoughts of the world’s greatest thinker; then we turn to
Aristotle’s Ethics, and, afterwards, we compare the doctrines of the
Greek philosophers with the Teachings of Confucius and of Mencius.[22]
If we have supplemented these readings with the proper acquaintance
with ancient history, we shall now be ready to understand the great
poems of antiquity, and to read them in a light different from that
which we have hitherto known. We read the Iliad, and the Odyssey, and
the Greek tragedians; then the old Indian epics, Arnold’s “The Light
of Asia,” and Swamy’s “Dialogues and Discourses of Gotama Buddha.”
Descending now to more modern times,—for we would not make this course
a long one,—we turn again to our Bible, and thoroughly acquaint
ourselves with “the unsurpassedly simple, loving, perfect idyls of the
life and death of Christ,” as we find them in the New Testament. After
this, we shall obtain more exalted ideas of the brotherhood of the
human race and the “hope of the nations,” if we spend some time in the
study of the majestic expressions of the universal conscience found
in such works as the “Vishnu Sarma” of the Hindoos, the “Gulistan” of
Saadi, the “Sentences” of Epictetus, and the “Thoughts” of Marcus
Aurelius Antoninus. Then, to get at the poetic interpretation of the
teachings of Mohammed, we read the “Pearls of Faith; or, Islam’s
Rosary,” and Lane Poole’s “Selections from the Koran.” Returning to the
study of Christian ethics and poetry, we take up the “Confessions of
Saint Augustine,” and the “Discourse” of Saint Bernard, and then the
“Imitation of Christ,” by Thomas à Kempis. We read Milton’s “Paradise
Lost” again, and Bunyan’s “Pilgrim’s Progress;” and we enjoy the wealth
of imagery in Jeremy Taylor’s “Holy Living and Holy Dying.” Holy George
Herbert’s “Sacred Poems and Private Ejaculations” claim our attention
for a time, and then we take up Pascal’s “Thoughts,” and selections
from Fénelon’s “Telemachus” and “Dialogues of the Dead.” Finally, we
read Wordsworth’s “Excursion,” and Keble’s “Christian Year,” and return
after all to a further perusal of the Bible and the poems of antiquity.
You may say that this course is rather fragmentary, and so it is; but
it differs from the other courses which I have indicated, in that it is
undertaken as a heart-work rather than a head-work. Unlike the course
just preceding, it has to do with our emotional and devotional natures
rather than with our highest powers of thinking and reasoning. With few
exceptions only, the books here mentioned are voices out of the past,
speaking to us of the human soul’s belief and experience in different
ages of the world and under different dispensations. “I suppose,” says
George Eliot, speaking of the “Imitation of Christ,”—“I suppose that
is the reason why the small old-fashioned book, for which you need
only pay sixpence at a book-stall, works miracles to this day, turning
bitter waters into sweetness; while expensive sermons and treatises,
newly issued, leave all things as they were before. It was written down
by a hand that waited for the heart’s prompting; it is the chronicle of
a solitary, hidden anguish, struggle, trust, and triumph,—not written
on velvet cushions to teach endurance to those who are treading with
bleeding feet on the stones. And so it remains to all time a lasting
record of human needs and human consolations; the voice of a brother
who, ages ago, felt and suffered and renounced,—in the cloister,
perhaps with serge gown and tonsured head, with much chanting and long
fasts, and with a fashion of speech different from ours,—but under the
same silent far-off heavens, and with the same passionate desires, the
same strivings, the same failures, the same weariness.”
Writing of works like these, Emerson says: “Their communications are
not to be given or taken with the lips and the end of the tongue, but
out of the glow of the cheek, and with the throbbing heart.... These
are the Scriptures which the missionary might well carry over prairie,
desert, and ocean, to Siberia, Japan, Timbuctoo. Yet he will find that
the spirit which is in them journeys faster than he, and greets him on
his arrival,—was there long before him. The missionary must be carried
by it, and find it there, or he goes in vain. Is there any geography in
these things? We call them Asiatic, we call them primeval; but perhaps
that is only optical, for Nature is always equal to herself, and there
are as good eyes and ears now in the planet as ever were. Only these
ejaculations of the soul are uttered one or a few at a time, at long
intervals, and it takes millenniums to make a Bible.”
We are brought now naturally to the subject of Theological Literature.
The number of books in this department is very great, and there are
wide differences of opinion with regard to the merits of many of the
best-known works. Without attempting to select always the best, I shall
name only a sufficient number of books necessary for the use of such
non-professional readers as may desire to acquire a moderate knowledge
of the commonly accepted theological doctrines—
McClintock and Strong’s Cyclopædia of Biblical, Theological, and
Ecclesiastical Literature (10 vols.).
Smith’s Dictionary of the Bible.
Young’s Analytical Concordance to the Bible.
Barrow’s Sacred Geography and Antiquities.
Dean Stanley’s Sinai and Palestine in connection with their
History.
Clark’s Bible Atlas, with Maps and Plans.
Bissel’s Historic Origin of the Bible.
Lange’s Commentary on the Holy Scriptures.
Alford’s The Greek Testament; and The New Testament for English
Readers.
Oehler’s Theology of the Old Testament.
Weiss’s Biblical Theology of the New Testament.
Geikie’s Hours with the Bible.
Lenormant’s The Beginnings of History, according to the Bible
and the Traditions of Oriental Peoples.
Dean Stanley’s Lectures on the History of the Jewish Church.
Geikie’s Life and Works of Christ.
Farrar’s Life of Christ.
Farrar’s Life and Work of St. Paul.
Conybeare and Howson’s Life and Epistles of St. Paul.
Schaff’s History of the Christian Church.
Dean Milman’s History of Latin Christianity (8 vols.).
Dean Stanley’s Lectures on the History of the Eastern Church.
Maurice’s Religions of the World.
James Freeman Clarke’s Ten Great Religions.
Moffatt’s Comparative History of Religions.
Trench’s Lectures on Mediæval Church History.
Ullman’s Reformers before the Reformation.
Fisher’s History of the Reformation.
Ranke’s History of the Popes during the Sixteenth and
Seventeenth Centuries.
Griesinger’s History of the Jesuits.
Baird’s Rise and Progress of the Huguenots in France.
Stevens’s History of Methodism.
Tyerman’s Life and Times of John Wesley.
Hagenbach’s History of Christian Doctrines (translated by C. W.
Buch).
Fisher’s Faith and Rationalism.
McCosh’s Christianity and Positivism.
Farrar’s Critical History of Free Thought in reference to the
Christian Religion.
Smith’s Faith and Philosophy.
Calderwood’s Relations of Science and Religion.
Max Müller’s Science of Religion.
Christlieb’s Counteracting Modern Infidelity.
Trench’s Shipwrecks of Faith.
Walker’s Philosophy of the Plan of Salvation.
Smyth’s Old Faiths in New Light.
Brooks’s Yale Lectures on Preaching.
Dorner’s System of Christian Doctrine.
Goulburn’s Thoughts on Personal Religion.
Richard Baxter, speaking of this class of books, says: “Such books have
the advantage in many other respects: you may read an able preacher
when you have but a mean one to hear. Every congregation cannot hear
the most judicious or powerful preachers; but every single person may
read the books of the most powerful and judicious. Preachers may be
silenced or banished, when books may be at hand; books may be kept at
a smaller charge than preachers: we may choose books which treat of
that very subject which we desire to hear of. Books we may have at
hand every day and hour, when we can have sermons but seldom, and at
set times. If sermons be forgotten, they are gone. But a book we may
read over and over until we remember it; and if we forget it, may again
peruse it at our pleasure or at our leisure.”
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