Samuel Johnson was a deeply religious man and he came to depend on his Christian faith as the principal means by which to endure the pain of existence. He sought throughout his life to render himself worthy of salvation, but the difficulties which he experienced in trying to maintain a high degree of religious discipline - as well as his doubts about God's ultimate concern for man and his fears of his own spiritual unworthiness - led him into periods of madness and a perpetual dread of damnation. Charles Pierce examines the effect of Johnson's religous concerns upon the formation of his complex character, and on the great moral writing that began with The Vanity of Human Wishes and ended with Rasselas. He explores the paradox of a life which was dedicated to the Christian ideal and tormented by that same ideal. Previous works on Johnson's religious beliefs have been concerned with ascertaining what those beliefs were, and not with their effect. The main theme of this study is the importance of Johnson's beliefs in the formation of his character and their effect on the moral values expressed in his greatest writing and on the conduct of his life. It will be essential to anyone interested in the life and thought of one of the greatest English literary figures.

A unique one-volume selection of Samuel Johnson’s writings on spiritual and moral topics provides an unusually inspiring portrait of the man and his thought. Most readers know Dr. Johnson (1709—1784) as the formidable compiler of his famous Dictionary and as the witty conversationalist portrayed in Boswell’s Life. By contrast, this book–which draws on little-known unsigned sermons he wrote for hire for clergy friends, his private prayers and devotions, essays, poems, diaries, letters, and even key definitions from the Dictionary–offers a rare opportunity to discover Johnson’s rich insight and consoling spirituality gathered in one place. Boswell observed that "He was a sincere and zealous ChristianÉ. He was steady and inflexible in maintaining the obligations of religion and morality; both from a regard for the order of society, and from a veneration for the Great Source of all order." This Vintage Spiritual Classics Original opens a window on the moral universe of the leading English writer of the eighteenth century.

Influence of Johnson's own religious interpretation on his life and work.

Starting from the youthful influences that helped to form Samuel Johnson's mature religious thought, Chester F. Chapin goes on to consider the development of this thought and its relation to Anglican orthodoxy and to social and political questions. The second and major part of the book is devoted to an analysis of Johnson's mature position on certain basic issues. Chapin considers Johnson's attitude toward evidences, arguing that Johnson attempted to establish revelation by grounding it in history. He maintains that Johnson did not distinguish between Christian and non-Christian ethics, and that it was the eschatology of Christianity that he valued particularly. The intensity of Johnson's fear of death and judgment is a measure of the intensity of his faith. Chapin considers problems of evil, of free will, and of foreknowledge and necessity as Johnson struggled with them. Writers that Johnson referred to argued that foreknowledge does not imply necessity, but Chapin maintains that Johnson was not convinced by these arguments. Experience, Johnson saw, was on the side of free will, and for him this took precedence over theory. The author then turns to Johnson's social and political attitudes. His loyalty to the Church shaped other conservative attitudes. Johnson did not assert that the ultimate conversion of all men to Christianity was part of God's plan, and his attitude toward the non-Christian world approached that of live and let live. Johnson was not a relativist. Since men have the ability to distinguish good from evil, it follows that there is an objective moral order in the world. Finally, Chapin reviews the problem of human life, which so occupied Johnson's mind, and states that for Johnson religion was the only rational solution to this problem. Chapin also presents the position of Hume and other 18th-century intellectuals and provides a carefully reasoned argument concerning various questions of theology.