Practical Essays - Alexander Bain (free novel reading sites TXT) 📗

not by any means the fact; the creed of the members of a Church is not at the mercy of any passing influence. It has been engrained by a plurality of influences; one man did not make it, and one man cannot unmake it. Moreover, allowance should be made for the spirit of opposition found in Church members, as well as in other people.

[INDIVIDUAL DIVERGENCES UNIMPORTANT.]

It may be said that persons ought not to be subjected to the annoyance of hearing attacks upon their hereditary tenets, in which they expect to be more and more confirmed by their spiritual teacher. This is of course, in itself, an evil. We are not to expect ordinary men to recognise the necessity of listening to the arguments against their views, in order to hold these all the stronger. If this height were generally reached, every Church would invite, as a part of its constituted machinery, a representative of all the heresies afloat; a certain number of its ministers should be the avowed champions of the views most opposed to its own--_advocati diaboli_, so to speak. There would then be nothing irregular in the retention of converts from its own number to these other doctrines. It would be, however, altogether improper to found any argument on the supposition of such a state of matters.

It is an incident of every institution made up of a large collection of officials, that some one or more are always below the standard of efficiency, whence those that depend on their services must suffer inconvenience. A great amount of dulness in preaching has always to be tolerated; so also might an occasional deviation from orthodoxy; the more so, that the severity of the discipline for heresy has a good deal to do with the dulness.

If heretical tendencies have shown themselves in a Church communion, either they are absurd, unmeaning, irrelevant--perhaps a reversion to some defunct opinion,--or they are the suggestion of new knowledge in theology, or outside of it. In the first case, they will die a natural death, unless prosecution gives them importance; in the other case, they are to be candidly examined, to be met by argument rather than by deposition. An individual heretic can always be neglected; if he is enthusiastic and able, he may have a temporary following, especially when the community has sunk into torpor. If two or three in a hundred adopt erroneous opinions, it is nothing; if thirty or forty in a hundred have been led astray, the matter hangs dubious, and discretion is advisable. When a majority is gained, the fulness of the time has arrived; the heresy has triumphed.

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However strong may be the theoretical reasons for the abolition of the penal sanctions to orthodoxy, they do not dispense with the confirmation of experience; and I must next refer to the more prominent examples of Churches constituted on the principle of freedom to the clergy.

[THE ENGLISH PRESBYTERIAN CHURCH EXEMPLARY.]

The most remarkable and telling instance is that furnished by the English Presbyterian Church, with its coadjutor in Ireland. The history of this Church is not unfamiliar to us; the great lawsuit relating to Lady Hewley's charity gave notoriety to the changes of opinion that had come over it in the course of a century. But whoever is earnest on the question as to the expediency of tests should study the history thoroughly, as being in every way most instructive. The leading facts, as concerns the present argument, are mainly these:--

First, the great decision at the Salters' Hall conference, on the 10th of March, 1719, when, by a majority of 73 to 69, it was resolved to exact no test from the clergy as a condition of their being ordained ministers of the body. The point more immediately at issue was the Trinity, on which opinions had been already divided; but the decision was general. The principle of the right of private judgment admitted of no exceptions.

Second. Long before this decision, the minds of the ministers had been ripening to the conviction, that creeds and subscriptions could do no good, and often did harm, indeed, the terms employed by some of them are everything that we now desire. For example, Joseph Hunter, on the eve of the decision, wrote thus: "We have always thought that such human declarations of faith were far from being eligible on their own account, since they tend to narrow the foundations of Christianity and to restrain that latitude of expression in which our great Legislator has seen fit to deliver His Will to us".

Third. Most remarkable is it to witness the consequences of this great act of emancipation. A hundred and sixty-five years have elapsed--a sufficient time for judging of the experiment. The Presbyterian body at the time were made up partly of Arians, partly of Trinitarians, who held each other in mutual tolerance; the ministers freely exchanging pulpits. No bad consequence followed. We do not hear of individual ministers going to extravagant lengths in either direction. A large body gravitated, in the course of time, to the modern Unitarian position; but, considering the start, the stride was not great. In such a century as the eighteenth, there might well have been greater modifications of the creeds than actually occurred. Evidently, in the absence of any compulsory adherence to settled articles, there was an abundant tendency to conservatism. Commencing with Baxter, Howe, and Calamy, we find, in the course of the century, such names as Lardner, Price, Priestley, Belsham, Kippis, James Lindsay, Lant Carpenter--men of liberal and enlightened views on all political questions, and earnest in their good works. These men's testimony to what is truth in religion, is of more value to us than the opinions of the creed-bound clergy. Reason is still reason, but the weight of authority is with the free enquirers.

