[12] Guardian2, 6th March 1889.
Mrs. Ward3, in the Nineteenth Century, develops with warmth and force the theme and serious purpose of Robert Elsmere; and she does so, using the same literary method which she used, certainly with effect, in the story itself. Every age has its congenial fashion of discussing the great questions which affect, or seem to affect, the fate of mankind. According to the time and its circumstances, it is a Summa Theologiae, or a Divina Commedia, or a Novum Organum, or a Calvin's Institutes, or a Locke On the Understanding, or an Encyclopedia4, or a Candide, which sets people thinking more than usual and comparing their thoughts. Long ago in the history of human questioning, Plato and Cicero discovered the advantages over dry argument of character and easy debate, and so much of story as clothed abstractions and hard notions with human life and affections. It is a weighty precedent5. And as the prophetess of a "New Reformation" Mrs. Ward has reverted6 to what is substantially the same method. She is within her right. We do not blame her for putting her argument into the shape of a novel, and bringing out the points of her case in the trials and passionate7 utterances8 of imaginary persons, or in a conversation about their mental history. But she must take the good with the bad. Such a method has its obvious advantages, in freedom, and convenience, and range of illustration. It has its disadvantages. The dealer9 in imagination may easily become the unconscious slave of imagination; and, living in a self-constructed world, may come to forget that there is any other; and the temptation to unfairness becomes enormous when all who speak, on one side or the other, only speak as you make or let them speak.
It is to imagination that Robert Elsmere makes its main appeal, undoubtedly10 a powerful and pathetic one. It bids us ask ourselves what, with the phenomena11 before us, we can conceive possible and real. It implies, of course, much learning, with claims of victory in the spheres of history and science, with names great in criticism, of whom few readers probably can estimate the value, though all may be affected12 by the formidable array. But it is not in these things, as with a book like Supernatural Religion, that the gist13 of the argument lies. The alleged14 results of criticism are taken for granted; whether rightly or wrongly the great majority of readers certainly cannot tell. But then the effect of the book, or the view which it represents, begins. Imagine a man, pure-minded, earnest, sensitive, self-devoted, plunged15 into the tremendous questions of our time. Bit by bit he finds what he thought to be the truth of truths breaking away. In the darkness and silence with which nature covers all beyond the world of experience he thought he had found light and certainty from on high. He thought that he had assurances and pledges which could not fail him, that God was in the world, governed it, loved it, showed Himself in it He thought he had a great and authentic16 story to fall back upon, and a Sacred Book, which was its guaranteed witness, and by which God still spoke17 to his soul. He thought that, whatever he did not know, he knew this, and this was a hope to live and die in; with all that he saw round him, of pain and sin and misery18, here was truth on which he could rest secure, in his fight with evil. Like the rest of us, he knew that terrible, far-reaching, heart-searching questions were abroad; that all that to him was sacred and unapproachable in its sanctity was not so to all—was not so, perhaps, to men whom he felt to be stronger and more knowing than himself—was not so, perhaps, to some who seemed to him to stand, in character and purpose, at a moral height above him. Still he thought himself in full possession of the truth which God had given him, till at length, in one way or another, the tide of questioning reached him. Then begins the long agony. He hears that what he never doubted is said to be incredible, and is absolutely given up. He finds himself bin-rounded by hostile powers of thought, by an atmosphere which insensibly but irresistibly19 governs opinion, by doubt and denial in the air, by keen and relentless20 intellect, before which he can only he silent; he sees and hears all round the disintegrating21 process going on in the creeds22 and institutions and intellectual statements of Christianity. He is assured, and sees some reason to believe it, that the intellect of the day is against him and his faith; and further, that unreality taints24 everything, belief and reasoning, and profession and conduct Step by step he is forced from one position and another; the process was a similar and a familiar one when the great Roman secession was going on fifty years ago. But now, in Robert Elsmere, comes the upshot. He is not landed, as some logical minds have been, which have gone through the same process, in mere1 unbelief or indifference25. He is too good for that. Something of his old Christianity is too deeply engrained in him. He cannot go back from the moral standard to which it accustomed him. He will serve God in a Christian23 spirit and after the example of Christ, though not in what can claim to be called a Christian way. He is the beginner of one more of the numberless attempts to find a new mode of religion, purer than any of the old ones could be—of what Mrs. Ward calls in her new paper "A New Reformation."
