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of this kind, the tendency of the Church of England. in recent times has been all in the direction of increasing their strength. Yet it is the more ancient character of our Church considered as-"an agency by which the devotional instincts of human nature are enabled to exist side by side with the rational," 1 it is this character which appeals most powerfully to the sympathies of the alienated classes. Not that, so far as regards her Logical defence of her position, the Church of England has given any adequate expression to this combination. But then-as the romancist above quoted has acutely indicated-the very weakness of this Church-qua its logic-is but the other side of its strength; indeed the questions suggested by this weakness could not have been so constantly asked, unless the Church had had a strength of her own, not derived from abstract logic, a "fons veri lucedus within," of which she was unconscious. Now there are amongst the alienated classes not a few persons who are far more favourably impressed by this weakness of the Church of England as witnessing to her real strength, than they would be by even the most logically conclusive statement made in answer to the question, "How can we know the truth at all?"

Such persons, however, belong probably rather to the more cultivated section, than to the majority, of the alienated classes, whilst our aim is to take chiefly into account those influences of the Church of England which affect the majority. Looking then to our main contention and to the sum of what has been, and still more of what might be, urged in its support, we regard this merely general influence of the Church of England as a very strong one, more especially in relation to those classes of the community who will have nothing to say to the specific teaching either of this Church or of any

1 Refer for this quotation, as likewise for what follows, to "John Inglesant," by T. H. Shorthouse, vol. ii., pp. 383–386.

other. Or if the Church of England does not exercise a strong influence on all the undenominational classes, she at all events does so on those belonging to the class whom we have described. Nowhere else in Europe is there anything like it; in no other country, either Catholic or Protestant, is there to be found a Church which retains its hold over such a large section of educated men by whom its dogmatic teaching is rejected.

Now, we say that in England this moral and spiritual influence which the Anglican Church is so powerful in recommending, acts on the classes of men who are in this state of theological alienation as a counteracting force to that other influence which, whether it ought to do so or not, does as a matter of fact tend to discredit religion of any and every kind. The strength of the Church of England as regards these classes consists precisely in this its power of making them feel religion as a principle, operative in their lives even after they have ceased to believe in any formally enunciated religious truth. Professed theologians and professed men of science are alike disdainful of this state of mind, which neither of them are in a position to understand. It is of course not satisfactory, nor have we endeavoured to represent that it is more than the best that can be hoped for under the given conditions. Yet those who are thus disposed may be at heart more religious than either the believers or disbelievers of a more definite type. Nor are men who are in this state, and who live accordingly, less honest than are those who belong to the other two classes just mentioned.

But we are not now concerned either with the merit or demerit of this class of men. What we are concerned with is their relation to the Church of England, which is what we have described. We cannot, however, forbear from saying that, little as the Church takes to herself any honour for this relationship, it is in reality one of the facts of which

she has most reason to be proud, and perhaps that one which is most likely to be a source of strength to her in the future. For it is as important that a Church should be able to support men's faith after they have ceased to believe, as it is that the faith of those who do believe should be made deeper and stronger, and certainly not less important than that the denials of disbelievers should be refuted.

CHAPTER V

THE CHURCH AND THE ALIENATED CLASSESII. THE CHURCH'S WEAKNESS

SUCH then being, in our judgment, what constitutes the strength of the Church of England as regards the classes referred to, we pass on now to consider in what consists the weakness of this Church as regards these same classes.

(I.) Non-recognition. These general impressions, influences, and associations on which we have dwelt, have no doubt, as we have said, a deep latent strength. Their tendency, so far as they take root in the character, is to produce a sense of moral harmony, which, even in its more perverted form of mere contented acquiescence in the established order, is often at bottom an anticipation of the higher life of the spirit. But there is too much disposition on the part of Church people to regard the persons who are in this state, as if they were necessarily in agreement with the Church's theological position, or at all events, to refuse to recognise the divergence of such persons from orthodox opinions, even where there can be no doubt as to its existence.

Now, this arises from different causes in different cases, which latter require to be discriminated.

The rationale of this non-recognition in the better class of cases is as follows: As negative opinions are

due, in the manner above described, not to science alone but also to the popular imagination which interprets science, so orthodox opinions are not less of a popular and non-scientific character. Men who have received a merely general and literary education are no better acquainted with systematic theology than the alienated classes are with natural science. Orthodox Church people then-not being in a position to understand the facts-find great difficulty in believing in the reality of any mere differences of opinion keeping other men apart from themselves. For they are united to these other men by moral and spiritual ties the nature of which they can appreciate, whilst the nature of the differences is to a great extent beyond their comprehension. No doubt when such differences of opinion are fully revealed to them, they are surprised and shocked, but they are nevertheless usually not not at all disposed to bring to light, or seriously to examine into, causes of division arising from this source. This, we repeat, is the rationale of non-recognition in the better class of cases. On the other hand, the baser sort of religionists in the Church of England, though no doubt often behaving intolerantly, and sometimes intolerably, towards those who differ from themselves, are yet in the main anxious to avoid a rupture with them. They prefer a working arrangement, a means of making the ecclesiastical machine move easily and without friction, and this is similarly the case with those whose religion is predominantly political, or, in the lower sense, practical. Taken as a whole, the behaviour of Church people in regard to this matter is timid, given to compromise, and anxious to smooth. over difficulties by temporary makeshifts. This constitutes, as we believe, one chief cause of the Church's weakness in respect of the classes alienated from her.

The Church of England practically refuses to recognise a difficulty which is only aggravated by being concealed, though this may be, and most often

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