Prefixed to the thirteen sermons, at fourpence apiece, including the binding, is an excellent photogravure portrait of the Archbishop. The face is keen and scholarly, and not unpleasant. A noticeable nose, a large fluent mouth, shrewd eyes, and a high well-shaped head, make on the whole an agreeable picture. Something about the features shows the preacher, and something more the ecclesiastic6. It is the type, and the best type, of the learned priest. Nobody could look at this portrait and call Edward White Benson a fool. But is any one in danger of doing so? Would not every one admit some ability in the unhereditary recipient7 of fifteen thousand a year? Parsons are not a brilliant body, but to wriggle8, or climb, or rise to the top of the Black Army involves the possession of uncommon9 faculties10.
The Archbishop is seldom eloquent11, in the popular sense of the word; but his style has a certain force and color, always within the limits of exquisite12 breeding. If he consigned13 you to Gehenna, he would do it with bland14 graciousness; and if he swore at all, he would swear in Latin. His language in these sermons, as in another volume we noticed a year ago, is pure and nervous, with an etymological15 reason for every word. Sometimes he is quite felicitous16. Now and then he uses metaphor17 with skill and illumination. The habitual18 concreteness of his style shows the clearness of his perceptions. Occasionally he is epigrammatic "Strong enemies," he says in one place, "are better to us than weak friends. They show us our weak points." Finer and higher is another passage in the same sermon—"The yearning19 of multitudes is not in vain. After yearning comes impulse, volition20, movement." It would be difficult, if not impossible, to better this, unless a great poet cast it in the mould of a metaphor.
We confess that, on the whole, we have read the Archbishop's sermons with some pleasure, as well as with much attention. It is to his credit that he defies a superficial reading. We do not expect to find another volume in the series at all comparable with his. Dr. Maclaren, who comes second, is on a lower level, and the next descent to Mr. Price Hughes is a fall into a slough21 of incapable22 and reckless sentimentalism.
Living Theology is the title of the Archbishop's volume, but this is a misnomer23, for the title belongs only to the first sermon. It misled us in this general application, as it will probably mislead others. We took it to be a setting forth24 of so much theology as the Archbishop thought living, in contradistinction to what he allowed to be dead. But we find a very miscellaneous lot of sermons, sometimes rather on Church work than on Church teaching. The title, therefore, is what Walt Whitman would call "a suck and a sell." Yet it is hardly worth while to labor25 the complaint, for titles are often better than the pages that follow them. Sometimes, indeed, a writer puts all his head into the title, and the rest of the book displays his imbecility. But this cannot be said of the Archbishop.
Another difficulty is this. The Archbishop's sermons are hard for a Freethinker to criticise26. He seldom expounds27 and rarely argues. He addresses an audience who take the fundamentals of Christianity for granted. Yet he lays himself open here and there, and where he does so we propose to meet him.
In the first sermon Dr. Benson is surely going beyond his actual belief in referring to "the earliest race of man, with whom the whole race so nearly passed away." He can scarcely take the early chapters of Genesis literally29 at this time of day. In the very next sermon he speaks cheerfully of the age of Evolution. That sermon was preached at St. Mary's, Southampton, to the British Association in 1882. It is on "The Spirit of Inquiry30." "The Spirit of Inquiry," he says, "is God's spirit working in capable men, to enlarge the measure and the fulness of man's capacity." But if capable men are necessary, to say nothing of favorable conditions, the working of God's spirit seems lost in the natural explanation. Still, it is pleasant to find the Archbishop welcoming the Spirit of Inquiry, under any interpretation31 of its essence; and it may be hoped that he will vote accordingly when the Liberty of Bequest32 Bill reaches the Upper Chamber33. It is also pleasant to read his admission that the Spirit of Inquiry (we keep his capitals) "has made short work not only of the baser religions, but of the baser forms of ours"—to wit, the Christian28. Some of those "baser forms" are indicated in the following passage:
"I know not whether any stern or any sensuous34 religion of heathendom has held up before men's astonished eyes features more appalling35 or more repulsive36 than those of the vindictive37 father, or of the arbitrary distributor of two eternities, or again of the easy compromiser of offences in return for houses and lands. Dreadful shadows under which, thousands have been reared."
