Kitobni o'qish: «I Believe and other essays»
DEDICATION
To F. V. WHITE, Esquire
My dear White,
The publication of this book is a business arrangement between you and me. Its dedication however has nothing to do with the relations of author and publisher in those capacities, but is merely an expression of friendship and esteem. This then is to remind you of pleasant hours we have spent together on the other side of the channel, in your house at London, and my house in Kent.
Yours ever sincerely,Guy Thorne.
I
“I BELIEVE”
“Multitudes, multitudes in the valley of decision.”
When I was a boy I made an occasional invasion of my father’s study, and in the absence of more congenial matter tried to extract some amusement from the shelves devoted to Christian apologetics. At any rate the pictures of the portly divines, which sometimes prefaced their polemics, interested me, and I was sometimes allured to read a few pages of their scripture. I remember that I enjoyed the sub-acid flavour of Bishop Butler’s advertisement, prefixed to the First Edition of his Analogy, at an early age, and I have thought lately that in certain circles one hundred and seventy years have not greatly modified the mental attitude.
Hear what the Rector of Stanhope who, as Horace Walpole said, was shortly to be “Wafted to the see of Durham in a cloud of metaphysics,” says about his literary contemporaries —
“It is come, I know not how, to be taken for granted, by many persons that Christianity is not so much as a subject for inquiry, but that it is now at length discovered to be fictitious, and accordingly they treat it as if, in the present age, this were an agreed point among all people of discernment, and nothing remained but to set it up as a principal subject of mirth and ridicule, as it were, by way of reprisals for its having so long interrupted the pleasures of the world.”
Perhaps the difference between the times of George the Second and Edward the Seventh may be best discerned in the status and calibre of the popular penmen who in either age have found, or furnished amusement in a tilt against the Catholic Faith.
The man in the street, as we know him, did not exist in the eighteenth century. He is the predominant person to-day, and he requires the services of able authors to assure him of immunity, when he is inclined to frolic away from chastity or integrity, much as did the county members who pocketed the bribes of Sir Robert Walpole and prated of patriotism.
Fortunately for society the man in the street is a very decent fellow, and generally finds out before long that Wisdom’s ways are ways of pleasantness. A man may enjoy posing as an agnostic when he wants an excuse for – as the negro said – “doing what he dam please,” but when he takes to himself a wife, and children are born to him, a certain anxiety as to the continuity and perpetuation of these relationships begins to show itself. A man who has lost a little child, or waited in agonizing suspense to hear the physician’s verdict, when sickness overshadows his home, discovers that he needs something beyond negations, something that will bring life and immortality to light again within his soul.
Moreover, the man in the street finds it necessary to come to some decision on other problems of existence. He is a citizen and must needs exercise his enfranchisement and give his vote at an election now and again. He must help to decide whether the State shall ignore religion and establish a system of ethical education, of which the ultimate sanction is social convenience, or maintain the thesis that Creed and Character are mutually inter-dependent.
As he pays his poor rate wrathfully, or with resignation, its annual increase reminds him of the necessity of curing or eliminating the unfit. When he reads of Belgian and Prussian colonial enterprise, or ponders on the perplexing problem of the Black Belt which the Southern States must solve, he is compelled to consider whether it is true that “God has made of one blood all nations of men for to dwell on all the face of the earth,” or whether this shall be accounted as another of the delusions of Saul of Tarsus whom Governor Festus found to be mad.
Indeed, our friend, the man in the street, when he becomes a family man, without any pretensions to be a man of family, very often finds himself face to face with other problems. Shall he simply sing with the Psalmist “Like as the arrows in the hand of the giant, even so are the young children. Happy is the man that hath his quiver full of them,” or shall he be guided by the gloss of a modern interpreter who maintains that the oriental quiver was designed to hold but two or three arrows at most?
Even when the plain man confines his interests to his business and seeks relaxations in “sport” alone, endeavouring to evade the puzzles of politics and avoid all theologized inquiry, he cannot escape from ethical consideration. Professionalism in athletics and questions of betting and bribery contend with his conviction that there is something which ennobles man in running and striving for mastery, and it is futile to curse the bookmaker when his clients are so many, his occupation so lucrative.
