Blackwood´s Edinburgh Magazine, Vol. 90
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Excerpt from Blackwood´s Edinburgh Magazine, Vol. 90: July December, 1861 Whether it has not its weak side, we shall not here stop to inquire. It was not always part of the authors own creed, as he honestly reminds us; he has adopted it only after mature consideration; we do not mean to say it is the less to be respected on that account. But when it comes to be applied practically to each particular case, it is beset with the difficulties which accompany all scepticism, theological or historical. To deny the miraculous is a very easy process; but when you come to philosophise the fact into the prose of ordinary life, the explanation commonly demands as much faith as the miracle. It is so with the juggler´s sleight-of-hand: when he gives you back your watch safe and sound, you feel satisfied it is not the same which you saw hammered to pieces a minute ago; and you are right in your conclusion; but if you are not content without proceeding to explain to a friend your own notion of the real process, it is most likely that you will be unintelligible, and pretty certain that you will be wrong. Surely the simpler way of dealing with these old chronicles is to tell the tale as the monkish historian told it; but to separate the fact from the fiction will continue to be the temptation of the historian. When Dr Hook goes so far as to say that "it is only in modern times that we have learnt to distinguish between credulity and faith," we think many readers besides ourselves, having a vivid recollection of what men profess to believe and to disbelieve, in the year of grace 1861, will be somewhat slow to follow him. But it is a strong feature in the historian of the Archbishops that he claims for himself, bravely and honestly, to be a man of the age. He wastes nothing in regrets for the past or dreams of the future. The religion of this nineteenth century he considers (apparently) the model of Christianity. "In these days, the ordinary Christian, taught to use the world without abusing it - to blend the duties of a contemplative with those of an active life; to distinguish between self-discipline and asceticism; to aim at practical usefulness instead of a theoretical, unattainable perfection - is superior to the greatest saints of the middle age, to whom at the same time we tender the homage of a charitable respect." - (P. 38.) We hope we shall not incur the charge of undue reverence for medieval Christianity, if we venture to think that some of its greatest saints were really not inferior to "ordinary Christians" even of this century. We think we shall be able to show, from Dr Hook´s own pages, that there were occasions on which, though they asserted no miraculous powers, their life and death were notes of sanctity better than a miracle. We are not by any means going to assert that every Archbishop of Canterbury in the volume before us was a saint, in any sense of the word. Such an assertion could hardly be made, without some limitation, even of St Palmerston´s modern episcopate. Nothing is more patent, in most cases of bishops and archbishops, than their humanity. There were as many varieties of the episcopal type in the Churches early days as in our own. The material which the royal prerogative worked up into a bishop - for royal prerogative it always was in the Anglo-Saxon Church - was various in its texture, then as now. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com
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