In this paper, which is more distinctly a dialogue on the Platonic26 model, she isolates27 the main argument on which the story was based, but without any distinct reference to any of the criticisms on her book. Robert Elsmere rests on the achievements of historic criticism, chiefly German criticism. From the traditional, old-fashioned Christian way of regarding and using the old records which we call the Bible, the ground, we are told, is hopelessly and for ever cut away by German historical criticism. And the difference between the old and the modern way of regarding and using them is expressed by the difference between bad translation and good; the old way of reading, quoting, and estimating ancient documents of all kinds was purblind28, lifeless, narrow, mechanical, whereas the modern comparative and critical method not only is more sure in important questions of authenticity29, but puts true life and character and human feeling and motives30 into the personages who wrote these documents, and of whom they speak. These books were entirely31 misunderstood, even if people knew the meaning of their words; now, at last, we can enter into their real spirit and meaning. And where such a change of method and point of view, as regards these documents, is wholesale32 and sweeping33, it involves a wholesale and sweeping change in all that is founded on them. Revised ideas about the Bible mean a revised and reconstructed Christianity—"A New Reformation."
Mrs. Ward lays more stress than everybody will agree to on what she likens to the difference between good translation and bad, in dealing34 with the materials of history. Doubtless, in our time, the historical imagination, like the historical conscience, has been awakened35. In history, as in other things, the effort after the real and the living has been very marked; it has sometimes resulted, as we know, in that parading of the real which we call the realistic. The mode of telling a story or stating a case varies, even characteristically, from age to age, from Macaulay to Hume, from Hume to Rapin, from Rapin to Holinshed or Hall; but after all, the story in its main features remains36, after allowing for the differences in the mode of presenting it. German criticism, to which we are expected to defer37, has its mode. It combines two elements—a diligent38, searching, lawyer-like habit of cross-examination, laborious39, complete and generally honest, which, when it is not spiteful or insolent40, deserves all the praise it receives; but with it a sense of the probable, in dealing with the materials collected, and a straining after attempts to construct theories and to give a vivid reality to facts and relations, which are not always so admirable; which lead, in fact, sometimes to the height of paradox41, or show mere incapacity to deal with the truth and depth of life, or make use of a poor and mean standard—mesquin would be the French word—in the interpretation42 of actions and aims. It has impressed on us the lesson—not to be forgotten when we read Mrs. Ward's lists of learned names—that weight and not number is the test of good evidence. German learning is decidedly imposing43. But after all there are Germans and Germans; and with all that there has been of great in German work there has been also a large proportion of what is bad—conceited, arrogant44, shallow, childish. German criticism has been the hunting-ground of an insatiable love of sport—may we not say, without irreverence45, the scene of the discovery of a good many mares' nests? When the question is asked, why all this mass of criticism has made so little impression on English thought, the answer is, because of its extravagant46 love of theorising, because of its divergences47 and variations, because of its negative results. Those who have been so eager to destroy have not been so successful in construction. Clever theories come to nothing; streams which began with much noise at last lose themselves in the sand. Undoubtedly, it presents a very important, and, in many ways, interesting class of intellectual phenomena, among the many groups of such inquiries48, moral, philosophical49, scientific, political, social, of which the world is full, and of which no sober thinker expects to see the end. If this vaunted criticism is still left to scholars, it is because it is still in the stage in which only scholars are competent to examine and judge it; it is not fit to be a factor in the practical thought and life of the mass of mankind. Answers, and not merely questions, are what we want, who have to live, and work, and die. Criticism has pulled about the Bible without restraint or scruple50. We are all of us steeped in its daring assumptions and shrewd objections. Have its leaders yet given us an account which it is reasonable to receive, clear, intelligible51, self-consistent and consistent with all the facts, of what this mysterious book is?