The average man gets little guidance from pulpit or press. It is dull work reading sermons, even if sermons came in his way. From time to time some eloquent bishop or canon is reported in the Monday morning papers, but journalists know that the publication of a summary with, in the case of a few of the preachers, some epigrams or denunciations, is all that can be permitted or expected. These may arouse the attention to the existence of evils, but give no guiding principle for their cure.
The habit of attendance at some place of worship is easily abandoned in the days of bachelor freedom, and rarely regained in maturer years. Men for the most part find the preacher unconvincing. The usual audience does not desire discussion of difficulties. When the honest instinct of devotional worship is gratified by common praise and prayer, the people who regularly go to church, elderly, and orthodox in their own way, resent a demand upon their intellectual exertion, and the Northern farmer of Tennyson hardly misrepresents them, “I thought he said what he ought to ha’ said and I comed away.” The great Nonconformist societies may, in some congregations, give a larger latitude to the preacher, but his freedom is rather in the direction of divinity than of ethics. Mr. Rockefeller is a prominent pillar of Protestantism in the States, and Mr. Jabez Balfour, in another congregation at Croydon, apparently knew no qualms of conscience before his actual conviction, which was public, of sin.
There is an old proverb which tells us that “A man is either a fool or a philosopher at forty” – and, though proverbs are often only venerable prejudices in disguise, it is true that a man, who has attained his eighth lustrum and is of average ability, generally has come to certain definite conclusions as to the rudimentary laws of health. He knows enough about his body to avoid fatal errors in diet, and has learned the necessity of exercise and fresh air. But when he is called upon, as a member of the body politic, to decide questions of ethics on which the sanitation of society must depend, he feels himself at a loss. To many people it will seem a hard saying that a man must be either a fool or a philosopher at forty, but long ere he has reached that age he will have encountered problems of philosophy which it is impossible to shirk if he is to do his duty as a free man.
St. Paul, it is true, when writing to a Christian Community in Asia Minor, bids them “beware lest any man spoil you through philosophy.” And the unfortunate habit of Bible Christians, of tearing a text from a treatise and making it into a precept, has thrown a sort of discredit upon philosophic thinking, while the mass of mankind will always prefer rules to principles of conduct. But in vain do we clamour against intellectual complications which are the inevitable endowment of these days. Life is necessarily intricate, subtle and anxious, and Democracy has made of each man a ruler and governor in his degree. Is it possible to point to a single principle which shall be a motive and a standard of duty, which shall establish a synthetic method after the ruthless analysis of the later Victorian days?
How searching that analysis has been! Fifty years ago the man in the street might rarely read the Bible, but he had a tolerably assured conviction that the Bible was infallible, however resolutely he might refuse its interpretation by an infallible church.
Then
“…the Essays and Reviews debate
Begins to tell on the public mind, and Colenso’s views have weight.”
Plain people were taught to look on the Old Testament as a library of Hebrew literature containing not only poetry and history, but romance.
When Colenso’s book first appeared, Matthew Arnold deprecated its publication since it brought criticisms familiar to men of culture before the notice of the public, without considering how the beliefs of “the vulgar” might be upset.
The supercilious apostle of “sweetness and light,” himself contributed largely in later years to the general confusion in men’s minds, and the New Testament criticism has been introduced to the general public by Mr. Arnold’s accomplished niece.
Our friend, the man in the street, was all unprepared!
