St. Nicolas was literary. Issy and St. Sulpice were severely philosophic and scientific, places of "fortes études"; and the writer thinks that they were more to his own taste than the more brilliant literary education given under Dupanloup. In one sense it may be so. They introduced him to exactness of thought and precision of expression, and they widened his horizon of possible and attainable knowledge. He passed, he says, from words to things. But he is a writer who owes so much to the form into which he throws his thoughts, to the grace and brightness and richness of his style, that he probably is a greater debtor to the master whom he admires and dislikes, Dupanloup, than to the modest, reserved, and rather dull Sulpician teachers, whom he loves and reveres and smiles at, whose knowledge of theology was serious, profound, and accurate, and whose characteristic temper was one of moderation and temperate reason, joined to a hatred of display, and a suspicion of all that seemed too clever and too brilliant. But his witness to their excellence, to their absolute self-devotion to their work, to their dislike of extravagance and exaggeration, to their good sense and cultivation, is ungrudging and warm. Of course he thinks them utterly out of date; but on their own ground he recognises that they were men of strength and solidity, the best and most thorough of teachers; the most sincere, the most humble, the most self-forgetting of priests:—
Beaucoup de mes jugements étonnent les gens du monde parcequ'ils n'out pas vu ce que j'ai vu. J'ai vu à Saint-Sulpice, associés à des idées étroites, je l'avoue, les miracles que nos races peuvent produire en fait de bonté, de modestie, d'abnégation personelle. Ce qu'il y a de vertu à Saint-Sulpice suffirait pour gouverner un monde, et cela m'a rendu difficile pour ce que j'ai trouvé ailleurs.
M. Renan, as we have said, is very just to his education, and to the men who gave it. He never speaks of them except with respect and gratitude. It is seldom, indeed, that he permits himself anything like open disparagement of the men and the cause which he forsook. The shafts of his irony are reserved for men on his own side, for the radical violences of M. Clémenceau, and for the exaggerated reputation of Auguste Comte, "who has been set up as a man of the highest order of genius, for having said, in bad French, what all scientific thinkers for two hundred years have seen as clearly as himself." He attributes to his ecclesiastical training those excellences in his own temper and principles on which he dwells with much satisfaction and thankfulness. They are, he considers, the result of his Christian and "Sulpician" education, though the root on which they grew is for ever withered and dead. "La foi disparue, la morale reste…. C'est par le caractère que je suis resté essentiellement l'élève de mes anciens maîtres." He is proud of these virtues, and at the same time amused at the odd contradictions in which they have sometimes involved him:—
Il me plairait d'expliquer par le détail et de montrer comment la gageure paradoxale de garder les vertus cléricales, sans la foi qui leur sert de base et dans un monde pour lequel elles ne sont pas faites, produisit, en ce que me concerne, les rencontres les plus divertissantes. J'aimerais à raconter toutes les aventures que mes vertus sulpiciennes m'amenèrent, et les tours singuliers qu'elles m'ont joués. Après soixante ans de vie sérieuse on a le droit de sourire; et où trouver une source de rire plus abondante, plus à portée, plus inoffensive qu'en soimême? Si jamais un auteur comique voulait amuser le public de mes ridicules, je ne lui demanderais qu'une chose; c'est de me prendre pour collaborateur; je lui conterais des choses vingt fois plus amusantes que celles qu'il pourrait inventer.
He dwells especially on four of these virtues which were, he thinks, graven ineffaceably on his nature at St. Sulpice. They taught him there not to care for money or success. They taught him the old-fashioned French politeness—that beautiful instinct of giving place to others, which is perishing in the democratic scramble for the best places, in the omnibus and the railway as in business and society. It is more curious to find that he thinks that they taught him to be modest. Except on the faith of his assertions, the readers of his book would not naturally have supposed that he believed himself specially endowed with this quality; it is at any rate the modesty which, if it shrinks into retirement from the pretensions of the crowd, goes along with a high and pitying sense of superiority, and a self-complacency of which the good humour never fails. His masters also taught him to value purity. For this he almost makes a sort of deprecating apology. He saw, indeed, "the vanity of this virtue as of all the others"; he admits that it is an unnatural virtue. But he says, "L'homme ne doit jamais se permettre deux hardiesses à la fois. Le libre penseur doit être réglé en ses moeurs." In this doctrine it may be doubted whether he will find many followers. An unnatural virtue, where nature only is recognised as a guide, is more likely to be discredited by his theory than recommended by his example, particularly if the state of opinion in France is such as is described in the following passage—a passage which in England few men, whatever they might think, would have the boldness to state as an acknowledged social phenomenon:—
Le monde, dont les jugements sont rarement tout à fait faux, voit une sorte de ridicule à être vertueux quand on n'y est pas obligé par un devoir professionnel. Le prêtre, ayant pour état d'être chaste, comme le soldat d'être brave, est, d'après ces idées, presque le seul qui puisse sans ridicule tenir à des principes sur lesquels la morale et la mode se livrent les plus étranges combats. Il est hors de doute qu'en ce point, comme en beaucoup d'autres, mes principes clericaux, conservés dans le siècle, m'ont nui aux yeux du monde.