Meanwhile, in the face of theories and conjectures52 and negative arguments, there is something in the world which is fact, and hard fact. The Christian Church is the most potent53 fact in the most important ages of the world's progress. It is an institution like the world itself, which has grown up by its own strength and according to its own principle of life, full of good and evil, having as the law of its fate to be knocked about in the stern development of events, exposed, like human society, to all kinds of vicissitudes54 and alternations, giving occasion to many a scandal, and shaking the faith and loyalty55 of many a son, showing in ample measure the wear and tear of its existence, battered56, injured, sometimes degenerate57, sometimes improved, in one way or another, since those dim and long distant days when its course began; but showing in all these ways what a real thing it is, never in the extremity58 of storms and ruin, never in the deepest degradation59 of its unfaithfulness, losing hold of its own central unchanging faith, and never in its worst days of decay and corruption60 losing hold of the power of self-correction and hope of recovery. Solvitur ambulando is an argument to which Mrs. Ward appeals, in reply to doubts about the solidity of the "New Reformation." It could be urged more modestly if the march of the "New Reformation" had lasted for even half of one of the Christian centuries. The Church is in the world, as the family is in the world, as the State is in the world, as morality is in the world, a fact of the same order and greatness. Like these it has to make its account with the "all-dissolving" assaults of human thought. Like these it has to prove itself by living, and it does do so. In all its infinite influences and ministries61, in infinite degrees and variations, it is the public source of light and good and hope. If there are select and aristocratic souls who can do without it, or owe it nothing, the multitude of us cannot. And the Christian Church is founded on a definite historic fact, that Jesus Christ who was crucified rose from the dead; and, coming from such an author, it comes to us, bringing with it the Bible. The fault of a book like Robert Elsmere is that it is written with a deliberate ignoring that these two points are not merely important, but absolutely fundamental, in the problems with which it deals. With these not faced and settled it is like looking out at a prospect62 through a window of which all the glass is ribbed and twisted, distorting everything. It may be that even yet we imperfectly understand our wondrous63 Bible. It may be that we have yet much to learn about it. It may be that there is much that is very difficult about it. Let us reverently64 and fearlessly learn all we can about it. Let us take care not to misuse65 it, as it has been terribly misused66. But coming to us from the company and with the sanction of Christ risen, it never can be merely like other books. A so-called Christianity, ignoring or playing with Christ's resurrection, and using the Bible as a sort of Homer, may satisfy a class of clever and cultivated persons. It may be to them the parent of high and noble thoughts, and readily lend itself to the service of mankind. But it is well in so serious a matter not to confuse things. This new religion may borrow from Christianity as it may borrow from Plato, or from Buddhism67, or Confucianism, or even Islam. But it is not Christianity. Robert Elsmere may be true to life, as representing one of those tragedies which happen in critical moments of history. But a Christianity which tells us to think of Christ doing good, but to forget and put out of sight Christ risen from the dead, is not true to life. It is as delusive68 to the conscience and the soul as it is illogical to reason.
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1
mere
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| adj.纯粹的；仅仅，只不过 | |
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guardian
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| n.监护人；守卫者，保护者 | |
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ward
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| n.守卫，监护，病房，行政区，由监护人或法院保护的人（尤指儿童）；vt.守护，躲开 | |
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encyclopedia
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| n.百科全书 | |
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precedent
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| n.先例，前例；惯例；adj.在前的，在先的 | |
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reverted
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| 恢复( revert的过去式和过去分词 )； 重提； 回到…上； 归还 | |
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passionate
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| adj.热情的，热烈的，激昂的，易动情的，易怒的，性情暴躁的 | |
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utterances
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| n.发声( utterance的名词复数 )；说话方式；语调；言论 | |
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dealer
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| n.商人，贩子 | |
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undoubtedly
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| adv.确实地，无疑地 | |
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phenomena
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| n.现象 | |
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affected
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| adj.不自然的，假装的 | |
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gist
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| n.要旨；梗概 | |
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alleged
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| a.被指控的，嫌疑的 | |
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plunged
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| v.颠簸( plunge的过去式和过去分词 )；暴跌；骤降；突降 | |
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authentic
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| a.真的，真正的；可靠的，可信的，有根据的 | |
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spoke
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| n.（车轮的）辐条；轮辐；破坏某人的计划；阻挠某人的行动 v.讲，谈（speak的过去式）；说；演说；从某种观点来说 | |
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misery
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| n.痛苦，苦恼，苦难；悲惨的境遇，贫苦 | |
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irresistibly
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| adv.无法抵抗地，不能自持地；极为诱惑人地 | |
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relentless
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| adj.残酷的，不留情的，无怜悯心的 | |
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disintegrating
