ToaworldstrickenwithmoralenervationChristianityoffereditsspectacleofaninspiredself—sacrifice；tomenwhorefusedthemselvesnothing，itshowedonewhorefusedhimselfeverything；——’mySaviourbanishedjoy！’
　　saysGeorgeHerbert。WhenthealmaVenus，thelife—givingandjoy—givingpowerofnature，sofondlycherishedbythePaganworld，couldnotsaveherfollowersfromself—dissatisfactionandennui，theseverewordsoftheapostlecamebracinglyandrefreshingly：’Letnomandeceiveyouwithvainwords，forbecauseofthesethingscomeththewrathofGoduponthechildrenofdisobedience。’Throughageafterageandgenerationaftergeneration，ourrace，orallthatpartofourracewhichwasmostlivingandprogressive，wasbaptizedintoadeath；andendeavoured，bysufferingintheflesh，toceasefromsin。Ofthisendeavour，theanimatinglaboursandafflictionsofearlyChristianity，thetouchingasceticismofmediaevalChristianity，arethegreathistoricalmanifestations。Literarymonumentsofit，eachinitsownwayincomparable，remainintheEpistlesofSt。
　　Paul，inSt。Augustine’sConfessions，andinthetwooriginalandsimplestbooksoftheImitation。1
　　10Oftwodisciplineslayingtheirmainstress，theone，onclearintelligence，theother，onfirmobedience；theone，oncomprehensivelyknowingthegroundsofone’sduty，theother，ondiligentlypracticingit；theone，ontakingallpossiblecare（touseBishopWilson’swordsagain）thatthelightwehavebenotdarkness，theother，thataccordingtothebestlightwehavewediligentlywalk，——theprioritynaturallybelongstothatdisciplinewhichbracesallman’smoralpowers，andfoundsforhimanindispensablebasisofcharacter。And，therefore，itisjustlysaidoftheJewishpeople，whowerechargedwithsettingpowerfullyforththatsideofthedivineordertowhichthewordsconscienceandself—conquestpoint，thattheywere’entrustedwiththeoraclesofGod；’asitisjustlysaidofChristianity，whichfollowedJudaismandwhichsetforththissidewithamuchdeepereffectivenessandamuchwiderinfluence，thatthewisdomoftheoldPaganworldwasfoolishnesscomparedtoit。Nowordsofdevotionandadmirationcanbetoostrongtorenderthankstothesebeneficentforceswhichhavesoborneforwardhumanityinitsappointedworkofcomingtotheknowledgeandpossessionofitself；aboveall，inthosegreatmomentswhentheiractionwasthewholesomestandthemostnecessary。
　　11Buttheevolutionoftheseforces，separatelyandinthemselves，isnotthewholeevolutionofhumanity，——theirsinglehistoryisnotthewholehistoryofman；whereastheiradmirersarealwaysapttomakeitstandforthewholehistory。HebraismandHellenismare，neitherofthem，thelawofhumandevelopment，astheiradmirersarepronetomakethem；theyare，eachofthem，contributionstohumandevelopment，——augustcontributions，invaluablecontributions；andeachshowingitselftousmoreaugust，moreinvaluable，morepreponderantovertheother，accordingtothemomentinwhichwetakethem，andtherelationinwhichwestandtothem。Thenationsofourmodernworld，childrenofthatimmenseandsalutarymovementwhichbrokeupthePaganworld，inevitablystandtoHellenisminarelationwhichdwarfsit，andtoHebraisminarelationwhichmagnifiesit。TheyareinevitablypronetotakeHebraismasthelawofhumandevelopment，andnotassimplyacontributiontoit，howeverprecious。Andyetthelessonmustperforcebelearned，thatthehumanspiritiswiderthanthemostpricelessoftheforceswhichbearitonward，andthattothewholedevelopmentofmanHebraismitselfis，likeHellenism，butacontribution。
　　12Perhapswemayhelpourselvestoseethisclearerbyanillustrationdrawnfromthetreatmentofasinglegreatideawhichhasprofoundlyengagedthehumanspirit，andhasgiveniteminentopportunitiesforshowingitsnoblenessandenergy。Itsurelymustbeperceivedthattheideaofimmortality，asthisidearisesinitsgeneralitybeforethehumanspirit，issomethinggrander，truer，andmoresatisfying，thanitisintheparticularformsbywhichSt。Paul，inthefamousfifteenthchapteroftheEpistletotheCorinthians，andPlato，inthePhaedo，endeavourtodevelopandestablishit。Surelywecannotbutfeel，thattheargumentationwithwhichtheHebrewapostlegoesabouttoexpoundthisgreatideais，afterall，confusedandinconclusive；andthatthereasoning，drawnfromanalogiesoflikenessandequality，whichisemployeduponitbytheGreekphilosopher，isover—subtleandsterile。AboveandbeyondtheinadequatesolutionswhichHebraismandHellenismhereattempt，extendstheimmenseandaugustproblemitself，andthehumanspiritwhichgavebirthtoit。
　　Andthissingleillustrationmaysuggesttoushowthesamethinghappensinothercasesalso。
　　13Butmeanwhile，byalternationsofHebraismandHellenism，ofaman’sintellectualandmoralimpulses，oftheefforttoseethingsastheyreallyare，andtheefforttowinpeacebyself—conquest，thehumanspiritproceeds；andeachofthesetwoforceshasitsappointedhoursofculminationandseasonsofrule。AsthegreatmovementofChristianitywasatriumphofHebraismandman’smoralimpulses，sothegreatmovementwhichgoesbythenameoftheRenascence2wasanuprisingandre—instatementofman’sintellectualimpulsesandofHellenism。WeinEngland，thedevotedchildrenofProtestantism，chieflyknowtheRenascencebyitssubordinateandsecondarysideoftheReformation。
