The Christian Faith Under Modern SearchlightsJohnson, William Hallock
Religion
The Christian Faith Under Modern Searchlights
Johnson, William Hallock
Modernism (Christian theology)
This twofold protest against a denial, from whatever side, of the rights
of personality was organized into the movement we call Pragmatism,
under the leadership of William James, ably assisted by F. C. S.
Schiller in Oxford and John Dewey in this country.[151] It is not to be
wondered at if this reaction went too far, as the pendulum swung from
the extreme of Being to that of Becoming. We find Pragmatism, reacting
against monism, whether materialistic or idealistic, going over to
pluralism; from the extreme of a "block universe" in which time is
nothing passing to the other extreme of a "strung-along universe" in
which time is everything; from pantheism going over to a vaguely
indicated polytheism; from an absolute truth and an absolute Being
sitting in smiling repose above the strife of time to a "God in the
dirt" and a truth that could be made, or unmade, perhaps too easily.
151: For fuller discussion of this movement, the writer may refer to
his article, "Pragmatism, Humanism and Religion," in the _Princeton
Theological Review_, October, 1908.
Our discussion will be more concrete if we select leading
representatives from the four nations most addicted to philosophy, and
examine their attitude towards the Christian Faith and towards its
theistic foundations.
I. BERGSON AND CREATIVE EVOLUTION
In close relation to the pragmatic movement, and set forth with a
wonderful magic of style, is the philosophy of Henri Bergson which
finds its mature expression in his "Creative Evolution." It is a
remarkable testimony to the wealth of suggestion and many-sidedness of
Bergson's philosophy that its support has been claimed by a number of
movements of diverse aim. Modernists in theology, syndicalists in the
sphere of social agitation, and even, it is said, cubists in art, appeal
to Bergson for philosophical support; and affinities have been pointed
out between his _élan vital_ and Schopenhauer's will-to-live, Von
Hartmann's philosophy of the unconscious, and Nietzsche's aggressive
individualism. We must ask whether his _élan vital_ can be baptized, and
his "Creative Evolution" be made the basis for a spiritual philosophy.
Public-domain text, read in full here on John Shaqi.
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