What had he ever been taught of theology, the Divine word to man? In his school-days, if his father was an income tax payer he probably had a weekly lesson in “Divinity,” when he construed a few verses of the Gospels in the Greek Testament, and showed up to his master, now and then, a map of the journeying of the Apostle Paul in Asia Minor and Eastern Europe. If his father expected him to be confirmed, in due course, some lessons in the catechism were added for his benefit, but prudent pedagogues took care not to endanger the popularity of a school, whether public or private, by any definite teaching which might be accused of being dogmatic. The head-master was probably a person of unsuspected orthodoxy, with a possible deanery or bishopric in view for his days of superannuation. His sermons in chapel used to set a fine standard of conduct before the boys, and were gracefully free from all mention of controversial questions. In due course they were published with the title Sermons at Yarrow, and enterprising parents turning over their pages would find little to criticize and much to admire. The Cross, if presented at all in these publications, was so bespangled with rhetorical jewellery that “Jews might kiss and Infidels adore.” And the children of Israel as public-school boys were never painfully conscious of any great difference between themselves and their baptized companions. But unfortunately only a few of the boys came under the civilizing instruction of the Chief. Bright young athletes from Oxford and Cambridge, lured into the ranks of pedagogy by their love of football and cricket, were the assistant-masters. A regular salary with holiday for a fourth of the year, the prospect of early marriage, and a remunerative boarding-house, attracted them to a pleasant position, and they had no wish to rebel against the time-table which made them teachers of “Divinity” for at least one hour in the week. All educated people should be tolerably familiar with a book so largely used in quotation as the Bible, and the succession of the Kings of Israel and Judah could be used in strengthening the memory, whilst the stories of “Jehu and those other Johnnies you know” were by no means devoid of picturesque incident. Greek Testament could also be made useful in the acquisition of a vocabulary, or in a lesson showing the difference between classical and vernacular Greek. “Of course we must leave the application of these studies to conduct to Home influence,” the headmasters would blandly observe, and between parent and pedagogue the teaching of the Christian Faith fell neglected to the ground.
What chance had the boys so brought up, of forming any conception of the essential truths of Religion? A superficial acquaintance with the stories of Hebrew history, a perfunctory attendance at chapel, some well-meant exhortations on the subject of temperance and chastity, as the catechism was revived in their memories before they were brought to be confirmed by the Bishop, and some ability “to translate and give the context” of a few phrases from the Greek texts of the Gospels, these were their intellectual religious equipment for a life of fierce temptation from within and without. And when they encountered the storm and stress of modern social life they found that the critics had taken from them the old reverence of nursery days for “God’s Book,” their school training had taught them only a rough code of honour, and their chief restraint from any ignoble impulse was a feeling that to do certain deeds was not “good form.”
A little lower down the social ladder the man in the street has fared no better in his boyhood. In the public elementary schools he has had a half-hour’s lesson in Scripture and catechism five days of the week, and annually the Diocesan, or the School Board, Inspector came round to ascertain whether the Syllabus of religious teaching had been duly followed. But only when devout parish priests had a talent for teaching and a love for boys and girls was any attempt made to give children a religion, and even in this case not very much could be done for those who left school for ever when they were twelve years old.
A generation ago Lord Sherbrooke, on the extension of the franchise, told his contemporaries that it was time to begin “to educate our masters” – but we have not gone very far in our instruction of Christian Sociology, though as yet we have not adopted the Utilitarian basis of morals accepted by the French Republic, and endeavoured to establish principles of duty towards man without any reference whatever to a duty towards God.
Can any one be surprised if the plain man be perplexed when he is called upon to decide questions of economy and morality without any guiding principle? As a matter of fact he makes no such effort. “Multitudes, multitudes in the valley of decision, for the day of the Lord is near in the valley of decisions,” but the sun and the moon are darkened, and the stars withdraw their shining. The puzzled popular vote is but as the swing of the pendulum, first to this side, then to the other. “These fellows have been no good, let us give the others a show.”
Yet assuredly there is a principle which is guidance and strength if only men could discern it. There are Teachers who can tell men of its beneficent power, but they are as yet few in number, and their voices are not sufficiently strong. When once these can get a hearing, men welcome their evangel and find in it a guide of life.
I am persuaded that just as Bishop Butler, when he perused the preface of his Analogy, had no prescience of the young fellow of Lincoln, who was in a few years to give the Christian faith a fresh hold in the hearts of the common people, who gladly heard him, so in our time many of our Bishops seem unable to perceive the dawn of another “day of the Lord.”
