Apologia Pro Vita Sua, John Henry Newman [ebook reader that looks like a book TXT] 📗

I ought to give up St. Mary's, but I am no fit judge in the matter. I cannot ascertain accurately my own impressions and convictions, which are the basis of the difficulty, and though you cannot of course do this for me, yet you may help me generally, and perhaps supersede the necessity of my going by them at all.

"First, it is certain that I do not know my Oxford parishioners; I am not conscious of influencing them, and certainly I have no insight into their spiritual state. I have no personal, no pastoral acquaintance with them. To very few have I any opportunity of saying a religious word. Whatever influence I exert on them is precisely that which I may be exerting on persons out of my parish. In my excuse I am accustomed to say to myself that I am not adapted to get on with them, while others are. On the other hand, I am conscious that by means of my position at St. Mary's, I do exert a considerable influence on the University, whether on Under-graduates or Graduates. It seems, then, on the whole that I am using St. Mary's, to the neglect of its direct duties, for objects not belonging to it; I am converting a parochial charge into a sort of University office.

"I think I may say truly that I have begun scarcely any plan but for the sake of my parish, but every one has turned, independently of me, into the direction of the University. I began Saints'-days Services, daily Services, and Lectures in Adam de Brome's Chapel, for my parishioners; but they have not come to them. In consequence I dropped the last mentioned, having, while it lasted, been naturally led to direct it to the instruction of those who did come, instead of those who did not. The Weekly Communion, I believe, I did begin for the sake of the University.

"Added to this the authorities of the University, the appointed guardians of those who form great part of the attendants on my Sermons, have shown a dislike of my preaching. One dissuades men from coming;—the late Vice-Chancellor threatens to take his own children away from the Church; and the present, having an opportunity last spring of preaching in my parish pulpit, gets up and preaches against doctrine with which I am in good measure identified. No plainer proof can be given of the feeling in these quarters, than the absurd myth, now a second time put forward, 'that Vice-Chancellors cannot be got to take the office on account of Puseyism.'

"But further than this, I cannot disguise from myself that my preaching is not calculated to defend that system of religion which has been received for 300 years, and of which the Heads of Houses are the legitimate maintainers in this place. They exclude me, as far as may be, from the University Pulpit; and, though I never have preached strong doctrine in it, they do so rightly, so far as this, that they understand that my sermons are calculated to undermine things established. I cannot disguise from myself that they are. No one will deny that most of my sermons are on moral subjects, not doctrinal; still I am leading my hearers to the Primitive Church, if you will, but not to the Church of England. Now, ought one to be disgusting the minds of young men with the received religion, in the exercise of a sacred office, yet without a commission, and against the wish of their guides and governors?

"But this is not all. I fear I must allow that, whether I will or no, I am disposing them towards Rome. First, because Rome is the only representative of the Primitive Church besides ourselves; in proportion then as they are loosened from the one, they will go to the other. Next, because many doctrines which I have held have far greater, or their only scope, in the Roman system. And, moreover, if, as is not unlikely, we have in process of time heretical Bishops or teachers among us, an evil which ipso facto infects the whole community to which they belong, and if, again (what there are at this moment symptoms of), there be a movement in the English Roman Catholics to break the alliance of O'Connell and of Exeter Hall, strong temptations will be placed in the way of individuals, already imbued with a tone of thought congenial to Rome, to join her Communion.

"People tell me, on the other hand, that I am, whether by sermons or otherwise, exerting at St. Mary's a beneficial influence on our prospective clergy; but what if I take to myself the credit of seeing further than they, and of having in the course of the last year discovered that what they approve so much is very likely to end in Romanism?

"The arguments which I have published against Romanism seem to myself as cogent as ever, but men go by their sympathies, not by argument; and if I feel the force of this influence myself, who bow to the arguments, why may not others still more, who never have in the same degree admitted the arguments?

"Nor can I counteract the danger by preaching or writing against Rome. I seem to myself almost to have shot my last arrow in the Article on English Catholicity. It must be added, that the very circumstance that I have committed myself against Rome has the effect of setting to sleep people suspicious about me, which is painful now that I begin to have suspicions about myself. I mentioned my general difficulty to Rogers a year since, than whom I know no one of a more fine and accurate conscience, and it was his spontaneous idea that I should give up St. Mary's, if my feelings continued. I mentioned it again to him lately, and he did not reverse his opinion, only expressed great reluctance to believe it must be so."

