W. E. H. Lecky, fully William Edward Hartpole Lecky

W. E. H.
Lecky, fully William Edward Hartpole Lecky
1838
1903

Irish Historian

Author Quotes

And when we read the nature of these tortures, which were worthy of an oriental imagination when we remember that they were inflicted, for the most part, on old and feeble and half-doting women, it is difficult to repress a feeling of the deepest abhorrence for those men who caused and who encouraged them.... The contemplation of such scenes as these is one of the most painful duties that can devolve upon the historian; but it is one from which he must not shrink, if he would form a just estimate of the past. There are opinions that may be traced from age to age by footsteps of blood; and the intensity of the suffering they caused is a measure of the intensity with which they were realized. Scotch witchcraft was but the result of Scotch Puritanism, and it faithfully reflected the character of its parent.

Middleton contended that the religious leaders of the fourth century had admitted, eulogized, and habitually acted upon principles that were diametrically opposed, not simply to the aspirations of a transcendent sanctity, but to the dictates of the most common honesty. He showed that they had applauded falsehood, that they had practiced the most wholesale forgery, that they had habitually and grossly falsified history, that they had adopted to the fullest extent the system of pious frauds, and that they continually employed them to stimulate the devotion of the people.

One of the great differences between childhood and manhood is that we come to like our work more than our play. It becomes to us if not the chief pleasure at least the chief interest of our lives, and even when it is not this, an essential condition of our happiness. Few lives produce so little happiness as those that are aimless and unoccupied. Apart from all considerations of right and wrong, one of the first conditions of a happy life is that it should be a full and busy one, directed to the attainment of aims outside ourselves....the first great rule is that we must do something ? that life must have a purpose and an aim ? that work should be not merely occasional and spasmodic, but steady and continuous. Pleasure is a jewel which will only retain its luster when it is in a setting of work, and a vacant life is one of the worst of pains, though the islands of leisure that stud a crowded, well-occupied life may be among the things to which we look back with the greatest delight.

Routine shortens and variety lengthens time, and it is therefore in the power of men to do something to regulate its pace. A life with many landmarks, a life which is much subdivided when those subdivisions are not of the same kind, and when new and diverse interests, impressions, and labours follow each other in swift and distinct successions, seems the most long?

That vice has often proved an emancipator of the mind, is one of the most humiliating, but, at the same time, one of the most unquestionable facts in history.

The essence of that spirit [the rationalistic spirit applied to religion] is to interpret the articles of special creeds by the principles of universal religion -- by the wants, the aspirations, and the moral sentiments which seem inherent in human nature. It leads men, in other words, to judge what is true and what is good, not by the teachings of tradition, but by the light of reason and of conscience; and where it has not produced an avowed change of creed. It has at least produced a change of realizations. Doctrines which shock our sense of right have been allowed gradually to become obsolete, or if they are brought forward they are stated in language which is so colorless and ambiguous, and with so many qualifications and exceptions, that their original force is almost lost.... Men have come instinctively and almost unconsciously to judge all doctrines by their intuitive sense of right, and to reject or explain away or throw into the background those that will not bear the test, no matter how imposing may be the authority that authenticates them. This method of judgment, which was once very rare, has now become very general.... When the peace of the Church has long been undisturbed, and when the minds of men are not directed with very strong interest to dogmatic questions, conscience will act insensibly upon the belief, obscuring or effacing its true character. Men will instinctively endeavour to explain it away, or to dilute its force, or to diminish its prominence. But when the agitation of controversy has brought the doctrine vividly before the mind, and when the enthusiasm of the contest has silenced the revolt of conscience, theology will be developed more and more in the same direction, till the very outlines of natural religion are obliterated.

The period of Catholic ascendancy was on the whole one of the most deplorable in the history of the human mind.... The spirit that shrinks from enquiry as sinful and deems a state of doubt a state of guilt, is the most enduring disease that can afflict the mind of man. Not till the education of Europe passed from the monasteries to the universities, not till Mohammedan science, and classical free thought, and industrial independence broke the sceptre of the Church, did the intellectual revival of Europe begin.

The religion of one age is often the poetry of the next. Around every living and operative faith there lies a region of allegory and of imagination into which opinions frequently pass, and in which they long retain a transfigured and idealized existence after their natural life has died away. They are, as it were, deflected. They no longer tell directly and forcibly upon human actions. They no longer produce terror, inspire hopes, awake passions, or mold the characters of men; yet they still exercise a kind of reflex influence, and form part of the ornamental culture of the age. They are turned into allegories. They are interpreted in a non-natural sense. They are invested with a fanciful, poetic, but most attractive garb. They follow instead of controlling the current of thought, and being transformed by far-fetched and ingenious explanations, they become the embellishments of systems of belief that are wholly irreconcilable with their original tendencies. The gods of heathenism were thus translated from the sphere of religion to the sphere of poetry. The grotesque legends and the harsh doctrines of a superstitious faith are so explained away, that they appear graceful myths foreshadowing and illustrating the conceptions of a brighter day. For a time they flicker upon the horizon with a softly beautiful light that enchants the poet, and lends a charm to the new system with which they are made to blend; but at last this too fades away. Religious ideas die like the sun; their last rays, possessing little heat, are expended in creating beauty.

The simple record of three short years of active life has done more to regenerate and to soften mankind, than all the (investigations) disquisitions of philosophers and than all the exhortations of moralists.

There are times in the lives of most of us when we would have given all the world to be as we were but yesterday, though that yesterday had passed over us unappreciated and unenjoyed.

