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TWO 
 PRESENT-DAY QUESTIONS 
 
Oj;fet6 
 
 HORACE HART, PRINTER TO THE UNIVERSITY 
 
Two 
 Present- Day Questions 
 
 I. BIBLICAL CRITICISM 
 II. THE SOCIAL MOVEMENT 
 
 SERMONS 
 
 PREACHED BEFORE THE UNIVERSITY OF CAMBRIDGE 
 
 ON ASCENSION DAY AND THE SUNDAY 
 
 AFTER ASCENSION DAY, 1892 
 
 BY 
 
 W. SANDAY, M.A., D.D., LL.D. 
 
 DEAN Ireland's professor of exegesis 
 
 AND FELLOW OF EXETER COLLEGE, OXFORD 
 
 LONDON 
 LONGMANS, GREEN, AND CO. 
 
 AND NEW YORK ; 15 EAST 16th STREET 
 
 1892 
 \_All rights reserved] 
 
TO THE MEMORY OF 
 
 WILLIAM JAMES HEATHCOTE CAMPION 
 
 TUTOR OF KEELE COLLEGE 
 
 SECRETARY TO THE OXFORD HOUSE IN BETHNAL GREEN 
 
 VICE-PRESIDENT OF THE OXFORD BRANCH OF THE 
 
 CHRISTIAN SOCIAL UNION 
 
 THESE PAGES ARE DEDICATED 
 
 BY ONE WHO DEEPLY VALUED THE SPIRIT 
 
 OF HIS QUIET, UNOBTRUSIVE 
 
 BUT MOST JUDICIOUS, SYMPATHETIC, AND EFFECTIVE WORK 
 
 AND WHO WOULD GLADLY LEARN SOMETHING 
 
 OF THAT SPIRIT HIMSELF 
 AND SEE IT LEARNT AS WIDELY AS POSSIBLE 
 
 OBDORMIVIT IN CHRISTO 
 
 DIE 4*° APRILIS AN. SAL. MDCCCXCII 
 
 AETATIS SUAE 4!""' 
 
PREFACE 
 
 It is right to explain that although these 
 two sermons are not without a certain amount 
 of more or less definite reference, I have done 
 my best to make that reference impersonal and 
 free from direct controversy. I should be glad 
 also to take this opportunity of disclaiming a 
 polemical intention on two points in particular 
 on which it might not unnaturally be attributed 
 to me. 
 
 When I wrote as I did in the first sermon, 
 encouraging the idea of an Enghsh school of 
 criticism, I was quite unaware that this idea 
 (which is of course no new one) had been 
 rather warmly deprecated by Dr. Cheyne in 
 the Contemporary Review for August, i88g. I 
 hope, however, that his objections would not 
 be so strong to the case as I have stated it. 
 
8 Preface. 
 
 Just as we have a National Church which is 
 at the same time a branch of the Church Uni- 
 versal, so also it would seem that we may have 
 a national criticism which does not therefore 
 cease to be international. Indeed the argument 
 is altogether a fortiori; because, whereas our 
 Church has behind it a long history of conflict 
 which has left scars too deep to be easily ob- 
 literated, in the case of criticism there are no 
 such embarrassing antecedents. There would 
 be nothing, on my conception of the matter, 
 to prevent an English critic from utilising to 
 the full the labours of his continental colleagues. 
 I have myself the deepest sense of the value 
 of those labours, to which students of the New 
 Testament are as much indebted as students 
 of the Old. All I wish to say is that the 
 conclusions of foreign critics will come to us 
 with increased weight, and be accepted with 
 greater confidence when a sufficient amount 
 of genuine home-bred English thought has been 
 brought to bear upon them. The one justifica- 
 tion for the appeal to authority is the pre- 
 sumption which it carries that those to whom 
 
Preface. 9 
 
 it is addressed would arrive at the same 
 results if they were in a position to follow out 
 the processes for themselves. And this pre- 
 sumption is naturally strongest where there is 
 some assurance that the processes in question 
 have passed through minds similarly consti- 
 tuted. With all respect and admiration for 
 the Germans, it is impossible not to be re- 
 minded from time to time that there are 
 differences between us of mental habit which 
 appear to be due to difference of race. There 
 are few abler critics an3rwhere than Weizsacker : 
 yet does not Weizsacker more than hint that 
 he regards the Epistle to Philemon as an 
 allegory betrayed by the name Onesimus {Apost. 
 Zeitalt. p. 565) ? And does not Overbeck, 
 another really learned and able person, set 
 himself to prove that the author of the Acts, 
 in the so-called ' We-passages,' deliberately 
 used the first person in order to pass for a 
 companion of St. Paul, though he had no real 
 claim to the title ? Where we can ourselves go 
 over the ground, eccentricities like these do 
 not matter; but where we cannot, we do not 
 
lo Preface. 
 
 know how many links in the chain of reasoning 
 may be vitiated by them. By the time that we 
 have obtained a substantial consensus of native 
 scholars we may be pretty sure that they will 
 have been eliminated. And in other more 
 positive ways I believe that our contribution 
 to the sum of international criticism will be 
 not less valuable for having something of the 
 national character imprinted upon it. 
 
 The second sermon in like manner was 
 finished before I had seen a striking paper, 
 by Mr. Gore, in the current number of the 
 Economic Review. The sermon and the essay 
 start from opposite ends of the subject, but 
 I do not think that they need necessarily 
 clash. The sermon deals most directly with 
 economical or social theory and the public 
 action, whether legislative or administrative, 
 growing out of such theory ; the essay deals 
 rather with the voluntary action of Christians 
 as private individuals, which I have described 
 as supplementing and correcting both formal 
 theory and legal practice. I sympathise heartily 
 with Mr. Gore in his desire to organise opinion 
 
Preface. \ i 
 
 for the raising of the moral standard, and I 
 sincerely hope that his paper may bear fruit. 
 I have little doubt that the clergy will be better 
 and more legitimately employed on efforts such 
 as these, than by descending into the arena of 
 political or municipal conflict. 
 
 Marchfield, Oxford, 
 May, 1892. 
 
/. BIBLICAL CRITICISM. 
 
Brethren, I count not myself to have apprehended: hut this one 
 thing I do, forgetting those things which are behind, and reaching 
 forth unto those things which are before, I press toward the mark 
 for the prise of the high calling of God in Christ fesus. 
 Phil. iii. 13, 14. 
 
 Our high caUing ! ttjs avm Kkfjaetas, our upward, 
 or, more nearly perhaps, our heavenly ^ calling ! 
 that summons or charge which comes to every 
 Christian to make his home in the Jerusalem 
 which is above, that eternal city where, in the 
 expressive s3Tnbolism of the New Testament 
 writers, Christ sitteth at the right hand of God ! 
 
 Of this city we are citizens : its laws lie behind 
 or beyond the laws of those earthly communities 
 
 ' Dr. Vaughan {ad he.) is probably right in saying that the 
 force of the phrase ' lies not in the idea of upward or to heaven, 
 but in that of the Person who calls being Himself above or in 
 heaven.' But as the Apostle regards the call as taking its 
 character and object from this fact, heavenly is practically equi- 
 valent to heavenward. 
 
1 6 Biblical Criticism. 
 
 to which we belong by birth, and to which also 
 we are under near and pressing obligations. 
 The duty of the Christian to that higher 
 kingdom does not so much conflict with his 
 duty to the lower as embrace and transfigure 
 it by raising it to a higher plane. There have 
 been times, no doubt, when there has been a 
 real dilemma, when the Christian has had to 
 make his choice whether he would serve God 
 or man, when he has had to choose the service 
 of God at the peril of his life, and when the 
 full penalty has been too often exacted. Such 
 occasions, at least in this free country of ours, 
 come very rarely now. With a little patience 
 and discretion we may hope that they need not 
 come at all. 
 
 It is therefore no longer necessary to con- 
 trast the citizenship of that upper realm with 
 the citizenship of the lower. To be a citizen 
 of the one makes, or should make, a man 
 better and not worse as a citizen of the other. 
 Something is added to him, but nothing is 
 subtracted. His motives are deepened; his 
 aspirations are raised ; his energies are at once 
 kindled and concentrated ; he is not allowed to 
 waste them upon the distractions of self-indul- 
 
Biblical Criticism. i^j 
 
 gence, but he is bound to exert them upon that 
 service of his fellow-men which is the meeting- 
 point of devotion to his country and to his 
 God. 
 
