The Harvest of Ruskin. Graham John William

ourselves, day by day, on our purities, proprieties, elevations, and inspirations, as above the reach of common mortals, this I believe to be one of the wickedest and foolishest forms of human egotism.”44

      These clear-sounding testimonies form a coherent whole. Is there any religious body in England which holds all, or even most of these positions? Remarkably enough, there is one which holds them all; indeed, whose separate existence depends on holding just these positions, positive and negative alike. This one is the Society of Friends. We find to our surprise that, without knowing it, Ruskin was a real and very completely furnished Quaker.

      The testimony against a paid or professional clergy, against all clerical claims, is the very heart of Quaker practice; and the raison d’être of their separate meetings. The Priesthood of all Believers is at the heart of their official statements, and the implication in their ministry. They say that there should be no laity among them, exactly as Ruskin does. They decline all forms of fixed or routine prayer, and never practise them. Their meeting houses are plain, and their worship is ascetically devoid of sensuous attraction in glowing glass or carven stone or in the odour of incense.

      It is one of their central historical testimonies, dating from the seventeenth century, that the Bible should not be called the Word of God. For this they were called atheists by the clergy of Charles II. The controversies of that time rarely avoided touching on this sore point. For them, as for Ruskin, the seat of authority is The Light Within, and, like Ruskin, they are willing to “give up Moses” if history demands it.

      The attitude of Ruskin to Baptism and the Lord’s Supper is a thoroughly Quaker one. Both hold that they are unnecessary and have no “Validity.” The only “Church” they recognize is the Universal Church composed of all faithful men everywhere; and as Ruskin speaks of sheep on distant mountains who look like stones, so Friends have always held that the heathen were or could be saints of the household of God, and that knowledge of the historical Jesus Christ was not essential to salvation here or hereafter.

      1

      Chap. xiv. § 19.

      2

      Fors, Letter LXXXVI.

      3

      Rugby Chapel, by M. Arnold.

      4

      The passages were: Exod. xv, xx; 2 Sam. i. 17; 1 Kings viii; Ps. xxiii, xxxii, xc, xci, ciii, cxii, cxix, cxxxix; Prov. ii, iii, viii, xii; Is. lviii; Matt. v, vi, vii; Acts xxvi; 1 Cor. xiii, xv; James iv; Rev. v, vi. See Præterita for all this.

      5

      For his actual experience of prayer, see the incident of 1845 in Præterita, vol. ii. pp. 260, 261.

      6

      Præterita, iii. 28.

1

Chap. xiv. § 19.

2

Fors, Letter LXXXVI.

3

Rugby Chapel, by M. Arnold.

4

The passages were: Exod. xv, xx; 2 Sam. i. 17; 1 Kings viii; Ps. xxiii, xxxii, xc, xci, ciii, cxii, cxix, cxxxix; Prov. ii, iii, viii, xii; Is. lviii; Matt. v, vi, vii; Acts xxvi; 1 Cor. xiii, xv; James iv; Rev. v, vi. See Præterita for all this.

5

For his actual experience of prayer, see the incident of 1845 in Præterita, vol. ii. pp. 260, 261.

6

Præterita, iii. 28.

7

Præterita, III. i. 32-34. Also referred to in Munera Pulveris, App. V.

8

Præterita, vol. iii. p. 39.

9

Id. p. 41.

10

Id. p. 48.

11

Præterita, vol. iii. pp. 44-6. Fors, Letter LXXVI.

12

Fors, Letter LXXVI.

13

Letter XII, p. 3.

14

Notably in the address and Turner drawing presented by distinguished men on his 80th birthday.

15

Fors, Letter XLII.

16

Pp. 189-190.

17

Lectures on Art, p. 50.

18

Lectures on Art, p. 52.

19

See Fors, LXXVI, March 1877, vol. iv. p. 69.

20

See Epilogue.

21

Letter LXIII, vol. vi. p. 89.

22

Fors, Letter LXI, p. 7, note.

23

See also Fors, Letter LXVI, vol. vi. p. 172.

24

On the Old Road, vol. ii. p. 388.

25

Fors, XCII, 1883.

26

Id. XCII, vol. viii. p. 205.

27

This reference is known to refer chiefly to Francesca Alexander and her mother at Florence. Not improbably, also, to the Misses Beever at Coniston.

28

Letter XLIX.

29

Letter LV.

30

Fors, Letter LXXV, § 21. Notes and Correspondence.

31

Time and Tide, p. 71.

32

Sheepfolds, p. 269.

33

Fors, Letter XXXI, § 18, and also Letter LXVII, § 10.

34

Sheepfolds, p. 271.

35

Fors, Letter XXXV, § 3.

36

See also Fors, Letter LXV and Letter XLIV, also Letter XL for an amusing account of the edifying Bible story of Joab and Abner; and very numerous other passages.

37

Fors, Letter XXXVI, § 3.

38

On the Old Road, vol. ii. p. 253.

39

44

Modern Painters, vol. iii. p. 57 (iv. 4) (1856).