Letters to the Clergy on the Lord's Prayer and the Church Part 5

He also sleeps--another sleep than ours.

He can do no more wrong: forgive him, dear, And I shall sleep the sounder!'

Then the man, 'His deeds yet live, the worst is yet to come; Yet let your sleep for this one night be sound: I do forgive him.'

'Thanks, my love,' she said, 'Your own will be the sweeter;' and they slept."

ON LETTER VI

As is the manner of our friend, he concludes a letter which was begun with thoughtful wisdom, with a proposal which, if gravely made, will seem to most of us both unpractical and impracticable.

Very forcible and very true is the emphatic declaration here made of the deep, perhaps unpardonable sinfulness of taking in vain the holy name of G.o.d.

But, to my mind, the irremediable fault in the latter proposition in this letter is the a.s.sumption that every honest clergyman of average capacity, and of ordinary experience of life, is, of course, wise enough to discern men's characters and to judge them with that unerring sagacity that will enable him to p.r.o.nounce without favour or distinction of persons the severe sentence: "You shall not enter this house of G.o.d.

I interdict your presence here. The comforts and privileges of religion are for other than thou. I deny thee the prayers, the preaching, and the sacraments of the Church." More briefly--"I excommunicate thee."

Even in the case of a very bad man this would be found impossible to accomplish without the direst danger to the clergyman's usefulness and influence, to say nothing of his peace. For our experience abundantly shows that let a bad man but be audacious, and even ruffianly enough, helped by his position, he will always find plenty of support among the powerful and influential. The poor and honest clergyman, if he has attempted to enforce Church discipline, will be gravely rebuked for his want of charity, for his sad lack of discretion or tact, for his utter want of worldly wisdom; he will very soon find, to use the familiar phrase, the place too hot for him, and he may be thankful if he escapes with some small remainder of respect or compa.s.sion from the n.o.bler-minded of his flock, who are always in a very small minority.

I know not how it really was in the time when the rubrics of the Communion Services were framed. One would think, judging from these, that the clergyman possessed unlimited power to judge and punish with spiritual deprivation, and that he was alone to unite in himself all the various offices of accuser and police, counsel, jury, and judge. We are required to say every Ash Wednesday that we regret the loss of the G.o.dly discipline of the Primitive Church--under which, "at the beginning of Lent, all such persons as stood convicted of notorious sin were put to open penance; and that it is much to be wished that the said discipline may be restored again." But few can seriously view a realization of that wish without fear for the certain consequences.

The truth is, the world moves on. Human nature may remain the same; but the laws and usages of society are subject to changes which it is useless to withstand. At the present day, great, rather too great, perhaps, are the claims of _charity_. We are told to hope for the best in the worst of cases; we are to forgive all, even the still hardened and unrepenting; we are to smile upon heresy and schism; we are to treat the rude, the churlish, the hard of heart, amidst our flocks, as if we had the greatest regard for them! I am not prepared to say that this is in every way to be regretted; for these are errors that lean perhaps to virtue's side. But I certainly do think that often a little more fearlessness in rebuking vice would not come amiss.

But, on the other hand, suppose for a moment the clergy to have the undisputed power to bar out both the wicked rich and the wicked poor from their churches, this power would be of very little use; nay, it would be full of mischief and danger, without a sound judgment, a fearless spirit, and a heart little used to the melting mood. The clergy, as a cla.s.s, may perhaps be a trifle superior to the laity in moral character, in spiritual knowledge, and in judgment in dealing with people, because their profession has early trained (or at any rate, ought to have trained) them in the constant and imperative exercise of self-examination and self-control, and the careful discernment of character in their intercourse with men. But that superiority, if it exists at all, is so trifling as to make very little impression on the laity, who would naturally be ready at any step to dispute the wisdom or expediency of the judicial acts of the clergy.

Further, again: given both the wisdom to judge and the power to doom, would it be desirable to establish a rule that the open and notorious sinner (though there would always be differences of opinion upon what he really is, even among the clergy themselves) should be prevented from coming where he might, above all other places, be most likely to hear words that would touch his heart and bring him to a better mind? From the pulpit, words of counsel, of holy doctrine, and of heart-stirring precepts of the Gospel, fall with a power and weight which are rarely to be found in private conversations. Many an open and notorious sinner has first yielded up his heart to G.o.d under the powerful influence of preaching. When Jesus sat in the Pharisee's house, all the publicans and sinners drew near to hear Him; and the orthodox sinners, the Pharisees, made bitter complaints that He received and ate with the scorned and rejected sinners. G.o.d forbid that the day should ever come when spiritual pride and exclusiveness shall shut out even the hardest of sinners from the house of G.o.d; for who can tell where or when the word may be spoken which shall break the stony heart, and replace it with the tender heart of flesh, soon to be filled with love and devotion to G.o.d the Saviour and Redeemer?

