The Religious Life of London

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James Ewing Ritchie. The Religious Life of London

INTRODUCTION

CHAPTER I. on heresy and orthodoxy

CHAPTER II. the jews

CHAPTER III. the reformed jews

CHAPTER IV. the greek church

CHAPTER V. the roman catholics

CHAPTER VI. the church of england

THE DEAF AND DUMB AT CHURCH

A SUNDAY IN JAIL

HIGH CHURCH REVIVALISTS

A SUNDAY WITH THE LUNATICS

LAY WORK IN THE CHURCH OF ENGLAND

AN EVANGELICAL PREACHER,

CHAPTER VII. among the presbyterians

PARK CHURCH, HIGHBURY

CHAPTER VIII. congregationalists and baptists

THE SEVENTH-DAY BAPTISTS

CHRISTMAS MORNING WITH THE YOUNGSTERS

DR. PARKER AT THE POULTRY

MR. LYNCH’S THURSDAY EVENINGS

CHAPTER IX. the unitarians

AGGRESSIVE UNITARIANS

CHAPTER X. the wesleyan methodists

AT A WATCH-NIGHT SERVICE

CHAPTER XI. the quakers

JONATHAN GRUBB AT THE AGRICULTURAL HALL

CHAPTER XII. the moravians in fetter lane

CHAPTER XIII. the swedenborgians

CHAPTER XIV. the irvingites, or apostolical church

CHAPTER XV. the free christian union

CHAPTER XVI. the london ecclesia

THE CHRISTADELPHIANS

CHAPTER XVII. some minor sects

THE PECULIAR PEOPLE

THE SANDEMANIANS

THE SOUTHCOTTIANS

THE SPIRITUALISTS

THE CAMPBELLITES

THE MORMONS

CHAPTER XVIII. advanced religionists

THE INDEPENDENT RELIGIOUS REFORMERS

SOUTH PLACE, FINSBURY SQUARE

THE SECULARISTS

CHAPTER XIX. the irregulars

IRREGULAR AGENCIES

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The original meaning of the word heresy is choice. “It was long used,” writes Dr. Waddington, “by the philosophers to designate the preference and selection of some speculative opinion, and in process of time was applied without any sense of reproach to every sect.” The most fruitful source of speculative opinion is, and has ever been, religion; from the schools of philosophy to those of theology the term heresy passed by a very intelligible and simple process. The word is thrice used in the Acts to denote sect (Acts v. 17, xv. 5, and xxiv. 5), and Paul himself when on his defence before Felix and in answer to Tertullus confesses that “after the way which they call heresy, so worship I the God of my fathers.”

In process of time heresy came to have a bad meaning attached to it. It is easy to see why this should be so. We naturally prefer our own opinions to those of other people. We naturally prefer the society of those who hold our own opinions to the society of those who do not. Life is short, and we do not want to be always disputing. Life to most of us is hard, and it would be harder still if after a day’s toil Paterfamilias had to discuss the three births of Christ, or His twofold nature, the Æons of the Gnostics, the Judaism of the Ebionites, the ancient Persian dualism which formed the fundamental idea of the system of Manes, or the windy frenzy of Montanus, with an illogical wife, a friend gifted with a fatal flow of words, or a pert and shallow child. We like those with whom we constantly associate. They are wise men and sound Christians. They are those who fast and pay tithes, and are eminently proper and respectable. As to the heretics – the publicans and sinners, away with them. Let their portion be shame in this life, perdition in the next. Thus it is heretics have got a bad name. Church history has been written by their enemies, by men who have honestly believed that a man of a different heresy to their own would rob an orphan, and break all the commandments. The Rev. Mr. Thwackem “doubted not but all the infidels and heretics in the world would, if they could, confine honour to their own absurd errors and damnable deceptions.” The phrase “absurd errors and damnable deceptions,” is one a real theologian might envy, or at any rate appropriate. In another sense also that hero of fiction is a type of the spirit in which orthodox people often (thankfully we record the existence of a better spirit in our day) have written on theology. “When I mean religion,” cries Thwackem, “I mean the Christian religion, and not only the Christian religion, but the Protestant religion, and not only the Protestant religion, but the Church of England.”

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To have an opinion of his own, and to express it, was utterly impossible to any man whose heart was set upon church preferment. One illustration will suffice: Many – many years ago there was in the old city of Norwich a Bishop known by the name of Bathurst. His connexions were good, and when George III. was king there was an Earl Bathurst and a Lord Chancellor Bathurst, and a Sir Benjamin Bathurst. This clerical scion had thus on his entry into public life every chance in his favour. He lived to a great age: he was born in 1744, and died in 1837; but to the last he was only Bishop of Norwich. Why was this? Well, on the 27th of May, 1808, Lord Granville moved for the House of Lords to resolve itself into a committee “to consider the petition of the Irish Catholics.” The petition was not a prayer for political equality, simply for employment in military and civil situations. The Bishop of Norwich had the audacity to lift up his single voice from the episcopal bench on behalf of Lord Granville’s very moderate motion. The heavens did not fall – nor did the earth open its mouth and swallow him up – but the light of the royal countenance was lost to him for ever. His daughter writes: “A friend of my father’s happened to mention in the presence of Queen Charlotte that the Bishop of Norwich ought to be removed to the see of St. Asaph, as the emoluments were better and the duties less numerous. ‘No,’ said her Majesty, quickly; ‘he voted against the king.’” Some years afterwards it was said by those about the Court that the Bishop “might have commanded anything in the Church if he had taken the right line.”

It has thus come to pass that heresy in London and the country has been confined within narrow bounds. Whatever Churchmen may have thought, the creed and the public utterances of the Church have been orthodox. Popular dissent has followed suit – heresy has been avoided by some as a temptation of the devil, by others as an obstacle to worldly success, but no religious life can exist without it. In the religious world, as a rule, heresy is life, orthodoxy death. “Are you a Christian?” asked one well-known man of another. “When I am a good man,” was the reply; but, say the orthodox, it is on his belief or rejection of dogmas that a man’s Christianity depends. One cheering sign of the times is that the religious public is beginning to realize the fact, that it does not follow that because a man holds heretical opinions he will pick your pocket, elope with your wife, or make away with your silver spoons. It is well when people come to think that there may be something purer, higher, holier, than unreasoning uniformity of opinion or than a blind assent to scholastic terms and definitions. Mental stagnation is not Christian life, neither does sterile orthodoxy deserve the name. It was the recognition of this idea that gives to the Apostle John a special claim to admiration and regard. “If,” says he, “a man say I love God and hateth his brother, he is a liar; for he that loveth not his brother, whom he hath seen, how can he love God, whom he hath not seen?” It was under the influence of the same spirit that the Master rebuked the zeal of his disciples when they would have hindered one who was according to their own account doing good, merely because “he followed not us.” The passage is worth transcribing. “And John answered him, saying, Master, we saw one casting out devils in thy name and he followeth not us, and we forbade him, because he followeth not us. But Jesus said, Forbid him not, for there is no man which shall do a miracle in my name that can lightly speak evil of me; for he that is not against us is on our part. For whosoever shall give you a cup of water in my name because ye belong to Christ, verily I say unto you he shall not lose his reward.”

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