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| committer | Roger Frank <rfrank@pglaf.org> | 2025-10-14 20:12:21 -0700 |
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+} + +.fnanchor { + vertical-align: super; + font-size: .8em; + text-decoration: + none; +} + +/* Poetry */ +.poem { + margin-left:10%; + margin-right:10%; + text-align: left; +} + +.poem br {display: none;} + +.poem .stanza {margin: 1em 0em 1em 0em;} + +.poem span.i0 { + display: block; + margin-left: 0em; + padding-left: 3em; + text-indent: -3em; +} + +.poem span.i2 { + display: block; + margin-left: 2em; + padding-left: 3em; + text-indent: -3em; +} +.poem span.i3 { + display: block; + margin-left: 3em; + padding-left: 3em; + text-indent: -3em; +} + +.poem span.i4 { + display: block; + margin-left: 4em; + padding-left: 3em; + text-indent: -3em; +} + +.poem span.i6 { + display: block; + margin-left: 6em; + padding-left: 3em; + text-indent: -3em; +} +.poem span.i8 { + display: block; + margin-left: 8em; + padding-left: 3em; + text-indent: -3em; +} + +.poem span.i10 { + display: block; + margin-left: 10em; + padding-left: 3em; + text-indent: -3em; +} + +.poem span.i12 { + display: block; + margin-left: 12em; + padding-left: 3em; + text-indent: -3em; +} + +.poem span.i16 { + display: block; + margin-left: 16em; + padding-left: 3em; + text-indent: -3em; +} + + </style> + </head> +<body> + + +<pre> + +The Project Gutenberg EBook of Letters to the Clergy, by John Ruskin + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + +Title: Letters to the Clergy + On The Lord's Prayer and the Church + +Author: John Ruskin + +Editor: F. A. Malleson + +Release Date: March 27, 2012 [EBook #39283] + +Language: English + +Character set encoding: ISO-8859-1 + +*** START OF THIS PROJECT GUTENBERG EBOOK LETTERS TO THE CLERGY *** + + + + +Produced by Paul Murray, Elizaveta Shevyakhova and the +Online Distributed Proofreading Team at http://www.pgdp.net + + + + + + +</pre> + + + + + + +<div class="figcenter"> +<img src="images/i001.jpg" alt="Ruskin House" title="" /> +</div> + + + + +<h1>LETTERS</h1> + +<h1>TO THE CLERGY</h1> + +<h4 class="heading">ON</h4> + +<h2>The Lord's Prayer and the Church</h2> + +<h3><span class="smcap">By</span> JOHN RUSKIN, LL.D., D.C.L.</h3> + + + +<h4 class="heading">WITH REPLIES FROM CLERGY AND LAITY, AND +AN EPILOGUE BY MR. RUSKIN</h4> + +<p> </p> + +<h5>EDITED, WITH ESSAYS AND COMMENTS, BY THE</h5> + +<h3 class="heading">REV. F. A. MALLESON, M.A.</h3> + +<h5>VICAR OF BROUGHTON-IN-FURNESS</h5> +<p> </p> +<p> </p> + + +<h4 class="heading">THIRD EDITION</h4> + + +<h4 class="heading"><i>WITH ADDITIONAL LETTERS BY MR. RUSKIN</i></h4> +<p> </p> +<p> </p> + +<h4 class="heading">LONDON</h4> + +<h4 class="heading">GEORGE ALLEN, 156, CHARING CROSS ROAD</h4> + +<h4 class="heading">1896</h4> + +<h6>[<i>All rights reserved</i>]</h6> + + +<p> </p> +<p> </p> + +<h6><i>Printed by</i> <span class="smcap">Ballantyne, Hanson & Co</span></h6> + +<h6><i>At the Ballantyne Press</i></h6> +<p><span class="pagenum"><a name="Page_v" id="Page_v">v</a></span></p> + + + + + + + +<hr style="width: 65%;" /> +<p><span class="sidelink"><a href="#CONTENTS">ToC</a></span></p> +<h2><a name="INTRODUCTION" id="INTRODUCTION"></a>INTRODUCTION</h2> + + +<p>The first reading of the Letters to the +Clerical Society to which they were first +addressed in September 1879, twenty-three +clergy being present, was prefaced +with the following remarks:—</p> + +<blockquote><p>A few words by way of introduction +will be absolutely necessary before I +proceed to read Mr. Ruskin's letters. +They originated simply in a proposal +of mine, which met with so ready and +willing a response, that it almost seemed +like a simultaneous thought. They are +addressed nominally to myself, as representing +the body of clergy whose +<span class="pagenum"><a name="Page_vi" id="Page_vi">vi</a></span>secretary I have the honour to be; they +are, in fact, therefore addressed to this +Society primarily. But in the course +of the next month or two they will also +be read to two other Clerical Societies,—the +Ormskirk and the Brighton +(junior),—who have acceded to my proposals +with much kindness, and in the +first case have invited me of their own +accord. I have undertaken, to the +best of my ability, to arrange and set +down the various expressions of opinion, +which will be freely uttered. In so +limited a time, many who may have +much to say that would be really valuable +will find no time to-day to deliver +it. Of these brethren, I beg that they +will do me the favour to express their +views at their leisure, in writing. The +original letters, the discussions, the +letters which may be suggested, and a +few comments of the Editor's, will be +<span class="pagenum"><a name="Page_vii" id="Page_vii">vii</a></span>published in a volume which will appear, +I trust, in the beginning of the next +year.</p> + +<p>I will now, if you please, undertake +the somewhat dangerous responsibility +of avowing my own impressions of the +letters I am about to read to you. +I own that I believe I see in these +papers the development of a principle of +the deepest interest and importance,—namely, +the application of the highest +standard in the interpretation of the +Gospel message <i>to</i> ourselves as clergymen, +and <i>from</i> ourselves to our congregations. +We have plenty elsewhere of +doctrine and dogma, and undefinable +shades of theological opinion. Let us +turn at last to practical questions presented +for our consideration by an +eminent layman whose field of work +lies quite as much in religion and ethics, +as it does, reaching to so splendid an +eminence, in Art. A man is wanted<span class="pagenum"><a name="Page_viii" id="Page_viii">viii</a></span> +to show to both clergy and laity something +of the full force and meaning of +Gospel teaching. Many there are, and +I am of this number, whose cry is +"<i>Exoriare aliquis</i>."</p> + +<p>I ask you, if possible, to do in an +hour what I have been for the last two +months trying to do, to divest myself +of old forms of thought, to cast off self-indulgent +views of our duty as ministers +of religion, to lift ourselves out of those +grooves in which we are apt to run so +smoothly and so complacently, persuading +ourselves that all is well just as +it is, and to endeavour to strike into a +sterner, harder path, beset with difficulties, +but still the path of duty. These +papers will demand a close, a patient, +and in some places, a few will think, +an indulgent consideration; but as a +whole, the standard taken is, as I firmly +believe, speaking only for myself, lofty<span class="pagenum"><a name="Page_ix" id="Page_ix">ix</a></span> +and Christian to the extent of an almost +ideal perfection. If we do go forward +straight in the direction which Mr. +Ruskin points out, I know we shall +come, sooner or later, to a chasm right +across our path. Some of us, I hope, +will undauntedly cross it. Let each +judge for himself, <span title="tô telei pistin pherôn" class="grk"> +<i>τῷ τέλει πίστιν φέρων</i></span>.</p></blockquote> + + + +<p><span class="pagenum"><a name="Page_xi" id="Page_xi">xi</a></span></p> + +<hr style="width: 65%;" /> + +<p><span class="sidelink"><a href="#CONTENTS">ToC</a></span></p> +<h2><a name="PREFACE" id="PREFACE"></a>PREFACE</h2> + +<h3>TO THE THIRD EDITION</h3> + + +<p>Having been urged to bring out a new +edition of the volume first edited by me +in 1880, and having willingly accepted +the invitation to do so, it will naturally +be expected that I should give some +account of the circumstances which have +led me to take the somewhat unusual +step of reviving a book which has for +twelve years been lying in a state of +suspended animation.</p> + +<p>On the first conception of this volume +I applied to Messrs. Strahan, to produce +it before the reading and thinking world. +I should have done more wisely, no<span class="pagenum"> +<a name="Page_xii" id="Page_xii">xii</a></span> +doubt, had I offered the publication to +Mr. George Allen, Mr. Ruskin's well-known +publisher. It avails not to explain +why I chose a different course, of +which subsequent events only too soon +showed me the error; for after the +first edition had been sold off in a +week, and while the second was partly +sold and partly in preparation, Messrs. +Strahan's failure was announced, greatly +to my surprise; my somewhat isolated +position in the north country so far +from London keeping me very imperfectly +informed as to what was passing +in the literary world.</p> + +<p>Reasonable, business-like people would +ask, why did I not make an effort to +rescue my little barque out of the general +wreckage, and why did I not, remembering +that Mr. Ruskin had with +much kindness freely bestowed the +copyright on me, save the second edition<span class="pagenum"><a name="Page_xiii" id="Page_xiii">xiii</a></span> +and arrange with another publisher to +carry the work on? But I was failing +at the time with the illness which was +effectually cured only by a long sojourn +amidst or very near to the ice and snow +of the Alps. I was incapable of much +exertion, and, in fact, did not much care. +Besides which I am not a professed +literary man, being chiefly interested in +the work of my rural parish on the +borders of the Lake District, and should +not think it fair, or even possible, if +I may use an equestrian metaphor, to +attempt to ride two horses at once.</p> + +<p>So Mr. Ruskin's letters, etc., as +edited by the present writer, came to +be entirely laid by, though not forgotten +by the hosts of Mr. Ruskin's friends, +followers, and admirers, who regretted +the suspension of so valuable a work +and so rich in great thoughts, teachings, +and suggestions.<span class="pagenum"><a name="Page_xiv" id="Page_xiv">xiv</a></span></p> + +<p>So things remained until August +1895, when a new friend, Mr. Smart, +gave me the pleasure of a visit, and +we talked over the circumstances just +narrated. Passing over several very +pleasant meetings in London, let it be +sufficient to mention that under the +impulse of Mr. George Allen's encouragement, +and cheered by the valuable +assistance and co-operation of another +friend, Mr. T. J. Wise, I agreed to +carry forward this Third Edition with +the full approbation and consent of +Mr. Ruskin himself, though it should be +said that on account of the state of +his health, I have been unable to consult +him on any of the details of the +publication.</p> + +<p>But it will not be exactly the same +volume. Mr. Allen and Mr. Wise, +having gone over much of my correspondence +with Mr. Ruskin, were good<span class="pagenum"><a name="Page_xv" id="Page_xv">xv</a></span> +enough to express a desire that some +of those letters addressed to myself +as a friend should be embodied in +the present volume, as being strongly +illustrative of his views on the subjects +dealt with in his more formal Letters +to the Clergy. I may claim pardon +for a feeling of great satisfaction with +the circumstance that in the course +of so long and so delicate a correspondence +as is contained in this volume, +never has a cloud overshadowed +our paths in this matter, never has a +cold blast from the east sent a shiver +through my system, nor, I presume, +his. For had Mr. Ruskin felt any +resentment at anything I wrote, with +his usual downright frankness he would +not have been backward for an hour +in expressing in vehement language +what he felt. But from first to last +my intercourse with that kind and<span class="pagenum"><a name="Page_xvi" id="Page_xvi">xvi</a></span> +eminently distinguished friend has been +kept bright and happy by his unvarying +serenity.</p> + +<p>The Letters from Clergy and Laity +in this Third Edition occupy much less +space than in the original one. It was +Mr. Ruskin's wish that they should +be subjected to some process of abridgment; +besides which the allowing of +space for the new feature of additional +Ruskin Letters made a curtailment in +another direction necessary. The plan +which seemed to me the least discourteous +to my numerous correspondents of +that time has been to make a selection +of passages from a certain number of +the Letters.</p> + +<div class="smcapright">F. A. Malleson.</div> + +<p> +<span class="smcapindent">The Vicarage</span>, +<br /> +<span class="smcap">Broughton-in-Furness</span>,<br /> + +<span class="smcapindent"><i>January 1896.</i></span> + +<span class="pagenum"><a name="Page_xvii" id="Page_xvii">xvii</a></span></p> + + + +<hr style="width: 65%;" /> +<h2><a name="CONTENTS" id="CONTENTS"></a>CONTENTS</h2> + + + +<div class="center"> +<table border="0" cellpadding="4" cellspacing="0" summary=""> + <tr> + <td align="left" colspan="3"> + + </td> + <td> + + </td> + <td align="right"> + <span class="smcap">page</span> + </td> + </tr> + <tr> + <td align="left" colspan="3"> + <span class="smcap">Introduction</span> + </td> + <td> + + </td> + <td align="right"> + <a href="#Page_v">v</a> + </td> + </tr> + <tr> + <td align="left" colspan="3"> + <span class="smcap">Preface to the Third Edition</span> + </td> + <td> + + </td> + <td align="right"> + <a href="#Page_xi">xi</a> + </td> + </tr> + <tr> + <td align="left" colspan="3"> + <span class="smcap">Mr. Ruskin's Letters</span>— + </td> + </tr> + <tr> + <td> + + </td> + <td align="center"> + <span class="smcap">Letter</span> + </td> + <td align="left"> + I. + </td> + <td> + + </td> + <td align="right"> + <a href="#Page_3">3</a> + </td> + </tr> + <tr> + <td> + + </td> + <td align="center"> + " + </td> + <td align="left"> + II. + </td> + <td> + + </td> + <td align="right"> + <a href="#Page_5">5</a> + </td> + </tr> + <tr> + <td> + + </td> + <td align="center"> + " + </td> + <td align="left"> + III. + </td> + <td> + + </td> + <td align="right"> + <a href="#Page_8">8</a> + </td> + </tr> + <tr> + <td> + + </td> + <td align="center"> + " + </td> + <td align="left"> + IV. + </td> + <td> + + </td> + <td align="right"> + <a href="#Page_9">9</a> + </td> + </tr> + <tr> + <td> + + </td> + <td align="center"> + " + </td> + <td align="left"> + V. + </td> + <td> + + </td> + <td align="right"> + <a href="#Page_12">12</a> + </td> + </tr> + <tr> + <td> + + </td> + <td align="center"> + " + </td> + <td align="left"> + IV. + </td> + <td> + + </td> + <td align="right"> + <a href="#Page_15">15</a> + </td> + </tr> + <tr> + <td> + + </td> + <td align="center"> + " + </td> + <td align="left"> + VII. + </td> + <td> + + </td> + <td align="right"> + <a href="#Page_19">19</a> + </td> + </tr> + <tr> + <td> + + </td> + <td align="center"> + " + </td> + <td align="left"> + VIII. + </td> + <td> + + </td> + <td align="right"> + <a href="#Page_25">25</a> + </td> + </tr> + <tr> + <td> + + </td> + <td align="center"> + " + </td> + <td align="left"> + IX. + </td> + <td> + + </td> + <td align="right"> + <a href="#Page_32">32</a> + </td> + </tr> + <tr> + <td> + + </td> + <td align="center"> + " + </td> + <td align="left"> + X. + </td> + <td> + + </td> + <td align="right"> + <a href="#Page_36">36</a> + </td> + </tr> + <tr> + <td> + + </td> + <td align="center"> + " + </td> + <td align="left"> + XI. + </td> + <td> + + </td> + <td align="right"> + <a href="#Page_42">42</a> + </td> + </tr> + <tr> + <td align="left" colspan="3"> + <span class="smcap">Essays and Comments. By the Editor</span> + </td> + <td> + + </td> + <td align="right"> + <a href="#Page_49">49</a> + </td> + </tr> + <tr> + <td align="left" colspan="3"> + <span class="smcap">Extracts of Letters from Clergy and Laity</span> + </td> + <td> + + </td> + <td align="right"> + <a href="#Page_131">131</a> + </td> + </tr> + <tr> + <td align="left" colspan="3"> + <span class="smcap"> + Letters from Brantwood-on-the-Lake to the</span> + </td> + <td> + + </td> + <td> + + </td> + + </tr> + <tr> + <td align="left" colspan="3"> + <span class="smcap">Vicarage of Broughton-in-Furness</span> + </td> + <td> + + </td> + <td align="right"> + <a href="#Page_219">219</a> + </td> + </tr> + <tr> + <td align="left" colspan="3"> + <span class="smcap">Epilogue by Mr. Ruskin</span> + </td> + <td> + + </td> + <td align="right"> + <a href="#Page_287">287</a> + </td> + </tr> + <tr> + <td align="left" colspan="3"> + APPENDIX + </td> + <td> + + </td> + <td align="right"> + <a href="#Page_323">323</a> + </td> + </tr> +</table></div> + + + +<hr style="width: 65%;" /> + +<p> <span class="pagenum"><a name="Page_3" id="Page_3">3</a></span></p> +<h2><a name="MR_RUSKINS_LETTERS" id="MR_RUSKINS_LETTERS"></a>MR. RUSKIN'S LETTERS</h2> + + +<h3><a name="I" id="I"></a>I</h3> + + + +<div class="right"> +<span class="smcap">Brantwood, Coniston, Lancashire</span>,<br /> +<i>20th June</i>, 1879. +</div> + +<p><span class="smcap">Dear Mr. Malleson</span>,—I could not +at once answer your important letter: +for, though I felt at once the impossibility +of my venturing to address such +an audience as you proposed, I am unwilling +to fail in answering to any call +relating to matters respecting which my +feelings have been long in earnest, if +in any wise it may be possible for me +to be of service therein. My health—or +want of it—now utterly forbids +my engagement in any duty involving<span class="pagenum"><a name="Page_4" id="Page_4">4</a></span> +excitement or acute intellectual effort; +but I think, before the first Tuesday in +August, I might be able to write one +or two letters to yourself, referring to, +and more or less completing, some passages +already printed in Fors and elsewhere, +which might, on your reading +any portions you thought available, become +matter of discussion during the +meeting at some leisure time, after its +own main purposes had been answered.</p> + +<p>At all events, I will think over what +I should like, and be able, to represent +to such a meeting, and only beg you +not to think me insensible of the honour +done me by your wish, and of the +gravity of the trust reposed in me.</p> + +<div class="signature"> +Ever most faithfully yours,<br /> +<span class = "signlast">J. Ruskin.</span> +</div> + + +<div class="smcap"><br />The Rev. F. A. Malleson.</div> + +<p> +<span class="pagenum"><a name="Page_5" id="Page_5">5</a></span> +</p> + + +<h3><a name="II" id="II"></a>II</h3> + + +<div class="right"> + +<span class="smcap">Brantwood, Coniston</span>,<br /> +<i>23rd June</i>, 1879. +</div> + + +<p><span class="smcap">Dear Mr. Malleson</span>,—Walking, and +talking, are now alike impossible to +me;<a name="FNanchor_1_1" id="FNanchor_1_1"></a><a href="#Footnote_1_1" class="fnanchor">[1]</a> my strength is gone for both; +nor do I believe talking on such matters +to be of the least use except to promote, +between sensible people, kindly +feeling and knowledge of each other's +personal characters. I have every +trust in <i>your</i> kindness and truth; nor +do I fear being myself misunderstood +by you; what I may be able to put +into written form, so as to admit of +being laid before your friends in council, +must be set down without any question +of personal feeling—as simply as a +mathematical question or demonstration.</p> + +<p><span class="pagenum"><a name="Page_6" id="Page_6">6</a></span>The first exact question which it +seems to me such an assembly may +be earnestly called upon by laymen +to solve, is surely axiomatic: the definition +of themselves as a body, and +of their business as such.</p> + +<p>Namely: as clergymen of the Church +of England, do they consider themselves +to be so called merely as the +attached servants of a particular state? +Do they, in their quality of guides, hold +a position similar to that of the guides +of Chamouni or Grindelwald, who being +a numbered body of examined and +trustworthy persons belonging to those +several villages, have nevertheless no +Chamounist or Grindelwaldist opinions +on the subject of Alpine geography or +glacier walking: but are prepared to +put into practice a common and universal +science of Locality and Athletics, +founded on sure survey and successful<span class="pagenum"><a name="Page_7" id="Page_7">7</a></span> +practice? Are the clergymen of the +Ecclesia of England thus simply the +attached and salaried guides of England +and the English, in the way, +known of all good men, that leadeth +unto life?—or are they, on the contrary, +a body of men holding, or in +any legal manner required, or compelled +to hold, opinions on the subject—say, +of the height of the Celestial +Mountains, the crevasses which go down +quickest to the pit, and other cognate +points of science,—differing from, or +even contrary to, the tenets of the +guides of the Church of France, the +Church of Italy, and other Christian +countries?</p> + +<p>Is not this the first of all questions +which a Clerical Council has to answer +in open terms?</p> + +<div class="signature"> +Ever affectionately yours,<br /> +<span class = "signlast">J. Ruskin.</span> +</div> + + +<div class="footfirst"> +<a name="Footnote_1_1" id="Footnote_1_1"></a> +<a href="#FNanchor_1_1">[1]</a> +In answer to the proposal of discussing the +subject during a mountain walk. +</div> + +<p><span class="pagenum"><a name="Page_8" id="Page_8">8</a></span></p> + + +<h3><a name="III" id="III"></a>III</h3> + + +<div class="right"> + +<span class="smcap">Brantwood</span>, <i>6th July</i>, 1879. +</div> + +<p>My first letter contained a Layman's +plea for a clear answer to the question, +"What is a clergyman of the +Church of England?" Supposing the +answer to this first to be, that the +clergy of the Church of England are +teachers, not of the Gospel to England, +but of the Gospel to all nations; and +not of the Gospel of Luther, nor of +the Gospel of Augustine, but of the +Gospel of Christ,—then the Layman's +second question would be:</p> + +<p>Can this Gospel of Christ be put +into such plain words and short terms +as that a plain man may understand +it?—and, if so, would it not be, in a +quite primal sense, desirable that it +should be so, rather than left to be +gathered out of Thirty-nine Articles,<span class="pagenum"><a name="Page_9" id="Page_9">9</a></span> +written by no means in clear English, +and referring, for further explanation +of exactly the most important point +in the whole tenor of their teaching,<a name="FNanchor_2_2" id="FNanchor_2_2"></a><a href="#Footnote_2_2" class="fnanchor">[2]</a> +to a "Homily of Justification,"<a name="FNanchor_3_3" id="FNanchor_3_3"></a><a href="#Footnote_3_3" class="fnanchor">[3]</a> which +is not generally in the possession, or +even probably within the comprehension, +of simple persons?</p> + +<div class="signature"> +Ever faithfully yours,<br /> +<span class="signlast1">J. Ruskin.</span> +</div> + +<div class="footfirst"> +<a name="Footnote_2_2" id="Footnote_2_2"></a> +<a href="#FNanchor_2_2">[2]</a> Art. xi.</div> + +<div class="footnote"> +<a name="Footnote_3_3" id="Footnote_3_3"></a> +<a href="#FNanchor_3_3">[3]</a> +Homily xi. of the Second Table.</div> + + + +<h3><a name="IV" id="IV"></a>IV</h3> + + +<div class="right"> +<span class="smcap">Brantwood</span>, <i>8th July</i>, 1879. +</div> + +<p>I am so very glad that you approve +of the letter plan, as it enables me to +build up what I would fain try to say, +of little stones, without lifting too much +for my strength at once; and the sense +of addressing a friend who understands<span class="pagenum"><a name="Page_10" id="Page_10">10</a></span> +me and sympathizes with me prevents +my being brought to a stand by +continual need for apology, or fear of +giving offence.</p> + +<p>But yet I do not quite see why you +should feel my asking for a simple +and comprehensible statement of the +Christian Gospel as startling. Are +you not bid to go into <i>all</i> the world +and preach it to every creature? (I +should myself think the clergyman most +likely to do good who accepted the +<span title="pasê tê ktisei" class="grk"><i>πάση τῆ κτίσει</i></span> so literally as at least to +sympathize with St. Francis' sermon +to the birds, and to feel that feeding +either sheep or fowls, or unmuzzling +the ox, or keeping the wrens alive in +the snow, would be received by their +Heavenly Feeder as the <i>perfect</i> fulfilment +of His "Feed My sheep" in the +higher sense.)</p> + +<p>That's all a parenthesis; for although<span class="pagenum"><a name="Page_11" id="Page_11">11</a></span> +I should think that your good company +would all agree that kindness to animals +was a kind of preaching to them, and +that hunting and vivisection were a +kind of blasphemy to them, I want +only to put the sterner question before +your council, <i>how</i> this Gospel is to be +preached either <span title="pantachou" class="grk">"<i>πανταχôυ</i>"</span> +or to <span title="panta ta ethnê" class="grk">"<i>πάντα +τὰ ἔθνη</i></span>," if first its preachers have not +determined quite clearly what it <i>is</i>? +And might not such definition, acceptable +to the entire body of the Church +of Christ, be arrived at by merely explaining, +in their completeness and life, +the terms of the Lord's Prayer—the +first words taught to children all over +the Christian world?</p> + +<p>I will try to explain what I mean +of its several articles, in following +letters; and in answer to the question +with which you close your last, I can +only say that you are at perfect liberty<span class="pagenum"><a name="Page_12" id="Page_12">12</a></span> +to use any, or all, or any parts of them, +as you think good. Usually, when I +am asked if letters of mine may be +printed, I say: "Assuredly, provided +only that you print them entire." But +in your hands, I withdraw even this +condition, and trust gladly to your +judgment, remaining always</p> + +<div class="signature"> +Faithfully and affectionately yours,<br /> +<span class="signlast11">J. Ruskin.</span> +</div> + +<p> +<span class="smcap"><br />The Rev. F. A. Malleson.</span><br /> +</p> + + + + +<h3><a name="V" id="V"></a>V</h3> + +<div title="pater hêmôn ho en tois ouranois" class="centgrk"> +<i>πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς.<br /> +<br /> +Pater noster qui es in cælis.</i></div> + + +<div class="right"> +<span class="smcap">Brantwood</span>, <i>10th July</i>, 1879. +</div> + +<p>My meaning, in saying that the +Lord's Prayer might be made a foundation +of Gospel-teaching, was not that<span class="pagenum"><a name="Page_13" id="Page_13">13</a></span> +it contained all that Christian ministers +have to teach; but that it contains +what all Christians are agreed upon as +first to be taught; and that no good +parish-working pastor in any district +of the world but would be glad to take +his part in making it clear and living +to his congregation.</p> + +<p>And the first clause of it, of course +rightly explained, gives us the ground +of what is surely a mighty part of the +Gospel—its "first and great commandment," +namely, that we have a Father +whom we <i>can</i> love, and are required +to love, and to desire to be with Him +in Heaven, wherever that may be.</p> + +<p>And to declare that we have such a +loving Father, whose mercy is over <i>all</i> +His works, and whose will and law is +so lovely and lovable that it is sweeter +than honey, and more precious than +gold, to those who can "taste" and<span class="pagenum"><a name="Page_14" id="Page_14">14</a></span> +"see" that the Lord is Good—this, +surely, is a most pleasant and glorious +good message and <i>spell</i> to bring +to men—as distinguished from the evil +message and accursed spell that Satan +has brought to the nations of the world +instead of it, that they have no Father, +but only "a consuming fire" ready to +devour them, unless they are delivered +from its raging flame by some scheme +of pardon for all, for which they are to +be thankful, not to the Father, but to +the Son.</p> + +<p>Supposing this first article of the true +Gospel agreed to, how would the blessing +that closes the epistles of that +Gospel become intelligible and living, +instead of dark and dead: "The grace +of Christ, and the <i>love</i> of God, and the +fellowship of the Holy Ghost,"—the +most <i>tender</i> word being that used of +the Father!</p> + +<p><span class="pagenum"><a name="Page_15" id="Page_15">15</a></span></p> + +<h3><a name="VI" id="VI"></a>VI</h3> + +<div class="centgrk" title="hagiasthêtô to onoma sou"> + +<i>ἁγιασθήτω τὸ ὄνομά σου.<br /> +<br /> +Sanctificetur nomen tuum.</i></div> + + +<div class = "right"> +<span class="smcap">Brantwood</span>, <i>12th July</i>, 1879. +</div> + +<p>I wonder how many, even of those +who honestly and attentively join in +our Church services, attach any distinct +idea to the second clause of the Lord's +Prayer—the <i>first petition</i> of it—the first +thing that they are ordered by Christ +to seek of their Father?</p> + +<p>Am I unjust in thinking that most +of them have little more notion on the +matter than that God has forbidden +"bad language," and wishes them to +pray that everybody may be respectful +to Him?</p> + +<p>Is it any otherwise with the Third +Commandment? Do not most look on +it merely in the light of the statute on<span class="pagenum"><a name="Page_16" id="Page_16">16</a></span> +swearing? and read the words "will not +hold him guiltless" merely as a passionless +intimation that however carelessly +a man may let out a round oath, +there really <i>is</i> something wrong in it?</p> + +<p>On the other hand, can anything be +more tremendous than the words +themselves—double-negatived:</p> + +<div class="centgrk" title="ou gar mê katharisê ... kurios"> +<i>"οὐ γὰρ μὴ καθαρίσῃ ... κύριος</i>"?<br /> +</div> + +<p><a id="For_other"></a>For <i>other</i> sins there is washing;—for +this—none! the seventh verse (Exod. +xx.), in the Septuagint, marking the +real power rather than the English, +which (I suppose) is literal to the +Hebrew.</p> + +<p>To my layman's mind, of practical +needs in the present state of the Church, +nothing is so immediate as that of +explaining to the congregation the +meaning of being gathered in His +name, and having Him in the midst<span class="pagenum"><a name="Page_17" id="Page_17">17</a></span> +of them; as, on the other hand, of +being gathered in blasphemy of His +name, and having the devil in the midst +of them—presiding over the prayers +which have become an abomination.</p> + +<p>For the entire body of the texts in +the Gospel against hypocrisy are one +and all nothing but the expansion of +the threatening that closes the Third +Commandment. For as "the name +whereby He shall be called is <span class="smcap">The +Lord our Righteousness</span>,"—so the +taking that name in vain is the sum +of "the deceivableness of <i>un</i>righteousness +in them that perish."</p> + +<p>Without dwelling on the possibility—which +I do not myself, however, for +a moment doubt—of an honest clergyman's +being able actually to prevent +the entrance among his congregation +of persons leading openly wicked lives, +could any subject be more vital to the<span class="pagenum"><a name="Page_18" id="Page_18">18</a></span> +purposes of your meetings than the +difference between the present and the +probable state of the Christian Church +which would result, were it more the +effort of zealous parish priests, instead +of getting wicked <i>poor</i> people to <i>come</i> +to church, to get wicked rich ones to +stay out of it?</p> + +<p>Lest, in any discussion of such question, +it might be, as it too often is, +alleged that "the Lord looketh upon +the heart," etc, let me be permitted to +say—with as much positiveness as may +express my deepest conviction—that, +while indeed it is the Lord's business +to look upon the heart, it is the pastor's +to look upon the hands and the lips; +and that the foulest oaths of the thief +and the street-walker are, in the ears of +God, sinless as the hawk's cry, or the +gnat's murmur, compared to the responses, +in the Church service, on the<span class="pagenum"><a name="Page_19" id="Page_19">19</a></span> +lips of the usurer and the adulterer, who +have destroyed, not their own souls +only, but those of the outcast ones +whom they have made their victims.</p> + +<p>It is for the meeting of Clergymen +themselves—not for a layman addressing +them—to ask further, how much +the name of God may be taken in vain, +and profaned instead of hallowed—<i>in</i> +the pulpit, as well as under it.</p> + +<div class="signature"> +Ever affectionately yours,<br /> + +<span class="signlast">J. Ruskin.</span> +</div> + + + + +<h3><a name="VII" id="VII"></a>VII</h3> + +<div class="centgrk" title="elthetô hê basileia sou"><i>ἐλθέτω ἡ βασιλεία σου <br /> +<br /> +Adveniat regnum tuum.</i></div> + + +<div class="right"> +<span class="smcap">Brantwood</span>, <i>14th July</i>, 1879. +</div> + +<p><span class="smcap">Dear Mr. Malleson</span>,—Sincere thanks +for both your letters and the proofs +sent. Your comment and conducting<span class="pagenum"><a name="Page_20" id="Page_20">20</a></span> +link, when needed, will be of the greatest +help and value, I am well assured, +suggesting what you know will be the +probable feeling of your hearers, and +the point that will come into question.</p> + +<p>Yes, certainly, that "His" in the +fourth line<a name="FNanchor_4_4" id="FNanchor_4_4"></a><a href="#Footnote_4_4" class="fnanchor">[4]</a> was meant to imply that +eternal presence of Christ; as in another +passage,<a name="FNanchor_5_5" id="FNanchor_5_5"></a><a href="#Footnote_5_5" class="fnanchor">[5]</a> referring to the Creation,<span class="pagenum"><a name="Page_21" id="Page_21">21</a></span> +"when His right hand strewed the +snow on Lebanon, and smoothed the +slopes of Calvary;" but in so far as +we dwell on that truth, "Hast thou +seen <i>Me</i>, Philip, and not the Father?"<a name="FNanchor_6_6" id="FNanchor_6_6"></a><a href="#Footnote_6_6" class="fnanchor">[6]</a> +<span class="pagenum"><a name="Page_22" id="Page_22">22</a></span>we are not teaching the people what is +specially the Gospel of <i>Christ</i> as having +a distinct function, namely, to <i>serve</i> the +Father, and do the Father's will. And +in all His human relations to us, and +commands to us, it is as the Son of Man, +not as the "power of God and wisdom +of God," that He acts and speaks. Not +as the Power; for <i>He</i> must pray, like +one of us. Not as the Wisdom; for +He must not know "if it be possible" +His prayer should be heard.</p> + + +<p>And in what I want to say of the +third clause of His prayer (<i>His</i>, not +merely as His ordering, but His using), +it is especially this comparison between +<i>His</i> kingdom, and His Father's, that +I want to see the disciples guarded +against. I believe very few, even of +the most earnest, using that petition, +realize that it is the Father's—not the +Son's—kingdom, that they pray may<span class="pagenum"><a name="Page_23" id="Page_23">23</a></span> +come,—although the whole prayer is +foundational on that fact: "<i>For</i> Thine is +the kingdom, the power, and the glory." +And I fancy that the mind of the most +faithful Christian is quite led away from +its proper hope, by dwelling on the +reign—or the coming again—of Christ; +which, indeed, they are to look for, and +<i>watch</i> for, but not to pray for. Their +prayer is to be for the greater kingdom +to which He, risen and having all His +enemies under His feet, is to surrender +<i>His</i>, "that God may be All in All."</p> + +<p>And, though the greatest, it is that +everlasting kingdom which the poorest +of us can advance. We cannot hasten +Christ's coming. "Of the day and the +hour, knoweth no man." But the kingdom +of God is as a grain of mustard-seed:—we +can sow of it; it is as a +foam-globe of leaven:—we can mingle +it; and its glory and its joy are that<span class="pagenum"><a name="Page_24" id="Page_24">24</a></span> +even the birds of the air can lodge in +the branches thereof.</p> + +<p>Forgive me for getting back to my +sparrows; but truly in the present state +of England, the fowls of the air are the +only creatures, tormented and murdered +as they are, that yet have here and +there nests, and peace, and joy in the +Holy Ghost. And it would be well if +many of us, in reading that text, "The +kingdom of God is <span class="smcap">not</span> meat and drink," +had even got so far as to the understanding +that it is at least <i>as much</i>, and that +until we had fed the hungry, there was +no power in us to inspire the unhappy.</p> + +<div class="signature"> +Ever affectionately yours,<br /> + +<span class="signlast">J. Ruskin.</span> +</div> + +<p>I will write my feeling about the +pieces of the Life of Christ<a name="FNanchor_7_7" id="FNanchor_7_7"></a><a href="#Footnote_7_7" class="fnanchor">[7]</a> you have<span class="pagenum"><a name="Page_25" id="Page_25">25</a></span> +sent me in a private letter. I may say +at once that I am sure it will do much +good, and will be upright and intelligible, +which how few religious writings are?</p> + +<div class="footfirst"> +<a name="Footnote_4_4" id="Footnote_4_4"></a> +<a href="#FNanchor_4_4">[4]</a> In a proof sheet of a book of the Editor's at that +time in the press.</div> + +<div class="footnote"> +<p><a name="Footnote_5_5" id="Footnote_5_5"></a><a href="#FNanchor_5_5">[5]</a> +Referring to the closing sentence of the third +paragraph of the fifth letter, which <i>seemed</i> to express +what I felt could not be Mr. Ruskin's full meaning, +I pointed out to him the following sentence in +"Modern Painters:"— +</p><p> +"When, in the desert, Jesus was girding Himself +for the work of life, angels of life came and ministered +unto Him; now, in the fair world, when He is +girding Himself for the work of death, the ministrants +came to Him from the grave; but from the +grave conquered. One from the tomb under Abarim, +which <i>His</i> own hand had sealed long ago; the other +from the rest which He had entered without seeing +corruption." +</p><p> +On this I made a remark somewhat to the following +effect: that I felt sure Mr. Ruskin regarded the +loving work of the Father and of the Son as <i>equal</i> +in the forgiveness of sins and redemption of mankind; +that what is done by the Father is in reality +done also by the Son; and that it is by a mere +accommodation to human infirmity of understanding +that the doctrine of the Trinity is revealed to us in +language, inadequate indeed to convey divine truths, +but still the only language possible; and I asked +whether some such feeling was not present in his +mind when he used the pronoun "His" in the above +passage from "Modern Painters" of the Son, where +it would be usually understood of the Father; and +as a corollary, whether, in the letter, he does not +himself fully recognise the fact of the redemption of +the world by the loving self-sacrifice of the Son being +in entire concurrence with the equally loving will of +the Father. This, as well as I can recollect, is the +origin of the passage in the second paragraph in this +seventh letter.—<span class="smcap">Editor of Letters.</span></p></div> + +<div class="footnote"><p><a name="Footnote_6_6" id="Footnote_6_6"></a><a href="#FNanchor_6_6">[6]</a> "Yet hast thou not known Me, Philip? he that +hath seen Me hath seen the Father" (John xiv. 9).—<span class="smcap">Editor.</span></p></div> + + +<div class="footnote"><p><a name="Footnote_7_7" id="Footnote_7_7"></a><a href="#FNanchor_7_7">[7]</a> The Life and Work of Jesus Christ. Ward and +Lock.</p></div> + + + + +<h3><a name="VIII" id="VIII"></a>VIII</h3> + +<div class="centgrk" title="genêthêtô to thelêma sou, hôs en ouranô, kai epi gês"> +<i>γενηθήτω τὸ θέλημά σου, ὡς ἐν οὐρανᾦ, καὶ ἐπὶ γῆς.<br /> +<br /> +Fiat voluntas tua sicut in cœlo et in terra.</i></div> + + +<div class="right"> +<span class="smcap">Brantwood</span>, <i>9th August</i>, 1879. +</div> + +<p>I was reading the second chapter of +Malachi this morning by chance, and +wondering how many clergymen ever +read it, and took to heart the "commandment +for <i>them</i>."</p> + +<p>For they are always ready enough +to call themselves priests (though they +know themselves to be nothing of the +sort), whenever there is any dignity to<span class="pagenum"><a name="Page_26" id="Page_26">26</a></span> +be got out of the title; but, whenever +there is any good, hot scolding or unpleasant +advice given them by the prophets, +in that self-assumed character of +theirs, they are as ready to quit it as ever +Dionysus his lion-skin, when he finds +the character of Herakles inconvenient.</p> + +<p>"Ye have wearied the Lord with your +words;" (yes, and some of His people +too, in your time), "yet ye say, Wherein +have we wearied Him? When ye say, +Every one that doeth evil is good in +the sight of the Lord, and He delighteth +in them; or, Where is the God +of judgment?"</p> + +<p>How many, again and again I wonder, +of the lively young ecclesiastics supplied +to the increasing demand of our west +ends of flourishing Cities of the Plain, +ever consider what sort of sin it is for +which God (unless they lay it to heart) +will "curse their blessings, and spread<span class="pagenum"><a name="Page_27" id="Page_27">27</a></span> +dung upon their faces;" or have understood, +even in the dimmest manner, +what part <i>they</i> had taken, and were +taking, in "corrupting the covenant of +the Lord with Levi, and causing many +to stumble at the Law."</p> + +<p>Perhaps the most subtle and unconscious +way in which the religious +teachers upon whom the ends of the +world are come, have done this, is in +never telling their people the meaning +of the clause in the Lord's Prayer, +which, of all others, their most earnest +hearers have oftenest on their lips: +"Thy will be done." They allow their +people to use it as if their Father's will +were always to kill their babies, or do +something unpleasant to them; and +following comfort and wealth, instead +of explaining to them that the first and +intensest article of their Father's will +was their own sanctification; and that<span class="pagenum"><a name="Page_28" id="Page_28">28</a></span> +the one only path to national prosperity +and to domestic peace, was to understand +what the will of the Lord was, +and to do all they could to get it done. +Whereas one would think, by the tone +of the eagerest preachers nowadays, +that they held their blessed office to +be that, not of showing men how to do +their Father's will on earth, but how to +get to heaven without doing any of it +either here or there!</p> + +<p>I say, especially, the most eager +preachers; for nearly the whole Missionary +body (with the hottest Evangelistic +sect 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 that, +"If any man sin, he hath an Advocate +with the Father;" while I have never +yet, in my own experience, met either +with a Missionary or a Town Bishop<span class="pagenum"><a name="Page_29" id="Page_29">29</a></span> +who so much as professed himself "to +understand what the will of the Lord" +was, far less to teach anybody else to +do it; and for fifty preachers, yes, and +fifty hundreds whom I have heard proclaiming +the Mediator of the New +Testament, that "they which were +called might receive the promise of +eternal inheritance," I have never yet +heard so much as <i>one</i> heartily proclaiming +against all those "deceivers with +vain words" (Eph. v. 6), that "no +covetous person which is an idolater, +hath <i>any</i> inheritance in the kingdom +of Christ, or of God;" and on myself +personally and publicly challenging the +Bishops of England generally, and by +name the Bishop of Manchester, to say +whether usury was, or was not, according +to the will of God, I have received +no answer from any one of them. +<a name="FNanchor_8_8" id="FNanchor_8_8"></a> +<a href="#Footnote_8_8" class="fnanchor">[8]</a></p> + + + + +<div class="right"><span class="pagenum"><a name="Page_30" id="Page_30">30</a></span> +<i>13th August.</i> +</div> + +<p>I have allowed myself, in the beginning +of this letter, to dwell on the +equivocal use of the word "Priest" in +the English Church (see "Christopher +Harvey," Grosart's edition, p. 38), +because the assumption of the mediatorial, +in defect of the pastoral, office +by the clergy fulfils itself, naturally and +always, in their pretending to absolve +the sinner from his punishment, instead +of purging him from his sin; and practically, +in their general patronage and +encouragement of all the iniquity of the +world, by steadily preaching away the +penalties of it. So that the great cities +of the earth, which ought to be the +places set on its hills, with the Temple +of the Lord in the midst of them, to +which the tribes should go up,—centres +to the Kingdoms and Provinces of<span class="pagenum"><a name="Page_31" id="Page_31">31</a></span> +Honour, Virtue, and the Knowledge of +the law of God,—have become, instead, +loathsome centres of fornication and +covetousness—the smoke of their sin +going up into the face of heaven like +the furnace of Sodom, and the pollution +of it rotting and raging through the +bones and the souls of the peasant +people round them, as if they were each +a volcano whose ashes broke out in +blains upon man and upon beast.</p> + +<p>And in the midst of them, their +freshly-set-up steeples ring the crowd to +a weekly prayer that the rest of their +lives may be pure and holy, while they +have not the slightest intention of purifying, +sanctifying, or changing their +lives in any the smallest particular; +and their clergy gather, each into himself, +the curious dual power, and Janus-faced +majesty in mischief, of the +prophet that prophesies falsely, and<span class="pagenum"><a name="Page_32" id="Page_32">32</a></span> +the priest that bears rule by his +means.</p> + +<p>And the people love to have it so.</p> + + + + +<div class="right"> +<span class="smcap">Brantwood</span>, <i>12th August</i>.<br /> +</div> + +<p>I am very glad of your little note +from Brighton. I thought it needless +to send the two letters there, which you +will find at home; and they pretty +nearly end all <i>I</i> want to say; for the +remaining clauses of the prayer touch +on things too high for me. But I will +send you one concluding letter about +them.</p> + +<div class="footfirst"><p><a name="Footnote_8_8" id="Footnote_8_8"></a> +<a href="#FNanchor_8_8">[8]</a> Fors Clavigera, Letter lxxxii., p. 323.</p></div> + + + +<h3><a name="IX" id="IX"></a>IX</h3> + +<div class="centgrk" title="ton arton hêmôn ton epiousion dos hêmin sêmeron"> +<i>τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον.<br /> +<br /> +Panem nostrum quotidianum da nobis hodie.</i> +</div> + +<div class="right"> +<span class="smcap">Brantwood</span>, <i>19th August</i>. +</div> + +<p>I retained the foregoing letter by me +till now, lest you should think it written<span class="pagenum"><a name="Page_33" id="Page_33">33</a></span> +in any haste or petulance: but it is +every word of it deliberate, though expressing +the bitterness of twenty years +of vain sorrow and pleading concerning +these things. Nor am I able to write, +otherwise, anything of the next following +clause of the prayer;—for no words +could be burning enough to tell the +evils which have come on the world +from men's using it thoughtlessly and +blasphemously, praying God to give +them what they are deliberately resolved +to steal. For all true Christianity +is known—as its Master was—in +breaking of bread, and all false +Christianity in stealing it.