We may not lay much stress on such isolated instances of depravity as that of Pope John XXII, who was condemned, among many other crimes, for incest and adultery; or the abbot-elect of St Augustine, at Canterbury, who in 1171 was found, on investigation, to have seventeen illegitimate children in a single village; or an abbot of St Pelayo, in Spain, who in 1130 was proved to have kept no less than seventy concubines; or Henry III, bishop of Liege, who was deposed in 1274 for having sixty-five illegitimate children; but it is impossible to resist the evidence of a long chain of Councils and ecclesiastical writers, who conspire in depicting far greater evils than simple concubinage... The writers of the middle ages are full of accounts of nunneries that were like brothels, of the vast multitude of infanticides within their walls, and of that inveterate prevalence of incest among the clergy, which rendered it necessary again and again to issue the most stringent enactments that priests should not be permitted to live with their mothers or sisters.

One of the great differences between childhood and manhood is that we come to like our work more than our play. It becomes to us if not the chief pleasure at least the chief interest of our lives, and even when it is not this, an essential condition of our happiness. Few lives produce so little happiness as those that are aimless and unoccupied. Apart from all considerations of right and wrong, one of the first conditions of a happy life is that it should be a full and busy one, directed to the attainment of aims outside ourselves....the first great rule is that we must do something – that life must have a purpose and an aim – that work should be not merely occasional and spasmodic, but steady and continuous. Pleasure is a jewel which will only retain its luster when it is in a setting of work, and a vacant life is one of the worst of pains, though the islands of leisure that stud a crowded, well-occupied life may be among the things to which we look back with the greatest delight.

When men have appreciated the countless differences which the exercise of that judgment must necessarily produce, when they have estimated the intrinsic fallibility of their reason, and the degree in which it is distorted by the will, when, above all, they have acquired that love of truth which a constant appeal to private judgment at last produces, they will never dream that guilt can be associated with an honest conclusion, or that one class of arguments should be stifled by authority.

One of the most important lessons that experience teaches is that, on the whole, success depends more upon character than upon either intellect or fortune.

When the Church obtained the direction of the civil power, she soon modified or abandoned the tolerant maxims she had formerly inculcated; and, in the course of a few years, restrictive laws were enacted, both against the Jews and against the heretics.

[Middleton] contended that the religious leaders of the fourth century had admitted, eulogized, and habitually acted upon principles that were diametrically opposed, not simply to the aspirations of a transcendent sanctity, but to the dictates of the most common honesty. He showed that they had applauded falsehood, that they had practiced the most wholesale forgery, that they had habitually and grossly falsified history, that they had adopted to the fullest extent the system of pious frauds, and that they continually employed them to stimulate the devotion of the people.

Take away the moral argument: persuade men that when ascribing to the Deity justice and mercy they are speaking of qualities generically distinct from those which exist among mankind -- qualities which we are altogether unable to conceive, and which may be compatible with acts that men would term grossly unjust and unmerciful: tell them that guilt may be entirely unconnected with a personal act, that millions of infants may be called into existence for a moment to be precipitated into a place of torment, that vast nations may live and die, and then be raised again to endure a never-ending punishment, because they did not believe in a religion of which they had never heard, or because a crime was committed thousands of years before they were in existence: convince them that all this is part of a transcendentally perfect and righteous moral scheme, and there is no imaginable abyss to which such a doctrine will not lead. You will have blotted out those fundamental notions of right and wrong which the Creator has engraven upon every heart; you will have extinguished the lamp of conscience; you will have taught men to stifle the inner voice as a lying witness, and to esteem it virtuous to disobey it. But even this does not represent the full extent of the evil.

Whence has come thy lasting power.

Abortion... was probably regarded by the average Roman of the later days of Paganism much as Englishmen in the last century regarded convivial excesses, as certainly wrong, but so venial as scarcely to deserve censure.

Whenever the clergy were at the elbow of the civil arm, no matter whether they were Catholic or Protestant, persecution was the result.

All history shows that, in exact proportion as nations advance in civilization, the accounts of miracles taking place among them become rarer and rarer, until at last they entirely cease.

The doctrine of a material hell in its effect was to chill and deaden the sympathies, predispose men to inflict suffering, and to retard the march of civilization.

All over Europe the organs that represent dogmatic interests are in permanent opposition to the progressive tendencies around them, and are rapidly sinking into contempt. In every country in which a strong political life is manifested, the secularization of politics is the consequence. Each stage of that movement has been initiated and effected by those who are most indifferent to dogmatic theology, and each has been opposed by those who are most occupied with theology.

The essence of that spirit [the rationalistic spirit applied to religion] is to interpret the articles of special creeds by the principles of universal religion -- by the wants, the aspirations, and the moral sentiments which seem inherent in human nature. It leads men, in other words, to judge what is true and what is good, not by the teachings of tradition, but by the light of reason and of conscience; and where it has not produced an avowed change of creed. It has at least produced a change of realisations. Doctrines which shock our sense of right have been allowed gradually to become obsolete, or if they are brought forward they are stated in language which is so colourless and ambiguous, and with so many qualifications and exceptions, that their original force is almost lost.... Men have come instinctively and almost unconsciously to judge all doctrines by their intuitive sense of right, and to reject or explain away or throw into the background those that will not bear the test, no matter how imposing may be the authority that authenticates them. This method of judgment, which was once very rare, has now become very general.... When the peace of the Church has long been undisturbed, and when the minds of men are not directed with very strong interest to dogmatic questions, conscience will act insensibly upon the belief, obscuring or effacing its true character. Men will instinctively endeavour to explain it away, or to dilute its force, or to diminish its prominence. But when the agitation of controversy has brought the doctrine vividly before the mind, and when the enthusiasm of the contest has silenced the revolt of conscience, theology will be developed more and more in the same direction, till the very outlines of natural religion are obliterated.

Author Picture
First Name
W. E. H.
Last Name
Lecky, fully William Edward Hartpole Lecky
Birth Date
1838
Death Date
1903
Bio

Irish Historian