We have one concluding observation to make. This is a book of which the main interest, after all, depends on the way in which it touches on the question of questions, the truth and reality of the Christian religion. But from first to last it docs not show the faintest evidence that the writer ever really knew, or even cared, what religion is. Religion is not only a matter of texts, of scientific criticisms, of historical investigations, of a consistent theology. It is not merely a procession of external facts and events, a spectacle to be looked at from the outside. It is, if it is anything, the most considerable and most universal interest in the complex aggregate of human interests. It grows out of the deepest moral roots, out of the most characteristic and most indestructible spiritual elements, out of wants and needs and aspirations and hopes, without which man, as we know him, would not be man. When a man, in asking whether Christianity is true, leaves out all this side of the matter, when he shows that it has not come before him as a serious and importunate reality, when he shows that he is unaffected by those deep movements and misgivings and anxieties of the soul to which religion corresponds, and treats the whole matter as a question only of erudition and criticism, we may acknowledge him to be an original and acute critic, a brilliant master of historical representation; but he has never yet come face to face with the problems of religion. His love of truth may be unimpeachable, but he docs not know what he is talking about. M. Renan speaks of giving up his religion as a man might speak of accepting a new and unpopular physical hypothesis like evolution, or of making up his mind to give up the personality of Homer or the early history of Rome. Such an interior attitude of mind towards religion as is implied, for instance, in Bishop Butler's Sermons on the Love of God, or the De Imitatione or Newman's Parochial Sermons seems to him, as far as we can judge, an unknown and unattempted experience. It is easy to deal with a question if you leave out half the factors of it, and those the most difficult and the most serious. It is easy to be clear if you do not choose to take notice of the mysterious, and if you exclude from your consideration as vague and confused all that vast department of human concerns where we at best can only "see through a glass darkly." It is easy to find the world a pleasant and comfortable and not at all perplexing place, if your life has been, as M. Renan describes his own, a "charming promenade" through it; if, as he says, you are blessed with "a good humour not easily disturbed "; and you "have not suffered much"; and "nature has prepared cushions to soften shocks"; and you have "had so much enjoyment in this life that you really have no right to claim any compensation beyond it." That is M. Renan's experience of life—a life of which he looks forward to the perfection in the clearness and security of its possible denials of ancient beliefs, and in the immense development of its positive and experimental knowledge. How would Descartes have rejoiced, he says, if he could have seen some poor treatise on physics or cosmography of our day, and what would we not give to catch a glimpse of such an elementary schoolbook of a hundred years hence.
But that is not at any rate the experience of all the world, nor does it appear likely ever to be within the reach of all the world. There is another aspect of life more familiar than this, an aspect which has presented itself to the vast majority of mankind, the awful view of it which is made tragic by pain and sorrow and moral evil; which, in the way in which religion looks at it, if it is sterner, is also higher and nobler, and is brightened by hope and purposes of love; a view which puts more upon men and requires more from them, but holds before them a destiny better than the perfection here of physical science. To minds which realise all this, it is more inconceivable than any amount of miracle that such a religion as Christianity should have emerged naturally out of the conditions of the first century. They refuse to settle such a question by the short and easy method on which M. Renan relies; they will not consent to put it on questions about the two Isaiahs, or about alleged discrepancies between the Evangelists; they will not think the claims of religion disposed of by M. Renan's canon, over and over again contradicted, that whether there can be or not, there is no evidence of the supernatural in the world. To those who measure and feel the true gravity of the issues, it is almost unintelligible to find a man who has been face to face with Christianity all his life treating the deliberate condemnation of it almost gaily and with a light heart, and showing no regrets in having to give it up as a delusion and a dream. It is a poor and meagre end of a life of thought and study to come to the conclusion that the age in which he has lived is, if not one of the greatest, at least "the most amusing of all ages."