Why is skepticism of religion so prevalent today?

The evidence to the existence of God having been pursued along these two lines, and the belief in Him affirmed in the words of the Creed shown to be quite a rational conclusion, the signatories of that document may now regard themselves as relieved from any aspersions of blind, unreasoning credulity in signing it. This is so great a matter today. Rational we must show ourselves to be, whatever else we are! Compromise we may to any extent in matters of faith and religion, if we can only keep the peace with science, and remain on good terms with carnal reasoning! In other words, that is to say that today all we learn, hold, or assert as spiritual truth we are ever to be prepared to submit to the searching, sifting analysis which prevailing materialistic rationalism today insists on its right to apply. No doubt much will have to give way, but a sufficiently flexible faith will find no difficulty in surrendering whatever is called in question, and no alarm need be felt, for a considerable residuum of unchallenged verities will always be found to emerge either untouched, or indeed enhanced in appearance from the process! Does it give no pause, no suspicion to such as reason thus that this residuum is ever a steadily decreasing one? That those who surrender whatever is cried down as irrational or unscientific constantly find science and rationalism encroaching further on their territory? So much so that treatises written "in relief of doubt" (should they not rather, in keeping with their real purpose, be entitled "in relief of faith"?) very soon are out of date from not conceding enough! There is a sad absence of backbone in our beliefs, a lack of sound hard kernel in our convictions today, else were we less susceptible to such influences. Is there not room for suspicion really that at bottom there is something essentially at fault in our whole modern attitude towards revealed truth? Not only in the case of theologians themselves, but in the far graver instance of christians generally as affected by them, would there not seem to be some element lacking, the want of which is leaving its mark over the whole field of common Christian belief and confession? Without yielding to unduly pessimistic impressions, there can be no doubt that today, alike in doctrinal expression and inward conviction, there is lack of that full assurance which accompanies true faith in God. In essaying either to state or to learn the truth we fear really to claim or expect certainty; we shrink from advancing much further than probability. When asked for "a reason for the hope that is within us," there is abundance of "meekness and fear" of a kind; but little preparation for giving a satisfactory "answer, always and to every one" who calls for our apologia.

As to what can he the cause of this cold hesitancy, does it require a very skilful diagnosis of present symptoms to discern what it is? Our times, we must remember, have witnessed the spread of education, and the advance of knowledge to an extent unprecedented before. Along with these blessings, however, it is to be feared we stand in danger now of the uprising of what can only be described as a flood of intellectual anarchy. When we recollect man's natural propensity to intellectual pride, how little it takes to puff up the carnal mind, it is not to be wondered at that the really marvellous progress presently being made in knowledge and science tends to overwhelm him with a sense of his own ability in that direction. Wherein the peril lies, however, is that in presence of this high regard for, almost worship of, intellectualism, the hold upon men of everything formerly held sacred, or valued as spiritual truth, appears to be endangered. Where everything is liable to be called in question there can be no real, no permanent certitude. And it is just this certitude in the realm of spiritual things, this sureness that cannot be gainsaid, indispensable for faith, that the spirit of the age is threatening to swamp. This again in large measure owes its origin to want of confidence on the part of christians themselves — to sheer unbelief in the written word as God's medium of communicating the truth to us. Doubtless the influence of speculative philosophy must not be forgotten — its influence on the popular conception of what the truth in itself really is, and whether from its essential nature it admits of being at any time finally standardised — this must certainly be allowed for as contributing to form the general lax attitude. But next to that, or in combination with it, the equally modern, and equally infidel science of Higher Criticism must be held accountable for the fall of temperature. For (to make but the briefest reference to this latter) there is ground for more than suspicion that the principal evil result of the methods of scripture study introduced by Higher Criticism may he anticipated not from attack in detail — the destructive criticism of the various portions of the Bible, or their piecemeal surrender resulting the evil rather is apparent in this general attitude towards Scripture induced by it. A general abatement of respect for Biblical authority (an even more serious thing than doubts as to any particular portion of it) has resulted, insomuch that what is now quite common is either uneasy distrust, or actual discredit of the Scriptures as God's full and final revelation. Truth, the truth, all profess to seek; but a common conception of the truth seems to be, not that it is identical with, or synchronises with, an unchangeable "faith once for all delivered," a divinely appointed standard, guaranteed by God Himself as its fixed and final expression; but that it is more or less a thing of flux and change, a thing still in process of development or discovery. Nay, is there not a tendency to relegate to the background altogether the very thought of a revelation from God? In any case this fact of revelation occupies now but a minor place in the scheme.

