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

intellectual men in Oxford to dinner, and men most fond of port; he made me one of this party; placed me between Provost This and Principal That, and then asked me if I was proud of my friends. However, he had a serious meaning in his act; he saw, more clearly than I could do, that I was separating from his own friends for good and all.

Dr. Whately attributed my leaving his clientela to a wish on my part to be the head of a party myself. I do not think that this charge was deserved. My habitual feeling then and since has been, that it was not I who sought friends, but friends who sought me. Never man had kinder or more indulgent friends than I have had; but I expressed my own feeling as to the mode in which I gained them, in this very year 1829, in the course of a copy of verses. Speaking of my blessings, I said, "Blessings of friends, which to my door unasked, unhoped, have come." They have come, they have gone; they came to my great joy, they went to my great grief. He who gave took away. Dr. Whately's impression about me, however, admits of this explanation:—

During the first years of my residence at Oriel, though proud of my College, I was not quite at home there. I was very much alone, and I used often to take my daily walk by myself. I recollect once meeting Dr. Copleston, then Provost, with one of the Fellows. He turned round, and with the kind courteousness which sat so well on him, made me a bow and said, "Nunquam minus solus, quàm cùm solus." At that time indeed (from 1823) I had the intimacy of my dear and true friend Dr. Pusey, and could not fail to admire and revere a soul so devoted to the cause of religion, so full of good works, so faithful in his affections; but he left residence when I was getting to know him well. As to Dr. Whately himself, he was too much my superior to allow of my being at my ease with him; and to no one in Oxford at this time did I open my heart fully and familiarly. But things changed in 1826. At that time I became one of the Tutors of my College, and this gave me position; besides, I had written one or two Essays which had been well received. I began to be known. I preached my first University Sermon. Next year I was one of the Public Examiners for the B.A. degree. In 1828 I became Vicar of St. Mary's. It was to me like the feeling of spring weather after winter; and, if I may so speak, I came out of my shell; I remained out of it till 1841.

The two persons who knew me best at that time are still alive, beneficed clergymen, no longer my friends. They could tell better than any one else what I was in those years. From this time my tongue was, as it were, loosened, and I spoke spontaneously and without effort. One of the two, Mr. Rickards, said of me, I have been told, "Here is a fellow who, when he is silent, will never begin to speak; and when he once begins to speak, will never stop." It was at this time that I began to have influence, which steadily increased for a course of years. I gained upon my pupils, and was in particular intimate and affectionate with two of our probationer Fellows, Robert Isaac Wilberforce (afterwards Archdeacon) and Richard Hurrell Froude. Whately then, an acute man, perhaps saw around me the signs of an incipient party, of which I was not conscious myself. And thus we discern the first elements of that movement afterwards called Tractarian.

The true and primary author of it, however, as is usual with great motive-powers, was out of sight. Having carried off as a mere boy the highest honours of the University, he had turned from the admiration which haunted his steps, and sought for a better and holier satisfaction in pastoral work in the country. Need I say that I am speaking of John Keble? The first time that I was in a room with him was on occasion of my election to a fellowship at Oriel, when I was sent for into the Tower, to shake hands with the Provost and Fellows. How is that hour fixed in my memory after the changes of forty-two years, forty-two this very day on which I write! I have lately had a letter in my hands, which I sent at the time to my great friend, John William Bowden, with whom I passed almost exclusively my Under-graduate years. "I had to hasten to the Tower," I say to him, "to receive the congratulations of all the Fellows. I bore it till Keble took my hand, and then felt so abashed and unworthy of the honour done me, that I seemed desirous of quite sinking into the ground." His had been the first name which I had heard spoken of, with reverence rather than admiration, when I came up to Oxford. When one day I was walking in High Street with my dear earliest friend just mentioned, with what eagerness did he cry out, "There's Keble!" and with what awe did I look at him! Then at another time I heard a Master of Arts of my College give an account how he had just then had occasion to introduce himself on some business to Keble, and how gentle, courteous, and unaffected Keble had been, so as almost to put him out of countenance. Then too it was reported, truly or falsely, how a rising man of brilliant reputation, the present Dean of St. Paul's, Dr. Milman, admired and loved him, adding, that somehow he was strangely unlike any one else. However, at the time when I was elected Fellow of Oriel he was not in residence, and he was shy of me for years in consequence of the marks which I bore upon me of the evangelical and liberal schools. At least so I have ever thought. Hurrell Froude brought us together about 1828: it is one of the sayings preserved in his "Remains,"—"Do you know the story of the murderer who had done one good thing in his life? Well; if I was ever asked what good deed I had ever done, I should say that I had brought Keble and Newman to understand each other."