</p> + +<p>Let the clergyman only apply—with +impartial and level sweep—to his congregation +the great pastoral order: +"The man that will not work, neither +should he eat;" and be resolute in +requiring each member of his flock to<span class="pagenum"><a name="Page_34" id="Page_34">34</a></span> +tell him <i>what</i>—day by day—they do to +earn their dinners;—and he will find an +entirely new view of life and its sacraments +open upon him and them.</p> + +<p>For the man who is not—day by +day—doing work which will earn his +dinner, must be stealing his dinner; +and the actual fact is, that the great +mass of men calling themselves Christians +do actually live by robbing the +poor of their bread, and by no other +trade whatsoever; and the simple examination +of the mode of the produce +and consumption of European food—who +digs for it, and who eats it—will +prove that to any honest human soul.</p> + +<p>Nor is it possible for any Christian +Church to exist but in pollutions and +hypocrisies beyond all words, until the +virtues of a life moderate in its self-indulgence, +and wide in its offices +of temporal ministry to the poor, are<span class="pagenum"><a name="Page_35" id="Page_35">35</a></span> +insisted on as the normal conditions +in which, only, the prayer to God for +the harvest of the earth is other than +blasphemy.</p> + +<p>In the second place. Since in the +parable in Luke, the bread asked for +is shown to be also, and chiefly, the +Holy Spirit (Luke xi. 13), and the +prayer, "Give us each day our daily +bread" is, in its fulness, the disciples' +"Lord, evermore give us <i>this</i> bread,"—the +clergyman's question to his whole +flock, primarily literal, "Children, have +ye here any meat?" must ultimately +be always the greater spiritual one: +"Children, have ye here any Holy +Spirit?" or, "Have ye not heard yet +whether there <i>be</i> any? and, instead of +a Holy Ghost the Lord and Giver of +Life, do you only believe in an unholy +mammon, Lord and Giver of Death?"</p> + +<p>The opposition between the two<span class="pagenum"><a name="Page_36" id="Page_36">36</a></span> +Lords has been, and will be as long as +the world lasts, absolute, irreconcilable, +mortal; and the clergyman's first message +to his people of this day is—if +he be faithful—"Choose ye this day, +whom ye will serve."</p> + +<div class="signature"> +Ever faithfully yours,<br /> +<span class="signlast1">J. Ruskin.</span> +</div> + + + +<h3><a name="X" id="X"></a>X</h3> + +<div class="centgrk" title="kai aphes hêmin ta opheilêmata hêmôn, hôs kai +hêmeis aphiemen tois opheiletais hêmôn"> +<i>καὶ ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν, ὡς καὶ<br /> +ἡμεῖς ἀφίεμεν τοῖς ὀφειλέταις ἡμῶν<br /> +<br /> +Et dimitte nobis debita nostra, sicut et nos dimittimus<br /> +debitoribus nostris.</i> +</div> + + +<div class="right"> +<span class="smcap">Brantwood</span>, <i>3rd September</i>. +</div> + +<p><span class="smcap">Dear Mr. Malleson</span>,—I have been +very long before trying to say so much +as a word about the sixth clause of the +Pater; for whenever I began thinking +of it, I was stopped by the sorrowful<span class="pagenum"><a name="Page_37" id="Page_37">37</a></span> +sense of the hopeless task you poor +clergymen had, nowadays, in recommending +and teaching people to love +their enemies, when their whole energies +were already devoted to swindling their +friends.</p> + +<p>But, in any days, past or now, the +clause is one of such difficulty, that, +to understand it, means almost to +know the love of God which passeth +knowledge.</p> + +<p>But, at all events, it is surely the pastor's +duty to prevent his flock from <i>mis</i>-understanding +it; and above all things +to keep them from supposing that God's +forgiveness is to be had simply for the +asking, by those who "wilfully sin after +they have received the knowledge of +the truth."</p> + +<p>There is one very simple lesson, also, +needed especially by people in circumstances +of happy life, which I have<span class="pagenum"><a name="Page_38" id="Page_38">38</a></span> +never heard fully enforced from the +pulpit, and which is usually the more +lost sight of, because the fine and inaccurate +word "trespasses" is so often +used instead of the simple and accurate +one, "debts." Among people well +educated and happily circumstanced, it +may easily chance that long periods of +their lives pass without any such conscious +sin as could, on any discovery +or memory of it, make them cry out, +in truth and in pain, "I have sinned +against the Lord." But scarcely an +hour of their happy days can pass over +them without leaving—were their hearts +open—some evidence written there that +they have "left undone the things that +they ought to have done," and giving +them bitterer and heavier cause to cry +and cry again—for ever, in the pure +words of their Master's prayer, "Dimitte +nobis <i>debita</i> nostra."<span class="pagenum"><a name="Page_39" id="Page_39">39</a></span></p> + +<p>In connection with the more accurate +translation of "debts," rather than "trespasses," +it would surely be well to keep +constantly in the mind of complacent +and inoffensive congregations, that in +Christ's own prophecy of the manner +of the last judgment, the condemnation +is pronounced only on the sins of omission: +"I was hungry, and ye gave Me +no meat."</p> + +<p>But, whatever the manner of sin, by +offence or defect, which the preacher +fears in his people, surely he has of late +been wholly remiss in compelling their +definite recognition of it, in its several +and personal particulars. Nothing in the +various inconsistency of human nature +is more grotesque than its willingness +to be taxed with any quantity of sins in +the gross, and its resentment at the +insinuation of having committed the +smallest parcel of them in detail. And<span class="pagenum"><a name="Page_40" id="Page_40">40</a></span> +the English Liturgy, evidently drawn +up with the amiable intention of making +religion as pleasant as possible to a +people desirous of saving their souls +with no great degree of personal inconvenience, +is perhaps in no point more +unwholesomely lenient than in its concession +to the popular conviction that +we may obtain the present advantage, +and escape the future punishment, of +any sort of iniquity, by dexterously concealing +the manner of it from man, and +triumphantly confessing the quantity of +it to God.</p> + +<p>Finally, whatever the advantages and +decencies of a form of prayer, and how +wide soever the scope given to its collected +passages, it cannot be at one and +the same time fitted for the use of a +body of well-taught and experienced +Christians, such as should join the services +of a Church nineteen centuries old,<span class="pagenum"><a name="Page_41" id="Page_41">41</a></span>—and +adapted to the needs of the timid +sinner who has that day first entered +its porch, or of the remorseful publican +who has only recently become sensible +of his call to a pew.</p> + +<p>And surely our clergy need not be +surprised at the daily increasing distrust +in the public mind of the efficacy of +Prayer, after having so long insisted on +their offering supplication, <i>at least</i> every +Sunday morning at eleven o'clock, that +the rest of their lives hereafter might be +pure and holy, leaving them conscious +all the while that they would be similarly +required to inform the Lord next +week, at the same hour, that "there was +no health in them"!</p> + +<p>Among the much rebuked follies and +abuses of so-called "Ritualism," none +that I have heard of are indeed so +dangerously and darkly "Ritual" as +this piece of authorized mockery of the<span class="pagenum"><a name="Page_42" id="Page_42">42</a></span> +most solemn act of human life, and only +entrance of eternal life—Repentance.</p> + +<div class="signature"> +Believe me, dear Mr. Malleson,<br /> + +<div class="signature">Ever faithfully and respectfully + +yours,<br /> + +<span class="signlast12">J. Ruskin.</span></div> +</div> + + + + +<h3><a name="XI" id="XI"></a>XI</h3> + +<div class="centgrk" title="kai mê eisenegkês hêmas eis peirasmon, +alla rhusai hêmas apo tou ponêrou; +hoti sou estin hê basileia kai hê dunamis kai hê doxa eis tous aiônas; amên"><i>καὶ μὴ εἰσενέγκης ἡμᾶς εἰς πειρασμὸν ἀλλὰ +ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ; <br />ὅτι σοῦ +ἐστιν ἡ βασιλεία καὶ ἡ δύναμις καὶ ἡ δόξα +εἰς τοὺς αἰῶνας; ἀμὴν.<br /> +<br /> +Et ne nos inducas in tentationem; sed libera +nos a malo;<br /> Quia tuum est regmum, +potentia, et gloria in sæcula sæculorum. +Amen.</i></div> + + +<div class="right"> +<span class="smcap">Brantwood</span>, <i>14th September</i>, 1879. +</div> + +<p><span class="smcap">Dear Mr. Malleson</span>,—The gentle +words in your last letter referring to the +difference between yourself and me in<span class="pagenum"><a name="Page_43" id="Page_43">43</a></span> +the degree of hope with which you could +regard what could not but appear to the +general mind Utopian in designs for the +action of the Christian Church, surely +might best be answered by appeal to +the consistent tone of the prayer we +have been examining.</p> + +<p>Is not every one of its petitions for a +perfect state? and is not this last clause +of it, of which we are to think to-day—if +fully understood—a petition not only +for the restoration of Paradise, but of +Paradise in which there shall be no +deadly fruit, or, at least, no tempter to +praise it? And may we not admit that +it is probably only for want of the +earnest use of this last petition, that not +only the preceding ones have become +formal with us, but that the private and +simply restricted prayer for the little +things we each severally desire, has become +by some Christians dreaded and<span class="pagenum"><a name="Page_44" id="Page_44">44</a></span> +unused, and by others used faithlessly, +and therefore with disappointment?</p> + +<p>And is it not for want of this special +directness and simplicity of petition, +and of the sense of its acceptance, that +the whole nature of prayer has been +doubted in our hearts, and disgraced +by our lips; that we are afraid to +ask God's blessing on the earth, when +the scientific people tell us He has +made previous arrangements to curse +it; and that, instead of obeying, without +fear or debate, the plain order, +"Ask, and ye shall receive, that your +joy may be full," we sorrowfully sink +back into the apology for prayer, that +"it is a wholesome exercise, even when +fruitless," and that we ought piously +always to suppose that the text really +means no more than "Ask, and ye +shall <i>not</i> receive, that your joy may +be <i>empty</i>"?<span class="pagenum"><a name="Page_45" id="Page_45">45</a></span></p> + +<p>Supposing we were first all of us +quite sure that we <i>had</i> prayed, honestly, +the prayer against temptation, and that +we would thankfully be refused anything +we had set our hearts upon, if +indeed God saw that it would lead us +into evil, might we not have confidence +afterwards that He in whose hand the +King's heart is, as the rivers of water, +would turn our tiny little hearts also +in the way that they should go, and +that <i>then</i> the special prayer for the +joys He taught them to seek, would +be answered to the last syllable, and +to overflowing?</p> + +<p>It is surely scarcely necessary to say, +farther, what the holy teachers of all +nations have invariably concurred in +showing,—that faithful prayer implies +always correlative exertion; and that +no man can ask honestly or hopefully +to be delivered from temptation, unless<span class="pagenum"><a name="Page_46" id="Page_46">46</a></span> +he has himself honestly and firmly determined +to do the best he can to keep +out of it. But, in modern days, the +first aim of all Christian parents is to +place their children in circumstances +where the temptations (which they are +apt to call "opportunities") may be as +great and as many as possible; where +the sight and promise of "all these +things" in Satan's gift may be brilliantly +near; and where the act of "falling +down to worship me" may be partly +concealed by the shelter, and partly +excused, as involuntary, by the pressure, +of the concurrent crowd.</p> + +<p>In what respect the kingdoms of the +world, and the glory of <i>them</i>, differ +from the Kingdom, the Power, and the +Glory, which are God's for ever, is +seldom, as far as I have heard, intelligibly +explained from the pulpit; and +still less the irreconcilable hostility<span class="pagenum"><a name="Page_47" id="Page_47">47</a></span> +between the two royalties and realms +asserted in its sternness of decision.</p> + +<p>Whether it be indeed Utopian to +believe that the kingdom we are taught +to pray for <i>may</i> come—verily come—for +the asking, it is surely not for man +to judge; but it is at least at his choice +to resolve that he will no longer render +obedience, nor ascribe glory and power, +to the Devil. If he cannot find strength +in himself to advance towards Heaven, +he may at least say to the power of +Hell, "Get thee behind me;" and +staying himself on the testimony of +Him who saith, "Surely I come +quickly," ratify his happy prayer with +the faithful "Amen, even so, come, +Lord Jesus."</p> + +<div class="signature"> +Ever, my dear friend, +<div class="signature"> +Believe me affectionately +<div class="signature"> +and gratefully yours, +<br /> +<span class="signlast1">J. Ruskin.</span> +</div> +</div> +</div> + + +<p><span class="pagenum"><a name="Page_49" id="Page_49"></a></span></p> + + +<hr style="width: 65%;" /> +<p><span class="sidelink"><a href="#CONTENTS">ToC</a></span></p> +<h2><a name="ESSAYS_AND_COMMENTS" id="ESSAYS_AND_COMMENTS"></a>ESSAYS AND COMMENTS</h2> + +<h6>ON THE</h6> + +<h2>FOREGOING LETTERS</h2> + +<h4>BY THE EDITOR</h4> + +<p><span class="pagenum"><a name="Page_51" id="Page_51">51</a></span> +</p> + + + + +<h3><a name="ESSAYS_AND_COMMENTS_BEGIN" id="ESSAYS_AND_COMMENTS_BEGIN"></a>ESSAYS AND COMMENTS</h3> + + +<p>Feeling deeply, and anxiously, the greatness +of the responsibility laid upon me to act, as it +were, the part of an envoy between so eminent +a teacher as Mr. Ruskin and my brethren in +the Ministry, I have thought that it might not +be taken amiss if I prefaced my account of +the origin of the series of letters placed in +my hands for publication (see <a href="#IV">Letter 8th July, +1879</a>)<a name="FNanchor_9_9" id="FNanchor_9_9"></a><a href="#Footnote_9_9" class="fnanchor">[9]</a> with just a mere allusion to one written +to me four years ago.</p> + + +<p>One or two imperfect conversations, leading +up to the subject of the Resurrection, which +had been broken off by accidental circumstances, +together with the letter alluded to, +had stimulated in me a feeling of something +more than curiosity—rather one of anxious +interest—to learn more of Mr. Ruskin's +views<span class="pagenum"><a name="Page_52" id="Page_52">52</a></span> +upon matters which are at the present day +giving rise to a good deal of agitated discussion +among intellectual men.</p> + +<p>I am thankful to be able to avow that, for +my own part, I am a firm and conscientious, +not a thoughtless and passive, believer in the +doctrines of the Church of Christ as held by +the majority of serious-minded religious men +in the Established Church. Mr. Ruskin was +mistaken in his much too ready assumption +that I (simply because I am a clergyman) am +a believer on compulsion; that for the peace +of my soul I have only to thank religious +anæsthetics, and that I ever preach against +the wickedness of involuntary doubt. God +forbid that I should ever take on myself to +denounce as wilful sin any scruples of conscience +which owe their origin to honest +inquiries after truth. I trust that he knows +me better now.</p> + +<p>Feeling thus decided and certain as to the +ground I stand upon, and earnestly desirous +on every account to investigate the nature of +Mr. Ruskin's doubts, whatever they might be, +in a most fraternal spirit, as a kindly-favoured +friend and neighbour (for, in our lake and<span class="pagenum"><a name="Page_53" id="Page_53">53</a></span> +mountain district, an interval of a dozen +miles does not destroy neighbourhood between +spirits with any degree of kinship), I +sought for a more lengthened conversation, +and obtained the opportunity without difficulty. +The occasion was found in a very +delightful summer afternoon on the lake, and +up the sides of the Old Man of Coniston, to +view a group of remarkable rocks by the +desolate, storm-beaten crags of Goat's Water,<a name="FNanchor_10_10" id="FNanchor_10_10"></a><a href="#Footnote_10_10" class="fnanchor">[10]</a> +that saddest and loneliest of mountain tarns, +which lies in the deep hollow between the +mountain and its opposing buttress, the Dow +Crags. This most interesting ramble in the +undivided company of one so highly and so +deservedly valued in the world of letters and +of art and higher matters yet, served to my +mind for more purposes than one, while we +wandered amidst impressive scenes, passing +from the sweet and gentle peaceful loveliness +of the bright green vale of Coniston +and its charming lake to the bleak desolation, +the terrible sublimity of the mountain +tarn barriered in by its stupendous crags, +amongst which lay those singular-looking,<span class="pagenum"><a name="Page_54" id="Page_54">54</a></span> +weather-beaten, and lightning-riven rocks +which were the more immediate object of +our visit.</p> + + +<p>But to myself the chief and happiest result +of our conversation was the firm conviction +that neither the censorious and unthinking +world, nor perhaps even Mr. Ruskin himself, +knows how deeply and truly a Christian man, +in the widest sense of the word, Mr. Ruskin +is. It is neither the time nor the place, nor +indeed would it be consistent with propriety, +to analyze before others the convictions formed +on that memorable summer afternoon. It must +suffice for the present to say that the opinions +then formed laid the foundation of a friendship +on a happier basis than that which +had heretofore been permitted me, and prepared +my way to enter with confidence upon +the plan of which the present volume is the +fruit.</p> + +<p>Last June, in the course of a short visit to +Brantwood, I proposed to Mr. Ruskin to come +to address the members of a Northern Clerical +Society, a body of some seventy or eighty +clergy, who have done me the honour to appoint +me their honorary secretary, now for<span class="pagenum"><a name="Page_55" id="Page_55">55</a></span> +about nine years, since its foundation. On +the ground of impaired health, the legacy left +behind it by the serious illness which had, +two years before, threatened even his life, +Mr. Ruskin excused himself from appearing +in person before our Society; but proposed +instead to write letters to me which might +serve as a basis for discussion amongst us.</p> + +<p><a href="#I">Letter I.</a> will explain the origin of the series +that come after.</p> + + +<p><span class="sidelink"><a href="#II">Letter II</a></span></p> +<h4>On Letter II</h4> + + +<p>The question laid down in this letter, cleared +of all metaphorical ornament, is, as is perfectly +natural and instinctive with Mr. Ruskin, one +which goes down to the foundation of things—here, +the character and mission of the Christian +ministry. Are we (Mr. Ruskin implies, Are +we <i>not</i>?) bound to believe and to teach after +certain formulæ, which, being many of them +peculiar to ourselves, separate us from the +national Churches of France and Italy? Are +we free, or are we bound? Or do we enjoy +a reasonable amount of liberty and no more?<span class="pagenum"><a name="Page_56" id="Page_56">56</a></span> +On the platform we occupy do we allow none +but English Churchmen to stand? Must we +keep all other Christians at arm's length? Do +the conditions attached to the emoluments we +receive prohibit us from holding or teaching +any other opinions than those we have subscribed +to?</p> + +<p>It is a question not to be approached without +a tremor. But no abstract answer can well +be given. Human nature replies for itself in +the spectacle of the clergy of the Church of +England divided and subdivided; here deeply +sundered, there of different complexions amicably +blending together, holding every variety +of opinion which the Church allows or disallows +within her borders. Human nature +absolutely refuses to be shackled in its positive +beliefs. Authority may try, or even appear +to perform, the feat of fettering thought and +making men march in step to one common +end in orderly ranks; but she has invariably +at last to confess her impotence.<a name="FNanchor_11_11" id="FNanchor_11_11"></a><a href="#Footnote_11_11" class="fnanchor">[11]</a></p> + + + +<p>The ministers of the Church cannot safely be +set free by Act of Parliament to teach whatever<span class="pagenum"><a name="Page_57" id="Page_57">57</a></span> +seems good to each. Some respect must be +shown to congregations too. If the clergy +claim on their side the right of independent +thought, which they are quite justified in +doing, the congregations on their side have +a much greater right to a consistent teaching, +which shall not distract their minds with +strange and unwonted forms of Christianity.</p> + +<p>Mr. Ruskin, as he often does, is going <i>too +deep</i>. He asks for that which we shall never +see in this world,—the simple, pure religion of +the Bible to be taught in all singleness and +simplicity of mind by men whose only commission +is held from God, by or without the +channel of human authority, to show men, +women, and children the way "to the summit +of the celestial mountains," and to set an awful +warning by conspicuous beacons against the +"crevasses which go down quickest to the +pit." But who shall say that he is wrong? +Nay, rather, it is we that are wrong in resting +satisfied with our low views of things, while +Ruskin soars above our heads.<span class="pagenum"><a name="Page_58" id="Page_58">58</a></span></p> + +<p><span class="sidelink"><a href="#III">Letter III</a></span></p> + +<h4>On Letter III</h4> + +<p>I would preface the few remarks I wish to +make upon this letter by an extract from a +letter just received from a dear good friend:</p> + +<blockquote><p>"I have already read these deeply interesting +letters five times. They are like 'the +foam-globes of leaven.' I must say they have +exercised my mind very much. Things in +them which at first seem rather startling, +prove on closer examination to be full of deep +truth. The suggestions in them lead to 'great +searchings of heart.' There is much with +which I entirely agree; much over which to +ponder. What an insight into human nature +is shown in the remark that though we are +so ready to call ourselves 'miserable sinners' +we resent being accused of any special fault!</p> + +<div class="rightsign"> +"S. B." +</div> +</blockquote> + +<p>By the side of this, it will be instructive, +though strange, if I place an extract from +another note from one whom I have long +known and highly esteemed; and it will be<span class="pagenum"><a name="Page_59" id="Page_59">59</a></span> +seen what a singular "discerner of hearts" +and "divider of spirits" is this series of +letters:—</p> + +<blockquote><p>"If they are really meant <i>au sérieux</i>, I could +not express any opinion of them without implying +a reflection upon you also, as you seem +to endorse them so fully. I prefer, therefore, +to say merely that, as a whole, they offer +one of the most remarkable instances I ever +met with of the old adage, 'Ne sutor ultra +crepidam.'"<a name="FNanchor_12_12" id="FNanchor_12_12"></a><a href="#Footnote_12_12" class="fnanchor">[12]</a></p></blockquote> + + + +<p>In spite of this I retain all my old high +opinion of the writer of these lines, and feel convinced +that he will soon think very differently.<span class="pagenum"><a name="Page_60" id="Page_60">60</a></span></p> + +<p>Yes, it is as my first correspondent has said, +"Things which at first seem startling, on +examination prove to be full of deep truth." +In the short compass of this <a href="#III">Letter III.</a> lies enfolded +a vast question, which, in the midst of +the friction and conflict of ages of strife, has +been shuffled away into odd corners, to be +brought out into life only now and then, when +a man is born into the world who sees what +few will even glance at, and who will say out +that which ought to be spoken, though but +few may listen. What is the question which +is put here so tersely and so pointedly? It is +this, which I am only putting a little differently, +not with the most distant idea of improving +upon Mr. Ruskin's felicitous touches; but, +because expressed in twofold fashion, what +has escaped one may strike another in a +different form.</p> + +<p>Is a clergyman of the Church of England a +teacher of the doctrine and practice and discipline +of the Church of England within her +limits only, narrow as they are, when compared +with Christendom? or is there not +rather a wider, more comprehensive Church +yet—that of Christ upon earth—which he<span class="pagenum"><a name="Page_61" id="Page_61">61</a></span> +must serve, which he must preach, in forgetfulness +of the limited boundaries within which +by his education and his ordination vows he +is <i>apparently</i> bound to remain? Is there not +enough of Christianity common to all the +Christian nations upon earth, and which ought +to be made the subject of teaching to the +ignorant and the castaway? Is it quite a +right thing that the natives of Madagascar, for +instance, should see parties of missionaries +arriving amongst them: one, in all the gorgeous +trappings and with all the elaborate ritual +of Rome; another in rusty black coats and +hats and dirty white neckties, repudiating all +but the very barest necessary ceremonial; a +third, possibly disunited in itself, coming as +High Churchmen or Low Churchmen, with +differing peculiarities? Is this an edifying spectacle +for the Malagasy? And can the Gospel +be preached as effectually in this highly diversified +fashion as it would be with the simplicity +of a reasonable and just sufficiently elastic +uniformity?</p> + +<p>Coming before many people of infinite +diversity of mind, it cannot be doubted that +Christianity must necessarily take a variety of<span class="pagenum"><a name="Page_62" id="Page_62">62</a></span> +forms, to suit different intelligences, and adapt +itself to differing situations. But in all this +large variety of forms of religion, ranging +from mere paganism at one end, just a little +unavoidably altered by the contact of Christianity, +and at the other extremity a pure +religion, but refined and intellectual, I do not +see exactly what is the form of Christianity +which the Church of England is to preach to +the masses at home and abroad. As long as +England takes the Gospel to the ignorant in +such infinitely diversified forms, it is as if an +incapable general were to divide his forces +preparatory to an assault upon a compact and +well-defended stronghold.</p> + +<p>It is enough to make one weep with vexation +and humiliation to see what sort of religion +would be presented to the world if some +who claim to have all truth on their side could +have their own way. I say to have the truth +on their side,—which is a very different thing +from being on the side of truth. There is +even a new religion—for it is certainly not the +old—growing popular with "thinkers," who +write and read in the three great half-crown +monthlies, which is evolved in the most curious<span class="pagenum"><a name="Page_63" id="Page_63">63</a></span> +variety out of their inner consciousness by +religion-makers, whose fertile brains are the +only soil that can bring forth such productions. +What is the vast uneducated world to do with +these extraordinary forms of religion which +are as many-sided and many-faced as their +inventors?</p> + +<p>Now Mr. Ruskin and many others see this +state of things with pity and compassion, and +ask, "Cannot this Gospel of Christ be put +into such plain words and short terms as that +a plain man may understand it?" Why is +there no such easy summary provided by +authority to teach the poor and simple? The +Apostles' Creed is good for its own end and +purpose, but it requires great expansion to +be made to include Gospel teaching, and +it contains nothing practical. The Thirty-nine +Articles are not even intended (as Mr. +Ruskin by some oversight seems to think +they are) to be a summary of the Gospel. +We have no concise and plain, clear and +intelligible form of sound words to answer +this most important end. The Church Catechism, +from old associations, belongs to +childhood.<span class="pagenum"><a name="Page_64" id="Page_64">64</a></span></p> + +<p>Every reasonable person must agree with +Mr. Ruskin, that there could be no harm, but +much good, in Christians making a little less +of their Churchmanship, and a little more of +their broad Christianity.</p> + + +<p><span class="sidelink"><a href="#IV">Letter IV</a></span></p> + +<h4>On Letter IV</h4> + +<p>Mr. Ruskin pleads in this letter with touching +eloquence for the guidance of the law of +love, that irresistible law, one effect of which +is to give to the highest probability the force +of a sufficient certainty, and establishes in +the man the mental habit best described as +<i>certitude</i>.</p> + +<p>In Cardinal Newman's "History of My +Religious Opinions," p. 18, he quotes some +beautiful passages from Keble's conversations +with himself (disagreeing with him all the +time), in which he had quoted, "I will guide +thee <i>with mine eye</i>" (Psalm xxxii. 8), as the +expression of the gentle suasive power that +directs the steps of the child and friend of +God, as distinguished from "the bit and bridle" +laid upon horse and mule, who represent<span class="pagenum"><a name="Page_65" id="Page_65">65</a></span> +unwilling slaves recognising no law but that +of force or coercion. It is an Eye whose gaze +is ever fixed on us, the "Eye of God's Word," +"like that of a portrait uniformly fixed on us, +turn where we will."<a name="FNanchor_13_13" id="FNanchor_13_13"></a><a href="#Footnote_13_13" class="fnanchor">[13]</a> And Keble is right so +far as concerns the true children and friends +of God, subject, as their highest control, to +the law of love. Pure and exalted minds ever +strain for, and yearn after, a general and outward +manifestation of the witness that man +is "the image and glory of God" (1 Cor. +xi. 7).</p> + + + +<p>Unhappily, we are not so constituted by +nature. The inroads and ravages of sin are +but too evident, as well in those upon whom +episcopal hands have been laid, as in the ranks +of the laity. Are not wilfulness and pride of +intellect and glorification of self ever exercising +such a power in the earth, that checks +and restraints are found absolutely necessary +to curb and control the determination of many +of the ministers of the Church not only to +<i>think</i> as seems good to them (which they have +a perfect right to do), but openly to <i>teach and<span class="pagenum"><a name="Page_66" id="Page_66">66</a></span> +to preach</i> whatever doctrines they may have +conceived in their own minds, or have learnt +from others, contrary to the received doctrines +of the Church of England; which they +have no right to do as long as they remain +ministers of the Church whose doctrines they +impugn?</p> + +<p>Mr. Ruskin correctly assumes that the terms +of the Lord's Prayer, being in the very words +of Christ, do contain a body of Divine doctrine; +and they would be the fittest to adopt as a +standard of Christian teaching, <i>if</i> only all men +were as candid, sincere, and straightforward +as himself. But because there is no certainty +that any large and preponderating body of men +will exhibit these graces of Christianity in +themselves, and combine with them gentleness, +tolerance, and forbearance, therefore +they <i>must</i> be held in "with bit and bridle,"—that +is, with Articles and Creeds and declarations,—"lest +they fall upon thee," and +fill the Church more full of sedition, disaffection, +and disquiet than it already is.</p> + +<p>Cardinal Newman himself is an example of +the necessity of the restraints of creeds, as +well, indeed, as of their general inefficiency to<span class="pagenum"><a name="Page_67" id="Page_67">67</a></span> +maintain unity. His "History of my Religious +Opinions," at least in its beginning, +is but the story of a long succession of phases +of belief and disbelief, originating in—what? +In study of the Word of God? in Divine +contemplation, or in devout and thoughtful +meditation? No, indeed; but in walks and +conversations, now with one friend, now with +another, now round the Quadrangle of Oriel, +then in Christ Church meadows; in fanciful, +and apparently causeless, changes in his own +mind, of which sometimes he can give the +exact date, sometimes he has forgotten it, but +which lead him out of one set of opinions +into another in a helpless kind of way, as if +he knew of no motive power but the influence +of other men's minds or the momentary and +fitful fluctuations of a spirit ever too much +given to introspection to maintain a steady +and uniform course.</p> + +<p>What a contrast between the downright, +manly straightforwardness of a Ruskin and +the fluttering, uncertain flights of a Newman, +ending in the cold, dead fixity of the Roman +faith, whereof to doubt is to be damned!<span class="pagenum"><a name="Page_68" id="Page_68">68</a></span></p> + +<p><span class="sidelink"><a href="#V">Letter V</a></span></p> + +<h4>On Letter V</h4> + + +<p>The next paragraph to the last in this letter, +contains a statement which at first might seem +to be rashly expressed. But I was not long +in apprehending that when Mr. Ruskin alludes +to a scheme of pardon "for which we are supposed +to be thankful, not to the Father, but to +the Son," he was far from impugning that +doctrine of the Atonement in which, as it is +generally understood among Christian people, +the whole plan of salvation centres.</p> + +<p>But there seems to have been a fatality +about this sentence. Numbers have read it +and commented upon it, myself amongst the +number, as if Mr. Ruskin were here expressing +<i>his own view</i>; instead of which, he is here +quoting other men's opinions, to condemn +them with severity. The <i>Record</i> called it +some of Mr. Ruskin's dross; but it is other +people's dross, for which he would offer us +pure gold.</p> + +<p>I happened, a very short time previous to +receiving this letter, to have had my attention +attracted by the following passage of Mr.<span class="pagenum"><a name="Page_69" id="Page_69">69</a></span> +Ruskin's own:—"When, in the desert, He +was girding Himself for the work of life, +angels of life came and ministered to Him; +now, in the fair world, when He is girding +Himself for the work of death [at the Transfiguration], +the ministrants came to Him from +the grave. But from the grave conquered. +One from that tomb under Abarim, which +His own hand had sealed long ago; the +other from the rest which He had entered +without seeing corruption."</p> + +<p>Pleased with the truthful eloquence of this +passage, I placed it at the head of the chapter +on the Transfiguration in my book on the +Life and Work of Christ (still in the press). +Having done so, it struck me that Mr. Ruskin, +whether intentionally or undesignedly, had +made the pronoun "His" to apply either to +God the Father, or to God the Son. It may +grammatically refer to either. From this I +drew the conclusion which I expressed in a +short letter to my friend, that, discarding the +strictly human uses of language, which, from +its unavoidable poverty, lacks the power of +marking the true nature of the difference +between the Divine Persons of the Holy<span class="pagenum"><a name="Page_70" id="Page_70">70</a></span> +Trinity, he had spoken of the Father and of +the Son indiscriminately or indifferently, <i>i.e.</i>, +without a difference.</p> + +<p>And so it really is. How shall a man, +though at the highest he be "but a little +lower than the angels," know and comprehend +the Godhead in its true and exact nature? +The names father and son express an earthly +relation perfectly well understood when belonging +to ourselves, but when applied to +the Supreme Divine Being, they must of +necessity fall far short of expressing their +true connexion with one another. They are, +when applied to Heavenly beings, merely +anthropomorphic terms used in compassion +to our infirmities, and conveying to us only +an approximation to the ideas intended. We +say the Father sent the Son; the Son suffered +for our sins. But since Father and Son are +One, we are plainly expressing something +short of the exact state of the case when we +speak of our thankfulness to the Son as if +we had no reason to be equally thankful to +the Father.</p> + +<p>The Athanasian Creed makes no great demand +upon our mental powers when it requires<span class="pagenum"><a name="Page_71" id="Page_71">71</a></span> +of us, in speaking of the Trinity, neither to +confound the Persons nor to divide the Substance; +for, in truth, I suppose we are equally +incapable of doing either.</p> + +<p>These are Divine matters, of which, while +the simplest may know enough, the wisest +can never fathom the whole depth. For the +Divine power and love, knowledge and compassion, +will never be fully comprehended +until we know even as we are known.</p> + +<p>But, as I am abstaining from questioning +Mr. Ruskin as to his meaning in any passage, +if it happens to be slightly obscure, awaiting +his reply at the close of the book, I may here +say that I believe that this sentence refers to +a wild and unscriptural kind of preaching, +happily becoming less common, in which undue +stress is laid upon the wrathfulness of +God, as contrasted with the mercy of the +Saviour, as if we had only the Son to thank, +and not our loving Father in Heaven, for the +blessed hope of eternal life. Some there are, +and always will be, who habitually err in not +rightly dividing the Word of God, and giving +undue prominence to a dark portion of doctrine, +which is true enough in itself, but would be<span class="pagenum"><a name="Page_72" id="Page_72">72</a></span> +relieved of much of its gloom, if due prominence +were given to other parts of the truth +of God.</p> + +<p>I do not mean to praise caution at the +expense of courage. I have a constitutional +aversion to that caution allied to timidity and +cowardice which prompts a man to look to +his safety, comfort, and worldly repute as +the first social law that concerns <i>him</i>. I +admire rather the brave man who is ready +to sacrifice all that, if he can, by so doing, +gain the desired right end.</p> + +<p>But in the case before us, it is not so. +Men talk as if all we had to do to convert +a sinner from the error of his way was to +give him a good talking, forgetting that we +have not a plastic material to work upon, but +a most stubborn and intractable one, wherever +interest is concerned; and that a bold bad +man is generally proof against talk, and yields +to no power but the grace of God exercised +directly, and seconded by His heavy judgments. +Have we not all seen, with shame +and astonishment, the "wicked rich" regularly +in their places at church, much oftener +than the "wicked poor," who have less<span class="pagenum"><a name="Page_73" id="Page_73">73</a></span> +interest in playing the hypocrite? And have +we not felt our utter powerlessness, whether +by public preaching or by private monition, +to find a way to those case-hardened hearts? +What are we to do with such a man as +Tennyson describes in "Sea Dreams," who</p> + +<div class="poem"><div class="stanza"> +<span class="i8">"began to bloat himself, and ooze<br /></span> +<span class="i4">All over with the fat affectionate smile<br /></span> +<span class="i4">That makes the widow lean;"<br /></span> +</div></div> + +<p>when his victim—</p> + + + +<div class="poem"><div class="stanza"> +<span class="i4">"Pursued him down the street, and far away,<br /></span> +<span class="i4">Among the honest shoulders of the crowd,<br /></span> +<span class="i4">Read rascal in the motions of his back,<br /></span> +<span class="i4">And scoundrel in the supple-sliding knee."<br /></span> +</div></div> + + + +<p>Here is all that we can do—told us in the last +sweet lines:—</p> + + +<div class="poem"><div class="stanza"> +<span class="i4">"'She sleeps: let us too, let all evil, sleep.<br /></span> +<span class="i4">He also sleeps—another sleep than ours.<br /></span> +<span class="i4">He can do no more wrong: forgive him, dear,<br /></span> +<span class="i4">And I shall sleep the sounder!'<br /></span> +<span class="i16">Then the man,<br /></span> +<span class="i4">'His deeds yet live, worst is yet to come;<br /></span> +<span class="i4">Yet let your sleep for this one night be sound:<br /></span> +<span class="i4">I do forgive him.'<br /></span> +<span class="i12">'Thanks, my love,' she said,<br /></span> +<span class="i4">'Your own will be the sweeter;' and they slept." +<span class="pagenum"><a name="Page_74" id="Page_74">74</a></span><br /></span> + +</div></div> +<p> +<span class="sidelink"><a href="#VI">Letter VI</a></span> +</p> + + + +<h4>On Letter VI</h4> + +<p>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.</p> + +<p>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 God.</p> + +<p>But, to my mind, the irremediable fault +in the latter proposition in this letter is the +assumption 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 pronounce +without favour or distinction of persons +the severe sentence: "You shall not enter this +house of God. 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."<span class="pagenum"><a name="Page_75" id="Page_75">75</a></span></p> + +<p>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 compassion from +the nobler-minded of his flock, who are always +in a very small minority.</p> + +<p>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<span class="pagenum"><a name="Page_76" id="Page_76">76</a></span> +police, counsel, jury, and judge. We are required +to say every Ash Wednesday that we +regret the loss of the godly 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.</p> + +<p>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 <i>charity</i>. 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<span class="pagenum"><a name="Page_77" id="Page_77">77</a></span> +certainly do think that often a little more +fearlessness in rebuking vice would not come +amiss.</p> + +<p>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 class, +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.</p> + +<p>Further, again: given both the wisdom to +judge and the power to doom, would it be<span class="pagenum"><a name="Page_78" id="Page_78">78</a></span> +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 God 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. God forbid that the day should ever +come when spiritual pride and exclusiveness +shall shut out even the hardest of sinners from +the house of God; 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<span class="pagenum"><a name="Page_79" id="Page_79">79</a></span> +love and devotion to God the Saviour and +Redeemer?</p> + +<p>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 God? We have 2 Cor. vi. +14-18, which seems to point out that, in the +primitive Church, the wicked were not allowed +in the assemblies 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?</p> + +<p>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."<a name="FNanchor_14_14" id="FNanchor_14_14"></a><a href="#Footnote_14_14" class="fnanchor">[14]</a> +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<span class="pagenum"><a name="Page_80" id="Page_80">80</a></span> +the noble 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.</p> + + + +<h5>Additional Remarks on the Censures +of the Church.</h5> + +<h6>By the Editor.</h6> + +<p>Since writing my notes on <a href="#VI">Letter VI.</a>, 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<span class="pagenum"><a name="Page_81" id="Page_81">81</a></span> +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.</p> + +<p>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.<a name="FNanchor_15_15" id="FNanchor_15_15"></a><a href="#Footnote_15_15" class="fnanchor">[15]</a> +But I do not remember that any +parish priest of the Reformed Church has ever<span class="pagenum"><a name="Page_82" id="Page_82">82</a></span> +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 +circumstances 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.</p> + + + +<p><span class="pagenum"><a name="Page_83" id="Page_83">83</a></span>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 constituted 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 assuredly 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.<span class="pagenum"><a name="Page_84" id="Page_84">84</a></span> +</p> +<p> +<span class="sidelink"><a href="#VII">Letter VII</a></span> +</p> + + +<h4>On Letter VII</h4> + +<p>Excellent as is <a href="#From_the_Rev_Canon_Gray">Canon Gray's letter</a> (p. <a href="#Page_169">169</a>), +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 <i>liability</i> 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.</p> + +<p>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<span class="pagenum"><a name="Page_85" id="Page_85">85</a></span> +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 God, 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 God Incarnate.</p> + +<p>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 assumed and borne in accordance +with His own will as perfect God. 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!<span class="pagenum"><a name="Page_86" id="Page_86">86</a></span></p> + +<p>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 noble +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.</p> + +<p>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<span class="pagenum"><a name="Page_87" id="Page_87">87</a></span> +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 <i>àpropos</i> with +the following beautiful passage, which many +will read with pleasure, perhaps some with +profit:—</p> + +<blockquote><p>"If anyone shall hint to us that we and the birds +may have sprung originally from the same type; that<span class="pagenum"><a name="Page_88" id="Page_88">88</a></span> +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 God. 