But, as this is a subject of great importance, may I also say a word in support of Mr. Ruskin's own view that the wicked should be discouraged, or even forbidden, to enter the house of G.o.d? We have 2 Cor. vi. 14-18, which seems to point out that, in the primitive Church, the wicked were not allowed in the a.s.semblies of the faithful. And we remember David's "I have hated the congregation of evil doers, and will not sit with the wicked" (Psalm xxvi. 5). Is not Mr. Ruskin, perhaps, after all, only advocating a return to primitive usage?

Mr. Ruskin says in the Preface to his selected works: "What I wrote on religion was painstaking, and I think forcible, as compared with most religious writing; especially in its frankness and fearlessness."

Unfortunately he adds, "But it was wholly mistaken."[14] He is still equally outspoken, frank, and fearless; but what he wrote upon religion, as far as I know it, in the days which he now condemns, will live and do good, as long as the n.o.ble English language, of which he is one of the greatest masters, lives to convey to distant generations the great thoughts of the sons that are her proudest boast.

[14] "Sesame and Lilies," p. iii., 1876.

ADDITIONAL REMARKS ON THE CENSURES OF THE CHURCH.

BY THE EDITOR.

Since writing my notes on Letter VI., in which Mr. Ruskin gives such vehement expression to his desire to see the ancient discipline of the Church restored, I have in conversation with himself learned this to be one of the objects he has most at heart in writing these letters; and I have also read in the Life of Bishop Selwyn, by the Rev. H. W. Tucker (vol. i., p. 241) that admirable prelate's view of this disregarded question. I believe Selwyn to have been the greatest uninspired missionary since the days of St. Paul (if indeed we can with truth consider so great a man wholly uninspired). But the great Bishop of the South Seas, in the charge from which copious extracts are there given, distinctly recommends the revival of spiritual discipline and the censures of the Church upon unrepenting offenders. He refers for authority to apostolic example and precept, and to the discipline rubrics of the Communion Service, and adds the undeniable fact that our Anglican communion is the only branch of the Christian Church where such discipline is wanting.

I must ask leave to refer my readers to Mr. Tucker's book for the grounds in detail of the Bishop's wishes. I am not aware that any English prelate has ventured upon so hazardous an experiment; one, I should rather say, so certain to fail disastrously. The infancy of the Christian Church, and the Divine guidance directly exercised, rendered such discipline in the first centuries both practicable and effective.[15] But I do not remember that any parish priest of the Reformed Church has ever attempted to enforce the Communion rubrics, except, as we have learned from the public papers, in recent times, with disastrous consequences to the promoters. And what kind of wickedness is to be so visited? To prove drunkenness, or impurity, or fraudulent practices, or false doctrine (Canon 109), a judicial inquiry must be resorted to. Rebukes for lesser offences would certainly lead to disputes, if not even to recrimination! The irresistible circ.u.mstances of the age would entirely defeat any such endeavours. In towns, parochial limits are practically unknown or ignored, and families, or individuals, attend whatever church or chapel they please, no one preventing them, thus making all exercise of sacerdotal authority impracticable. In the country, even where only the parish church is within reach, it is highly probable that an offender would meet priestly excommunication by the easy expedient of cutting himself off from communication with his clergyman and his church; and even if he did not, it would be a very new state of things if the sentence were received with submission on the part of the offender, and acquiescence on that of the congregation.

[15] As these sheets are pa.s.sing through the press, I happen to meet with these words of Bishop Wilberforce:--"The more I have thought over the matter, the more it seems to me that it was providentially intended that discipline, in the strictest sense of that word, should be the restraint of the early Church, and that it should gradually die out as the Church approached maturity, or rather turn from a formal and external rule to an inner work in the spirit--should run into the opening of G.o.d's Word and its application to the individual soul and life."--_Life_, vol. i., p.

230.

In short, the thing is simply impossible; and I do not find that even Bishop Selwyn himself visited immorality with ecclesiastical censures, or supported his clergy in doing so; and I am using the word "immorality" in its full and proper sense, and not with that restricted meaning which confines it to a particular sin. It is true, as he says, that our Church stands alone in refraining from the exercise of such power. But in other religious bodies, the discretionary power to use such dangerous weapons is not left to individuals however gifted. It rests in a const.i.tuted body, on whom the whole responsibility would lie.

But the isolation of the English clergyman in his church and parish forbids him thus to risk his whole usefulness and his social existence.

Who would confirm him in his judgment? Who would stand by him in the troubles which he would a.s.suredly entail upon himself? Would his churchwardens, his rural dean, his archdeacon, or his bishop? I think there would be little comfort to be found in any of these quarters.