The heresies of the early church brought in the idolatry and darkness of the middle ages. And though the Reformation dispelled the darkness in some places, yet there remained such an amount of superstition in most places that in the last century the intellectual were driven into scepticism. In many countries men deprived of the true light by a corrupt priesthood, disgusted with all they saw, ended in Atheism, or infidelity in its most absolute form. Thus it is that infidelity and superstition reacting upon each other have like successive waves rolled over the West. The imaginative and more excitable Oriental is more the slave of superstition. But even in the West, the places where are found men who boast the loudest of intellect and knowledge, Medieval forms and ceremonies are reviving, and the religious world is fast going back into the darkness of the middle ages. The descendants of those who formerly condemned and forsook the forms and the ceremonies of establishments are now adopting them, and chapels are vying with churches in outward show. It is all superstition, though in a form pleasing to the world. It has overtaken the wave of scepticism, which a few years before rolled over our land, sapping the foundations of everything moral, honest and upright. At first the infidel sneaked in holes and corners of the earth; now with unblushing front he treads erect the streets and highways. And at this moment what is the scene which the true believer looks upon? Infidelity and superstition, whose mingled waters are rushing over the land and drowning men's souls; opposite in principle, alike in destructiveness.

If on the one hand infidels are bolder and increasing, on the other there is much more earnestness on the question of religion. By "religion" is not here meant humble and sincere searching God's word for a deeper acquaintance with it, and a life more conformed to its teachings, though that through grace is not banished from the earth. But the two names which divide the religious world are Rationalism and Ritualism. The former is religious infidelity and allied with secularism, and the latter is but another name for superstition, and tends Romeward. Both evidence the activities of a religious nature, in some the deeper misgivings in natural conscience on questions of eternal moment. If the soul is not in the presence of God, the result is that one of two courses is taken, according as the mind is superstitious or materialistic. In the latter case Rationalistic paths are followed. In the former Ritualism attracts; where the sensuous, the imaginative, and the impressible, are snared by gorgeous ceremony, and made captives by the dogmas of tradition. Rationalism subjects God's word to human reason: what it cannot comprehend, it rejects. It is sight, not faith. Even if the Rationalist accepted the whole Bible merely because his reason approves, it would not be faith. Faith says "It is written," and this suffices. Any other faith is human, not divine.

251 The conscience of half Europe rose against the open, flagrant, impious iniquity of what they call the church. Nay, take it altogether, the change of system shews, at the rate it has gone on, that the boasted church could not take care of its children — was incompetent to prevent the mischief. All we simple people know is, that Quicquid delirant reges plectuntur Achivi. The church cannot be trusted, it has not been able somehow to take care of itself. In Roman Catholic countries, and now also in Protestant ones, not only scientific men, but masses of the uneducated are turned, or turning, infidels; and the remedy is superstitious ceremonies and a going back to what was so notoriously corrupt that natural conscience would stand it no longer; when to be a clergyman, or of religion, was universally to be esteemed worthless, submitted to for the necessities of sacramental grace, and despised for licensed and unlicensed immorality.

I mean the church, so-called, always was the departure. If you want to get a history of villainy, violence, and corruption, you must go to the professing church for it, not to heathenism. And it became so intolerable that natural conscience rose up against it. It went on, and on, and on, i.e., what is called the church historically; and that itself was the departure from Christianity. And that is true of all that you get recorded from the apostles' time.

