Barchester Towers

by Anthony Trollope

He chose for his text a verse from the precept addressed by St Paul to Timothy, as to the conduct necessary in a spiritual pastor and guide, and it was immediately evident that the good clergy of Barchester were to have a lesson.

'Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth.' These were the words of the text, and with such a subject in such a place, it may be supposed that such a preacher would be listened to by such an audience. He was listened to with breathless attention, and not without considerable surprise. Whatever opinion of Mr Slope might have been held in Barchester before he commenced, his discourse, none of his hearers, when it was over, could mistake him for either a fool or a coward.

It would not be becoming were I to travesty a sermon, or even repeat the language of it in the pages of a novel. In endeavouring to depict the characters of the persons of whom I write, I am to a certain extent forced to speak of sacred things. I trust, however, that I shall not be thought to scoff at the pulpit, though some may imagine that I do not feel the reverence that is due to the cloth. I may question the infallibility of the teachers, but I hope that I shall not therefore be accused of doubt as to the thing to be taught.

Mr Slope, in commencing his sermon, showed no slight tact in his ambiguous manner of hinting that, humble as he was himself, he stood there as the mouthpiece of the illustrious divine who sat opposite to him; and having presumed so much, he gave forth a very accurate definition of the conduct which that prelate would rejoice to see in the clergymen now brought under his jurisdiction. It is only necessary to say, that the peculiar points insisted on were exactly those which were most distasteful to the clergy of the diocese, and most averse to their practices and opinions; and that all those peculiar habits and privileges which have always been dear to high-church priests, to that party which is now scandalously called the high-and-dry church, were ridiculed, abused, and anathematised. Now, the clergymen of the diocese of Barchester are all of the high-and-dry church.

Having thus, according to his own opinion, explained how a clergyman should show himself approved unto God, as a workman that needeth not to be ashamed, he went on to explain how the word of truth should be divided; and here he took a rather narrow view of the question; and fetched arguments from afar. His object was to express his abomination of all ceremonious modes of utterance, to cry down any religious feeling which might be excited, not by the sense, but by the sound of words, and in fact to insult the cathedral practices. Had St Paul spoken of rightly pronouncing instead of rightly dividing the word of truth, this part of his sermon would have been more to the purpose; but the preacher's immediate object was to preach Mr Slope's doctrine, and not St Paul's, and he contrived to give the necessary twist to the text with some skill.

He could not exactly say, preaching from a cathedral pulpit, that chanting should be abandoned in cathedral services. By such an assertion, he would have overshot his mark and rendered himself absurd, to the delight of his hearers. He could, however, and did, allude with heavy denunciations to the practice of intoning in parish churches, although the practice was not but unknown in the diocese; and from thence he came round to the undue preponderance, which he asserted, music over meaning in the beautiful service which they had just heard. He was aware, he said, that the practices of our ancestors could not be abandoned at a moment's notice; the feelings of the aged would be outraged, and the minds of respectable men would be shocked. There were many, he was aware, of not sufficient calibre of thought to perceive, of not sufficient education to know, that a mode of service, which was effective when outward ceremonies were of more moment than inward feelings, had become all but barbarous at a time when inward conviction was everything, when each word of the minister's lips should fall intelligibly into the listener's heart. Formerly the religion of the multitude had been an affair of the imagination: now, in these latter days, it had become necessary that a Christian should have a reason for his faith—should not only believe, but digest—not only hear, but understand. The words of our morning service, how beautiful, how apposite, how intelligible they were, when read with simple and distinct decorum! But how much of the meaning of the words was lost when they were produced with all the meretricious charms of melody! &c &c.

Here was a sermon to be preached before Mr Archdeacon Grantly, Mr Precentor Harding, and the rest of them! Before a whole dean and chapter assembled in their own cathedral! Before men who had grown old in the exercise of their peculiar services, with a full conviction of their excellence for all intended purposes! This too from such a man, a clerical parvenu, a man without a cure, a mere chaplain, an intruder among them; a fellow raked up, so said Dr Grantly, from the gutters of Marylebone! They had to sit through it! None of them, not even Dr Grantly, could close his ears, nor leave the house of God during the hours of service. They were under an obligation of listening, and that too, without any immediate power of reply.

There is, perhaps, no greater hardship at present inflicted on mankind in civilised and free countries than the necessity of listening to sermons. No one but a preaching clergyman has, in these realms, the power of compelling audiences to sit silent, and be tormented. No one but a preaching clergyman can revel in platitudes, truisms, and untruisms, (sic) and yet receive, as his undisputed privilege, the same respectful demeanour as though words of impassioned eloquence, or persuasive logic, fell from his lips. Let a professor of law or physic find his place in a lecture-room, and there pour forth jejune words and useless empty phrases, and he will pour them forth to empty benches. Let a barrister attempt to talk without talking well, and he will talk but seldom. A judge's charge need be listened to per force by none but the jury, prisoner, and gaoler (sic). A member of parliament can be coughed down or counted out. Town-councillors can be tabooed. But no one can rid himself of the preaching clergyman. He is the bore of the age, the old man whom we Sindbads cannot shake off, the nightmare that disturbs our Sunday's rest, the incubus that overloads our religion and makes God's service distasteful. We are not forced into church! No: but we desire more than that. We desire not to be forced to stay away. We desire, nay, we are resolute, to enjoy the comfort of public worship; but we desire also that we may do so without an amount of tedium which ordinary human nature cannot endure with patience; that we may be able to leave the house of God without that anxious longing for escape, which is the common consequence of common sermons.

With what complacency will a young parson deduce false conclusions from misunderstood texts, and then threaten us with all the penalties of Hades if we neglect to comply with the injunctions he has given us! Yes, my too self-confident juvenile friend, I do believe in those mysteries, which are so common in your mouth; I do believe in the unadulterated word which you hold there in your hand; but you must pardon me if, in some things, I doubt your interpretation. The bible is good, the prayer-book is good, nay, you yourself would be acceptable, if you would read to me some portion of those time-honoured discourses which our great divines have elaborated in the full maturity of their powers. But you must excuse me, my insufficient young lecturer, if I yawn over your imperfect sentences, your repeated phrases, your false pathos, your drawlings (sic) and denouncings (sic), your humming and hawing, your oh-ing and ah-ing, your black gloves and your white handkerchief. To me, it all means nothing; and hours are too precious to be so wasted—if one could only avoid it.

And here I must make a protest against the pretence, so often put forward by the working clergy, that they are overburdened by the multitude of sermons to be preached. We are all too fond of our own voices, and a preacher is encouraged in the vanity of making his heard by the privilege of a compelled audience. His sermon is the pleasant morsel of his life, his delicious moment of self-exaltation. 'I have preached nine sermons this week, four the week before. I have preached twenty-three sermons this month. It is really too much.' 'Too much for the strength of any one.' 'Yes,' he answered meekly, 'indeed it is; I am beginning to feel it painfully.' 'Would,' said I, 'you could feel it—would that you could be made to feel it.' But he never guessed that my heart was wrung for the poor listeners.