Mr. Keble's judgment was in favour of my retaining my living; at least for the present; what weighed with me most was his saying, "You must consider, whether your retiring either from the Pastoral Care only, or from writing and printing and editing in the cause, would not be a sort of scandalous thing, unless it were done very warily. It would be said, 'You see he can go on no longer with the Church of England, except in mere Lay Communion;' or people might say you repented of the cause altogether. Till you see [your way to mitigate, if not remove this evil] I certainly should advise you to stay." I answered as follows:—

"Since you think I may go on, it seems to follow that, under the circumstances, I ought to do so. There are plenty of reasons for it, directly it is allowed to be lawful. The following considerations have much reconciled my feelings to your conclusion.

"1. I do not think that we have yet made fair trial how much the English Church will bear. I know it is a hazardous experiment,—like proving cannon. Yet we must not take it for granted that the metal will burst in the operation. It has borne at various times, not to say at this time, a great infusion of Catholic truth without damage. As to the result, viz. whether this process will not approximate the whole English Church, as a body, to Rome, that is nothing to us. For what we know, it may be the providential means of uniting the whole Church in one, without fresh schismatizing or use of private judgment."

Here I observe, that, what was contemplated was the bursting of the Catholicity of the Anglican Church, that is, my subjective idea of that Church. Its bursting would not hurt her with the world, but would be a discovery that she was purely and essentially Protestant, and would be really the "hoisting of the engineer with his own petar." And this was the result. I continue:—

"2. Say, that I move sympathies for Rome: in the same sense does Hooker, Taylor, Bull, &c. Their arguments may be against Rome, but the sympathies they raise must be towards Rome, so far as Rome maintains truths which our Church does not teach or enforce. Thus it is a question of degree between our divines and me. I may, if so be, go further; I may raise sympathies more; but I am but urging minds in the same direction as they do. I am doing just the very thing which all our doctors have ever been doing. In short, would not Hooker, if Vicar of St. Mary's, be in my difficulty?"—Here it may be objected, that Hooker could preach against Rome and I could not; but I doubt whether he could have preached effectively against Transubstantiation better than I, though neither he nor I held that doctrine.

"3. Rationalism is the great evil of the day. May not I consider my post at St. Mary's as a place of protest against it? I am more certain that the Protestant [spirit], which I oppose, leads to infidelity, than that which I recommend, leads to Rome. Who knows what the state of the University may be, as regards Divinity Professors in a few years hence? Any how, a great battle may be coming on, of which Milman's book is a sort of earnest. The whole of our day may be a battle with this spirit. May we not leave to another age its own evil,—to settle the question of Romanism?"

I may add that from this time I had a curate at St. Mary's, who gradually took more and more of my work.

Also, this same year, 1840, I made arrangements for giving up the British Critic, in the following July, which were carried into effect at that date.

Such was about my state of mind, on the publication of Tract 90 in February 1841. I was indeed in prudence taking steps towards eventually withdrawing from St. Mary's, and I was not confident about my permanent adhesion to the Anglican creed; but I was in no actual perplexity or trouble of mind. Nor did the immense commotion consequent upon the publication of the Tract unsettle me again; for I fancied I had weathered the storm, as far as the Bishops were concerned: the Tract had not been condemned: that was the great point, and I made much of it.

To illustrate my feelings during this trial, I will make extracts from my letters addressed severally to Mr. Bowden and another friend, which have come into my possession.

1. March 15.—"The Heads, I believe, have just done a violent act: they have said that my interpretation of the Articles is an evasion. Do not think that this will pain me. You see, no doctrine is censured, and my shoulders shall manage to bear the charge. If you knew all, or were here, you would see that I have asserted a great principle, and I ought to suffer for it:—that the Articles are to be interpreted, not according to the meaning of the writers, but (as far as the wording will admit) according to the sense of the Catholic Church."

2. March 25.—"I do trust I shall make no false step, and hope my friends will pray for me to this effect. If, as you say, a destiny hangs over us, a single false step may ruin all. I am very well and comfortable; but we are not yet out of the wood."

3. April 1.—"The Bishop sent me word on Sunday to write a Letter to him 'instanter.' So I wrote it on Monday: on Tuesday it passed through the press: on Wednesday it was out: and to-day [Thursday] it is in London.

"I trust that things are smoothing now; and that we have made a great step is certain. It is not right to boast, till I am clear out of the