Apologia Pro Vita Sua

There was another motive for my publishing, of a personal nature, which I think I should mention. I felt then, and all along felt, that there was an intellectual cowardice in not finding a basis in reason for my belief, and a moral cowardice in not avowing that basis. I should have felt myself less than a man, if I did not bring it out, whatever it was. This is one principal reason why I wrote and published the Prophetical Office. It was from the same feeling, that in the spring of 1836, at a meeting of residents on the subject of the struggle then proceeding against a Whig appointment, when some one wanted us all merely to act on college and conservative grounds (as I understood him), with as few published statements as possible, I answered, that the person whom we were resisting had committed himself in writing, and that we ought to commit ourselves too. This again was a main reason for the publication of Tract 90. Alas! it was my portion for whole years to remain without any satisfactory basis for my religious profession, in a state of moral sickness, neither able to acquiesce in Anglicanism, nor able to go to Rome. But I bore it, till in course of time my way was made clear to me. If here it be objected to me, that as time went on, I often in my writings hinted at things which I did not fully bring out, I submit for consideration whether this occurred except when I was in great difficulties, {67} how to speak, or how to be silent, with due regard for the position of mind or the feelings of others. However, I may have an opportunity to say more on this subject. But to return to the Prophetical Office.

I thus speak in the Introduction to my Volume:—

"It is proposed," I say, "to offer helps towards the formation of a recognized Anglican theology in one of its departments. The present state of our divinity is as follows: the most vigorous, the clearest, the most fertile minds, have through God's mercy been employed in the service of our Church: minds too as reverential and holy, and as fully imbued with Ancient Truth, and as well versed in the writings of the Fathers, as they were intellectually gifted. This is God's great mercy indeed, for which we must ever be thankful. Primitive doctrine has been explored for us in every direction, and the original principles of the Gospel and the Church patiently brought to light. But one thing is still wanting: our champions and teachers have lived in stormy times: political and other influences have acted upon them variously in their day, and have since obstructed a careful consolidation of their judgments. We have a vast inheritance, but no inventory of our treasures. All is given us in profusion; it remains for us to catalogue, sort, distribute, select, harmonize, and complete. We have more than we know how to use; stores of learning, but little that is precise and serviceable; Catholic truth and individual opinion, first principles and the guesses of genius, all mingled in the same works, and requiring to be discriminated. We meet with truths overstated or misdirected, matters of detail variously taken, facts incompletely proved or applied, and rules inconsistently urged or discordantly interpreted. Such indeed is the state of every deep philosophy in its first stages, and therefore of theological knowledge. What we need at present for our Church's well-being, is not {68} invention, nor originality, nor sagacity, nor even learning in our divines, at least in the first place, though all gifts of God are in a measure needed, and never can be unseasonable when used religiously, but we need peculiarly a sound judgment, patient thought, discrimination, a comprehensive mind, an abstinence from all private fancies and caprices and personal tastes,—in a word, Divine Wisdom."

The subject of the Volume is the doctrine of the Via Media, a name which had already been applied to the Anglican system by writers of repute. It is an expressive title, but not altogether satisfactory, because it is at first sight negative. This had been the reason of my dislike to the word "Protestant;" viz. it did not denote the profession of any particular religion at all, and was compatible with infidelity. A Via Media was but a receding from extremes,—therefore it needed to be drawn out into a definite shape and character: before it could have any claims on our respect, it must first be shown to be one, intelligible, and consistent. This was the first condition of any reasonable treatise on the Via Media. The second condition, and necessary too, was not in my power. I could only hope that it would one day be fulfilled. Even if the Via Media were ever so positive a religious system, it was not as yet objective and real; it had no original anywhere of which it was the representative. It was at present a paper religion. This I confess in my Introduction; I say, "Protestantism and Popery are real religions... but the Via Media, viewed as an integral system, has scarcely had existence except on paper." I grant the objection, though I endeavour to lessen it:—"It still remains to be tried, whether what is called Anglo-Catholicism, the religion of Andrewes, Laud, Hammond, Butler, and Wilson, is capable of being professed, acted on, and maintained on a large sphere of action, or whether it be a mere {69} modification or transition-state of either Romanism or popular Protestantism." I trusted that some day it would prove to be a substantive religion.

Lest I should be misunderstood, let me observe that this hesitation about the validity of the theory of the Via Media implied no doubt of the three fundamental points on which it was based, as I have described them above, dogma, the sacramental system, and anti-Romanism.

Other investigations which had to be followed up were of a still more tentative character. The basis of the Via Media, consisting of the three elementary points, which I have just mentioned, was clear enough; but, not only had the house itself to be built upon them, but it had also to be furnished, and it is not wonderful if, after building it, both I and others erred in detail in determining what its furniture should be, what was consistent with the style of building, and what was in itself desirable. I will explain what I mean.