Dreadful shadows indeed! And not thousands, but countless38 millions, have been reared under them. Those dreadful shadows were for centuries the universal objects of Christian worship. They still hover39 over Spurgeon's tabernacle and a host of other houses of God. But they are hateful to Dr. Benson. To him the God of orthodoxy, the God of the Thirty-nine Articles, is dead. He dismisses Predestination, a vindictive God, and Everlasting40 Torment41. He speaks of the very "prison" where Christ is said to have preached after his death, as a place "where spirits surely unlearn many a bias42, many a self-wrought blindness, many a heedless error." Hell is therefore a place of purgation, which is certainly an infinite improvement on the orthodox idea of eternal and irremediable woe43, however it fall(s) below the conception that the Creator has no right to punish his own failures.
Let the reader note who makes these admissions of the intellectual and moral death of the "baser forms" of Christianity. It is not an irresponsible franc-tireur of the Black Army, nor an expelled soldier like Mr. Voysey, nor a resigned soldier like Dr. Momerie. It is the Archbishop of Canterbury, the highest dignitary of the Church of England.
His Grace does not reflect—he cannot afford to reflect—that as the dead theology of to-day was the living theology of the past, so the living theology of to-day may be the dead theology of to-morrow.
The Archbishop still dogmatises, even in this sermon on the Spirit of Inquiry. In opposition44 to the man of science who knows of no limits to nature, he declares that "There is a sum of created things, and therefore a real end (however far off) to what can be known of them." In a certain sense, truly, there is an end to what can be known of nature, for human knowledge must ever be relative and not absolute. But the Archbishop's limit is not qualitative45 in man; it is quantitative46 in the universe. Herein he goes beyond the bounds of knowledge, and indulges in the very dogmatism for which he reprehends47 the materialist48.
It is dogmatism also to assert that "the soul has every reason to believe itself absolutely eternal." Absolutely is a word of vast significance. How can it apply to "the soul"? Were "the soul" to subsist49 eternally in the future, it could not be absolutely eternal if it once began to be. "Every reason" is also too comprehensive. Dr. Benson may think he has good reasons for "the soul's" immortality50, but he must be aware that divines of his own church have held the contrary doctrine51.
Before the Spirit of Inquiry, says Dr. Benson, every other religion than Christianity fades away; though he has admitted that some parts of Christianity, the "baser forms," have shared the same fate. Every fresh conquest of the Spirit of Inquiry has "brought out some trait in the character, or some divine conception in the mind of Jesus of Nazareth." This sweeping52 statement is supported by "three very clearly marked" instances.
The first is that science shows us the unity53 of life. "The latest discovered laws involve at least this, that the Life of man is one Life." And this is "no more than the scientific verification of what was long ago stated, and by Christians54 (at least for a while) acted on."
In support of the Christian idea of the Unity of Life the Archbishop cites St. Paul, who once asked in a callous55 way if God cared for oxen. Had the Archbishop appealed to Jesus he would have found the oracle56 dumb, or something worse; for the Nazarene distinctly told his apostles to preach only to the Jews, and leave the Samaritans and Gentiles in darkness. St. Paul took a flight beyond this narrow patriotism57. It was he, and not the personal disciples58 of Jesus, who broke down the barriers between Jew and Gentile. It was he who scorned the idea that Jesus, to use his own language, was only sent to the lost sheep of the house ot Israel. It was he, and not Peter, or James, or John, who said that God had made all nations of one blood; he who declared "ye are all one in Christ." Yet it is easy to make too much of this; for St. Paul did not include the heathen and unbelievers within the fold of brotherhood59; and when he asserted the fatherhood of God, he appealed to the previous utterance60 of a Greek poet, thus conceding his own want of originality61.
One might imagine, too, that the old Jewish story of Creation—which in turn was not original—involved the common descent of the human race; and as this idea was almost, if not quite, universal, being based on the obvious generic62 resemblance of the various races of mankind, it seems a stretch of fancy to put it forward as "a Christian statement" in some way connected with "Jesus of Nazareth."
The Archbishop's second instance of the concurrence63 of modern progress with the teaching of Jesus, is, to say the least of it, peculiar64. "From the liberty to inquire," he says, "comes the liberty to express the results of inquiry. And this is the preamble65 of the Charter of Jesus Christ."
We defy Dr. Benson to find a single plain passage about freedom of thought in the teachings of Jesus. The Nazarene was fond of saying, "He that hath ears to hear let him hear." But it was reserved for Ingersoll to say, "He that hath a brain to think let him think."
The Archbishop goes on to claim Darwin as "our aged66 Master"—Darwin, who rejected Christianity for forty years of his life! He quotes from Beale the sentence, "Intellectual work of every kind must be free." "And the New Testament67," he adds, "is still the one volume of books on religion which accepts thia whole statement."