ON LETTER VII

Excellent as is Canon Gray's letter (p. 169), I do not at all concur in his somewhat severe censure on the second paragraph in this letter, in which Mr. Ruskin, as I conceive, with complete theological accuracy, points out how in His human nature our Lord accepted and received some, perhaps many, of the deficiencies of our nature, human frailty and weakness, even human _liability_ to sin, without, however, once yielding to its temptations. I have everywhere in my "Life of Christ" endeavoured to give reasons for my faith in this view, which, even if held, I know is not often professed.

If Christ had been perfectly insensible to the allurements of sin, where would be His fellow-feeling with us? It would be a mere outward semblance; nor would there then be any significance in the statement that "He was in all points tempted like as we are," if He had been able to view with calm indifference the inducements presented to Him from time to time to abandon His self-sacrificing work and consult His safety. The captain is not to go securely armour-plated into the fight while the private soldier marches in his usual unprotected apparel. Nor will the Captain of our salvation protect Himself against the dangers which He invites us to encounter. If He knew nothing of sin from experience of its power, how could He be an example to us? Therefore I believe Mr. Ruskin to be perfectly right in affirming that in the words of Jesus we listen not to one speaking entirely in the Power and Wisdom of G.o.d, but to the Son of Man, bowed down, but not conquered, by afflictions, firm and unbending in His great purpose to bear in His own body the sin of the world--Son of Man, yet G.o.d Incarnate.

Nor does it seem to me "a hard way of speaking" when Mr. Ruskin rightly and plainly affirms the perfect humanity of Christ, which, however, Canon Gray correctly points out to be a.s.sumed and borne in accordance with His own will as perfect G.o.d. I am afraid that, good and kind as he is, it is Canon Gray himself who is a little hard in unconsciously imputing thoughts which had no existence in the writer's mind!

I cannot help being amused at the gravity with which certain critics shake their heads ominously over the last paragraph in this letter, and seriously ask, What can Mr. Ruskin mean by the "peace and joy in the Holy Ghost" enjoyed by the birds? The Poet Laureate would hardly care to be brought to book for each poetical flight with which he charms his many appreciative readers, and to be asked to explain exactly what he means by each of those n.o.ble thoughts which are only revealed from soul to soul, and dissolve into fluid, like the beautiful brittle-star of our coasts, under the touch of a too curious hand.

How do we know but that the animal existence of these charming companions of our quiet hours is not accompanied by a spiritual existence too, as much inferior to our own spiritual state as their corporeal to ours? And therefore shall we boldly dare to say that they perish altogether and for ever? We may neither believe nor disbelieve in matters kept so completely secret from us. But we must be pardoned for leaning to a belief that the feathered creatures which spend most of their brief life in singing loud praises to the loving Creator and Giver of all good, do not live quite for nothing beyond the dissolution of their little frames. There are no means of ascertaining this by scientific experiments, or even by the most ingenious processes of induction carefully recorded and duly referred to as occasion may arise.

But certainly it is a harmless fancy which many have indulged in before Mr. Ruskin, without being charged with such unsoundness in doctrine as denying the Personality of the Holy Ghost! By-and-by it may be found that what men have believed in half in sport will be realized wholly in earnest. Just outside the churchyard wall of Ecclesfield may be seen (at least I saw it a few years ago) a little monumental stone to a favourite dog, with the text, "Thou, Lord, preservest man and beast." And in Kingsley's "Prose Idylls" I have just met most _apropos_ with the following beautiful pa.s.sage, which many will read with pleasure, perhaps some with profit:--

"If anyone shall hint to us that we and the birds may have sprung originally from the same type; that the difference between our intellect and theirs is one of degree, and not of kind, we may believe or doubt: but in either case we shall not be greatly moved.

'So much the better for the birds,' we will say, 'and none the worse for us. You raise the birds towards us: but you do not lower us towards them.' What we are, we are by the grace of G.o.d. Our own powers and the burden of them we know full well. It does not lessen their dignity or their beauty in our eyes to hear that the birds of the air partake, even a little, of the same gifts of G.o.d as we. Of old said St. Guthlac in Crowland, as the swallows sat upon his knee, 'He who leads his life according to the will of G.o.d, to him the wild deer and the wild birds draw more near;' and this new theory of yours may prove St. Guthlac right. St. Francis, too--he called the birds his brothers. Whether he was correct, either theologically or zoologically, he was plainly free from that fear of being mistaken for an ape, which haunts so many in these modern times. Perfectly sure that he himself was a spiritual being, he thought it at least possible that birds might be spiritual beings likewise, incarnate like himself in mortal flesh; and saw no degradation to the dignity of human nature in claiming kindred lovingly with creatures so beautiful, so wonderful, who (as he fancied in his old-fashioned way) praised G.o.d in the forest, even as angels did in heaven. In a word, the saint, though he was an ascetic, and certainly no man of science, was yet a poet, and somewhat of a philosopher; and would possibly--so do extremes meet--have hailed as orthodox, while we hail as truly scientific, Wordsworth's great saying--

'Therefore am I still A lover of the meadows and the woods And mountains; and of all that we behold From this green earth; of all the mighty world Of eye and ear--both what they half create, And what perceive; well pleased to recognize In Nature and the language of the sense, The anchor of my purest thoughts, the nurse, The guide, the guardian of my heart, and soul Of all my moral being.'"