Indeed, it is our misfortune in England that Bishops are almost necessarily bad leaders. We are told when an election to the Papacy is imminent that this or that Cardinal is in the list of “Papabili” – a possible Pope – so in like manner we may almost select amongst the undergraduates of Oxford and Cambridge our future diocesans. These are men clever, shrewd, and hard-working, of estimable private character, and not without some modest patrimony. Early entered in the race for preferment, ambitious, and yet, mirabile dictu, devout, they are endowed first of all with the true qualification for episcopacy, a capacity for compromise and a pliant political mind. Sic itur ad astra the excellent curate or tutor, the courteous and accomplished chaplain to the Bishop, the eloquent canon and ecclesiastical courtier is consecrated and enthroned. Henceforward for the rest of his days he must hurry from his study table, crowded with correspondence, to his confirmations, his diocesan society meetings, and his weary, humiliating attendance at the House of Lords. What wonder if Bishops discourage new ventures of faith, who have no time for thinking, no time for reading, and perhaps, sometimes, too little opportunity for prayer!
And so we find them not unwilling to accommodate the Catholic Faith to the popular prejudice of the moment, acquiescing in an undogmatic, undenominational, more or less Christian creed. Popularity becomes the very breath of their nostrils, and they proceed to hide in an appendix to the Prayerbook, the hymn Quicunque vult.
Yet the discerning can see that now is no time for keeping in the background the great truths of religion. Already men are being prepared in many ways to receive them.
The Christian Faith in England is no longer hampered by certain arbitrary axioms of the Puritan Divines. In the sixteenth century men were almost compelled by the exigencies of the situation to discover some Infallible authority which they could set up over against the Infallibility of the Church of Rome, and they endeavoured to treat Holy Scripture as though the great library of Jewish and Christian writers contained a complete code of consistent legislation. A text was a convincing argument for the Divine right of Kings, or for binding them in chains, for the burning of witches or the destruction of a shrine, and although in the two following centuries the Protestant ministers taught men to modify this conception, and to realize the difference between the Old Testament and the New, the popular idea of Revelation allowed small scope for theological inquiry. The biographies of our literary men of the Victorian period have shown us how they were tempted to separate themselves from all public communion with the Church, by their misgiving that the Church was committed to an impossible position. Carlyle groaned for what he called an “exit from Houndsditch,” some deliverance from the Rabbinic interpretation and use of the Bible. Things are very different to-day, as Henry Sidgwick says in a letter to Alfred Lord Tennyson published by his son in a recent memoir. “The years pass, the struggle with what Carlyle used to call ‘Hebrew old clothes’ is over, Freedom is won.” And in the result a scientific criticism of the Old and New Testament is found to be compatible with, and often a compulsion to an acceptance of the Christian creed, not the creed of Calvin, or the Westminster Confession, but the reasoned statement of Nicæa. The student of physical science no longer believes that if he goes to church he must be taken to accept the cosmogony of Genesis, and on his side he no longer stumbles at the difficulty of miraculous events. He knows too much about the influence of mind over matter to say that it is impossible that Jesus Christ and His Apostles should have healed the paralytic and made the blind to see and the deaf to hear. He is no longer “cocksure” of his capability of drawing a line of division between the organic and the inorganic. He can conceive of the existence of spirits which can control and modify the ordinary laws of life. He finds it probable that evolution is not exhausted when Man has come into being, and can look forward to a spiritual existence without suspecting himself of superstition. Sacraments, the union of the spiritual with the material, seem to him to be in accordance with the laws of the Universe, and he would never now-a-days stigmatize them as “Magic.” However he may explain the methods by which cures were wrought upon the afflicted, the scientific man of to-day would not accuse St. Luke of falsehood because he tells us that, “God wrought special miracles by the hands of Paul, so that from his body were brought unto the sick handkerchiefs or aprons, and the diseases departed from them and the evil spirits went out of them.” Indeed the man of science knows himself to be on the track of discoveries which will show us secrets of personality and spiritual possession which will banish for ever the absurd incredulity of the eighteenth and nineteenth centuries.