　　TheReformationhasbeenoftencalledaHebraisingrevival，areturntotheardourandsincerenessofprimitiveChristianity。Noone，however，canstudythedevelopmentofProtestantismandofProtestantchurcheswithoutfeelingthatintotheReformationtoo，——HebraisingchildoftheRenascenceandoffspringofitsfervour，ratherthanitsintelligence，asitundoubtedlywas，——thesubtleHellenicleavenoftheRenascencefounditsway，andthattheexactrespectiveparts，intheReformation，ofHebraismandofHellenism，arenoteasytoseparate。Butwhatwemaywithtruthsayis，thatallwhichProtestantismwastoitselfclearlyconsciousof，allwhichitsucceededinclearlysettingforthinwords，hadthecharactersofHebraismratherthanofHellenism。TheReformationwasstrong，inthatitwasanearnestreturntotheBibleandtodoingfromtheheartthewillofGodastherewritten。Itwasweak，inthatitneverconsciouslygraspedorappliedthecentralideaoftheRenascence，——theHellenicideaofpursuing，inalllinesofactivity，thelawandscience，tousePlato’swords，ofthingsastheyreallyare。Whateverdirectsuperiority，therefore，ProtestantismhadoverCatholicismwasamoralsuperiority，asuperiorityarisingoutofitsgreatersincerityandearnestness，——atthemomentofitsapparitionatanyrate，——indealingwiththeheartandconscience。Itspretensionstoanintellectualsuperiorityareingeneralquiteillusory。ForHellenism，forthethinkingsideinmanasdistinguishedfromtheactingside，theattitudeofmindofProtestantismtowardstheBibleinnorespectdiffersfromtheattitudeofmindofCatholicismtowardstheChurch。ThementalhabitofhimwhoimaginesthatBalaam’sassspoke，innorespectdiffersfromthementalhabitofhimwhoimaginesthataMadonnaofwoodorstonewinked；andtheone，whosaysthatGod’sChurchmakeshimbelievewhathebelieves，andtheother，whosaysthatGod’sWordmakeshimbelievewhathebelieves，areforthephilosopherperfectlyalikeinnotreallyandtrulyknowing，whentheysayGod’sChurchandGod’sWord，whatitistheysay，orwhereoftheyaffirm。
　　14Inthesixteenthcentury，therefore，Hellenismre—enteredtheworld，andagainstoodinpresenceofHebraism，——aHebraismrenewedandpurged。Now，ithasnotbeenenoughobserved，how，intheseventeenthcentury，afatebefellHellenisminsomerespectsanalogoustothatwhichbefellitatthecommencmentofourera。TheRenascence，thatgreatre—awakeningofHellenism，thatirresistiblereturnofhumanitytonatureandtoseeingthingsastheyare，whichinart，inliterature，andinphysics，producedsuchsplendidfruits，had，liketheanteriorHellenismofthePaganworld，asideofmoralweakness，andofrelaxationorinsensibilityofthemoralfibre，whichinItalyshoweditselfwiththemoststartlingplainness，butwhichinFrance，England，andothercountrieswasveryapparenttoo。
　　Againthislossofspiritualbalance，thisexclusivepreponderancegiventoman’sperceivingandknowingside，thisunnaturaldefectofhisfeelingandactingside，provokedareaction。Letustracethatreactionwhereitmostnearlyconcernsus。
　　15Sciencehasnowmadevisibletoeverybodythegreatandpregnantelementsofdifferencewhichlieinrace，andinhowsignalamannertheymakethegeniusandhistoryofanIndo—EuropeanpeoplevaryfromthoseofaSemiticpeople。HellenismisofIndo—Europeangrowth，HebraismisofSemiticgrowth；andweEnglish，anationofIndo—Europeanstock，seemtobelongnaturallytothemovementofHellenism。Butnothingmorestronglymarkstheessentialunityofman，thantheaffinitieswecanperceive，inthispointorthat，betweenmembersofonefamilyofpeoplesandmembersofanother。Andnoaffinityofthiskindismorestronglymarkedthanthatlikenessinthestrengthandprominenceofthemoralfibre，which，notwithstandingimmenseelementsofdifference，knitsinsomespecialsortthegeniusandhistoryofusEnglish，andourAmericandescendantsacrosstheAtlantic，tothegeniusandhistoryoftheHebrewpeople。Puritanism，whichhasbeensogreatapowerintheEnglishnation，andinthestrongestpartoftheEnglishnation，wasoriginallythereactionintheseventeenthcenturyoftheconscienceandmoralsenseofourrace，againstthemoralindifferenceandlaxruleofconductwhichinthesixteenthcenturycameinwiththeRenascence。ItwasareactionofHebraismagainstHellenism；anditpowerfullymanifesteditself，aswasnatural，inapeoplewithmuchofwhatwecallaHebraisingturn，withasignalaffinityforthebentwhichwasthemaster—bentofHebrewlife。EminentlyIndo—Europeanbyitshumour，bythepoweritshows，throughthisgift，ofimaginativelyacknowledgingthemultiformaspectsoftheproblemoflife，andofthusgettingitselfunfixedfromitsownover—certainty，ofsmilingatitsownover—tenacity，ourracehasyet（andagreatpartofitsstrengthlieshere），inmattersofpracticallifeandmoralconduct，astrongshareoftheassuredness，thetenacity，theintensityoftheHebrews。ThisturnmanifesteditselfinPuritanism，andhashadagreatpartinshapingourhistoryforthelasttwohundredyears。UndoubtedlyitcheckedandchangedamongstusthatmovementoftheRenascencewhichweseeproducinginthereignofElizabethsuchwonderfulfruits。UndoubtedlyitstoppedtheprominentruleanddirectdevelopmentofthatorderofideaswhichwecallbythenameofHellenism，andgavethefirstranktoadifferentorderofideas。Apparently，too，aswesaidoftheformerdefeatofHellenism，ifHellenismwasdefeated，thisshowsthatHellenismwasimperfect，andthatitsascendancyatthatmomentwouldnothavebeenfortheworld’sgood。