 The determining feature in the ' high calling ' 
 of the Christian is that it has Christ for its 
 centre. His Word, His Will, is the law of the 
 Christian's action : His sustaining and sancti- 
 fying influence pervades the whole of the 
 Church's activity — pervades it in theory, and 
 it is for us to see that it pervades it more 
 and more completely in practice. ' If ye be 
 risen with Christ, seek those things which are 
 above, where Christ sitteth at the right hand 
 of God. Set your affection on things above, 
 not on things on the earth. For ye are dead, 
 and your life is hid with Christ in God.' 
 
 In speaking to a different audience it might 
 be incumbent on me to enlarge upon the doc- 
 trinal basis of this exhortation. It runs up to 
 one of the pivot doctrines in St. Paul's presen- 
 tation of Christianity, the essential union or 
 identification of the Christian with Christ — the 
 identification of will with will, inspired and 
 vitalised by the operation of the Holy Spirit, 
 which plays so large a part in the Apostle's 
 
 B 
 
1 8 Biblical Criticism. 
 
 teaching. Here, however, it will not be neces- 
 sary to lay again these foundations ; and I shall 
 feel myself free to turn rather to the application 
 to our own times of the special lessons which 
 St. Paul lays before us in that familiar passage 
 which I have taken for my text. The gist of 
 it lies in the duty of progress, upward pro- 
 gress and onward progress, which embraces 
 all spheres and phases of the Christian life. 
 
 On the two occasions on which I am to 
 have the privilege of addressing you, I propose 
 to select two of these which appear to have a 
 peculiar urgency for us at the present moment. 
 Progress in the sphere of criticism is to be 
 my subject to-day; progress in the sphere of 
 society, or what is commonly called the ' Social 
 Movement,' is to be my subject on Sunday. 
 And I wish to consider both less in the light 
 of the incentive which this passage certainly 
 contains towards true and well-founded pro- ^ 
 gress, than in the light of the condition or 
 warning, which, if we are to follow St. Paul's 
 example, he appears to attach to it. ' Brethren, 
 I count not myself to have apprehended : ' ' not 
 as though I had already attained, either were 
 already perfect.' It seems to me, if I am not 
 
Biblical Criticism. tg 
 
 mistaken, that just at the present moment one 
 of the greatest dangers to which Christian 
 opinion is exposed, and that at once in each 
 of the two most important branches of it 
 which I have named, is of a premature insist- 
 ence upon partial and insufficiently tested solu- 
 tions of those questions and difficulties with 
 which the enquirer is confronted. 
 
 When I say ' one of the greatest dangers,' 
 I do not mean that it has gone far as yet, but 
 I cannot help feeling that the present moment 
 is for the English people a singularly happy 
 one ; momentous issues seem to hang upon it ; 
 vital interests depend upon the way in which it 
 is used; and if there is a wreck, the disaster 
 will be all the greater because it is a wreck of 
 the fairest promise. 
 
 These general reflexions appear to me to be 
 applicable in both directions, but I wish to-day 
 to confine myself to the first of the two subjects 
 which I mentioned, the progress of criticism, 
 that is of course of Biblical criticism. 
 
 I suppose that every careful observer, in fact 
 I might say every observer without any added 
 epithet, would allow that the progress of Bibli- 
 cal criticism in this country, within the last ten 
 B a 
 
Biblical Criticism. 
 
 years, has been extraordinarily rapid. The 
 materials of progress, the solid work which 
 leads to progress, no doubt goes back much 
 further. The landmarks of it stand out clearly 
 enough. Essays and Reviews in i860 ; the 
 Colenso controversy from 1862 onward ; the 
 controversy which arose round the work entitled 
 Supernatural Religion from 1874 ; the contro- 
 versy round Dr. Hatch's Bampton Lectures 
 from 1880; the recent controversy round Lux 
 Mundi; and, running parallel to all these 
 movements, the magnificent work which has 
 been done here in Cambridge on the New 
 Testament and early Ecclesiastical History, 
 and other work now actively prosecuted in 
 so many quarters on the Old Testament. 
 In calling these movements ' landmarks of 
 progress' I naturally do not mean that they 
 all contributed elements of equally permanent 
 value. Nor do I wish to imply that the pro- 
 gress lies entirely on one side of the con- 
 troversies in question. Progress is the re- 
 sultant in public opinion of the action of both 
 sides in controversy. And it is just in this 
 respect that I think it will be admitted that in 
 the last few years the change has been most 
 
Biblical Criticism. 
 
 marked. It is no longer an individual here or 
 an individual there who has adopted the newer 
 views, but the younger men especially are 
 coming over to them in masses. And outside 
 the number of those who definitely declare 
 themselves on the side of these newer views 
 there is a still larger number who keep an 
 open mind in regard to them, and like the 
 men of Beroea are prepared to search and 
 see whether these things are so. 
 
 Now believing as I do that this is a right 
 and necessary change, and one which is work- 
 ing out a great Providential design for the 
 Church of these latter days, I still think it im- 
 portant that it should not be made too rapidly. 
 I would submit that the rate at which we have 
 been moving, for some time past, is the utmost 
 that can be at once sound and salutary. And 
 that for two reasons: (i) because time and 
 labour are essential if we are to know what 
 is really true and what is not ; and (2) because 
 the same condition of time and quiet reflexion 
 is necessary if what is recognised as true is 
 not merely to lie upon the surface of the mind 
 but to be absorbed and assimilated. 
 
 If it is urged that truth is truth, and that our 
 
22 Biblical Criticism. 
 
 business is to get at the ' truest truth,' I answer, 
 Yes, but we cannot satisfy ourselves as to what 
 is the ' truest truth ' until it has been duly tried 
 and tested. We must not accept it upon the 
 authority of any individual critic, however accom- 
 plished. We should have to ask ourselves how 
 far the personal equation entered into the state- 
 ment of it. It might enter in very largely. I 
 would go further and say that we must not accept 
 implicitly and without further question even what 
 is put before us as the balance of opinion among 
 critics of different nationality and antecedents 
 from our own. It is not only our right but our 
 duty to pause for a moment in order to make 
 sure both that there is such a clear balance of 
 opinion, and that the processes by which it has 
 been arrived at are such as we can follow. 
 
 There is a point of view from which every- 
 thing which does not come up to the latest 
 standard is characterised as ' illusion.' Call it 
 'provisional belief,' and the name will be less 
 invidious and more just. Such beliefs have 
 necessarily and by the very nature of the case 
 played a large part in the Providential order 
 from the first dawn of reason until now. All of 
 us, from the agnostic upwards, have some be- 
 
Biblical Criticism. 23 
 
 liefs with which we are not perfectly satisfied. 
 There are some convictions which really enter 
 into the bone and marrow, and on these we do 
 well to place our main reliance. But there are 
 other convictions of inferior force, perhaps not 
 personal convictions at all, but such as have 
 come to us by tradition from our fathers. In 
 regard to these we may be conscious that they 
 have or may have for us only a temporary 
 function. Yet, even so, they ought not to be 
 surrendered at the first summons before we are 
 assured that we have something better to put in 
 their place. There are two reasons for adhering 
 to a traditional belief, even though we are not 
 perfectly satisfied with it. One is that it has 
 the sanction of use, and that experience has 
 shown it to be capable of working in with our 
 other beliefs. The second reason is that our 
 responsibility in regard to such a belief is in- 
 definitely subdivided. We have the great mass 
 of the Church behind us. The belief is not our 
 own manufacture. It is not stamped with our 
 own name. It is the product of many minds, 
 and perhaps has been embodied in more or less 
 authoritative teaching. That may not be enough 
 to justify us in clinging to it obstinately when 
 
24 Biblical Criticism. 
 
 we have convinced ourselves that it is no longer 
 tenable; but it does at least shift the respon- 
 sibility from our shoulders while we are em- 
 ployed in testing the new alternative. We thus 
 gain time to test it thoroughly, and are not at 
 the mercy of the first new theory that is pre- 
 sented to us. We can afford to apply to it 
 fairly strict canons of evidence ; we can afford 
 to consider how it too will harmonise with our 
 more central convictions. Even if we end by 
 giving up the old view, we can console our- 
 selves with the reflexion that it is a view which 
 God had allowed to prevail for many centuries, 
 and which doubtless possessed all that time at 
 least some relative justification. 
 
