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Updated: June 14, 2025
Holyoake and Co., and found its place, with other works of a similar character, in their 'Freethought Directory' of 1853, and was thus identified with Freethought literature at the then leading Freethought depôt . Mr. Austin Holyoake, working in conjunction with Mr.
The theory of Secularism is adapted to this state of mind; it chimes in with the instinctive tendencies of every ungodly mind; and it is the likeliest medium through which practical Atheism may pass into speculative Infidelity. Mr. Holyoake, it is true, abjures the name both of an Atheist and Infidel.
Holyoake! but I never remember being so struck with a contrast as when at one moment Praxagora pictured the beauty of a well-regulated home, and the tender offices of woman towards the little children, and then shot off at a tangent to fierce invectives against the Bible and religion, which seemed so utterly uncalled for that no adversary who wanted to damage the cause could possibly have invented a more complete method of doing so.
Holyoake says, "the sentiment of the sensualist;" but it is represented as the natural offspring of unbelief in regard to a future state, just as sensualism is naturally generated and fostered by unbelief in regard to those moral principles which have respect to the present life; and if these principles may and should exert a controlling influence over our conduct, even to the extent of imposing restraint and self-denial with a view to our welfare in time, may they not be expected to be all the more powerful when we include also our welfare in eternity? and may it not thus become manifest that "godliness hath the promise of the life that now is, as well as of that which is to come?"
Holyoake, "that the preacher's threadbare dress, his half-famished look, and necessity of taking up a collection the previous night to pay expenses showed that faith was not a source of income to him. It never struck me that if help could be obtained by prayer no church would be needy, no believer would be poor." What answer did the preacher give to Holyoake's earnest question?
Holyoake, author of "The History of Cooperation in England," attributes to the teaching of Robert Owen the general establishment in Great Britain of coöperative stores, which have been successful.
Speaking of Nature as self-existent and eternal, Mr. Holyoake ascribes such attributes to it as might seem to imply a leaning towards Pantheism, rather than the colder form of mere material Atheism. "It seems to me," he says, "that Nature and God are one; in other words, that the God whom we seek is the Nature whom we know."
"He has his enjoyment reflected from theirs." "What do you think of the friend in 'Vanity Fair, who helps his rival?" "One of the fools," replied Holyoake, with an air of settling the matter. Lyle reflected. "I can't believe it that way," he said thoughtfully. One member was Lome Riddle; a big bluff chap with a promising moustache, encouraged by private, tuition.
Holyoake tells them, "I am not an unbeliever, if that implies the rejection of Christian truth, since all I reject is Christian error:" I reject "the fall of man, the atonement, the sin of unbelief, the doctrine of future punishment; a disbeliever in all these doctrines, why should I fear to die?"
Holyoake undertook to maintain in public discussion was couched in these terms: "That we have not sufficient evidence to believe in the existence of a Supreme Being independent of Nature;" and so far from venturing to deny His existence, he makes the important admission, that "denying implies infinite knowledge as the ground of disproof."
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