Who now-a-days would assert that “miracles do not happen,” when men like Sir Oliver Lodge are laboriously discovering some few of these laws of the Universe which give us these portents and signs? Who dares to sneer at Parthenogenesis or repeat the slander of Celsus about the Mother of God? Men only who have grown rusty in reposing on their past reputations and cannot see that materialism as a philosophy is dead. Day by day fresh evidence of the power of the spirit over matter bursts upon us. A plea for “philosophic doubt” of Professor Huxley’s infallibility is no longer necessary. The very distinction between matter and spirit grows more and more difficult as science develops analytical power. The minds of men are being prepared again to receive that Supreme revelation which told of the wedding of the earth and heaven, the taking of the Manhood into God.
In truth, this is the one principle which can give men guidance in the tangled intricacy of modern life. It is necessary to salvation, now, not hereafter only, to believe rightly the Incarnation of our Lord Jesus Christ.
For, first of all, men need to be saved from the apathy of despair. They need some hope that there is an answer to the riddle of the Universe. Let them once begin to feel that it may be true that the very God cares for His creatures and has made His love for them manifest by taking to Himself the body, mind and spirit of man, and joining for ever human nature to the Godhead, then through the darkness comes a human voice saying —
“O heart I made, a heart beats here!
Face, my hands fashioned, see it in Myself.
Thou hast no power nor mayst conceive of mine,
But love I gave thee, with Myself to love,
And thou must love Me who have died for thee.”
A man regains his self-respect when once he has escaped from the paralyzing sense that his is only
“a life of nothings nothing worth
From that first nothing ere our birth
To that last nothing under earth.”
And there is only one starting-point for those who journey on this quest of an answer to the enigma of life. They must resolutely abandon the long travelled “a priori road.” They must understand that the science of to-day is not tied to any materialistic axioms, that metaphysic cannot be ignored by the physician, and that no competent scientist to-day would say of the Resurrection of Jesus on which ultimately depends His claims to our adoration, “That could not happen.” We know enough now of the laws of the Universe to know that we do not know them all.
So some of us perceive that what is needed to-day is to arrest the attention of the man in the street, to get him to perceive that Christianity has much more to say for itself than he suspected, and that Christian Philosophy will place in his hand a clue which will guide him in the labyrinth of life.
“I say the acknowledgment of God in Christ
Accepted by thy reason, solves for thee
All questions in the earth and out of it.”
We must set men free from phrases and get them to think. It suits the game of the party politician to pretend that ethics are easily self-evident, and that there is a simple fundamental religion on which all men are agreed; but there is a question which must be insistently urged, and upon the answer to which all things depend, “What think ye of Christ?”
Probably nothing has done more to alienate the man in the street from religious observance than the hypocritical pretence that all men are agreed about “simple Bible teaching.” He knows well enough that what really matters is whether a man believes or not that God became man. If ever the Labour Party should definitely declare for elementary education without religious teaching it will be because the men whose children attend the elementary schools know that they cannot read the New Testament without asking, “Is it true?”
“Did Jesus Christ really die and rise again the third day according to the Scriptures?” “Did Jesus Christ go up into heaven in the sight of the apostles till a cloud received Him?” “Did Mary’s Son come to her as other babies come?” “Was Joseph Jesus Christ’s real father?” Our members of Parliament who have no leisure to know their own children, who keep them in the nursery till it is time for them to go to the Preparatory School, who leave their training to the governess and the head-master, may talk about “the cruelty of the religious differences which hinder the establishment of an efficient system of education for the children of the State.” But the men and the mothers who live with their children and talk to them about their lessons, know that a child will insist upon an answer to its questions. A father of a family in the artisan and labouring classes, if he be at all intelligent, loses all respect for ministers of the Gospel who pretend that there is no difficulty about the simple Gospel story, and losing his self-respect for the men who have appointed themselves his teachers, he is tempted to throw all theology aside. And if he ventures on this despairing expedient he finds himself in mental confusion again over ethics instead of theology, and there arises a prospect of anarchy and disorder. Capital is timid, so enterprise is checked. Poverty increases and riot follows, and it all ends, not now-a-days in the Napoleonic “whiff of grape-shot,” but in the rattle of the maxim in the streets and the desolation of a thousand homes.
