Читать книгу The Life of William Ewart Gladstone - John Morley - Страница 77

The landmarks of the Tractarian story are familiar, and I do not ask the reader in any detail to retrace them. The publication of Froude's Remains was the first flagrant beacon lighting the path of divergence from the lines of historical high churchmen in an essentially anti-protestant direction. Mr. Gladstone read the first instalment of this book (1838) 'with repeated regrets.' Then came the blaze kindled by Tract Ninety (1841). This, in the language of its author and his friends, was the famous attempt to clear the Articles from the glosses encrusting them like barnacles, and to bring out the old catholic truth that man had done his worst to disfigure and to mutilate, and yet in spite of all man's endeavour it was in the Articles still. Mr. Gladstone, as we have seen, regarded Tract Ninety with uneasy doubts as to its drift, its intentions, the way in which the church and the world would take it. 'This No. Ninety of Tracts for the Times which I read by desire of Sir R. Inglis,' he writes to Lord Lyttelton, 'is like a repetition of the publication of Froude's Remains, and Newman has again burned his fingers. The most serious feature in the tract to my mind is that, doubtless with very honest intentions and with his mind turned for the moment so entirely towards those inclined to defection, and therefore occupying their point of view exclusively, he has in writing it placed himself quite outside the church of England in point of spirit and sympathy. As far as regards the proposition for which he intended mainly to argue, I believe not only that he is right, but that it is an a b c truth, almost a truism of the reign of Elizabeth, namely that the authoritative documents of the church of England were not meant to bind all men to every opinion of their authors, and particularly that they intended to deal as gently with prepossessions thought to look towards Rome, as the necessity of securing a certain amount of reformation would allow. Certainly also the terms in which Newman characterises the present state of the church of England in his introduction are calculated to give both pain and alarm; and the whole aspect of the tract is like the assumption of a new position.'

TRACTARIAN LANDMARKS

Next followed the truly singular struggle for the university chair of poetry at the end of the same year, between a no-popery candidate and a Puseyite. Seldom surely has the service of the muses been pressed into so alien a debate. Mr. Gladstone was cut to the heart at the prospect of a sentence in the shape of a vote for this professorship, passed by the university of Oxford 'upon all that congeries of opinions which the rude popular notion associates with the Tracts for the Times.' Such a sentence would be a disavowal by the university of catholic principles in the gross; the association between catholic principles and the church of England would be miserably weakened; and those who at all sympathised with the Tracts would be placed in the position of aliens, corporally within the pale, but in spirit estranged or outcast. If the church should be thus broken up, there would be no space for catholicity between the rival pretensions of an ultra-protestantised or decatholicised English church, and the communion of Rome. 'Miserable choice!' These and other arguments are strongly pressed (December 3, 1841) in favour of an amicable compromise, in a letter addressed to his close friend Frederic Rogers. In the same letter Mr. Gladstone says that he cannot profess to understand or to have studied the Tracts on Reserve.183 He 'partakes perhaps in the popular prejudice against them.' Anybody can now see in the coolness of distant time that it was these writings on Reserve that roused not merely prejudice but fury in the public mind—a fury that without either justice or logic extended from hatred of Romanisers to members of the church of Rome itself. It affected for the worse the feeling between England and Ireland, for in those days to be ultra-protestant was to be anti-Irish; and it greatly aggravated, first the storm about the Maynooth grant in 1845, and then the far wilder storm about the papal aggression six years later.