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 God 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 +God, 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 God 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<span class="pagenum"><a name="Page_89" id="Page_89">89</a></span> +orthodox, while we hail as truly scientific, Wordsworth's +great saying—</p> + + +<div class="poem"><div class="stanza"> +<span class="i6">'Therefore am I still<br /></span> +<span class="i0">A lover of the meadows and the woods<br /></span> +<span class="i0">And mountains; and of all that we behold<br /></span> +<span class="i0">From this green earth; of all the mighty world<br /></span> +<span class="i0">Of eye and ear—both what they half create,<br /></span> +<span class="i0">And what perceive; well pleased to recognize<br /></span> +<span class="i0">In Nature and the language of the sense,<br /></span> +<span class="i0">The anchor of my purest thoughts, the nurse,<br /></span> +<span class="i0">The guide, the guardian of my heart, and soul<br /></span> +<span class="i0">Of all my moral being.'"<br /></span> +<br /> +<span class="i8"><i>Charm of Birds.</i><br /></span> +</div></div> + + +</blockquote> + +<p> +<span class="sidelink"><a href="#VIII">Letter VIII</a></span> +</p> + +<h4>On Letter VIII</h4> + +<p>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?</p> + +<p>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.</p> + +<p>But it is an awfully solemn consideration +put before us here, whether instead of the<span class="pagenum"><a name="Page_90" id="Page_90">90</a></span> +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.</p> + +<p>"Thy will be done" is a petition 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 God 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 <i>will of God</i>. Hence +Mr. Ruskin interposes: "Are you so sure +that it <i>was</i> the will of God 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<span class="pagenum"><a name="Page_91" id="Page_91">91</a></span> +of funerals in white. Am I to believe it was +the <i>will of God</i> 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 +assistance of destitution—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<span class="pagenum"><a name="Page_92" id="Page_92">92</a></span> +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.</p> + +<p>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 God has given<span class="pagenum"><a name="Page_93" id="Page_93">93</a></span> +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.</p> + +<p>This principle leads me to view <i>now</i> 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 passage, +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.</p> + +<p>"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 <i>all</i> the Gospel? Will this<span class="pagenum"><a name="Page_94" id="Page_94">94</a></span> +alone "mend the world, forsooth"? Now the +extreme men of one particular school in the +English Church do really preach little else +beside this. When they are entreated to +preach upon good works, too, and unfold a +little of their value and beauty,—if they have +any at all,—the answer is always to the effect, +"Oh, of course; faith in Christ must of necessity +beget the love of good works. These are +the signs of that. Preach Christ crucified, +and all the rest will be sure to follow." And +this is what is exclusively called "preaching +the Gospel." The preacher who teaches us +to love our enemies, to live pure lives, to be +honourable to all men and women, to bring +up our families in the truth, is frowned upon +as a "legal preacher." As a clergyman myself, +I am not afraid of saying that I look upon +this so-called Gospel-preaching as fraught with +not a little of danger. God knows, wicked +sinners are found in every congregation and +class of men, kneeling to pray, and singing +praises, exactly like good men. Now I can +hardly conceive a style and matter of preaching +more calculated to excuse and palliate, +and almost encourage sin, than this narrow<span class="pagenum"><a name="Page_95" id="Page_95">95</a></span> +and exclusive so-called Gospel-preaching. +Neither Christ nor His apostles taught thus +at all. The whole Sermon on the Mount is +moral in the highest and purest sense. Every +epistle has its moral or <i>legal</i> side. "Woe is +me if I preach not the Gospel!" and I cannot +be preaching the Gospel unless, along with +the great proclamation, "If any man sin, we +have an Advocate with the Father," I also do +my utmost to teach "what the will of the +Lord is" concerning a pure, holy, and blameless +life, full of active, good works, done in +deep humility and self-abasement; because +Christ loved me and died for me, and asks +me, in love to Him, to walk in His steps.</p> + +<p> +<span class="sidelink"><a href="#IX">Letter IX</a></span> +</p> + +<h4>On Letter IX</h4> + +<p>I fancy I can still hear the murmur of angry +dissent pass round as I read to my reverend +brethren this indignant plea for a higher interpretation +of the petition for daily bread than +that which passes current with the unthinking, +self-indulgent world. Nevertheless, this<span class="pagenum"><a name="Page_96" id="Page_96">96</a></span> +manifestation of feeling was not general, and +I thoroughly agree with Mr. Ruskin that the world +has, from the first, used this prayer +thoughtlessly and blasphemously; and probably +will continue to do so to the end, when +the thoughts and imaginations of all men's +hearts shall be revealed, and no more disguises +shall be possible; when the masked +hypocrite's smile shall be torn from him and +reveal the covetousness that breeds in his +heart to its core; when the honourable man +shall no longer be confounded with thieves, +nor the usurer and extortioner be courted and +bowed to like an honest man.</p> + +<p>The veil that hid the true Christ, as Mr. +Ruskin has well remarked, was removed in +the breaking of bread with the disciples at +Emmaus. As the Master, so the true disciples. +They too may be known both by the +spiritual breaking of the Bread of Life in the +Holy Communion (though the canting hypocrite +too may be found polluting that holy +rite); but more especially in the union of +the sacred ordinance with obedience to the +scarcely less sacred command of Christian love +and charity to the poor. There may be the<span class="pagenum"><a name="Page_97" id="Page_97">97</a></span> +empty profession, but there will be none of +the reality of the religion of the Gospel, unless +we are partakers of the bread broken at the +Lord's Table, or unless we eat the bread +earned by the honest labour of our hands or +of our brains, or share some of our bread with +those, the Lord's brethren, whom He has left +for us to care for in His name. The absence +of either of these three essential conditions +just lays us open to the charge of flaunting +before the world a false and spurious Christianity. +In the plain words of our friend, our +bread not being fairly got or fairly used, is +stolen bread.</p> + +<p>But I would willingly believe that it is only +by a strong figure of speech that we clergy +are here again emphatically called upon to +act the part of inquisitors by pointedly demanding +of every member of our flock a +precise account of the manner in which he +earns his livelihood. Still, if the answer was +not a surprised and indignant stare, I believe +the great mass of men would probably be able +to give an answer which should abundantly +satisfy themselves and us, until Mr. Ruskin +threw his own light upon the answer and<span class="pagenum"><a name="Page_98" id="Page_98">98</a></span> +demonstrated that the notions of modern +civilized society are not in accordance with +the highest teaching. According to our ideas, +the artisan, the tradesman, the merchant, the +members of the learned and the military and +naval professions, all those engaged in the +various departments of government work, from +the cabinet minister down to the last office +clerk,—all these use the labour of body or of +mind, and in return receive the necessaries or +the luxuries of life for themselves and their +households. Men who are, if they please, +exempt altogether from such labour, as large +landed proprietors, are certainly under a +temptation to lead a life of ease and leisure. +But it is very seldom that we are offended +with the sight of a landlord so unmindful of +social duties as to take no personal active +interest in the welfare and conduct of his +tenants, or forgetful of the responsibilities to +his country imposed upon him by his rank +and position.</p> + +<p>It is to be hoped that Mr. Ruskin does not +in all solemn seriousness really expect that +after a fair examination of the modes of life +of all these people, "an entirely new view of<span class="pagenum"><a name="Page_99" id="Page_99">99</a></span> +life and its sacraments will open upon us and +them." Is it indeed a fact that "the great +mass of men calling themselves Christians do +actually live by robbing the poor of their bread, +and by no other trade whatsoever"? Mr. +Ruskin is always terribly in earnest in whatever +he says, and we must look for an explanation +of this sentence in the very decided +views he holds upon interest of money, which +he calls usury.</p> + +<p>Mr. Ruskin classes Usury and Interest together. +Here are some of his strong words +upon this subject: "There is absolutely no +debate possible as to what usury is, any more +than what adultery is. The Church has only +been polluted by indulgence in it since the +16th century. Usury is any kind whatever +of interest on loan, and it is the essential +modern force of Satan." This was written +September 9th of this year. In "Fors Clavigera," +Letter lxxxii., p. 323, he challenged +the Bishop of Manchester to answer him the +question, whether he considered "usury to be +a work of the Lord"?<a name="FNanchor_16_16" id="FNanchor_16_16"></a><a href="#Footnote_16_16" class="fnanchor">[16]</a> In the same letter, +to place his heavy denunciation against the<span class="pagenum"><a name="Page_100" id="Page_100">100</a></span> +wickedness of usury in the best possible +company, he pleads: "Plato's scheme was +impossible even in his own day,—as Bacon's +New Atlantis in <i>his</i> day,—as Calvin's reform +in <i>his</i> day,—as Goethe's Academe in his; but +of the good there was in all these men, the +world gathered what it could find of evil."</p> + + +<p>Let us look a little closer into this matter. +It is not because a man with fearless frankness +breasts the full torrent of popular persuasion +and universal practice that he is to +be thrust aside as a fanatic, with hard words +and unfeeling sneers concerning his sanity. +Here, again, I avow my persuasion that Mr. +Ruskin is, in one sense, too far in advance, +and, in another, too far in the rear of the +time; and while I attempt an explanatory justification +of the modern practice, I admit that +it is only "for the hardness of our hearts" +and because the golden age is still far off.</p> + +<p>The Mosaic law was severe against usury +and increase, forbidding it under heavy threatenings +among the faithful Israelites, but allowing +it in lending to strangers. "If thy brother +be waxen poor, then thou shalt relieve him +... take thou no usury of him, or increase"<span class="pagenum"><a name="Page_101" id="Page_101">101</a></span> +(Lev. xxv. 35, 36). "Thou shalt not lend upon +usury to thy brother; usury of money, usury +of victuals, usury of anything that is lent upon +usury. <i>Unto a stranger</i> thou mayest lend +upon usury; but unto thy brother thou shalt +not lend upon usury" (Deut. xxiii. 19, 20). +"Lord, who shall abide in Thy tabernacle? +... He that putteth not out his money to +usury" (Psalm xv. 1, 5. See Ezek. xviii. 7, +etc.) And to come to the Christian law, we +have the mild general principle: "If ye lend +to them of whom ye hope to receive, what +thank have ye? for sinners also lend to +sinners, to receive as much again.... +Lend, hoping for nothing again, and your +reward shall be great" (Luke vi. 34, 35).</p> + +<p>So far the Law of Moses and the Gospel.</p> + +<p>But our Lord, in the Parable of the Talents, +appears to actually sanction the practice of +loans upon interest: "Thou oughtest, therefore, +to have put my money to the exchangers, +and then at my coming I should have received +mine own with usury" (Matt. xxv. 27). The +preceding verse, the 26th, may well be understood +to be a question—Didst thou indeed +think so? It does not even indirectly attribute<span class="pagenum"><a name="Page_102" id="Page_102">102</a></span> +hardness and oppression to our Lord.<a name="FNanchor_17_17" id="FNanchor_17_17"></a><a href="#Footnote_17_17" class="fnanchor">[17]</a> I +am quite aware that it may be replied that +this is an instance of those strong audacious +metaphors, where the fact used by way of +illustration is instinctively overleaped by the +mind of the hearer to arrive at the lesson +which it marks and emphasizes; as when the +Lord is represented as an unjust judge, or +Paul speaks of grafting the wild olive branch +upon the good, or James refers to the rust +and canker upon gold and silver, or Milton +speaks of certain bishops as "blind mouths."<a name="FNanchor_18_18" id="FNanchor_18_18"></a><a href="#Footnote_18_18" class="fnanchor">[18]</a> +But in all these cases, the hyperbole is manifest; +it is an untruth or a disguise, which +not only does not deceive, but teaches a great +truth. Our Lord's reference to money-lenders +or exchangers appears to lend an indirect +sanction to a familiar practice.</p> + + +<p>The Law of Moses, therefore, rebuking the +practice of lending for increase among brethren +and encouraging it in dealing with strangers,<span class="pagenum"><a name="Page_103" id="Page_103">103</a></span> +combined with the well-known avarice of +the Jews to make them money-lenders on a +large scale, and at high rates of interest, to +the prodigals and spendthrifts, the bankrupt +barons and needy sovereigns of the middle +ages. Money was rarely lent for commercial +purposes, and to advance the real prosperity +of the borrower. It was generally to stave off +want for the time; and principal and interest, +when pay-day came, had generally to be +found in the pastures or strongholds of the +enemy. High interest was charged, on account +of the extraordinary precariousness +of what was called the security. Grinding +and grasping undoubtedly the money-lenders +would be, from the hardship of their case. +Reckless extravagance and lavish profusion +were, in those non-commercial ages, highly +applauded. The spendthrift and the prodigal +was the favourite of the multitude; the rich +money-lender was hated and abused, while +his money-bags were sought after with all the +eagerness of hard-driving poverty. They +reviled the careful and economical Israelite; +they looked with horror upon his vast accumulations +of capital, and never remembered<span class="pagenum"><a name="Page_104" id="Page_104">104</a></span> +to thank him for the safety they owed to him +from the violent hands of their own soldiers +and retainers.</p> + +<p>All this went on until the sixteenth or +seventeenth century. I have before me a +very curious old book, lent to me by Mr. +Ruskin, entitled, "The English Usurer: or, +Usury Condemned by the most learned and +famous Divines of the Church of England. +Collected by John Blaxton, Preacher of God's +Word at Osmington, in Dorsetshire, 1634."</p> + +<p>The language throughout the book is of +extreme violence against all manner of usury. +The compiler gives a collection of the most +emphatic testimonies of the greatest preachers +of the day against this "detestable vice." +Bishop Jewell calls it "a most filthy trade, a +trade which God detesteth, a trade which is +the very overthrow of all Christian love." +There is, it must be admitted, no sort of +argument attempted in the long extract from +Bishop Jewell's sermon to demonstrate the +wickedness of the practice against which he +launches his fierce invectives, but he certainly +brings his sermon to a conclusion with a +threat of extreme measures "if they continue<span class="pagenum"><a name="Page_105" id="Page_105">105</a></span> +therein. I will open their shame and denounce +excommunication against them, and +publish their names in this place before you +all, that you may know them, and abhor +them as the plagues and monsters of this +world; that if they be past all fear of God, +they may yet repent and amend for worldly +shame."</p> + +<p>This was Bishop Jewell preaching in the +middle of the 16th century; and such were +the strong terms very generally employed +by good and thoughtful men at that day. +Bacon (Essay 41) says that one of the objections +against usury is that "it is against +nature for money to beget money!" Antonio, +in "The Merchant of Venice," asks:</p> + + +<div class="poem"><div class="stanza"> +<span class="i6">"When did friendship take<br /></span> +<span class="i0">A <i>breed</i> of barren metal of his friend?"<br /></span> +</div></div> + + +<p>And his practice was "neither to lend nor +borrow by taking nor giving of excess," which +brought upon him the malice and vindictiveness +of the Jew—</p> + +<div class="poem"><div class="stanza"> +<span class="i6">"that in low simplicity<br /></span> +<span class="i0">He lends out money gratis, and brings down<br /></span> +<span class="i0">The rate of usance here with us in Venice."<br /></span> +<span class="pagenum"><a name="Page_106" id="Page_106">106</a></span> +</div></div> + +<p>Philip, in Tennyson's "Brook "—a simple man +in later times—</p> + + +<div class="poem"><div class="stanza"> +<span class="i0">"Could not understand how money breeds,<br /></span> +<span class="i0">Thought it a dead thing."<br /></span> +</div></div> + + +<p>But there were men, too, who saw that the +taking of moderate interest was a blameless +act. Calvin was a contemporary of Bishop +Jewell, and his mind exhibits a curious mixture +of feelings upon the subject. Blaxton +triumphantly places a sentence from Calvin's +"Epistola de Usura" as a battle-flag in his +title-page:—</p> + +<p>"In republica bene constituta nemo fænerator +tolerabilis est; sed omnino debet e consortio +hominum rejici." "An usurer is not +tolerable in a well-established Commonwealth, +but utterly to be rejected out of the company +of men." So again, in his Commentary on +Deuteronomy. But again, in a passage quoted +from the same author, without reference, in +Dugald Stewart's Preliminary Dissertation +(Encyd. Brit.) we come across a different +view.</p> + +<p>"'Money begets not money!'—What does +the sea beget? What the house for which I<span class="pagenum"><a name="Page_107" id="Page_107">107</a></span> +receive rent? Is silver brought forth from +the walls and the roof? But that is produced +from land, and that is drawn forth from the +sea, which shall produce money; and the convenience +of a house is paid for with a stipulated +sum. Now if better profit can be derived +from the letting out of money than by the +letting of an estate, shall a profit be made by +letting perhaps some barren land to a farmer, +and shall it not be allowed to him who lends +a sum of money? He who gets an estate by +purchase, shall he not from that money derive +an annual profit? Whence then is the merchant's +profit? You will say, from his diligence +and industry. Does anyone suppose +that money ought to lie idle and unprofitable? +He who borrows of me is not going to let the +loan lie idle. He is not going to draw profit +from the money itself, but from the goods +bought with it. Those reasonings, therefore, +against usury are subtle, and have a certain +plausibility; but they fall as soon as they are +examined more narrowly. I therefore conclude +that we are to judge of usury, not from any +particular passage of Scripture, but by the +ordinary rules of justice and equity."<span class="pagenum"><a name="Page_108" id="Page_108">108</a></span></p> + +<p>To come at once to modern days and practical +views. Let us suppose lending on interest +forbidden by the Church and the law. Then +sums of money required for good and legitimate +business purposes must be begged as a +great favour. No honourable man would do +this. The instinctive repugnance felt by an +independent man to place himself under pecuniary +obligations which he could not reciprocate +would stop many a promising young man +of slender means from going to college, many +a good man of business from using the most +favourable opportunities. I am not speaking +of borrowing money to gain temporary relief +from pecuniary embarrassment, but of money +honourably desired to realize advantages of +apparent life-value. So the necessitous would +be doomed to remain in hopeless necessity +until some benevolently-minded person with +a mass of loose unemployed capital came to +his rescue, and such men are not to be met +with every day.</p> + +<p>So far for the man who would like to borrow, +but that the law will not allow it except as a +free loan or gift. Then for the willing lender, +if he dared. He has, say, a few thousands in<span class="pagenum"><a name="Page_109" id="Page_109">109</a></span> +hand, which he does not wish to spend. +He looks round, if he is anxious to use it +for good, for an object of his charity who +seems least likely to disappoint him. Does our +experience of human nature teach that a sense +of gratitude for benefits received is a good +security for honourable conduct? Alas! in a +multitude of cases—I fear the majority—the +lender would only be met with cold and alienated +looks when he expected to receive his +own again, if indeed he found anywhere at all +the object of his kindness. The memory of +past ingratitude, the fear of worse to come, +would dry the sources of benevolence, and +make the upright and honest to suffer equally +with the swindler and the hypocrite.</p> + +<p>But there is no such fear now. The recognized +system of lending upon approved +security for a fair and moderate rate of +interest removes the irksome, galling sense +of obligation, and enables any man to borrow +with a feeling that if he receives an obligation +he is also conferring one; that if he makes +ten per cent, by trading, or a good stipend +by his degree, he will divide his profits fairly +with the man who served him, and that he<span class="pagenum"><a name="Page_110" id="Page_110">110</a></span> +is helping him in his turn to keep his money +together for the sake of his children after +him. Take away these benefits, and what +good is done by free lending? Not any +that we can see with ordinary eyes, but a +good deal of suspicion, disappointment, ingratitude, +and loss.</p> + +<p>An honourable man would a hundred times +rather accept a loan as a matter of profit to +the lender than as a charity to himself. The +right result of an honourable system of borrowing +and lending with equal advantage to both, +<i>is</i> the will of God, and not contrary to sanctification. +The result of a compulsory system +of charitable loans would lead only to the +destruction of credit and mutual confidence, +and the sacrifice of a multitude of Christian +graces and virtues.</p> + +<p>We cannot help observing with what vehemence +Mr. Ruskin constantly thrusts the +thief, the adulterer, and the usurer all into +the same boat to be tossed against the +breakers of his wrath. Now I would ask +some one of those numerous disciples of his, +whose affection almost prompts them to say +to him, "I will follow thee whithersoever<span class="pagenum"><a name="Page_111" id="Page_111">111</a></span> +thou goest," "Pray, my good friend, what +is your own practice? Providence has +blessed you with ease and affluence far +more than you need for daily bread. What +do you do with your money? Of course +you would never think of investing in consols, +in railway shares, or dock-bonds, would +you? you would not lend money upon mortgage, +or exact rent for your household and +landed property? I see that you hesitate +a little; you have something to confess. +Come! what is it?" And my amiable friend +replies, "Oh, but you see all the world +is gone after interest of money; all our +mutual relations are so intimately bound up +with that accursed, abominable practice, that +I have no alternative. <i>I have</i> large sums +lodged in various safe investments, and +employ an agent to collect my rents and +settle with my tenants." And so I am forced +to exclaim, "What! you who are persuaded +that usury, and theft, and adultery, are all +of equal blackness, if you find that one +sin is unavoidable, what about the other +two? Would you then invite the robber and +the licentious to sin with impunity, as you<span class="pagenum"><a name="Page_112" id="Page_112">112</a></span> +practise your own convenient iniquity, with +the applause of the world and your own +acquiescence?"</p> + +<p>Positively I see no escape from this argument. +It is the <i>argumentum ad hominem</i>,—generally +an uncivil mode of address; but +here, at any rate, it is impersonally used.</p> + +<p>These are my views frankly stated. If +I am wrong, even by the highest standard +of Christian ethics, I shall be thankful for +Mr. Ruskin's corrections.</p> + +<p> +<span class="sidelink"><a href="#X">Letter X</a></span> +</p> + +<h4>On Letter X</h4> + +<p>The letters which I have received up to +the present time (October 31st) in reply to +Mr. Ruskin's have not failed to bring me not a +little of disappointment. On the one hand, I +see a man noble and elevated in his aims, and +with highest aspirations, desiring nothing so +fervently as to see the world and its pastors +and teachers rising to the highest attainable +level of religious and moral excellence; fearlessly +rebuking the evils he sees so clearly;<span class="pagenum"><a name="Page_113" id="Page_113">113</a></span> +clothing thoughts that consume him in words +that stir our inmost hearts; and yet I see him +unavoidably missing his aim as all men are +liable to do, through the defect of possessing +human language alone as the channel to convey +divine meanings; and, moreover, who cannot +at every turn stay the course of their reasoning +to explain that that which they speak apparently, +and from the necessities of language, +to <i>all</i>, is, as the most ordinary apprehension +would perceive, really addressed to <i>some</i>.</p> + +<p>On the other side, while I hear many expressing +their thankfulness that things are +now being said that "wanted saying," and +are being spoken out with uncompromising +boldness, others receive them with impatience, +with irritation, with exasperation. I have been +gravely advised to recommend Mr. Ruskin to +withdraw these letters, to wash my hands of +them, etc. Sometimes this arises from unfamiliarity +with Mr. Ruskin's most famous +works; sometimes from entire unacquaintance +with their number and their nature; as when +a friend wrote to me before he saw or heard +a word of the letters:—</p> + +<p>"If Mr. Ruskin thinks we have generally<span class="pagenum"><a name="Page_114" id="Page_114">114</a></span> +read his <i>publication</i> (<i>sic</i>) I think he is mistaken; +all I know of <i>it</i> is that I have occasionally +seen <i>it</i> quoted in newspapers, from which +I gather that he holds peculiar opinions."</p> + +<p>A lady, who looked well to the ways of her +household, but knew very little of books, once +asked me if Mr. Ruskin had not written a +book called the "Old Red Sandstone." I +hinted that probably she meant the "Stones +of Venice," which was indeed the case. She +knew it was something about stones! But +she was an excellent creature nevertheless!</p> + +<p>These two traits may fairly be paired +together.</p> + +<p>It should be observed, by clergymen especially +who read these letters attentively, that +they contain just what we clergy ought to +be told sometimes by laymen, to whom we +preach with perfect impunity, but who as a rule +rarely make reply. I have just read Lord +Carnarvon's excellent address on Preaching, +delivered at the Winchester Diocesan Conference, +and thank him as I thank, and for the +same reason that I thank, Mr. Ruskin. We +need to be told wholesome though unpalatable +truths sometimes, when we have descended<span class="pagenum"><a name="Page_115" id="Page_115">115</a></span> +from our castle-pulpits to meet, it may be, the +eyes, and hear the voices, of impatient, irritated, +and prejudiced critics.</p> + +<p>I do not remember that so bold an attack, +and yet so friendly, has ever before been made +upon our weak points in modern times; and +I may justly claim for Mr. Ruskin's letters a +calm, self-searching, and, if need be, a self-condemning +and self-sacrificing, examination. +We are all too apt to cry "Peace, peace, where +there is no peace." Why should the shepherds +of Britain claim for themselves a more indulgent +regard than the shepherds of Israel, +whom Ezekiel, by the word of the Lord, +addressed in the 33rd and 34th chapters of +his prophecy?</p> + +<p>Concerning the letter before us on the forgiveness +of sins—each other's sins or debts, +and our sins before God—it is not a question +of theology, but of simple moral right and +wrong; and I defy Mr. Ruskin's bitterest +censors to deny, that, in this wicked world, +men are more in earnest in deceiving, injuring, +and swindling their friends than they +are in seeking the love of their enemies. +Has not our Lord told us long ago that<span class="pagenum"><a name="Page_116" id="Page_116">116</a></span> +"the children of this world are wiser" (that +is, more earnest, consistent, and thorough-going) +"in their generation than the children +of light"?</p> + +<p>It is of extreme difficulty to <i>understand</i> the +clause, says Mr. Ruskin. Replies some slow-witted +preacher: "Where is the difficulty? +I both understand it and explain it with perfect +ease!" What! understand the precious +conditions on which forgiveness will be extended +to us! The question of God's forgiveness +is not a <i>simple</i> question. It is complicated +by its relation to men's mutual forgiveness +of each other, and that again by the practical +difficulty of knowing when we can, and when, +from the very nature of the case, we cannot, +forgive. Here are surely elements of difficulty +quite sufficient to justify the remark that "the +clause is one of such difficulty that, to understand +it, means almost to know the love of +God which passeth knowledge."</p> + +<p>But we may, at any rate, guard our people +against <i>misunderstanding</i> it; and they are +guilty, and full of guilt, who live in sin,—sins +of avarice, of ill temper, of calumny, of +hatred, of sensuality, and of unforgivingness,<span class="pagenum"><a name="Page_117" id="Page_117">117</a></span> +and yet daily ask to be forgiven, because, +forsooth, they are innocent of any bad +intention!</p> + +<p>No man or woman who sins with the knowledge +that it <i>is</i> sin can have God's forgiveness. +It is no use to plead the frailty of the flesh. +It is wilful, knowing, deliberate sin; and it +will not be forgiven without a very living, +earnest, and working faith indeed.</p> + +<p>I question much whether we preachers of +the Gospel say enough upon this point,—not +at all that we underrate its importance, +nor that we overrate the importance of that +which we are apt to call Gospel preaching +<span class="grk" title="kat' exochên">κατ' ἐξοχήν</span>, namely, the doctrine of the atonement +by the Blood of Christ, which is the +brightness and glory of the Gospel message, +but is no more all of it than that the sum of +the Lord's Prayer is contained in one of its +clauses.</p> + +<p>"As we forgive them that trespass against +us." Shall I be pardoned for venturing here +upon a remark which seems needful to make +in the presence of so much that appears to be +erroneous on the subject of human forgiveness? +And it is more especially necessary to<span class="pagenum"><a name="Page_118" id="Page_118">118</a></span> +be understood in the case of the clergy, because +such large demands are made upon +their forgiveness as it is impossible to satisfy. +I do not at all say that there are trespasses +which men cannot forgive,—sins, I mean, of +the ordinary type, and not crimes. But I do +say that there are times and circumstances +under which forgiveness is a moral impossibility. +And yet the world expects a clergyman +to be ever walking up and down in +society with forgiveness on his lips and forgiveness +in both his hands. Our Lord said, +"If thy brother trespass against thee, rebuke +him; and <i>if he repent</i>, forgive him" (Luke +xvii. 3); and forgiveness is to follow each +successive profession of repentance. And in +Matt. xviii. 22, though repentance is not +named, it is manifestly implied. In 2 Cor. +ii. 7, again, sorrow for the sin is a condition +of forgiveness. This, then, is the rule and +condition of forgiveness, that our brother +<i>repent</i>; and manifestly it must be so; for the +act of forgiveness requires a correlative disposition +to seek and receive forgiveness, just +as a gift implies not only a giver but a +receiver, or it cannot be a gift, do what we<span class="pagenum"><a name="Page_119" id="Page_119">119</a></span> +will. I think this is extremely apt to be +overlooked even by the larger, that is, the +more emotional and impulsive part of the +world, though not, of course, by the more +thoughtful; and clergymen especially are asked +to speak fair, and sue for peace, and all but +ask for forgiveness of those who are habitually +and obstinately bent upon doing them +all the wrong and injury in their power, +and using them with the most intolerable +harshness.</p> + +<p>What, then, does true religion require of +us if such circumstances make forgiveness +impossible? To be ever ready, ever prepared +to forgive; to seek every opening, every +avenue to peace without sacrifice of self-respect +and manly independence; to watch +for opportunities to do kindnesses to the +most inveterate enemy,—even where a change +of heart appears hopeless. This is possible +to a Christian, and this is what Christ +demands. But He does not demand impossibilities. +He does not ask us to do more +than our Heavenly Father Himself, who forgives +the returning sinner even "a great +way off," if his face be but homeward; but<span class="pagenum"><a name="Page_120" id="Page_120">120</a></span> +says nothing of forgiveness to him whose back +is towards his home, and whose heart dwells +far away.</p> + +<p>I am sure Mr. Ruskin does not mean that +no clergyman is sensible of the guilt of sins +of omission. But he is speaking as a layman, +who has heard in his time a great many +preachers, and it is very probable indeed that +he has not heard many dwell long and forcibly +on the fact, which is indeed a fact, that +the guilt of sins of omission is the burden of +Christ's teaching, and that more parables and +more preaching are directed against the sin +of doing nothing at all than against the positive +and active wickedness of bad men. If +we will be candid, we must agree with him +that in our general teaching we do lay much +less emphasis on such sins than our Lord +does in <i>His</i> teaching.</p> + +<p>But in the paragraph which follows, I confess +that, following up a charge which is sadly +too true, that there is a grotesque inconsistency +"in the willingness of human nature +to be taxed with any quantity of sins in the +gross, and its resentment at the insinuation +of having committed the smallest parcel of<span class="pagenum"><a name="Page_121" id="Page_121">121</a></span> +them in detail," there comes a sentence in +which the Christian philosopher loses himself +in the caustic satirist, and that this vein +continues to the end of the letter. In satire, +such is its very essence, truth is ever travestied. +It is truth still, but the truth in +unfamiliar, and, for the most part, unacceptable +guise. There is just an undercurrent of +truth, and no more, in the statement, not very +seriously made, one would suppose, that the +English Liturgy was "drawn up with the +amiable intention of making religion as pleasant +as possible, to a people desirous of saving +their souls with no great degree of personal +inconvenience."</p> + +<p>If the whole naked truth were spoken with +the deepest gravity that the awful pressure of +our sins demands, the English Liturgy would +be a continuous wail of grief and repentance. +For if anything is great, and loud, and urgent, +it is the cry of our sins. But co-extensive +with our sins is the love of our Father; and, +therefore, our mourning is changed into rejoicing +and thankfulness, and this picture of +the sinner "dexterously concealing the manner +of his sin from man, and triumphantly<span class="pagenum"><a name="Page_122" id="Page_122">122</a></span> +confessing the quantity of it to God," is merely +a satire.</p> + +<p>The next paragraph is more bitter still; but +happily for the cause of sober truth, it is +satire again; and nothing can be more obvious +than the fact that prayer, to be Common +Prayer, cannot at the same time suit every +condition of mind, the calm and the agitated, +the strained and the relaxed, the rejoicing and +the sorrowful. But we are not dependent +upon public worship for the satisfaction of +our spiritual wants, as long as we can resort +to private prayer and family prayer. And, +indeed, it requires no wonderful stretch of +our powers of adaptation to use the most +strenuous private prayer in the midst of the +congregation; and the "remorseful publican" +and the "timid sinner" are not bound to the +words before them, or if they do follow these +words, I am sure there is enough depth in +them to satisfy the views of the most conscience-stricken. +Common Prayer is calm to +the calm, and passionate to the passionate. +It is all things to all men, just according to +their frame of mind at the time.</p> + +<p>But alas for my good kind friend! as we<span class="pagenum"><a name="Page_123" id="Page_123">123</a></span> +get nearer to the end of the letter, the satire +waxes fiercer, and the adherence to the truth +of nature grows fainter. Does Mr. Ruskin +seriously, or only sarcastically, tell us that the +assaults upon the divine power of prayer gain +any force from the circumstance that we are +constrained to pray daily for forgiveness, never +getting so far as to need it no longer? From +the first day that we lisped at our mother's +knee, "Forgive us our trespasses," until, bowed +with age, we <i>still</i> say, "Forgive us our trespasses," +we have never stood, and never will +stand, one day less in need of forgiveness +than another day—or our Lord would have +provided a thanksgiving and a prayer for the +perfected.</p> + +<p>I believe everywhere else I recognize, even +in the most startling passages, an element of +truth. But in the latter half of this letter, +not even the large amount of acrimony and +severity allowed to the mode of address called +satire can quite reconcile us to its marvellous +asperity.<span class="pagenum"><a name="Page_124" id="Page_124">124</a></span></p> + +<p> +<span class="sidelink"><a href="#XI">Letter XI</a></span> +</p> + +<h4>On Letter XI</h4> + +<p>I cannot but feel astonished and grieved at +the perversity of those who<a name="FNanchor_19_19" id="FNanchor_19_19"></a><a href="#Footnote_19_19" class="fnanchor">[19]</a> persist in looking +upon Mr. Ruskin as altogether a noxious +kind of a scribbler, and likely to do much +injury by the unflagging constancy with which +he perseveres in pointing his finger at all our +weak and sore places. And yet it cannot +be said that even if he does "lade men with +burdens grievous to be borne," he himself +"touches not the burdens with one of his +fingers."</p> + + + +<p><span class="pagenum"> +<a name="Page_125" id="Page_125">125</a></span>But let us consider this last letter. Is not +every word of it true—severely and austerely +true,—but still true? But yet here still the +fault remains (though I say it with the utmost +deference, remembering that, after all, I have +infinitely more to learn than I have to teach), +the fault remains that the truth is put too +keenly, too incisively, to be classed with practical +truths.</p> + +<p>Yes, the petitions of the Lord's Prayer are +for a perfect state in this life. We do pray +for a Paradise upon earth, where either temptation +shall no longer exist, or where sin shall +have lost its power to injure by losing its +power to allure. But will the most incessant +prayer, individual, combined, or congregational, +ever bring us to perfection? Alas! my friend, +you would gladly persuade us so; you would +lead the way yourself, but that the first half-dozen +steps you take would have, or have +long ago, proved to you that sin is ever present, +even in the best and purest of men.</p> + +<p>I trust they are very few indeed who are +so easily persuaded by the conceited self-sufficiency +of the "scientific people" to cease from +prayer under the belief that all things move<span class="pagenum"><a name="Page_126" id="Page_126">126</a></span> +on under the control of inflexible laws, which +neither prayer nor the will of God, if God has +a will, can change or modify. Magee<a name="FNanchor_20_20" id="FNanchor_20_20"></a><a href="#Footnote_20_20" class="fnanchor">[20]</a> has a +valuable note on the subject of the "Consistency +of Prayer with the Divine Immutability," +in which he puts this truth in a +mathematical form. He says, "The relation +of God to man + prayer is different from the +relation of God to man – prayer. Yet God +remains constant. It is man who is the better +or the worse for prayer or no prayer."</p> + + +<p>It is pleasant to reflect that with the simple-minded +Christian the belief in Christ, because +he knows that Christ loved him and died for +him, is exceedingly little moved by these so-called +scientific doubts. The propounders of +these entangling questions move in a region +where he would feel cold and his life would be +crushed out of him, and he declines to follow +science at so great a cost, believing besides +that science might often be better termed +nescience, for he has no faith in such science. +Instead of being presented with clear deductions, +drawn from observation and experience, +he sees but too plainly that, as each<span class="pagenum"><a name="Page_127" id="Page_127">127</a></span> +philosopher frames his own belief out of his +inner consciousness, there cannot fail to come +out a very large variety of beliefs, and that, if +the religion of the Bible were exploded and +became an obsolete thing, its place would +be usurped by a motley crowd of infinitely +varied creeds of every shape and hue, each +claiming for itself, with more or less modesty +and reserve, but with just equal rights, the +supremacy over men's consciences. And in +the meanwhile, women and children and the +poor, and in fact all who are not altogether +highly, transcendentally intellectual, must, for +want of the requisite faculties and opportunities, +do without any religion at all. I +suppose most people can see this, and therefore +will pay a very limited attention to the +claims and pretensions of science-worship.</p> + +<p>I come to a sentence where once more the +proclivity for satire breaks out for a minute: +"But in modern days the first aim of all +Christians is to place their children in circumstances +where the temptations (which they are +apt to call opportunities) may be as great and +as many as possible; where the sight and +promise of 'all these things' in Satan's gift<span class="pagenum"><a name="Page_128" id="Page_128">128</a></span> +may be brilliantly near." I was reading this +from the MS. to a mother, accomplished and +amiable, who of course thought in a moment +of her own little flock of sons and daughters, +all the objects of the tenderest care and solicitude; +and she felt that she at least had not +deserved this stroke. But the truth is that +we must read this sentence as we read our +Lord's, "Think not that I am come to send +peace on earth: I came not to send peace, but +a sword" (Matt. x. 34). The sword was not +the object of our Lord's coming, but the unhappy +result through sin. He came to bring +peace on earth, yet was He "set for the fall +of many in Israel." The wisest and best of +parents place their sons in the profession or +position in life where temptations abound, not +because they desire to see them bow before +Satan, and become the possessors of "all +these things" which he promises "I will give +thee," but because there is no position in the +active life of the world that is free from +temptations; and those temptations are the +strongest and most numerous often just where +the real and undoubted advantages are the +greatest and most numerous. Mr. Ruskin,<span class="pagenum"><a name="Page_129" id="Page_129">129</a></span> +with a strong and legitimate figure of speech, +is simply putting an inevitable result as the +work of apparent design.</p> + +<p>If the distinction between the glory and the +power of the kingdom of God and the false +lustre of earthly power and worldly allurements +is not sufficiently dwelt upon in our +pulpits, none will regret it more than the +earnest preachers in whom the modern Church +of England abounds. If it be granted, as I +think it must be granted, that the highest +wisdom is not always exercised in the choice +and preparation of our subjects of preaching, +every true-hearted and loyal Churchman must +be grateful for the fearless candour of the +writer of the letters we have been considering, +in pointing out to us our prevailing deficiencies, +even if he does not, which is not his province, +point out how to attain perfection.</p> + +<div class="smcapright">F. A. Malleson.</div> + +<div class="footfirst"><p><a name="Footnote_9_9" id="Footnote_9_9"></a><a href="#FNanchor_9_9">[9]</a> No. IV.</p></div> +<div class="footnote"><p><a name="Footnote_10_10" id="Footnote_10_10"></a><a href="#FNanchor_10_10">[10]</a> "Deucalion," p. 222.</p></div> +<div class="footnote"><p><a name="Footnote_11_11" id="Footnote_11_11"></a><a href="#FNanchor_11_11">[11]</a> The clergyman who subscribes still whispers to himself, +or soon will, "Nullius addictus jurare in verba magistri."</p></div> + +<div class="footnote"><p><a name="Footnote_12_12" id="Footnote_12_12"></a><a href="#FNanchor_12_12">[12]</a> Let me say here, once for all, that I have already three +times had this proverb quoted against Mr. Ruskin; and no +proverb could be more remote from the purpose. For while +it is the shoemaker's business, <i>as a livelihood</i>, to make shoes, +a painter's to paint pictures, the merchant's to sell goods, +and perhaps Mr. Ruskin's to write books which every one +reads, <i>religion is everybody's business</i>. Christian men and +women, of all classes and professions, make the Bible their +study, because of its inestimable importance; and who shall +say that they are not absolutely right? For my part I should +be very glad to hear that my bootmaker was a religious +man: his boots would be none the worse for it. I hope the +<i>sutor</i> will be brought in no more, unless he can appear with +a better grace.