Apologia pro vita sua

by John Henry Newman

My train of thought next led me to speak of the disciples of the Movement, and I freely acknowledged and lamented that they needed to be kept in order. It is very much to the purpose to draw attention to this point now, when such extravagances as then occurred, whatever they were, are simply laid to my door, or to the charge of the doctrines which I advocated. A man cannot do more than freely confess what is wrong, say that it need not be, that it ought not to be, and that he is very sorry that it should be. Now I said in the Article, which I am reviewing, that the great truths themselves, which we were preaching, must not be condemned on account of such abuse of them. "Aberrations there must ever be, whatever the doctrine is, while the human heart is sensitive, capricious, and wayward. A mixed multitude went out of Egypt with the Israelites." "There will ever be a number of persons," I continued, "professing the opinions of a movement party, who talk loudly and strangely, do odd or fierce things, display themselves unnecessarily, and disgust other people; persons, too young to be wise, too generous to be cautious, too warm to be sober, or too intellectual to be humble. Such persons will be very apt to attach themselves to particular persons, to use particular names, to say things merely because others do, and to act in a party-spirited way."

While I thus republish what I then said about such extravagances as occurred in these years, at the same time I have a very strong conviction that those extravagances furnished quite as much the welcome excuse for those who were jealous or shy of us, as the stumbling-blocks of those who were well inclined to our doctrines. This too we felt at the time; but it was our duty to see that our good should not be evil-spoken of; and accordingly, two or three of the writers of the Tracts for the Times had commenced a Series of what they called "Plain Sermons" with the avowed purpose of discouraging and correcting whatever was uppish or extreme in our followers: to this Series I contributed a volume myself.

Its conductors say in their Preface: "If therefore as time goes on, there shall be found persons, who admiring the innate beauty and majesty of the fuller system of Primitive Christianity, and seeing the transcendent strength of its principles, shall become loud and voluble advocates in their behalf, speaking the more freely, because they do not feel them deeply as founded in divine and eternal truth, of such persons it is our duty to declare plainly, that, as we should contemplate their condition with serious misgiving, so would they be the last persons from whom we should seek support.

"But if, on the other hand, there shall be any, who, in the silent humility of their lives, and in their unaffected reverence for holy things, show that they in truth accept these principles as real and substantial, and by habitual purity of heart and serenity of temper, give proof of their deep veneration for sacraments and sacramental ordinances, those persons, whether our professed adherents or not, best exemplify the kind of character which the writers of the Tracts for the Times have wished to form."

These clergymen had the best of claims to use these beautiful words, for they were themselves, all of them, important writers in the Tracts, the two Mr. Kebles, and Mr. Isaac Williams. And this passage, with which they ushered their Series into the world, I quoted in the Article, of which I am giving an account, and I added, "What more can be required of the preachers of neglected truth, than that they should admit that some, who do not assent to their preaching, are holier and better men than some who do?" They were not answerable for the intemperance of those who dishonoured a true doctrine, provided they protested, as they did, against such intemperance. "They were not answerable for the dust and din which attends any great moral movement. The truer doctrines are, the more liable they are to be perverted."

The notice of these incidental faults of opinion or temper in adherents of the Movement, led on to a discussion of the secondary causes, by means of which a system of doctrine may be embraced, modified, or developed, of the variety of schools which may all be in the One Church, and of the succession of one phase of doctrine to another, while that doctrine is ever one and the same. Thus I was brought on to the subject of Antiquity, which was the basis of the doctrine of the Via Media, and by which was not to be understood a servile imitation of the past, but such a reproduction of it as is really new, while it is old. "We have good hope," I say, "that a system will be rising up, superior to the age, yet harmonizing with, and carrying out its higher points, which will attract to itself those who are willing to make a venture and to face difficulties, for the sake of something higher in prospect. On this, as on other subjects, the proverb will apply, 'Fortes fortuna adjuvat.'"

Lastly, I proceeded to the question of that future of the Anglican Church, which was to be a new birth of the Ancient Religion. And I did not venture to pronounce upon it. "About the future, we have no prospect before our minds whatever, good or bad. Ever since that great luminary, Augustine, proved to be the last bishop of Hippo, Christians have had a lesson against attempting to foretell, how Providence will prosper and" [or?] "bring to an end, what it begins." Perhaps the lately-revived principles would prevail in the Anglican Church; perhaps they would be lost in some miserable schism, or some more miserable compromise; but there was nothing rash in venturing to predict that "neither Puritanism nor Liberalism had any permanent inheritance within her."

Then I went on: "As to Liberalism, we think the formularies of the Church will ever, with the aid of a good Providence, keep it from making any serious inroads upon the clergy. Besides, it is too cold a principle to prevail with the multitude." But as regarded what was called Evangelical Religion or Puritanism, there was more to cause alarm. I observed upon its organization; but on the other hand it had no intellectual basis; no internal idea, no principle of unity, no theology. "Its adherents," I said, "are already separating from each other; they will melt away like a snow-drift. It has no straightforward view on any one point, on which it professes to teach, and to hide its poverty, it has dressed itself out in a maze of words. We have no dread of it at all; we only fear what it may lead to. It does not stand on intrenched ground, or make any pretence to a position; it does but occupy the space between contending powers, Catholic Truth and Rationalism. Then indeed will be the stern encounter, when two real and living principles, simple, entire, and consistent, one in the Church, the other out of it, at length rush upon each other, contending not for names and words, or half-views, but for elementary notions and distinctive moral characters."

Whether the ideas of the coming age upon religion were true or false, at least they would be real. "In the present day," I said, "mistiness is the mother of wisdom. A man who can set down a half-a-dozen general propositions, which escape from destroying one another only by being diluted into truisms, who can hold the balance between opposites so skilfully as to do without fulcrum or beam, who never enunciates a truth without guarding himself against being supposed to exclude the contradictory,—who holds that Scripture is the only authority, yet that the Church is to be deferred to, that faith only justifies, yet that it does not justify without works, that grace does not depend on the sacraments, yet is not given without them, that bishops are a divine ordinance, yet those who have them not are in the same religious condition as those who have,—this is your safe man and the hope of the Church; this is what the Church is said to want, not party men, but sensible, temperate, sober, well-judging persons, to guide it through the channel of no-meaning, between the Scylla and Charybdis of Aye and No."

This state of things, however, I said, could not last, if men were to read and think. They "will not keep in that very attitude which you call sound Church-of-Englandism or orthodox Protestantism. They cannot go on for ever standing on one leg, or sitting without a chair, or walking with their feet tied, or like Tityrus's stags grazing in the air. They will take one view or another, but it will be a consistent view. It may be Liberalism, or Erastianism, or Popery, or Catholicity; but it will be real."