　　16YetthereisaveryimportantdifferencebetweenthedefeatinflictedonHellenismbyChristianityeighteenhundredyearsago，andthecheckgiventotheRenascencebyPuritanism。Thegreatnessofthedifferenceiswellmeasuredbythedifferenceinforce，beauty，significanceandusefulness，betweenprimitiveChristianityandProtestantism。
　　EighteenhundredyearsagoitwasaltogetherthehourofHebraism。PrimitiveChristianitywaslegitimatelyandtrulytheascendentforceintheworldatthattime，andthewayofmankind’sprogresslaythroughitsfulldevelopment。
　　Anotherhourinman’sdevelopmentbeganinthefifteenthcentury，andthemainroadofhisprogressthenlayforatimethroughHellenism。Puritanismwasnolongerthecentralcurrentoftheworld’sprogress，itwasasidestreamcrossingthecentralcurrentandcheckingit。Thecrossandthecheckmayhavebeennecessaryandsalutary，butthatdoesnotdoawaywiththeessentialdifferencebetweenthemainstreamofman’sadvanceandacrossorsidestream。Formorethantwohundredyearsthemainstreamofman’sadvancehasmovedtowardsknowinghimselfandtheworld，seeingthingsastheyare，spontaneityofconsciousness；themainimpulseofagreatpart，andthatthestrongestpart，ofournationhasbeentowardsstrictnessofconscience。Theyhavemadethesecondarytheprincipalatthewrongmoment，andtheprincipaltheyhaveatthewrongmomenttreatedassecondary。
　　Thiscontraventionofthenaturalorderhasproduced，assuchcontraventionalwaysmustproduce，acertainconfusionandfalsemovement，ofwhichwearenowbeginningtofeel，inalmosteverydirection，theinconvenience。
　　Inalldirectionsourhabitualcausesofactionseemtobelosingefficaciousness，credit，andcontrol，bothwithothersandevenwithourselves。Everywhereweseethebeginningsofconfusion，andwewantacluetosomesoundorderandauthority。Thiswecanonlygetbygoingbackupontheactualinstinctsandforceswhichruleourlife，seeingthemastheyreallyare，connectingthemwithotherinstinctsandforces，andenlargingourwholeviewandruleoflife。UTEL：CultureandAnarchyCHAPTERV。
　　PORROUNUMESTNECESSARIUM
　　1Thematterhereopenedissolarge，andthetrainsofthoughttowhichitgivesrisearesomanifold，thatwemustbecarefultolimitourselvesscrupulouslytowhathasadirectbearinguponouractualdiscussion。Wehavefoundthatatthebottomofourpresentunsettledstate，sofulloftheseedsoftrouble，liesthenotionofitsbeingtheprimerightandhappiness，foreachofus，toaffirmhimself，andhisordinaryself；tobedoing，andtobedoingfreelyandashelikes。Wehavefoundatthebottomofitthedisbeliefinrightreasonasalawfulauthority。
　　Itwaseasytoshowfromourpracticeandcurrenthistorythatthisisso；butitwasimpossibletoshowwhyitissowithouttakingasomewhatwidersweepandgoingintothingsalittlemoredeeply。Why，infact，shouldgood，well—meaning，energetic，sensiblepeople，likethebulkofourcountrymen，cometohavesuchlightbeliefinrightreason，andsuchanexaggeratedvaluefortheirownindependentdoing，howevercrude？Theansweris：becauseofanexclusiveandexcessivedevelopmentinthem，withoutdueallowancefortime，place，andcircumstance，ofthatsideofhumannature，andthatgroupofhumanforces，towhichwehavegiventhegeneralnameofHebraism。
　　Becausetheyhavethoughttheirrealandonlyimportanthomagewasowedtoapowerconcernedwithobedienceratherthanwiththeirintelligence，apowerinterestedinthemoralsideoftheirnaturealmostexclusively。
　　Thustheyhavebeenledtoregardinthemselves，astheonethingneedful，strictnessofconscience，thestaunchadherencetosomefixedlawofdoingwehavegotalready，insteadofspontaneityofconsciousness，whichtendscontinuallytoenlargeourwholelawofdoing。Theyhavefanciedthemselvestohaveintheirreligionasufficientbasisforthewholeoftheirlifefixedandcertainforever，afulllawofconductandafulllawofthought，sofarasthoughtisneeded，aswell；whereaswhattheyreallyhaveisalawofconduct，alawofunexampledpowerforenablingthemtowaragainstthelawofsinintheirmembersandnottoserveitintheluststhereof。ThebookwhichcontainsthisinvaluablelawtheycalltheWordofGod，andattributetoit，asIhavesaid，andas，indeed，isperfectlywellknown，areachandsufficiencyco—extensivewithallthewantsofhumannature。
　　2Thismight，nodoubt，beso，ifhumanitywerenotthecompositethingitis，ifithadonly，orinquiteoverpoweringeminence，amoralside，andthegroupofinstinctsandpowerswhichwecallmoral。
