Appendix

JUST

[UST as the last proof-sheets of this little volume are being passed through the press, a friend calls my attention to two articles on 66 Cathedral Work" by Canon Westcott in the January and February numbers of Macmillan's Magazine for the current year. They are written with the same ability and thoughtfulness which characterize all the literary productions of their author; and I can only regret that I was not previously acquainted with them, as I should have written with fuller knowledge of, and greater insight into, my subject, and should probably have brought out in fuller relief some topics which are in this volume insufficiently handled, if not altogether ignored. I am very glad, however, to find that in several very important points the Canon's conclusions entirely coincide with my own, and that, whatever difference of opinion in detail there may be, his view of the principles on which any wholesome reform of the Cathedral system must be conducted is exactly that which I have laboured (less felicitously) to express. I shall venture to confirm some of the views set forth in this volume by citations from his articles. (The italics are mine.)

(1) Shallowness and futility of popular schemes for
Cathedral Reform.

"The most conspicuous schemes of Cathedral Reform which have lately gained currency appear to agree in one respect they are all alike formed without any attempt to understand, still less to realize, the essential ideas which were first contemplated in Cathedral Foundations."-M. M., Jan. 1870, p. 246, col. 1.

(2) Impotence for good, and positive mischievousness, of the legislation of 1840.

"It is not too much to say that most of the inherent and permanent evils of our present Cathedral system are due to the provisions of the Act of 1840, which, based upon the popular conception of Cathedral bodies at the time, first crippled their resources, and then destroyed their work.”— M. M., ibid. [See Introd. xxvii. xxviii.]

(3) Systematic devotion an element in Cathedral life; and the present need of it.

"Four great principles, as it seems, underlie the constitution which is outlined in all Cathedral Statutes. Two contain the theory of Cathedral life; two contain the theory of Cathedral work. The life is framed on the basis of systematic devotion and corporate action; the work is regulated by the requirements of theological study and religious education."— M. M., Jan. 1870, p. 247, col. 1.

"The question is again frequently rising, whether

devotion, the highest function of man, is alone incapable of practical study? whether it can in no sense be made the business of life? whether there is no room here for a science reared upon experience."-M. M., Jan. 1870, p. 248, col. 1.

"They" (the Cathedral bodies) "still preserve the noblest and largest field for the development of the different greut types of worship-personal, congregational, and representative. In them the outward expression of devotion becomes naturally systematic, for devotion is the counterpoise of study.”—M. M., Feb. 1870, p. 312, col. 1.

(4) Cultivation of sacred learning the business of
Cathedral bodies.

Canon Westcott calls attention to the Injunctions issued by Elizabeth (Aug. 28, 1559) to the Cathedrals of Oxford, Lincoln, Peterborough, and Lichfield, one of which runs thus-

"You shall make a library in some convenient place within your Church within the space of one year next ensuing this visitation, and shall lay in the same the works of St. Augustine, Basil, Gregory, Nazianzene, Jerome, Ambrose, Chrysostom, and Cyprian, Clemens Alexandrinus, Justinus M., Theophylactus, Paraphrasis, and Annotationes Erasmi in Nov. Test., and other good writers."-M. M., Jan. 1870, p. 250, col. 2.

"One feature to which peculiar prominence is given in the old statutes would naturally receive special attention" (in any wholesome scheme of Cathedral reform). "The interpretation of Scripture as a science should be sug

gested as a duty in every case; and such a subject, both in its principles and in its practical application, could not fail to offer the noblest opportunities for chastening and quickening and strengthening faith.”—M. M., Feb. 1870, p. 313, col. 2.

(5) Present necessity of sacred learning.

"At present it is not too much to say, that the most serious dangers which threaten our national Christianity spring from the neglect of the comprehensive study of the Bible and of the life of the Church. The clergy were never, as a body, more zealous, more cultivated, more fitted to command the respect and confidence of the people by their general character; but, on the other hand, it must be allowed that, from the conditions of clerical education, they are deficient in the powers required to temper and control the controversies of the day. Their knowledge of the Bible is not based upon definite criticism; their knowledge of theology is not based upon a historic foundation.” -M. M., Feb. 1870, p. 310, col. 1. [See in the present work pp. 130, 131, 132, 134, 135.]

(6) Necessity of a distinct order of Clergy devoted to
theological study.

"By a natural reaction from long inactivity, parochial work has risen to an exclusive predominance in the minds of most Churchmen. The pastoral office must, indeed, always be the predominant office of the Christian ministry, but it is not the only one. The labours of criticism, of historical inquiry, of the co-ordination of the branches of knowledge, may be far lower than the immediate care of souls; but a religion, whose

glory it is to be founded on the record of facts, to be gradually embodied in the life of a vast society, to embrace in its promises the whole extent of life, cannot afford to dispense with them. Some at least of those who are commissioned to declare its teaching must be encouraged to consecrate their whole energies to the fulfilment of a task which demands nothing less. The parish may be the noblest field for spiritual service, but it is evident that the parish priest cannot be a professional student, and still less a professional guide of students. It is true that pastoral experience and intellectual effort must in all cases be combined in some degree, but the simultaneous development of both in their highest forms is impossible; and the Church ought to claim the highest forms of both for her service.”—M. M., Feb. 1870, p. 308, col. 2.

some recognised body among

"We still need, then, the clergy of our Church, whose definite work it shall be to give themselves up to learning and teaching as their ministerial work; who shall fulfil their office as an 'order,' so to speak, in the whole body, and not as an accidental appendage to any part of it; who shall guide and encourage candidates for holy orders by direct instructions and by familiar intercourse; who shall stand, as it were, between the Universities, which represent the highest thought of the country, and the parochial clergy, who represent the most complete devotion of personal service."-M. M., Feb. 1870, p. 311, col. 1.

"Nothing less than the sharpest line will be sufficient to preserve the distinction between the literary (or educational) and the pastoral offices in the Church."-M. M., Feb. 1870, p. 313, col. 1.