</p></div> + +<div class="footnote"><p><a name="Footnote_13_13" id="Footnote_13_13"></a><a href="#FNanchor_13_13">[13]</a> "Christian Year," St. Bartholomew's Day, with quotations +from Miller's Bampton Lectures.</p></div> + +<div class="footnote"><p><a name="Footnote_14_14" id="Footnote_14_14"></a><a href="#FNanchor_14_14">[14]</a> "Sesame and Lilies," p. iii., 1876.</p></div> + +<div class="footnote"><p><a name="Footnote_15_15" id="Footnote_15_15"></a><a href="#FNanchor_15_15">[15]</a> As these sheets are passing 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 God's Word and its application to the +individual soul and life."—<i>Life</i>, +vol. i., p. 230. +</p></div> + +<div class="footnote"><p><a name="Footnote_16_16" id="Footnote_16_16"></a><a href="#FNanchor_16_16">[16]</a> See <i>Contemporary Review</i>, February 1880.</p></div> + +<div class="footnote"><p><a name="Footnote_17_17" id="Footnote_17_17"></a><a href="#FNanchor_17_17">[17]</a> The owners of five talents and of two talents are commended +for making cent. per cent. of their money; but the +man who hid away his one talent, as French peasants do, +and brought it to his Lord untouched and undiminished, +received a severe rebuke.</p></div> + +<div class="footnote"><p><a name="Footnote_18_18" id="Footnote_18_18"></a> +<a href="#FNanchor_18_18">[18]</a> Lycidas. +See "Sesame and Lilies," p. 27.</p></div> + +<div class="footnote"> +<p><a name="Footnote_19_19" id="Footnote_19_19"></a> +<a href="#FNanchor_19_19">[19]</a> It was but yesterday that a +voice reached me from one +of the remotest of our Ultima Thules amongst these mountains, +affirming, with something like self-gratulation, that +he "cared less than nothing for anything Mr. Ruskin might +write outside the subject of Art!" Yet one of the best of +our Bishops—and we have many good ones—wrote by the +same post: "Mr. Ruskin's letters are full of suggestive +thoughts, and must do anyone good, if only in getting one +out of the ruts." But, alas! against this I must needs set +the dictum of another dignitary of the Church, an intensely +practical man: "I have a great reverence for Mr. Ruskin's +genius, and for what he has written in time past, and on +this account I would rather not say a single word in comment +upon these letters;" and again—"I really could not +discuss them seriously." +</p> +</div> + +<div class="footnote"><p><a name="Footnote_20_20" id="Footnote_20_20"></a><a href="#FNanchor_20_20">[20]</a> On the Atonement.</p></div> + + + + + + +<p><span class="pagenum"><a name="Page_131" id="Page_131">131</a></span></p> +<hr style="width: 65%;" /> +<p><span class="sidelink"><a href="#CONTENTS">ToC</a></span></p> + +<h2><a name="LETTERS_FROM_CLERGY" id="LETTERS_FROM_CLERGY"></a>LETTERS FROM CLERGY +AND LAITY</h2> + +<h5>(FROM THE FIRST EDITION)</h5> + + +<p>The following letters have been entrusted +to me for publication in this +work. The writers of twenty-two of +them are clergymen, of whom sixteen +are members of three Clerical Societies, +all of whom have read their letters before +the Societies to which they belong, except +in the case of one Society, where it +was impracticable. The remaining six +have been kind enough to write in acceptance +of the invitation in the <i>Contemporary +Review</i> for December, 1879. +The remaining letters are from members<span class="pagenum"><a name="Page_134" id="Page_134">134</a></span> +of the laity, attracted by the same proposal. +Many others have been received; +but it would not have been possible to +include them all in a volume of moderate +size, some of them besides being of +great length; and I was therefore, with +regret, obliged to decline them.</p> + +<p>It was not originally intended that +the invitation to discuss these questions +should be extended to laymen. But +several so understood it from the preface +in the <i>Contemporary</i>, and when I +came to examine the letters sent on this +understanding, I felt a conviction that +a true and safe light would be thrown +upon the subject by their assistance; and, +using the discretionary power allowed +me by Mr. Ruskin, I thought it, on the +whole, best to give admission to a +certain number of communications from +laymen.</p> + +<p>Besides, as they themselves are, in<span class="pagenum"><a name="Page_135" id="Page_135">135</a></span> +great measure, the subjects of the discussion, +and, therefore, must feel a +lively interest in it, it seems but fair +that they too should have a voice in +the matter. Another reason yet had +considerable weight with me, that their +letters evince a larger and more liberal +sympathy with Mr. Ruskin himself +than those of some of my clerical +brethren, in whose letters there is but +too perceptible a degree of irascibility, +not unnatural to us, perhaps, in finding +ourselves rather sharply lectured by a +layman—the shepherds by the sheep. +And I hoped that a more fraternal +spirit would be promoted by my free +acceptance of their ready offer.</p> + +<p>The same consenting spirit is all but +universal in the notices of the press +upon Mr. Ruskin's letters. But I do +not wish to anticipate the judgment +of "the Church and the world" upon<span class="pagenum"><a name="Page_136" id="Page_136">136</a></span> +the whole series of letters here presented. +Notwithstanding the peculiar +and sometimes rather bewildering effect +of a variety of "cross lights," they +appear to myself to be invested with +singular interest as a faithful reflection +of the opinions of the clergy and the +laity upon some of the most stirring +religious questions of the day.</p> + +<p>Moreover, it will, I am sure, please +readers who have endeavoured in vain +to extract some meaning out of many +of the sometimes tedious and unintelligible +essayists of the day, to observe +that the discussion in this volume at +least is carried on in language perfectly +clear and within the reach of ordinary +understandings. At any rate, I hope +it will not be said of any of the writers +who have together made up this little +volume: "Who is this that darkeneth +counsel by words without knowledge?"<span class="pagenum"><a name="Page_137" id="Page_137">137</a></span></p> + +<p>Before the sheets are sent to press +they will be perused by Mr. Ruskin, +who will then use his privilege of replying, +thus bringing the volume to a +conclusion.</p> + +<p>I could not undertake to classify these +letters; and have, therefore, as the +simplest mode, arranged them in the +alphabetical order of the writers' names.</p> + +<div class="smcapright">F. A. Malleson.</div> + + + +<h4><a name="From_the_Rev_Charles_Bigg_DD_Rector_of" id="From_the_Rev_Charles_Bigg_DD_Rector_of"></a><i>From the Rev.</i> <span class="smcap">Charles Bigg, D.D.</span>, <i>Rector of +Fenny Compton</i>.</h4> + + +<p>Mr. Ruskin compares the clergyman with +an Alpine guide, whose business it is simply +to carry the traveller in safety over rocks and +glaciers to the mountain top. He is not to +trouble himself or his charge with needless +refinements of doctrine. He is not to exaggerate +the dignity of his office, or to give +himself out as anything but a guide. In +particular, he is not to assume anything of a<span class="pagenum"><a name="Page_138" id="Page_138">138</a></span> +mediatorial character. He is to preach the +Gospel—not of Luther nor of Augustine, but +of Christ; in plain words and short terms. +He is to proclaim aloud, boldly and constantly, +"This is the will of the Lord,"—to apply, that +is, the morality of the Gospel, stringently and +authoritatively, to the lives of his people. To +effect this application with more power, he +is to exercise a rigid discipline, and exclude +from his congregation all who are not acting +up to what he conceives to be the Gospel +ideal. He is not to hamper himself with any +set and formal Liturgy, which can never be +copious or flexible enough to meet the varied +needs of a number of men differing widely in +knowledge and attainment.</p> + +<p>Every one will feel what a crowd of perplexities +start up here at every sentence. In +what sense is a clergyman like a Chamouni +guide? There is a resemblance, no doubt, +but not of a kind on which it would be possible +to build any argument. It is not the +business of the Alpine guide to exercise any +supervision over the morals of his employers, +or to ask how they earned the money with +which he is paid. Again, what is meant by<span class="pagenum"><a name="Page_139" id="Page_139">139</a></span> +the Gospel of Christ not according to anybody? +It is easy to reject the authority of +St. Paul or St. John, or of Luther or Augustine, +but there is one commentator whose +influence cannot be shaken off, and that is +ourselves. And our experience of those who +have professed to preach the Gospel pure +and simple is not reassuring. Does Mr. +Ruskin mean that we are to burn all our +theology,—even apparently the Epistles of St. +Paul,—and to forget all Church history since +the day of the Crucifixion? Does he mean +that we are each to set up a theology—a +Church of his own? It would be but a poor +gain to most of us to exchange the great +lamps of famous doctors for the uncertain +rushlights of our own imaginations.</p> + +<p>Then again, what is this new and more +than Genevan discipline that the clergyman +is to enforce? He is to take more pains to +get wicked rich men to stay out of the church +than to persuade wicked poor ones to enter +it. After putting his own interpretation upon +the Gospel, he is to lay under an interdict +all whom his own fire-new formula—for a +formula he must still have—excludes. He is<span class="pagenum"><a name="Page_140" id="Page_140">140</a></span> +to force, by the method of Procrustes, the +visible Church into co-extension with the invisible. +No community of Christians has ever +attempted such a task. Any zealous (surely +over-zealous) parish priest who should so +narrow the limits of his fold, who should exclude +the "usurer" from the ordinary means +of grace, for fear lest he should take God's +name in vain by joining in the public prayers, +would expose himself, may we not think? +to the reproach of being less merciful than +He who sends rain on the just and the unjust. +Nor, as he looked round upon his carefully-selected +congregation, could he easily flatter +himself that he was preaching the Gospel "to +every creature."</p> + +<p>Again, what is the will of the Lord, and +what does Mr. Ruskin mean by proclaiming +it? That He loves righteousness and hates +iniquity we know. The difficulty is in applying +this general rule in detail. What is its +bearing upon the policy of the Government, +upon any particular trade strike, upon the +tangled web of good and evil motives which +makes up the moral consciousness of an +average shopkeeper? I conceive Mr. Ruskin<span class="pagenum"><a name="Page_141" id="Page_141">141</a></span> +to be thinking of preachers like Bernard, +Savonarola, or Latimer, of denunciations like +those of Isaiah, or of our Lord. He seems +to mean that the clergyman should stand on +a clear mountain summit, looking down over +the whole field of life, discerning with the +eye of a prophet every movement of evil on +a small scale or on a large. There have +been such teachers in whose hands science, +economy, politics, seemed all to become +branches of theology, members of one great +body of Divine truth. But not every man's +lips are thus touched with the coal from the +altar. Many an excellent and most useful +preacher would make but wild work if he took +to denouncing social movements or the spirit +of the age. A singular illustration of the +danger that besets these sweeping moral judgments +is to be found in Mr. Ruskin's own +denunciation of usury, that is, of taking interest +for money. Few people will agree +either with the particular opinion that every +old lady who lives harmlessly on her railway +dividends ought to be excommunicated, or +with the general principle implied in this +opinion, that every prohibition in the Old<span class="pagenum"><a name="Page_142" id="Page_142">142</a></span> +Testament is still as valid as ever under social +circumstances altogether different.</p> + +<p>People who need denouncing do not, as a +rule, come to church to be denounced. And +it would be a great error to conclude, from +our Lord's language to the Pharisees and +Sadducees, that the tone in which He addressed +the individual sinner was harsh or +scathing. The preacher must remember that +he is a physician of souls, and the physician's +touch is gentle. Think for a moment what +worldliness is—how easy it is to say bitter +things about it!—and then picture to yourselves +a little tradesman with a wife and seven +or eight children to keep on his scanty profits. +What wonder if he sets too high a value on +money? How difficult for him to understand +the words which bid him take no thought for +the morrow!</p> + +<p>There is a time, no doubt, for fierce language, +but it does not often come. The +preacher is no more exempt than other people +from the golden rule to put himself in his +neighbour's place, and try to see things with +his neighbour's eyes.</p> + +<p>Another difficulty arises out of the manner<span class="pagenum"><a name="Page_143" id="Page_143">143</a></span> +in which Mr. Ruskin speaks of the relation +of his Chamouni guides to dogmatic teaching. +They ought not, he says, to be compelled to +hold opinions on the subject, say, of the height +of the Celestial Mountains, the crevasses which +go down quickest to the pit, and other cognate +points of science, differing from, or even contrary +to, the tenets of the guides of the Church +of France.</p> + +<p>It is difficult in the extreme to know exactly +what is here meant. No doubt it is needless +for a guide to drop a plumb-line down every +crevasse that he has to cross. It would be +great waste of time to lecture his travellers on +the laws that regulate the motion of glaciers +or the dip of the mountain strata. But what +are the doctrines that stand in this relation, +or this no-relation, to the spiritual life? Is it +meant that all theology should be swept away +like a dusty old cobweb?</p> + +<p>I would go myself as far as this, that the +fewer and simpler the doctrines that a clergyman +preaches, the better; that all doctrines +should be required to pass the test of reason +and conscience, which are also in their degrees +Divine revelations, so far, at least, as this, that<span class="pagenum"><a name="Page_144" id="Page_144">144</a></span> +no doctrine can be admitted which is demonstrably +repugnant to either one or the other. +And in the third place, the greatest care should +be taken to discriminate matters of faith, real +axioms of religion, from pious opinions or +venerable practices which have no vital connection +with the Christian faith; which, to +use Burke's phrase, all understandings do not +ratify, and all hearts do not approve. A grave +responsibility rests upon those who neglect +this discrimination. It is also a point of the +highest importance that when most doctrinal +a clergyman should be least dogmatic; that +he should remember that all doctrine, by the +necessity of the case, is cast into an antithetical, +more or less paradoxical shape; that he +should never lose sight of the harmony and +balance between intersecting truths, or of that +unfortunate tendency of the human mind to +seize upon and appropriate points of difference +in their crudest and most antagonistic form, to +the exclusion of points of agreement; that he +should always do his best to show the reasonableness +of the Christian teaching, its analogy +and harmony with all the works of God; that +where his knowledge fails, he should frankly<span class="pagenum"><a name="Page_145" id="Page_145">145</a></span> +confess that it does fail, and not try to eke it +out by guesses, or to disguise its insufficiency +by rhetoric.</p> + +<p>But after all these allowances it remains a +fact that the clergyman is not a guide only, +but a teacher, an ambassador. He is to teach +his people all that he knows about God and +His relation to the soul of man. He is to +study and meditate himself, and to set forth +the conclusion he has reached fully and fearlessly. +And if he discharges this duty reasonably +and zealously, he need not be afraid +of finding that there is a gulf fixed between +doctrine and practice. These two must go +together. There can be no conduct deserving +the name without a philosophy of conduct, +and that philosophy is a sound divinity. Even +the loftiest and most abstruse doctrines must +have an influence upon life. It is a common +remark that scientific truth should be pursued +for its own sake, and that the most valuable +practical results have often followed from investigations +carried out with a single eye to +the truth. It is an equally common remark +that those teach the simplest things best +whose range of knowledge and belief is widest.<span class="pagenum"><a name="Page_146" id="Page_146">146</a></span> +We might point to Mr. Ruskin himself as a +striking illustration of this. What is simpler +than beauty? what more universally apprehended? +what at first sight more incapable of +analysis? Yet as we listen to the great critic, +what wonderful laws does he point out—what +a wealth of knowledge does he bring to bear—how +clear he makes it to us that the power +of feeling (still more the power of creating) +beauty is the hard-won fruit of labour, study, +and devotion. So it is with life: those who +would create a beautiful life must know the +laws of spiritual beauty,—and those laws are +theology.</p> + +<p>But criticism is a thankless task. It is a +more gracious and, towards a great man, a +more respectful office to note those points on +which our debt to Mr. Ruskin is acknowledged, +and our sympathy with him unalloyed. These +letters are, in spirit at any rate, not unworthy +of the man who has exercised a deeper and +wider influence upon the morality of our time +than any other, except perhaps Thomas Carlyle. +And the great lesson of each of these +eloquent teachers is the duty of Reality. There +are many points in which we do not agree<span class="pagenum"><a name="Page_147" id="Page_147">147</a></span> +with them: let us be all the readier to acknowledge +the debt that we owe. Both laymen,—like +Amos, neither prophets nor sons of +prophets,—they have done a work which, +perhaps, under the altered circumstances of +society, no professional preacher could have +achieved. Any one who considers the earnestness +and reverence of modern intellectual +literature; the anxious desire even of the +Agnostic to lay the foundations of his moral +life as deep as possible; the manifold efforts, +while denying all religion, yet to maintain the +union of imagination and reason, without which +there can be no loftiness of character, no +nobility of aspiration, yet which nothing but +religion can consecrate and fructify,—and +compares all this with the sneering, self-satisfied +flippancy of Gibbon and Voltaire, +will feel how vast is the change for the better; +and these two writers have been the chief +instruments in bringing that change about.</p> + +<p>Let me notice briefly two points on which +Mr. Ruskin insists in these letters with great +force and beauty. The first is the love of +the Father. No text is more familiar than +that which tells us that "God is love." It is<span class="pagenum"><a name="Page_148" id="Page_148">148</a></span> +not indeed inconsistent with that other text +which tells us that He is "a consuming fire." +But if its meaning is fully imbibed and allowed +to bear its natural fruit, it must result in the +abandonment of those forensic views of our +blessed Lord's atonement, which all the +subtlety of Canon Mozley cannot bring into +harmony with the dictates of our consciences. +If the Father is love, there can be no division, +no antithesis between the Father and the Son. +If He is love, then the idea of sacrifice, which +is of the essence of love, must enter into our +conception of the Father also. I say no more +about this, because any one who chooses to +do so may find the Fatherhood of God, and +all that it implies, treated of with great fulness +and a marvellous depth of spiritual insight in +the letters of Erskine of Linlathen.</p> + +<p>It can hardly be doubted that the kind of +language which Protestants of a certain class +have been, and still are, in the habit of using, +about the "Scheme of Redemption," constitutes +a most serious stumbling-block in the way +of many an earnest spirit. There are few +preachers probably, and few congregations +now,—in the Establishment at any rate,—who<span class="pagenum"><a name="Page_149" id="Page_149">149</a></span> +would not revolt against the hideous calmness +with which Jonathan Edwards contemplates +the "little spiders" dropping off into the +flames. But a great deal of mischief remains +to be undone. Those who are acquainted with +the biographies of Shelley, of James and of +John Stuart Mill, know well what effect the +fierce doctrines of Calvinism have produced +upon minds which for the issues of morality +and, surely, even of religion, were "finely +touched." And who can tell what horror and +indignation have been wrought in some minds, +what agonies of despair in others, who, when +at last the blessed work of repentance began +to stir within them, and they turned their eyes +for comfort to the cross, were met by the terrible +warning that none but the select few can +call God their Father, and that in all probability +their own eternal tortures were decreed +before ever they entered the world?</p> + +<p>The other point to which I must briefly +advert is Mr. Ruskin's protest against the use +of words which imply—which leave the least +possibility of hoping for—a mechanical absolution, +a pardon of sins that have not been +abandoned. I do not indeed think that the<span class="pagenum"><a name="Page_150" id="Page_150">150</a></span> +reproach of using such language falls upon +those who are fond of the title of priests alone, +for the doctrines of Calvinism are far more +liable to abuse. Nor do I think that any +preaching of our clergy on this subject can +be said to have "turned our cities into loathsome +centres of fornication and covetousness." +But here, if anywhere, we ought never to +forget the danger of even seeming to set +Theology against Reason and Conscience, of +allowing the least pretext for thinking that a +mere intellectual assent to abstract truths on +the one hand, a mere acceptance of ecclesiastical +ordinances on the other, can wipe away +sins; or that a heart unpurified by charity +and obedience, could be at rest even in the +kingdom of heaven.</p> + + + + +<h4><a name="From_the_Rev_Canon_Cooper_Vicar_of" id="From_the_Rev_Canon_Cooper_Vicar_of"></a> +<i>From the Rev.</i> +<span class="smcap">Canon Cooper</span>, <i>Vicar of +Grange-over-Sands</i>.</h4> + + +<p>Thank God, all good men are broader and +better than their creed,—better and broader, +I mean, than those parts of their creed +which they insist upon most, because they<span class="pagenum"><a name="Page_151" id="Page_151">151</a></span> +distinguish them from other people. (These +distinguishing points are always of the least +importance, in my opinion.) And with my +experience of sermons for nearly forty years +(for I was very early "called upon to hear +sermons"), I am not conscious of such universal +omissions on the part of the "priests" +of the Church of England as Mr. Ruskin +affirms. The universality of the <i>love</i> of God +the <i>Father</i>, embracing even the "<i>wicked rich</i>" +as well as the "wicked poor," is largely dwelt +upon by all "schools."</p> + +<p>The kingdom of God <i>in this present sinful +world</i> is preached and is laboured for. In the +present, however, it is more correctly described +as the <i>kingdom of Christ</i>. When "the end +comes," "He shall deliver up the kingdom +to God, <i>even the Father</i>" (1 Cor. xv. 24, and +<i>seqq.</i>) As for denouncing the sins of the +rich, this is largely done, and especially by +"lively young ecclesiastics" in great towns. +And as to preaching forgiveness without +amendment, no man of common sense can do +that; but Mr. Ruskin may say that common +sense is rare among the clergy; and some +may be afraid to preach morality, because of<span class="pagenum"><a name="Page_152" id="Page_152">152</a></span> +an old-fashioned superstition that <i>morality</i> is +opposed to the <i>Gospel</i>. However, I do not +hear much of such preaching. As for the +duty of every man to do something of the +work of the world for his daily bread, that is +largely taught; and I believe that the kingdom +of God is coming in that respect. A great +deal of the drudgery of the world is done by +big men now. Also I think that the sinfulness +of <i>omission</i> is much insisted on by the +clergy, as it is abundantly noticed in the +Prayer Book, in accordance with the clear +teaching of Christ. And the same may be +said upon the <i>personal guilt</i> of sin. A good +clergyman never allows his people to shelter +themselves <i>in a crowd</i>.</p> + +<p>I do not feel the force of the taunt about +our saying every week, "There is no health +in us," because the most "healthy" Christian +finds out always fresh failings as his conscience +grows more healthy (not morbidly +sensitive), and he is always ready to join in +the general confession to his dying day.</p> + +<p>There is some value in the remark about +Christian parents putting their children into +situations where they will be tempted to<span class="pagenum"><a name="Page_153" id="Page_153">153</a></span> +worship the devil in order to win the kingdom +of the world; but here, as elsewhere, the exaggeration, +for the sake of being forcible, is +too marked.</p> + + + + +<h4><a name="From_the_Rev_Henry_M_Fletcher" id="From_the_Rev_Henry_M_Fletcher"></a> +<i>From the Rev.</i> <span class="smcap">Henry M. Fletcher</span>.</h4> + + +<p>"Yes," I should say, "it is possible to put +the Gospel of Christ into such plain words +and short terms as that a plain man may +understand it, and plain men do understand +it. And it is not left to be gathered out of +(any of) the Thirty-nine Articles, which are +meant not for simple but for clerkly people."</p> + +<p>You seem to have felt it startling that Mr. +Ruskin should ask for a simple and comprehensible +statement of the Christian Gospel—at +least Mr. Ruskin represents the case so. +What Christ's ministers are bidden to go into +all the world and preach is—the good news +that God has reconciled the world unto Himself +in Jesus Christ His Son; and that whosoever +will accept this Jesus as His Lord and +Saviour shall have eternal life through Him. +You could not, I think, arrive at a definition<span class="pagenum"><a name="Page_154" id="Page_154">154</a></span> +of what the Gospel of Christ is by explaining +the terms of the Lord's Prayer.</p> + +<p>You must tell first about <i>Jesus</i>, our Lord, +and what He has done, before child or man +can have any proper notion of "the Gospel." +The Gospel is a message from "Our Father +which is in Heaven," of His love, and of what +His love—the love of Father, Son, and Holy +Ghost—has devised and executed for the redemption +and glorification (through sanctification) +of His rebellious children.</p> + +<p>There can be small objection taken to Mr. +Ruskin's proposal to make the Lord's Prayer +"a foundation of Gospel teaching, as containing +what all Christians are agreed upon as +first to be taught," if the "Gospel teaching" +is understood to be "teaching the truth to +<i>Christians</i>." But "the Gospel teaching or +preaching," which is spoken of by Mr. Ruskin, +is "Gospel preaching" to the world not yet +Christian, either Jewish or heathen; and the +Lord's Prayer cannot properly be taken as a +foundation of Gospel teaching to it. It must +be told first of Jesus and His work, and must +have owned Him "Lord," before it can rightly +be taught from <i>His</i> prayer. This prayer can<span class="pagenum"><a name="Page_155" id="Page_155">155</a></span> +have no <i>authority</i> but to those who have +become His disciples. Those who are already +His disciples learn naturally from Him their +relation and their duty to His Father and +their Father. St. Paul, in preaching to the +Athenians, dwells not on the Fatherhood <i>of +God</i>, but on the need of repentance as a preparation +for the judgment which awaits all. +"Jesus and the Resurrection" was what they +heard of first from this model preacher.</p> + + + + +<h4><a name="From_the_Rev_A_T_Davidson" id="From_the_Rev_A_T_Davidson"></a> +<i>From the Rev.</i> <span class="smcap">A. T. Davidson</span>.</h4> + + +<p><span class="smcap">My Dear Sir</span>,—Permit me to say one thing +with regard to the correspondence which has +passed between Mr. Ruskin and yourself.</p> + +<p>Profitable as it is to listen to Mr. Ruskin, +the student of Mr. Maurice's writings will +merely find in these remarkable letters an +additional plea on behalf of those truths for +which Mr. Maurice so bravely and so passionately +contended. It is most refreshing to +find two such teachers in accord; and probably +there will be many who will learn from +Mr. Ruskin what they never would have<span class="pagenum"><a name="Page_156" id="Page_156">156</a></span> +learnt, or even sought for, from Mr. Maurice. +It is, of course, for the truth, and not for his +individual statement of it, that Mr. Ruskin, +even as Mr. Maurice did, contends. It will, +I am sure, be a matter of small moment to +him so long as the truth be sought for, +whether it be arrived at by means of these +letters, or by means of Mr. Maurice's books +on "The Lord's Prayer," "The Prayer Book," +and "The Commandments."</p> + +<p>Believe me, my dear Sir, to be yours +faithfully.</p> + + + + +<h4><a name="From_the_Rev_Edward_Geoghegan" id="From_the_Rev_Edward_Geoghegan"></a> +<i>From the Rev.</i> <span class="smcap">Edward Geoghegan</span>.</h4> + + + +<div class="smcapright">Bardsea Vicarage, Ulverston.</div> + + +<p>"Open rebuke is better than secret love. +Faithful are the wounds of a friend. Let +the righteous smite me, it shall be a kindness: +and let him reprove me, it shall be +an excellent oil, which shall not break my +head."</p> + +<p>It is in the spirit which is expressed in +these words that I desire to offer the following +notes on Mr. Ruskin's Letters. Among the<span class="pagenum"><a name="Page_157" id="Page_157">157</a></span> +charges which he brings against the clergy +are the following:—</p> + +<p>That we have no clear idea of our calling, +or of the Gospel of Christ (Letters <a href="#III">III.</a> +and <a href="#IV">IV.</a>)</p> + +<p>That we profane the name of God in the +pulpit (<a href="#VI">Letter VI.</a>)</p> + +<p>That we teach that every one that doeth +evil is good in the sight of the Lord, and He +delighteth in them (<a href="#VIII">Letter VIII.</a>)</p> + +<p>That we hold our office to be that, not of +showing men how to do their Father's will on +earth, but how to get to heaven without doing +any of it either here or there (<a href="#VIII">Letter VIII.</a>)</p> + +<p>That we neither profess to understand what +the will of the Lord is, nor to teach anybody +else to do it (<a href="#VIII">Letter VIII.</a>)</p> + +<p>That we pretend to absolve the sinner from +his punishment, instead of purging him from +his sin (<a href="#VIII">Letter VIII.</a>)</p> + +<p>That we patronize and encourage all the +iniquity of the world by steadily preaching +away the penalties of it (<a href="#VIII">Letter VIII.</a>)</p> + +<p>That we gather, each into himself, the +curious dual power and Janus-faced majesty +in mischief of the prophet that prophesies<span class="pagenum"><a name="Page_158" id="Page_158">158</a></span> +falsely, and the priest that bears rule by his +means (<a href="#VIII">Letter VIII.</a>)</p> + +<p>That we do not exercise discipline by keeping +wicked people out of church (<a href="#VI">Letter VI.</a>)</p> + +<p>That we do not require each member of our +flocks to tell us what they do to earn their +dinners (<a href="#IX">Letter IX.</a>)</p> + +<p>That we encourage people in hypocrisy, by +inviting them to the authorized mockery of a +confession of sin (<a href="#X">Letter X.</a>)</p> + +<p>I cannot examine the evidence which Mr. +Ruskin possesses in support of these charges, +as he has not produced it in these Letters. +Neither can I attempt to refute the accusations. +To prove a negative is always difficult; +it becomes an impossible task when the indictment +is laid not against any individuals +mentioned by name, but against a whole order. +I will only observe, that even if all these +charges be true, the people of England are +not in such evil case as Mr. Ruskin fancies. +The laity of England possess the inestimable +advantage of not being dependent on the +sermons of their clergy for either doctrine, +or correction, or instruction in righteousness. +Even though a clergyman should never utter<span class="pagenum"><a name="Page_159" id="Page_159">159</a></span> +certain doctrines of Christ from the pulpit, +or reprove certain sins, he is obliged to do +so at the font, at the lectern, and at the altar. +Although from the pulpits of the fifty hundreds +of clergy whom Mr. Ruskin heard, he +never heard so much as <i>one</i> clergyman heartily +proclaiming that no covetous person, which +is an idolater, hath any inheritance in the +kingdom of God, he must have often heard +this proclamation from the altar, in the epistle +for the third Sunday in Lent, and from the +lectern whenever the fifth chapter of the +Epistle to the Ephesians is read for the +lesson.</p> + +<p>Again, if any clergyman teaches from the +pulpit that for the redemption of the world +people ought to be thankful, not to the Father, +but to the Son (<a href="#V">Letter V.</a>), he is obliged to +publicly contradict his own teaching as often +as he says the General Thanksgiving, and the +collects in the Book of Common Prayer.</p> + +<p>Again, if any clergyman teaches from the +pulpit that any one who does evil is good in +the sight of the Lord, or that there is any +other salvation except a salvation from sin, he +is obliged to publicly contradict that teaching<span class="pagenum"><a name="Page_160" id="Page_160">160</a></span> +by everything which he says in the church +out of the pulpit.</p> + +<p>Again, if any clergyman preaches away the +penalties of sin (<a href="#VIII">Letter VIII.</a>), he is obliged to +publicly contradict his preaching every Ash +Wednesday, when he reads the general sentences +of God's cursing against impenitent +sinners.</p> + +<p>Mr. Ruskin asks (<a href="#III">Letter III.</a>), "Can this +Gospel of Christ be put into such plain words +and short terms as that a plain man may +understand it?" I answer that the English +Church has tried to do this in the Catechism, +in which every baptized child is taught in +very simple and plain words the gospel, or +good news, that God the Father has, in His +Son Jesus Christ, adopted him or her into +His family, and therein offers him or her the +continual help of the Holy Ghost.</p> + +<p>Mr. Ruskin complains that the clergy do +not teach the people the meaning of the Lord's +Prayer (<a href="#VI">Letter VI.</a>) He must assume that +the clergy neglect to teach children the +Church Catechism, in which is an answer to +the question, "What desirest thou of God in +this prayer?" It is an answer which would<span class="pagenum"><a name="Page_161" id="Page_161">161</a></span> +probably satisfy Mr. Ruskin. He would see +that "Hallowed be Thy name" does not +merely mean that people ought to abstain from +bad language. And in the explanation of the +third commandment, he would see that something +more is forbidden than letting out a +round oath (<a href="#VI">Letter VI.</a>)</p> + +<p>Mr. Ruskin complains that the clergy do +not prevent the entrance among their congregations +of persons leading openly wicked lives +(<a href="#VI">Letter VI.</a>) Before this can be charged on +the clergy as a sin, he should show that +they have power and authority to do this. +In the service for Ash Wednesday he will +find that the clergy express their desire for +a restoration of the godly discipline of the +primitive Church, which Mr. Ruskin also +desires. But he ought to know that such +restoration must be the work not of the +clergy only, but of the whole body of the +faithful.</p> + +<p>Mr. Ruskin insinuates that the clergy have +no clear idea of their calling (<a href="#III">Letter III.</a>) If +this be so, it is certainly not the fault of the +Church, seeing that the nature of the calling +of a clergyman is plainly set forth in the<span class="pagenum"><a name="Page_162" id="Page_162">162</a></span> +Offices for the Ordering of Bishops, Priests, +and Deacons. But if one may form an opinion +from many published sermons by English +clergymen of various schools of thought, and +from their speeches in Church Congresses and +elsewhere, and from their pastoral work as +parish priests, I should be inclined to think +that they are not quite so ignorant of the +nature of their calling and of the Gospel of +Christ as Mr. Ruskin supposes them to be, +and that of some of the sins, negligences, and +ignorances which, in these Letters, he lays +to their charge, they may plead not guilty, or +at least not proven by Mr. Ruskin.</p> + + + + + +<div class="right"><span class="smcap"><br />Bardsea, Ulverston,</span> <br /> +<span class="right"><i>November 3rd</i></span>, 1879. +</div> + +<p><span class="smcap">Dear Mr. Malleson</span>,—I thank you for +your letter, which I received this morning. +Second thoughts are not always the best. +Your own first thought about the motto which +I prefixed to my notes was right; your second +thought was wrong. It never occurred to me +that anyone could possibly suppose that that +motto was by me intended to be applied to<span class="pagenum"><a name="Page_163" id="Page_163">163</a></span> +myself, inasmuch as in these notes there is +no "wound" inflicted on Mr. Ruskin, or even +any "rebuke." On the contrary, I assume +that he has evidence in support of his charges, +although he has not produced it. The "rebuke" +to which I alluded was <i>Mr. Ruskin's</i> +rebuke. <i>He</i> is the "friend" whose wounds +are faithful, and whose smitings are a kindness. +For I have not the least doubt of his +good-will towards the clergy, or of his earnest +desire to see them all performing their sacred +duties with zeal and knowledge. And it was +as my acknowledgment of this that I prefixed +the motto. With you I firmly believe that +the standard which he takes is "lofty and +Christian," and that it is one towards which +we ought all of us to aim. The object of my +notes was to show that the laity of England +have, in the authorized teaching of the Church, +a sufficient safeguard against any erroneous +teaching which they may possibly hear from +the pulpit or in the private ministrations of +the clergy, and also a supplement to any +defective teaching.</p> + +<div class="signature"> +Very truly yours, +<br /> +<span class="signlast2">Edward Geoghegan</span>.</div> +<p> +<span class="pagenum"><a name="Page_164" id="Page_164">164</a></span></p> + + + + +<h4><a name="From_Joseph_Gilburt_Esq" id="From_Joseph_Gilburt_Esq"></a> +<i>From</i> <span class="smcap">Joseph Gilburt</span>, Esq.</h4> + + +<div class="right"> +<i>Christmas Day</i>, 1879. +</div> + +<p>The words "Thy will be done" are generally +coupled with resignation, and very often with +patience under chastisement. It is always to +us a sad-coloured sentence, and a sentimental +illuminator of the Lord's Prayer would in all +probability make it so. Now, if we think for +a moment what the state of things would be +if the will of the Lord were done, we shall see +it should be the brightest sentence we could +conceive. God's will is our weal. Aspiration, +not resignation, is the characteristic of its +doing. There would certainly be no death,—that +is decidedly contrary to His will; and +by-and-by, when His will is done, there will +be none. For the present, while His will is +not yet done, we have the sure and certain +hope that death will be—nay, is—conquered +by anticipation.</p> + +<p>If His will were done, all beautiful things +would flourish, and all minds would answeringly +rejoice in them.</p> + +<p>Our men of the piercing eye—Turners,<span class="pagenum"><a name="Page_165" id="Page_165">165</a></span> +Hunts, Ruskins, etc.—show us, till we almost +worship the state of things in cloud and mountain, +river and sea, in hedgerow and wayside, +even in cathedral and campanile, where God's +will is done, and we are enchanted with their +beauty. It is God's will that stones should be +laid truly and carven well, and aptly described. +And our men of the probe and the lens, the +scientific openers of nature's secrets, are daily +demonstrating new beauties in which the will +of the Lord is done in the formation of bodies +and working of forces. It is mere truism to +add to this that the will of the Lord being +done, none of the ills that are all of them indirectly +or directly the result of not doing it +could occur, and resignation would have no +scope for exercise. There was One who +always did it, and He for three years made +sundry parts of Palestine a heaven,—with what +results a many quondam poor folk testified. +This leads me to say that I like to look upon +the word heaven as a participle instead of a +noun, as the state of being heaved or raised, +rather than a place: and for this reason. The +experience of every one of us suffices to +prove that we are never so <i>heaven</i>, or raised<span class="pagenum"><a name="Page_166" id="Page_166">166</a></span> +in true happiness, moral dignity, and worth, as +when we are in the company of one greater, +wiser, or better than ourselves. Those who +lead a humdrum life among mean persons, +can testify what a heaven it is to be transplanted +for ever so short a time to the company +of a great and good man. Now the +culminating, indeed all-absorbing, attraction +of the heaven we all look to, is the presence +and the companionship of the greatest and +best; and the experience of ourselves tallies +with the promise of St. John that it will +have the effect of making us "like Him," +when "we shall see Him as He is." Surely +being <i>heaven</i>, or raised like that, is superior +to any Mahomet's paradise that we can invent +or distil out of the poetical parts of the +Scriptures.</p> + + + + +<h4><a name="From_the_Rev_Archer_Gurney" id="From_the_Rev_Archer_Gurney"></a> +<i>From the Rev.</i> <span class="smcap">Archer Gurney</span>.</h4> + + +<p>Mr. Ruskin's view as to the duty of basing +all upon the Father's love is essentially sound +and orthodox; and he is also right in bidding +all men lead self-denying lives,—in this sense,<span class="pagenum"><a name="Page_167" id="Page_167">167</a></span> +that they should give up time and labour to +the endeavour to help their brethren; but +he fails utterly, hopelessly, to realize the Incarnation +and its glorious consequences, how +all human life and love,—how art, science, +knowledge, enjoyment, are sanctified by God's +becoming man; sharing this human life of +ours,—not to trample upon it as an unholy +thing, but to consecrate it to God's service. +Such is our call. We must enjoy the beautiful +to vindicate enjoyment. We do not +please God by casting all His choicest gifts +away. To give all we have to feed the +poor is the way to make men poor, and is +false charity. Use rather the mammon of +this world to God's honour and glory, and +when ye fail, the good works that you +have done shall plead for your entrance +into everlasting habitations; for the way to +clothe the naked and feed the hungry, permanently, +is to teach men and women to +help themselves, and to find employment and +reward for the exercise of their powers and +energies.<span class="pagenum"><a name="Page_168" id="Page_168">168</a></span></p> + + + +<h4><a name="From_the_Rev_J_H_A_Gibson_Brighton" +id="From_the_Rev_J_H_A_Gibson_Brighton"></a> +<i>From the Rev.</i> <span class="smcap">J. H. A. Gibson</span>, +<i>Brighton</i>.</h4> + + +<p>To Mr. Ruskin, then, asking us to define +ourselves as a body, I reply, We are presbyters +and deacons, deriving our authority +from the episcopate, who themselves form +links in that spiritual chain which binds +both ourselves and them, by perpetual succession, +in one communion and fellowship, with +the Apostles, and to whom has been committed +the office of consecrating and sending forth +labourers to work in the Lord's vineyard.</p> + +<p>But Mr. Ruskin proceeds, "And our business +as such." Our business as such! Well, +if we have in any satisfactory manner proved +our first point—<i>that</i> is, the authority with which +we act—we may fairly say to Mr. Ruskin, "Do +you put this question, 'What is your business?' +to your lawyer or doctor?" Does he +ask the same question of the clergy of any other +portion of the Catholic Church? We shall not +wish to insult Mr. Ruskin by attempting to +explain to him the duties of the priesthood, +with which, doubtless, he is well acquainted.</p> + +<p>But he asks, "Do we look upon ourselves<span class="pagenum"><a name="Page_169" id="Page_169">169</a></span> +as attached to any particular State, and bound +to the promulgation of any particular tenets?" +We are undoubtedly attached to the particular +sphere to the which we are sent by +those whose office is to provide the various +parts of God's vineyard with labourers. The +Anglican Church is the legitimate representative +of the Catholic Church of Christ in +England; and we, as clergy of this Church, +minister for the most part to our countrymen +at home, and only in other countries as the +necessities of our colonists and others may +require. And, as subscribers to the Prayer +Book and priests of the Church of England, +we are certainly bound to teach faithfully +and honestly her doctrines, neither adding to +them nor taking away from them according +to our own individual idiosyncrasies.</p> + + +<h4><a name="From_the_Rev_Canon_Gray" id="From_the_Rev_Canon_Gray"></a> +<i>From the Rev.</i> <span class="smcap">Canon Gray</span>.</h4> + + +<div class="right"><span class="smcap">Wolsingham</span>, +<i>October 13th</i>, 1879. +</div> + +<p><span class="smcap">My dear Penrhyn</span>,—Will you please to +thank Mr. Malleson on my behalf for the +Letters on the Lord's Prayer? I have ever<span class="pagenum"><a name="Page_170" id="Page_170">170</a></span> +admired Ruskin, and learn much even when +I most differ from him. But if I had the good +fortune to be with you to-morrow, I fear that +I should constantly be demurring to his teaching,—<i>e.g.</i> +(<a href="#III">Letter III.</a>) his supposition that +the Thirty-nine Articles were meant to include +a summary of the Gospel; (<a href="#V">Letter V.