James Anthony Froude: Trending quotes (page 2)

Arthur's commentary
The Nemesis of Faith (1849)
Context: All, all nature is harmonious, and must and shall be harmony for ever; even we, poor men, with our wild ways and frantic wrongs, and crimes, and follies, to the beings out beyond us and above us, seem, doubtless, moving on our own way under the broad dominion of universal law. The wretched only feel their wretchedness: in the universe all is beautiful. Ay, to those lofty beings, be they who they will, who look down from their starry thrones on the strange figures flitting to and fro over this earth of ours, the wild recklessness of us mortals with each other may well lose its painful interest. Why should our misdoings cause more grief to them than those of the lower animals to ourselves? Pain and pleasure are but forms of consciousness; we feel them for ourselves, and for those who are like ourselves. To man alone the doings of man are wrong; the evil which is with us dies out beyond us; we are but a part of nature, and blend with the rest in her persevering beauty.
Poor consolers are such thoughts, for they are but thoughts, and, alas! our pain we feel.

Fragments of Markham's notes
The Nemesis of Faith (1849)
Context: Our instinct has outrun our theory in this matter; for while we still insist upon free will and sin, we make allowance for individuals who have gone wrong, on the very ground of provocation, of temptation, of bad education, of infirm character. By and by philosophy will follow, and so at last we may hope for a true theory of morals. It is curious to watch, in the history of religious beliefs, the gradual elimination of this monster of moral evil. The first state of mankind is the unreflecting state. The nature is undeveloped, looking neither before nor after; it acts on the impulse of the moment, and is troubled with no weary retrospect, nor with any notions of a remote future which present conduct can affect; and knowing neither good nor evil, better or worse, it does simply what it desires, and is happy in it. It is the state analogous to the early childhood of each of us, and is represented in the common theory of Paradise — the state of innocence.

Letter III
The Nemesis of Faith (1849)
Context: The Mahometans say their Koran was written by God. The Hindoos say the Vedas were; we say the Bible was, and we are but interested witnesses in deciding absolutely and exclusively for ourselves. If it be immeasurably the highest of the three, it is because it is not the most divine but the most human. It does not differ from them in kind; and it seems to me that in ascribing it to God we are doing a double dishonour; to ourselves for want of faith in our soul's strength, and to God in making Him responsible for our weakness. There is nothing in it but what men might have written; much, oh much, which it would drive me mad to think any but men, and most mistaken men, had written. Yet still, as a whole, it is by far the noblest collection of sacred books in the world; the outpouring of the mind of a people in whom a larger share of God's spirit was for many centuries working than in any other of mankind, or who at least most clearly caught and carried home to themselves the idea of the direct and immediate dependence of the world upon Him. It is so good that as men looked at it they said this is too good for man: nothing but the inspiration of God could have given this. Likely enough men should say so; but what might be admired as a metaphor became petrified into a doctrine, and perhaps the world has never witnessed any more grotesque idol-worship than what has resulted from it in modern Bibliolatry. And yet they say we are not Christians, we cannot be religious teachers, nay, we are without religion, we are infidels, unless we believe with them. We have not yet found the liberty with which Christ has made us free. Infidels, Arthur! Ah, it is a hard word! The only infidelity I know is to distrust God, to distrust his care of us, his love for us. And yet that word! How words cling to us, and like an accursed spell force us to become what they say we have become.

Fragments of Markham's notes
The Nemesis of Faith (1849)
Context: Why is it thought so very wicked to be an unbeliever? Rather, why is it assumed that no one can have difficulties unless he be wicked? Because an anathema upon unbelief has been appended as a guardian of the creed. It is one way, and doubtless a very politic way, of maintaining the creed, this of anathema. When everything may be lost unless one holds a particular belief, and nothing except vulgar love of truth can induce one into questioning it, common prudence points out the safe course; but really it is but a vulgar evidence, this of anathema.
Genuine belief ended with persecution. As soon as it was felt that to punish a man for maintaining an independent opinion was shocking and unjust, so soon a doubt had entered whether the faith established was unquestionably true.

Confessions Of A Sceptic
The Nemesis of Faith (1849)
Context: Life complete, is lived in two worlds; the one inside, and the one outside. The first half of our days is spent wholly in the former; the second, if it is what it ought to be, wholly in the latter — till our education is almost finished; theories are only words to us, and church controversy is not of things but of shadows of things. Through all that time life and thought beyond our own experience is but a great game played out by book actors; we do not think, we only think we think, and we have been too busy in our own line to have a notion really of what is beyond it. But while so much of our talk is so unreal, our own selves, our own risings, fallings, aspirings, resolutions, misgivings, these are real enough to us; these are our hidden life, our sanctuary of our own mysteries.