This is a bold—some would say a brazen—assertion. If the New Testament teaches anything clearly, it teaches that belief is necessary to salvation68. That doctrine stifles69 free speech and extinguishes inquiry. Why investigate if you may be damned for your conclusions? And why allow investigation70 if another man's errors may involve your perdition? These questions have been answered logically enough by the Christian Church, and the "Charter of Jesus Christ" has been the worst of spiritual oppressions. No religion has been so intolerant as the Christian. Mohammedanism has been far less bigoted71. Buddhism72 has the proud distinction of never having persecuted73 one human being in twenty-four centuries. The Archbishop's third instance is fantastic to the point of grotesqueness74. Both Christianity and the spirit of Inquiry, he says, are at one in "the demand for fruit." Does he mean to imply that other religions set their faces against "fruit"? Buddhism is quite imperative75 about moral duties. Mohammedanism gets itself obeyed in matters of conduct, while Christianity is quite ineffectual. Drink, gambling76, and prostitution abound77 in Christian countries; in the Mohammedan world they have been sternly repressed. This is admitted by Dr. Benson in his volume on Christ and his Times; admitted, and even emphasised; so that he may, as it were, be confuted out of his own mouth.
If we take a leap to the penultimate sermon in the present volume, we find Archbishop Benson indulging in the same kind of loose statement and inconsequential reasoning. Its title is "Christ's Crucifixion, an All in All." The preacher scorns the Greek notion of the Crucifixion as "the shocking martyrdom of a grand young moralist." Such a notion, he says, is "quite inconsistent with the facts." Either we know not what Christ taught, or else he was more than man. And the Archbishop sets about proving this by means of a series of leaps over logical chasms78.
After dilating79 on the innocence80 of Christ, who was certainly guilty according to the Mosaic81 law, and deserving of death according to the express command of Jehovah, the Archbishop writes as follows:
"Then we look back through our eighteen centuries, and we see that before the age of three-and-thirty he had fashioned sayings, had compacted thoughts, had expressed principles about duty, about the relative worth of things, about life, about love, about intercourse82 with God, about the formation of character, the relation of classes, the spirit of law, the essence of government, the unity of man, which had not existed, or which were not formulated83 when he opened his lips, but which have been and are the basis of society from the time they were known till now."
This is a tissue of false assumptions. The sayings, thoughts, and principles of Jesus did exist before, and they were formulated when he opened his lips. Not one original utterance is ascribed to him in the whole of the Gospels. It is idle to bandy generalisations; let the Archbishop select specimens84 of Christ's teaching, and we will find parallels to them, sometimes better and more wisely expressed, in the utterances85 of his predecessors86. Nor is it true that Christ's teachings have been, or are, the basis of society. Society exists in defiance87 of them. It is never based, and it never will be based, on any abstract teaching. Its basis is self-interest, ever increasing in complexity88, and ever more and more illuminated89 by the growth of knowledge.
Take the case of oaths. Jesus said plainly, "Swear not at all." But when earthly potentates90 wanted their subjects to swear fidelity91, the Christian priests discovered that Jesus meant, "Swear only on special occasions." And it was reserved for an Atheist92, in the nineteenth century, to pass an Act allowing Christians to obey Jesus Christ.
Take the injunction, "Lay not up for yourselves treasures on earth." Society could never exist upon such a basis, so the clergy93 find that Jesus, like Polonius, spoke94 tropically. Every Christian is busy laying up treasures on earth, and Archbishop Benson is well to the front in the competition.
Having made ridiculous claims for Jesus Christ, the Archbishop proceeds in this wise: "Next ask yourself whether a stainless95, loving, sincere, penetrating96 person like that makes or enlarges on unfounded declarations as to matters of fact. Is it consistent with such a character?" Now Jesus speaks of "the immense importance of his own person," he speaks of "My flesh, My blood" as of vital power, he says "I and my Father are one." Could he have been deceived? Well, why not? Honesty does not guarantee us against error. The best of men have been mistaken, And sincere natures are most liable to be deceived by taking subjective97 impressions for external realities.
There is another explanation which the Archbishop is too shrewd to pass over in silence. Perhaps others said those things for Jesus, perhaps they "attributed to him sayings which he did not utter." But this, the Archbishop says, only multiplies the difficulty and the astonishment98; for, to put it briefly99, his biographers in that case were as good at predicting and inventing as himself. And why not? Do we not know that the story of the woman taken in adultery, which is finely told, and has all along been thought to contain some of Christ's most characteristic teaching, does not exist in the earlier manuscripts? It was invented by an unknown writer. And if one unknown writer could (and did) invent this story, other unknown writers may have invented every part of the Gospel narratives100.