　　Butithasbesides，andinnotableeminence，anintellectualside，andthegroupofinstinctsandpowerswhichwecallintellectual。Nodoubt，mankindmakesingeneralitsprogressinafashionwhichgivesatonetimefullswingtooneofthesegroupsofinstincts，atanothertimetotheother；andman’sfacultiesaresointertwined，thatwhenhismoralside，andthecurrentofforcewhichwecallHebraism，isuppermost，thissidewillmanagesomehowtoprovide，orappeartoprovide，satisfactionforhisintellectualneeds；andwhenhisintellectualside，andthecurrentofforcewhichwecallHellenism，isuppermost，thisagainwillprovide，orappeartoprovide，satisfactionformen’smoralneeds。Butsoonerorlateritbecomesmanifestthatwhenthetwosidesofhumanityproceedinthisfashionofalternatepreponderance，andnotofmutualunderstandingnodbalance，thesidewhichisuppermostdoesnotreallyprovideinasatisfactorymannerfortheneedsofthesidewhichisundermost，andastateofconfusionis，soonerorlater，theresult。TheHellenichalfofournature，bearingrule，makesasortofprovisionfortheHebrewhalf，butitturnsouttobeaninadequateprovision；andagaintheHebrewhalfofournature，bearingrule，makesasortofprovisionfortheHellenichalf，butthis，too，turnsouttobeaninadequateprovision。Thetrueandsmoothorderofhumanity’sdevelopmentisnotreachedineitherway。Andtherefore，whilewewillinglyadmitwiththeChristianapostlethattheworldbywisdom，——thatis，bytheisolatedpreponderanceofitsintellectualimpulses，——knewnotGod，orthetrueorderofthings，itisyetnecessary，also，tosetupasortofconversetothisproposition，andtosaylikewise（whatisequallytrue）
　　thattheworldbyPuritanismknewnotGod。Anditisonthisconverseoftheapostle’spropositionthatitisparticularlyneedfultoinsistinourowncountryjustatpresent。
　　3Here，indeed，istheanswertomanycriticismswhichhavebeenaddressedtoallthatwehavesaidinpraiseofsweetnessandlight。SweetnessandlightevidentlyhavetodowiththebentorsideinhumanitywhichwecallHellenic。GreekintelligencehasobviouslyforitsessencetheinstinctforwhatPlatocallsthetrue，firm，intelligiblelawofthings；thelawoflight，ofseeingthingsastheyare。Eveninthenaturalsciences，wheretheGreekshadnottimeandmeansadequatelytoapplythisinstinct，andwherewehavegoneagreatdealfurtherthantheydid，itisthisinstinctwhichistherootofthewholematterandthegroundofalloursuccess；andthisinstincttheworldhasmainlylearntoftheGreeks，inasmuchastheyarehumanity’smostsignalmanifestationofit。Greekart，again，Greekbeauty，havetheirrootinthesameimpulsetoseethingsastheyreallyare，inasmuchasGreekartandbeautyrestonfidelitytonature，——thebestnature，——andonadelicatediscriminationofwhatthisbestnatureis。Tosayweworkforsweetnessandlight，then，isonlyanotherwayofsayingthatweworkforHellenism。But，oh！crymanypeople，sweetnessandlightarenotenough；youmustputstrengthorenergyalongwiththem，andmakeakindoftrinityofstrength，sweetnessandlight，andthen，perhaps，youmaydosomegood。Thatistosay，wearetojoinHebraism，strictnessofthemoralconscience，andmanfulwalkingbythebestlightwehave，togetherwithHellenism，inculcateboth，andrehearsethepraisesofboth。
　　4Or，rather，wemaypraisebothinconjunction，butwemustbecarefultopraiseHebraismmost。’Culture，’saysanacute，thoughsomewhatrigidcritic，Mr。Sidgwick，’diffusessweetnessandlightIdonotundervaluetheseblessings，butreligiongivesfireandstrength，andtheworldwantsfireandstrengthevenmorethansweetnessandlight。’
　　Byreligion，letmeexplain，Mr。SidgwickheremeansparticularlythatPuritanismontheinsufficiencyofwhichIhavebeencommentingandtowhichhesaysIamunfair。Now，nodoubt，itispossibletobeafanaticalpartisanoflightandtheinstinctswhichpushustoit，afanaticalenemyofstrictnessofmoralconscienceandtheinstinctswhichpushustoit。
　　Afanaticismofthissortdeformsandvulgarisesthewell—knownwork，insomerespectssoremarkable，ofthelateMr。Buckle。Suchafanaticismcarriesitsownmarkwithit，inlackingsweetness；anditsownpenalty，inthat，lackingsweetness，itcomesintheendtolacklighttoo。AndtheGreeks，——thegreatexponentsofhumanity’sbentforsweetnessandlightunited，ofitsperceptionthatthetruthofthingsmustbeatthesametimebeauty，——singularlyescapedthefanaticismwhichwemoderns，whetherweHelleniseorwhetherweHebraise，aresoapttoshow。Theyarrived，——thoughfailing，ashasbeensaid，togiveadequatepracticalsatisfactiontotheclaimsofman’smoralside，——attheideaofacomprehensiveadjustmentoftheclaimsofboththesidesinman，themoralaswellastheintellectual，ofafullestimateofboth，andofareconciliationofboth；anideawhichisphilosophicallyofthegreatestvalue，andthebestoflessonsforusmoderns。SoweoughttohavenodifficultyinconcedingtoMr。SidgwickthatmanfulwalkingbythebestlightOnehas，——fireandstrengthashecallsit，——hasitshighvalueaswellasculture，theendeavourtoseethingsintheirtruthandbeauty，thepursuitofsweetnessandlight。Butwhetheratthisorthattime，andtothisorthatsetofpersons，oneoughttoinsistmostonthepraisesoffireandstrength，oronthepraisesofsweetnessandlight，mustdepend，onewouldthink，onthecircumstancesandneedsofthatparticulartimeandthoseparticularpersons。Andallthatwehavebeensaying，andindeedanyglanceattheworldaroundus，showsthatwithus，withthemostrespectableandstrongestpartofus，therulingforceisnow，andlonghasbeen，aPuritanforce，——thecareforfireandstrength，strictnessofconscience，Hebraism，ratherthanthecareforsweetnessandlight，spontaneityofconsciousness，Hellenism。