The experience of all civilization is that you cannot separate morality from religion. When the Romans lost their faith in the old gods and became “undenominational,” civic virtue decayed. When the genius of the Empire was set up for a universal Deity and men were bidden as good citizens to burn their few grains of incense before the statue of the reigning Emperor – the representative of an ordered and moral state – we know what happened. You cannot make an abstraction alive and deify Government. Laws, which have the sanction only of expediency, do but furnish mankind with exercise in evasion. Indefinite belief in the existence of “something not ourselves which makes for righteousness” has no motive force, and though men may rub on in some fashion or other by following ancient custom, and the law of use and wont, this can only be done in quiet times. And ours are not quiet times; indeed, the air is thick with principles which are forcing themselves into expression. The principles of Nationality or Cosmopolitanism, the comity of nations and the limits of destruction, international trades unionism, and the laws of marriage are recurring items upon the programme of every social science congress. All these dark questions are forced upon the attentions of men, and never was there greater need of some synthetic philosophy which may help us in their exploration. Are we going to put Christianity aside and rule out theology from our calculations?
I may quote the testimony of the late Sir Leslie Stephen here. Every one knows that he held no brief to defend orthodoxy —
“To proclaim unsectarian Christianity is, in circuitous language, to proclaim that Christianity is dead. The love of Christ, as representing the ideal perfection of human nature, may indeed be still a powerful motive, and powerful whatever the view which we take of Christ’s character. The advocates of the doctrine in its more intellectual form represent this passion as the true essence of Christianity. They assert with obvious sincerity of conviction that it is the leverage by which alone the world can be moved. But, as they would themselves admit, this conception would be preposterous if, with Strauss, we regarded Christ as a mere human being. Our regard for Him might differ in degree, but would not differ in kind, from our regard for Socrates or for Pascal. It would be impossible to consider it as an overmastering and all-powerful influence. The old dilemma would be inevitable; he that loves not his brother whom he hath seen, how can he love Christ whom he hath not seen? A mind untouched by the agonies and wrongs which invest London hospitals and lanes with horror, could not be moved by the sufferings of a single individual, however holy, who died eighteen centuries ago.
“No; the essence of the belief is the belief in the Divinity of Christ. But accept that belief; think for a moment of all that implies, and you must admit that your Christianity becomes dogmatic in the highest degree. Our conceptions of the world and its meaning are more radically changed than our conceptions of the material universe, when the sun instead of the earth becomes its centre. Every view of history, every theory of our duty, must be radically transformed by contact with that Stupendous Mystery. Whether you accept or reject the special tenets of the Athanasian Creed is an infinitesimal trifle. You are bound to assume that every religion which does not take this dogma into account is without true vital force. Infidels, heathens, and Unitarians reject the single influence which alone can mould our lives in conformity with the everlasting laws of the universe. Of course, there are tricks of sleight of hand by which the conclusion is evaded. It would be too long and too trifling to attempt to expose them. Unsectarian Christianity consists in shirking the difficulty without meeting it, and trying hard to believe that the passion can survive without its essential basis. It proclaims the love of Christ as our motive, whilst it declines to make up its mind whether Christ was God or man; or endeavours to escape a categorical answer under a cloud of unsubstantial rhetoric. But the difference between man and God is infinite, and no effusion of superlatives will disguise the plain fact from honest minds. To be a Christian in any real sense you must start from a dogma of the most tremendous kind, and an undogmatic Creed is as senseless as a statue without shape or a picture without colour. Unsectarian means un-Christian.” – From Freethinking and Plainspeaking (pp. 122-4), by Leslie Stephen. (Longmans, London.)
The considerations which seemed to compel the clearheaded author of this extract to his own well-known intellectual position no longer apply. In England, at any rate, the Church is not bound down to any mechanical theory of the inspiration of the Bible, and accepts all the discoveries of Modern Physical Science without misgiving. Such books as the late Archbishop of Canterbury (Dr. Temple) gave us in his Bampton Lectures have long ago shown the futility of attempting to map out the exact terms of a reconciliation between the claims of science and religion, but they have shown that religion and science are not destructive and contradictory of each other.
