We tend to think of conflicts between Church and State as either something of the long-ago past, or something very contemporary: in the first, the State was trying to control the Church for its own ends; in the second, the State is effectively restricting the sphere within which the Church is allowed to operate. Newman first came to public notice with the 'Tracts for the Times' which were designed as a response to the erastian tendencies of earl Grey's Whig Government which confiscated lands from the Church of Ireland in 1833. For John Keble, this was the beginning of 'National Apostasy'. The 'Oxford Movement' based its opposition to such tendencies on a high view of the place and nature of the Church. This first Tract, written by Newman himself, put the case in a manner which has resonance to this day.
I am but one of yourselves,—a Presbyter; and therefore I conceal my name, lest I should take too much on myself by speaking in my own person. Yet speak I must; for the times are very evil, yet no one speaks against them.
Is not this so? Do not we "look one upon another," yet perform nothing? Do we not all confess the peril into which the Church is come, yet sit still each in his own retirement, as if mountains and seas cut off brother from brother? Therefore suffer me, while I try to draw you forth from those pleasant retreats, which it has been our blessedness hitherto to enjoy, to contemplate the condition and prospects of our Holy Mother in a practical way; so that one and all may unlearn that idle habit, which has grown upon us, of owning the state of things to be bad, yet doing nothing to remedy it.
Consider a moment. Is it fair, is it dutiful, to suffer our Bishops to stand the brunt of the battle without doing our part to support them? Upon them comes "the care of all the Churches." This cannot be helped: indeed it is their glory. Not one of us would wish in the least to deprive them of the duties, the toils, the responsibilities of their high Office. And, black event as it would be for the country, yet, (as far as they are concerned,) we could not wish them a more blessed termination of their course, than the spoiling of their goods, and martyrdom.
To them then we willingly and affectionately relinquish their high privileges and honours; we encroach not upon the rights of the Successors of the Apostles we touch not their sword and crosier. Yet surely we may be their shield-bearers in the battle without offence; and by our voice and deeds be to them what Luke and Timothy were to St. Paul.
Now then let me come at once to the subject which leads me to address you. Should the Government and Country so far forget their God as to cast off the Church, to deprive it of its temporal honours and substance, on what will you rest the claim of respect and attention which you make upon your flocks? Hitherto you have been upheld by your birth, your education, your wealth, your connexions; should these secular advantages cease, on what must Christ's Ministers depend?
Is not this a serious practical question? We know how miserable is the state of religious bodies not supported by the State. Look at the Dissenters on all sides of you, and you will see at once that their Ministers, depending simply upon the people, become the creatures of' the people. Are you content that this should be your case? Alas! can a greater evil befal Christians, than for their teachers to be guided by them, instead of guiding? How can we "hold fast the form of sound words," and "keep that which is committed to our trust," if our influence is to depend simply on our popularity? Is it not our very office to oppose the world? can we then allow ourselves to court it? to preach smooth things and prophesy deceits? to make the way of life easy to the rich and indolent, and to bribe the humbler classes by excitements and strong intoxicating doctrine? Surely it must not be so;—and the question recurs, on what are we to rest our authority, when the State deserts us.
Christ has not left His Church without claim of its own upon the attention of men. Surely not. Hard Master He cannot be, to bid us oppose the world, yet give us no credentials for so doing. There are some who rest their divine mission on their own unsupported assertion; others, who rest it upon their popularity; others, on their success; and others, who rest it upon their temporal distinctions. This last case has, perhaps, been too much our own; I fear we have neglected the real ground on which our authority is built,—our Apostolical Descent.
We have been born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. Our Lord Jesus Christ gave His Spirit to His Apostles; they in turn laid their hands on those who should succeed them; and these again on others; and so the sacred gift has been handed down to our present Bishops, who have appointed us as their assistants, and in some sense representatives.
Now every one of us believes this. I know that some will at first deny they do; still they do believe it. Only, it is not sufficiently practically impressed on their minds. They do believe it; for it is the doctrine of the Ordination Service, which they have recognised as truth in the most solemn season of their lives. In order, then, not to prove, but to remind and impress, I entreat your attention to the words used when you were made Ministers of Christ's Church.