The attempt to make Jesus sponsor for himself is the last refuge of hard-driven Christians. The frame of mind it evinces is seen in Dr. Benson's interpretation of the exclamation101 "I thirst," ascribed to Jesus on the cross. Crucifixion produced an intolerable thirst, and the exclamation is very natural; but Dr. Benson says that Jesus meant "I thirst for souls," and and adds that "no man can doubt" it. Such are the shifts to which Christians are reduced when they cling to faith in defiance of reason.
Dr. Benson's "living theology" is dead theology. It is sentimentalism and make-believe. Perfectly102 scriptural doctrines103 are cast aside while others are arbitrary retained. Vague talk about "Christ and him crucified" takes the place of time-honored dogmas, logically deduced from the "Word of God," and stamped with the deliberate approval of councils and synods. Christianity, in short, is becoming a matter of personal taste and preference. The time is approaching when every Christian will have a Christianity of his own.
This is the moral of the Archbishop's volume. Had space permitted we should have liked to notice other features of his sermons. In one place he says that "the so-called Secularist105 is the man who deprives things secular104 of all power and meaning and beauty." We think that he deprives Christianity of all meaning, and that being gone its "power" and "beauty" are idle themes of wasted eloquence106.
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eminent
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| adj.显赫的，杰出的，有名的，优良的 | |
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enlist
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| vt.谋取(支持等)，赢得；征募；vi.入伍 | |
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etiquette
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| n.礼仪，礼节；规矩 | |
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binding
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| 有约束力的，有效的，应遵守的 | |
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condescend
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| v.俯就，屈尊；堕落，丢丑 | |
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ecclesiastic
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| n.教士，基督教会；adj.神职者的，牧师的，教会的 | |
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recipient
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| a.接受的,感受性强的 n.接受者,感受者,容器 | |
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wriggle
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| v./n.蠕动，扭动；蜿蜒 | |
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uncommon
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| adj.罕见的，非凡的，不平常的 | |
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faculties
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| n.能力( faculty的名词复数 )；全体教职员；技巧；院 | |
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eloquent
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| adj.雄辩的，口才流利的；明白显示出的 | |
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exquisite
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| adj.精美的；敏锐的；剧烈的，感觉强烈的 | |
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consigned
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| v.把…置于（令人不快的境地）( consign的过去式和过去分词 )；把…托付给；把…托人代售；丟弃 | |
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bland
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| adj.淡而无味的，温和的，无刺激性的 | |
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etymological
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| adj.语源的，根据语源学的 | |
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felicitous
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| adj.恰当的，巧妙的；n.恰当，贴切 | |
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metaphor
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| n.隐喻，暗喻 | |
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habitual
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| adj.习惯性的；通常的，惯常的 | |
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yearning
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| a.渴望的；向往的；怀念的 | |
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volition
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| n.意志；决意 | |
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slough
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| v.蜕皮，脱落，抛弃 | |
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incapable
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| adj.无能力的，不能做某事的 | |
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misnomer
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| n.误称 | |
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forth
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| adv.向前；向外，往外 | |
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labor
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| n.劳动，努力，工作，劳工；分娩；vi.劳动，努力，苦干；vt.详细分析；麻烦 | |
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criticise
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| v.批评，评论；非难 | |
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expounds
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| 论述，详细讲解( expound的第三人称单数 ) | |
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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literally
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| adv.照字面意义，逐字地；确实 | |
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inquiry
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| n.打听，询问，调查，查问 | |
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interpretation
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| n.解释，说明，描述；艺术处理 | |
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bequest
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| n.遗赠；遗产，遗物 | |
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chamber
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| n.房间，寝室；会议厅；议院；会所 | |
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sensuous
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| adj.激发美感的；感官的，感觉上的 | |
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appalling
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| adj.骇人听闻的，令人震惊的，可怕的 | |
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repulsive
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| adj.排斥的，使人反感的 | |
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vindictive
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| adj.有报仇心的，怀恨的，惩罚的 | |
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countless
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| adj.无数的，多得不计其数的 | |
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hover
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| vi.翱翔，盘旋；徘徊；彷徨，犹豫 | |
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everlasting
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| adj.永恒的，持久的，无止境的 | |
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torment
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| n.折磨；令人痛苦的东西(人)；vt.折磨；纠缠 | |
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bias
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| n.偏见，偏心，偏袒；vt.使有偏见 | |
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woe
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| n.悲哀，苦痛，不幸，困难；int.用来表达悲伤或惊慌 | |
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opposition
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| n.反对，敌对 | |
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qualitative
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| adj.性质上的，质的，定性的 | |
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quantitative
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| adj.数量的，定量的 | |
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reprehends
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| v.斥责，指摘，责备( reprehend的第三人称单数 ) | |
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materialist
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| n. 唯物主义者 | |
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subsist
