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Indeed, all the mental health pamphlets, as a postscript to the self-help methods they advocate, wind up by advising the reader to seek professional care if his problems are serious enough. But the skeptics at Cornell cited statistics which to them show that psychiatric treatment is as remote for the average person as a trip to the moon.
Take away the "background" of the picture, and the picture itself is destroyed. That which skeptics in their ignorance are always trying to ridicule is just as essential to a revelation of God in his justice, purity, love and power as the word of God himself. That is to say, the revelation has an objective as well as a subjective side.
The ordinary class of Christians, who indeed scarcely deserve the name, as well as skeptics and unbelievers, would do well to mark the lives of the truly religious, and to consider them as furnishing a proof which will come powerfully in aid of that body of testimony with which Christianity is intrenched on all sides.
Man, he is convinced, has a Divine revelation which he may not deny without ruin. He holds with Pope that we have "Too much of knowledge for the Skeptic side, Too much of weakness for the Stoic's pride," and he attacks the Skeptics of the day who devoted their minds to destructive dialectical quibbling and sophistry instead of seeking for God and the human good.
Such an inquirer ought to find satisfaction, for "truth lies in the bottom of a well" says the proverb. Yet some ill natured skeptics have construed this to mean that all will tell lies sometimes, for as they accent it, even "Truth lies, at the bottom of a well!"
With that fact in the foreground of their thoughts and with the utterances of Roman skeptics and dilettantes well in view, most modern writers assert what they sincerely believe, that the Romans had only the vaguest and most lukewarm religious faith, and no vivid devout convictions at all. The facts were entirely the other way.
Skeptics and men of the world as they are, they know that they must have a Religion. They have read the story of the French revolution, and the shadow of the guillotine is always over their thoughts; they see the giant of labor, restless in his torment, groping as in a nightmare for the throat of his enemy. Who can blind the eyes of this giant, who can chain him to his couch of slumber?
He may rank us with these perverse skeptics; for, in our opinion, his argument not only fails to establish his propositions, but is strong against them.
No parallel to this kind of versification has been found yet in the literature of any other nation. The Chronicles and the Records abound with tanka and naga-uta, many of which have been ascribed by skeptics to an age not very remote from the time when those books were compiled. But the Japanese themselves think differently. They connect the poems directly with the events that inspired them.
Though he is distinguished from other skeptics by the fact that he not only shows the fundamental conceptions of our knowledge of nature and the principles of religion uncertain and erroneous, but finds necessary errors in them and acutely uncovers their origin in the lawful workings of our inner life, yet his historical influence essentially rests on his skepticism.
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