THE JERUSALEM BISHOPRIC

Further fuel for excitement was supplied the same year (1841) in a fantastic project by which a bishop, appointed alternately by Great Britain and Prussia and with his headquarters at Jerusalem, was to take charge through a somewhat miscellaneous region, of any German protestants or members of the church of England or anybody else who might be disposed to accept his authority. The scheme stirred much enthusiasm in the religious world, but it deepened alarm among the more logical of the high churchmen. Ashley and the evangelicals were keen for it as the blessed beginning of a restoration of Israel, and the king of Prussia hoped to gain over the Lutherans and others of his subjects by this side-door into true episcopacy. Politics were not absent, and some hoped that England might find in the new protestant church such an instrument in those uncomfortable regions, as Russia possessed in the Greek church and France in the Latin. Dr. Arnold was delighted at the thought that the new church at Jerusalem would comprehend persons using different liturgies and subscribing different articles,—his favourite pattern for the church of England. Pusey at first rather liked the idea of a bishop to represent the ancient British church in the city of the Holy Sepulchre; but Newman and Hope, with a keener instinct for their position, distrusted the whole design in root and branch as a betrayal of the church, and Pusey soon came to their mind. With caustic scorn Newman asked how the anglican church, without ceasing to be a church, could become an associate and protector of nestorians, jacobites, monophysites, and all the heretics one could hear of, and even form a sort of league with the mussulman against the Greek orthodox and the Latin catholics. Mr. Gladstone could not be drawn to go these lengths. Nobody could be more of a logician than Mr. Gladstone when he liked, no logician could wield a more trenchant blade; but nobody ever knew better in complex circumstance the perils of the logical short cut. Hence, according to his general manner in all dubious cases, he moved slowly, and laboured to remove practical grounds for objection. Ashley describes him (October 16) at a dinner at Bunsen's rejoicing in the bishopric, and proposing the health of the new prelate, and this gave Ashley pleasure, for 'Gladstone is a good man and a clever man and an industrious man.'184 While resolute against any plan for what Hope called gathering up the scraps of Christendom and making a new church out of them, and resolute against what he himself called the inauguration of an experimental or fancy church, Mr. Gladstone declared himself ready 'to brave misconstruction for the sake of union with any Christian men, provided the terms of union were not contrary to sound principles.' With a strenuous patience that was thoroughly characteristic, he set to work to bring the details of the scheme into an order conformable to his own views, and he even became a trustee of the endowment fund. Two bishops in succession filled the see, but in the fulness of time most men agreed with Newman, who 'never heard of any either good or harm that bishopric had ever done,' except what it had done for him. To him it gave a final shake, and brought him on to the beginning of the end.185

In the summer of 1842 Mr. Gladstone received confidences that amazed him. Here is a passage from his diary:—

July 31, 1842.—Walk with R. Williams to converse on the subject of our recent letters. I made it my object to learn from him the general view of the ulterior section of the Oxford writers and their friends. It is startling. They look not merely to the renewal and development of the catholic idea within the pale of the church of England, but seem to consider the main condition of that development and of all health (some tending even to say of all life) to be reunion with the church, of Rome as the see of Peter. They recognise, however, authority in the church of England, and abide in her without love specifically fixed upon her, to seek the fulfilment of this work of reunion. It is, for example, he said, the sole object of Oakeley's life. They do not look to any defined order of proceedings in the way of means. They consider that the end is to be reached through catholicising the mind of the members of the church of England, but do not seem to feel that this can be done to any great degree in working out and giving free scope to her own rubrical system. They have no strong feeling of revulsion from actual evils in the church of Rome, first, because they do not wish to judge; secondly, especially not to judge the saints; thirdly, they consider that infallibility is somewhere and nowhere but there. They could not remain in the church of England if they thought that she dogmatically condemned anything that the church of Rome has defined de fide, but they do and will remain on the basis of the argument of Tract 90; upon which, after mental conflict, they have settled steadily down. They regret what Newman has said strongly against the actual system of the church of Rome, and they could not have affirmed, though neither do they positively deny it. Wherever Roman doctrine de fide is oppugned they must protest; but short of this they render absolute obedience to their ecclesiastical superiors in the church of England. They expect to work on in practical harmony with those who look mainly to the restoration of catholic ideas on the foundation laid by the church of England as reformed, and who take a different view as to reunion with Rome in particular, though of course desiring the reunion of the whole body of Christ. All this is matter for very serious consideration. In the meantime I was anxious to put it down while fresh.

POSITION OF NEWMAN

Now was the time at which Mr. Gladstone's relations with Manning and Hope began to approach their closest. Newman, the great enchanter, in obedience to his bishop had dropped the issue of the Tracts; had withdrawn from all public discussion of ecclesiastical politics; had given up his work in Oxford; and had retired with a neophyte or two to Littlemore, a hamlet on the outskirts of the ever venerable city, there to pursue his theological studies, to prepare translations of Athanasius, to attend to his little parish, and generally to go about his own business so far as he might be permitted by the restlessness alike of unprovoked opponents and unsought disciples. This was the autumn of 1843. In October Manning sent to Mr. Gladstone two letters that he had received from Newman, indicating only too plainly, as they were both convinced, that the foundations of their leader's anglicanism had been totally undermined by the sweeping repudiation alike by episcopal and university authority of the doctrines of Tract Ninety. Dr. Pusey, on the other hand, admitted that the expressions in Newman's letter were portentous, but did not believe that they necessarily meant secession. In a man of the world this would not have been regarded as candid. For Newman says, 'I formally told Pusey that I expected to leave the church of England in the autumn of 1843, and begged him to tell others, that no one might be taken by surprise or might trust me in the interval.'186 But Newman has told us that he had from the first great difficulty in making Dr. Pusey understand the differences between them. The letters stand in the Apologia (chapter iv. § 2) to tell their own tale. To Mr. Gladstone their shock was extreme, not only by reason of the catastrophe to which they pointed, but from the ill-omened shadow that they threw upon the writer's probity of mind if not of heart. 'I stagger to and fro like a drunken man,' he wrote to Manning, 'I am at my wit's end.' He found some of Newman's language, 'forgive me if I say it, more like the expressions of some Faust gambling for his soul, than the records of the inner life of a great Christian teacher.' In his diary, he puts it thus:—