</a>) +his belief that there is need now to warn men +against being thankful not to the Father but +only to the Son,—a remnant of the teaching +of his youth; (<a href="#Page_20">p. 20</a>) his hard way of speaking +as to the Son of Man, Whose human soul, as +that of perfect man, received its knowledge in +steps according to His own will as perfect +God; (<a href="#VII">Letter VII.</a>) his confused distinction +between the Kingdom of God and the Kingdom +of Christ (see Eph. v. 5 in the Greek, and +remember "<i>tradendo tenet</i>" on 1 Cor. xv. 24); +his belief that because no one knoweth the +hour of Christ's coming, it cannot be hastened +by prayer; (<a href="#VIII">Letter VIII.</a>) his seeming identification +of claiming interest from a poor man +who is in need and necessity, and from a railway +company who borrow money to make +more,—speaking, as far as I can see, of money +as if it had no market value like other things;<span class="pagenum"><a name="Page_171" id="Page_171">171</a></span> +(<a href="#X">Letter X.</a>) the belief that we clergy are not +awake to the guilt of sins of omission; (<a href="#X">Letter +X.</a>) the inability to see that the nearer and +nearer by God's grace we come, in answer +to prayer, to purity and holiness, the more we +<i>realize</i> our distance from them; and that his +objection to our Liturgy might be adapted into +one against the Lord's Prayer, in which we +pray daily for forgiveness of sins, and deliverance +from evil, showing that we never shall +be so delivered as no longer to need forgiveness; +(<a href="#XI">Letter XI.</a>) the supposition that any +one state of life is necessarily more full of +temptations than another, as though the fruit +of a tree were not to Eve what the glory of +the world was to the Son of Man, at least in +the eye of the Tempter.</p> + +<p>I am ashamed to jot down thus obscurely +the points on which I should have liked to +speak, and I know that our brethren can fully +deal with them. On the other hand (<a href="#VIII">Letter +VIII.</a>) there is much to move us, and lead to +searchings of heart. As to the timidity and +coldness with which the Church is attacking +the crying sins of our day, one often feels +how we need some among us to speak as the<span class="pagenum"><a name="Page_172" id="Page_172">172</a></span> +prophets did to the men of their generation, +and we may be thankful to have our shortcomings +brought home to us by words like +Ruskin's.</p> + +<p>I wish I were not writing so hurriedly.</p> + +<p>Remember me most affectionately to all my +old and true friends who are with you to-morrow.</p> + + +<p>[<span class="smcap">Note.</span>—<i>March 12th</i> 1880:—</p> + +<p>Mr. Malleson has kindly brought this letter +of mine again before me. Hasty and concise +as it was, I have no wish to expand it, as Mr. +Ruskin's Letters are now <i>publici juris</i>, and in +the hands of many a critic, who will rejoice +to deal with them according to his wisdom. I +should be thankful, however, for leave to add +a few words on one point. I cannot help +having misgivings as to whether I was right +in demurring without hesitation to "the supposition +that one state of life is necessarily +more free from temptations than another," for +I well know that in favour of such a supposition +there is a strong <i>consensus</i> of just men. +I am, however, one of those who believe that +the shorter Beatitude, "Blessed be ye poor,"<span class="pagenum"><a name="Page_173" id="Page_173">173</a></span> +(Luke vi. 20) is explained by the longer, +"Blessed are the poor in spirit." I see, also, +that the difficulty with which "they that have +riches" enter the kingdom of God is reasserted +with a qualification in the very next verse, +which speaks of those "who trust in riches" +(St. Mark x. 23, 24). "Who then can be +saved?" asked the disciples, who, poor men +indeed themselves, first heard of this difficulty, +instinctively perceiving, it may be, that it has +its root in temptations from which in one shape +or other no one is free. I read that "the cares +of this world," as well as "the deceitfulness +of riches," choke the Word; and I am sure +that into the number of those "who will be +rich," or "who are wishing to be rich," and +so "fall into temptation," a poor man may but +too easily find his way. I like to remember +that when "the beggar died," he was carried +into the bosom of one who had been "very +rich in cattle, in silver, and in gold;" and I +think that very deep and far-stretching may +be the meaning of the words of the wise man, +"The rich and poor meet together, and the +Lord is the Maker of them all."]<span class="pagenum"><a name="Page_174" id="Page_174">174</a></span></p> + + + + +<h4><a name="From_the_Rev_H_N_Grimley_Norton_Rectory" +id="From_the_Rev_H_N_Grimley_Norton_Rectory"></a> +<i>From the Rev.</i> <span class="smcap">H. N. Grimley</span>, +<i>Norton Rectory,<br /> +Bury St. Edmunds</i>.</h4> + + +<p>Mr. Ruskin's Letters have already been +closely scrutinized. What have seemed to +be blemishes in them have been commented +on. They have been spoken of as somewhat +random utterances—as utterances such as are +pardonable in a layman, but would be inexcusable +in a clergyman who should endeavour +to instruct his brethren. It has been said of +them that they manifest a want of knowledge +of teaching constantly being given from Church +of England pulpits. It would be quite possible +for the present paper to be devoted to a +continuation of the like free criticism of the +Letters. I might ask, for instance, whether +Mr. Ruskin, after (in <a href="#V">Letter V.</a>) speaking with +condemnation of a plan of salvation which sets +forth the Divine Son as appeasing the wrath +of the Father in heaven, does not himself give +expression to words, as to the love of the +Father, which almost imply that in his estimation +the Divine mind is not in unity in +itself? I might further ask for Mr. Ruskin +to put more definiteness into his remarks on<span class="pagenum"><a name="Page_175" id="Page_175">175</a></span> +usury, and to particularize the special forms of +that condemnable practice which the clergy +should boldly denounce. The few hints which +he throws out on this subject show that to his +own thoughts there is present an exalted +socialism. He himself in previous writings, +while shadowing forth a social system based +on unselfishness, has carefully deprecated any +revolutionary attempt to hasten the establishment +of such a system, and would prefer that +it should be waited for while it quietly and +with orderliness evolves itself out of the +present imperfect order of things. Is it not so +evolving itself? Does not the co-operative +movement, now steadily advancing, spring out +of the recognition of the fact that mutual +welfare is a far more excellent thing to be +attained than the enrichment of the few at the +expense of the many? And if, with regard to +the land question, any readjustment of relations +is made, will it not be made in the light +of the same beneficent principle? If, however, +the clergy were to give heed to Mr. Ruskin's +words, and at once proceed to the indiscriminate +excommunication of usurers, would they +not be initiating a social revolution, altogether<span class="pagenum"><a name="Page_176" id="Page_176">176</a></span> +different from that orderly upgrowth of a +better state of things which has commended +itself aforetime to Mr. Ruskin himself? My +own impression is that I shall be giving voice +to a wish that will spring up wherever Mr. +Ruskin's Letters may be read, if I say that +a clearer, more definite utterance on the usury +question would be welcomed. The clergy +everywhere would receive with thankfulness +any hints as to how they might hasten the +coming of the day when the Church of Christ +will no longer embrace within her borders +the few, with a useless excess of wealth, and +around them the unhappy many, hopelessly, +squalidly destitute; along, too, with a vast +number of toiling teachers, clergy, artists, +and literary workers, living mostly on the +verge of pennilessness—men of whose existence +Mr. Ruskin has, in earlier writings, expressed +himself as keenly and sympathetically +conscious.</p> + +<p>But I will not linger on such parts of Mr. +Ruskin's Letters as may seem to display inconsistency, +or to need more precision of +language before they can be practically useful. +I will proceed to speak of those for which, as<span class="pagenum"><a name="Page_177" id="Page_177">177</a></span> +it seems to me, the clergy may unhesitatingly +be very grateful to Mr. Ruskin for laying them +before them.</p> + +<p>And first, I think we cannot be other than +thankful to Mr. Ruskin for sounding at the +outset a note of catholicity. He asks the +clergy of the English Church (let me say he +asks us,—he asks you and me), whether we +look upon ourselves as the clergy of a mere +insular Church, or as the clergy of the Church +Universal. Is the teaching we are continually +giving utterance to as to the conduct of life in +harmony with, or different from, the teaching +of the Christian Churches on the Continent of +Europe? Mr. Ruskin's tone, in asking these +questions, is such as implies that it would be +no satisfaction to him to hear from us that we +rejoice in considering ourselves as severed +from the clergy of the Christian Church abroad. +Indeed, he goes on to assume that we, with +one consenting voice, admit our fellowship +with the rest of Christendom—that we recognize +as our brothers the clergy of the Church +of France, and of the Church of Italy, and of +the Church everywhere.</p> + +<p>Mr. Ruskin thus does not lend the support<span class="pagenum"><a name="Page_178" id="Page_178">178</a></span> +of his name to any useless Protestantism. +There are senses in which the whole Christian +Church must ever be a Protestant Church, +and in which even individual members may +from time to time raise protesting voices. +The Church must ever lift up her protest +against all influences that work in the world +for evil—against whatsoever tends to overthrow +the Christian ideals of individual, +family, social, national, and international life. +She must protest against all hindrances, even +though they may spring up within her own +borders, which tend to prevent her from +putting any beneficent impress upon human +handiwork and upon manifestations of human +genius. She must protest against the very +Protestantism in her midst which has served +to paganize art and to demoralize the drama, +by banishing both to an outer region of darkness +which Gospel rays cannot be expected +to illumine. She must protest vigorously +against the mischievous Protestantism which +impoverishes the intellect and chills the affections, +by causing men to devote the whole +energies of their lives to protesting against +systems of thought with which they are very<span class="pagenum"><a name="Page_179" id="Page_179">179</a></span> +imperfectly acquainted, and to maintaining an +attitude of perpetual suspicion as to others' +aims and motives. Under the influence of +such Protestantism as this, many have been +possessed with the assurance that a vast +number of the clergy of Christendom live for +no other end than to conspire against freedom, +to disseminate falsities, and to work ruin +amongst human souls. This Protestantism is +fast ceasing to have any power amongst us; +still, as it is not quite extinct, it is comforting +to find that Mr. Ruskin does not attribute it +to the main body of those whom he addresses.</p> + +<p>To me it seems that an habitual protesting +attitude on the part of those who are called +upon to be the teachers of the Church implies +that they have not themselves properly entered +the temple of Christian truth. He to whom +Christian doctrine has revealed itself in all its +wondrous harmony cannot do other than devote +himself to unfolding to others what is +ever present to his own mind, so that he may +aid in building up their thoughts consistently +and symmetrically, and thus help to establish +them firmly in the Christian faith.</p> + +<p>We may, then, it seems to me, express our<span class="pagenum"><a name="Page_180" id="Page_180">180</a></span> +thankfulness that Mr. Ruskin has spoken, +though ever so briefly, a word of encouragement +to the clergy of the English Church +amongst whom the thought of a future of reunion +for Christendom has been welcomed. +Mr. Ruskin is familiar with the practical working +of the Christian Church in Italy and elsewhere +on the Continent, and seeing, as he has +seen, that her influence is exerted towards +securing an orderly and healthy state of +social life, he does not give circulation to the +indiscriminate calumnies which were once wont +to be uttered, and which were alike at variance +with the truth and provocative of a mischievous +severance of Christians from one another.</p> + +<p>But we must, I think, be more especially +grateful to Mr. Ruskin for his calling widespread +attention to the great Christian doctrine +of the Fatherhood of God. There is +especial need for this being uplifted before the +thoughts of men at the present day, and it is +being so uplifted. The more it is upheld, the +more fully will it be discerned. It cannot be +said that the doctrine is not accepted within +the English Church. Still, it has not yet +been received in all its fulness. Amongst the<span class="pagenum"><a name="Page_181" id="Page_181">181</a></span> +separatists outside the borders of our Church, +the doctrine that God is the Father of all +humanity, and the loving Father too, is rejected +in two extreme ways. The set of +"believers" who adopt the one extreme view +consider that the Lord's Prayer—so luminous, +as Mr. Ruskin reminds us, with the thought +of God's fatherly love—should be used only +by the elect, such as themselves, and that +all others have no right to address God as +their Father. The other set of so-called +"believers" considers with a deplorable Pharisaism +that they have arrived at such a stage +of perfection as to be beyond the need for +using words which require them to ask +every day for forgiveness of their trespasses. +Why should they ask for such, they +say, when their trespasses are non-existent? +If they are children of the Father they are +not so in the same sense as those who +conscientiously use the prayer addressed to +the Father in heaven. I regret that Mr. +Ruskin's facile pen has betrayed him into +writing some words with reference to our +Liturgy which bring him momentarily into +sympathy with these self-righteous ones who<span class="pagenum"><a name="Page_182" id="Page_182">182</a></span> +have no need to confess that they want more +health of soul.</p> + +<p>But the doctrine of the loving Fatherhood of +God, as revealed to us in Christ, is one that +is unfolding itself more and more clearly to +the Christian world. If it has unfolded itself +to us we may aid in its increased discernment. +It is one that involves the acceptance +of the thought that all human life and every +sphere of human endeavour are under Divine +patronage. God is in every way our Father. +All human excellences whatsoever exist in +their fulness and perfection in Him. As they +are manifested in us and in our brothers +and sisters around us, they are Divine excellences +becoming incarnate on the realm of +humanity.</p> + +<p>Childhood, for instance, as it manifests its +sweetness and winsomeness in Christian homes, +is an outcome of the eternal childhood which +dwells in God, and which was manifested +supremely to the world in the life of the +Divine Child at Bethlehem and Nazareth.</p> + +<p>So that the doctrine of the loving Fatherhood +of God has sheltering beneath it the thought +of the divineness of childhood. Clustering<span class="pagenum"><a name="Page_183" id="Page_183">183</a></span> +with it are many kindred thoughts. There is +the divineness of youth, the frankness of +Christian boyhood, the tender grace of Christian +girlhood,—these are manifestations of the +eternal youth abiding in the Divine Lord of +humanity.</p> + +<p>I might speak to you in like manner of the +divineness of manhood and of womanhood, +and of the divineness of old age. All womanly +excellences, as well as all manly virtues, reside +in the Divine One. I might speak to you of +the divineness of wedded life, the divineness +of Christian fatherliness and motherliness. +The divineness of the student's life and of the +teacher's life might also be dwelt upon. The +divineness of the ministry of reconciliation, in +which ministry all may take part who help +others to separate themselves from sin and +selfishness and to enter into union with God +and His life of love,—this I present to you as +a fruitful thought. The divineness of all efforts +tending towards the solace and comforting of +suffering human souls,—that too is one of +the beneficent thoughts involved in the great +Christian truth that God is the Father of +humanity.<span class="pagenum"><a name="Page_184" id="Page_184">184</a></span></p> + +<p>But the same great truth leads us to the +discernment of other useful thoughts. I might +speak of them as connected with the divineness +of all toil which has for its object the +increase of human knowledge, the gathering +together of the stored-up lessons of the past, +the beautifying of the daily life, the refining +and spiritualizing of the daily thoughts of the +great brotherhood and sisterhood. It would +thus be quite justifiable to speak of the divineness +of scientific toil, inasmuch as that has for +its aim the unfolding of the thoughts of God, +of which all appearances of the material world +are the outcome and manifestation. Thus too +I might speak of the divineness of the work +of those who enable us to see the results of +the Divine guidance bestowed on the world in +the ages past. I might speak of the divineness +of the work of the artist who devotes +himself to acquiring skill in subtly entangling +in the colours he puts on canvas the sentiment +underlying the landscape he reverently looks +at, which to him is a manifestation of a +heaven of beauty unseen by heedless eyes. I +might also speak of the divineness of the +labours of the Christian poet, who presents<span class="pagenum"><a name="Page_185" id="Page_185">185</a></span> +to the world truth in its feminine and most +winning aspects.</p> + +<p>When I should have spoken of all these +things they could all be summed up into one +phrase—the divineness of Humanity. And +this is what I have faintly attempted to show +necessarily springs up for recognition as the +doctrine of the Fatherhood of God presents +itself to us in all its impressiveness.</p> + +<p>I must hasten to a close. I have said +that Mr. Ruskin in what he asks us with +reference to our relation to the Church in +other countries sounds a note of catholicity. +In what I have myself said as to Protestantism +I have urged nothing inconsistent +with a thorough loyalty to the principle of +Christian individualism. But individualism +in utter revolt against authority leads only to +confusion and to a multiplicity of tyrannies. +Individualism thrives best under the protection +of a generous all-embracing authority. +Individualism before taking up the attitude +of revolt should consider that it, by brave +patience and a reverent submissiveness to all +higher influences around it, may contribute +beneficently to the authority of the future,<span class="pagenum"><a name="Page_186" id="Page_186">186</a></span> +and increase the generousness and catholicity +of its sway.</p> + +<p>I will further remark that Mr. Ruskin's +words as to the Fatherhood of God are also a +catholic utterance. For the Fatherhood of God +when pondered upon helps us to see that no +sphere of human effort is beyond His control; +that His house is one of many mansions of +thought and affection and loving toil; that His +heavenly kingdom is one including all domains +on which human energies can be directed, over +which human thoughts can roam, on which +human love can lavish itself.</p> + + + + +<h4><a name="From_the_Rev_Canon_E_H_MNeile_Liverpool" +id="From_the_Rev_Canon_E_H_MNeile_Liverpool"></a> +<i>From the Rev.</i> <span class="smcap">Canon E. H. M'Neile</span>, +<i>Liverpool</i>.</h4> + + +<p>What is the exact question asked in <a href="#II">Letter +II.</a>?</p> + +<p>Is it whether the clergy are or are not +teachers of universal science?</p> + +<p>If so, we answer, Yes, we are teachers of +the science most universal of all, namely, the +knowledge of God, which is eternal life: and of +the way to attain it, which is holiness; and the +principles of this science, which are universal,<span class="pagenum"><a name="Page_187" id="Page_187">187</a></span> +are not, as in other sciences, discovered by +human research, but are revealed by God.</p> + +<p>Does the question imply that there are +points of science on which it is of no consequence +what opinions a teacher holds? And +if so, does it further mean that all matters of +doctrine, such as are defined in the Thirty-nine +Articles, are of this nature?</p> + +<p>If so, I answer that it is only the theories +or speculations of scientific investigators about +which variety of opinion is immaterial, not the +essential principles of the science; and that we +cannot exclude all questions of doctrine from +among those principles. I do not know +what is meant by holding different opinions +on points of science. About the facts of +science there can be no difference of opinion; +but there may be about the bearings, and the +inferences to be drawn from them.</p> + + +<div class="smcapcent"><a href="#III">Letter III</a></div> + +<p>Here is a definite question. My answer is, +Yes, but we do not refer to the Thirty-nine +Articles for a statement of the Gospel, but<span class="pagenum"><a name="Page_188" id="Page_188">188</a></span> +rather to the Apostles' Creed, which contains +the simplest summary of the facts on which +the Gospel rests. (See 1 Cor. xv. 1, etc.)</p> + + +<div class="smcapcent"><a href="#IV">Letter IV</a></div> + +<p>Here I answer, No. The Lord's Prayer was +not intended to be a statement of the Gospel, +but the language of those who have accepted +it. No doubt the terms of the prayer may +be so explained as to bring in a definition +of the Gospel, working backwards; but a +complete explanation would be longer than +the Thirty-nine Articles. There seems to be +a serious confusion of thought here between +the offer of salvation to sinners estranged +from God, and the utterance towards God of +His reconciled children.</p> + + +<div class="smcapcent"><a href="#V">Letter V</a></div> + +<p>The Lord's Prayer is elementary teaching +for Christians, but it is not the first thing to +be taught to those outside the family of God.<span class="pagenum"><a name="Page_189" id="Page_189">189</a></span> +The truth that we have a Father in heaven +is a fundamental part of the Gospel. It is +assumed in the Lord's Prayer; and so is the +further truth that our Father of His tender +love towards us has given His Son to die for +us, that we may be delivered from the "consuming +fire" which sin, not God, has kindled; +and thus we have indeed a blessed scheme of +pardon for which we are to be thankful to <i>both</i> +the Father and the Son. This makes <i>all</i> the +clauses of the apostolic blessing intelligible +and living.</p> + + +<div class="smcapcent"><a href="#VI">Letter VI</a></div> + +<p><a href="#For_other">Page 14</a>: "For <i>other</i> sins," etc. I think +this is an incorrect comment. The force of +the threat is positive, not comparative. The +language of the law is similar towards every +sin.</p> + +<p>In what is said about the abomination of +hypocrisy in prayer we cordially agree. God +give us grace to avoid it ourselves, and to +warn our brethren faithfully against it! But +in what follows there is an assumption of a +power of discipline which the clergy do not<span class="pagenum"><a name="Page_190" id="Page_190">190</a></span> +possess, and which I fear the laity would +be most unwilling to concede to them. +Mr. Ruskin seems also to slip into the old +error of the servants in the parable of the +tares.</p> + + +<div class="smcapcent"><a href="#VII">Letter VII</a></div> + +<p>On <a href="#Page_21">page 21</a> St. John xiv. 9 is incorrectly +cited, and it is difficult to know the exact drift +of the writer.</p> + +<p>I object to the statement that "in all His +relations to us and commands to us," etc. +(See, <i>e.g.</i>, St. Matt. xxviii. 18-20.)</p> + +<p>As to His not knowing whether His prayer +could be heard, see St. John xi. 41, 42.</p> + +<p>I think it is incorrect to say that our Lord +Himself <i>used</i> the prayer He gave us, at least +in its entirety as it stands.</p> + +<p>Pages <a href="#Page_20">20</a>, <a href="#Page_21">21</a>: Mr. Ruskin seems to me to +draw most strongly the very comparison to +which he objects. Surely the kingdom of +Christ <i>is</i> the kingdom of His Father. (Rev. +xi. 15, xii. 10; Eph. v. 5.) Does not an unwillingness +to accept the true divinity of our +Lord underlie this passage?<span class="pagenum"><a name="Page_191" id="Page_191">191</a></span></p> + + +<div class="smcapcent"><a href="#VIII">Letter VIII</a></div> + +<p><a href="#Page_25">Page 25</a>: There is surely a mistake here. +Personal sanctification and national prosperity +are very different things. A nation has no +existence except in this world; therefore its +prosperity is the chief end to be aimed at; +and this is no doubt promoted by the holiness +of its people. But a man has another life +hereafter; and comfort and wealth are not the +end of his being. If granted, they are means +to his sanctification, not <i>vice versâ</i>.</p> + +<p>It seems to me that Mr. Ruskin in this +Letter writes somewhat recklessly, and that +he must have been singularly unfortunate in +his experience of preachers if he has never +heard a faithful sermon against covetousness, +which is the idolatry of our age. On <a href="#Page_26">page 26</a> +he seems to fall into a great error in supposing +that the proclamation of a free pardon +for sin tends to encourage it. If a man is +to be delivered from the power of his sins, +he must first be delivered from the guilt of +them.</p> + +<p>No doubt the grace of God has been abused<span class="pagenum"><a name="Page_192" id="Page_192">192</a></span> +by some; and St. Paul himself felt that his +doctrine was open to such abuse (Rom. vi. +1, 15). It is not, I think, just to attribute the +corruption of our great cities to the teaching +of the clergy. It is rather to be ascribed to +the absence of that teaching.</p> + + +<div class="smcapcent"><a href="#X">Letter X</a></div> + +<p>Whatever justice there may be (and no +doubt there is much) in Mr. Ruskin's accusations +against us clergy, he is surely under +an entire misapprehension in the charge which +he here makes against our Liturgy.</p> + +<p>Our Prayer Book is doubtless constructed +for the use of believing Christians, and is not +fitted for the impenitent; but its adaptation +to the needs of the repentant publican and +of the advanced Christian is most wonderful. +And that a form of prayer may be so adapted +is surely proved by the Lord's Prayer itself, +which Mr. Ruskin says is the <i>first</i> thing to be +taught to all, and which, with all his practice +in thinking, he feels that he cannot adequately +expound.<span class="pagenum"><a name="Page_193" id="Page_193">193</a></span></p> + +<p>Surely the repetition of a confession of unholiness +casts no slur upon the efficacy of our +prayers for holiness when we recognize that +holiness is progressive, and that spiritual +growth may express itself not merely in new +words, but in a heartier utterance of the +old ones. As to the particular expression, +"there is no health in us," it needs either +the explanation of St. Paul—"I know that +in me, <i>that is, in my flesh</i>, dwelleth no +good thing,"—or else to be understood according +to the old meaning of "health," +viz., "<i>saving health</i>," <i>salvation</i>, <i>deliverance</i> +(Psalm cxix. 123, Prayer Book; Isa. lviii. 8; +Jer. viii. 15).</p> + +<p>It needs further to be remarked that repentance +is not only a single definite act, but a +state of mind.</p> + +<p>I think that underlying all these comments +of Mr. Ruskin on the Lord's Prayer is a failure +to recognize the truth of man's fall.</p> + +<p>Human nature is a ruin, not to be restored +by a rearrangement of its fragments. God +has provided a remedy, by sending His Son +to be the foundation of a new spiritual building; +and every man who is to be built upon<span class="pagenum"><a name="Page_194" id="Page_194">194</a></span> +that foundation must himself become a new +creature by the operation of the Holy Ghost. +All efforts to improve humanity in the mass, +without the renewal of each separate soul, +must fail; and no doubt the clergy often fall +into this mistake.</p> + +<p>The Lord's Prayer is not the prayer of +all mankind as they are by nature. It is a +prayer to the possession of which they are +brought by regeneration, and to the enjoyment +by conversion.</p> + + +<div class="smcapright">E. H. M'Neile. +</div> + + +<h4><i>From the Rev.</i> <span class="smcap">P. T. Ouvry</span>.</h4> + +<p>On the meaning of usury, I would add +a few words. I start with this proposition. +There is nothing contrary to the will of God +for one free man to buy from another free +man anything he wants. I have two houses,—one +I live in, one I let. My tenant pays +the market rent of houses to me, and so both +parties are benefited. I have two thousand +pounds. I have no capacity, or opportunity, +or desire to use more than one thousand +pounds in trade on my own account. My<span class="pagenum"><a name="Page_195" id="Page_195">195</a></span> +neighbour has energy and activity to use more +money than he has in trade. He gladly +offers me five per cent. for my spare thousand +pounds. I willingly lend it on those terms. +He makes ten per cent. by using it. He +gives me five pounds and has five pounds for +himself. If this be usury, it is lawful and +right.</p> + +<p>A number of small cultivators of land have +no capital. A money-lender supplies what +they require on condition that they sell their +crops to him at a price which he is able to +fix. From the circumstances of the case the +money-lender makes an enormous profit. The +cultivator has barely the necessaries of life. +This is usury, in the bad sense of the term, +but is more correctly called oppression or +extortion.</p> + +<p>Again, a man lends money to ignorant inexperienced +youths, on promise of repayment +when they come of age. This, too, is oppression +or extortion.</p> + +<p>Similar oppression is witnessed when bad +houses are let to poor people at high rents.</p> + +<p>It is not, then, that usury, in the sense +of oppression or extortion, is inherent in<span class="pagenum"><a name="Page_196" id="Page_196">196</a></span> +money-lending; but it belongs equally to every +transaction between man and man, where any +unrighteous dealing is practised.</p> + + +<div class="smcapright">P. T. Ouvry.</div> + + + + + +<div class="right"><span class="smcap">Grange-over-Sands</span>,<br /> +<i>October 1st</i>, 1879. </div> + +<p><span class="smcap">Dear Mr. Malleson</span>,—I protested strongly +yesterday against our remarks, made on the +spur of the moment, being printed and submitted +to Mr. Ruskin's criticism, and what I +said then I feel as strongly still.</p> + +<p>But I have no objection to send, as a +comment on his Letters, a volume of sermons +which I published last year, because I think +that, in that upon the hallowing of God's +name, I have not taken the restricted view +which Mr. Ruskin accused the clergy of +taking, and I think also that (except in the +sermon upon the doctrine of the Trinity, +which was written before the others, and is +tinged with the prejudices of early training), +I have set forth God the Father as a Being +of infinite, tender, fatherly love.</p> + +<p>So far as snails may follow in the footsteps<span class="pagenum"><a name="Page_197" id="Page_197">197</a></span> +of greyhounds, and bats look in the same +direction as eagles, I think some of us clergymen +are getting our feet and our eyes into +the same track as Mr. Ruskin's.</p> + +<p>It seems to me that all of us who think +upon religious matters, laity or clergy, whether +men of genius or commonplace people, are +feeling our way at present to something better +and truer. Men like Mr. Ruskin, like steamships, +dart on to their destination; and feebler +minds, like sailing vessels, are a good deal +at the mercy of the <i>popularis aura</i> and the +winds of doctrine, but both are on their way +to the same point.</p> + +<p>I send the volume by the same post as this +letter.</p> + +<div class="signature"> +Yours very faithfully,<br /> +<span class = "signlast1">H. R. S.</span> +</div> + + +<h4><i>From the Rev.</i> <span class="smcap">A. G. K. Simpson</span>, + <i>Brighton</i>.</h4> + +<p>We are convinced that the love of God is +the originating cause of all His dealings with +mankind, and are glad to meet him on the +broad platform of "Our Father which art in +heaven;" only premising that it is a platform<span class="pagenum"><a name="Page_198" id="Page_198">198</a></span> +not new to us, but on which we have long +taken our stand.</p> + +<p>But beyond these somewhat general statements +of our faith, I doubt whether it would +be possible to put Divine truth into such +plain words as would meet with general +acceptance. In proportion to the <i>minuteness</i> +would be the <i>disagreement</i>. To take +one great truth (perhaps the greatest of +all), would it be possible to put forth a plain +and simple statement, such as all, or the +majority, would receive, of the Atonement? +Such a mind as Mr. Ruskin's would not be +content with the forensic view more popular +some years ago than now. Wiser, it seems +to me, it is to accept some such teaching +as that of Coleridge in "Aids to Reflection." +"The mysterious act, the operative +cause," he says, "is transcendent." "<i>Factum +est</i>," and beyond the information contained +in the enunciation of the fact, it can be characterized +only by its consequences. It is these +consequences which (according to Coleridge) +are illustrated by the four metaphors:—</p> + +<p> +1. Sin-offering or expiation.<br /> +<br /> +2. Reconciliation.<br /> +<span class="pagenum"><a name="Page_199" id="Page_199">199</a></span><br /> +3. Redemption.<br /> +<br /> +4. Payment of a debt.<br /> +</p> + +<p>Now, would not a plain, a simple statement, +be apt to press the metaphor too far, and +attempt to put into words one aspect of the +truth as though it were the whole? Such a +reverent mind as Bishop Butler's reproved +the curiosity which sought to find out the +manner of the atonement. "I do not find," +he said, "that it is declared in the Scriptures." +And yet the atonement is only <i>one</i>, though +perhaps the <i>chief</i>, of the many points of which +a true and simple statement must take cognizance. +It would be comparatively easy for +the private clergyman to put into words his +thoughts on this subject or that, but then he +would be continually liable to have it urged +against him that he had not sufficiently considered +some given point—had not walked +round it, and seen it in all its bearings; that +his view was inadequate and incomplete; +and, being fallible and human, some of the +objections would doubtless be true, and the +simple and plain statement be, in that respect +at least, misguiding.<span class="pagenum"><a name="Page_200" id="Page_200">200</a></span></p> + + +<h4><i>From the Rev.</i> <span class="smcap">G. W. Wall</span>, +<i>Bickerstaffe.</i></h4> + +<div class="smcapcent"><a href="#II">Letter II</a></div> + +<p>This Letter professes to contain an "exact +question," which is somewhat singularly inexactly +put. In its strict grammatical form +it asks for a definition of the members of a +Clerical Council, and their business as such. +This "exact question" is in fact an illustration +of the fallacy of asking two questions in one, +though a question demanding to be answered +with "mathematical" precision should have +been set with mathematical accuracy. But here +at the outset a protest must be entered against +being called upon to answer a question set +in ambiguous words and misleading phrases, +and based upon assumptions which those +questioned would reject. It is impossible to +deal with a so-called "axiomatic" question +which instantly passes into a cloudy rhetorical +illustration.</p> + +<p>"The attached servants of a particular +State." Does that expression mean, "England, +with all thy faults, I love thee still"? or, is +it used in the same sense as "attached to<span class="pagenum"><a name="Page_201" id="Page_201">201</a></span> +the staff"? But are there many of the +clergy who would say, "I am an attached and +salaried servant of the State, and nothing +more?" Are there many who would allow +that they were "salaried" by the State at all? +Are there many who would grant that they +had been "examined" and "numbered" and +admitted into a "body of trustworthy persons" +either by the State or by its agents? And +yet all these previous questions must be +answered before we can consider at all the +"axiomatic" question which the clergy are +"earnestly called upon" to solve. The question +set down for solution implies some such +inquiries as these: Is not the Church of +England merely a Department of the State +of England? Does not a clergyman belong +to the Ecclesiastical Service just as an <i>employé</i> +of the Treasury, or the Home Office, or the +Post Office, belongs to the Civil Service? +For example, the authorities at Chamouni +examine and approve of certain men as guides +for mountaineering: does not the English +State similarly examine and approve of certain +men as guides for England and the +English "in the way known of all good men<span class="pagenum"><a name="Page_202" id="Page_202">202</a></span> +that leadeth unto life"? A most fallacious +employment of a "universal" for a "particular," +for either the clergy must be excluded +from the number of "all good men," +or the assertion that all good men agree in +their knowledge falls to the ground, seeing +that in the <a href="#IV">fourth Letter</a> the clergy are +charged with not having "determined quite +clearly" what the way that leadeth unto +life may be.</p> + +<p>But taking this Alpine illustration for what +it may be worth, we may ask, "What does +it mean?" Is it not intended to exalt +practical questions, and to depreciate all +doctrine and dogma and theological opinion, +either from its liability on the one hand to +be narrow or insular, "Chamounist or Grindelwaldist," +or on the other from its tendency +to be vague and transcendental, dealing +with "celestial mountains" and unfathomable +"crevasses"? Will it not admit of +some such paraphrase as this, "Your teachings +as to Episcopacy or Congregationalism, +seven sacraments or two, and the like, are +mere local opinions, and so away with them; +your doctrines as to the Holy Trinity, the<span class="pagenum"><a name="Page_203" id="Page_203">203</a></span> +Incarnation, and the like, are mere transcendentalism, +and so away with them also,—</p> + +<div class="poem"><div class="stanza"> +<span class="i0">'For modes of faith let zealous bigots fight,<br /></span> +<span class="i0">He can't be wrong whose life is in the right.'"<br /></span> +</div></div> + +<p>Still it may be allowable to hint that the +qualifications of a "guide" as laid down in +this Letter are somewhat peculiar. It might +have been supposed by a plain man that a +Chamounist guide was expected to know at +least something as to the localities of the +Mer de Glace, the Jardin, or the Grand +Mulets, but he is seemingly to rise superior +to any "Chamounist opinions on geography," +and to be prepared to rely only upon a universal +science of locality and athletics, a +reliance which has been the fruitful cause +of mountaineering fatalities.</p> + +<p>The reply which most Clerical Councils +would return respecting the "axiomatic" +question of this Letter would probably be, +"We cannot answer a fallacy; we are not +careful to answer thee in this matter."<span class="pagenum"><a name="Page_204" id="Page_204">204</a></span></p> + + +<div class="smcapcent"><a href="#III">Letter III</a></div> + +<p>A second question is now propounded respecting +the Christian Gospel. "The Gospel +of Christ" is spoken of in a connection +which seems to indicate that Luther and +Augustine were equally, in the writer's +opinion, the setters forth of a "gospel." +Is this an unintentional disclosure of his +estimate of our blessed Lord,—"Rabbi, we +know that Thou art a teacher come from +God," and no more than that? For <a href="#VIII">the +eighth Letter</a> contains a sneer at the Gospel +that He is our Advocate with the Father, +as one to mend the world with. A confused +question follows, which may mean either, +that it is in the first place desirable that +the Gospel should be put into plain words, +or, that the first principles of the Gospel +should be put into plain words. Its probable +meaning is, "Is it not desirable that +religious teaching should be divested of any +mysteries?" The extraordinary supposition +that the Gospel is intended to be set forth +in the Thirty-nine Articles can only be<span class="pagenum"><a name="Page_205" id="Page_205">205</a></span> +equalled by a supposition that a treatise on +military tactics is embodied in the Articles +of War. Perhaps even some of the axiomatic +principles of mathematics, such as that +"a point is that which hath no parts," though +laid down in "plain words and short terms," +might sorely perplex "simple persons."</p> + +<p>But several fallacies underlie this second +question. The fallacy that the moral principles +of our nature are necessarily connected +with the extent of our intellectual capacities; +the fallacy that Divine Truths can be adequately +expressed through the inaccurate instrument +of human language; the fallacy that +deep things are necessarily made plain by the +use of plain words; the fallacy that everything +upon which we act is necessarily understood. +A plain man does not refuse to use the telegraph +because he may know nothing about +the Correlation of Force, or a simple person +to travel because "space" is beyond his comprehension. +If the Gospel is, as St. Paul +says it is, a revelation of the power of God +unto salvation, an amount of mystery must +necessarily surround it. Since it is impossible +that the Divine Nature should be to us<span class="pagenum"><a name="Page_206" id="Page_206">206</a></span> +other than a mystery, a revelation of Divine +purposes such as is the Gospel as understood +by the Church, must remain mysterious also. +Only upon the supposition that our Lord was +the teacher of a high but still human morality +can we remove all mystery from the Christian +Gospel, if it still deserve the name. Such +teaching might be conveyed in plain words +and short terms, but it would cease to be a +Gospel which angels desire to look into, and +could hardly be described as the "manifold +wisdom of God," or be the story of the "love +of Christ, which passeth knowledge."</p> + +<p>The Gospel, as the Church understands it, +rests upon the revealed fact of the Incarnation, +or the union of the Infinite with the +Finite, that He who is very God of very God +became man in order to introduce the Divine +possibility of manhood being made to partake +of the Divine nature; and so long as the +triumphal chant ascends that "the Catholic +Faith is this," so long will the Church's Faith +be veiled indeed with mystery, and so long +will she continue to gather within her bounds +the humble and holy men of heart, who are +content to say, "I cannot understand: I love."<span class="pagenum"><a name="Page_207" id="Page_207">207</a></span> +That "God sent His only-begotten Son into +the world that we might live through Him" +are short and plain words enough, and Gospel +enough, surely, but the depth of their meaning +is unfathomable by even the most cultivated +understanding, to which the power of +God and the wisdom of God may appear to +be but foolishness.</p> + + +<div class="smcapcent"><a href="#IX">Letter IX</a></div> + +<p>This Letter, after endorsing the expressions +of the preceding one, deals apparently with +Capital and Labour. The clergy, if not required +to divide the inheritance among their +brethren, or to actually serve tables, are, taking +"Property is theft" as their text, to resolutely +and daily inquire how the dinners of their +flock are earned. The gist of the Letter seems +to be that the worker earns and the capitalist +steals his dinner. It is really possible that +the clergy do constantly speak the truth, +boldly rebuke vice, and patiently suffer for the +truth's sake, even though they may not subscribe +to all the articles of some peculiar<span class="pagenum"><a name="Page_208" id="Page_208">208</a></span> +schemes of social science, nor hold some +singular doctrines as to political economy. +Doubtless were they to assimilate their conduct +to that of an injudicious district-visitor, +they would have to take a new view of "life +and its sacraments," whatever this expression +may mean.</p> + +<p>It would seem as if the writer had yet to +learn that a Christian Church may exist teaching +the most dogmatic definitions of doctrine, +binding, even in this respect, burdens on +men's shoulders grievous to be borne, while +its members may be patterns of self-denial in +"offices of temporal ministry to the poor." +He does not appear to regard with favour the +"Evangelistic sect of the English Church;" if +this is intended for the "Evangelical" sect, +Charles Kingsley could say, in a certain place, +of its founders, "They were inspired by a +strange new instinct that God had bidden +them 'to clothe the hungry and feed the +naked.'" Yet these men thought that "justification +by faith only" was the Gospel they +were "to carry to mend the world with, +forsooth."<span class="pagenum"><a name="Page_209" id="Page_209">209</a></span></p> + + +<div class="smcapcent"><a href="#XI">Letter XI</a></div> + +<p>This concluding Letter calls but for slight +remark,—of many portions we feel <i>O si sic +omnia</i>! That there is much sorrowful truth +underlying the unmeasured denunciations +which have gone before few will care to deny. +Few there are who will not pray to be kept +from the evils which the writer discerns, and +against which he inveighs. Such will be the +first to regret that the Letters, as they read +them, seem to fall short of the fulness of the +Catholic Faith. "The holy teachers of all +nations:" was our blessed Lord but one of +them? There is nothing in the Letters to +show that "the full force and meaning" of +Gospel teaching is concerned with anything +beyond wealth, and comfort, and national prosperity, +and domestic peace. Preaching the +acceptable year of the Lord is something more +surely than an invective against usury.