Fielding opens The Hearts of Men with a page of epigraphs—definitions of religion from Anon., Max Müller, Herbert Spencer, Matthew Arnold, and others—before any argument of his own. This collage immediately signals that the book will treat religion as a contested concept, not a settled doctrine. The first chapter, “Of What Use Is Religion?”, frames the inquiry in pragmatic terms: Fielding wants to know what religion does, not what it is. The dedication to F. W. Foster, who suggested the latter part of the book, hints that the work grew out of conversation and lived experience rather than abstract system-building.

A Pragmatic Starting Point

The opening epigraphs range from “the worship of a Deity” (Bailey) to “a morality tinged by emotion” (Matthew Arnold) to “a propitiation or conciliation of powers superior to man” (J. G. Frazer). Fielding does not endorse any single definition; instead, he lets the contradictions stand. The table of contents shows that Part I moves from “Of What Use Is Religion?” through “Early Beliefs,” “Ideal and Practice,” “Scientific Theology,” and “The Way of Life” to “Heaven.” The sequence suggests a method: first ask what religion is for, then examine its origins, its relation to science, and its promised ends. Fielding’s own voice emerges gradually, but the early chapters appear to test each definition against observable human behavior.

Christian Science as a Test Case

In the excerpt on Christian Science, Fielding shifts from general theory to a specific contemporary movement. He describes a class of people who “need not work” and whose “brains have been relaxed and their interests narrowed.” For them, he argues, Mrs. Eddy’s teaching that evil is imaginary offers relief from “the disease of inutility.” Fielding calls Christian Science “a wild exaggeration” but concedes that “there is an empire [of mind over body] and it must never be forgotten.” His analysis is double-edged: the movement succeeds because it contains “one ingredient, morphia, that dulls the pain,” yet the cure for the underlying disease “lies elsewhere than in Christian Science, than, indeed, in any religion.” This passage reveals Fielding’s willingness to grant partial truth to a system he considers absurd.

The Mechanism of Belief

Fielding’s treatment of Christian Science illustrates a broader principle he states explicitly: “one useful tenet will cause the acceptance of a whole mass of absurdities and even make them seem real and true.” He sees this mechanism at work in all religions, not just in marginal sects. The excerpt notes that “the healthy-minded” laugh at Mrs. Eddy because they do not need the true half of her teaching, while “the mental invalids” see only the true half and ignore the false. This asymmetry—different groups needing different portions of a creed—suggests that Fielding views religious belief as functional rather than propositional. The book’s later chapters, such as “What Is Evidence?” and “Was It Reason?”, likely explore how believers justify what they hold.

Structure and Scope

The table of contents lists thirty-two chapters in two parts, moving from definitions and early beliefs through conduct, prayer, miracle, art, evidence, and the afterlife. Part II includes chapters on “Personality,” “God the Sacrifice,” and “God the Mother,” suggesting a turn toward psychological and gendered aspects of faith. The closing chapters—“Optimism and Pessimism,” “Was It Reason?”, “What Religion Is,” and “The Use of Religion”—mirror the opening question. Fielding appears to build a cumulative argument, but the excerpts are too brief to reveal whether he reaches a single conclusion. Readers should expect a discursive, essayistic style that draws on anecdote and observation rather than systematic theology.

Fielding’s method is comparative and psychological: he treats religions as human responses to need, not as revealed truths. The Christian Science chapter shows his willingness to engage with a movement he considers intellectually weak, because it exposes how belief systems gain traction. Readers will find a writer more interested in why people believe than in what they should believe. The book rewards attention to its recurring motifs—work, utility, the mind’s power over the body—and to the way Fielding lets his examples complicate his general claims.