 There is, therefore, no true dilemma between 
 acquiescing in 'illusion' and accepting the 
 latest idea that is put before us. The illusion 
 cannot be so bad as to exempt us from the 
 duty of trying what we put in the place of 
 it to the best of our power. There must be 
 transition stages in human thought. And it is 
 doing no good service to seek to hurry opinion 
 through those stages by plying it with epithets 
 which only assume the points at issue. The 
 more such epithets are avoided, and the sooner 
 
Biblical Criticism. 25 
 
 we come to the hard grit of argument, the 
 better. 
 
 I have pleadfed on other occasions for an 
 English criticism, by which I do not mean a 
 criticism which is insular and isolated, but a 
 criticism which gives full play to what is best 
 in our national character and genius, and which 
 takes time to work out the problems presented 
 to it in its own way. Happily for any such pur- 
 pose, the English and American peoples may 
 be counted as one — not that the gifts and an- 
 tecedents of the two peoples are precisely iden- 
 tical, for with much that is common they also 
 partly supplement each other — but at least there 
 is between them at this moment complete soli- 
 darity of aim and endeavour. If we are taunted 
 with being behindhand in the race, we will reply 
 with the proud saying of an English minister, 
 'We will call in the New World to redress the 
 balance of the Old.' 
 
 As to what an English criticism may be, one 
 who speaks from this place has not far to look 
 for an example. Think of the work which has 
 been done in your own Cambridge in the last 
 thirty years. Think of that splendid edifice of 
 Textual Criticism— perhaps a resting-place (who 
 
26 Biblical Criticism. 
 
 shall say?), but such a resting-place as marks 
 the great epochs of a science. Think of those 
 massive and truly classical commentaries which 
 bear names that are still deeply cherished as 
 well as honoured. An objector may say that 
 even these only cover a portion of the ground, 
 and that they do not provide us with a historical 
 theory. True, they do only cover a portion — 
 though a very important portion — of the ground. 
 It is for the rising generation to fill the gaps 
 which its predecessors have left for it. True, 
 the chief approach which they make towards 
 a historical theory is negative rather than posi- 
 tive—correcting the extravagances put forward 
 by others rather than propounding any one 
 constructive formula of their own. Even so 
 their work is of high value. It is work which 
 must last, which can never really be out of date. 
 But more than that, it is work which marks out 
 for us beforehand those solid and fruitful lines 
 which English investigation ought to follow. 
 We need not indulge in self-complacent patriot- 
 ism to believe that our race has something real 
 to contribute to the body of well-established 
 criticism. Our strength does not lie in fertility 
 of hypothesis or in sustained speculation, and 
 
Biblical Criticism. 27 
 
 yet there is in our race a certain sagacity which 
 will not let false coin pass for gold. Our best 
 workers have a certain skill of hand which is 
 capable of ringing well the bricks with which 
 they build before they lay them. Of course 
 we must not let the claim to these qualities 
 serve as a cloke for shallowness and ignorance. 
 It is essential first to have a knowledge like 
 that of Lightfoot and his peers before their other 
 gifts can operate effectively. That knowledge it 
 is the duty of each and all of us to acquire to 
 the best of his ability. Let us go on working 
 upon those lines for some twenty or thirty 
 years ; let us lay out our work on a large scale 
 of thoroughness and not a small one, and the 
 unifying spark or sparks will come perhaps 
 when least expected. 
 
 Is there not something noble in a programme 
 like this which is content to till the field before 
 us and subdue it gradually piece by piece, slowly 
 but surely to win plot after plot of ordered 
 ground from the waste ? Far better, I cannot but 
 think, such steady, deliberate, well-considered 
 advance than the feverish haste for results and 
 'conclusions.' It is more important that our 
 results when they come should be sound than 
 
28 Biblical Criticism. 
 
 that they should come quickly. If God in His 
 Providence has ordained that nineteen centuries 
 should pass before the Old and New Testa- 
 ments are understood as we are beginning to 
 understand them, a few years more or less can 
 make but little difference. Would not He have 
 us cultivate a habit of mind which — ^with rever- 
 ence be it said — is most like His own; never 
 hasting if never resting ; calmly waiting for the 
 natural unforced outcome of things ; welcoming 
 debate and discussion from every side alike, or 
 rather, most of all from that side which is most 
 jealous for maintaining the continuity of the 
 present with the past; not pressing particular 
 solutions, some of them in their very nature ten- 
 tative, but leaving them to find their own level 
 in the ceaseless play, the action and reaction of 
 thought and life ? 
 
 An Englishman who tried to adopt this atti- 
 tude would, I think, as I intimated at the outset, 
 have no great cause to find fault with the exist- 
 ing state of things. He would see much to en- 
 courage him, far less to cause him anxiety and 
 apprehension. The state of New Testament 
 study, I believe that he would pronounce to be 
 almost wholly hopeful. Perhaps it is true that 
 
Biblical Criticism. 29 
 
 the rate of production of really great and per- 
 manent works has somewhat slackened since the 
 removal of that great Cambridge bishop, who for 
 some three decades had led the way in them. 
 Slackened it has, as it could hardly fail to 
 slacken, though the generation to which he be- 
 longed has gone on doing its part, and is likely 
 in the near future, I may venture to say, still to 
 do its part in work of noble proportions. And 
 then we have had quite recently a fresh out- 
 burst of energy on the part of a group of younger 
 men, which I devoutly hope may be sustained 
 as vigorously and as auspiciously as it has 
 begun. If we are told that the Cambridge 
 Texts and Studies, or our own Studia Bihlica, 
 do not touch vital points or propound striking 
 generalisations, there are a number of answers 
 ready. In the first place one might say that 
 although the points which they touch are not 
 exactly vital in themselves, still that they are not 
 far removed from others which are. Secondly, 
 it might be urged that the method which is 
 exemplified in these essays is the best way 
 of approaching larger problems. I greatly 
 believe — if I may venture to express my own 
 opinion — in the method of drawing gradually 
 
3° Biblical Criticism. 
 
 inwards from the circumference to the centre, 
 of settling the out-lying minor questions as a 
 preliminary to attacking the greater questions 
 which lie within. Indeed the great questions 
 very often depend for their solution on these 
 small ones. In a battle the issue will often turn 
 on the possession of some little copse or hillock, 
 the importance of which is hardly seen until it 
 is won, and the way is so opened into the heart 
 of the enemy's lines. The analogy holds good 
 for all branches of systematic study ^ not least 
 for a critical theology. That too has its 
 points both strategical and tactical; and those 
 in the smaller theatre of action frequently exert 
 a decisive influence upon those in the larger. 
 Lastly I would point to the very beneficial 
 effect which the mere suspending of judgment 
 
 ' ' It is never possible to tell what facts may have a wide bear- 
 ing. It continually happens — it has often happened virithin my 
 experience— that archaeological facts to which their discoverers 
 attached very small importance have been at once seized on by 
 historians, by the men of general views, as of the highest value . . . 
 Every fact is a thing of infinite possibilities ; it may lie unused for 
 years or generations, until some new fact suddenly appears to 
 make it fruitful. None of us can tell what is a negligible 
 quantity in history ; and sometimes the smallest looking rock of 
 reality will upset a whole cargo of received views and send them 
 to limbo for ever.' — Prof. P. Gardner, New Chapters in Greek 
 History, p. 19. 
 
Biblical Criticism. 31 
 
 involved in these secondary researches has upon 
 the minds of the enquirers themselves. The 
 complexity of the problems with which they 
 have to deal is brought home to them ; they 
 learn to suspect cheap and easy solutions : they 
 prove their armour and their weapons before 
 they are called upon to use them in any great 
 encounter. If I am a right judge, the temper of 
 the younger generation of theological students is 
 almost wholly admirable; and it constitutes, I can- 
 not but think, one of our best hopes for the future . 
 This opinion I would extend from those who 
 are at work upon the New Testament to those 
 who are at work upon the Old, though I confess 
 that it was the study of the Old Testament 
 which I had in view in my opening remarks. 
 It is not for me to praise men of like standing 
 with myself, and on ground which is not my 
 own, still I cannot help saying how thankful I 
 am to see the foremost representatives of Old 
 Testament studies in this University pursuing 
 precisely the line they do. Even one who re- 
 gards it from without must feel that their work 
 is really circumspect work ; that they have a 
 due sense of the gravity of the interests com- 
 mitted to them ; and that they will not plant 
 
32 Biblical Criticism. 
 
 their feet until they are assured of firm and 
 stable footing. I trust that no comments or 
 criticisms such as will almost inevitably be aimed 
 at this cautious spirit, will avail either to hurry 
 their steps or make them swerve from their 
 even tenor. 
 