</p> + +<p>We read that in old times Bezaleel was +filled for his own work with the Spirit of God, +but we do not read that he aspired to become +a religious teacher; and when we are told by<span class="pagenum"><a name="Page_210" id="Page_210">210</a></span> +one eminent in Art that a Church nineteen +centuries old has yet to learn that the "will +of the Lord" is a sanctification which brings +comfort and wealth in its train, we think of a +Moses who esteemed the reproach of Christ +greater riches than all the treasures of Egypt, +and then of a Paul who counted all things +but loss for the excellency of the knowledge +of Christ Jesus his Lord.</p> + +<div class="smcapright">G. W. Wall.</div> + + +<h4><i>From</i> <span class="smcap">Oxoniensis</span>.</h4> + +<p><span class="smcap">Dear Mr. Malleson</span>,—Many thanks for +the pamphlet. You ask me to send you any +remarks I may have to make on the Letters, +and I gather from your note at the beginning +of the Letters as they now stand, that you +intend making use of any remarks sent you +that may commend themselves to your judgment. +I am not vain enough to think mine +of any special value. I will, however, write +you my feelings about them, encouraged to +do so by your statement in the note to the +pamphlet, that the use made of remarks<span class="pagenum"><a name="Page_211" id="Page_211">211</a></span> +sent you will be anonymous, if it is so +desired.</p> + +<p>First, as regards the general tone of the +Letters. You tell me that the majority of the +comments you have received have been hostile—people +not taking their medicine without +making wry faces. I am only surprised at +the gentleness of the Letters, and I believe +that if anyone will take the trouble to put +down for himself on paper the sum of their +contents, he will find it as difficult to gainsay +as for careless readers it is easy to cavil at. +On the other hand, the "hostile spirit" is +readily provoked by the way in which some +of the teaching of the Letters is put. Passages +like the sixth paragraph in <a href="#X">Letter X.</a> appear +an objectionable joke to some—perhaps to +most—people; they do not see that it is really +a serious jest, so put for brevity's sake, and +that Ruskin might have put the same note to +it as he has put to a passage in the "Crown +of Wild Olive," p. 85, 8vo ed.: "Quite serious +all this, though it reads like jest." I remember +once asking Ruskin if his apparent joking +in some Oxford lectures was not likely to +lessen his influence, and he at once said to me,<span class="pagenum"><a name="Page_212" id="Page_212">212</a></span> +"Remember that most of my apparent jokes +are serious, <i>ghastly</i> jests." I think he would +be less often misunderstood, if this were more +often understood.</p> + +<p>Your own preface marks the two main +points in the spirit of the Letters. They +are sternly practical, and at the same time +their standard is one of an ideal perfection. +People don't see that because the +goal cannot be reached, the road towards it +can still be trodden, and therefore they +apply to the road an epithet which applies +only to the goal. In this respect Ruskin's +teaching might be mottoed with George +Herbert's—</p> + + +<div class="poem"><div class="stanza"> +<span class="i8">"Who aimeth at the sky<br /></span> +<span class="i0">Shoots higher much than he that means a tree."<br /></span> +</div></div> + + +<p>In fact, Ruskin's teaching, like that of the +Bible, is not unpractical, but <i>unpractised</i>.</p> + +<p>I will now take the Letters in detail. The +first four of them are merely introductory to +the main matter of the eleven. In these first +five two questions are asked—</p> + +<p>1. What is a clergyman of the Church of +England? And to this the suggested answer<span class="pagenum"><a name="Page_213" id="Page_213">213</a></span> +is (whom does it offend?), "A teacher of the +Gospel of Christ to all nations."</p> + +<p>2. What is the teaching of the Gospel he is +to teach? What is that teaching, clearly and +simply put?</p> + +<p>Then <a href="#IV">Letter IV.</a> suggests that the Lord's +Prayer may be taken as containing the cardinal +points of that teaching, containing not all +that is to be learnt, but what all have to learn. +And so we come to <a href="#V">Letter V.</a>; and I tried, in +reading the Letters for myself, to do for them +what <a href="#III">Letter III.</a> asks clergymen to do for the +Gospel.</p> + +<p><a href="#V">Letter V.</a>—A clergyman's first duty is to +make the Lord's Prayer clear and living to his +people. This is what Ruskin has elsewhere +insisted on in other matters—"clear," know +your duty and your belief; "living," realize it +in your life—realize it "as a Captain's order, +to be obeyed" ("Crown of Wild Olive," Introduction, +p. 13. The whole of this Introduction +reads well with these Letters). Then the first +clause of the Prayer is set forth as putting +before us God as a loving Father.</p> + +<p><a href="#VI">Letter VI.</a>—"Hallowed be Thy name." How +do we fulfil the hope in our lives? How do<span class="pagenum"><a name="Page_214" id="Page_214">214</a></span> +we betray it? Not in swearing only, as we +are apt to think, but in the blasphemy of false +and hypocritical prayer to, and praise of, +<i>preaching about</i> God (last paragraph of the +Letter). Clergymen, it is added, can prevent +openly wicked men from being in their congregations +(they are supposed to do so: Rubrics +2 and 3 before the Holy Communion Service); +they can not only compel the wicked poor into, +but expel the wicked rich out of, churches. +God sees the heart: the clergy should look to +the hands and lips.</p> + +<p><a href="#VII">Letter VII.</a>—"Thy kingdom come:"—not +an allusion to the second coming of the Son, +which we cannot hasten, but to the coming of +the kingdom of God the Father, which we +can. This is again illustrated by the "Crown +of Wild Olive" (I daresay it is by others of +Ruskin's books, but it is convenient to refer +chiefly to one, and that the one which contains +what he calls his most biblical lecture), p. 56: +"Observe it is a kingdom that is to come to +us; we are not to go to it. Also it is not to +be a kingdom of the dead, but of the living. +Also it is not to come all at once, but quietly +... without observation. <i>Also it is not to<span class="pagenum"><a name="Page_215" id="Page_215">215</a></span> +come outside of us, but in our hearts: 'the +kingdom of God is within you.'</i>" This is +the sense in which we can hasten <i>it</i>.</p> + +<p><a href="#VIII">Letter VIII.</a> begins with a hit at the pleasure +priests take in their priesthood's dignity, +and at their avoidance of its unpleasant +duties, and at their sometimes wearisome +preaching.</p> + +<p>Have they ever taught "Thy will be done," +as it should be—1. In our own sanctification; +2. In understanding that will, and doing it, +and striving to get it done (knowing their duty +and doing it, and it alone)?</p> + +<p>The remarks about the mediatorial (absolving-from-punishment) +and the pastoral (purging-from-sin) +functions of a "pastor," seem +to me quite admirable.</p> + +<p>The end of the Letter is subsequently amplified, +<a href="#X">Letter X.</a></p> + +<p><a href="#IX">Letter IX.</a>—"Give us this day our daily +bread." Yes, but we must work for it. "The +man that will not work, neither shall he eat." +A cardinal point with Ruskin: "But if you +do" (<i>i.e.</i>, wish for God's kingdom), "you must +do more than pray for it, you must work for +it" ("Crown of Wild Olive," p. 56).<span class="pagenum"><a name="Page_216" id="Page_216">216</a></span></p> + +<p>And the clergyman has to teach (<a href="#IX">Letter IX.</a> +goes on) what that work is and how it is to +be done; and the life, to which their teaching +should lead, is one "moderate in its self-indulgence, +wide in its offices of temporal ministry +to the poor," in the absence of which, prayer +for harvest is mere blasphemy. For the spiritual +bread is the first thing, and a clergyman's +first message, "Choose ye this day +whom ye will serve."</p> + +<p><a href="#X">Letter X.</a>—"Forgive us our trespasses." +The explanation of trespasses, and substitution +of <i>debts</i> for it, is admirable ("Dimitte +nobis <i>debita</i> nostra"), and admirably illustrated +by the sins of omission being condemned in +Christ's judgment,—"I was hungry, and ye +gave Me no meat."</p> + +<p>The remarks on the "pleasantness" of the +English liturgy recall those on the avoidance +of unpleasantness by the English clergy in +<a href="#VIII">Letter VIII.</a></p> + +<p>I pass over the notes on the advantage +of "forms of prayer," and come to the end +of Letter <a href="#X">X.</a> and Letter <a href="#XI">XI.</a>, which go together, +and say practically, Pray honestly or +not at all. "Faithful prayer implies always<span class="pagenum"><a name="Page_217" id="Page_217">217</a></span> +correlative exertions;" "dishonest prayer is +blasphemy of the worst kind."</p> + +<p>"Crown of Wild Olive," p. 55, again: +"Everybody in this room has been taught to +pray daily, 'Thy kingdom come.' Now, if we +hear a man swear in the streets, we think it +very wrong, and say he 'takes God's name +in vain.' But there is a twenty times worse +way of taking His name in vain than that. +It is to <i>ask God for what we don't want</i>. +He doesn't like that sort of prayer. If you +don't want a thing, don't ask for it; such +asking is the worst mockery of your King +you can insult Him with; the soldiers striking +Him on the head was nothing to that. If +you do not wish for His kingdom, don't pray +for it."</p> + +<p>In fact, prayer is worse than useless if not +sincere, and it is insincere if not carried out +in the life of the "pray-er." Thus, "One +hour in the execution of justice is worth +seventy years of (insincere) prayer" (Mahometan +maxim, "Crown of Wild Olive," +p. 49).</p> + +<p>I must stop. Only the fifth paragraph +in <a href="#XI">Letter XI.</a>, about parents looking for<span class="pagenum"><a name="Page_218" id="Page_218">218</a></span> +"opportunities" for their children, is exactly +parallel with "Sesame and Lilies," 8vo edition, +p. 2 (Sub. 1, § 2), which might be added in +an illustrative note. I must apologize for my +long and rambling letter, but if it is of the +least service to you I shall be content. I feel +how inadequate it is to what I meant it to +be, only I have no time just now to do more +than write, as this letter is written—at the +point of the pen.</p> + +<div class="smcapright">Oxoniensis.</div> + +<p><span class="pagenum"><a name="Page_219" id="Page_219">219</a></span></p> + +<hr style="width: 65%;" /> + +<p><span class="sidelink"><a href="#CONTENTS">ToC</a></span></p> + +<h2><a name="LETTERS_FROM" id="LETTERS_FROM"></a>LETTERS FROM</h2> + + +<h2>BRANTWOOD-ON-THE-LAKE</h2> + +<h4>TO THE</h4> + +<h2>VICARAGE OF BROUGHTON-IN-FURNESS</h2> + + + + + + +<p><span class="pagenum"><a name="Page_221" id="Page_221">221</a></span></p> +<h3><a name="PREFACE_2" id="PREFACE_2"></a>PREFACE</h3> + +<p>Some apology will naturally be expected +for setting the following letters before +the searching eye of a critical and possibly +censorious public. I can only +plead that the suggestion of their publication +did not emanate from myself +(for the idea of making these letters +public property had never once in fifteen +years crossed my mind), but was made +to me by friends to whom it appeared +that much in these letters is strongly +characteristic of Mr. Ruskin, and illustrates +(much too indulgently, alas!) +the estimate he is good enough to form +of a correspondent who does not to this +day clearly understand to what happy<span class="pagenum"><a name="Page_222" id="Page_222">222</a></span> +circumstance he is indebted for so fortunate +a partiality. At the same time it +must be confessed that <i>Laudari a viro +laudato</i> is a harmless ambition for the +possession of a stimulus which is good +for every soul of man.</p> + +<p>I will say no more upon that subject, +lest my self-depreciation should be +set down to vanity. Nevertheless it has +always been a source of innocent pleasure +to me that I have been enabled to +bring my ship without damage through +so perilous a voyage to port in a safe +and honourable harbourage.</p> + +<p>The matters discussed in the following +letters range only over a narrow field; +but it will be found that they present a +truly life-like picture of the writer with +his shrewd common-sense and deeper +wisdom, enlivened in no small measure +by a quick impulsiveness which is sometimes +rather startling. Some of his<span class="pagenum"><a name="Page_223" id="Page_223">223</a></span> +sudden sallies serve the purpose of the +condiments, which displeasing if taken +alone, give piquancy to our ordinary +food.</p> + +<div class="smcapright">F. A. Malleson.</div> + + + + + +<h3><a name="let1" id="let1"></a>1.</h3> + + +<div class="right"> +<i>July 8th</i>, 1879.</div> + + +<p><span class="smcap">My dear Mr. Malleson</span>,—You must +make no public announcement of any +paper by me. I am not able to count +on my powers of mind for an hour; and +will absolutely take no responsibility. +What I do send you—if anything—will +be in the form of a series of short letters +to yourself, of which you have already +the first: This the second for the sake +of continuing the order unbroken contains +the next following question which +I should like to ask. If when the sequence +of letters is in your possession<span class="pagenum"><a name="Page_224" id="Page_224">224</a></span> +you like to read any part or parts of +them as a subject of discussion at your +afternoon meeting, I shall be glad and +grateful.</p> + +<div class="signature"> +Ever faithfully yours,<br /> +<span class="signlast1">J. Ruskin.</span><br /> +</div> + + +<h3><a name="let2" id="let2"></a>2.</h3> + + +<div class="center">[<i>Undated.</i>]</div> + +<p>I am so ashamed of keeping R.'s book—but +it's impossible for me to look at +it properly till I have done my lecture, +so much must be left undone of it +anyhow * * *</p> + +<p>Yes—you were glad to find we were at +one in many thoughts. So was I. But +we are not yet, you know, at one in +our <i>sight</i> of this world and the dark +ways of it. I hope to have you for a +St. George's soldier one day.</p> + +<p><span class="pagenum"><a name="Page_225" id="Page_225">225</a></span></p> + + + + +<h3><a name="let3" id="let3"></a>3.</h3> + + +<div class="right"> +<i>23rd July</i>, 1879. +</div> + +<p>Thanks for your note and your kind +feelings. But you ought to know more +about me.</p> + +<p>I profess to be a teacher; as you profess +also.</p> + +<p>But we teach on totally different +methods.</p> + +<p><i>You</i> believe what you wish to believe; +teach that it is wicked to doubt +it, and remain at rest and in much +self-satisfaction.</p> + +<p><i>I</i> believe what I find to be true, +whether I like or dislike it. And I +teach other people that the chief of all +wickednesses is to tell lies in God's +service, and to disgrace our Master +and destroy His sheep as <i>involuntary</i> +Wolves.</p> + +<p><i>I</i>, therefore, am in perpetual effort to<span class="pagenum"><a name="Page_226" id="Page_226">226</a></span> +learn and discern—in perpetual Unrest +and Dissatisfaction with myself.</p> + +<p>But it would simply require you to +do twenty years of such hard work as +I have done before you could in any +true sense speak a word to me on +such matters. You could not use a +word in my sense. It would always +mean to you something different.</p> + +<p>For instance—one of my quite bye +works in learning my business of a +teacher—was to read the New Testament +through in the earliest Greek MS. +(eleventh century) which I could get +hold of. I examined every syllable of +it and have more notes of various readings +and on the real meanings of perverted +passages than you would get +through in a year's work. But I should +require you to do the same work before +I would discuss a text with you. From +that and such work in all kinds I have<span class="pagenum"><a name="Page_227" id="Page_227">227</a></span> +formed opinions which you could no +more move than you could Coniston +Old Man. They may be wrong, God +knows; I <i>trust</i> in them infinitely less +than you do in those which you have +formed simply by refusing to examine—or +to think—or to know what is doing +in the world about you; but you cannot +stir them.</p> + +<p>I very very rarely make presents of my +books. If people are inclined to learn +from them, I say to them as a physician +would—Pay me my fee—you will not +obey me if I give you advice for nothing.</p> + +<p>But I should like a kind neighbour like +you to know something about me, and I +have therefore desired my publisher to +send you one<a name="FNanchor_21_21" id="FNanchor_21_21"></a><a href="#Footnote_21_21" class="fnanchor">[21]</a> of my many books which, +after doing the work that I have done, +you would have to read before you could +really use words in my meaning.</p> + + +<p>If you will read the introduction carefully, +and especially dwell on the 10th +to 15th lines of the 15th page, you will +at least know me a little better than to +think I believe in my own resurrection—but +not in Christ's: and if you +look to the final essay on War, you +may find some things in it which will +be of interest to you in your own<a name="FNanchor_22_22" id="FNanchor_22_22"></a><a href="#Footnote_22_22" class="fnanchor">[22]</a> +work.</p> + +<div class="footnote"><p><a name="Footnote_21_21" id="Footnote_21_21"></a><a href="#FNanchor_21_21">[21]</a> Crown of Wild Olive.—<span class="smcap">Ed.<span class="pagenum"><a name="Page_228" id="Page_228">228</a></span></span></p></div> + + +<div class="footnote"><p><a name="Footnote_22_22" id="Footnote_22_22"></a><a href="#FNanchor_22_22">[22]</a> Translating some of Erckmann-Chatrian's.—<span class="smcap">Ed.</span></p></div> + + + +<h3><a name="let4" id="let4"></a>4.</h3> + + +<div class="right"> +<span class="smcap">Venice</span>, <i>8th September</i>, 1879. +</div> + +<p>* * * * There is nothing whatever +said as far as I remember in the July +'Fors,' about "people's surrendering +their judgment." A colonel does not +surrender his judgment in obeying his +general, nor a soldier in obeying his +colonel. But there can be no army<span class="pagenum"><a name="Page_229" id="Page_229">229</a></span> +where they <i>act</i> on their own judgments.</p> + +<p>The Society of Jesuits is a splendid +proof of the power of obedience, but its +curse is falsehood. When the Master +of St. George's Company bids you lie, +it will be time to compare our discipline +to the Jesuits. We are their precise +opposites—fiercely and at all costs +frank, while they are calmly and for all +interests lying.</p> + + + + +<h3><a name="let5" id="let5"></a>5.</h3> + + +<div class="right"> +<span class="smcap">Brantwood, Coniston</span>,<br /> +<i>July 30th</i>, 1879. +</div> + +<p><span class="smcap">Dear Mr. Malleson</span>,—I fear I have +kept the proofs too long, but I wanted +to look atain. I am confirmed +in my impression that the book will do +much good.<a name="FNanchor_23_23" id="FNanchor_23_23"></a><a href="#Footnote_23_23" class="fnanchor">[23]</a> But I think it would<span class="pagenum"><a name="Page_230" id="Page_230">230</a></span> +have done more if you had written the +lives of two or three of your parishioners. +Such an answer would I give +to a painter who sent to me a picture +of the Last Supper. "You had better, +it seems to me, have painted a Harvest +Home." I am gravely doubtful of the +possibility, in these days, of writing or +painting on such subjects, advisedly and +securely.</p> + +<div class="signature"> +Ever affectionately yours,<br /> +<span class="signlast">J. R.</span> +</div> + +<div class="footnote"><p><a name="Footnote_23_23" id="Footnote_23_23"></a><a href="#FNanchor_23_23">[23]</a> Life and Work of Jesus Christ. Ward & Lock.—<span class="smcap">Ed.</span></p></div> + + + + +<h3><a name="let6" id="let6"></a>6.</h3> + + +<div class="right"> +<i>July 31st</i>, 1879. +</div> + +<p>I have received this week the two +most astonishing letters I ever yet +received in my life. And one of them +is yours, read this morning—telling +me—that you don't think you could +write the life of an old woman! Yet<span class="pagenum"><a name="Page_231" id="Page_231">231</a></span> +you think you <i>can</i> write the life of +Christ!</p> + +<p>If you can at all explain this state of +your mind to me I will tell you more +distinctly what I think of the piece I +saw. But I don't think you will communicate +the thought to your publisher; +and I never meant you to use +my former one in that manner.</p> + +<p>Mind a publisher thinks only of +money, and I know nothing of saleableness. +The pause in my other letters +is one of pure astonishment at you; +which at present occupies all the time +I have to spare on the subject, and has +culminated to-day.</p> + +<p>I am so puzzled. I can scarcely +think of anything else till you tell me +what you mean in the bit about being +"called late."</p> + +<p>Have you done no work in the vineyard +'yet' then?<span class="pagenum"><a name="Page_232" id="Page_232">232</a></span></p> + + + + +<h3><a name="let7" id="let7"></a>7.</h3> + + +<div class="right"> +<i>August 2nd</i>, 1879. +</div> + +<p>I am still simply speechless with +astonishment at you. It is no question +of your right to the best I can say; it +is all at your command. But for the +present my tongue cleaves to the roof +of my mouth. I can only tell you with +all the strength I have to read and +understand and believe 2 Esdras iv. +2, 20, 21.<a name="FNanchor_24_24" id="FNanchor_24_24"></a><a href="#Footnote_24_24" class="fnanchor">[24]</a></p> + +<div class="footnote"><p><a name="Footnote_24_24" id="Footnote_24_24"></a><a href="#FNanchor_24_24">[24]</a> Thy heart hath gone too far in this world, and +thinkest thou to comprehend the way of the most +High? Then answered he me, and said, Thou hast +given a right judgment, but why judgest thou not +thyself also. For like as the ground is given unto the +wood, and the sea to his floods: even so they that +dwell upon the earth may understand nothing, but +that which is upon the earth: and he only that +dwelleth above the heavens, may understand the +things that are above the height of the heavens.<span class="pagenum"><a name="Page_233" id="Page_233">233</a></span></p></div> + + + + +<h3><a name="let8" id="let8"></a>8.</h3> + + +<div class="right"> +<i>August 4th</i>, 1879. +</div> + +<p>It is just because you undertook the +task so <i>happily</i>, that I should have +thought you unfit to write the life of +a Man of Sorrows, even had he been +a Man only. But your last letter, +remember, claims inspiration for your +guide, and recognizes a personal call at +sixty, as if the Call to the ministry +had been none, and the receiving the +Holy Ghost by imposition of hands an +empty ceremony.</p> + +<p>In writing the life of a parishioner +and in remitting or retaining their sins +you would in my conception have been +fulfilling your appointed work. But +I cannot conceive the claim to be a +fit Evangelist without more proof of +miraculous appointment than you are +conscious of. I know you to be<span class="pagenum"><a name="Page_234" id="Page_234">234</a></span> +conscientious, yes—but I think the +judicial doom of this country is to have +conscience alike of its Priests and Prophets +<i>hardened</i>. Why should any letter +of mine make you anxious if you had +indeed conscience of inspiration?</p> + +<div class="signature"> +Ever affectionately yours,<br /> +<span class="signlast">J. R.</span> +</div> + + + + +<h3><a name="let9" id="let9"></a>9.</h3> + + +<div class="right"><i>August 7th.</i></div> + +<p>I hope to be able soon now to resume +the series of letters; but it seems to me +there is no need whatever of more than +three or four more respecting the last +clauses of the Lord's Prayer. Those in +your hands contain questions enough, if +seriously entertained, to occupy twenty +meetings; and I could only hope that +some one of them might be carefully +taken up by your friends. I think,<span class="pagenum"><a name="Page_235" id="Page_235">235</a></span> +however, in case of the clerical feeling +being too strong, that I must ask you, +if you print letters at all, to print them +without omission. And if you do not +print them, to return them to me for +my own expansion and arrangement.</p> + +<div class="signature"> +Ever affectionately yours,<br /> +<span class="signlast">J. R.</span> +</div> + + + + +<h3><a name="let10" id="let10"></a>10.</h3> + + +<div class="right"> +<i>August 9th.</i> +</div> + +<p>I have got to work on the letters +again; it would make me nervous to +think of all these plans of yours. Suppose +you leave all that till you see +what the first debate comes to?<a name="FNanchor_25_25" id="FNanchor_25_25"></a><a href="#Footnote_25_25" class="fnanchor">[25]</a> And +in the meantime I'll finish as best I can.</p> + +<div class="footnote"><p><a name="Footnote_25_25" id="Footnote_25_25"></a><a href="#FNanchor_25_25">[25]</a> My clerical friends and brethren must not be displeased +with me if I here mention the fact that at +the meeting of twenty-three clergy where I <i>proposed</i> +to read Mr. Ruskin's letters to them, I was only +authorized to do so by a majority of two. I can +scarcely describe the dismay and consternation with +which the letters themselves were received,—though +of course not universally, in another meeting of the +same number.<span class="pagenum"><a name="Page_236" id="Page_236">236</a></span></p></div> + + + + +<h3><a name="let11" id="let11"></a>11.</h3> + + +<div class="right"> +<i>September 2nd.</i> +</div> + +<p>That there are only a hundred copies +in that form,<a name="FNanchor_26_26" id="FNanchor_26_26"></a><a href="#Footnote_26_26" class="fnanchor">[26]</a> is just a reason why the +book should be in your library, where +it will be enjoyed and useful; and not +in mine, where it would not be opened +once in a twelvemonth. It is one of +the advantages of a small house (and +it has many) that one is compelled to +consider of all one's books whether they +are in use or not.</p> + + +<p>I yesterday ordered a 'Fors' to be +sent you containing in its close the +most important piece of a religious character +in the book—this I hope you<span class="pagenum"><a name="Page_237" id="Page_237">237</a></span> +will also allow to stay on your shelves. +The two that I sent with this note +contain so much that is saucy that I +only send them in case you want to +look at the challenge referred to in the +Letters to the Bishop of Manchester, +see October, 1877, pp. 322, 323, and +January 1875, p. 11. You can keep as +long as you like, but please take care +of them, as my index is not yet done. +The next letter will come before the +week end, but it's a difficult one.</p> + +<div class="footnote"><p><a name="Footnote_26_26" id="Footnote_26_26"></a><a href="#FNanchor_26_26">[26]</a> Grosart, "Poems of Christopher Harvey."</p></div> + + + +<h3><a name="let12" id="let12"></a>12.</h3> + + +<div class="right"> +<span class="smcap">The Vicarage, <br /> +Broughton-in-Furness</span>,<br /> +<i>September 4th</i>, 1879. +</div> + +<p><span class="smcap">My dear Mr. Ruskin</span>,—These parish +engagements having been discharged +which have taken up my time very +closely since I came back from Brighton,<span class="pagenum"><a name="Page_238" id="Page_238">238</a></span> +I am returning to your letters, and I +think you would like to know what +I am doing. I am copying them down, +first, as I can read them aloud better +in my own handwriting, and secondly, +because I shall not place the originals +in the printer's hands.</p> + +<p>Then many thoughts arise in my +mind as I re-peruse them, and I must +needs (and I think I am allowed) give +expression to my thoughts. Hence each +letter is followed by my own comments +or reflections upon it. But this need +not make you feel nervous. On the +whole there is much agreement between +your modes of thought on religious subjects +and my own.</p> + +<p>If this is thought a piece of cool +assurance, I may reply in the words +or sense of Euclid, That similar triangles +may have the most various areas. I +am not equal to you, but I claim to be<span class="pagenum"><a name="Page_239" id="Page_239">239</a></span> +similar. These comments I sometimes +think I ought to show to you before publication; +but perhaps you will agree with +me that if I am fit to be trusted at all, +I had better be left unconstrained. I +shall certainly come to you first, if I find +myself seriously at variance with you, +which has not happened yet as far as the +first clause of the Lord's Prayer. Then +it is likely that I shall read the letters +before two or three Clerical Societies,<a name="FNanchor_27_27" id="FNanchor_27_27"></a><a href="#Footnote_27_27" class="fnanchor">[27]</a> +including my own, the Furness.</p> + + +<p>The opinions delivered by those +clergy it will be my duty, and I hope +it will be my pleasure, to collect and +to record. I propose also to invite +the clergy who have not time or opportunity +to speak in the meeting to write +to me, and I will use my best judgment +in selecting from their correspondence +all that seems worth preserving.<span class="pagenum"><a name="Page_240" id="Page_240">240</a></span></p> + +<p>I am very sensible that this is a +most delicate and responsible task that +is laid upon me, and I wonder to find +myself so engaged. It will need tact, +discretion, and kindness of heart, and I +trust I may be endued with the necessary +qualifications to a much larger extent +than I think I naturally possess.</p> + +<p>I find no small comfort at the foot of +the first page of the Preface to "Sesame +and Lilies." There I feel I am at one +with you.</p> + +<div class="signature"> +Ever affectionately yours,<br /> +<span class="signlast">F. A. Malleson.</span> +</div> + +<div class="footnote"><p><a name="Footnote_27_27" id="Footnote_27_27"></a><a href="#FNanchor_27_27">[27]</a> At Liverpool and Brighton.</p></div> + + + +<h3><a name="let13" id="let13"></a>13.</h3> + + +<div class="right"> +<span class="smcap">Brantwood</span>, <i>September 5th</i>, 1879. +</div> + +<p>I shall be delighted to have the comments, +though it will be well first to +have the series of letters done—the last +but one is coming to-morrow. I have<span class="pagenum"><a name="Page_241" id="Page_241">241</a></span> +only written them in the sense of your +sympathy in most points, and am sure +you will make the best possible use of +them.</p> + + + + +<h3><a name="let14" id="let14"></a>14.</h3> + + +<div class="right"> +<i>September 7th</i>, 1879. +</div> + +<p>It is rather comic that your first reply +to my challenge concerning usury should +be a prospectus of a Company<a name="FNanchor_28_28" id="FNanchor_28_28"></a><a href="#Footnote_28_28" class="fnanchor">[28]</a> wishing +to make 5 per cent. out of Broughton +poor men's ignorance. You couldn't +have sent me a project I should have +regarded with more abomination.</p> + +<div class="footnote"><p><a name="Footnote_28_28" id="Footnote_28_28"></a><a href="#FNanchor_28_28">[28]</a> A projected Public Hall.</p></div> + + + + +<h3><a name="let15" id="let15"></a>15.</h3> + + +<div class="right"> +<i>September 9th, 1879.</i> +</div> + +<p>There is absolutely no debate possible +as to what usury is any more than<span class="pagenum"><a name="Page_242" id="Page_242">242</a></span> +what adultery is. The Church has only +been polluted by the indulgence of it +since the 16th century. Usury is <i>any +kind whatever</i> of interest on loan, and +it is the essential modern form of +Satan.</p> + +<p>I send you an old book full of sound +and eternal teaching on this matter—please +take care of it as a friend's +gift, and one I would not lose for its +weight in gold. Please read first the +Sermon by Bishop Jewel, page 14, and +then the rest at your pleasure or your +leisure.</p> + +<p><i>No halls are wanted</i>, they are all rich +men's excuses for destroying the home +life of England.</p> + +<p>The public library should be at the +village school (and I could put ten +thousand pounds' worth of books into +a single cupboard), and all that is done +for education should be pure Gift. Do<span class="pagenum"><a name="Page_243" id="Page_243">243</a></span> +you think that this rich England, which +spends fifty millions a year in drink +and gunpowder, can't educate her poor +without being paid interest for her +Charity?</p> + +<hr style="width: 45%;" /> + +<p>At the time of writing this the +following letters passed between Mr. +Ruskin and myself:—</p> + + + + +<h3><a name="let16" id="let16"></a>16.</h3> + + +<div class="right"> +<span class="smcap">The Vicarage, <br /> +Broughton-in-Furness,</span><br /> +<i>September 12th</i>, 1879. +</div> + +<p><span class="smcap">My dear Mr. Ruskin</span>,—I feel in a +great strait. I have before me a task of +the utmost delicacy, and one before which +I feel that I <i>ought</i> to shrink,—that of +editing your letters, with the accompaniment +of comments of my own. You +trust me, evidently, or you would have +laid down limitations to guard yourself<span class="pagenum"><a name="Page_244" id="Page_244">244</a></span> +against misrepresentation. My anxiety +is lest I should abuse that large and +generous confidence you have so kindly +placed in me. Let me explain my position, +as I see it myself.</p> + +<p>The series will consist of eleven +letters, when you have sent me your +last. I have now copied nine, and +written concisely the views I have +presumed to form upon each. With +every letter I mostly agree and sympathize, +looking on them as "counsels +of perfection," and viewing the great +subjects you deal with from a far +higher standpoint than (in my experience) +either laymen or clergymen +generally view them. All that there +is in me of <i>enthusiasm</i> rings in answering +chords to the notes you +strike. Yet I do not <i>always</i> agree. +But when I do disagree, I acknowledge +it is because your standard is<span class="pagenum"><a name="Page_245" id="Page_245">245</a></span> +excessively high—too high for practical +purposes.</p> + +<p>Now, I ask, shall you consider it +strictly fair and honourable in me to +receive your letters, read them or +send them to assemblies of clergy, +gather their views, both adverse and +favourable, and add diffident animad-versions +of my own? If you will allow +this to be right, and if you will trust +to my sense of what is proper, to +deal with your letters in the spirit of +a Christian and a gentleman, then, +hoping to fulfil your expectations, I +shall proceed in my work with a +mind more at ease; for I could not +endure the thought that, after all was +done, I had written a single sentence +or word that had inflicted pain upon +you.</p> + +<p>Then comes another question. Do +you wish to hear or read my comments<span class="pagenum"><a name="Page_246" id="Page_246">246</a></span> +before they are printed? I say frankly, +if you trust me, I would prefer not; +for it would not, perhaps, be pleasant +for me either to read your praises, or +my poor criticisms, to your face. But +still, if you wish it, I shall be ready +at your bidding; for I recognize your +right to require it. Only I would +rather read them to you myself some +quiet autumn evening or two.</p> + + + + +<h3><a name="let17" id="let17"></a>17.</h3> + + +<div class="right"> +<i>September 13th.</i> +</div> + +<p><span class="smcap">Dear Mr. Malleson</span>,—I am so very +grateful for your proposal to edit the +letters without further reference to me. +I think that will be exactly the right +way; and I believe I can put you at +real ease in the doing of it by explaining +as I can in very few words the<span class="pagenum"><a name="Page_247" id="Page_247">247</a></span> +kind of carte-blanche I should rejoicingly +give you.</p> + +<p>Interrupted to-day! more to-morrow, +with, I hope, the last letter.</p> + +<div class="smcapright"> +j. r. +</div> + + + + +<h3><a name="let18" id="let18"></a>18.</h3> + + +<div class="right"> +<i>Sunday, September 14th.</i> +</div> + +<p>I've nearly done the last letter, but +will keep it to-morrow rather than finish +hurriedly for the earlier post. Your +nice little note has just come, and I +can only say that you cannot please me +better than by acting with perfect freedom +in all ways, and that I only want +to see or reply to what you wish me +for the matter's sake. And surely there +is no occasion for any thought for waste +of type about <i>me</i> personally, except only +to express your knowledge of my real +desire for the health and power of the<span class="pagenum"><a name="Page_248" id="Page_248">248</a></span> +Church. More than this praise you <i>must</i> +not give me, for I have learned almost +everything I may say that I know by +my errors.</p> + +<div class="signature"> +Ever affectionately yours,<br /> +<span class="signlast">J. Ruskin.</span> +</div> + + + + +<h3><a name="let19" id="let19"></a>19.</h3> + + +<div class="right"> +<i>September 16th</i>, 1879. +</div> + +<p>I should have returned these two +recent letters before now, but have +been looking for the earlier letters +which have got mislaid in a general +rearrangement of all things by a new +secretary. I am almost sure to come +on them to-morrow in my own packing +up for town, where I must be for a +month hence. Please address, <span class="pagenum"><a name="Page_249" id="Page_249">249</a></span>&c.</p> + + + + +<h3><a name="let20" id="let20"></a>20.</h3> + + +<div class="center">[<i>Undated.</i>]</div> + +<p>I am sincerely grieved by the first +part of your letter, and scarcely like to +trouble you with answer to the close. +* * * Surely the first thing to be done +with the letters is to use them as you propose, +and you may find fifty suggestions, +made by persons or circumstances after +that, worth considering. I do not doubt +that I could easily add to the bulk of +MS.; but should then, I think, stipulate +for having the book published by my +own publisher.</p> + + + + +<h3><a name="let21" id="let21"></a>21.</h3> + + +<div class="right"> +<i>October 13th.</i> +</div> + +<p>I did not get your kind and interesting +letter till yesterday, and +can only write in utter haste this<span class="pagenum"><a name="Page_250" id="Page_250">250</a></span> +morning to say that I think nothing +can possibly be more satisfactory (to +me personally at least) and more honourable +than what you tell me of +the wish of the meeting to have the +letters printed for their quiet consideration.<a name="FNanchor_29_29" id="FNanchor_29_29"></a><a href="#Footnote_29_29" class="fnanchor">[29]</a></p> + +<div class="footnote"><p><a name="Footnote_29_29" id="Footnote_29_29"></a><a href="#FNanchor_29_29">[29]</a> Canon Rawnsley kindly offered to print them at +his own expense; only as many were printed as would +be sufficient for three or four clerical societies. Had +I known how valuable those little pamphlets were +destined to become, I should have had many more +printed!—<span class="smcap">Ed.</span></p></div> + +<p>They are entirely at your command +and theirs—but don't sell the copyright +to any publisher. Keep it in your own +hands, and after expenses are paid of +course any profits should go to the +poor. Please write during this week to +me at St. George's Museum, Walkley, +Sheffield.<span class="pagenum"><a name="Page_251" id="Page_251">251</a></span></p> + + + + +<h3><a name="let22" id="let22"></a>22.</h3> + + +<div class="center"> +<i>From</i> <span class="smcap">Canon Farrar</span>. +</div> + +<div class="right"> +<i>October 29th</i> 1879. +</div> + +<p>I am much obliged to you for your +courtesy in sending me the letters. I +am not, however, inclined to enter into +any controversy, being painfully overwhelmed +with the very duties which +Mr. Ruskin seems to think that we +don't do—looking after the material and +religious interests of the sick, the suffering, +the hungry, the drunken, and the +extremely wretched.</p> + +<div class="signature"> +Yours very truly,<br /> +<span class="signlast2">F. W. Farrar.</span> +</div> + + + + +<h3><a name="let23" id="let23"></a>23.</h3> + + +<div class="right"> +<span class="smcap">Sheffield</span>, <i>October 17th</i>, 1879. +</div> + +<p><span class="smcap">Dear Mr. Malleson</span>,—I am sincerely +interested and moved by your<span class="pagenum"><a name="Page_252" id="Page_252">252</a></span> +history of your laborious life—and +shall be entirely glad to leave the +completed volume as your property, +provided always you sell it to no publisher—but +take just percentage on +the editions: and provided also that +an edition be issued of the letters +themselves in their present simple form +of which the profits, if any, shall be +for the poor of the district.<a name="FNanchor_30_30" id="FNanchor_30_30"></a><a href="#Footnote_30_30" class="fnanchor">[30]</a> It would +lower your position in the whole matter +if it could be hinted that I had +written the letters with any semi-purpose +of serving my friend. On the +other hand you will have just and +honourable right to the profits of the +completed edition which your labour +and judgment will have made possible +and guided into the most serviceable +form.</p> + + +<p>I am thankful to see that the letters +read clearly and easily, and contain all +that it was in my mind to get said; +that nothing can be possibly more right +in every way than the printing and +binding—nor more courteous and firm +than your preface.</p> + +<p>Yes—there <i>will</i> be a chasm to cross—a +tauriformis Aufidus<a name="FNanchor_31_31" id="FNanchor_31_31"></a><a href="#Footnote_31_31" class="fnanchor">[31]</a>—greater than +Rubicon, and the roar of it for many a +year has been heard in the distance, +through the gathering fog on earth +more loudly.</p> + + + +<p>The River of Spiritual Death in this +world—and entrance to Purgatory in +the other, come down to us.</p> + +<p>When will the feet of the Priests be<span class="pagenum"><a name="Page_254" id="Page_254">254</a></span> +dipped in the still brim of the water? +Jordan overflows his banks already.</p> + +<hr style="width: 45%;" /> + +<p>When you have got your large edition +with its correspondence into form, I +should like to read the sheets as they +are issued, and put merely letters of +reference, <i>a</i>, <i>b</i>, and <i>c</i>, to be taken up in +a short epilogue. But I don't want to +do or say anything till you have all +in perfect readiness for publication. I +should merely add my reference letters +in the margin, and the shortest possible +notes at the end.</p> + +<p>Please send me ten more of these +private ones for my own friends.</p> + +<div class="signature"> +Ever affectionately yours,<br /> +<span class="signlast">J. Ruskin.</span></div> + +<div class="footnote"><p><a name="Footnote_30_30" id="Footnote_30_30"></a><a href="#FNanchor_30_30">[30]</a> This, of course, with Mr. Allen's concurrence, is +my intention.—<span class="smcap">Ed.<span class="pagenum"><a name="Page_253" id="Page_253">253</a></span></span></p></div> + + +<div class="footnote"><a name="Footnote_31_31" id="Footnote_31_31"></a> +<a href="#FNanchor_31_31">[31]</a> + +<div class="poem"><div class="stanza"> + +<span class="i0"> Aufidus,<br /></span> +<span class="i0">Qui regna Dauni præfluit Appuli<br /></span> +<span class="i2">Quum sævit, horrendamque cultis<br /></span> +<span class="i3">Diluviem meditatur agris.<br /></span> +<span class="i8">—Hor. <i>Carm.</i> iv. 14.<br /></span> +</div></div> + +</div> + +<p><span class="pagenum"><a name="Page_255" id="Page_255">255</a></span></p> + + + + +<h3><a name="let24" id="let24"></a>24.</h3> + +<div class="center"> +<i>Extract of a Letter from the late</i><br /><br /> +<span class="smcap">Miss Susanna Beever</span>. +</div> + +<div class="smallcent"><br />("The Younger Lady of the Thwaite, Coniston," +to whom Mr. Ruskin dedicated "Frondes Agrestes.")</div> + + +<div class="right"> +<i>October 28th, 1879.</i> +</div> + +<p><span class="smcap">Dear Mr. Malleson</span>,—My sister has +asked me to write and thank you for +two copies of Mr. Ruskin's Letters, +which you have been so good as +to send to her. It is curious that +before the post came this morning I +had been wondering whether I might +ask you for a copy. * * * I have +already read these deeply interesting +Letters five times. They are like the +"foam globes of leaven," I might say +they have exercised my mind very +much. Things in them which at first +seemed rather startling, prove on closer<span class="pagenum"><a name="Page_256" id="Page_256">256</a></span> +examination to be full of deep truth. +The suggestions in them lead to "great +searchings of heart." There is much +with which I entirely agree; much +over which to ponder. What an insight +into human nature is shown +in the remark that though we are +so ready to call ourselves "miserable +sinners," we resent being accused of +any special fault. * * *</p> + + + + +<h3><a name="let25" id="let25"></a>25.</h3> + + +<div class="right"><i>November 7th</i>, 1879.</div> + +<p>I am so glad we understand each +other now and that you will carry out +your plan quietly.</p> + +<p>I think you should correct the present +little book by my revise, and print +enough for whatever private circulation +the members of the meeting wish,<span class="pagenum"><a name="Page_257" id="Page_257">257</a></span> +but that it should not be made public +till well after the large book is out. +For which I shall look with deepest +interest.</p> + + + + +<h3><a name="let26" id="let26"></a>26.</h3> + + +<div class="right"> +<i>November 19th</i>, 1879. +</div> + +<p><span class="smcap">My dear Malleson</span>,—I have not +been able to answer a word lately, +being quite unusually busy in France—and +you never remember that it +takes <i>me</i> as long to write a chapter as +you to write a book, and tries me +more to do it—so that I am sick of +the feel of a pen this many a day. +I'm delighted to hear of your popularity,<a name="FNanchor_32_32" id="FNanchor_32_32"></a><a href="#Footnote_32_32" class="fnanchor">[32]</a> +being sure that all you advise +people to do will be kind and right. I +am not surprised at the popularity, but<span class="pagenum"><a name="Page_258" id="Page_258">258</a></span> +I wonder that you have not had some +nasty envious reviews.<a name="FNanchor_33_33" id="FNanchor_33_33"></a><a href="#Footnote_33_33" class="fnanchor">[33]</a></p> + + +<p>I like the impudence of these Scotch +brats.<a name="FNanchor_34_34" id="FNanchor_34_34"></a><a href="#Footnote_34_34" class="fnanchor">[34]</a> Do they suppose it would +have been either pleasure or honour +to me to come and lecture there? It +is perhaps as much their luck as mine +that they changed their minds about +it. I shall be down at Brantwood +soon (<i>D.V.