The modern doctrine named the “struggle for existence” is the old difficulty, known as “the origin of evil,” presented in a new shape. It is rendered more formidable, as a stumbling-block to the benevolence of the Author of nature, by making what was considered exceptional the rule. It gathers up into one comprehensive statement the scattered occasions of misery, and reveals a system whereby the few thrive at the expense of the many. The apologist for Divine goodness has thus an aggravation of his load, and needs to be freed from all unnecessary trammels in the shaping of his creed.
[OPPOSING DOGMAS TO THE RECONCILED.]
It has not escaped attention, that the honours paid to the illustrious Darwin, are an admission that our received Christianity is open to revision. In consequence of a few conciliatory phrases, Darwin has been credited with theism; nevertheless he has ridden rough-shod over all that is characteristic in our established creeds. Can the creeds come scathless out of the ordeal?
It is passing from the greater to the less, to dwell upon the increasing difficulties connected with the Inspiration of the Bible. The Church-of-Englander luckily escapes making shipwreck here; the legal interpretation of the formularies saves him. Yet to mankind, generally, it seems necessary that a superior weight should attach to a revealed book; and the other Churches cling to some form of inspiration, notwithstanding the growing difficulties attending it. Here too there must be more freedom given to the men that would extricate the situation. At all events, the doctrine should be made an open question. Even Cardinal Newman suggests doubts as to its being an imperative portion of the creed.
The attacks made on all sides against the Miraculous element in religion will force on a change of front. When an eminent popular writer and sincere friend of the Church of England surrenders miracles without the slightest compunction, it needs not the elaborate argumentation of “Supernatural Religion” to show that some new treatment of the question is called for. But may it not be impossible to put the new wine into the sworn bottles?
Like most great innovations, the proposal to liberate the clergy from all restraint as to the opinions that they may promulgate, necessarily encounters opposition. We are, therefore, bound to consider the reasons on the other side.
These reasons may be quoted in mass. As regards Established Churches in particular, it is said there is a State compact or understanding with the clergy that they should teach certain doctrines and no other; that if tests were abolished, there would be no security against the most extreme opinions; men eating the bread of a Reformed Church might inculcate Romanism instead of Protestantism; the pulpits might give forth Deism or Agnosticism. No sect could hope to maintain its principles, if the clergy might preach any doctrine that pleased themselves. More especially would it be monstrous and unjust, to allow the rich benefices of our highly endowed Church of England to be enjoyed by men whose hearts are in some quite different form of religion, or no religion, and who would occupy themselves in drawing men away from the faith.