 For although my own department is the New 
 Testament, I cannot bring myself to think that 
 the true position of Old Testament studies is so 
 very different from that of which I have myself 
 experience. I cannot think that we are so near 
 final solutions as the tone of some recent im- 
 portant, if rather isolated, criticism might lead 
 us to suppose. Surely we are yet very much 
 in the exploring stage in Old Testament matters, 
 and surely the temper which most befits Old 
 Testament workers is that of explorers, conscious 
 of obscurities all round them which they have 
 not penetrated, and of mysteries which they 
 have not fathomed; unwilling to press their 
 individual opinions, unwilling to press even what 
 they may think the balance of opinion at any 
 particular moment, knowing that at the very 
 most, even without taking account of the medium 
 through which it passes, it is still only the 
 balance of opinion which fluctuates from day to 
 
Biblical Criticism. 33 
 
 day. If a balance had been struck of New 
 Testament opinion by a critical scholar some 
 thirty or forty years ago, how near would it have 
 been I do not say to the reality, but to what it is 
 now? How many positions would it have in- 
 cluded which are now known to be impossible ? 
 Speaking once more from the outside, and 
 leaving my hearers to make what deductions 
 they like on that score, I cannot help asking if 
 the present is not a moment when the student of 
 the Old Testament would do well not to express 
 himself too confidently. With a great under- 
 taking like your own Septuagint just floated ; 
 with another great undertaking, the Clarendon 
 Press Concordance, also just beginning to ap- 
 pear ; with a Hebrew Lexicon, which I believe is 
 likely to be more exact and complete than any 
 which has preceded it, likewise on the point of 
 appearing; with discoveries like that of the Tell 
 el Amarna tablets, still too recent to be fully 
 estimated ; with the mine of Assyrian and Baby- 
 lonian lore, still far from being worked out ^ ; with 
 
 ' 'As an instance of the abundance of this ancient material, 
 there are in the British Museum thousands of unread cuneiform 
 tablets, so many in fact that it has been stated that they cannot be 
 read and arranged in less than a century from now ; yet eveQr 
 year increases the stock.' — Gardner, ut sup. p. ii. 
 
 C 
 
34 Biblical Criticism. 
 
 the field of Comparative Archaeology repre- 
 sented by Prof. Robertson Smith's Religion of 
 the Semites, by no means fully harvested or, I be- 
 lieve I am right in saying, fully appreciated in 
 its bearings upon criticism ^ ; with the study of 
 the Apocryphal and Pseudepigraphic Books, 
 with all the light which they are calculated to 
 throw backwards upon the Old Testament, as 
 yet one might say almost new in these islands, 
 and certainly far from exhausted upon the 
 Continent : with all this promise for the future, 
 are we not warned to a certain reserve and self- 
 restraint in the present ? Even one who is no 
 specialist can see signs of intricate stratification, 
 both of style and thought, in the Old Testament, 
 and he cannot think that the relative positions of 
 these subtly intermingling strata have been de- 
 termined and the last word said about them. 
 The New Testament scholar who knows what 
 a part Bruder's Concordance has played in the 
 literary analysis of his own volume, must needs 
 
 • I was myself much struck by an article on this subject, by 
 Mr. Joseph Jacobs, in The Archaeological Review for March, 1889. 
 This, again, may be said to betray the standpoint of an amateur ; 
 but, at least, one's confidence in the judgment of a specialist is 
 greatly increased when one finds him conscious of the weak parts 
 in the methods which he himself is using, and keeping an open 
 mind towards others which are less familiar. 
 
Biblical Criticism. 35 
 
 anticipate consequences of no slight importance 
 when instruments of equal exactness are placed 
 in the hands of his Old Testament colleagues. 
 
 One or two further questions suggest them- 
 selves. It is doubtless true that the historical 
 method is an instrument under certain circum- 
 stances of great efficacy. But is it sufficiently 
 considered that this efficacy must by the nature 
 of the case vary with the subject-matter to 
 which it is applied ? The historical method 
 loses its point where there is little or no his- 
 tory. There are large periods in Jewish his- 
 tory, notably from the Exile onwards, where our 
 knowledge is so slight or so vague that it is 
 difficult to bring history and literature into rela- 
 tion to one another. Again, is it not in cases 
 like these, where so much of the page is blank, 
 especially important to be on our guard against 
 over-laying one hypothesis upon another? Is 
 it not especially important to start from those 
 facts which, though small, are at least fixed and 
 certain? Some wise words were written upon 
 another subject five and thirty years ago which 
 it may not be out of place to recall to-day: 
 ' Whatever be the final issue, it must be dan- 
 gerous to dogmatise on the arrangement of 
 c % 
 
3^ Biblical Criticism. 
 
 the subtler historical phenomena until those of 
 a more definite and tangible kind have been 
 laid down as landmarks according to the best 
 evidence within our reach ^.' 
 
 Among the facts which possess this definite 
 character are those which bear upon the history 
 of the text. It is true that the text of the Old 
 Testament has had much scholarly activity ex- 
 pended upon it in recent years. But am I not 
 right in saying that this activity has been mainly 
 directed to the recovery of the words actually 
 written? And may it not have another object 
 not less fruitful? The history of a text may 
 often throw light upon the history of the book 
 to which the text belongs. Are there not vistas 
 of possibihty here, when the text of the Old 
 Testament is approached on a grandly sys- 
 tematic and comprehensive scheme hke that of 
 the lamented scholar, De Lagarde ? 
 
 Yet once more. It is hardly an accidental 
 coincidence that from several widely separated 
 quarters at once attention is being called to the 
 grains of truth that are to be gathered from 
 material which historians have been too apt to 
 
 1 Dr. Hort, in Joum. of Class, and Sacr. Philol. vol. iii. (1857), 
 p. 155- 
 
Biblical Criticism. 37 
 
 cast aside as worthless. On the one hand we 
 are assured by one of our foremost classical 
 archaeologists that ' the legends of heroic Greece 
 have more of the historic element than any one 
 supposed a few years ago ^' On the other hand 
 it is nearly thirty years since the appearance 
 of a famous article on ' Royal Names in the 
 Apocryphal Acts,' which is now beginning to 
 bear fruit ^. And nearer home a like use is 
 being made by Prof. Ramsay of the Christian 
 legends of Asia Minor. 
 
 When we think of the lessons which the 
 criticism of the New Testament may suggest 
 to the student of the Old, we cannot help being 
 reminded that scarcely one of the discoveries 
 of recent years has not had for its tendency 
 to bring back the course of criticism into paths 
 nearer to those marked out by ancient tradition ^- 
 I do not myself fear the results of Old Testa- 
 ment criticism. I think it has been proved that 
 the Christian conscience can reconcile itself to 
 them even in what I conceive to be an extreme 
 
 ' Prof. Gardner, ut sup. p. 84. 
 
 ' Now reprinted in Von Gutschmid's Kleine Schriften, vol. ii. 
 
 p. 332 ff- 
 
 ' Watkins, Bampton Lectures, pp. 357-413 ; Lechler, Urkunden- 
 funde zur Gesch. d. christl. Altertums (Leipzig, 1886). 
 
38 Biblical Criticism. 
 
 form. Neither do I think it hkely that the main 
 hnes of this criticism on which our own most 
 active workers are' agreed will be shaken. But 
 there do seem to me to be signs that the period 
 of disintegration is drawing to an end, and that 
 a new period of concentration and redintegra- 
 tion is at hand. Dies docebit. Do not let us 
 anticipate too much in either direction, but be 
 content to wait and learn. 
 