</i>). Poor Mr. Sly's<a name="FNanchor_35_35" id="FNanchor_35_35"></a><a href="#Footnote_35_35" class="fnanchor">[35]</a> death is +a much more troublous thing to me than +Glasgow Elections.</p> + + +<div class="footnote"><p><a name="Footnote_32_32" id="Footnote_32_32"></a><a href="#FNanchor_32_32">[32]</a> Meaning in the press notices of the Editor's +"Life of Christ."—<span class="smcap">Ed.</span></p></div> + +<div class="footnote"><p><a name="Footnote_33_33" id="Footnote_33_33"></a><a href="#FNanchor_33_33">[33]</a> Seventeen <i>very good</i>, five <i>good</i>, five <i>fair</i>, six +<i>bad</i>, two <i>nasty, envious</i>!—<span class="smcap">Ed.</span></p></div> + +<div class="footnote"><p><a name="Footnote_34_34" id="Footnote_34_34"></a><a href="#FNanchor_34_34">[34]</a> Glasgow University.</p></div> + +<div class="footnote"><p><a name="Footnote_35_35" id="Footnote_35_35"></a><a href="#FNanchor_35_35">[35]</a> Of the Waterhead, Coniston.</p></div> + + + + +<h3><a name="let27" id="let27"></a>27.</h3> + + +<div class="right"> +<i>January 5th</i>, 1880. +</div> + +<p>A Happy New Year to you. If I +may judge or guess by the efforts<span class="pagenum"><a name="Page_259" id="Page_259">259</a></span> +made to draw me into the business, it +is likely to be a busy one for you! +Will you kindly now send me back +my old book on Usury? I've got a +letter (which for his lordship's sake had +better never been written) from the +Bishop of Manchester, and may want +to quote a word or two of my back +letter. I send the letter with my reply +this month to the <i>Contemporary</i>.</p> + + + + +<h3><a name="let28" id="let28"></a>28.</h3> + + +<div class="right"> +<i>January 7th</i>, 1880. +</div> + +<p>So many thanks for your kind little +note and the book which I have received +quite safely; and many more +thanks for taking all the enemies' fire +off me and leaving me quiet. I've +been all this morning at work on finches +and buntings; but I must give the<span class="pagenum"><a name="Page_260" id="Page_260">260</a></span> +Bishop a turn to-morrow. This weather +takes my little wits out of me wofully; +but I am always affectionately yours,</p> + +<div class="right"> +J. R. +</div> + + + + +<h3><a name="let29" id="let29"></a>29.</h3> + + +<div class="right"> +<i>May 10th</i>, 1880. +</div> + +<p><span class="smcap">My dear Malleson</span>,—Yes, the +omission of the 'Mr.' meant much +change in all my feelings towards you +and estimates of you—for which change, +believe me, I am more glad and thankful +than I can well tell you. Not but +that of course I always felt your essential +goodness and rightness of mind, but +I did not at all understand the scope of +them.</p> + +<p>And you will have the reward of the +Visitation of the Sick, though every +day I am more sure of the mistake +made by good people universally—in<span class="pagenum"><a name="Page_261" id="Page_261">261</a></span> +trying to pull fallen people up—instead +of keeping yet safe ones from tumbling +after them, and always spending their +pains on the worst instead of the best +material. If they want to be able to +save the lost like Christ, let them first +be sure they can say with Him, "Of +those Thou gavest Me I have lost +none."</p> + +<div class="signature"> +Ever affectionately yours,<br /> +<span class="signlast">J. Ruskin.</span> +</div> + +<p>The 'Epilogue's' an awful bother to +me in this May time! I have not done +a word yet, but you shall have it before +the week is out.</p> + + + + +<h3><a name="let30" id="let30"></a>30.</h3> + + +<div class="right"> +<i>April 17.</i> +</div> + +<p>The letters seem all very nice—I +shall have very little to say about them, +except to explain what you observe<span class="pagenum"><a name="Page_262" id="Page_262">262</a></span> +and have been misunderstood.... Of +course my notes shall be sent to you +and added to when you see need. But +I cannot do it quickly.</p> + + + + +<h3><a name="let31" id="let31"></a>31.</h3> + + +<div class="right"> +<i>April 14</i>, 1880. +</div> + +<p>Thanks for nice new proofs. I +haven't found any false references, but +I didn't look. I'll have all verified by +my secretary. I'm busy with an article +on modern novels and don't feel a bit +pious just now; so the responses have +hung fire.</p> + + + + +<h3><a name="let32" id="let32"></a>32.</h3> + + +<div class="right"> +<i>May 9.</i> +</div> + +<p>You are really very good about this, +and shall have the notes (<i>D.V.</i>) within +a fortnight. The Scott could not be<span class="pagenum"><a name="Page_263" id="Page_263">263</a></span> +put off, being promised for June 19, +<i>Nineteenth Century</i>, and I could not +do novels and sermons together. I +don't think the notes will be long. The +letters seem to be mostly compliments +or small objections not worth noticing.</p> + + + + +<h3><a name="let33" id="let33"></a>33.</h3> + + +<div class="right"> +<i>May 14th</i>, 1880. +</div> + +<p>I've just done—yesterday with Scott, +and took up the letters for the first time +this morning seriously.</p> + +<p>I had never seen <i>yours</i> at all when +I wrote last. I fell first on Mr. ——, +whom I read with some attention, and +commented on with little favour; went +on to the next, and remained content +with that taste till I had done my +Scott.</p> + +<p>I have this morning been reading<span class="pagenum"><a name="Page_264" id="Page_264">264</a></span> +your own, on which I very earnestly +congratulate you. God knows it isn't +because they are friendly or complimentary, +but because you <i>do</i> see what +I mean, and people hardly ever do—and +I think it needs very considerable +power and feeling to forgive and +understand as you do. You have said +everything <i>I</i> want to say, and much +more—except on the one point of +excommunication, which will be the +chief, almost the only subject of my +final note.</p> + +<p>I write in haste to excuse myself for +my former note.</p> + +<div class="signature"> +Ever affectionately<br /> +<div class="signature">and gratefully yours,<br /> +<span class="signlast1">J. Ruskin.</span> +</div></div> + +<p>(<span class="smcap">Note.</span>—A legal friend remarks that +in his opinion I should refrain from printing +<i>extracts</i> from letters, and always print<span class="pagenum"><a name="Page_265" id="Page_265">265</a></span> +the whole; or, indeed, in the present +case, the whole series of letters, lest it +should be suspected that I am making +a self-indulgent selection only of the +good words which Mr. Ruskin is kind +enough to use in his communications +with me. Let me here say, however, +that had there been in all these letters +any which conveyed censure, stricture, +or blame of any kind, I should not +have withheld my hand from including +them. But no such letters ever came +to me. Mr. Ruskin is the very pink +of courtesy with his friends, and he +<i>may</i> have suppressed remarks which +he thought might wound me. But I +am reproducing here not my friend's +secret thoughts, but only those of his +letters which remain in my possession.—<span class="smcap">Editor.</span>)<span class="pagenum"><a name="Page_266" id="Page_266">266</a></span></p> + + + + +<h3><a name="let34" id="let34"></a>34.</h3> + + +<div class="right"> +<i>May 26th</i>, 1880. +</div> + +<p>I'm at work on the 'Epilogue,' but +it takes more trouble than I expected. +I see there's a letter from you which I +leave unopened, for fear there should +be anything in it to put me in a bad +temper, which you might easily do +without meaning it. You shall have +the 'Epilogue' as soon as I can get +it done; but you won't much like it, +for there are bits in the Clergymen's +letters that have put my bristles up. +They ought either to have said nothing +about me, or known more.</p> + +<p>I should give that rascally Bishop +a dressing "au sérieux," only you +wouldn't like to godfather it, so I'll +keep it for somewhere else.<a name="FNanchor_36_36" id="FNanchor_36_36"></a><a href="#Footnote_36_36" class="fnanchor">[36]</a></p> + +<div class="footnote"><p><a name="Footnote_36_36" id="Footnote_36_36"></a><a href="#FNanchor_36_36">[36]</a> Needless to say that in this energetic language, +the Master of the Company of St. George is referring +to nothing whatever in the stainless character of +the great Bishop, of whom it is justly recorded in the +inscription on his monument in Manchester Cathedral +that "he won all hearts by opening to them his +own;" except only in the matter of house-rent and +interest of money, opinions which the Bishop shared +with the great mass of civilized humanity.<span class="pagenum"><a name="Page_267" id="Page_267">267</a></span></p></div> + + + + +<h3><a name="let35" id="let35"></a>35.</h3> + + +<div class="right"> +<i>June 7th</i>, 1880. +</div> + +<p>Your letter is a relief to my mind, +and shall not be taken advantage of for +more delay. The wet day or two would +get all done: but I simply can't think of +anything but the sun while it shines.</p> + +<p>And I've had second, third, and +seventh thoughts about several things: +as it is coming out I believe it will be +a useful contribution to the book.</p> + +<p>I shall get it in the copyist's hand +on Monday, and as it's one of my girl +secretaries, I shall be teased till it's +done, so it's safe for the end of the +week (<i>D.V.</i>). I am sadly afraid she'll +make me cut out some of the spiciest<span class="pagenum"><a name="Page_268" id="Page_268">268</a></span> +bits: the girl secretaries are always +allowed to put their pens through anything +they choose. Please drop the +'Mr.'; it is a matter of friendship, not +as if there were any of different powers. +God only knows of higher and lower, +and, as far as I can judge, is likely to +put ministry to the sick much above +public letters.</p> + +<p>Thanks for note of Menyanthes +Trifoliata.</p> + +<p>I haven't seen it, scarcely moving at +present beyond my wood or garden.</p> + + + + +<h3><a name="let36" id="let36"></a>36.</h3> + + +<div class="right"> +<i>June 13th</i> 1880. +</div> + +<p>You are really very good to put up +with all that vicious Epilogue. But it +won't discredit <i>you</i> in the end, whatever +it may do me. I hope much otherwise.</p> + +<p>I will send you to-morrow the Lincoln,<span class="pagenum"><a name="Page_269" id="Page_269">269</a></span> +or, possibly, York MS. to look at. +You will find the Litany following +the Quicunque vult, and on the leaf +marked by me 83, at the top the passage +I began quotation with. It will +need a note; for <i>domptnum</i> is, I believe, +strong Yorkshire Latin for Donum +Apostolicum, not Dominum.</p> + +<p>The <i>e</i> in Ecclesie for <i>æ</i> is the proper +form in medieval Latin.</p> + +<p>The calendar and Litany are invaluable +in their splendid lists of English +saints, and the entire book unreplaceable, +so mind you lock it up carefully!</p> + + + + +<h3><a name="let37" id="let37"></a>37.</h3> + + +<p>There's a good deal of interest in +the enclosed layman's letter, I think. +Would you like to print any bits of it? +I cannot quite make up my mind if +it's worth or not.<span class="pagenum"><a name="Page_270" id="Page_270">270</a></span></p> + + + + +<h3><a name="let38" id="let38"></a>38.</h3> + + +<div class="right"> +<i>June 27th</i>, 1880. +</div> + +<p>The 'Epilogue' is all but done to-day, +and shall be sent by railway guard +to-morrow (<i>D.V.</i>), with a book which +will further interest you and your good +secretary. It is as fine an example of +the coloured print Prayer-Book as I +have seen, date 1507, and full of examples +of the way Romanism had +ruined itself at that date. But it may +contain in legible form some things +of interest. I never could make out +so much as its Calendar; but the songs +about the saints and rhymed hours +are very pretty. Though the illuminations +are all ridiculous and one or +two frightful, most are more or less +pretty, and nearly all interesting. You +can keep it any time, but you must +promise me not to show it to anybody<span class="pagenum"><a name="Page_271" id="Page_271">271</a></span> +who does not know how to handle a +book. * * *</p> + +<p>(<span class="smcap">Note.</span>—I may mention here, once +for all, that wherever there are omissions +left in Mr. Ruskin's letters, there +is nothing of interest or importance in +those passages for any one but for the +receiver of that letter.)</p> + + + + +<h3><a name="let39" id="let39"></a>39.</h3> + + +<div class="right"> +<i>July 15th</i>, 1880. +</div> + +<p>* * * It is a further light to me, +on your curious differences from most +clergymen, very wonderful and venerable +to me, that you should understand +Byron!</p> + + + + +<h3><a name="let40" id="let40"></a>40.</h3> + + +<div class="right"> +<i>June 25th.</i> +</div> + +<p><span class="smcap">Dear Malleson</span>,—No, I don't want +the letter printed in the least; but it<span class="pagenum"><a name="Page_272" id="Page_272">272</a></span> +ought to have interested you very differently. +It is by a much older man than +I, who has never heard of our letters, +but has been a very useful and influential +person in his own parish, and +is a practical and acceptable contributor +to sporting papers. He is an +able lawyer also, and knows far better +than I do and far better than most +clergymen know, what could really be +done in their country parishes if they +had a mind.</p> + +<p>The bit of manuscript is perfectly +fac-similed by your niece, but I can't +read it: and it will be much better that +you mark the places you wish certification +about, and that I then send +the book up to the British Museum, +and have the whole made clear. The +<i>dompt</i> is a very important matter +indeed.</p> + +<p>I have got the last bit of epilogue<span class="pagenum"><a name="Page_273" id="Page_273">273</a></span> +fairly on foot this morning, and can +promise it on Monday all well.</p> + +<div class="signature"> +Ever affectionately yours,<br /> +<span class="signlast">J. R.</span> +</div> + + + + +<h3><a name="let41" id="let41"></a>41.</h3> + + +<div class="right"> +<i>April 30th</i>, 1881. +</div> + +<p><span class="smcap">Dear Malleson</span>,—It will be many a +day before I recover yet—if ever—but +with caution I hope not to go wild +again, and to get what power belongs +to my age slowly back. When were +you in the same sort of danger? Let +me very strongly warn you from the +whirlpool edge—the going down in the +middle is gloomier than I can tell you.</p> + +<p>But I shall thankfully see you and +your friend here. Visiting is out of the +question for me. I can bear no fatigue +nor excitement away from my home. +I pay visits no more—anywhere (even<span class="pagenum"><a name="Page_274" id="Page_274">274</a></span> +in old times few). It is always a +great gladness to me when young +students care about old books—and +I remember as a duty the feeling I +used to have in getting a Missal, +even after I was past a good many +other pleasures. You made such good +use of that book too, that I am +happy in yielding to any wish of +yours about it, so your young friend<a name="FNanchor_37_37" id="FNanchor_37_37"></a><a href="#Footnote_37_37" class="fnanchor">[37]</a> +shall have it if he likes. The marked +price is quite a fair market one for it, +though you might look and wait long +before such a book came <i>into</i> the +market. The British Museum people +were hastily and superciliously wrong +in calling it a common book. It is +not a <i>showy</i> one; but there are few +more interesting or more perfect service +books in English manuscript, and<span class="pagenum"><a name="Page_275" id="Page_275">275</a></span> +the Museum people buy cart-loads of +big folios that are not worth the shelf +room.</p> + +<div class="signature"> +Ever affectionately yours,<br /> +<span class="signlast">J. Ruskin.</span> +</div> + +<div class="footnote"><p><a name="Footnote_37_37" id="Footnote_37_37"></a><a href="#FNanchor_37_37">[37]</a> Rev. J. R. Haslam, now Vicar of Thwaites, +Cumberland. See Appendix.—<span class="smcap">Ed.</span></p></div> + + + + +<h3><a name="let42" id="let42"></a>42.</h3> + + +<div class="right"><i>April 23rd</i> 1881.</div> + +<p><span class="smcap">My dear Malleson</span>,—These passages +of description and illustration of +the general aspect of Ephesus in St. +Paul's time seem to me much more +forcibly and artistically written than anything +you did in the "Life of Christ"; +and I could not suggest any changes +to you which you could now carry out +under the conditions of time to revise, +except a more clear statement of the +Ephesian goddess.</p> + +<p>[I really do not think Mr. Ruskin +would wish that <i>all</i> he wrote in the<span class="pagenum"><a name="Page_276" id="Page_276">276</a></span> +next sentence about the Ephesian +Diana should be placed before the +public eye. But I resume in the middle +of a sentence.]</p> + +<p>... practically at last and chiefly +of the Diabolic Suction of the Usurer; +and her temple, which you luckily liken +to the Bank of England, was in fact +what that establishment would be as +the recognised place of pious pilgrimage +for all Jews, infidels, or prostitutes in +the realm of England. You could not +conceive the real facts of these degraded +worships of the mixed Greek +and Asiatic races, unless you gave a +good year's work to the study of the +decline of Greek art in the 3rd and +4th centuries <span class="smcap">b.c.</span></p> + +<p>Charles Newton's pride in discovering +Mausolus, and engineers' whistling +over his Asiatic mummy, have entirely +corrupted and thwarted the uses of<span class="pagenum"><a name="Page_277" id="Page_277">277</a></span> +the British Museum Art Galleries. +The Drum of that Diana Temple is +barbarous rubbish, not worth tenpence a +ton; and if I shewed you a photograph +of the head of Mausolus without telling +you what it was, I will undertake that +you saw with candid eyes in it nothing +more than the shaggy poll of a common +gladiator. But your book will swim +with the tide. It is best so.</p> + + + + +<h3><a name="let43" id="let43"></a>43.</h3> + + +<div class="right"> +<i>July....</i> +</div> + +<p>I'm not in the least anxious about +my MS., and shall only be glad if you +like to keep it long enough to read +thoroughly. There must surely be published +copies of such extant, though, +and worth enquiring after?</p> + +<p>Partly the fine weather, partly the<span class="pagenum"><a name="Page_278" id="Page_278">278</a></span> +heat, partly a fit of Scott and Byron +have stopped the Epilogue utterly for +the time! You cannot be in any hurry +for it surely? There's plenty to go on +printing with.</p> + +<p>I don't think you will find the n's and +m's much bother; the contractions are +the great nuisance. But I do think this +development of Gothic writing one of +the oddest absurdities of mankind.</p> + +<p>The illumination of "the fool hath +said in his heart," snapping his fingers, +or more accurately making the indecent +sign called "the fig" by the Italians, +is a very unusual one in this MS., and +peculiarly English.</p> + + + + +<h3><a name="let44" id="let44"></a>44.</h3> + + +<p>There is not the least use in my looking +over these sheets: you probably<span class="pagenum"><a name="Page_279" id="Page_279">279</a></span> +know more about Athens than I do, +and what I do know is out of and in +Smith's Dictionary, where you can find +it without trouble.</p> + +<p>For the rest you must please always +remember what I told you once for all, +that you could never interest <i>me</i> by +writing about people, either at Athens +or Ephesus, but only of those of the +parish of Broughton-in-Furness.</p> + +<p>That new translation could not come +out well; that much I know without +looking at it. One must believe the +Bible before one understands it, (I +mean, believe that it is understandable) +and one must understand before one +can translate it. Two stages in advance +of your Twenty-Four Co-operative +Tyndales!<span class="pagenum"><a name="Page_280" id="Page_280">280</a></span></p> + + + + +<h3><a name="let45" id="let45"></a>45.</h3> + + +<div class="right"> +<i>26th May.</i> +</div> + +<p><span class="smcap">Dear Malleson</span>,—I should be delighted +to see Canon Weston and you +any day: but I want J—— to be at home, +and she is going to town next week +for a month, and will be fussy till she +goes. She promises to be back faithfully +within the week after that—within +the Sunday, I mean. Fix any day or +any choice of days if one is wet after +the said Sunday, and we shall both be +in comfort ready.</p> + +<p>If Canon Weston or you are going +away anywhere, come any day before +that suits you.</p> + +<p>In divinity matters I am obliged to +stop—for my sins, I suppose. But it +seems I am almost struck mad when I +think earnestly about them, and I'm only +reading now natural history or nature.<span class="pagenum"><a name="Page_281" id="Page_281">281</a></span></p> + +<p>Never mind Autograph people, they +are never worth the scratch of a pen.</p> + +<div class="signature"> +Ever affectionately yours,<br /> +<span class="signlast">J. R.</span> +</div> + + + + +<h3><a name="let46" id="let46"></a>46.</h3> + + +<div class="right"> +<i>August 26th</i>, 1881. +</div> + +<p>I'm in furious bad humour with the +weather, and cannot receive just now +at all, having had infinitely too much +of indoors, and yet unable to draw for +darkness, or write for temper. But I +will see Mr. —— if he has any other +reason than curiosity for wishing to see +me—what does he want with me?</p> + + + + +<h3><a name="let47" id="let47"></a>47.</h3> + + +<div class="right"> +<i>21st October.</i> +</div> + +<p>I am fairly well, but have twenty +times the work in hand that I am +able for; and read—Virgil, Plato, and<span class="pagenum"><a name="Page_282" id="Page_282">282</a></span> +Hesoid, when I have time! But assuredly +no modern books; least of all +my friends', lest I should have either +to flatter or offend. Still less will I +have to say to young men proposing +to become clergymen. I have distinctly +told them their business is at present—to +dig, not preach.</p> + +<p>Let your young friend read his Fors. +All that he needs of me is in that.</p> + + + + +<h3><a name="let48" id="let48"></a>48.</h3> + + +<div class="right"> +<span class="smcap">Annecy, Savoy</span>, <br /> +<i>November 15th</i>, 1882. +</div> + +<p>I have got your kind little note of the +11th yesterday, and am entirely glad to +hear of your papers on the Duddon. I +shall be very happy indeed if you find +any pleasure in remembering our walk +to the tarn.<a name="FNanchor_38_38" id="FNanchor_38_38"></a><a href="#Footnote_38_38" class="fnanchor">[38]</a> I hope I know now better<span class="pagenum"><a name="Page_283" id="Page_283">283</a></span> +how to manage myself in all ways, and +we may still have some pleasant talks, +my health not failing me.</p> + +<div class="footnote"><p><a name="Footnote_38_38" id="Footnote_38_38"></a><a href="#FNanchor_38_38">[38]</a> Goat's Water, under the Old Man of Coniston.</p></div> + + + + +<h3><a name="let49" id="let49"></a>49.</h3> + + +<div class="right"> +<span class="smcap">Talloire, Switzerland</span>,<br /> +<i>November 20th</i>, 1882. +</div> + +<p><span class="smcap">My dear Malleson</span>,—I am sincerely +grieved that you begin to feel the effect +of overwork; but as this is the first +warning you have had, and as you are +wise enough to obey it, I trust that the +three months' rest will restore you all +your usual powers on the conditions of +using them with discretion, and not +rising to write at two in the morning.</p> + +<p>I am very thankful to find in my own +case that a quiet spring of energy filters +back into the old well-heads—if one does +not bucket it out as fast as it comes in.</p> + +<p>But my last illnesses seriously impaired<span class="pagenum"><a name="Page_284" id="Page_284">284</a></span> +my walking powers, and I'm afraid if +you came to Switzerland I should be +very jealous of you.</p> + +<p>Certainly it is not in this season a +country for an invalid, and I believe +you cannot be safer than by English +firesides with no books to work at nor +parishioners to visit.</p> + +<div class="signature"> +Ever affectionately yours,<br /> +<span class="signlast">J. Ruskin.</span> +</div> + + + + +<h3><a name="let50" id="let50"></a>50.</h3> + + +<div class="right"> +<i>January 22nd</i>, 1883. +</div> + +<p><span class="smcap">Dear Malleson</span>,—I am heartily glad +to hear that you are better, and that you +are going to lead the Vicar of Wakefield's +quiet life. I am not stronger +myself, but think it right to keep hold +of the Oxford Helm, as long as they +care to trust it to me.</p> + +<p>I've entirely given up reviewing, but +if the Editor of the <i>Contemporary</i><span class="pagenum"><a name="Page_285" id="Page_285">285</a></span> +would send me Mr. Peek's Article, +when set up, I might perhaps send a +note or two on it, which the real reviewer +might use or not at his pleasure. In +the meantime it would greatly oblige +me if the Editor could give me the +reference to an old article of mine on +Herbert Spencer, (or at least on a saying +of his), which I cannot find where +I thought it was in the <i>Nineteenth +Century</i>, and suppose therefore to have +been in the <i>Contemporary</i> before the +<i>Nineteenth Century</i> Athena arose out +of its cleft head.</p> + +<p>The Article had a lot about Coniston +in it, but I quite forget what else it +was about. I think it must have been +just before the separation. Kindest +regards and congratulations on your +convalescence from all here.</p> + +<div class="signature"> +Ever affectionately yours,<br /> +<span class="signlast">J. Ruskin.</span></div> + +<p><span class="pagenum"><a name="Page_286" id="Page_286">286</a></span></p> + + + + +<h3><a name="let51" id="let51"></a>51.</h3> + + +<div class="right"> +<span class="smcap">Brantwood</span>, <i>February 6th</i>, 1883. +</div> + +<p><span class="smcap">My dear Malleson</span>,—I'm nearly +beside myself with a sudden rush of +work on my return from abroad, and +resumption of Oxford duties, and I +simply <i>cannot</i> yet think over the business +of the letters, the rather that <i>I</i> +certainly never would re-publish most +of those clergymen's letters at all.</p> + +<p>My own were a gift to you, and I am +quite ready to print <i>them</i> if you like, +and let you have half profits, the St. +George's Guild having the other. But +that could not be for some time yet.</p> + +<div class="signature"> +Ever affectionately yours,<br /> +<span class="signlast">J. Ruskin.</span> +</div> + + +<p><span class="pagenum"><a name="Page_287" id="Page_287">287</a></span></p> + +<hr style="width: 65%;" /> + +<p><span class="sidelink"><a href="#CONTENTS">ToC</a></span></p> +<h2><a name="EPILOGUE_BY_MR_RUSKIN" id="EPILOGUE_BY_MR_RUSKIN"></a>EPILOGUE BY MR. RUSKIN</h2> + +<p><span class="pagenum"><a name="Page_289" id="Page_289">289</a></span></p> + + + + + +<div class="right"> +<span class="smcap">Brantwood, Coniston</span>, <i>June 1880</i>. +</div> + +<p><span class="smcap">My dear Malleson</span>,—I have glanced +at the proofs you send; and <i>can</i> do no +more than glance, even if it seemed to +me desirable that I should do more,—which, +after said glance, it does in no +wise. Let me remind you of what it +is absolutely necessary that the readers +of the book should clearly understand—that +I wrote these Letters at your +request, to be read and discussed at the +meeting of a private society of clergymen. +I declined then to be present at +the discussion, and I decline still. You +afterwards asked leave to print the<span class="pagenum"><a name="Page_290" id="Page_290">290</a></span> +Letters, to which I replied that they +were yours, for whatever use you saw +good to make of them: afterwards +your plans expanded, while my own +notion remained precisely what it had +been—that the discussion should have +been private, and kept within the +limits of the society, and that its +conclusions, if any, should have been +announced in a few pages of clear +print, for the parishioners' exclusive +reading.</p> + +<p>I am, of course, flattered by the wider +course you have obtained for the Letters, +but am not in the slightest degree interested +by the debate upon them, nor by +any religious debates whatever, undertaken +without serious conviction that +there is a jot wrong in matters as they +are, or serious resolution to make them +a tittle better. Which, so far as I can +read the minds of your correspondents,<span class="pagenum"><a name="Page_291" id="Page_291">291</a></span> +appears to me the substantial state of +them.</p> + +<p>One thing I cannot pass without protest—the +quantity of talk about the +writer of the Letters. What I am, or +am not, is of no moment whatever to +the matters in hand. I observe with +comfort, or at least with complacency, +that on the strength of a couple of +hours' talk, at a time when I was +thinking chiefly of the weatherings of +slate you were good enough to show +me above Goat's Water, you would +have ventured to baptize me in the +little lake—as not a goat, but a sheep. +The best I can be sure of, myself, is +that I am no wolf, and have never +aspired to the dignity even of a Dog +of the Lord.</p> + +<p>You told me, if I remember rightly, +that one of the members of the original +meeting denounced me as an<span class="pagenum"><a name="Page_292" id="Page_292">292</a></span> +arch-heretic<a name="FNanchor_39_39" id="FNanchor_39_39"></a><a href="#Footnote_39_39" class="fnanchor">[39]</a>—meaning, doubtless, an +arch-pagan; for a heretic, or sect-maker, +is of all terms of reproach the last +that can be used of me. And I think he +should have been answered that it was +precisely as an arch-pagan that I ventured +to request a more intelligible and +more unanimous account of the Christian +Gospel from its preachers.</p> + +<p>If anything in the Letters offended +those of you who hold me a brother, +surely it had been best to tell me +between ourselves, or to tell it to the +Church, or to let me be Anathema +Maranatha in peace,—in any case, I +must at present so abide, correcting +only the mistakes about myself which +have led to graver ones about the things +I wanted to speak of.<a name="FNanchor_40_40" id="FNanchor_40_40"></a><a href="#Footnote_40_40" class="fnanchor">[40]</a></p> + + + +<p><span class="pagenum"><a name="Page_293" id="Page_293">293</a></span></p> +<p>The most singular one, perhaps, in +all the Letters is that of Mr. ——, +that I do not attach enough weight to<span class="pagenum"><a name="Page_294" id="Page_294">294</a></span> +antiquity. My reply to it is partly +written already, with reference to the +wishes of some other of your correspondents +to know more of my reasons +for finding fault with the English +Liturgy.</p> + +<p>If people are taught to use the +Liturgy rightly and reverently, it will +bring them all good; and for some +thirty years of my life I used to read +it always through to my servant and +myself, if we had no Protestant church +to go to, in Alpine or Italian villages. +One can always tacitly pray of it +what one wants, and let the rest pass. +But, as I have grown older, and +watched the decline in the Christian +faith of all nations, I have got more +and more suspicious of the effect of +this particular form of words on the +truthfulness of the English mind (now +fast becoming a salt which has lost his<span class="pagenum"><a name="Page_295" id="Page_295">295</a></span> +savour, and is fit only to be trodden +under foot of men). And during the +last ten years, in which my position at +Oxford has compelled me to examine +what authority there was for the code +of prayer, of which the University is now +so ashamed that it no more dares compel +its youths so much as to hear, much +less to utter it, I got necessarily into +the habit of always looking to the +original forms of the prayers of the fully +developed Christian Church. Nor did I +think it a mere chance which placed in +my own possession a manuscript of the +perfect Church service of the thirteenth +century,<a name="FNanchor_41_41" id="FNanchor_41_41"></a><a href="#Footnote_41_41" class="fnanchor">[41]</a> written by the monks of the +Sainte Chapelle for St. Louis; together +with one of the same date, written in +England, probably for the Diocese of +Lincoln; adding some of the Collects, +in which it corresponds with St. Louis's,<span class="pagenum"><a name="Page_296" id="Page_296">296</a></span> +and the Latin hymns so much beloved +by Dante, with the appointed music for +them.</p> + + +<p>And my wonder has been greater +every hour, since I examined closely +the text of these and other early books, +that in any state of declining, or captive, +energy, the Church of England should +have contented itself with a service +which cast out, from beginning to end, +all these intensely spiritual and passionate +utterances of chanted prayer +(the whole body, that is to say, of +the authentic <i>Christian</i> Psalms), and in +adopting what it timidly preserved of +the Collects, mangled or blunted them +down to the exact degree which would +make them either unintelligible or inoffensive—so +vague that everybody +might use them, or so pointless that +nobody could be offended by them. +For a special instance: The prayer for<span class="pagenum"><a name="Page_297" id="Page_297">297</a></span> +"our bishops and curates, and all congregations +committed to their charge," +is, in the Lincoln Service-book, "for +our bishop, and all congregations committed +to <i>his</i> charge." The change from +singular to plural seems a slight one. +But it suffices to take the eyes of the +people off their own bishop into infinite +space; to change a prayer which was intended +to be uttered in personal anxiety +and affection, into one for the general +good of the Church, of which nobody +could judge, and for which nobody would +particularly care; and, finally, to change +a prayer to which the answer, if given, +would be visible, into one of which nobody +could tell whether it were answered +or not.</p> + +<p>In the Collects, the change, though +verbally slight, is thus tremendous in +issue. But in the Litany—word and +thought go all wild together. The<span class="pagenum"><a name="Page_298" id="Page_298">298</a></span> +first prayer of the Litany in the Lincoln +Service-book is for the Pope and all +ranks beneath him, implying a very +noteworthy piece of theology—that the +Pope might err in religious matters, +and that the prayer of the humblest +servant of God would be useful to +him:—"Ut Dompnum Apostolicum, et +omnes gradus ecclesie in sancta religione +conservare digneris." Meaning +that whatever errors particular persons +might, and must, fall into, they prayed +God to keep the Pope right, and the +collective testimony and conduct of +the ranks below him. Then follows +the prayer for their own bishop and +<i>his</i> flock—then for the king and the +princes (chief lords), that they (not +all nations) might be kept in concord—and +then for <i>our</i> bishops and +abbots,—the Church of England proper; +every one of these petitions being direct,<span class="pagenum"><a name="Page_299" id="Page_299">299</a></span> +limited, and personally heartfelt;—and +then this lovely one for themselves:—</p> + +<p>"Ut obsequium servitutis nostre rationabile +facias."—"That thou wouldst +make the obedience of our service +reasonable" ("which is your reasonable +service").<a name="FNanchor_42_42" id="FNanchor_42_42"></a><a href="#Footnote_42_42" class="fnanchor">[42]</a></p> + + +<p>This glorious prayer is, I believe, +accurately an "early English" one. It +is not in the St. Louis Litany, nor +in a later elaborate French fourteenth +century one; but I find it softened in +an Italian MS. of the fifteenth century +into "ut nosmet ipsos in tuo sancto +servitio confortare et conservare digneris,"—"that +thou wouldst deign to +keep and comfort us ourselves in thy +sacred service" (the comfort, observe, +being here asked for whether reasonable +or not!); and in the best and<span class="pagenum"><a name="Page_300" id="Page_300">300</a></span> +fullest French service-book I have, +printed at Rouen in 1520, it becomes, +"ut congregationes omnium sanctorum +in tuo sancto servitio conservare digneris;" +while victory as well as concord +is asked for the king and the +princes,—thus leading the way to that +for our own Queen's victory over all her +enemies, a prayer which might now be +advisedly altered into one that she—and +in her, the monarchy of England—might +find more fidelity in their +friends.</p> + +<p>I give one more example of the corruption +of our Prayer-Book, with reference +to the objections taken by some of +your correspondents to the distinction +implied in my Letters between the Persons +of the Father and the Christ.</p> + +<p>The "Memoria de Sancta Trinitate," +in the St. Louis service-book, runs thus:</p> + +<p>"Omnipotens sempiterne Deus, qui<span class="pagenum"><a name="Page_301" id="Page_301">301</a></span> +dedisti famulis tuis in confessione vere +fidei eterne Trinitatis gloriam agnoscere, +et in potentia majestatis adorare +unitatem, quesumus ut ejus fidei firmitate +ab omnibus semper muniemur adversis. +Qui vivis et regnas Deus, per +omnia secula seculorum. Amen."</p> + +<p>"Almighty and everlasting God, who +hast given to Thy servants, in confession +of true faith to recognize the +glory of the Eternal Trinity, and in +the power of Majesty to pray to the +Unity; we ask that by the firmness of +that faith we may be always defended +from all adverse things, who livest and +reignest God through all ages. Amen."</p> + +<p>Turning to our Collect, we find we +have first slipped in the word "us" +before "Thy servants," and by that +little insertion have slipped in the squire +and his jockey, and the public-house +landlord—and any one else who may<span class="pagenum"><a name="Page_302" id="Page_302">302</a></span> +chance to have been coaxed, swept, +or threatened into church on Trinity +Sunday, and required the entire company +of them to profess themselves +servants of God, and believers in the +mystery of the Trinity. And we think +we have done God a service!</p> + +<p>"Grace." Not a word about grace +in the original. You don't believe by +having grace, but by having wit.</p> + +<p>"To acknowledge." "Agnosco" is +to recognize, not to acknowledge. To +<i>see</i> that there are three lights in a +chandelier is a great deal more than +to acknowledge that they are there.</p> + +<p>"To worship." "Adorare" is to +pray to, not to worship. You may worship +a mere magistrate; but you <i>pray</i> +to the Father, Son, and Holy Ghost.</p> + +<p>The last sentence in the English is +too horribly mutilated to be dealt with +in any patience. The meaning of the<span class="pagenum"><a name="Page_303" id="Page_303">303</a></span> +great old collect is that by the shield +of that faith we may quench all the +fiery darts of the devil. The English +prayer means, if it means anything, +"Please keep us in our faith without +our taking any trouble; and, besides, +please don't let us lose our money, nor +catch cold."</p> + +<p>"Who livest and reignest." Right; +but how many of any extant or instant +congregations understand what the two +words mean? That God is a living +God, not a dead Law; and that He is +a reigning God, putting wrong things +to rights, and that, sooner or later, with +a strong hand and a rod of iron; and +not at all with a soft sponge and warm +water, washing everybody as clean as +a baby every Sunday morning, whatever +dirty work they may have been +about all the week.</p> + +<p>On which latter supposition your<span class="pagenum"><a name="Page_304" id="Page_304">304</a></span> +modern Liturgy, in so far as it has supplemented +instead of corrected the old +one, has entirely modelled itself,—producing +in its first address to the congregation +before the Almighty precisely +the faultfullest and foolishest piece of +English language that I know in the +whole compass of English or American +literature. In the seventeen lines of it +(as printed in my old-fashioned, large-print +prayer-book), there are seven times +over two words for one idea.</p> + +<div class="list"> +1. Acknowledge and confess.<br /> +2. Sins and wickedness.<br /> +3. Dissemble nor cloke.<br /> +4. Goodness and mercy.<br /> +5. Assemble and meet.<br /> +6. Requisite and necessary.<br /> +7. Pray and beseech.<br /> +</div> + +<p>There is, indeed, a shade of difference +in some of these ideas for a good scholar,<span class="pagenum"><a name="Page_305" id="Page_305">305</a></span> +none for a general congregation;<a name="FNanchor_43_43" id="FNanchor_43_43"></a><a href="#Footnote_43_43" class="fnanchor">[43]</a> and +what difference they can guess at merely +muddles their heads: to acknowledge +sin is indeed different from confessing +it, but it cannot be done at a minute's +notice; and goodness is a different thing +from mercy, but it is by no means +God's infinite goodness that forgives +our badness, but that judges it.</p> + + +<p>"The faultfullest," I said, "and the +foolishest." After using fourteen words<span class="pagenum"><a name="Page_306" id="Page_306">306</a></span> +where seven would have done, what is +it that the whole speech gets said with +its much speaking? This Morning +Service of all England begins with the +assertion that the Scripture moveth us +in sundry places to confess our sins +before God. <i>Does</i> it so? Have your +congregations ever been referred to those +sundry places? Or do they take the +assertion on trust, or remain under the +impression that, unless with the advantage +of their own candour, God +must remain ill-informed on the subject +of their sins?</p> + +<p>"That we should not dissemble nor +cloke them." <i>Can</i> we then? Are +these grown-up congregations of the +enlightened English Church in the +nineteenth century still so young in +their nurseries that the "Thou, God, +seest me" is still not believed by them +if they get under the bed?<span class="pagenum"><a name="Page_307" id="Page_307">307</a></span></p> + +<p>Let us look up the sundry moving +passages referred to.</p> + +<p>(I suppose myself a simple lamb of +the flock, and only able to use my +English Bible.)</p> + +<p>I find in my concordance (confess and +confession together) forty-two occurrences +of the word. Sixteen of these, +including John's confession that he was +not the Christ, and the confession of +the faithful fathers that they were pilgrims +on the earth, do indeed move us +strongly to confess Christ before men. +Have you ever taught your congregations +what that confession means? +They are ready enough to confess +Him in church, that is to say, in their +own private synagogue. Will they in +Parliament? Will they in a ball-room? +Will they in a shop? Sixteen of the +texts are to enforce their doing <i>that</i>.</p> + +<p>The next most important one (1 Tim.<span class="pagenum"><a name="Page_308" id="Page_308">308</a></span> +vi. 13) refers to Christ's own good +confession, which I suppose was not of +His sins, but of His obedience. How +many of your congregations can make +any such kind of confession, or wish to +make it?</p> + +<p>The eighteenth, nineteenth, and twentieth +(1 Kings viii. 33, 2 Chron. vi. 26, +Heb. xiii. 15) speak of confessing thankfully +that God is God (and not a putrid +plasma nor a theory of development), +and the twenty-first (Job xl. 14) speaks +of God's own confession, that no doubt +we are the people, and that wisdom +shall die with us, and on what conditions +He will make it.</p> + +<p>There remain twenty-one texts which +do speak of the confession of our sins—very +moving ones indeed—and Heaven +grant that some day the British public +may be moved by them.</p> + +<p>1. The first is Lev. v. 5, "He shall<span class="pagenum"><a name="Page_309" id="Page_309">309</a></span> +confess that he hath sinned <i>in that +thing</i>." And if you can get any soul +of your congregation to say he has +sinned in <i>any</i>thing, he may do it in two +words for one if he likes, and it will +yet be good liturgy.</p> + +<p>2. The second is indeed general—Lev. +xvi. 21: the command that the whole +nation should afflict its soul on the great +day of atonement once a year. The +Church of England, I believe, enjoins no +such unpleasant ceremony. Her festivals +are passed by her people often indeed +in the extinction of their souls, but by +no means in their intentional affliction.</p> + +<p>3. The third, fourth, and fifth (Lev. +xxvi. 40, Numb. v. 7, Nehem. i. 6) refer +all to national humiliation for definite +idolatry, accompanied with an entire +abandonment of that idolatry, and of +idolatrous persons. How soon <i>that</i> +form of confession is likely to find a<span class="pagenum"><a name="Page_310" id="Page_310">310</a></span> +place in the English congregations the +defences of their main idol, mammon, +in the vilest and cruellest shape of it—usury—with +which this book has +been defiled, show very sufficiently.</p> + +<p>6. The sixth is Psalm xxxii. 5—virtually +the whole of that psalm, which +does, indeed, entirely refer to the +greater confession, once for all opening +the heart to God, which can be by no +means done fifty-two times a year, and +which, once done, puts men into a state +in which they will never again say there +is no health in them; nor that their +hearts are desperately wicked; but will +obey for ever the instantly following +order, "Rejoice in the Lord, ye righteous, +and shout for joy, all ye that are +true of heart."</p> + +<p>7. The seventh is the one confession +in which I can myself share:—"After +the way which they call heresy,<span class="pagenum"><a name="Page_311" id="Page_311">311</a></span> +so worship I the Lord God of my +fathers."</p> + +<p>8. The eighth, James v. 16, tells us to +confess our faults—not to God, but "one +to another"—a practice not favoured +by English catechumens—(by the way, +what <i>do</i> you all mean by "auricular" +confession—confession that can be +heard? and is the Protestant pleasanter +form one that can't be?)</p> + +<p>9. The ninth is that passage of St. +John (i. 9), the favourite evangelical +text, which is read and preached by +thousands of false preachers every day, +without once going on to read its great +companion, "Beloved, if our heart +condemn us, God is greater than our +heart, and knoweth all things; but if +our heart condemn us <i>not</i>, then have +we confidence toward God." Make +your people understand the second text, +and they will understand the first. At<span class="pagenum"><a name="Page_312" id="Page_312">312</a></span> +present you leave them understanding +neither.