The office of Deacon was thus committed to you: "Take thou authority to execute the office of a Deacon in the Church of GOD committed unto thee: In the name," &c.
And the priesthood thus:
"Receive the HOLY GHOST, for the office and work of a Priest, in the Church of GOD, now committed unto thee by the imposition of our hands. Whose sins thou dost forgive, they are forgiven; and whose sins thou dost retain, they are retained. And be thou a faithful dispenser of the Word of GOD, and of His Holy Sacraments: In the name," &c.
These, I say, were words spoken to us, and received by us, when we were brought nearer to God than at any other time of our lives. I know the grace of ordination is contained in the laying on of hands, not in any form of words;—yet in our own case, (as has ever been usual in the Church,) words of blessing have accompanied the act. Thus we have confessed before God our belief, that through the Bishop who ordained us, we received the Holy Ghost, the power to bind and to loose, to administer the Sacraments, and to preach. Now how is he able to give these great gifts? Whence is his right? Are these words idle, (which would be taking God's name in vain,) or do they express merely a wish, (which surely is very far below their meaning,) or do they not rather indicate that the Speaker is conveying a gift? Surely they can mean nothing short of this. But whence, I ask, his right to do so? Has he any right, except as having received the power from those who consecrated him to be a Bishop? He could not give what he had never received. It is plain then that he but transmits; and that the Christian Ministry is a succession. And if we trace back the power of ordination from hand to hand, of course we shall come to the Apostles at last. We know we do, as a plain historical fact: and therefore all we, who have been ordained Clergy, in the very form of our ordination acknowledged the doctrine of the Apostolical Succession
And for the same reason, we must necessarily consider none to be really ordained who have not thus been ordained. For if ordination is a divine ordinance, it must be necessary; and if it is not a divine ordinance, how dare we use it? Therefore all who use it, all of us, must consider it necessary. As well might we pretend the Sacraments are not necessary to Salvation, while we make use of the offices of the Liturgy; for when God appoints means of grace, they are the means.
I do not see how any one can escape from this plain view of the subject, except, (as I have already hinted,) by declaring, that the words do not mean all that they say. But only reflect what a most unseemly time for random words is that, in which Ministers are set apart for their office. Do we not adopt a Liturgy, in order to hinder inconsiderate idle language, and shall we, in the most sacred of all services, write down, subscribe, and use again and again forms of speech, which have not been weighed, and cannot be taken strictly?
Therefore, my dear Brethren, act up to your professions. Let it not be said that you have neglected a gift; for if you have the Spirit of the Apostles on you, surely this is a great gift. "Stir up the gift of God which is in you." Make much of it. Show your value of it. Keep it before your minds as an honourable badge, far higher than that secular respectability, or cultivation, or polish, or learning, or rank, which gives you a hearing with the many. Tell them of your gift. The times will soon drive you to do this, if you mean to be still any thing. But wait not for the times. Do not be compelled, by the world's forsaking you, to recur as if unwillingly to the high source of your authority.
Speak out now, before you are forced, both as glorying in your privilege, and to ensure your rightful honour from your people. A notion has gone abroad, that they can take away your power. They think they have given and can take it away. They think it lies in the Church property, and they know that they have politically the power to confiscate that property. They have been deluded into a notion that present palpable usefulness, produceable results, acceptableness to your flocks, that these and such like are the tests of your Divine commission. Enlighten them in this matter. Exalt our Holy Fathers, the Bishops, as the Representatives of the Apostles, and the Angels of the Churches; and magnify your office, as being ordained by them to take part in their Ministry.
But, if you will not adopt my view of the subject, which I offer to you, not doubtingly, yet (I hope) respectfully, at all events, choose your side. To remain neuter much longer will be itself to take a part.Choose your side; since side you shortly must, with one or other party, even though you do nothing. Fear to be of those, whose line is decided for them by chance circumstances, and who may perchance find themselves with the enemies of CHRIST, while they think but to remove themselves from worldly politics. Such abstinence is impossible in troublous times. HE THAT IS NOT WITH ME, IS AGAINST ME, AND HE THAT GATHERETH NOT WITH ME SCATTERETH ABROAD.