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| v.（使）破裂[分裂，粉碎]，（使）崩溃( disintegrate的现在分词 ) | |
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creeds
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| （尤指宗教）信条，教条( creed的名词复数 ) | |
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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taints
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| n.变质( taint的名词复数 )；污染；玷污；丑陋或腐败的迹象v.使变质( taint的第三人称单数 )；使污染；败坏；被污染，腐坏，败坏 | |
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indifference
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| n.不感兴趣，不关心，冷淡，不在乎 | |
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platonic
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| adj.精神的；柏拉图（哲学）的 | |
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isolates
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| v.使隔离( isolate的第三人称单数 )；将…剔出（以便看清和单独处理）；使（某物质、细胞等）分离；使离析 | |
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purblind
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| adj.半盲的；愚笨的 | |
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authenticity
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| n.真实性 | |
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motives
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| n.动机，目的( motive的名词复数 ) | |
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entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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wholesale
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| n.批发；adv.以批发方式；vt.批发，成批出售 | |
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sweeping
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| adj.范围广大的，一扫无遗的 | |
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dealing
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| n.经商方法，待人态度 | |
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awakened
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| v.（使）醒( awaken的过去式和过去分词 )；（使）觉醒；弄醒；（使）意识到 | |
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remains
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| n.剩余物，残留物；遗体，遗迹 | |
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defer
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| vt.推迟，拖延；vi.(to)遵从，听从，服从 | |
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diligent
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| adj.勤勉的，勤奋的 | |
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laborious
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| adj.吃力的，努力的，不流畅 | |
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insolent
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| adj.傲慢的，无理的 | |
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paradox
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| n.似乎矛盾却正确的说法；自相矛盾的人(物) | |
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interpretation
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| n.解释，说明，描述；艺术处理 | |
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imposing
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| adj.使人难忘的，壮丽的，堂皇的，雄伟的 | |
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arrogant
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| adj.傲慢的，自大的 | |
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irreverence
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| n.不尊敬 | |
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extravagant
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| adj.奢侈的；过分的；(言行等)放肆的 | |
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divergences
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| n.分叉( divergence的名词复数 )；分歧；背离；离题 | |
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inquiries
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| n.调查( inquiry的名词复数 )；疑问；探究；打听 | |
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philosophical
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| adj.哲学家的，哲学上的，达观的 | |
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scruple
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| n./v.顾忌，迟疑 | |
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intelligible
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| adj.可理解的，明白易懂的，清楚的 | |
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conjectures
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| 推测，猜想( conjecture的名词复数 ) | |
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potent
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| adj.强有力的，有权势的；有效力的 | |
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vicissitudes
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| n.变迁，世事变化；变迁兴衰( vicissitude的名词复数 )；盛衰兴废 | |
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loyalty
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| n.忠诚，忠心 | |
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battered
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| adj.磨损的；v.连续猛击；磨损 | |
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degenerate
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| v.退步，堕落；adj.退步的，堕落的；n.堕落者 | |
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extremity
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| n.末端，尽头；尽力；终极；极度 | |
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degradation
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| n.降级；低落；退化；陵削；降解；衰变 | |
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corruption
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| n.腐败，堕落，贪污 | |
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ministries
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| （政府的）部( ministry的名词复数 )； 神职； 牧师职位； 神职任期 | |
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prospect
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| n.前景，前途；景色，视野 | |
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wondrous
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| adj.令人惊奇的，奇妙的；adv.惊人地；异乎寻常地；令人惊叹地 | |
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reverently
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| adv.虔诚地 | |
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misuse
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| n.误用，滥用；vt.误用，滥用 | |
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misused
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| v.使用…不当( misuse的过去式和过去分词 )；把…派作不正当的用途；虐待；滥用 | |
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Buddhism
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| n.佛教（教义） | |
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delusive
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| adj.欺骗的，妄想的 | |
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