</p> + +<p>And the entire body of the remaining +texts is summed in Joshua vii. 19 and +Ezra x. 11, in which, whether it be +Achan, with his Babylonish garment, +or the people of Israel, with their Babylonish +lusts, the meaning of confession +is simply what it is to every brave boy, +girl, man, and woman, who knows the +meaning of the word "honour" before +God or man—namely, to say what they +have done wrong, and to take the punishment +of it (not to get it blanched over by +any means), and to do it no more—which +is so far from being a tone of mind +generally enforced either by the English, +or any other extant Liturgy, that, +though all my maids are exceedingly +pious, and insist on the privilege of +going to church as a quite inviolable +one, I think it a scarcely to be hoped<span class="pagenum"><a name="Page_313" id="Page_313">313</a></span> +for crown and consummation of virtue +in them that they should tell me when +they have broken a plate; and I should +expect to be met only with looks of +indignation and astonishment if I ventured +to ask one of them how she had +spent her Sunday afternoon.</p> + +<p>"Without courage," said Sir Walter +Scott, "there is no truth; and without +truth there is no virtue." The sentence +would have been itself more true if +Sir Walter had written "candour" for +"truth," for it is possible to be true +in insolence, or true in cruelty. But +in looking back from the ridges of the +Hill Difficulty in my own past life, and +in all the vision that has been given +me of the wanderings in the ways of +others—this, of all principles, has become +to me surest—that the first virtue +to be required of man is frankness of +heart and lip: and I believe that every<span class="pagenum"><a name="Page_314" id="Page_314">314</a></span> +youth of sense and honour, putting +himself to faithful question, would feel +that he had the devil for confessor, if +he had not his father or his friend.</p> + +<p>That a clergyman should ever be so +truly the friend of his parishioners as +to deserve their confidence from childhood +upwards, may be flouted as a sentimental +ideal; but he is assuredly only +their enemy in showing his Lutheran +detestation of the sale of indulgences by +broadcasting these gratis from his pulpit.</p> + +<p>The inconvenience and unpleasantness +of a catechism concerning itself +with the personal practice as well as +the general theory of duty, are indeed +perfectly conceivable by me; yet I am +not convinced that such manner of catechism +would therefore be less medicinal; +and during the past ten years it +has often been matter of amazed +thought with me, while our President<span class="pagenum"><a name="Page_315" id="Page_315">315</a></span> +at Corpus read prayers to the chapel +benches, what might by this time have +been the effect on the learning as well +as the creed of the University, if, forty +years ago, our stern old Dean Gaisford, +of the House of Christ, instead of sending +us to chapel as to the house of +correction, when we missed a lecture, +had inquired, before he allowed us to +come to chapel at all, whether we were +gamblers, harlot-mongers, or in concealed +and selfish debt.</p> + +<p>I observe with extreme surprise in +the preceding letters the unconsciousness +of some of your correspondents, +that there ever was such a thing as +discipline in the Christian Church. +Indeed, the last wholesome instance +of it I can remember was when my +own great-great uncle Maitland lifted +Lady —— from his altar rails, and +led her back to her seat before the<span class="pagenum"><a name="Page_316" id="Page_316">316</a></span> +congregation, when she offered to take +the Sacrament, being at enmity with +her son.<a name="FNanchor_45_45" id="FNanchor_45_45"></a><a href="#Footnote_45_45" class="fnanchor">[45]</a> But I believe a few hours +honestly spent by any clergyman on +his Church history would show him +that the Church's confidence in her +prayer has been always exactly proportionate +to the strictness of her discipline; +that her present fright at being +caught praying by a chemist or an +electrician, results mainly from her +having allowed her twos and threes +gathered in the name of Christ to become +sixes and sevens gathered in the<span class="pagenum"><a name="Page_317" id="Page_317">317</a></span> +name of Belial; and that therefore her +now needfullest duty is to explain to +her stammering votaries, extremely +doubtful as they are of the effect of +their supplications either on politics or +the weather, that although Elijah was +a man subject to like passions as we +are, he had them better under command; +and that while the effectual +fervent prayer of a righteous man +availeth much, the formal and lukewarm +one of an iniquitous man availeth—much +the other way.</p> + + + +<p>Such an instruction, coupled with due +explanation of the nature of righteousness +and iniquity, directed mainly to +those who have the power of both in +their own hands, being makers of law, +and holders of property, would, without +any further debate, bring about a very +singular change in the position and +respectability of English clergymen.<span class="pagenum"><a name="Page_318" id="Page_318">318</a></span></p> + +<p>How far they may at present be considered +as merely the Squire's left hand, +bound to know nothing of what he is +doing with his right, it is for their own +consciences to determine.</p> + +<p>For instance, a friend wrote to me +the other day, "Will you not come +here? You will see a noble duke destroying +a village as old as the Conquest, +and driving out dozens of families whose +names are in Domesday Book, because, +owing to the neglect of his ancestors +and rackrenting for a hundred years, +the place has fallen out of repair, and +the people are poor, and may become +paupers. A local paper ventured to tell +the truth. The duke's agent called +on the editor, and threatened him with +destruction if he did not hold his +tongue." The noble duke, doubtless, +has proper Protestant horror of auricular +confession. But suppose, instead of<span class="pagenum"><a name="Page_319" id="Page_319">319</a></span> +the local editor, the local parson had +ventured to tell the truth from his +pulpit, and even to intimate to his +Grace that he might no longer receive +the Body and Blood of the Lord at the +altar of that parish. The parson would +scarcely—in these days—have been +therefore made bonfire of, and had a +pretty martyr's memorial by Mr. Scott's +pupils; but he would have lighted a +goodly light, nevertheless, in this England +of ours, whose pettifogging piety +has now neither the courage to deny +a duke's grace in its church, nor to +declare Christ's in its Parliament.</p> + +<p>Lastly. Several of your contributors, +I observe, have rashly dipped their feet +in the brim of the water of that raging +question of Usury; and I cannot but +express my extreme regret that you +should yourself have yielded to the +temptation of expressing opinions which<span class="pagenum"><a name="Page_320" id="Page_320">320</a></span> +you have had no leisure either to +found or to test. My assertion, however, +that the rich lived mainly by +robbing the poor, referred not to Usury, +but to Rent; and the facts respecting +both these methods of extortion are +perfectly and indubitably ascertainable +by any person who himself wishes to +ascertain them, and is able to take the +necessary time and pains. I see no +sign, throughout the whole of these +letters, of any wish whatever, on the +part of one of their writers, to ascertain +the facts, but only to defend practices +which they hold to be convenient in the +world, and are afraid to blame in their +congregations. Of the presumption +with which several of the writers utter +their notions on the subject, I do not +think it would be right to speak farther, +in an epilogue to which there is no +reply, in the terms which otherwise<span class="pagenum"><a name="Page_321" id="Page_321">321</a></span> +would have been deserved. In their +bearing on other topics, let me earnestly +thank you (so far as my own feelings +may be permitted voice in the matter) for +the attention with which you have examined, +and the courage with which you +have ratified, or at least endured, letters +which could not but bear at first the aspect +of being written in a hostile—sometimes +even in a mocking spirit. That aspect +is untrue, nor am I answerable for it: +the things of which I had to speak +could not be shortly described but in +terms which might sound satirical; for +all error, if frankly shown, is precisely +most ridiculous when it is most dangerous, +and I have written no word which +is not chosen as the exactest for its +occasion, whether it move sigh or smile. +In my earlier days I wrote much with +the desire to please, and the hope of +influencing the reader. As I grow<span class="pagenum"><a name="Page_322" id="Page_322">322</a></span> +older and older, I recognize the truth +of the Preacher's saying, "Desire shall +fail, and the mourners go about the +streets;" and I content myself with +saying, to whoso it may concern, that +the thing is verily thus, whether they +will hear or whether they will forbear. +No man more than I has ever loved +the places where God's honour dwells, +or yielded truer allegiance to the teaching +of His evident servants. No man +at this time grieves more for the danger +of the Church which supposes him her +enemy, while she whispers procrastinating +<i>pax vobiscum</i> in answer to the +spurious kiss of those who would fain +toll curfew over the last fires of English +faith, and watch the sparrow find +nest where she may lay her young, +around the altars of the Lord.</p> + +<div class="signature"> +Ever affectionately yours,<br /> +<span class="signlast">J. Ruskin.</span> +</div> + + +<div class="footnote"><p><a name="Footnote_39_39" id="Footnote_39_39"></a><a href="#FNanchor_39_39">[39]</a> Only a heretic!—<span class="smcap">Ed.</span></p></div> +<div class="footnote"><p><a name="Footnote_40_40" id="Footnote_40_40"></a><a href="#FNanchor_40_40">[40]</a> I may perhaps be pardoned for vindicating at +least my arithmetic, which, with Bishop Colenso, I +rather pride myself upon. One of your correspondents +greatly doubts my having heard five thousand assertors +of evangelical principles (Catholic-absolvent or +Protestant-detergent are virtually the same). I am +now sixty years old, and for forty-five of them was in +church at least once on the Sunday,—say once a month +also in afternoons,—and you have above three thousand +church services. When I am abroad I am often +in half-a-dozen churches in the course of a single day, +and never lose a chance of listening to anything that +is going on. Add the conversations pursued, not unearnestly, +with every sort of reverend person I can +get to talk to me—from the Bishop of Strasburg +(as good a specimen of a town bishop as I have +known), with whom I was studying ecstatic paintings +in the year 1850—down to the simplest travelling +tinker inclined Gospelwards, whom I perceive to be +sincere, and your correspondent will perceive that my +rapid numerical expression must be far beneath the +truth. He subjoins his more rational doubt of my +acquaintance with many town missionaries; to which +I can only answer, that as I do not live in town, nor +set up for a missionary myself, my spiritual advantages +have certainly not been great in that direction. +I simply assert that of the few I have known,—beginning +with Mr. Spurgeon, under whom I sat with much +edification for a year or two,—I have not known any +such teaching as I speak of. +</p></div> + +<div class="footnote"><p><a name="Footnote_41_41" id="Footnote_41_41"></a><a href="#FNanchor_41_41">[41]</a> See Appendix.</p></div> +<div class="footnote"><p><a name="Footnote_42_42" id="Footnote_42_42"></a><a href="#FNanchor_42_42">[42]</a> See in the Appendix for more of these beautiful +prayers.—<span class="smcap">Ed.</span></p></div> + +<div class="footnote"><p> +<a name="Footnote_43_43" id="Footnote_43_43"></a> +<a href="#FNanchor_43_43">[43]</a> The only explanation ever +offered for this exuberant +wordiness is that if worshippers did not understand +one term they would the other, and in some +cases, in the Exhortation and elsewhere, one word is +of Latin and the other of Saxon derivation. +<a name="FNanchor_44_44" id="FNanchor_44_44"></a><a href="#Footnote_44_44" class="fnanchor">[44]</a> But +this is surely a very feeble excuse for bad composition. +Of a very different kind is that beautiful climax which +is reached in the three admirably chosen pairs of +words in the Prayer for the Parliament, "peace and +happiness, truth and justice, religion +and piety."—<span class="smcap">Editor.</span></p></div> + + + + + +<div class="footnote"><p><a name="Footnote_44_44" id="Footnote_44_44"></a><a href="#FNanchor_44_44">[44]</a> The repetition of synonymous terms is of very frequent +occurrence in sixteenth century writing, as "for ever and +aye," "Time and the hour ran through the roughest day" +(Macbeth, i. 3).</p></div> + +<div class="footnote"><p><a name="Footnote_45_45" id="Footnote_45_45"></a> +<a href="#FNanchor_45_45">[45]</a> In some of the country districts of Scotland the +right of the Church to interfere with the lives of +private individuals is still exercised. Only two years +ago, a wealthy gentleman farmer was rebuked by the +"Kirk Session" of the Dissenting Church to which +he belonged, for infidelity to his wife. +</p><p> +At the Scottish half-yearly Communion the ceremony +of "fencing the tables" used to be observed; that is, +turning away all those whose lives were supposed to +have made them unfit to receive the Sacrament.</p></div> + +<p><span class="pagenum"><a name="Page_323" id="Page_323">323</a></span></p> +<hr style="width: 65%;" /> +<p><span class="sidelink"><a href="#CONTENTS">ToC</a></span></p> + +<h2><a name="APPENDIX" id="APPENDIX"></a>APPENDIX</h2> + +<p><span class="pagenum"><a name="Page_325" id="Page_325">325</a></span></p> + + + + + +<p>Mr. Ruskin having kindly entrusted me with +his valuable English thirteenth century MS. +service book, referred to p. 295, I have thought +it would be interesting to the readers of this +volume to see a little more in detail some of +the origins of our Litany and Collects. I +think it will be owned that our Reformers +failed to mend some of them in the translation. +I am quite unversed in the reading of ancient +MSS., but I hope the following, with the +translation, will not be found incorrect. I +have preserved neither the contractions nor +the responses repeated after each petition, and +have changed the mediæval "e" into "æ," +as "terre" into "terræ."—<span class="smcap">Editor.</span></p> + +<hr style="width: 45%;" /> + +<p>Ut dompnum apostolicum et omnes gradus +ecclesiæ in sancta religione conservare digneris.</p> + +<div class="indent"> +<i>Te rogamus, audi nos, Domine.</i><br /> +<span class="pagenum"><a name="Page_326" id="Page_326">326</a></span></div> + +<p>Ut episcopum nostrum et gregem sibi commissum +conservare digneris.</p> + +<div class="indent"> +<i>Te rogamus....</i><br /> +</div> + +<p>Ut regi nostro et principibus nostris pacem +et veram concordiam atque victoriam, donare +digneris.</p> + +<p>Ut episcopos et abbates nostros et congregationes +illis commissas in sancta religione conservare +digneris.</p> + +<p>Ut congregationes omnium sanctorum in tuo +sancto servitio conservare digneris.</p> + +<p>Ut cunctum populum Christianum precioso sanguine +tuo conservare digneris.</p> + +<p>Ut omnibus benefactoribus nostris sempiterna +bona retribuas.</p> + +<p>Ut animas nostras et parentum nostrorum ab +eterna dampnatione eripias.</p> + +<p>Ut mentes nostras ad celestia desideria erigas.</p> + +<p>Ut obsequium servitutis nostræ rationabile +facias.</p> + +<p>Ut locum istum et omnes habitantes in eo visitare +et consolari digneris.</p> + +<p>Ut fructus terræ dare et conservare digneris.</p> + +<p>Ut inimicos sanctæ Dei ecclesiæ comprimere +digneris.</p> + +<p>Ut oculos misericordiæ tuæ super nos reducere +digneris.<span class="pagenum"><a name="Page_327" id="Page_327">327</a></span></p> + +<p>Ut miserias pauperum et captivorum intueri et +relevare digneris.</p> + +<p>Ut omnibus fidelibus defunctis requiem eternam +dones.</p> + +<p>Ut nos exaudire digneris.</p> + +<p>Agnus Dei, qui tollis peccata mundi,</p> + +<div class="indent"> +<i>Parce nobis Domine.</i><br /> +</div> + +<p>Agnus Dei, qui tollis peccata mundi,</p> + +<div class="indent"> +<i>Exaudi nos.</i><br /> +</div> + +<p>Agnus Dei, qui tollis peccata mundi,</p> + +<div class="indent"> +<i>Miserere nobis.</i><br /> +</div> + +<p>Deus cui proprium est misereri semper et parcere +suscipe deprecationem nostram et quos delictorum +cathena constringit misericordia tuæ pietatis absolvas, +per Jesum Christum.</p> + +<p>Ecclesiæ tuæ Domine, preces placatus admitte +ut destructis adversitatibus universis secura tibi +serviat libertate.</p> + +<p>Omnipotens sempiterne Deus qui facis mirabilia +magna solus pretende super famulum tuum episcopum +nostrum et super cunctas congregationes illi +commissas spiritum gratiæ tuæ salutaris et ut in +veritate tibi complaceant perpetuum eis rorem tuæ +benedictionis infunde, per Jesum.</p> + +<p>Deus in cujus manu corda sunt regum qui es +humilium consolator et fidelium fortitudo et protector +omnium in te sperantium, da regi nostro et<span class="pagenum"><a name="Page_328" id="Page_328">328</a></span> +reginæ populoque Christiano, triumphum virtutis +tuæ scienter excolere, ut per te semper reparentur +ad veniam.</p> + +<p>Pretende Domine et famulis et famulabus tuis +dexteram celestis auxilii ut te toto corde propinquant +atque digne postulationes assequantur.</p> + +<p>Deus a quo sancta desideria recta consilia et +justa sunt opera, da servis tuis illam quam mundus +dare non potest pacem ut et corda nostra mandatis +tuis et hostium ublata formidine tempora sint tua +protectione tranquilla.</p> + +<p>Ure igne sancti spiritus renes nostros et cor +nostrum, Domine, ut tibi corde casto serviamus et +mundo corpore placeamus.</p> + + +<h4>Translation</h4> + +<p>That it may please Thee to keep the apostolic +lord (<i>i.e.</i> the Pope) and all ranks of the Church in +Thy holy religion.</p> + +<div class="indent"><i>O Lord, we beseech Thee, hear us.</i></div> + +<p>That it may please Thee to keep our bishop, and +the flock committed to him.</p> + +<p>That it may please Thee to give to our king and +our princes (or chief lords), peace, and true concord, +and victory.<span class="pagenum"><a name="Page_329" id="Page_329">329</a></span></p> + +<p>That it may please Thee to keep our bishops +and abbots, and the congregations committed to +them, in holy religion.</p> + +<p>That it may please Thee to keep the congregations +of all saints in Thy holy service.</p> + +<p>That it may please Thee to keep the whole +Christian people with Thy precious blood.</p> + +<p>That it may please Thee to requite all our benefactors +with everlasting blessings.</p> + +<p>That it may please Thee to preserve our +souls and the souls of our kindred from eternal +damnation.</p> + +<p>That it may please Thee that Thou wouldest +lift up our hearts to heavenly desires.</p> + +<p>That it may please Thee to make the obedience +of our service reasonable.</p> + +<p>That it may please Thee to visit and to comfort +this place, and all who dwell in it.</p> + +<p>That it may please Thee to give and preserve +the fruits of the earth.</p> + +<p>That it may please Thee to restrain the enemies +of the Holy Church of God.</p> + +<p>That it may please Thee to look upon us with +eyes of mercy.</p> + +<p>That it may please Thee to behold and +relieve the miseries of the poor and the +prisoners.<span class="pagenum"><a name="Page_330" id="Page_330">330</a></span></p> + +<p>That it may please Thee to give eternal peace +to all the faithful departed.</p> + +<p>That it may please Thee to hear us.</p> + +<p>Lamb of God, that takest away the sins of the +world.</p> + +<div class="indent"> +<i>Spare us, O Lord.</i><br /> +</div> + +<p>Lamb of God, that takest away the sins of the +world.</p> + +<div class="indent"> +<i>Hear us, O Lord.</i><br /> +</div> + +<p>Lamb of God, that takest away the sins of the +world.</p> + +<div class="indent"> +<i>Have mercy on us, O Lord.</i><br /> +</div> + +<p>O God, whose property it is always to pity and +to spare, receive our supplications, and by the +mercy of Thy fatherly love, loose those whom the +chain of their sins keeps bound, through Jesus +Christ our Lord.</p> + +<p>O Lord, receive with indulgence the prayers of +Thy Church, that all adversities being overcome, +it may serve Thee in freedom without fear.</p> + +<p>Almighty, Eternal God, who alone doest great +wonders, grant to Thy servant our bishop, and +to all the congregations committed to him, the +healthful spirit of Thy grace; and that they may +please Thee in truth, pour out upon them the +perpetual dew of Thy blessing.</p> + +<p>O God, in whose hand are the hearts of kings,<span class="pagenum"><a name="Page_331" id="Page_331">331</a></span> +who art the consoler of the meek and the strength +of the faithful, and the protector of all that trust +in Thee, give to our king and queen and to the +Christian people wisely to manifest the glory of +Thy power, that by Thee they may ever be restored +to forgiveness.</p> + +<p>Extend, O Lord, over Thy servants and handmaidens, +the right hand of Thy heavenly aid, that +they may draw near unto Thee with all their heart, +and worthily obtain their petitions.</p> + +<p>Kindle with the fire of Thy Holy Spirit our +reins and our hearts, O Lord, that we may serve +Thee with a clean heart, and please Thee with a +pure body.</p> + +<p>O God, from whom are all holy desires, right +counsels, and just works, give unto Thy servants +that peace which the world cannot give, that both +our hearts (may obey) Thy commands, and the +fear of the enemy being taken away, we may have +quiet times by Thy protection.</p> + +<hr style="width: 45%;" /> + +<p>Upon one of the blank leaves of this MS. +are some interesting remarks upon its probable +date, furnished by Mr. Ruskin himself. +"The style, and pieces of inner evidence in +all this book speak it clearly of the first half of +the thirteenth century. The architecture is all<span class="pagenum"><a name="Page_332" id="Page_332">332</a></span> +round arched—the roofs of Norman simplicity—unpinnacled—the +severe and simple forms +of letter are essentially Norman, and the leaf +and ball terminations of the spiral of the extremities, +exactly intermediate between the +Norman and Gothic types. The ivy and geranium +leaves begin to show themselves long +before the end of the thirteenth century, and +there is not a trace of them in this book." +This evidence of early date, however, is qualified +by the further statement, "old styles +sometimes hold on long in provincial MSS."</p> + +<div class="right"> +J. RUSKIN. +</div> + +<div class="indent"> +<span class="smcap">Brantwood</span>, <i>April 14th</i>, 1881.<br /> + <br /> + <br /> + <br /> +</div> + + +<div class="center"> +THE END<br /> + <br /> + <br /> + <br /> +</div> + +<div class="smallcent"> +<i>Printed by</i> <span class="smcap">Ballantyne, Hanson & Co.</span><br /> +<i>Edinburgh and London</i><br /> +</div> + + + +<hr style="width: 65%;" /> +<h2><a name="WORKS_BY_JOHN_RUSKIN" id="WORKS_BY_JOHN_RUSKIN"></a><i>WORKS BY JOHN RUSKIN</i></h2> + + +<p class="ad">MODERN PAINTERS. In 5 vols. with all the Woodcuts, +1 Lithograph, and the 89 Full-Page Steel Engravings. +The text is that of the 1873 Edition, with Notes, and a New +Epilogue. Cloth, £6, 6<i>s.</i> the 5 vols., imp. 8vo.</p> + +<p class="ad">THE STONES OF VENICE. Complete Edition. +(Imperial 8vo.) 3 vols. with the 53 Plates and the Text as +originally issued, and Index. Cloth, £4, 4<i>s.</i> the 3 vols.</p> + +<p class="ad">EXAMPLES OF THE ARCHITECTURE OF +VENICE. With the Text and the 16 Plates as originally +published. Cloth cover (unbound), atlas folio (about 25 in. +by 17 in.), £2, 2<i>s.</i></p> + +<p class="ad">THE POETRY OF ARCHITECTURE; or, The +Architecture of the Nations of Europe considered in its Association +with Natural Scenery and National Character. With +Frontispiece in Colour, 14 Plates in Photogravure, and 9 Full-Page +and other Woodcuts. 4to, cloth, 21<i>s.</i></p> + +<p class="ad">VERONA, AND OTHER LECTURES. Delivered +principally at the Royal and London Institutions between 1870 +and 1883. With Frontispiece in colour and 11 Photogravure +Plates. Med. 8vo, cloth, 15<i>s.</i></p> + +<p class="ad">ON THE OLD ROAD: a Collection of Miscellaneous +Pamphlets, Articles, and Essays (1834-84). In 3 vols., 8vo, +cloth, 30<i>s.</i> (Not sold separately.)</p> + +<p class="ad">ARROWS OF THE CHACE: being a Collection of +the Scattered Letters of John Ruskin (1840-1880). With +Preface. In 2 vols. cloth, 8vo, 20<i>s.</i> (Not sold separately.)</p> + +<p class="ad">PRÆTERITA. Outlines of Scenes and Thoughts +perhaps Worthy of Memory in my Past Life. Vols. I. and II. +of this autobiography now ready, in cloth, 13<i>s.</i> each, med. 8vo.</p> + +<p class="ad">THE ART OF ENGLAND. Six Lectures delivered +at Oxford in 1883. With Appendix and Index. Cloth, 6<i>s.</i>, 4to.</p> + +<p class="ad">UNTO THIS LAST. Four Essays on the First +Principles of Political Economy. Tenth Edition. Cloth, 3<i>s.</i>; +roan, gilt edges, 4<i>s.</i>, fcap. 8vo.</p> + +<p class="ad">SELECTIONS FROM RUSKIN. 2 vols. crown 8vo, +with Index. (Sold separately), cloth, 6<i>s.</i> each; roan, gilt +edges, 8<i>s.</i> 6<i>d.</i> each.</p> + +<p class="noindent"><span class="smcap">The First Series</span> +(from Works written between 1843 and +1860), with engraved Portrait.</p> + +<p class="noindent"><span class="smcap">The Second Series</span> (from Works written between 1860 and +1888), with Photogravure Portrait.</p> + +<p><span class="pagenum"><a name="ApPage_2" id="ApPage_2">2</a></span></p> + +<p class="ad">FRONDES AGRESTES. Readings in "Modern +Painters." Thirteenth Edition. Cloth, 3<i>s.</i>; roan, gilt edges, 4<i>s.</i></p> + +<hr style="width: 45%;" /> + +<div class="smallcent"> +<i>Crown 8vo, cloth, 5s. each; roan, gilt edges, 7s. 6d. each.</i><br /> +</div> + +<p class="ad">SESAME AND LILIES. A Small Complete Edition, +containing the Three Lectures, with long Preface and Index.</p> + +<p class="ad">MUNERA PULVERIS. Six Essays on the Elements +of Political Economy. Second Edition, with Index.</p> + +<p class="ad">The EAGLE'S NEST. Ten Lectures on the Relation +of Natural Science to Art. Third Edition, with Index.</p> + +<p class="ad">TIME and TIDE, by WEARE and TYNE. Twenty-five +Letters to a Working Man of Sunderland on Laws of +Work. Fourth Edition, with Index.</p> + +<p class="ad">The CROWN of WILD OLIVE. Four Essays on +Work, Traffic, War, and the Future of England. With Articles +on the Economy of the Kings of Prussia. Ninth Edition, with +Index.</p> + +<p class="ad">QUEEN of the AIR: a Study of the Greek Myths of +Cloud and Storm. Sixth Edition, with Index.</p> + +<p class="ad">The TWO PATHS. Lectures on Art and its Application +to Decoration and Manufacture. Delivered in 1858-59. +With New Preface and Added Notes. Third Edition.</p> + +<p class="ad">"A JOY FOR EVER" (and its Price in the Market). +The Substance of Two Lectures on the Political Economy of +Art. With New Preface and Added Articles. Third Edition, +with Index.</p> + +<p class="ad">LECTURES on ART, delivered at Oxford in 1870. +With Preface. Seventh Edition, with Index.</p> + +<p class="ad">The ETHICS of the DUST. Ten Lectures to Little +Housewives on the Elements of Crystallisation. Eighth Edition.</p> + +<p class="ad">The ELEMENTS of DRAWING. In Three Letters +to Beginners, with Index. Illustrated.</p> + +<p class="ad">The STONES of VENICE: Selections for the Use of +Travellers. 2 vols. cloth, 5<i>s.</i> each. Sixth Edition, with Index.</p> + +<p><span class="pagenum"><a name="ApPage_3" id="ApPage_3">3</a></span></p> + +<hr style="width: 45%;" /> + +<div class="smallcent"> +<i>Small post 8vo, cloth, 7s. 6d. each; roan, gilt edges, 10s. each,<br /> +complete with all the Plates.</i><br /> +</div> + +<p class="ad">The SEVEN LAMPS of ARCHITECTURE. The 14 +Plates for this Edition have been specially prepared from the +larger Work. Sixth Edition.</p> + +<p class="ad">ARATRA PENTILICI: Seven Lectures on the +Elements of Sculpture. With 1 Engraving on Steel and 20 +Autotype Plates.</p> + +<p class="ad">VAL D'ARNO. Ten Lectures on Art of the Thirteenth +Century in Pisa and Florence. With 1 Steel Engraving and 12 +Autotype Plates.</p> + +<p class="ad">ARIADNE FLORENTINA: Six Lectures on Wood +and Metal Engraving, and Appendix. With 4 Full-Page Facsimiles +from Holbein's "Dance of Death," and 12 Autotype +Plates.</p> + +<p class="ad">LECTURES on ARCHITECTURE and PAINTING. +Delivered at Edinburgh in November, 1853. With 15 Full-Page +Illustrations drawn by the Author.</p> + +<p class="ad">THE HARBOURS OF ENGLAND. With the 12 +Illustrations by <span class="smcap">Turner</span>, reproduced in Photogravure, and an +Introduction by <span class="smcap">T. J. Wise</span>.</p> + +<hr style="width: 45%;" /> + +<p class="ad">FORS CLAVIGERA: Letters to the Labourers and +Workmen of Great Britain. A New Cheap Edition, with all +the Illustrations. In Four Volumes, each with an Index, +crown 8vo, cloth, 6<i>s.</i> each; roan, gilt edges, 8<i>s.</i> 6<i>d.</i> each.</p> + +<div class="smallcent"> +<table border="0" cellpadding="2" cellspacing="3" summary=""> + +<tr> + +<td align="left"><span class="smcap">Vol. I.</span> containing Letters I. to +XXIV., 530 pages.</td> + +<td align="right"> <i>Just out.</i></td> +</tr> + +<tr><td align="left"><span class="smcap">Vol. II.</span> containing Letters XXV. to +XLVIII., about 500 pages. </td> + +<td align="right"><i>In May.</i><br /></td> +</tr> + +<tr> +<td align="left"><span class="smcap">Vol. III.</span> containing Letters XLIX. to LXXII.</td> + +<td align="right" rowspan="2"><i>In the Autumn.</i></td> +</tr> + +<tr> +<td align="left"><span class="smcap">Vol. IV.</span> containing Letters LXXIII. to XCVI.</td> +</tr> +</table></div> + + +<p class="ad">LETTERS TO THE CLERGY: On the Lord's Prayer +and the Church. Edited by Rev. <span class="smcap">F. A. Malleson</span>. Third +Edition, with Additional Letters by Mr. <span class="smcap">Ruskin</span>, crown 8vo, +cloth, 5<i>s.</i> The last Edition, published in 1883, has long been +out of print.</p> + +<p class="ad">THREE LETTERS and AN ESSAY on LITERATURE, +1836-1841. Found in his Tutor's Desk. Crown 8vo, +cloth, 3<i>s.</i></p> + +<p class="ad">LETTERS TO A COLLEGE FRIEND, 1840-1845, +including an Essay on "Death before Adam Fell." Crown 8vo, +cloth, 4<i>s.</i></p> + +<p class="ad">HORTUS INCLUSUS. Messages from the Wood to +the Garden. Being Letters to the Sister Ladies of the Thwaite, +Coniston. Second Edition. Cloth, 4<i>s.</i></p> + +<p><span class="pagenum"><a name="ApPage_4" id="ApPage_4">4</a></span></p> + +<p class="ad">THE OXFORD MUSEUM. By Sir <span class="smcap">Henry Acland</span>. +With Letters from <span class="smcap">John Ruskin</span> and New Preface by Sir +<span class="smcap">Henry Acland</span>. With Portrait of Mr. Ruskin, taken in 1893, +an Engraving of Capital, and a Plan. Crown 8vo, cloth, 4<i>s.</i></p> + +<p class="ad">RUSKIN ON MUSIC: being Extracts from the Works +of <span class="smcap">John Ruskin</span>. Intended for the Use of all interested in the +Art of Music.</p> + +<p class="noindent">Edited by Miss <span class="smcap">A. M. Wakefield</span>. With Frontispiece +in Colour. Med. 8vo, cloth, 5s. net; half-parchment, 6<i>s.</i> 6<i>d.</i> +net.</p> + +<p class="ad">STUDIES IN RUSKIN: Some Aspects of Mr. +Ruskin's Work and Teaching. By <span class="smcap">Edward T. Cook</span>. 13 +Woodcuts. Crown 8vo, cloth, 5<i>s.</i>; roan, gilt edges, 7<i>s.</i> 6<i>d.</i> +Second Edition.</p> + +<p class="noindent">Also a Large-Paper Edition, crown 4to, price 12<i>s.</i> 6<i>d.</i> +Containing, in addition to the Woodcuts, 13 Autotypes of +Drawings by Mr. <span class="smcap">Ruskin</span>. With Descriptive Text.</p> + +<p class="ad">THE PRINCIPLES OF ART. As Illustrated by +Examples in the Ruskin Museum at Sheffield. Compiled by +<span class="smcap">William White</span> from Mr. Ruskin's Works, with some +unpublished Matter and 6 Photogravure Plates. Demy 8vo, +10<i>s.</i> 6<i>d.</i> net.</p> + +<h2><i>MISCELLANEOUS PUBLICATIONS</i></h2> + +<p class="ad">OLD FRENCH ROMANCES. Done into English +by <span class="smcap">William Morris</span>. With an Introduction by <span class="smcap">Joseph +Jacobs</span>.</p> + +<p class="noindent">"King Coustans the Emperor. The Friendship of Amis +and Amile. King Floras and the Fair Jehane. Story of Over +Sea." Crown 8vo, cloth, gilt top, 4<i>s.</i> 6<i>d.</i> net.</p> + +<p class="ad">THROUGH THE DOLOMITES, from VENICE to +TOBLACH. A Practical, Historical, and Descriptive Guide-Book. +By the Rev. <span class="smcap">Alexander Robertson, D.D.</span> (of +Venice).</p> + +<p class="noindent">With 42 Full-Page Illustrations reproduced from Pictures by +<span class="smcap">W. Logsdail</span>, <span class="smcap">H. G. Keasbey</span>, and from Photographs, with +a Map of the District. Also an Appendix giving Tables of +Railway and Diligence Stations, Times, Fares, &c., Carriage +Tariffs, Charges for Guides, Hotels, &c. Small crown 8vo, +cloth, 7<i>s.</i> 6<i>d.</i></p> + +<p class="noindent">This is intended to be a supplementary volume to Mr. +<span class="smcap">Hare's</span> "Cities of Northern Italy," and is the only guide of +the kind dealing with the great highway through that beautiful +mountain district, which is becoming more and more the resort +of travellers.</p> + +<p><span class="pagenum"><a name="ApPage_5" id="ApPage_5">5</a></span></p> + + + +<p class="ad">"AS OTHERS SEE US." A Series of Volumes giving +Impressions of England and of English Life by various Continental +Authors. Edited by <span class="smcap">Joseph Jacobs</span>. Crown 8vo, +cloth, 5<i>s.</i> each.</p> + +<p class="ad">I. THE ENGLAND OF TO-DAY. From the Portuguese +of <span class="smcap">Oliveira Martins</span>. Translated by <span class="smcap">C. J. Willdey</span>, +340 pages.</p> + +<p class="ad">II. ACROSS THE CHANNEL. From the French of +<span class="smcap">Gabriel Mourey</span> ("<span class="smcap">Gil Blas</span>").</p> + +<div class="center"><i>OTHER VOLUMES TO FOLLOW.</i></div> + +<hr style="width: 45%;" /> + +<div class="ad">BROWNING AND THE CHRISTIAN FAITH. +On the Evidences of Christianity from Browning's Point of +View. By <span class="smcap">Edward Berdoe</span>. Crown 8vo, cloth, 5s.; 256 +pages. [<i>Just out.</i></div> + + + +<p class="ad">BROWNING STUDIES. By Bishop <span class="smcap">Westcott</span>, +Professor <span class="smcap">Corson</span>, Mrs. <span class="smcap">Ireland</span>, and other Members of +the Browning Society. With an Introduction by <span class="smcap">Edward +Berdoe</span>. Demy 8vo, cloth, 7<i>s.</i> 6<i>d.</i></p> + +<p class="ad">SPENSER'S "FAERIE QUEENE." With over 90 +Full-page Illustrations, besides 150 Headings and Tailpieces +by <span class="smcap">Walter Crane</span>.</p> + +<p class="noindent">A limited Edition on Arnold's Hand-made Paper, large post +4to, in NINETEEN Monthly Parts, price 10<i>s.</i> 6<i>d.</i> net each +Part. No odd Parts supplied separately.</p> + +<p class="noindent">The Text (which has been collated from Four Editions, +including that of 1590) is edited by <span class="smcap">Thomas J. Wise</span>.</p> + +<p class="noindent"><span class="smcap">Books</span> I. to IV., price £1, 11<i>s.</i> 6<i>d.</i> each; cloth, £1, 14<i>s.</i> each.</p> + +<p class="noindent"><span class="smcap">Part XIII.</span>, with 4 Full-page Designs, 5 Canto Headings, +and 4 Tailpieces. [<i>Just out.</i></p> + + +<p class="ad">THE MERRY WIVES OF WINDSOR. In Eight +Designs. By <span class="smcap">Walter Crane</span>. Printed on Japanese silk +paper, and mounted on cardboard. Each copy is signed by +Mr. <span class="smcap">Crane</span> and numbered. Buckram, gilt top, plates guarded, +imperial 4to, 21<i>s.</i> net.</p> + +<p class="ad">OLD-WORLD JAPAN: Legends of the Land of the +Gods. By <span class="smcap">Frank Rinder</span>. With 34 Pictures and Cover +designed by <span class="smcap">T. H. Robinson</span>. Cloth, gilt top, 6<i>s.</i></p> + +<p class="ad">JACOB AND THE RAVEN. By <span class="smcap">Frances Mary +Peard</span>. With other Stories for Children, and 39 Illustrations +by <span class="smcap">Heywood Sumner</span>. Large crown 8vo, cloth, gilt edges, 5<i>s.</i></p> + +<p class="ad">THE HISTORY OF HUON OF BORDEAUX: A +Legend of the Time of Charlemagne. By <span class="smcap">Robert Steele</span>. +With 22 Illustrations by <span class="smcap">Fred. Mason</span>. Antique Paper. +Fcap. 4to, cloth, 10<i>s.</i> 6<i>d.</i></p> + +<p><span class="pagenum"><a name="ApPage_6" id="ApPage_6">6</a></span></p> + +<p class="ad">PRIDE AND PREJUDICE. By <span class="smcap">Jane Austen</span>. +With 100 Illustrations by <span class="smcap">Hugh Thomson</span>, and an Introduction +by <span class="smcap">George Saintsbury</span>. Crown 8vo, cloth gilt, 6<i>s.</i></p> + +<p class="ad">MARMONTEL'S MORAL TALES. Selected and +Re-translated, with Biographical and Critical Introduction and +Notes by <span class="smcap">George Saintsbury</span>, and 45 Illustrations by <span class="smcap">Chris. +Hammond</span>. Crown 8vo, cloth, gilt top or edges, 6<i>s.</i></p> + +<p class="ad">SIR CHARLES GRANDISON. By <span class="smcap">Samuel +Richardson</span>. The Letters being Selected and Arranged to +form a connected Narrative, with Biographical and Critical +Introduction and Notes, by <span class="smcap">George Saintsbury</span>, and 60 +Drawings by <span class="smcap">Chris. Hammond</span>. In 2 vols., crown 8vo, cloth, +gilt tops or edges, 12<i>s.</i></p> + +<p class="ad">HANS ANDERSEN'S STORIES AND FAIRY +TALES. Translated by <span class="smcap">H. Oskar Sommer</span>. With over One +Hundred Pictures and Initial Letters by <span class="smcap">Arthur J. Gaskin</span>. +In 2 vols., large crown 8vo, 6<i>s.</i> each. Sold separately.</p> + +<p class="noindent">A few of the Special Large-Paper Copies on Arnold's Hand-made +Paper still remain. Crown 4to, £2, 2<i>s.</i> net, the 2 vols.</p> + +<p class="ad">LEGENDS FROM RIVER AND MOUNTAIN. +Translated from the Roumanian and German by <span class="smcap">Carmen +Sylva</span> (H.M. the Queen of Roumania) and <span class="smcap">Alma Strettell</span>. +With 40 Illustrations by <span class="smcap">T. H. Robinson</span>. Large crown 8vo, +cloth, gilt top, 6<i>s.</i></p> + +<p class="ad">SLAV TALES. Translated from the French of +<span class="smcap">Chodsko</span>, and Illustrated with 60 Drawings by <span class="smcap">Emily J. +Harding</span>. Large crown 8vo, cloth, gilt top, 6<i>s.</i></p> + +<p class="ad">THE MEMORIES AND THOUGHTS OF A LIFE. +By Judge <span class="smcap">O'Connor Morris</span>. This book is chiefly conversant +with Ireland during the last Sixty Years. Demy 8vo, cloth. +12<i>s.</i> 6<i>d.</i>, with Portrait.</p> + +<p class="ad">LULLABIES OF MANY LANDS. Collected and +rendered into English by <span class="smcap">Alma Strettell</span>. With 77 Illustrations +and specially designed Cover by <span class="smcap">Emily Harding</span>. +Fcap. 4to, cloth, 7<i>s.</i> 6<i>d.</i></p> + +<p class="ad">THE DISAGREEABLE DUKE. A Christmas Whimsicality +for Holiday Girls and Boys. By <span class="smcap">Ellinor Davenport +Adams</span>. Crown 8vo, cloth, 3<i>s.</i> 6<i>d.</i></p> + +<p class="ad">A MODEL WIFE, AND OTHER STORIES. By +Mrs. <span class="smcap">Comyns Carr</span>. Crown 8vo, cloth, 3<i>s.</i> 6<i>d.</i></p> + +<p class="ad">THE LIFE AND LETTERS OF THOMAS +PELHAM DALE. By <span class="smcap">Helen Pelham Dale</span>. With 4 +Photogravure Portraits, 6 Plates in Colour, and other Illustrations. +In 2 vols., crown 8vo, cloth, 12<i>s.</i> 6<i>d.</i></p> + +<p class="ad">SONGS OF A PARISH PRIEST. By Rev. <span class="smcap">Basil +Edwards</span>. With Woodcut of Churchyard Cross. Third +Edition. Fcap. 8vo, parchment, 2<i>s.</i>; cloth, 2<i>s.</i> 6<i>d.</i></p> + +<p><span class="pagenum"><a name="ApPage_7" id="ApPage_7">7</a></span></p> + + +<p class="ad">REVOLUTION AND REACTION IN MODERN +FRANCE. By <span class="smcap">G. Lowes Dickinson</span>. The Substance of +Lectures dealing with the History of France, from 1789 to +1871. Crown 8vo, cloth, 5<i>s.</i></p> + +<p class="ad">A BOOK OF PICTURED CAROLS. With 12 Full-Page +Designs by Members of the Birmingham Art School. +Hand-printed on Hand-made Paper, 74 pages. Fcap. 4to, 5<i>s.</i></p> + +<p class="ad">THE GARDEN OF JAPAN: a Year's Diary of its +Flowers. By <span class="smcap">F. T. Piggott</span>, M.A. With Two Full-Page +Plates of Japanese Flowers in Colour, and other Illustrations +by the Author, including some Coloured Ornaments on Title-Pages. +Also Four Pictures by <span class="smcap">Alfred East</span>, R.I. Hand-printed, +demy 4to, Japanese Vellum, 10<i>s.</i> 6<i>d.</i></p> + +<hr style="width: 45%;" /> + + +<h2><i>WORKS BY AUGUSTUS J. C. HARE</i></h2> + +<p class="ad">LIFE AND LETTERS OF FRANCES, BARONESS +BUNSEN. Third Edition. With Portraits. 2 vols., crown +8vo, 21<i>s.</i></p> + +<p class="ad">MEMORIALS OF A QUIET LIFE. 3 vols., crown +8vo. Vols. I. and II., 21<i>s.</i> (Nineteenth Edition); Vol. III., +with numerous Photographs, 10<i>s.</i> 6<i>d.</i></p> + +<p class="ad">DAYS NEAR ROME. With more than 100 Illustrations +by the Author. Third Edition. 2 vols., crown 8vo, 12<i>s.</i> 6<i>d.</i></p> + +<p class="ad">WALKS IN ROME. Thirteenth Edition, revised. +With Map. 2 vols., fcap. 8vo, cloth limp, 10<i>s.</i></p> + +<p class="ad">WALKS IN LONDON. Sixth Edition, revised. With +additional Illustrations. 2 vols., fcap. 8vo, cloth limp, 12<i>s.</i></p> + +<p class="ad">WESTMINSTER. Reprinted from "Walks in London," +as a Handy Guide. 120 pages. Paper covers, 6<i>d.</i> <i>net</i>; cloth, 1<i>s.</i></p> + +<p class="ad">WANDERINGS IN SPAIN. With 17 full-page Illustrations. +Fifth Edition. Crown 8vo, 7<i>s.</i> 6<i>d.</i></p> + +<p class="ad">CITIES OF SOUTHERN ITALY AND SICILY. +With Illustrations. Crown 8vo, 10<i>s.</i> 6<i>d.</i></p> + +<p class="ad">CITIES OF NORTHERN ITALY. Second Edition. +With Illustrations. 2 vols., crown 8vo, 12<i>s.</i> 6<i>d.</i></p> + +<p class="ad">CITIES OF CENTRAL ITALY. Second Edition. +With Illustrations. 2 vols., crown 8vo, 12<i>s.</i> 6<i>d.</i></p> + +<p class="ad">SKETCHES IN HOLLAND AND SCANDINAVIA. +Crown 8vo, with Illustrations, 3<i>s.</i> 6<i>d.</i></p> + +<p><span class="pagenum"><a name="ApPage_8" id="ApPage_8">8</a></span></p> + +<p class="ad">STUDIES IN RUSSIA. Crown 8vo, with numerous +Illustrations, 10<i>s.</i> 6<i>d.</i></p> + +<p class="ad">FLORENCE. Third Edition. Fcap. 8vo, Illustrated, +cloth limp, 3<i>s.</i></p> + +<p class="ad">VENICE. Third Edition. Fcap. 8vo, cloth limp, 3<i>s.</i> +With Illustrations.</p> + +<p class="ad">PARIS. With Illustrations. Crown 8vo, cloth, 10<i>s.</i>; or +in 2 vols, cloth limp, 10<i>s.</i> 6<i>d.</i></p> + +<p class="ad">DAYS NEAR PARIS. With Illustrations. Crown 8vo, +cloth, 10<i>s.</i>; or in 2 vols., cloth limp, 10<i>s.</i> 6<i>d.</i></p> + +<p class="ad">NORTH-EASTERN FRANCE. Crown 8vo, cloth, +10<i>s.</i> 6<i>d.</i> With Map and 86 Woodcuts. 532 pages.</p> + +<p class="noindent">Picardy—Abbeville and +Amiens—Paris and its Environs—Arras and the +Manufacturing Towns of the North—Champagne—Nancy +and the Vosges, &c.</p> + +<p class="ad">SOUTH-EASTERN FRANCE. Crown 8vo, cloth, +10<i>s.</i> 6<i>d.</i> With Map and 176 Woodcuts. 600 pages.</p> + +<p class="noindent">The different lines to the South—Burgundy—Auvergne—The Cantal—Provence—The +Alpes Dauphinaises and Alpes Maritimes; &c.</p> + +<p class="ad">SOUTH-WESTERN FRANCE. Crown 8vo, cloth, +10<i>s.</i> 6<i>d.</i> With Map and 232 Woodcuts. 664 pages.</p> + +<p class="noindent">The Loire—The Gironde and Landes—Creuse—Corrèze—The Limousin—Gascony +and Languedoc—The Cevennes and the Pyrenees, &c.</p> + +<p class="ad">NORTH-WESTERN FRANCE. Crown 8vo, cloth, +10<i>s.</i> 6<i>d.</i> With Map and 73 Woodcuts. 410 pages.</p> + +<p class="noindent">Normandy and Brittany—Rouen—Dieppe—Cherbourg—Bayeux—Caen—Coutances—Chartres—Mont +S. Michel—Dinan—Brest—Alençon, &c.</p> + +<p class="ad">SUSSEX. With Map and 40 Woodcuts. Crown 8vo, +cloth, 6<i>s.</i></p> + +<p class="ad">THE STORY OF TWO NOBLE LIVES: <span class="smcap">Charlotte</span>, +<span class="smcap">Countess Canning</span>, and <span class="smcap">Louisa, Marchioness of +Waterford</span>. In 3 vols. of about 450 pages each. Crown +8vo, cloth, £1, 11<i>s.</i> 6<i>d.</i> 32 Plates in Photogravure from Lady +Waterford's Drawings, and 32 Woodcuts.</p> + +<p class="noindent">Also a Special Large-Paper Edition, with India Proofs of the +Plates. Crown 4to, £3, 3<i>s.</i> net.</p> + +<p class="ad">THE GURNEYS OF EARLHAM: Being Memoirs +and Letters of the Eleven Children of <span class="smcap">John</span> and <span class="smcap">Catherine +Gurney</span> of Earlham, 1775-1875, and the Story of their Religious +Life under Many Different Forms. Illustrated with 33 Photogravure +Plates and 19 Woodcuts. In 2 vols., crown 8vo, cloth, +25<i>s.</i> 712 pages.</p> + +<p class="ad">BIOGRAPHICAL SKETCHES: Being Memorial +Sketches of <span class="smcap">Arthur Penrhyn Stanley</span>, Dean of Westminster; +<span class="smcap">Henry Alford</span>, Dean of Canterbury; Mrs. <span class="smcap">Duncan +Stewart</span>; and <span class="smcap">Paray le Monial</span>. Illustrated with 7 +Portraits and 17 Woodcuts. 1 vol., crown 8vo, cloth, 8<i>s.</i> 6<i>d.</i></p> + + + +<h4><i>GEORGE ALLEN, 156, CHARING CROSS ROAD, LONDON</i></h4> + +<h3>Transcriber's Notes</h3> + +<p>1. P. 37: "Mis-understanding" is chosen to be written with a hyphen ("But, at all events, it is surely the pastor's +duty to prevent his flock from <i>mis</i>-understanding it...") +</p> +<p>2. P. 5 of the Appendix: "Miscellaneons" changed to "Miscellaneous" in the header of the page. +</p> +<p>3. The words that were chosen to be written with a hyphen: mustard-seed (p. 23), Janus-faced (p. 31), thorough-going (p. 116), slow-witted (p. 116), +simple-minded (p. 126), so-called (p. 126), animad-versions (p. 245), Hand-made (p. 6, Appendix), Hand-printed (p. 7, Appendix) +</p> +<p>4. The words that were chosen to be written without a hyphen: overcrowding (p. 91), +shortcomings (p. 172), overthrow (p. 178), widespread (p. 180). +</p> +<p>5. Added quotes (p. 153, '... for clerky people."').</p> + +<p>6. Added period after the Greek epigraph to letters VII (p. 19) and X (p. 36).</p> + +<p>7. Changed <span class="centgrk">ὀu</span> to <span class="centgrk">οὐ</span> +in <span class="centgrk">οὐ γὰρ μὴ καθαρίσῃ ... κύριος</span> (p. 16). </p> + + + + + + + + + + +<pre> + + + + + +End of the Project Gutenberg EBook of Letters to the Clergy, by John Ruskin + +*** END OF THIS PROJECT GUTENBERG EBOOK LETTERS TO THE CLERGY *** + +***** This file should be named 39283-h.htm or 39283-h.zip ***** +This and all associated files of various formats will be found in: + http://www.gutenberg.org/3/9/2/8/39283/ + +Produced by Paul Murray, Elizaveta Shevyakhova and the +Online Distributed Proofreading Team at http://www.pgdp.net + + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. 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