2. Hints about Phrenology, Ladies Magazine Vol 6, 1833.

Phrenology's emphasis on the physical rather than the spiritual or moral aspects of humanity made it largely a secular movement. However, many fervent Christians adopted its precepts and sought to reconcile them with Christianity. Henry Ward Beecher, one of the nation's most prominent clergymen in the mid-nineteenth century, was a public supporter of phrenology. This article argues that phrenology, unlike other nineteenth-century approaches to understanding the mind, proves that religious feelings are innate.

There is one trait in the philosophical system of phrenology, which we must urge on our readers;--we mean its fervent Christianity.

Many systems of mental philosophy are hostile to the religion of the Bible, and even those which admit its divine authority, do it often with a constrained air, as though human reason was degraded by submitting to any requirement of revelation which could not be fully understood or explained.

Dr. Spurzheim has none of this leaven of infidelity in his systems. He is a willing and powerful advocate of the religious nature of man; and he was a devout believer in the sublime faith of the Gospel, and constantly referred to that purifying source as his hope for the future improvement of the character of man. We shall, in this paper, endeavor to give, in a condensed form, some of his opinions on natural and revealed religion.

Natural Religion.--Phrenology proves that the religious feelings are innate; but as, like all other feelings, they act without understanding, their right direction depends on the use of reason.

Reason tells us that religious belief must induce kindness, reverence, justice in practice; and that religion cannot exclude intellect and moral conduct.

Reason cannot deny the reality of revelation; it even finds in it a great motive of moral conduct.

Reason perfectly agrees with the precepts of Christianity, to refer everything to God as the first cause;--to venerate his almighty power and providence;--to submit to his decrees and arrangements of things;--to feel gratitude for his benevolence;--and to adore him in truth and spirit.

Reason, however, is influenced by the feelings, as well as by intellectual notions. If our knowledge be incorrect, our judgement cannot be sound, and if our feelings are low and viciously indulged, our reasoning will be sensual and false.

By the light of phrenology, we learn that the laws of the Creator place the feelings proper to man above those which are common to him and animals.

It is evident that in speaking of man being created in the likeness of God, only the higher nature of man is meant; and it is the exertion of such powers only which constitutes our religion or union with God. In unfolding and enlarging these powers we truly honor God.

The end of natural religion is an entire submission to the will of the Creator, be it accomplished by love or by fear. We can do nothing for the sake of God, nothing to promote his happiness; all our doings concern ourselves, our like, or the other beings of creation.

All religious regulations ought to be only auxiliary means of rendering mankind morally good.

Nothing foreign to our original constitution can be required from us, and the cultivation of our rational and moral existence is evidently the end of our godlike nature, and the noblest tribute we can render to our Creator.

Revealed Religion.--The religious and moral feelings are innate, but the regulation of their manifestations is an important point. The principle object of revelation is to regulate and direct the actions of the religious and moral feelings. Reasonable persons, therefore, will never object to revealed laws; but they will not submit indiscriminately to every thing commanded (by men) in the name of God.

A revealed law must be in harmony with the skill of the Creator, or adapted to human nature, and tend to the honor of God and the welfare of mankind.

The precepts of Christian morality have been and always will be the same, independently of time and place, for they are inherent in, and adapted to the nature of man.

Truth has its own intrinsic value, and does not acquire its worth from those who teach it.

Religious belief must be distinguished from our innate moral feelings; hence the moral and religious sentiments may act separately from each other, or in union.

Whoever believes in the existence of a God, should consider religion as the most important object of his reflections; and being personally concerned in this respect, his union with God should be left free from human authority, particularly from the spirit of those who have seized upon it as their particular property.

Progress is the supreme law for the human mind. God manifested his will at different times, and always with improved additions. He made a covenant with Noah--another with Abraham--he instructed Moses, and revealed the whole Mosaic law. But the gospel, particularly the sermon on the mount, contains rules of conduct very different from the Mosaic law.

Religious ideas cannot be stationary any more than civil legislation. Jesus spoke in parables, and positively stated he had to say many things which his disciples could not bear.

Christianity deserves the most serious and continued attention of every reflective mind on account of its influence on mankind. The lawgiver and the law surpass all other codes in excellence. In proportion as men’s moral sentiments have been refined, Christ's moral character has been found praiseworthy.

Whoever applies Christian morality to his daily transactions is conscious of its adaptation to his noblest faculties. In every progress of society Christianity unfolds nobler views, and keeps in advance of every improvement. Its laws are universal and invariable. It alone appeals to reasoning and to the consequences of its knowledge as the best proof of its excellency; it is forbearing; it invited examination, and asks the examiner to hold by that which is true; it is founded on the faculties proper to man, and places general happiness above patrial love and personal interest; and it agrees with the natural laws of morality.

I do not hesitate to say that, in my opinion, true Christianity is little understood. Many, many changes must take place before it can be re-established in its pristine purity.--