　　5Well，then，whatisthegoodofournowrehearsingthepraisesoffireandstrengthtoourselves，whodwelltooexclusivelyonthemalready？WhenMr。Sidgwicksayssobroadly，thattheworldwantsfireandstrengthevenmorethansweetnessandlight，ishenotcarriedawaybyaturnforbroadgeneralization？doeshenotforgetthattheworldisnotallofonepiece，andeverypiecewiththesameneedsatthesametime？ItmaybetruethattheRomanworldatthebeginningofourera，orLeotheTenth’sCourtatthetimeoftheReformation，orFrenchsocietyintheeighteenthcentury，neededfireandstrengthevenmorethansweetnessandlight。ButcanitbesaidthattheBarbarianswhooverrantheempireneededfireandstrengthevenmorethansweetnessandlight；orthatthePuritansneededthemmore；orthatMr。Murphy，theBirminghamlecturer，andhisfriends，needthemmore？
　　6ThePuritan’sgreatdangeristhatheimagineshimselfinpossessionofaruletellinghimtheunumnecessarium，oronethingneedful，andthathethenremainssatisfiedwithaverycrudeconceptionofwhatthisrulereallyisandwhatittellshim，thinkshehasnowknowledgeandhenceforthneedsonlytoact，and，inthisdangerousstateofassuranceandself—satisfaction，proceedstogivefullswingtoanumberoftheinstinctsofhisordinaryself。Someoftheinstinctsofhisordinaryselfhehas，bythehelpofhisruleoflife，conquered；butotherswhichhehasnotconqueredbythishelpheissofarfromperceivingtoneedsubjugation，andtobeinstinctsofaninferiorself，thatheevenfanciesittobehisrightandduty，invirtueofhavingconqueredalimitedpartofhimself，togiveuncheckedswingtotheremainder。Heis，Isay，avictimofHebraism，ofthetendencytocultivatestrictnessofconscienceratherthanspontaneityofconsciousness。Andwhathewantsisalargerconceptionofhumannature，showinghimthenumberofotherpointsatwhichhisnaturemustcometoitsbest，besidesthepointswhichhehimselfknowsandthinksof。Thereisnounumnecessarium，oronethingneedful，whichcanfreehumannaturefromtheobligationoftryingtocometoitsbestatallthesepoints。
　　Therealunumnecessariumforusistocometoourbestatallpoints。
　　Insteadofour’onethingneedful，’justifyinginusvulgarity，hideousness，ignorance，violence，——ourvulgarity，hideousness，ignorance，violence，arereallysomanytouchstoneswhichtryouronethingneedful，andwhichprovethatinthestate，atanyrate，inwhichweourselveshaveit，itisnotallwewant。AndastheforcewhichencouragesustostandstaunchandfastbytheruleandgroundwehaveisHebraism，sotheforcewhichencouragesustogobackuponthisrule，andtotrytheverygroundonwhichweappeartostand，isHellenism，——aturnforgivingourconsciousnessfreeplayandenlargingitsrange。AndwhatIsayis，notthatHellenismisalwaysforeverybodymorewantedthanHebraism，butthatforMr。Murphyatthisparticularmoment，andforthegreatmajorityofushisfellow—countrymen，itismorewanted。
　　7Nothingismorestrikingthantoobserveinhowmanywaysalimitedconceptionofhumannature，thenotionofaonethingneedful，aonesideinustobemadeuppermost，thedisregardofafullandharmoniousdevelopmentofourselves，tellsinjuriouslyonourthinkingandacting。Inthefirstplace，ourholdupontheruleorstandard，towhichwelookforouronethingneedful，tendstobecomelessandlessnearandvital，ourconceptionofitmoreandmoremechanical，andmoreandmoreunlikethethingitselfasitwasconceivedinthemindwhereitoriginated。ThedealingsofPuritanismwiththewritingsofSt。Paul，affordanoteworthyillustrationofthis。NowheresomuchasinthewritingsofSt。Paul，andinthatgreatapostle’sgreatestwork，theEpistletotheRomans，hasPuritanismfoundwhatseemedtofurnishitwiththeonethingneedful，andtogiveitcanonsoftruthabsoluteandfinal。Nowallwritings，ashasbeenalreadysaid，eventhemostpreciouswritingsandthemostfruitful，mustinevitably，fromtheverynatureofthings，bebutcontributionstohumanthoughtandhumandevelopment，whichextendwiderthantheydo。Indeed，St。Paul，intheveryEpistleofwhichwearespeaking，shows，whenheasks，’WhohathknownthemindoftheLord？’——whohathknown，thatis，thetrueanddivineorderofthingsinitsentirety，——thathehimselfacknowledgesthisfully。AndwehavealreadypointedoutinanotherEpistleofSt。Paulagreatandvitalideaofthehumanspirit，——theideaofimmortality，——transcendingandoverlapping，sotospeak，theexpositor’spowertogiveitadequatedefinitionandexpression。
　　8ButquitedistinctfromthequestionwhetherStPaul’sexpression，oranyman’sexpression，canbeaperfectandfinalexpressionoftruth，comesthequestionwhetherwerightlyseizeandunderstandhisexpressionasitexists。Now，perfectlytoseizeanotherman’smeaning，asitstoodinhisownmind，isnoteasy；especiallywhenthemanisseparatedfromusbysuchdifferencesofrace，training，time，andcircumstancesasStPaul。Buttherearedegreesofnearnessingettingataman’smeaning；
　　andthoughwecannotarrivequiteatwhatSt。Paulhadinhismind，yetwemaycomenearit。Andwho，thatcomesthusnearit，mustnotfeelhowtermswhichSt。Paulemploys，intryingtofollowwithhisanalysisofsuchprofoundpowerandoriginalitysomeofthemostdelicate，intricate，obscure，andcontradictoryworkingsandstatesofthehumanspirit，aredetachedandemployedbyPuritanism，notintheconnectedandfluidwayinwhichSt。Paulemploysthem，andforwhichalonewordsarereallymeant，butinanisolated，fixed，mechanicalway，asiftheyweretalismans；andhowalltraceandsenseofSt。Paul’struemovementofideas，andsustainedmasterlyanalysis，isthuslost？Who，Isay，thathaswatchedPuritanism，——theforcewhichsostronglyHebraises，whichsotakesSt。Paul’swritingsassomethingabsoluteandfinal，containingtheonethingneedful，——handlesuchtermsasgrace，faith，election，righteousness，butmustfeel，notonlythatthesetermshaveforthemindofPuritanismasensefalseandmisleading，butalsothatthissenseisthemostmonstrousandgrotesquecaricatureofthesenseofSt。Paul，andthathistruemeaningisbytheseworshippersofhiswordsaltogetherlost？