 One more section of the subject remains to 
 me. I have spoken of a danger, which seems to 
 me not indeed largely but sufficiently to suggest 
 a warning, to lie before those of us who teach ; 
 and the same kind of danger to perhaps the 
 same kind of extent seems to lie before those 
 who are taught. It is the fact that there are 
 some who will listen to him which throws 
 such an immense responsibility upon the 
 teacher. One in that position, who looks out 
 into the England of the present day, may well 
 have his heart burn within him. The attitude 
 of our laity in these critical times through which 
 we are passing seems to me in the main — if I 
 may take upon me to say so — worthy of all 
 praise. Our churches have never been so well 
 
Biblical Criticism. 39 
 
 filled: and those by whom they are filled 
 are by no means only the thoughtless and 
 ignorant. Quite the contrary. And the de- 
 meanour of the congregations shows at once 
 what a deep, real, quiet religious feeling there 
 is, and what anxiety there also is to harmonise 
 that feeling with the movements of modern 
 thought and the rapid succession of discoveries 
 which modern thought and science has brought 
 with it. Our English laity, as their manner 
 is (and what Englishman would wish it other- 
 wise?), are not demonstrative. Not every 
 thoughtful person tells you his thoughts. Still 
 something comes out from time to time of what 
 those thoughts are. And they are such as we 
 of the ministry may well find it hard entirely 
 to satisfy. It is a sajang which, if I remember 
 right, goes back to the speech of Pericles, that 
 the critical faculty is more widely distributed 
 than the constructive. Not even a wise man 
 can answer every question which may be put 
 to him : and we are not all wise. 
 
 The one thing which I would urge upon the 
 faithful laity is that they should confirm and 
 strengthen themselves in that one part of their 
 attitude which is best — their patience. If they 
 
40 Biblical Criticism. 
 
 press us too much (as at present I have said 
 I do not think they do), we shall give them just 
 those premature and unsound solutions against 
 which I hope that we shall be on our guard. 
 They may rest absolutely assured that Faith and 
 Truth will ultimately harmonise. Both are real 
 things ; and the world cannot live without either. 
 But the particular harmony by which they are 
 to be reconciled will not be reached in a day ; 
 and we may be sure that it will not be reached 
 by any short cuts. 
 
 Here lies the danger. There is the double 
 danger, that the laity should acquiesce in a stan- 
 dard of knowledge which is some way short of 
 the best for themselves, and that by doin^ so 
 they should induce those who ought to be their 
 guides to higher things, also to acquiesce in it. 
 I would ask leave to quote a few words from an 
 able discourse lately delivered before my own 
 University, as they seem to me to show a marked 
 insight into the way in which opinion is often 
 formed. ' In a great many cases,' the writer 
 says, ' old opinions have been abandoned with- 
 out any adequate grounds, or at any rate with 
 no real knowledge or study of what is urged 
 against them. . . But the truth of the matter is, 
 
Biblical Criticism. 41 
 
 that for better or worse the common run of men 
 and women have neither the ability to compre- 
 hend, nor the patience to follow, nor yet the 
 will to be convinced by mere weight of argu- 
 ment. They go by impressions : they are deter- 
 mined by what they imagine to be the general 
 tendency of things, so that when once the 
 general impression has spread abroad, when 
 once the verdict of public opinion has been 
 pronounced that old positions are no longer 
 tenable, it is really of very little use repeating 
 to deaf ears either old arguments or new ones 
 to shew that they are ^' 
 
 Not only is this estimate as a whole true and 
 very luminously expressed, but the state of 
 things described is in part at least inevitable. 
 The mass of mankind must ' go by impressions.' 
 But I could not admit that all was equally inevit- 
 able. I should be obliged to demur to what 
 seems to me a tone of needless fatalism in the 
 last sentence. At all events, if it is true that the 
 verdict of public opinion once pronounced can- 
 not be re-opened, I would say, let us be very 
 
 ' No Continuing City. A Sermon for the Disillusioned. By the 
 Rev. H. J. Bidder, B.D., Fellow of St. John's College. (Oxford, 
 1892), p. 9. 
 
42 Biblical Criticism. 
 
 slow to form any such verdicts. Let us bear in 
 mind the very precarious and imperfect charac- 
 ter of the methods by which they are formed. 
 Let us be on our guard against the evils to 
 which these methods are apt to lead. For what 
 does the process so accurately depicted mean ? 
 It means that a wholly disproportionate weight 
 is attached to fugitive articles in reviews and 
 periodicals. And that is bad alike for those who 
 write and for those who read. Those who -write 
 are apt to be drawn away from the great work 
 by which knowledge is really advanced and 
 truth really ascertained, to the small work which 
 has the advantage of appealing to a wider public. 
 And that public is led to acquiesce in a low stan- 
 dard and to forget how very rough and mis- 
 leading the processes by which it arrives at its 
 conclusions are. No doubt in the end it is the 
 great work which really tells, but impediments 
 and distractions are thrown in its way, and too 
 much mischief may be wrought on the surface 
 while it is doing. Let us who are here at one 
 of the centres in which opinion is made, and 
 from which it radiates, try to rise superior to 
 these things. 
 
Biblical Criticism. 43 
 
 Still to be strenuous for the bright reward, 
 And in the heart admit of no decay, 
 Brook no continuance of weak-mindedness, 
 Great is the glory, for the strife is hard. 
 
 I would not ask for any change. I would not 
 ask you to lay down any new lines, or to launch 
 out on new methods ; I would only express my 
 earnest hope that the theology of Cambridge in 
 the future may be such as it has been in the 
 recent past and such as it is in the present, and 
 that its great traditions may be maintained with 
 undiminished zeal and vigour. You will not 
 easily find others as sound and stable or more 
 rich with promise for the whole Church and 
 nation. 
 
 Note. — The greater part of pp. 33-37 was omitted in delivery. 
 
//. THE SOCIAL MOVEMENT. 
 
II. 
 
 Brethren, I count not myself to have apprehended : but this one 
 thing I do, forgetting those things which are behind, and reaching 
 forth unto those things which are before, I press toward the mark 
 for the prise of the high calling of God in Christ fesus. 
 
 Phil. iii. 13, 14. 
 
 It is strange to what an extent the analogy 
 seems to hold good between wholly different 
 branches of Christian activity as one looks out 
 upon them at the present time. In part this 
 may be due to the subjective identity of the 
 observer, who will naturally see the same class 
 and kind of facts in one direction that he sees in 
 another ; but it seems to have some more objec- 
 tive ground as well. 
 
 A few days ago I took such survey as I could 
 of the field of Biblical Criticism. What I seemed 
 to see there was, on the whole, remarkable and 
 rapid progress, with good hope and promise for 
 the future. The one danger to which I could 
 not but think that this progress was exposed 
 
48 The Social Movement. 
 
 was the danger of premature solutions, put for- 
 ward too confidently and acquiesced in too easily 
 — acquiesced in as they would be sure to be by 
 some, though causing an equal amount of recoil , 
 and reaction amongst others. 
 
 I turn to-day to another subject, not less press- 
 ing and important, in the more practical sphere 
 of our present-day life — what is often called the 
 ' Social Movement,' the desire for the practical 
 reform of society as at present constituted, and 
 in particular for the bettering of the condition of 
 the poor and labouring classes. 
 
 Here, too, the first thing which strikes an 
 observer will be, I think, the marked advance 
 which has been made in recent years, both in 
 the way of actual material improvement and also 
 in the interest which the whole question or 
 group of questions has aroused. And here, too, 
 the great danger seems to me to be the urging 
 in practice of premature solutions. The one 
 great caution which I think we need to bear in 
 mind is that which the Apostle lays down for 
 himself, in the midst of steady and sustained 
 advance, not to count himself to have appre- 
 hended, or to be satisfied that he has reached a 
 real goal, too soon. 
 
The Social Movement. 49 
 
 The fact of the material advance to which I 
 have alluded in one respect increases our re- 
 sponsibilities. The last few years, though no 
 doubt some deductions must be made for par- 
 ticular classes, have yet been years of prosperity 
 for the nation as a whole. We do not know 
 how long this prosperity may last. Already there 
 are clouds upon the horizon — perhaps not much 
 bigger than a man's hand, but yet clouds which 
 may grow and expand more quickly and more 
 formidably than we suppose. Often it must 
 seem as if this national prosperity of ours were 
 a delicate and artificial thing ; and the wonder 
 may well be that it has lasted so long as it has. 
 We have had and are haying our fat kine ; are 
 there not lean kine to follow? But the mass 
 of our population, compared with the internal 
 resources of this little island of ours,. is so great 
 that if the stress and strain of poverty should 
 come, it will be terrible indeed. It is then all 
 the more incumbent upon us to settle our diffi- 
 culties if we possibly can while we have time, 
 while the sunshine of prosperity is still upon us ; 
 for what is comparatively easy now, when all 
 classes can afford to make sacrifices, will be far 
 less easy when those sacrifices cut to the quick 
 
 D 
 
50 The Social Movement. 
 
 and touch no longer the superfluities but the 
 necessaries of living. 
 