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| vi.生存，存在，供养 | |
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immortality
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| n.不死，不朽 | |
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doctrine
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| n.教义；主义；学说 | |
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sweeping
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| adj.范围广大的，一扫无遗的 | |
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unity
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| n.团结，联合，统一；和睦，协调 | |
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Christians
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| n.基督教徒( Christian的名词复数 ) | |
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callous
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| adj.无情的，冷淡的，硬结的，起老茧的 | |
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oracle
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| n.神谕，神谕处，预言 | |
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patriotism
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| n.爱国精神，爱国心，爱国主义 | |
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disciples
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| n.信徒( disciple的名词复数 )；门徒；耶稣的信徒；（尤指）耶稣十二门徒之一 | |
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brotherhood
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| n.兄弟般的关系，手中情谊 | |
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utterance
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| n.用言语表达，话语，言语 | |
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originality
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| n.创造力，独创性；新颖 | |
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generic
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| adj.一般的，普通的，共有的 | |
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concurrence
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| n.同意；并发 | |
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peculiar
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| adj.古怪的，异常的；特殊的，特有的 | |
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preamble
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| n.前言；序文 | |
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aged
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| adj.年老的，陈年的 | |
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testament
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| n.遗嘱；证明 | |
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salvation
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| n.（尤指基督）救世，超度，拯救，解困 | |
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stifles
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| （使）窒息， （使）窒闷( stifle的第三人称单数 )； 镇压，遏制 | |
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investigation
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| n.调查，调查研究 | |
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bigoted
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| adj.固执己见的，心胸狭窄的 | |
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Buddhism
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| n.佛教（教义） | |
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persecuted
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| （尤指宗教或政治信仰的）迫害(~sb. for sth.)( persecute的过去式和过去分词 )； 烦扰，困扰或骚扰某人 | |
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grotesqueness
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imperative
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| n.命令，需要；规则；祈使语气；adj.强制的；紧急的 | |
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gambling
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| n.赌博；投机 | |
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abound
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| vi.大量存在；(in，with)充满，富于 | |
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chasms
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| 裂缝( chasm的名词复数 )； 裂口； 分歧； 差别 | |
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dilating
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| v.（使某物）扩大，膨胀，张大( dilate的现在分词 ) | |
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innocence
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| n.无罪；天真；无害 | |
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mosaic
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| n./adj.镶嵌细工的，镶嵌工艺品的，嵌花式的 | |
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intercourse
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| n.性交；交流，交往，交际 | |
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formulated
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| v.构想出( formulate的过去式和过去分词 )；规划；确切地阐述；用公式表示 | |
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specimens
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| n.样品( specimen的名词复数 )；范例；（化验的）抽样；某种类型的人 | |
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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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predecessors
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| n.前任( predecessor的名词复数 )；前辈；（被取代的）原有事物；前身 | |
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defiance
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| n.挑战，挑衅，蔑视，违抗 | |
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complexity
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| n.复杂(性)，复杂的事物 | |
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illuminated
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| adj.被照明的；受启迪的 | |
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potentates
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| n.君主，统治者( potentate的名词复数 )；有权势的人 | |
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fidelity
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| n.忠诚，忠实；精确 | |
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atheist
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| n.无神论者 | |
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clergy
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| n.[总称]牧师，神职人员 | |
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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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stainless
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| adj.无瑕疵的，不锈的 | |
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penetrating
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| adj.（声音）响亮的，尖锐的adj.（气味）刺激的adj.（思想）敏锐的，有洞察力的 | |
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subjective
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| a.主观(上)的，个人的 | |
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astonishment
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| n.惊奇，惊异 | |
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briefly
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| adv.简单地，简短地 | |
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narratives
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| 记叙文( narrative的名词复数 )； 故事； 叙述； 叙述部分 | |
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exclamation
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| n.感叹号，惊呼，惊叹词 | |
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perfectly
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| adv.完美地，无可非议地，彻底地 | |
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doctrines
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| n.教条( doctrine的名词复数 )；教义；学说；（政府政策的）正式声明 | |
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secular
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| n.牧师，凡人；adj.世俗的，现世的，不朽的 | |
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secularist
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| n.现世主义者，世俗主义者；宗教与教育分离论者 | |
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eloquence
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| n.雄辩；口才，修辞 | |
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