　　9Ortotakeanothereminentexample，inwhichnotPuritanismonly，but，onemaysay，thewholereligiousworld，bytheirmechanicaluseofSt。Paul’swritings，canbeshowntomissorchangehisrealmeaning。Thewholereligiousworld，onemaysay，usenowthewordresurrection，——awordwhichissooftenintheirthoughtsandontheirlips，andwhichtheyfindsoofteninSt。Paul’swritings，——inonesenseonly。Theyuseittomeanarisingagainafterthephysicaldeathofthebody。NowitisquitetruethatSt。Paulspeaksofresurrectioninthissense，thathetriestodescribeandexplainit，andthathecondemnsthosewhodoubtanddenyit。Butitistrue，also，thatinninecasesoutoftenwhereSt。Paulthinksandspeaksofresurrection，hethinksandspeaksofitinasensedifferentfromthis；——inthesenseofarisingtoanewlifebeforethephysicaldeathofthebodyandnotafterit。Theideaonwhichwehavealreadytouched，theprofoundideaofbeingbaptizedintothedeathofthegreatexemplarofself—devotionandself—annulment，ofrepeatinginourownperson，byvirtueofidentificationwithourexemplar，hiscourseofself—devotionandself—annulment，andofthuscoming，withinthelimitsofourpresentlife，toanewlife，inwhich，asinthedeathgoingbeforeit，weareidentifiedwithourexemplar，——thisisthefruitfulandoriginalconceptionofbeingrisenwithChristwhichpossessesthemindofSt。Paul，andthisisthecentralpointroundwhich，withsuchincomparableemotionandeloquence，allhisteachingmoves。Forhim，thelifeafterourphysicaldeathisreallyinthemainbutaconsequenceandcontinuationoftheinexhaustibleenergyofthenewlifethusoriginatedonthissidethegrave。ThisgrandPaulineideaofChristianresurrectionisworthilyrehearsedinoneofthenoblestcollectsofthePrayer—Book，andisdestined，nodoubt，tofillamoreandmoreimportantplaceintheChristianityofthefuture。Butmeanwhile，almostassignalastheessentialnessofthischaracteristicideainSt。Paul’steaching，isthecompletenesswithwhichtheworshippersofStPaul’swordsasanabsolutefinalexpressionofsavingtruthhavelostit，andhavesubstitutedfortheapostle’slivingandnearconceptionofaresurrectionnow，theirmechanicalandremoteconceptionofaresurrectionhereafter。
　　10Inshort，sofatalisthenotionofpossessing，eveninthemostpreciouswordsorstandards，theonethingneedful，ofhavinginthem，onceforall，afullandsufficientmeasureoflighttoguideus，andoftherebeingnodutyleftforusexcepttomakeourpracticesquareexactlywiththem，——sofatal，Isay，isthisnotiontotherightknowledgeandcomprehensionoftheverywordsorstandardswethusadopt，andtosuchstrangedistortionsandperversionsofthemdoesitinevitablylead，thatwheneverwehearthatcommonplacewhichHebraism，ifweventuretoinquirewhatamanknows，issoapttobringoutagainstus，indisparagementofwhatwecallculture，andinpraiseofaman’sstickingtotheonethingneedful，——heknows，saysHebraism，hisBible！——wheneverwehearthissaidwemay，withoutanyelaboratedefenceofculture，contentourselveswithansweringsimply：’Noman，whoknowsnothingelse，knowsevenhisBible。’
　　11Nowtheforcewhichwehavesomuchneglected，Hellenism，maybeliabletofailinmoralstrengthandearnestness，butbythelawofitsnature，——theverysamelawwhichmakesitsometimesdeficientinintensitywhenintensityisrequired，——itopposesitselftothenotionofcuttingourbeingintwo，ofattributingtoonepartthedignityofdealingwiththeonethingneedful，andleavingtheotherparttotakeitschance，whichisthebaneofHebraism。EssentialinHellenismistheimpulsetothedevelopmentofthewholeman，toconnectingandharmonisingallpartsofhim，perfectingall，leavingnonetotaketheirchance。
　　12ThecharacteristicbentofHellenism，ashasbeensaid，istofindtheintelligiblylawofthings，toseethemintheirtruenatureandastheyreallyare。Butmanythingsarenotseenintheirtruenatureandastheyreallyare，unlesstheyareseenasbeautiful。Behaviourisnotintelligible，doesnotaccountforitselftothemindandshowthereasonforitsexisting，unlessitisbeautiful。Thesamewithdiscourse，thesamewithsong，thesamewithworship，allofthemmodesinwhichmanproveshisactivityandexpresseshimself。Tothinkthatwhenoneproducesinthesewhatismean，orvulgar，orhideous，onecanbepermittedtopleadthatonehasthatwithinwhichpassesshow；tosupposethatthepossessionofwhatbenefitsandsatisfiesonepartofourbeingcanmakeallowableeitherdiscourselikeMr。Murphy’sorpoetrylikethehymnsweallhear，orplacesofworshiplikethechapelsweallsee，——thisitisabhorrenttothenatureofHellenismtoconcede。Andtobe，likeourhonouredandjustlyhonouredFaraday，agreatnaturalphilosopherwithonesideofhisbeingandaSandemanianwiththeother，wouldtoArchimedeshavebeenimpossible。
