Turning from this point of view to the recognition of learning and genius, in the course of his first administration we find that he made Church dean of St. Paul's, and Scott of the Greek lexicon dean of Rochester, Liddon and Lightfoot canons of St. Paul's, Kingsley first canon of Chester, and then of Westminster, Vaughan master of the Temple.
Chapter XI. Catholic Country And Protestant Parliament. (1873)
It is all very well to establish united education, but if the persons to be educated decline to unite, your efforts will be thrown away. The question then occurs whether it is best to establish a system, rejected by those concerned, in the hope that it will gradually work its way into acceptance in spite of the intolerance of priests, or to endow the separate denominational bodies on the ground that even such education is better than none, or, finally, to do nothing. The question is one of statesmanship enlightened by a knowledge of facts, and of the sentiments of the population.—Leslie Stephen.
I
Descending from her alien throne, the Irish church had now taken her place among the most prosperous of free communions. To Irish cultivators a definite interest of possession had been indirectly confirmed in the land to which most of its value had been given by their own toil. A third branch of the upas tree of poisonous ascendency described by Mr. Gladstone during the election of 1868, still awaited his axe. The fitness of an absentee parliament to govern Ireland was again to be tested. This time the problem was hardest of all, for it involved direct concession by nations inveterately protestant, to a catholic hierarchy having at its head an ultramontane cardinal of uncompromising opinions and inexorable will.
Everybody knew that the state of university education in Ireland stood in the front rank of unsettled questions. Ever since the establishment of three provincial colleges by Peel's government in 1845, the flame of the controversy had been alight. Even on the very night when Graham introduced the bill creating them, no less staunch a tory and protestant than Sir Robert Inglis had jumped up and denounced “a gigantic [pg 435] scheme of godless education.” The catholics loudly echoed this protestant phrase. The three colleges were speedily condemned by the pope as fatal to faith and morals, and were formally denounced by the synod of Thurles in 1850. The fulminations of the church did not extinguish these modest centres of light and knowledge, but they cast a creeping blight upon them. In 1865 a demand was openly made in parliament for the incorporation by charter of a specifically catholic university. Mr. Gladstone, along with Sir George Grey, then admitted the reality of a grievance, namely, the absence in Ireland of institutions of which the catholics of the country were able to avail themselves. Declining, for good reasons or bad, to use opportunities of college education by the side of protestants, and not warmed by the atmosphere and symbols of their own church and faith, catholics contended that they could not be said to enjoy equal advantages with their fellow-citizens of other creeds. They repudiated a system of education repugnant to their religious convictions, and in the persistent efforts to force 'godless education' on their country, they professed to recognise another phase of persecution for conscience' sake.
In 1866, Lord Russell's government tried its hand with a device known as the supplemental charter. It opened a way to a degree without passing through the godless colleges. This was set aside by an injunction from the courts, and it would not have touched the real matter of complaint, even if the courts had let it stand. Next year the tories burnt their fingers, though Mr. Disraeli told parliament that he saw no scars. For a time, he believed that an honourable and satisfactory settlement was possible, and negotiations went on with the hierarchy. The prelates did not urge endowment, Mr. Disraeli afterwards said, but “they mentioned it.” The country shrank back from concurrent endowment, though, as Mr. Disraeli truly said, it was the policy of Pitt, of Grey, of Russell, of Peel, and of Palmerston. Ever since 1794, catholic students had been allowed to graduate at Trinity College, and ever since the disestablishment of the Irish church in 1869, Trinity had asked parliament for power to admit catholics to her fellowships and emoluments. This, [pg 436] however, did not go to the root, whether we regard it as sound or unsound, of the catholic grievance, which was in fact their lack of an endowed institution as distinctively catholic in all respects as Trinity was protestant.
Such was the case with which Mr. Gladstone was called upon to grapple, and a delicate if not even a desperate case it was. The prelates knew what they wished, though they lay in shadow. What they wanted a protestant parliament, with its grip upon the purse, was determined that they should not have. The same conclusion as came to many liberals by prejudice, was reached by the academic school on principle. On principle they held denominational endowment of education to be retrograde and obscurantist. Then there was the discouraging consideration of which Lord Halifax reminded Mr. Gladstone. “You say with truth,” he observed when the situation had developed, “that the liberal party are behaving very ill, and so they are. But liberal majorities when large are apt to run riot. No men could have stronger claims on the allegiance of their party than Lord Grey and Lord Althorp after carrying the Reform bill. Nevertheless, the large majority after the election of 1832-3 was continually putting the government into difficulty.” So it befell now, and now as then the difficulty was Irish.