Inspiration and Interpretation. John William Burgon

several heads of thought; of which enumeration the kindest thing which can be said is that it betrays an utter want of intellectual perspective. To unravel even a part of this tangled web so as to expose its argumentative worthlessness, soon fills a page. … But there is another kind of fallacy which the same gentleman wields with immense effect, and in the use of which he is a great master; which, because it was absolutely impossible to handle it fitly in the proper place, shall be briefly adverted to, here. I proceed to describe it not without indignation; for I am profoundly struck by the intellectual perversity, not to say the moral obliquity, which has so entirely made this vile instrument its own.

      The fallacy then is of this nature. When Professor Jowett would put forth something especially deserving of reprehension—some sentiment or opinion which he either knows, or ought to know, that the whole Church will resent with unqualified abhorrence—he assumes a plaintive manner, and puts himself into an interesting attitude; sometimes even folds his hands, as if in prayer. He then begins by (1) throwing out a remark of real beauty, and so conciliating for himself an indulgent hearing; or (2) he goes off on some Moral question, and so defeats attention; or (3) he delivers himself of some undeniable truth, and so disarms censure; or (4) he says something of an entirely equivocal kind, and so leaves his reader at fault. Candour, of course, gives him the benefit of the doubt. It is not till the sentence is well advanced, or till it is examined by the fatal light of its context, that one is shewn what the ambiguous writer really was intending. A cloven foot appears at last; but it is instantly withdrawn, with a shuffle; and you experience a scowl or a sneer, as the case may be, for your extreme unkindness in inquiring whether it was not a cloven foot you saw? … Meanwhile, the learned Professor has gone off in alia omnia, with a look of earnestness which challenges respect, and a vagueness of diction which at once discourages pursuit and defeats inquiry. The fish invariably ends by disappearing in a cloud of his own ink.

      It shall suffice to have said thus much. These pages must now be suffered to go forth; not without a hearty aspiration that a blessing may attend them from Him sine Quo nihil est validum, nihil sanctum; and that what was intended for the strength and help of those who want helping and strengthening, (I am thinking particularly of what has been offered on the subject of Inspiration,) may not prove misleading or perplexing to any.

      Oriel, June 24th, 1861.

      FOOTNOTES:

       Table of Contents

      a

      [1] The reader is invited to refer to the passages cited in the present volume, at pp. lxxxvii. and lxxxviii.

[2] See p. 47 to p. 50. Also Appendix (B.)

[3] In illustration of what is meant, may be particularized a highly objectionable Sermon which Dr. Temple preached before the University some years ago, and which occasioned no small offence to many who heard it—as all in Oxford well remember. It was almost as unsound as the same writer's Essay "On the Education of the World," which, to the best of my remembrance, it strongly resembled.—A printed Sermon by Dr. Temple may also be referred to, "preached on Act-Sunday, July 1, 1860, before the University of Oxford, during the Meeting of the British Association," entitled "The present Relations of Science to Religion."—Professor Jowett's handling of the Doctrine of the Atonement, needs only to be referred to.

[4] Page 80 to 82.

[5] "To the Reader," prefixed to Essays and Reviews.

[6] 'Neo-Christianity' in the Westminster Review, No. 36.—How true is what follows:—"The Bible is one; and it is too late now to propose to divide it. We shall only point out that the moral value of the Gospel teaching becomes suspicious when the whole miraculous element is discarded.

      "We certainly do think that the Gospels assert a miraculous Incarnation, Resurrection, and Ascension; and that the Epistles teach Original Sin, and a vicarious Sacrifice. If this be doubted by our authors, it is sufficient for us to say that such is the impression they have created on all ages of Christians."

      "We desire that if the Bible, or any part of it be retained as Holy Writ, it be defended as a miraculous gift to Man, and not by distorting the principles of modern Science. Let the Essayists be assured that there exists no middle course; that there is no Inspiration more than is natural, yet not supernatural; no Theology which can abandon its doctrines and retain its authority."

      Lastly, with what sickening and almost Satanic power, does the same writer invite the Essayists and Reviewers to make shipwreck of their souls in the following terrible passage. And yet, who sees not that on their principles absolute and professed unbelief is inevitable? He says:—"How long shall this last? Until men have the courage to bury their dead convictions out of sight, and the greater courage to form new. All honour to these writers for the boldness with which they have, at great risk, urged their opinions. But what is wanted is strength not merely to face the world, but to face one's own conclusions. We know the cost. It must be endured. Let each who has thought and felt for himself, ask himself first what he does not believe, and then, if wise or needful, avow it. Next let him ask himself what he does believe, and pursue it to its true and full conclusions. Neither loose accommodation nor sonorous principles will long give them rest. It is of as little use to surrender the more glaring contradictions of Science as it is to evaporate discredited doctrine into a few vague precepts. That end will not be attained by our authors by subliming Religion into an emotion, and making an armistice with Science. It will not be obtained by any unreal adaptation; nor by this, which is, of all recent adaptations, at once the most able, the most earnest, and the most suicidal."

[7] The Bishop of Exeter to Dr. Temple.

[8] The Bishop of Manchester exactly expressed the general opinion, when he said—"Nor will I for a single moment, however my personal feelings might interfere, conceal my deliberate conviction that every partner in that work is equally guilty."—(Guardian, Ap. 10, 1861, p. 341.) But the most faithful language of all came from the Bishop of Exeter in his crushing reply to an inquiry put to him by Dr. Temple. "I avow that I hold every one of the seven persons acting together for such an object to be alike responsible for the several acts of every individual among them in executing their avowed common purpose."

[9] A letter from Dr. Rowland Williams, which has appeared in the newspapers, contains the following language with reference to the American reprint of "Essays and Reviews:"—"I confess myself personally gratified that my own work, and that of my far more distinguished coadjutors, with whom it is sufficient honour for me to be included in the same volume, should have obtained the honour of a reprint in another hemisphere. Still more would I hail the circumstance as an auspicious token of the sympathy which should prevail between kindred nations, as regards subjects of the highest import, and as a sign of the prospects of Christian freedom beyond the Atlantic. …

      "I have not yet discovered any community or individual possessing the right to cast the first stone at those who interpret the Bible in freedom, and who subordinate its letter to its spirit, or its parts to its whole. Even if Holy