 In more ways than one it would seem that 
 the present is a happy moment — most happy I 
 think in this, that at present the war of classes 
 in this country has not yet seriously begun ; we 
 may if we take things in time anticipate it and 
 carry the whole nation onwards together. The 
 improvement of the condition of the poor is a 
 noble object, a consummation devoutly to be 
 wished and striven for. Even if it should have 
 to be carried out at some cost to the upper 
 classes, still it would be a thing to be desired, or 
 at least a necessity to be faced even by those 
 affected by it. But a still nobler thing would be 
 if all classes would work together of their own 
 free will, and rich and poor alike aim at the 
 common good of all. 
 
 It is I think most important that our reformers, 
 whether theorists or statesmen, should bear well 
 in mind this Harmony of Classes. The man 
 who seeks to set class against class is doing at 
 this moment deep and grievous wrong to hu- 
 manity as a whole. 
 
 We can conceive a time when such a thing 
 might be inevitable ; when certain definite re- 
 
The Social Movement s^ 
 
 forms endorsed by the national sense of justice 
 had year after year been presented and rejected ; 
 in such a case, as a last dire necessity, it might 
 be right, or at least not wrong, for the flag of 
 self-interest to be unfurled and for the war of 
 class against class to be declared. But none 
 can say that there is any approach to such a 
 situation at present. The whole nation we may 
 say is prepared to listen to reason. There is no 
 such thing as an obstinate non possumus. It is 
 therefore the duty, the positive and sacred duty, 
 of every one whom it may concern, to make his 
 appeal in the first instance to the reason, and if 
 his appeal fails, to make quite sure that the 
 fault is not his own, and that what he has asked 
 is really reasonable. 
 
 I can quite understand that the tenor of these 
 remarks may seem at first sight rather opposed 
 to the conclusion which I was inclined to draw 
 fi-om them : they might seem to emphasise the 
 urgency of the situation rather than the danger 
 of hasty action. I do believe that the situation 
 is urgent ; but it is urgent because it is happy ; 
 and my fear is that too great haste might easily 
 wreck this happy combination of circumstances, 
 
 D 3 
 
52 The Social Movement. 
 
 and inflict wounds which it would be most diffi- 
 cult to staunch and heal. 
 
 The moral which I should be inclined to draw 
 has a different point, as it is applied to different 
 persons. To the publicist and statesman I 
 would have it by all means act as a stimulus. 
 To the philanthropist and reformer who is eager 
 to put his schemes in practice I think it should 
 act as bit and bridle. 
 
 The greatest danger to which we English are 
 exposed is the danger of acting before we think. 
 And the one thing which seems to me most 
 essential at the present moment is that we should 
 think thoroughly and soundly before we act. A 
 false step just now would be doubly disastrous. 
 The poise of the balance is most delicate, and is 
 easily moved either way. Just in proportion as 
 the future is promising if the steps that we now 
 take are carefully weighed and considered, so 
 also is the danger if they are the reverse of this. 
 What we want then is to quicken the action of 
 the brain of our body politic and to restrain its 
 hand. Now if ever it seems to me that we 
 need the advice of the expert : now if ever it 
 seems to me that we need to check the mere 
 partisan. 
 
The Social Movement. 
 
 In saying this I would not for a moment be 
 thought to complain that our experts have been 
 idle. Far from it. I doubt if there has been 
 any age in which they have been more active ; 
 and we see all round us signs of increasing 
 activity. Here in Cambridge alone what solid and 
 admirable work has been done by the political 
 economist and the publicist only within the last 
 one or two years! And in my own University, 
 though the work has not been exactly of the 
 same kind, or quite so direct in its bearing on 
 our social needs, yet there too we have had 
 work, from all I can gather, of real value. All I 
 wish to do is to help those who follow this call- 
 ing, the study of sociology and of the common- 
 weal, to realise, if they need any help to realise 
 it, the magnificent opportunities that lie before 
 them, and to assure them of the sympathy of 
 those of us who cannot share their labours. If 
 there is any cause which deserves to enlist its 
 recruits from amongst the best and ablest which 
 any University or duly qualified seat of learning 
 has to offer, surely it is this. 
 
 Perhaps the most striking of all the character- 
 istics of the present age is the growth of science ; 
 that is, the systematic and impartial as opposed 
 
54 The Social Movement. 
 
 to the desultory, haphazard, and still more to the 
 one-sided partisan study of things. 
 
 But it is difficult to imagine any kind of sub- 
 ject matter in which this strict scientific study is 
 more necessary than that which touches so 
 closely the very constitution of human society. 
 Only a few weeks ago we had a timely reminder 
 on this head. A distinguished son of Cambridge, 
 to whom even opponents would not deny the 
 name of statesman, while confessing himself ' a 
 believer in attempting to deal with the various 
 social evils or problems that beset us, in so far as 
 they can be dealt with by legislative means,' 
 took the opportunity to warn us that our only 
 hope of dealing with them successfully was to 
 deal with them in a spirit which recognised the 
 extraordinary difficulty and complexity of those 
 problems, and in a spirit which resolutely put 
 aside what might be described as the 'electioneer- 
 ing aspect of the questions which have to be 
 decided^.' A little further on in the same speech 
 was a passage which we might well hope would 
 be laid to heart by all whom it concerned. ' All 
 I ask is that members should recognise the ex- 
 
 * Mr. A. J. Balfour, at Merchant Taylors' Hall, in a speech 
 reported in the Times of April ii, 189a. 
 
The Social Movement. 55 
 
 traordinary novelty and difficulty of the questions 
 which they are attempting to solve ; that they 
 should not deal with them in a light heart or 
 with a small sense of the responsibility imposed 
 upon them, but that they should endeavour by 
 every means in their power to consider not 
 merely how this or that amendment may be 
 turned to account upon this or that platform, but 
 really and truly what are the nature and charac- 
 ter of that vast complexity of causes with which 
 they are interfering, and which they hope to 
 modify for the advantage of society at large, and 
 that, having by careful study and thought made 
 up their minds on the question, they should to 
 the best of their ability bring the efforts of social 
 legislation to a successful issue, not for their own 
 party only, but for the community as a whole.' 
 How heartily were it to be wished that advice 
 like this could be graven on tables of stone and 
 held up before the view not only of every 
 holder of office, but of every one who embarks 
 on any pubUc cause! The reason why this ever- 
 increasing complexity of human affairs is so 
 important is because the effects of any pubhc 
 measure which can be foreseen usually bear but 
 a small proportion to those which cannot be 
 
56 The Social Movement. 
 
 foreseen, and because there is constant risk that 
 in attempting to remove a small evil or a small 
 injustice we may find, quite without knowing it, 
 that we have made things worse instead of 
 better, not in the same way but in some other 
 which had not entered into our calculations. 
 The evil spirit cast out may return and bring 
 back with it seven other spirits worse than itself. 
 
 The conclusion which we draw from this is 
 that in social questions even more than in others 
 it is essential to have a well-considered policy, a 
 policy based on as full a survey of the situation 
 and as accurate a forecast of consequences as 
 can possibly be got. In other words, the experts 
 must be called in ; the experts being in this case 
 persons who have made a special study of social 
 problems and statesmen at once of experience 
 and patriotism. 
 
 The difficulties culminate when we begin to 
 approach that most central of all problems to 
 which attention is being more and more directed 
 — the better distribution of wealth. Many of us 
 wish to see such a better distribution; but 
 many of us also feel that it is far better to leave 
 things as they are than it would be to launch 
 out upon any of the schemes that are, at present 
 
The Social Movement. 57 
 
 before us. The scheme which shall effect the 
 maximum of good with the minimum of hard- 
 ship and injustice does not seem to be in sight. 
 When it does come, we may be sure that it will 
 take the form of an extension of tendencies or 
 institutions already existing, and that it will be 
 in itself slow and gradual in its operation. It is 
 more likely to come from the study of some 
 philosopher or publicist or from the budget- 
 speech of some Chancellor of the Exchequer 
 than from any less responsible quarter ^. 
 
