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
_not_?) bound to believe and to teach after certain formulae, 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? 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?
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.[11]
[11] The clergyman who subscribes still whispers to himself, or
soon will, "Nullius addictus jurare in verba magistri."
The ministers of the Church cannot safely be set free by Act of
Parliament to teach whatever 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.
Mr. Ruskin, as he often does, is going _too deep_. 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.