King John of Jingalo Part 9

II

The Prime Minister's argument ran upon material and mathematical lines; he imported no pa.s.sion into the discussion,--there was no need. He had at his disposal all that was requisite--the parliamentary majority, the popular mandate, and, so he believed, the necessary expedient under the Const.i.tution for bringing the Church to heel. Episcopalianism no longer commanded a majority of the nation; Church endowments had therefore become the preserves of a minority, and scholarship by remaining denominational was getting to be denationalized. Having laid down his premises he proceeded to set forth his demands. Henceforth the Universities were to be released from Church control, all collegiate and other educational appointments to be open and unsectarian, scholarships and fellowships, however exclusive the intentions of their pious founders, were to follow in the same course; degrees of divinity were to be granted irrespective of creed, and chairs of theology open to all comers.

At this point the Archbishop, who had hitherto sat silent, put in a word.

"That will include Buddhists and Mohammedans. Is such your intention?"

The Prime Minister corrected himself. "I should, of course, have said 'all who profess themselves Christians.'"

The Archbishop accepted the concession with an ironical bow.

"Unitarians and Roman Catholics?"

"That would necessarily follow."

"I am ceasing to be amazed," said his Grace coldly. "We, the custodians of theological teaching, are to admit to our endowments the two extremes of heresy and of schism."

"If both are admitted," suggested the Prime Minister, "will they not tend to correct each other? We study history by allowing all sides to be stated, and we admit to its chair both schools, the scientists and the rhetoricians. Why, then, should not theology be studied on the same broad lines?"

"Will the chair of theology become a more stable inst.i.tution," inquired the Archbishop, "by being turned into a see-saw?"

The Prime Minister smiled on the ill.u.s.tration, but his answer was edged with bitterness.

"That is a way of securing some movement at all events," he remarked caustically.

"The Church," retorted his Grace, "denies the need of such movement. Her firm foundations--we have scriptural warrant for saying--are upon rock.

She is neither a traveling menagerie, a swingboat, nor a merry-go-round."

"Yet I have heard," said the Prime Minister, "that she takes a ship to be her symbol, and one, in particular, very specially designed to be a traveling menagerie--containing all kinds both clean and unclean."

"The unclean," said the Archbishop, "were by divine dispensation placed in a decisive minority."

"Yet they shared, I suppose, the provisions of the establishment?"

"They did not, I imagine, sit down at the table with the patriarch and his family."

"Perhaps the dogs ate of the crumbs?"

"It is not 'crumbs' that you are seeking," said the Archbishop with asperity. "From our chairs of theology we dispense to the Church the bread of wisdom from which she draws sustenance; and you ask us to let that source of her intellectual life become infected with microbes,--at a time when lat.i.tudinarian doctrines are sapping the unity of the Church and weakening her discipline, to allow their establishment as a principle in our centers of learning and in our seats of divinity! What claim to denounce heresy and schism will be left to the Church if in her very government heretics and schismatic teachers receive posts of influence, emolument, and authority? To what extremes may not the minds of our students be led, to what destruction of ecclesiastical discipline?"

"If you will admit free teaching in the Universities," explained the Prime Minister, "we shall not seek to touch your theological seminaries, or to invade your orders by an infusion of fresh blood."

"Invade our orders?" cried the Primate. "That you cannot do; no Bishop's hands would bestow them!" and he drew back his own with a declamatory gesture. "You yourself are not a Churchman, and you do not perhaps know what to us the Church means. We hold in sacred trust the power of the Keys--if we surrender those we surrender everything."

"They are in a good many hands already," remarked the Prime Minister blandly. "Episcopal power is not limited to the Church of Jingalo." And then for the first time, as a p.a.w.n in the political game, the Archimandrite was mentioned. The Archbishop could not believe his ears.

"You would not dare," he said.

"I am sorry," replied the other, "that you should be under any such misapprehension. Let me remind you that only a year ago you yourself recommended him for an honorary benefice--a church that had not a parish."

"Yes, honorary; not with administrative powers."

"Yet I fancy it was devised in order that at a later date you might employ him--merely by accident as it were--for confirming the validity of your orders."