_Charm of Birds._

ON LETTER VIII

What generous and enlightened spirit will not be stirred to its innermost depths by these words, burning as they are with a well-grounded indignation?

I dare say some of the clergy will have a word to say on their claim to the priesthood as implying a sacrificial and mediatorial character. On this point I will say nothing at present.

But it is an awfully solemn consideration put before us here, whether instead of the pure blessings and the bright countenances intended to be ours, our accursed blessings and defiled faces are not the natural consequences of our wilful misunderstanding of what the will of the Lord is.

"Thy will be done" is a pet.i.tion which can be offered up in two quite distinct senses. In the one, it is an expression of resignation to the Father's afflictive dispensations; in the other, the heartfelt desire to work out the revealed will of G.o.d in all the many-sided aspects of life.

In the first sense, when sorrow or death has entered our door, our first impulse, if we are Christians, is to give evidence of, and expression to, our resignation by recognizing the _will of G.o.d_. Hence Mr. Ruskin interposes: "Are you so sure that it _was_ the will of G.o.d that your child should die, or that you should have got into that trouble?" I look in my local paper in the column of deaths, and see in a neighbouring large town how extraordinary a proportion of deaths are those of children. I have taken occasional cemetery duty in one of the busiest centres of industry in Yorkshire, and was shocked at the large numbers of funerals in white. Am I to believe it was the _will of G.o.d_ that so many young children should perish, especially as I look to my own beautiful parish, with its sweet sea and mountain breezes mingled, where the deaths of children are comparatively rare? and am I not forced to believe that, even without the a.s.sistance of dest.i.tution--neglect and overcrowding, and "quieting mixtures" and ardent spirits, and kicks and blows have filled most of those little graves? I fear that the will of Satan is here being accomplished vastly to his satisfaction. And seldom does the Government do more than touch the fringe of these monstrous evils. Of course they say "We cannot interfere," or "Legislation in these matters is impracticable." But can we not all remember when it was just as certain that free trade in food was impracticable? but who does not see that it is saving us from famine this dark year 1879?--that compulsory education was revolutionary and full of unimaginable perils to the country, and yet who are so glad as the poor themselves, now that it has been carried into effect? It used to be thought that if people chose to kill themselves with unwholesome open drains before their doors, there was no power able to prevent them. But we are wiser now.

Legislators have generally been, or chosen to appear, like cowards till the time for action came, very late, and then they were decided enough.

Now let us hope that a way may be found to save infant life from premature extinction by wholesale.

Let me use this opportunity of saying that in the letters we are now considering there is a feature which ought not to escape those who are desirous of deriving good from them; and that is that in their very condensed form no time is taken for explanation or expansion. Mr. Ruskin speaks as unto wise men, and asks us to judge for ourselves what he says. But my own experience, after frequent perusal of them, shows me that there is a vast fund of truth in them which becomes apparent only after patient consideration and reflection. Without desiring at all to bestow extravagant praise on my kind friend, or any other distinguished man, it is only fair and just to own that the truth that is in these letters shines out more and more the more closely they are examined. It is a gift that G.o.d has given him, which has cost him far more pain, worry, and vexation, through all kinds of wilful and envious, as well as innocent and unconscious misrepresentation, than ever it has gained him of credit or renown.

This principle leads me to view _now_ with approbation what I could not read at first without an unpleasant feeling. The sentence: "Nearly the whole Missionary body (with the hottest Evangelical section of the English Church) is at this moment composed of men who think the Gospel they are to carry to mend the world with, forsooth, is this, 'If any man sin, he hath an Advocate with the Father.'" And when I first read it to my reverend brethren, hard words were spoken of this pa.s.sage, because in its terseness, in its elliptic form, it easily allows itself to be misunderstood. Yet the paragraph contains the essence of the Gospel expressed with a faithful boldness not often met with in pulpit addresses.

"If any man sin, we have an Advocate with the Father." We have here a solemn and momentous truth, expressed in few words, as clearly and as briefly as any geometrical definition. But is this _all_ the Gospel?