Confessions Of A Sceptic
The Nemesis of Faith (1849)
Context: Belief is the result of the proportion, whatever it he, in which the many elements which go to make the human being are combined. In some the grosser nature preponderates; they believe largely in their stomachs, in the comforts and conveniences of life, and being of such kind, so long as these are not threatened, they gravitate steadily towards the earth. Numerically this is the largest class of believers, with very various denominations indeed; bearing the names of every faith beneath the sky, and composing the conservative elements in them, and therefore commonly persons of much weight in established systems. But they are what I have called them: their hearts are where I said they were, and as such interests are commonly selfish, and self separates instead of unites, they are not generally powerful against any heavy trial. Others of keener susceptibility are yet volatile, with slight power of continuance, and fly from attraction to attraction in the current of novelty. Others of stronger temper gravitate more slowly, but combine more firmly, and only disunite again when the idea or soul of the body into which they form dies out, or they fall under the influence of some very attractive force indeed. It may be doubted, indeed, whether a body which is really organised by a living idea can lose a healthy member except by violence.

The Influence of the Reformation on the Scottish Character (1865)
Context: The student running over the records of other times finds certain salient things standing out in frightful prominence. He concludes that the substance of those times was made up of the matters most dwelt on by the annalist. He forgets that the things most noticed are not those of every-day experience, but the abnormal, the extraordinary, the monstrous. The exceptions are noted down, the common and usual is passed over in silence. The philosophic historian, studying hereafter this present age, in which we are ourselves living, may say that it was a time of unexampled prosperity, luxury, and wealth; but catching at certain horrible murders which have lately disgraced our civilisation, may call us a nation of assassins. It is to invert the pyramid and stand it on its point. The same system of belief which produced the tragedy which I have described, in its proper province as the guide of ordinary life, has been the immediate cause of all that is best and greatest in Scottish character.

Letter II
The Nemesis of Faith (1849)
Context: I know but one man, of more than miserable intellect, who in these modern times has dared defend eternal punishment on the score of justice, and that is Leibnitz; a man who, if I know him rightly, chose the subject from its difficulty as an opportunity for the display of his genius, and cared so little for the truth that his conclusions did not cost his heart a pang, or wring a single tear from him. And what does Leibnitz say? That sin, forsooth, though itself be only finite, yet, because it is against an Infinite Being, contracts a character of infinity, and so must be infinitely punished. It is odd that the clever Leibnitz should not have seen that a finite punishment, inflicted by the same Infinite Being, would itself of course contract the same character of infinity.

"On the Uses of a Landed Gentry" address in Edinburgh (6 November 1876), published in Short Studies on Great Subjects, Vol. III (1893), p. 406
Context: The landlord may become a direct oppressor. He may care nothing for the people, and have no object but to squeeze the most that he can out of them fairly or unfairly. The Russian government has been called despotism tempered with assassination. In Ireland landlordism was tempered by assassination.
Unfortunately the wrong man was generally assassinated. The true criminal was an absentee, and his agent was shot instead of him. A noble lord living in England, two of whose agents had lost their lives already in his service, ordered the next to post a notice in his Barony that he intended to persevere in what he was doing, and if the tenants thought they would intimidate him by shooting his agents, they would find themselves mistaken.

Arthur's commentary
The Nemesis of Faith (1849)
Context: All, all nature is harmonious, and must and shall be harmony for ever; even we, poor men, with our wild ways and frantic wrongs, and crimes, and follies, to the beings out beyond us and above us, seem, doubtless, moving on our own way under the broad dominion of universal law. The wretched only feel their wretchedness: in the universe all is beautiful. Ay, to those lofty beings, be they who they will, who look down from their starry thrones on the strange figures flitting to and fro over this earth of ours, the wild recklessness of us mortals with each other may well lose its painful interest. Why should our misdoings cause more grief to them than those of the lower animals to ourselves? Pain and pleasure are but forms of consciousness; we feel them for ourselves, and for those who are like ourselves. To man alone the doings of man are wrong; the evil which is with us dies out beyond us; we are but a part of nature, and blend with the rest in her persevering beauty.
Poor consolers are such thoughts, for they are but thoughts, and, alas! our pain we feel.

Arthur's commentary
The Nemesis of Faith (1849)
Context: Our characters change as world eras change, as our features change, slowly from day to day. Nothing is sudden in this world. Inch hy inch; drop by drop; line by line. Even when great convulsions shatter down whole nations, cities, monarchies, systems, human fortunes, still they are but the finish, the last act of the same long preparing, slowly devouring change, in which the tide of human affairs for ever ebbs and flows, without haste, and without rest.

Letter IV
The Nemesis of Faith (1849)
Context: Who shall say that those poor peasants were not acting in the spirit we most venerate, most adore; that theirs was not the true heart language which we cannot choose but love? And what has been their reward? They have sent down their name to be the by-word of all after ages; the worst reproach of the worst men — a name convertible with atheism and devil-worship.