Alas! is not this an exact picture of what is taking place in Christendom in our day? This condition has, indeed, been found in Christendom throughout the centuries though becoming more painfully evident in these last days when many, who publicly avow they are priests of the Lord, are strangers to the Lord. Like Hophni and Phineas of old, such use religion to serve themselves and their own ends, at the expense of the people of God. Through such the atoning sacrifice of Christ is being despised, and wickedness and worldliness of such a gross character are being introduced into that which professes to be the house of God, that the natural mind is shocked and turns with righteous disgust from that which is a mere travesty of religion. Thus leaders of Christian profession, like the priests of old, become the main instruments of corruption and apostasy.

A good deal is said nowadays about thinking men, but in truth there is little depth of thought at the present time with the majority. People generally believe what is agreeable to them, rejecting what is not. Unbelief is in the air. Infidelity is in the pulpit and the pew, in the theological chair, and even in our nursery books. This sowing of doubt and unbelief is bearing a terrible harvest of infidelity, lawlessness and wickedness.

It may be that some man whom we have trusted and believed in with all our heart as a pillar in the church has disappointed us and disappeared. We feel, perhaps, that in spiritual matters we cannot trust anyone any more. Our hearts are like Job's full of feelings of doubt and distrust of God. Let each one ask, Is this not true in my case?

There are around us many examples and forms of the prevailing spirit of doubt. Some have their doubts about this Book of God, the Bible. Take a case. Young men in the City offices come out into the streets to look at the bookshops. Many of the books displayed are attractive in appearance and cheap in price. But they are written to suggest that the Bible is but a myth, full of old-world legends, containing nothing really trustworthy in fact, nor of real ethical value to modern man. By this means, doubt is instilled into the minds of the readers, until they, too, lose all trust in their Bible and their Saviour. In this manner doubt in divine things is being rapidly propagated in our day.

It is a serious feature of the times that the element of distrust in the wisdom and love of God is everywhere around us, in the very air, so to speak. All are more or less in danger of contamination, but the person who is wrapped up in himself and his own mental and moral attainments, who thinks himself somebody and fully qualified to judge for himself, even in divine things, is perhaps in the greatest danger of imbibing this scepticism that destroys the soul. Such a one may be just out of the higher schools, come out of his examinations with flying colours, and is at the top of the educational tree. When he is directed to the Bible, he will not receive it as the word of God. He learned the scriptures in his nursery days, but now he refuses it as the voice of God to his soul. He is a victim of the rationalistic unbelief that poisons the faith for so many today, and pride of intellect has caused his destruction.

Job said, as many persons in the world today are saying, Why is it that so many terrible things are allowed to happen to some men? Why is there so much suffering and misery? and why is it that the best people are often the greatest sufferers? Not merely the "down-and-outs," who have squandered their very lives in riot and pleasure, but good persons, pious people, servants of God, are full of afflictions. Many do not know even a day's freedom from anxiety and pain.

The question arises continually now as then, How and why is there in the world so much grief and sorrow? Such thoughts breed discontent and distrust. Some here tonight perhaps find such misgivings creeping into their souls like poisonous serpents. They think within themselves, Surely God does not know the burdens of the human heart. If God is love, why are the righteous afflicted, and why do the innocent suffer? Such questionings spring from a secret distrust of God.

We have met men who have denied the goodness of God because of the present sorrows of humanity, and we know others who have misgivings and much perplexity of mind because He has not brought the war to a close by some signal mark of His displeasure upon the guilty aggressors in it. Some openly lay the blame of it all at God's door, others do so tacitly by their questions and doubts.

Some, with a surprising bitterness, cast the blame upon God. The way they talk simply means that if the Almighty does not exist for their own personal comfort or pleasure He ought not to exist at all. But lowlier and more reverent minds than these inquire why the world is as it is, and if the state of things is not after all a proof of the failure of the Gospel. It is our business to answer such, who are to be found everywhere. Here are some of the questions that we have discussed.