　　13Itisevidenttowhatamany—sidedperfectingofman’spowersandactivitiesthisdemandofHellenismforsatisfactiontobegiventothemindbyeverythingwhichwedo，iscalculatedtoimpelourrace。Ithasitsdangers，ashasbeenfullygranted。Thenotionofthissortofequipollencyinman’smodesofactivitymayleadtomoralrelaxation；whatwedonotmakeouronethingneedful，wemaycometotreatnotenoughasifitwereneedful，thoughitisindeedveryneedfulandatthesametimeveryhard。Stillwhatsideinushasnotitsdangers，andwhichofourimpulsescanbeatalismantogiveusperfectionoutright，andnotmerelyahelptobringustowardsit？HasnotHebraism，aswehaveshown，itsdangersaswellasHellenism？orhaveweusedsoexcessivelythetendenciesinourselvestowhichHellenismmakesappeal，thatwearenowsufferingfromit？Arewenot，onthecontrary，nowsufferingbecausewehavenotenoughusedthesetendenciesasahelptowardsperfection？
　　14Forweseewhitherithasbroughtus，thelongexclusivepredominanceofHebraism，——theinsistingonperfectioninonepartofournatureandnotinall；thesinglingoutthemoralside，thesideofobedienceandaction，forsuchintentregard；makingstrictnessofthemoralconsciencesofartheprincipalthing，andputtingoffforhereafterandforanotherworldthecareforbeingcompleteatallpoints，thefullandharmoniousdevelopmentofourhumanity。Insteadofwatchingandfollowingonitswaysthedesirewhich，asPlatosays，’foreverthroughalltheuniversetendstowardsthatwhichislovely，’wethinkthattheworldhassettleditsaccountswiththisdesire，knowswhatthisdesirewantsofit，andthatalltheimpulsesofourordinaryselfwhichdonotconflictwiththetermsofthissettlement，inournarrowviewofit，wemayfollowunrestrainedly，underthesanctionofsomesuchtextas’Notslothfulinbusiness，’or，’Whatsoeverthyhandfindethtodo，doitwithallthymight，’orsomethingelseofthesamekind。Andtoanyoftheseimpulseswesooncometogivethatsamecharacterofamechanical，absolutelaw，whichwegivetoourreligion；weregardit，aswedoourreligion，asanobjectforstrictnessofconscience，notforspontaneityofconsciousness；
　　forunremittingadherenceonitsownaccount，notforgoingbackupon，viewinginitsconnexionwithotherthings，andadjustingtoanumberofchangingcircumstances。Wetreatit，inshort，justaswetreatourreligion，——asmachinery。ItisinthiswaythattheBarbarianstreattheirbodilyexercises，thePhilistinestheirbusiness，Mr。Spurgeonhisvoluntaryism，Mr。Brighttheassertionofpersonalliberty，Mr。BealestherightofmeetinginHydePark。Inallthosecaseswhatisneededisafreerplayofconsciousnessupontheobjectofpursuit；andinallofthemHebraism，thevaluingstaunchnessandearnestnessmorethanthisfreeplay，theentiresubordinationofthinkingtodoing，hasledtoamistakenandmisleadingtreatmentofthings。
　　15ThenewspapersashorttimeagocontainedanaccountofthesuicideofaMr。Smith，secretarytosomeinsurancecompany，who，itwassaid，’labouredundertheapprehensionthathewouldcometopoverty，andthathewaseternallylost。’AndwhenIreadthesewords，itoccurredtomethatthepoormanwhocametosuchamournfulendwas，intruth，akindoftype，——bytheselectionofhistwograndobjectsofconcern，bytheirisolationfromeverythingelse，andtheirjuxtapositiontooneanother，——ofallthestrongest，mostrespectable，andmostrepresentativepartofournation。’Helabouredundertheapprehensionthathewouldcometopoverty，andthathewaseternallylost。’Thewholemiddle—classhaveaconceptionofthings，——aconceptionwhichmakesuscallthemPhilistines，justlikethatofthispoorman；thoughweareseldom，ofcourse，shockedbyseeingittakethedistressing，violentlymorbid，andfatalturn，whichittookwithhim。Buthowgenerally，withhowmanyofus，arethemainconcernsoflifelimitedtothesetwo：theconcernformakingmoney，andtheconcernforsavingoursouls！Andhowentirelydoesthenarrowandmechanicalconceptionofoursecularbusinessproceedfromanarrowandmechanicalconceptionofourreligiousbusiness！Whathavocdotheunitedconceptionsmakeofourlives！Itisbecausethesecond—namedofthesetwomaster—concernspresentstoustheonethingneedfulinsofixed，narrow，andmechanicalaway，thatsoignobleafellowmaster—concerntoitasthefirst—namedbecomespossible；and，havingbeenonceadmitted，takesthesamerigidandabsolutecharacterastheother。
　　16PoorMr。Smithhadsincerelythenoblermaster—concernaswellasthemeaner，——theconcernforsavinghissoul（accordingtothenarrowandmechanicalconceptionwhichPuritanismhasofwhatthesalvationofthesoulis），aswellastheconcernformakingmoney。Butletusremarkhowmanypeoplethereare，especiallyoutsidethelimitsoftheseriousandconscientiousmiddle—classtowhichMr。Smithbelonged，whotakeup，withameanermaster—concern，——whetheritbepleasure，orfield—sports，orbodilyexercises，orbusiness，orpopularagitation，——whotakeupwithoneoftheseexclusively，andneglectMr。Smith’snoblermaster—concern，becauseofthemechanicalformwhichHebraismhasgiventothisnoblemaster—concern。