Fourth. The history of the Presbyterians answers a question that may be properly asked of the creed-abolitionist; namely, What bond is left to hold a religious community together? The bond, in their case, simply was voluntary adhesion and custom. A religious community may hold together, like a political party, with only a vague tacit understanding. When a body is once formed, it has an outward cohesion, which is quite enough for maintaining it in the absence of explosive materials. The established Churches could retain their historical continuity under any modification of the articles. By the present system, they have been habituated to take their creed as their legal definition; for that they could substitute their history and framework.

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[MODES OF TRANSITION FROM THE PRESENT SYSTEM.]

Various modes have been suggested for making the transition from the present system.

One way is, to fall back upon the Bible as a test. This is the same as no test at all. A man could not call himself a Christian minister, if he did not accept the Bible in some sense; and it would be obviously impracticable to frame a libel, and conduct a process for heresy, on an appeal to the Old and New Testaments at large. The Bible may be the first source of the Christian faith, but other confluent streams have entered into its development; and we must accept the consequences of a fact that we cannot deny. However much religion may have to be broadened and liberalised, the operation cannot consist in reverting to the literal phraseology of the Bible.

A second method is, to prune away the portions of the creed that are no longer tenable. It could not have been intended by the original framers of the creeds, that they should remain untouched for centuries. With many Churches, there was a clear understanding that the formulas should be revised at brief intervals. The non-established Churches show a disposition to resume this power. The United Presbyterian Church of Scotland has had the courage to make a beginning; still, relief will not in this way be given to minorities, and small changes do not correspond to the demands of new situations.

A more effectual mode is to discourage and suspend prosecutions for heresy. The practice of heresy-hunting might be allowed to fall into disuse. Instead of deposing heretics, the orthodox champions should simply refute them.

In the Church of England, in particular, a change of the law may be necessary to give the desired relaxation. The judges before whom heretics are tried are very exacting in the matter of evidence, but they cannot stop a prosecution made in regular form. The Church of Scotland has more latitude in this respect, and has already given indications of entering on the path leading to desuetude.[17]

FOOTNOTES:

[Footnote 17: See, at the end, Notes and References on the history and practice of Subscription and Penal Tests.]

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IX.

THE PROCEDURE OF DELIBERATIVE BODIES.[18]

That great institution of political liberty, the Deliberative Assembly, seems to be on the eve of breaking down. I do not speak merely of the highest assembly in the country, but of the numerous smaller bodies as well, from many of which a cry of distress may be heard. The one evil in all is the intolerable length of the debates. Business has increased, local representative bodies have a larger membership than formerly, and, notwithstanding the assistance rendered by committees, the meetings are protracted beyond bounds.

In this difficulty, attention naturally fastens, in the first instance, on the fact that the larger part of the speaking is entirely useless; neither informing nor convincing any of the hearers, and yet occupying the time allotted for the despatch of business. How to eliminate and suppress this ineffectual oratory would appear to be the point to consider. But as Inspiration itself did not reveal a mode of separating in advance the tares from the wheat, so there is not now any patent process for insuring that, in the debates of corporate bodies, the good speaking, and only the good speaking, shall be allowed.

Partial solutions of the difficulty are not wanting. The inventors of corporate government--the Greeks, were necessarily the inventors of the forms of debate, and they introduced the timing of the speakers. To this is added, occasionally, the selection of the speakers, a practice that could be systematically worked, if nothing else would do. Both methods have their obvious disadvantages. The arbitrary selection of speakers, even by the most impartial Committee of Selection, would, according to our present notions, seem to infringe upon a natural right, the right of each member of a body to deliver an opinion, and give the reasons for it. It would seem like reviving the censorship of the press, to allow only a select number to be heard on all occasions.

May not something be done to circumvent this vast problem? May there not be a greater extension given to maxims and forms of procedure already in existence?

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[OBVIATING HURRIED DECISIONS.]

First, then, we recognize in various ways the