On Arguing Concerning the Apostolical Succession-John Henry Newman
MEN
are sometimes disappointed with the proofs offered in behalf of some
important doctrines of our religion; such especially as the necessity
of Episcopal Ordination, in order to constitute a Minister of CHRIST.
They consider these proofs to be not so strong as they expected, or
as they think desirable. Now such persons should be asked, whether
these arguments they speak of are in their estimation weak as a guide
to their own practice, or weak in controversy with hardheaded and
subtle disputants. Surely, as Bishop Butler has convincingly shown,
the faintest probabilities are strong enough to determine
our conduct in
a matter of duty. If there be but a reasonable likelihood of our
pleasing CHRIST more by keeping than by not keeping to the fellowship
of the Apostolic Ministry, this of course ought to be enough to lead
those, who think themselves moved to undertake the Sacred Office, to
seek for a licence to do so from it.
It
is necessary to keep this truth distinctly in view, because of the
great temptation, that exists among us, to put it out of sight. I do
not mean the temptation, which results from pride,—hardness of
heart,—a profane disregard of the details and lesser commandments
of the Divine Law,—and other such like bad principles of our
nature, which are in the way of our honestly confessing it. Besides
these, there is a still more subtle temptation to slight it, which
will bear insisting on here, arising from an over-desire to convince
others, or, in other words, a desire to out-argue others, a fear of
seeming inconclusive and confused in our own notions and arguments.
Nothing, certainly, is more natural, when we hold a truth strongly,
than to wish to persuade others to embrace it also. Nay, without
reference to persuasion, nothing is more natural than to be
dissatisfied in all cases with our own convictions of a principle or
opinion, nay suspicious of it, till we are able to set it down
clearly in words. We know, that, in all matters of thought, to write
down our meaning is one important means of clearing our minds. Till
we do so, we often do not know what we really hold, and what we do
not hold. And a cautious and accurate reasoner, when he has succeeded
in bringing the truth of any subject home to his mind, next begins to
look round about the view he has adopted, to consider what others
will say to it, and try to make it unexceptionable. At least we are
led thus to fortify our opinion, when it is actually attacked; and if
we find we cannot recommend it to the judgment of the assailant, at
any rate we endeavour to make him feel that it is to be respected. It
is painful to be thought a weak reasoner, even though we are sure in
our minds that we are not such.
Now,
observe how these feelings will affect us, as regards such arguments
as were alluded to above; viz. such as are open to exception, though
they are sufficiently strong to determine our conduct. A friend, who
differs from us, asks for our reasons for our own view. We state
them, and he sifts them. He observes, that our conclusions do not
necessarily follow from our premises. E.g. to take the argument for
the Apostolical Succession derived from the ordination of St. Paul
and St. Barnabas (Acts xiii. 2, 3), he will argue, that their
ordination might have
been an accidental rite, intended merely to commission them for their
Missionary journey, which followed it, in Asia Minor; again, that St.
Paul's direction to Timothy (1 Tim. v. 22), to "lay hands
suddenly on no man," may refer
to confirmation, not ordination.
We
should reply (and most reasonably too), that, considering
the undeniable fact that
ordination has ever been thought necessary in the Church for the
Ministerial Commission, our interpretation is the most probable one,
and therefore the safest to act upon; on which our friend will think
awhile, then shake his head, and say, that "at all events this
is an unsatisfactory mode
of reasoning, that it does not convince him,
that he is desirous of clearer light," &c.
Now
what is the consequence of such a discussion as this on ourselves?
not to make us give
up the
doctrine, but to make us afraid of urging it.
We grow lukewarm about it; and, with an appearance of judgment and
caution (as the world will call it), confess that "to rest the
claims of our Clergy on an Apostolical Descent is an unsafe and
inexpedient line of argument; that it will not convince men, the
evidence not being sufficient; that it is not a practical way of
acting to insist upon it," &c.—whereas the utmost that
need be admitted is, that it is out of place to make it the subject
of a speculative dispute, and to argue about it on that abstract
logical platform which virtually excludes a reference to conduct and
duty. And indeed, it would be no unwise caution to bear about us,
wherever we go, that our first business, as Christians, is to address
men as responsible servants of CHRIST, not as antagonists; and that
it is but a secondary duty (though a duty) to "refute the
gainsayers."
And,
as on the one hand it continually happens, that those who are most
skilled in debate are deficient in sound practical piety, so on the
other it may be profitable to us to reflect, that doctrines, which we
believe to be most true, and which are received as such by the most
profound and enlarged intellects, and which rest upon the most
irrefragable proofs, yet may be above our disputative
powers, and can be treated by us only with reference to our conduct.
And in this way, as in others, is fulfilled the saying of the
Apostle, that "the preaching of the Cross is to them that perish
foolishness; but unto us, who are saved, it is the power of GOD …
Where is the wise? where is the scribe? where is the disputer of this
world? hath not GOD made foolish the wisdom of this world? ... The
foolishness of GOD is wiser than men; and the weakness of GOD is
stronger than men."
ON RELUCTANCE TO CONFESS THE APOSTOLICAL SUCCESSION
IF
a Clergyman is quite convinced that the Apostolical Succession is
lost, then of course he is at liberty to turn his mind from the
subject. But if he is not quite sure of this, it surely is his duty
seriously to examine the question, and to make up his mind carefully
and deliberately. For if there be a chance of its being preserved to
us, there is a chance of his having had a momentous talent committed
to him, which he is burying in the earth.
It
cannot be supposed that any serious man would treat the subject
scoffingly. If any one is tempted to do so, let him remember the
fearful words of the Apostle. "Esau, a profane
person,
who for one morsel of meat, sold his birthright."
If
any are afraid that to insist on their commission will bring upon
them ridicule, and diminish their usefulness, let them ask themselves
whether it be not cowardice to refuse to leave the event to GOD. It
was the reproach of the men of Ephraim, that, though they were
"harnessed and carried bows," they "turned themselves
back in the day of battle."
And
if any there be, who take upon them to contrast one doctrine of the
Gospel with another, and preach those only which they consider the
more essential, let them consider our SAVIOUR'S words, "These
things ought ye to have done, and not to leave the other
undone."
OXFORD,
Dec.
23, 1833
Comments
Post a Comment