Oct. 28, 1843.—S. Simon and S. Jude. St. James's 11 A.M. with a heavy heart. Another letter had come from Manning, enclosing a second from Newman, which announced that since the summer of 1839 he had had the conviction that the church of Rome is the catholic church, and ours not a branch of the catholic church because not in communion with Rome; that he had resigned St. Mary's because he felt he could not with a safe conscience longer teach in her; that by the article in the British Critic on the catholicity of the English church he had quieted his mind for two years; that in his letter to the Bishop of Oxford, written most reluctantly, he, as the best course under the circumstances, committed himself again; that his alarms revived with that wretched affair of the Jerusalem bishopric, and had increased ever since; that Manning's interference had only made him the more realise his views; that Manning might make what use he pleased of his letters; he was relieved of a heavy heart; yet he trusted that God would beep him from hasty steps and resolves with a doubting conscience! How are the mighty fallen and the weapons of war perished!

With the characteristic spirit with which, in politics and in every other field, he always insisted on espying patches of blue sky where others saw unbroken cloud, he was amazed that Newman did not, in spite of all the pranks of the Oxford heads, perceive the English church to be growing in her members more catholic from year to year, and how much more plain and undeniable was the sway of catholic principles within its bounds, since the time when he entertained no shadow of doubt about it. But while repeating his opinion that in many of the Tracts the language about the Roman church had often been far too censorious, Mr. Gladstone does not, nor did he ever, shrink from designating conversion to that church by the unflinching names of lapse and fall.187 As he was soon to put it, 'The temptation towards the church of Rome of which some are conscious, has never been before my mind in any other sense than as other plain and flagrant sins have been before it.'188

Two days later he wrote to Manning again:—

Oct. 30, 1843.— ... I have still to say that my impressions, though without more opportunity of testing them I cannot regard them as final, are still and strongly to the effect that upon the promulgation of those two letters to the world. Newman stands in the general view a disgraced man—and all men, all principles, with which he has had to do, disgraced in proportion to the proximity of their connection. And further I am persuaded that were he not spellbound and entranced, he could not fail to see the gross moral incoherence of the parts of his two statements; and that were I upon the terms which would warrant it, I should feel it my duty, at a time when as now, summa res agitur, to tell him so, after having, however, tried my own views by reference to some other mind, for instance to your own. But surely it will be said that his 'committing himself again' was simply a deliberate protestation of what he knew to be untrue. I have no doubt of his having proceeded honestly; no doubt that he can show it; but I say that those two letters are quite enough to condemn a man in whom one has no πίστις ἐθική: much more then one whom a great majority of the community regard with prejudice and deep suspicion.... With regard to your own feelings believe me that I enter into them; and indeed our communications have now for many years been too warm, free, and confiding to make it necessary for me, as I trust, to say what a resource and privilege it is to me to take counsel with you upon those absorbing subjects and upon the fortunes of the church; to which I desire to feel with you that life, strength, and all means and faculties, ought freely to be devoted, and indeed from such devotion alone can they derive anything of true value.189

WARD'S IDEAL

The next blow was struck in the summer of 1844 by Ward's Ideal of a Christian Church, which had the remarkable effect of harassing and afflicting all the three high camps—the historical anglicans, the Puseyites and moderate tractarians, and finally the Newmanites and moderate Romanisers.190 The writer was one of the most powerful dialecticians of the day, defiant, aggressive, implacable in his logic, unflinching in any stand that he chose to take; the master-representative of tactics and a temper like those to which Laud and Strafford gave the pungent name of Thorough. It was not its theology, still less its history, that made his book the signal for the explosion; it was his audacious proclamation that the whole cycle of Roman doctrine was gradually possessing numbers of English churchmen, and that he himself, a clergyman in orders and holding his fellowship on the tenure of church subscription, had in so subscribing to the Articles renounced no single Roman doctrine. This, and not the six hundred pages of argumentation, was the ringing challenge that provoked a plain issue, precipitated a decisive struggle, and brought the first stage of tractarianism to a close.