Fragments of Markham's notes
The Nemesis of Faith (1849)
Context: It is an old remark, that as men are, such they paint their gods; and as in themselves the passionate, or demonic nature, long preponderated, so the gods they worshipped were demons like themselves, jealous, capricious, exacting, revengeful, the figures which fill the old mythologies, and appear partly in the Old Testament. They feared them as they feared the powerful of their own race, and sought to propitiate them by similar offerings and services.
Go on, and now we find ourselves on a third stage; but now fast rising into a clearing atmosphere. The absolute worth of goodness is seen as distinct from power; such beings as these demon gods could not he the highest beings. Good and evil could not coexist in one Supreme; absolutely different in nature, they could not have a common origin; the moral world is bipolar, and we have dualism, the two principles, coeternal, coequal.
By and by, again, the horizon widens. The ultimate identity of might and right glimmers out feebly in the Zenda Vesta as the stars come out above the mountains when we climb out of the mist of the valleys. The evil spirit is no longer the absolute independent Ahriman; but Ahriman and Ormuzd are but each a dependent spirit; and an awful formless, boundless figure, the eternal, the illimitable, looms out from the abyss behind them, presently to degrade still farther the falling Ahriman into a mere permitted Satan, finally to be destroyed.

Confessions Of A Sceptic
The Nemesis of Faith (1849)
Context: Now, to a single-minded man, who is either brave enough or reckless enough to surrender himself wholly to one idea, and look neither right nor left, but only forward, what earthly consequences may follow is not material. Persecution strengthens him; and so he is sure he is right, whether his course end in a prison or on a throne is no matter at all. But men of this calibre are uncommon in any age or in any country — very uncommon in this age and this country.

Confessions Of A Sceptic
The Nemesis of Faith (1849)
Context: Once in our lives we have all to choose. More or less we have all felt once the same emotions. We have not always been what the professions make of us. Nature made us men, and she surrenders not her children without a struggle. I will go back to my story now with but this one word, that it is these sons of genius, and the fate they meet with, which is to me the one sole evidence that there is more in "this huge state" than what is seen, and that in very truth the soul of man is not a thing which comes and goes, is builded and decays like the elemental frame in which it is set to dwell, but a very living force, a very energy of God's organic Will, which rules and moulds this universe.
For what are they? Say not, say not, it is but a choice which they have made; and an immortality of glory in heaven shall reward them for what they have sacrificed on earth. It may be so; but they do not ask for it. They are what they are from the Divine power which is in them, and you would never hear their complainings if the grave was the gate of annihilation.

Letter VII
The Nemesis of Faith (1849)
Context: Oh! what a frightful business is this modern society; the race for wealth — wealth. I am ashamed to write the word. Wealth means well-being, weal, the opposite of woe. And is that money? or can money buy it? We boast much of the purity of our faith, of the sins of idolatry among the Romanists, and we send missionaries to the poor unenlightened heathens, to bring them out of their darkness into our light, our glorious light; but oh! if you may measure the fearfulness of an idol by the blood which stains its sacrifice, by the multitude of its victims, where in all the world, in the fetish of the poor negro, in the hideous car of Indian Juggernaut, can you find a monster whose worship is polluted by such enormity as this English one of money!

Letter X
The Nemesis of Faith (1849)
Context: To suppose that by our disobedience we have taken something away from God, in the loss of which He suffers, for which He requires satisfaction, and that this satisfaction has been made to Him by the cross sacrifice (as if doing wrong were incurring a debt to Him, which somehow must be paid, though it matters not by whom), is so infinitely derogatory to His majesty, to every idea which I can form of His nature, that to believe it in any such sense as this confounds and overwhelms me. In the strength of my own soul, for myself, at least, I would say boldly, rather let me bear the consequences of my own acts myself, even if it be eternal vengeance, and God requires it, than allow the shadow of my sin to fall upon the innocent.

Arthur's first summary
The Nemesis of Faith (1849)
Context: To be enthusiastic about doing much with human nature is a foolish business indeed; and, throwing himself into his work as he was doing, and expecting so much from it, would not the tide ebb as strongly as it was flowing? It is a rash game this setting our hearts on any future beyond what we have our own selves control over. Things do not walk as we settle with ourselves they ought to walk, and to hope is almost the correlative of to be disappointed.

Fragments of Markham's notes
The Nemesis of Faith (1849)
Context: Our instinct has outrun our theory in this matter; for while we still insist upon free will and sin, we make allowance for individuals who have gone wrong, on the very ground of provocation, of temptation, of bad education, of infirm character. By and by philosophy will follow, and so at last we may hope for a true theory of morals. It is curious to watch, in the history of religious beliefs, the gradual elimination of this monster of moral evil. The first state of mankind is the unreflecting state. The nature is undeveloped, looking neither before nor after; it acts on the impulse of the moment, and is troubled with no weary retrospect, nor with any notions of a remote future which present conduct can affect; and knowing neither good nor evil, better or worse, it does simply what it desires, and is happy in it. It is the state analogous to the early childhood of each of us, and is represented in the common theory of Paradise — the state of innocence.