 The question naturally presents itself, and it 
 is one which I should like to attempt in part to 
 answer, What is the duty of the Church, and 
 more particularly of the clergy, in regard to social 
 theories and social movements ? How far ought 
 they to be taken up by the clergy, and how far 
 should the clergy mix in them ? 
 
 As regards theory, it is obvious that the 
 clergjonan is a citizen, and may, if he likes, be a 
 philosopher, in addition to his own sacred call- 
 ing; and there is nothing in the world to pre- 
 vent him from putting forward theoretic reforms 
 
 ' My own belief is that the first practical step to be taken 
 should be the appointment of the strongest Commission that can 
 be got together to consider the whole question of the incidence 
 of taxation, imperial and local. 
 
58 The Social Movement. 
 
 in this capacity. As a matter, of fact, excellent 
 work has been done and is being done by 
 clergymen in this way. It is unnecessary to men- 
 tion names, which will readily occur to many of 
 you. Of course everjrthing which in any way, 
 however indirectly, conduces to human well- 
 being is in the fullest harmony with the Christian 
 profession, and can only be encouraged by that 
 profession, even where its claims are most exclu- 
 sive. The one limit which is put upon the Chris- 
 tian philosopher is that his theories shall not be 
 either directly or by inference un-Christian. 
 
 I prefer to state the principle in this ne- 
 gative form. Neither our theories nor our 
 practice may conflict with Christianity. It seems 
 to me that it would be going too far to make 
 the proposition positive and say they ought to 
 be prompted by it, except in that very general 
 way in which Christianity prompts to everything 
 that is good. Society existed before Chris- 
 tianity, and apart from it, and it has been de- 
 veloped hitherto upon lines which are not 
 specifically Christian. It is, I suppose, coming 
 to be recognised that the great dominant force 
 in the process which has made Society what 
 it is is Evolution, in the shape of the survival of 
 
The Social Movement. 59 
 
 the fittest, and the adaptation of the organism to 
 its surroundings. This is no doubt a law of 
 the vast Providential ordering of things, it is an 
 expression of the one great Sovereign Will, which 
 in its sleepless care watches ahke over the mean- 
 est and the greatest of the creatures it has made. 
 But it does not come within the range of those 
 Divine activities which are specially revealed to 
 us by Christianity. True, we know, and Christ 
 Himself has taught us, that not a sparrow falls 
 to the ground without our Father; but there 
 we have a revelation of infinite value added to 
 the doctrine of evolution rather than included 
 in it. It is of all truths the most precious that 
 evolution does proceed from a Father, but evo- 
 lution itself does not tell us that. Evolution 
 leaves its own harsh features unexplained. We 
 need a voice Divine to tell us, and we need an 
 act of faith to apprehend, that these seemingly 
 harsh features ultimately proceed from the 
 Father of all Good, and therefore must be in 
 themselves good, like the rest of His works, 
 however difficult it may be for us to see it. If 
 I may speak my own thought, it is that Chris- 
 tianity stands over against Evolution as its one 
 main corrective. Without it we should have 
 
6o The Social Movement. 
 
 indeed a bitter doctrine; with it we can see 
 through the dark and lowering clouds to the 
 light which shines behind them. 
 
 The question then is, how we are to apply 
 this to Society and to movements for its reform. 
 Society itself, as I have already said, seems to 
 rest upon a basis of evolution. Here, too, 
 Christianity has supplied a corrective ; but a 
 corrective is a different thing from a foundation. 
 Christianity has come in to mitigate the fierce- 
 ness of the struggle for existence; but the 
 struggle has gone on all through Christian 
 times and is going on still. If we look at the 
 fundamental causes why things are as they are, 
 those causes are to be traced rather to the in- 
 herent impulse given to the course of the world 
 by its Creator than to that further supplemental 
 and redemptive impulse given to it by the In- 
 carnation. 
 
 The language of our Lord Himself and of 
 His Apostles seems to be in full accord with 
 this. Both our Lord and the Apostles accepted 
 the constitution of society as it was. They tried 
 to change life in society, but they did not try to 
 change the conditions on which society rested. 
 They would have nothing to do with the strife 
 
The Social Movement. 6i 
 
 of nationalities or of classes. They simply held 
 aloof from them, and allowed them to pass by. 
 There is, I believe, no indication in the whole 
 of the New Testament of either our Lord or 
 the Apostles making themselves champions of 
 the rights of class as against class or of man as 
 against man. Of the contrary principle illus- 
 trations abound. We remember how on two 
 occasions our Lord Himself expressly refused 
 to solve questions of this kind which were 
 brought to Him. One is that striking and signi- 
 ficant incident recorded by St. Luke (xii. 13, 
 14) when one of those present at His teaching, 
 whether of His own immediate disciples or not, 
 came and begged of Him, ' Master, speak to my 
 brother that he divide the inheritance with me. 
 And He said unto him, Man, who made Me a 
 judge or a divider over you.' The refusal is 
 not only express but stern. Again, we have 
 that other question recorded in all the three 
 Synoptic Gospels (Mark xii. 13-17), where the 
 Pharisees unite Avith the Herodians to lay a 
 plot which one or other of these two parties 
 seems sure to turn to its own advantage, and 
 which they thought would destroy at least the 
 popularity if not the life of the Teacher whom 
 
62 The Social Movement. 
 
 they envied and hated. When they ask whe- 
 ther or not it is lawful to give tribute to Caesar 
 they propound, as they think, a dilemma which 
 patriotism would answer one way and loyalty 
 to the existing state of things another : in the 
 one case the Herodians would turn to the au- 
 thorities and say, ' Here is one who teaches 
 treason ; ' in the other case, their allies for the 
 nonce would turn to the mob whose sympathies 
 were all with the patriots, and they would say, 
 ' Here is a betrayer of his country ! ' The an- 
 swer of Jesus, pointed as it is, is yet equivalent 
 to a refusal to entertain the whole question. 
 He will not tell them what is Caesar's and what 
 is God's, but only that Caesar must have his 
 due whatever that may be. It is the answer of 
 Him, the tenor of whose public action was all 
 determined by the danger which the Gospels 
 show us to have been real and pressing enough 
 — and let me pause for a moment to ask you to 
 consider in passing how significant this is of 
 their historical accuracy and fresh and true 
 presentment of the events— that the spiritual 
 message which He brought and the spiritual 
 kingdom which He came to found should not 
 be confused -with the national movements which 
 
The Social Movement. 63 
 
 were the chief sign of hidden life in the Jewish 
 people. Jesus came to reform the world, not 
 on a national basis, nor yet on a class basis, but 
 by teaching that he who saved his life should 
 lose it, and he who lost his life for His sake 
 should find it. 
 
 So much at least of His teaching His disciples 
 realised. We find them steadily asserting for 
 themselves and for their followers the duty of 
 passive obedience to the civil power, of simple 
 acquiescence in things as they are. I need not 
 quote the familiar passages in Romans xiii. and 
 I Peter ii. 13-17. There is special significance 
 in the way in which the Apostles deal with 
 Slavery. On that, of course, the hcus classtcus 
 is I Corinthians vii., with the many passages 
 which speak of the duties of slaves. St. Paul 
 and St. Peter alike take slavery as an institution 
 of the world in which they live, and with which 
 they do not wish to meddle. Their principle is 
 that Christianity is superior to such things, and 
 that it can adapt itself either to the condition 
 of the freeman or to the condition of the slave. 
 For the Christian such words lose their mean- 
 ing. The freeman is Christ's slave, and the 
 slave in Christ is free. True Christian life 
 
64 The Social Movement. 
 
 moves in a sphere which the accidents of out- 
 ward condition do not touch. 
 
 Does it follow from this that mankind is 
 bound for all time to passive obedience, or 
 that slavery as an institution is sacred and irre- 
 movable? No: it only follows that if circum- 
 stances arise in which it is right for a citizen 
 to throw off passive obedience, his justification 
 in doing so comes to him as a citizen and not as 
 a Christian. Christianity as such is indifferent 
 either way. In the case of slavery. Christian 
 principle is touched rather more nearly. To 
 have raised a crusade against slavery at the 
 time would have been Quixotic and would have 
 simply wrecked the greater objects which Chris- 
 tianity had in view. So far as slavery was only 
 a social condition Christianity had nothing to 
 say to it. It was the incidental evils of slavery 
 which were so un-Christian ; and these evils 
 the Christian principle was bound sooner or later 
 to grapple with and to abolish. God wills the 
 triumph of justice and mercy, but not neces- 
 sarily their complete triumph all at once. 
 
