One night only I spent in this struggle over the question: "Shall I examine the claims to Deity of Jesus of Nazareth?". When morning broke the answer was clearly formulated: "Truth is greater than peace or position. If Jesus be God, challenge will not shake his Deity; if he be Man, it is blasphemy to worship him." I re-read Liddon's "Bampton Lectures" on this controversy and Renan's "Vie de Jesus". I studied the Gospels, and tried to represent to myself the life there outlined; I tested the conduct there given as I should have tested the conduct of any ordinary historical character; I noted that in the Synoptics no claim to Deity was made by Jesus himself, nor suggested by his disciples; I weighed his own answer to an enquirer, with its plain disavowal of Godhood: "Why callest thou me good? There is none good save one, that is God" (Matt, xix., 17); I conned over his prayers to "my Father", his rest on divine protection, his trust in a power greater than his own; I noted his repudiation of divine knowledge: "Of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father" (Mark xiii., 32); I studied the meaning of his prayer of anguished submission: "O my Father, if it be possible, let this cup pass from me! nevertheless, not as I will, but as thou wilt" (Matt, xxvi., 39); I dwelt on his bitter cry in his dying agony: "My God, my God, why hast thou forsaken me?" (Matt, xxvii., 46); I asked the meaning of the final words of rest: "Father, into thy hands I commend my spirit" (Luke xxiii., 46). And I saw that, if there were any truth in the Gospels at all, they told the story of a struggling, suffering, sinning, praying man, and not of a God at all and the dogma of the Deity of Christ followed the rest of the Christian doctrines into the limbo of past beliefs.
Yet one other effort I made to save myself from the difficulties I foresaw in connexion with this final breach with Christianity. There was one man who had in former days wielded over me a great influence, one whose writings had guided and taught me for many years—Dr. Pusey, the venerable leader of the Catholic party in the Church, the learned Patristic scholar, full of the wisdom of antiquity. He believed in Christ as God; what if I put my difficulties to him? If he resolved them for me I should escape the struggle I foresaw; if he could not resolve them, then no answer to them was to be hoped for. My decision was quickly made; being with my mother, I could write to him unnoticed, and I sat down and put my questions clearly and fully, stating my difficulties and asking him whether, out of his wider knowledge and deeper reading, he could resolve them for me. I wish I could here print his answer, together with two or three other letters I received from him, but the packet was unfortunately stolen from my desk and I have never recovered it. Dr. Pusey advised me to read Liddon's "Bampton Lectures", referred me to various passages, chiefly from the Fourth Gospel, if I remember rightly, and invited me to go down to Oxford and talk over my difficulties. Liddon's "Bampton Lectures" I had thoroughly studied, and the Fourth Gospel had no weight with me, the arguments in favor of its Alexandrian origin being familiar to me, but I determined to accept his invitation to a personal interview, regarding it as the last chance of remaining in the Church.
To Oxford, accordingly, I took the train, and made my way to the famous Doctor's rooms. I was shown in, and saw a short, stout gentleman, dressed in a cassock, and looking like a comfortable monk; but the keen eyes, steadfastly gazing straight into mine, told me of the power and subtlety hidden by the unprepossessing form. The head was fine and impressive, the voice low, penetrating, drilled into a somewhat monotonous and artificially subdued tone. I quickly found that no sort of enlightenment could possibly result from our interview. He treated me as a penitent going to confession, seeking the advice of a director, not as an enquirer struggling after truth, and resolute to obtain some firm standing-ground in the sea of doubt, whether on the shores of orthodoxy or of heresy. He would not deal with the question of the Deity of Jesus as a question for argument; he reminded me: "You are speaking of your judge," when I pressed some question. The mere suggestion of an imperfection in Jesus' character made him shudder in positive pain, and he checked me with raised hand, and the rebuke: "You are blaspheming; the very thought is a terrible sin". I asked him if he could recommend to me any books which would throw light on the subject: "No, no, you have read too much already. You must pray; you must pray." Then, as I said that I could not believe without proof, I was told: "Blessed are they that have not seen, and yet have believed," and my further questioning was checked by the murmur: "O my child, how undisciplined! how impatient!". Truly, he must have found in me—hot, eager, passionate in my determination to know, resolute not to profess belief while belief was absent—but very little of that meek, chastened, submissive spirit to which he was accustomed in the penitents wont to seek his counsel as their spiritual guide. In vain did he bid me pray as though I believed; in vain did he urge the duty of blind submission to the authority of the Church, of yielding, unreasoning faith, which received but questioned not. He had no conception of the feelings of the sceptical spirit; his own faith was solid as a rock— firm, satisfied, unshakeable; he would as soon have committed suicide as have doubted of the infallibility of the "Universal Church".
"It is not your duty to ascertain the truth," he told me sternly. "It is your duty to accept and to believe the truth as laid down by the Church; at your peril you reject it; the responsibility is not yours so long as you dutifully accept that which the Church has laid down for your acceptance. Did not the Lord promise that the presence of the Spirit should be ever with his Church, to guide her into all truth?"
"But the fact of the promise and its value are the very points on which I am doubtful," I answered.
He shuddered. "Pray, pray," he said. "Father, forgive her, for she knows not what she says."
It was in vain I urged that I had everything to gain and nothing to lose by following his directions, but that it seemed to me that fidelity to truth forbade a pretended acceptance of that which was not believed.
"Everything to lose? Yes, indeed. You will be lost for time and lost for eternity."
"Lost or not," I rejoined, "I must and will try to find out what is true, and I will not believe till I am sure."
"You have no right to make terms with God," he answered, "as to what you will believe and what you will not believe. You are full of intellectual pride."