ARTICLE ON WARD

It was impossible that Mr. Gladstone even in the thick of his tariffs, his committees and deputations, his cabinet duties, and all the other absorbing occupations of an important minister in strong harness, should let a publication, in his view so injurious, pass in silence.191 With indignation he flew to his intrepid pen, and dealt as trenchantly with Ward as Ward himself had dealt trenchantly with the reformers and all others whom he found planted in his dialectic way. Mr. Gladstone held the book up to stringent reproof for its capricious injustice; for the triviality of its investigations of fact; for the savageness of its censures; for the wild and wanton opinions broached in its pages; for the infatuation of mind manifested in some of its arguments; and for the lamentable circumstance that it exhibited a far greater debt in mental culture to Mr. John Stuart Mill than to the whole range of Christian divines. In a sentence, Ward 'had launched on the great deep of human controversy as frail a bark as ever carried sail,' and his reviewer undoubtedly let loose upon it as shrewd a blast as ever blew from the Æolian wallet. The article was meant for the Quarterly Review, and it is easy to imagine the dire perplexities of Lockhart's editorial mind in times so fervid and so distracted. The practical issue after all was not the merits or the demerits of Cranmer, Ridley, Latimer, nor the real meaning of Hooker, Jewel, Bull, but simply what was to be done to Ward. Lockhart wrote to Murray that he had very seriously studied the article and studied Ward's book, and not only these, but also the Articles and the canons of the church, and he could not approve of the Review committing itself to a judgment on the line proper to be taken by the authorities of church and university, and the expression of such a judgment he suspected to be Mr. Gladstone's main object in writing. Mr. Gladstone, describing himself most truly as 'one of those soldiers who do not know when they are beat,' saw his editor; declared that what he sought was three things, first, that the process of mobbing out by invective and private interpretations is bad and should be stopped; second, that the church of England does not make assent to the proceedings of the Reformation a term of communion; and third, that before even judicial proceedings in one direction, due consideration should be had of what judicial proceedings in another direction consistency might entail, if that game were once begun. As Ward himself had virtually put it, 'Show me how any of the recognised parties in the church can subscribe in a natural sense, before you condemn me for subscribing in a non-natural.'192 The end was a concordat between editor and contributor, followed by an immense amount of irksome revision, mutilation, and re-revision, reducing the argument in some places 'almost to tatters'; but the writer was in the long run satisfied that things were left standing in it which it was well to plant in a periodical like the Quarterly Review.

We have a glimpse of the passionate agitation into which this great controversy, partly theologic, partly moral, threw Mr. Gladstone:—

Feb. 6.—Breakfast at Mr. Macaulay's. Conversation chiefly on Aristotle's politics and on the Oxford proceedings. I grew hot, for which ignoscat Deus. Feb. 13.—Oxford 1-5. We were in the theatre. Ward was like himself, honest to a fault, as little like an advocate in his line of argument as well could he, and strained his theology even a point further than before. The forms are venerable, the sight imposing; the act is fearful [the degradation of Ward], if it did not leave strong hope of its revisal by law.

To Dr. Pusey he writes (Feb. 7):—

Indignation at this proposal to treat Mr. Newman worse than a dog really makes me mistrust my judgment, as I suppose one should always do when any proposal seeming to present an aspect of incredible wickedness is advanced. Feb. 17.—I concur with my whole heart and soul in the desire for repose; and I fully believe that the gift of an interval of reflection is that which would be of all gifts the most precious to us all, which would restore the faculty of deliberation now almost lost in storms, and would afford the best hope both of the development of the soundest elements that are in motion amongst us, and of the mitigation or absorption of those which are more dangerous.

In the proceedings at Oxford against Ward (February 13, 1845), Mr. Gladstone voted in the minority both against the condemnation of the book, and against the proposal to strip its writer of his university degree. He held that the censure combined condemnation of opinions with a declaration of personal dishonesty, and the latter question he held to be one 'not fit for the adjudication of a human tribunal.'

All this has a marked place in Mr. Gladstone's mental progress. Though primarily and ostensibly the concern of the established church, yet the series of proceedings that had begun with the attack on Hampden in 1836, and then were followed down to our own day by academical, ecclesiastical and legal censures and penalties, or attempts at censure and penalty, on Newman, Pusey, Maurice, Gorham, Essays and Reviews, Colenso, and ended, if they have yet ended, in a host of judgments affecting minor personages almost as good as nameless—all constitute a chapter of extraordinary importance in the general history of English toleration, extending in its consequences far beyond the pale of the communion immediately concerned. It was a long and painful journey, often unedifying, not seldom squalid, with crooked turns not a few, and before it was over, casting men into strange companionship upon bleak and hazardous shores. Mr. Gladstone, though he probably was not one of those who are as if born by nature tolerant, was soon drawn by circumstance to look with favour upon that particular sort of toleration which arose out of the need for comprehension. When the six doctors condemned Pusey (June 1843) for preaching heresy and punished him by suspension, Mr. Gladstone was one of those who signed a vigorous protest against a verdict and a sentence passed upon an offender without hearing him and without stating reasons. This was at least the good beginning of an education in liberal rudiments.