 Can we formulate the lesson which we learn 
 from the New Testament as transferred to our 
 own day and generation and as an answer to 
 
The Social Movement. 6g 
 
 the question which I began by propounding as 
 to the part which the Church and Clergy should 
 bear in social movements ? I will attempt to 
 formulate it and leave it to you and others to 
 judge how far I am right. The Christian teacher 
 is called upon to enforce duties as duties, he 
 is not called upon to claim or defend or cham- 
 pion rights as rights. The whole sphere of 
 ' rights ' seems to me to lie outside his province ; 
 if he enters upon it he does so no longer as a 
 Christian teacher, and he ought to make the 
 difference plain to those concerned, 
 
 I believe that these principles hold good even 
 in what might be thought extreme cases. Take 
 the case in which an individual or a class is 
 oppressed and is too weak to defend itself 
 Surely, here it might be thought the Church 
 and the Clergy should step in and take up the 
 cause of the helpless. Not only, it might be 
 urged, should they do so, but they have done so 
 with excellent effect in the past. How much of 
 the amelioration of society in the Middle Ages 
 and even in more modern times has been due 
 to the direct action of the Church, to the 
 pulpit, and to men fired by Christian de- 
 votion ! 
 
 E 
 
66 The Social Movement. 
 
 No doubt this is true ; and the record is one 
 of which the Christian may be proud. Still, 
 I do not think that the facts in question are 
 inconsistent with the principle which I have 
 stated. If any class oppresses another class, or 
 any individual oppresses other individuals, then, 
 provided the case is clear — and you will observe 
 that this caveat is an important one — the Christian 
 teacher may certainly go to the oppressor and 
 remonstrate with him. He may urge the claims 
 of duty upon the offending person or class with 
 all the force he can command. To do this is 
 strictly in accordance with the precepts of 
 Christianity. But if instead of going to the 
 offender he goes to the person or class offended 
 against ; if he tells them they have a grievance 
 and urges them to prosecute that grievance ; if 
 he fosters a spirit of discontent and makes that 
 discontent a rallying point for efforts at reform ; 
 if this is the line he takes, then I do not say that 
 he is doing wrong, for his action may perhaps 
 from some other point of view be justified, but 
 I do say that his action is not in any true 
 and strict sense Christian. Christianity strictly 
 interpreted knows nothing of rights and griev- 
 ances, it knows nothing even of a just discon- 
 
The Social Movement 67 
 
 tent. The language which it holds is altogether 
 different. It would go to the injured person or 
 the injured class and it would say : ' Blessed 
 are ye that hunger now, for ye shall be filled. 
 Blessed are ye that weep now, for ye shall 
 laugh. Blessed are ye, when men shall hate 
 you, and when they shall separate you from 
 their company, and shall reproach you, and 
 cast out your name as evil, for the Son of 
 Man's sake. Rejoice ye on that day, and leap 
 for joy : for behold your reward is great in 
 heaven.' (St. Luke vi. 21-23.) ^^'" better to 
 be defrauded than to defraud ; far better to be 
 oppressed than to oppress ; far better to suffer 
 wrong than to do wrong. To suffer wrong 
 is to be a follower of Christ ; it is to take up 
 the cross as He took it up. What higher 
 .vocation can the Christian have than that? 
 In comparison with it all earthly things shrink 
 into insignificance. The Christian's heart is 
 where his treasure is ; and his treasure is in 
 heaven. 
 
 This may not be exactly popular doctrine: 
 it is not doctrine that commends itself to the 
 natural man : it is perhaps a counsel of per- 
 fection, pitched above the standard which men 
 E a 
 
68 The Social Movement. 
 
 and women usually follow. But for all that, it 
 is the Christian standard; and Christianity, 
 properly so called, recognises no other. 
 
 If then a clerg5mian is to keep at the high 
 level of his calling; if he is to preach Christ 
 and the mind of Christ, I think that he will 
 hesitate much to mix himself up in such things 
 as trade disputes and agitations. If what I 
 have been saying holds good, we have, I think 
 a line drawn which will mark the course he 
 may take pretty clearly. He may go to the 
 strong, as Nathan went to David ; and if God 
 so puts it in his heart he may speak a parable 
 as barbed with truth as Nathan's. But that 
 does not countenance the raising of party-cries, 
 and prosecuting them in the spirit and with 
 the means of party. Christ's weapons are not 
 these. Happy is it for those who hold re- 
 sponsible positions that they are not. They 
 ought to be able to meet all their flock im- 
 partially, and not to be in such a sense the 
 friend of any that they cannot be at the same 
 time the friend of all. They should be very 
 careful not to mix up with religion things which 
 do not belong to it: they may leave to the 
 -world the things which are the world's, in order 
 
The Social Movement. 69 
 
 that they may keep for God the things which 
 are God's. 
 
 A particular question may arise as to how 
 far the clergy should put themselves forward, 
 not as champions, but as arbitrators and peace- 
 makers. In the abstract the expediency of this 
 cannot for a moment be doubted. The function 
 of the peacemaker is, of all functions, one of the 
 most truly and distinctively Christian. But in 
 practice limitations will be suggested by the 
 circumstances of the situation, and even more 
 by the condition of knowledge and fitness in 
 the person who arbitrates. ' Without adequate 
 knowledge or firmness of character the best 
 intentions may fail. The arbitrator himself may 
 be drawn into the conflict, and confusion only 
 made worse confounded. Few of us can gauge 
 our own strength or our own weakness well 
 enough to be sure that our action will be for 
 the best ; so that it would be wiser to wait and 
 let the invitation come from others. The pro- 
 spect of success will be greatest where the 
 invitation comes from both sides. 
 
 I venture to think, therefore, that on the 
 whole the attitude of the clergy should be one 
 of reserve ; that they should not be too ready 
 
The Social Movement. 
 
 to volunteer services that are not asked for, but 
 that they should rather let themselves be called 
 in as a last resort : the object to be kept in 
 view being that the Church may not be impli- 
 cated in action which may embarrass her in her 
 own more proper sphere. 
 
 If the line of argument which I have been 
 following is sound, this attitude of reserve is 
 not only commended to us by considerations of 
 temporary expediency, but goes back to first 
 principles in the nature of Christianity itself 
 and the conditions under which it works. 
 Christianity, as I have ventured to put it, is 
 the great God-given corrective for those harder 
 laws on which the world is founded. It is best 
 to keep the laws, with their product, and the 
 corrective well apart. A time may come when 
 the world is so penetrated with Christian in- 
 fluence as to become a true Kingdom of God, 
 constituted throughout on Christian principles ; 
 but that time is as yet far off". Society, as we see 
 it, is the resultant of forces which stretch back 
 from the present into the dim and distant past. 
 And he, who would modify society must make a 
 close and searching study of those forces, and of 
 the way they are at present operating. Theories 
 
The Social Movement. 71 
 
 of social change can be justified by nothing 
 less. Legislative and compulsory action must 
 be based strictly upon science. But the appli- 
 cation of a practical corrective through the 
 power of Christian motive in individuals is 
 far less constrained. It involves no compul- 
 sion, but is perfectly free and voluntary. It 
 runs no risks, or risks that are in these 
 days of slight importance. And the possibili- 
 ties which it contains within itself seem almost 
 boundless. If every individual among us were 
 only stirred by a sense of public duty; if he 
 felt that the wealth and the talents which God 
 has given him were not given only for his 
 own enjoyment; if he had it brought home 
 to him that those among whom he moves are 
 his brothers, and that the best and most delight- 
 ful activity possible to him is to help to lift 
 and raise them ; if these obligations sank deep 
 into the heart of all of us, there would be no 
 need for any formal revolution or reorganisa- 
 tion. These huge unwieldy accumulations of 
 riches, spent only upon luxury, would melt 
 away of themselves ; they would thaw and dis- 
 solve like blocks of wintry ice and snow, and 
 they would run down from the heights in bright 
 
72 The Social Movement. 
 
 fertilising streams, spreading gladness and pros- 
 perity around. The blessing would be twofold : 
 it would fall alike upon giver and receiver: 
 and the body politic would be knit together in 
 the bonds of generous and mutual brother- 
 hood. 
 
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