"While your device," said the Archbishop, "is to use him as a means for placing schismatics in a position of control and authority. Sir, I say to you that you would not dare. The nation will not allow it."

"Time will show," replied the other smoothly.

"Ah!" cried the Archbishop pa.s.sionately; "you trust to time; I to the power of the Eternal. If such an attempt is made to violate the body of our Mother Church then I p.r.o.nounce sentence of excommunication upon all who take part in it."

"It would have no legal effect," said the Prime Minister. "You miss the point in dispute. We have not to discuss matters of faith and doctrine, but only of government. If you prefer--if you will give us your co-operation and consent--we are ready at any time to offer you the alternative of disestablishment. It is a solution which for the moment I do not press; but undoubtedly it would leave the spiritualities of the Church more free. Your real fear, I have gathered, is that it would prepare the way for extremes of doctrine, which you yourself cannot countenance. The Church Triumphant, I am told, would run the risk of a larger recognition than is allowed to it under present forms; and the limitations imposed by a State connection are your most hopeful means of r.e.t.a.r.ding doctrinal development. Is not that so?"

"We have not to discuss matters of doctrine," countered the Archbishop stiffly, "but only of government. Our concern is not with the Church's teachings but with her powers for enforcing them upon her own members."

"Including," commented the Prime Minister, "what you have called 'the power of the Keys.' That power you seek to extend over temporalities to which we claim access; and to retain it you have in the past used political means; we are using them to deprive you of that power. I recognize that had your Grace occupied to-day the position of advantage which is now mine, you would have used it--and with justification--for the strengthening of your order; from the popular verdict you would have had authority to deliver sentence against me. Upon the same ground I now take the only sure means that are open to me to strengthen my own order and to safeguard its future liberty."

"What is your order?" smoothly inquired his Grace.

"My order is the representative system, which voices the popular will."

"Mine," said the Archbishop in richly reverberating tones, "is divine revelation, which voices the will of G.o.d."

"You claim a closer acquaintance with that Authority than I," remarked the Prime Minister. "Yet I, too, have faith in the efficacy of its workings."

"We base our faith differently," retorted his Grace. "I have my principles; you, as you have just boasted, have your opportunity. I do not think that opportunities are of the same eternal character as principles. To-morrow your opportunity which now seems to give you power, may disappear. My principles will remain."

"I shall always respect them, in their proper place. As an adornment to the Church I am sure they will continue to shine. In the State they have become an excrescence and an impediment."

"You are pushing your definition of impediments rather far when you plan a new thoroughfare, giving strangers the entree to church premises."

"It is really your definition of 'premises,'" said the Prime Minister, "over which we are chiefly at issue. What right has the Church to regard as strangers any who are baptized Christians?"

The Archbishop seized his advantage exultingly. "I will only remind you," said he, "of the Church Government Act--a measure of no ancient date--by which Parliament forced the Church to expel from benefice those who would not accept her discipline in matters of outward observance.

You yourself voted for that measure."

The Prime Minister had to acknowledge the stroke; but he made light of it. "I think that measure has already become obsolete. It was not put very thoroughly into practice even at the beginning."

"Let Parliament, then, admit its error," said the Archbishop, "and abolish the act and the principle which it enshrines before proceeding with other acts diametrically opposed to it. While the law claims a hold over the Church, the Church claims to hold by existing law."

"I may possibly, then, satisfy your Grace," insinuated the Premier, "if presently I propose the restoration of certain Free Church ministers by episcopal consecration to the fold from which they were expelled."

The Archbishop rose to his feet, and raising the presentation Bible high over his head brought it down upon the table with a bang. Then instantaneously conceiving his mistake, he laid his hands over it in the act of blessing.

"Never!" he said firmly and solemnly, with ever deepening inflection of tone, "never! never!"

"It is a measure that might be avoided," conceded the Prime Minister.

"The alternative is before you. We have made you our offer."

"You have offered," said the Archbishop, "an alternative which I am not able to discuss. Roman Catholicism and Unitarianism in alternate doses is the price you ask us to pay. The Church of Jingalo will accept neither the Triple Crown nor an untriune Divinity as its guide." He drew himself to his full height. "That, sir, is her answer."