The Christian Year made its appearance in 1827. It is not necessary, and scarcely becoming, to praise a book which has already become one of the classics of the language. When the general tone of religious literature was so nerveless and impotent, as it was at that time, Keble struck an original note and woke up in the hearts of thousands a new music, the music of a school, long unknown in England. Nor can I pretend to analyze, in my own instance, the effect of religious teaching so deep, so pure, so beautiful. I have never till now tried to do so; yet I think I am not wrong in saying, that the two main intellectual truths which it brought home to me, were the same two, which I had learned from Butler, though recast in the creative mind of my new master. The first of those was what may be called, in a large sense of the word, the Sacramental system; that is, the doctrine that material phenomena are both the types and the instruments of real things unseen,—a doctrine, which embraces in its fulness, not only what Anglicans, as well as Catholics, believe about Sacraments properly so called; but also the article of "the Communion of Saints;" and likewise the Mysteries of the faith. The connexion of this philosophy of religion with what is sometimes called "Berkeleyism" has been mentioned above; I knew little of Berkeley at this time except by name; nor have I ever studied him.

On the second intellectual principle which I gained from Mr. Keble, I could say a great deal; if this were the place for it. It runs through very much that I have written, and has gained for me many hard names. Butler teaches us that probability is the guide of life. The danger of this doctrine, in the case of many minds, is, its tendency to destroy in them absolute certainty, leading them to consider every conclusion as doubtful, and resolving truth into an opinion, which it is safe indeed to obey or to profess, but not possible to embrace with full internal assent. If this were to be allowed, then the celebrated saying, "O God, if there be a God, save my soul, if I have a soul!" would be the highest measure of devotion:—but who can really pray to a Being, about whose existence he is seriously in doubt?

I considered that Mr. Keble met this difficulty by ascribing the firmness of assent which we give to religious doctrine, not to the probabilities which introduced it, but to the living power of faith and love which accepted it. In matters of religion, he seemed to say, it is not merely probability which makes us intellectually certain, but probability as it is put to account by faith and love. It is faith and love which give to probability a force which it has not in itself. Faith and love are directed towards an Object; in the vision of that Object they live; it is that Object, received in faith and love, which renders it reasonable to take probability as sufficient for internal conviction. Thus the argument from Probability, in the matter of religion, became an argument from Personality, which in fact is one form of the argument from Authority.

In illustration, Mr. Keble used to quote the words of the Psalm: "I will guide thee with mine eye. Be ye not like to horse and mule, which have no understanding; whose mouths must be held with bit and bridle, lest they fall upon thee." This is the very difference, he used to say, between slaves, and friends or children. Friends do not ask for literal commands; but, from their knowledge of the speaker, they understand his half-words, and from love of him they anticipate his wishes. Hence it is, that in his Poem for St. Bartholomew's Day, he speaks of the "Eye of God's word;" and in the note quotes Mr. Miller, of Worcester College, who remarks in his Bampton Lectures, on the special power of Scripture, as having "this Eye, like that of a portrait, uniformly fixed upon us, turn where we will." The view thus suggested by Mr. Keble, is brought forward in one of the earliest of the "Tracts for the Times." In No. 8 I say, "The Gospel is a Law of Liberty. We are treated as sons, not as servants; not subjected to a code of formal commandments, but addressed as those who love God, and wish to please Him."

I did not at all dispute this view of the matter, for I made use of it myself; but I was dissatisfied, because it did not go to the root of the difficulty. It was beautiful and religious, but it did not even profess to be logical; and accordingly I tried to complete it by considerations of my own, which are to be found in my University Sermons, Essay on Ecclesiastical Miracles, and Essay on Development of Doctrine. My argument is in outline as follows: that that absolute certitude which we were able to possess, whether as to the truths of natural theology, or as to the fact of a revelation, was the result of an assemblage of concurring and converging probabilities, and that, both according to the constitution of the human