　　Hebraismmakesitstand，aswehavesaid，assomethingtalismanic，isolated，andall—sufficient，justifyingourgivingourordinaryselvesfreeplayinbodilyexercises，orbusiness，orpopularagitation，ifwehavemadeouraccountssquarewiththismaster—concern；and，ifwehavenot，renderingotherthingsindifferent，andourordinaryselfallwehavetofollow，andtofollowwithalltheenergythatisinus，tillwedo。Whereastheideaofperfectionatallpoints，theencouraginginourselvesspontaneityofconsciousness，thelettingafreeplayofthoughtliveandflowaroundallouractivity，theindispositiontoallowonesideofouractivitytostandassoall—importantandall—sufficingthatitmakesothersidesindifferent，——thisbentofmindinusmaynotonlycheckusinfollowingunreservedlyameanmaster—concernofanykind，butmayeven，also，bringnewlifeandmovementintothatsideofuswithwhichaloneHebraismconcernsitself，andawakenahealthierandlessmechanicalactivitythere。HellenismmaythusactuallyservetofurtherthedesignsofHebraism。
　　17UndoubtedlyitthusservedinthefirstdaysofChristianity。Christianity，ashasbeensaid，occupieditself，likeHebraism，withthemoralsideofmanexclusively，withhismoralaffectionsandmoralconduct；andsofaritwasbutacontinuationofHebraism。ButittransformedandrenewedHebraismbycriticisingafixedrule，whichhadbecomemechanical，andhadthuslostitsvitalmotive—power；bylettingthethoughtplayfreelyaroundthisoldrule，andperceiveitsinadequacy；bydevelopinganewmotive—power，whichmen’smoralconsciousnesscouldtakelivingholdof，andcouldmoveinsympathywith。WhatwasthisbutanimportationofHellenism，aswehavedefinedit，intoHebraism？St。PaulusedthecontradictionbetweentheJew’sprofessionandpractice，hisshortcomingsonthatverysideofmoralaffectionandmoralconductwhichtheJewandSt。Paul，bothofthem，regardedasallinall（’Thouthatsayestamanshouldnotsteal，dostthousteal？thouthatsayestamanshouldnotcommitadultery，dostthoucommitadultery？’），foraproofoftheinadequacyoftheoldruleoflifeintheJew’smechanicalconceptionofit；andtriedtorescuehimbymakinghisconsciousnessplayfreelyaroundthisrule，——thatis，bya，sofar，Hellenictreatmentofit。Evensowe，too，whenwehearsomuchsaidofthegrowthofcommercialimmoralityinourseriousmiddle—class，ofthemeltingawayofhabitsofstrictprobitybeforethetemptationtogetquicklyrichandtocutafigureintheworld；whenwesee，atanyrate，somuchconfusionofthoughtandofpracticeinthisgreatrepresentativeclassofournation，——maywenotbedisposedtosay，thatthisconfusionshowsthathisnewmotive—powerofgraceandimputedrighteousnesshasbecometothePuritanasmechanical，andwithasineffectiveaholduponhispractice，astheoldmotive—powerofthelawwastotheJew？andthattheremedyisthesameasthatwhichSt。Paulemployed，——animportationofwhatwehavecalledHellenismintohisHebraism，amakinghisconsciousnessflowfreelyroundhispetrifiedruleoflifeandrenewit？Onlywiththisdifference：
　　thatwhereasSt。PaulimportedHellenismwithinthelimitsofourmoralpartonly，thispartbeingstilltreatedbyhimasallinall；andwhereashewell—nighexhausted，onemaysay，andusedtotheveryuttermost，thepossibilitiesoffruitfullyimportingitonthatsideexclusively，weoughttotryandimportit，——guidingourselvesbytheidealofahumannatureharmoniouslyperfectinallpoints，——intoallthelinesofouractivity。
　　Onlybysodoingcanwerightlyquicken，refresh，andrenewthoseveryinstincts，nowsomuchbaffled，towhichHebraismmakesappeal。
　　18Butifwewillnotbewarnedbytheconfusionvisibleenoughatpresentinourthinkingandacting，thatweareinafalselineinhavingdevelopedourHebrewsidesoexclusively，andourHellenicsidesofeeblyandatrandom，inlovingfixedrulesofactionsomuchmorethantheintelligiblelawofthings，letuslistentoaremarkabletestimonywhichtheopinionoftheworldaroundusoffers。Alltheworldnowsetsgreatandincreasingvalueonthreeobjectswhichhavelongbeenverydeartous，andpursuestheminitsownway，ortriestopursuethem。Thesethreeobjectsareindustrialenterprise，bodilyexercises，andfreedom。
　　Certainlywehave，beforeandbeyondourneighbours，givenourselvestothesethreethingswithardentpassionandwithhighsuccess。Andthisourneighbourscannotbutacknowledge；andtheymustneeds，whentheythemselvesturntothesethings，haveaneyetoourexample，andtakesomethingofourpractice。
　　19Now，generally，whenpeopleareinterestedinanobjectofpursuit，theycannothelpfeelinganenthusiasmforthosewhohavealreadylabouredsuccessfullyatit，andfortheirsuccess。Notonlydotheystudythem，theyalsoloveandadmirethem。Inthiswayamanwhoisinterestedintheartofwarnotonlyacquaintshimselfwiththeperformanceofgreatgenerals，buthehasanadmirationandenthusiasmforthem。So，too，onewhowantstobeapainterorapoetcannothelplovingandadmiringthegreatpaintersorpoets，whohavegonebeforehimandshownhimtheway。
　　20Butitisstrangewithhowlittleoflove，admiration，orenthusiasm，theworldregardsusandourfreedom，ourbodilyexercises，andourindustrialprowess，muchasthesethingsthemselvesarebeginningtointerestit。Andisnotthereasonbecausewefolloweachofthesethingsinamechanicalmanner，asanendinandforitself，andnotinreferencetoageneralendofhumanperfection；andthismakesthepursuitofthemuninterestingtohumanity，andnotwhattheworldtrulywants？Itseemstothemmeremachinerythatwecan，knowingly，teachthemtoworship，——amerefetish。Britishfreedom，Britishindustry，Britishmuscularity，weworkforeachofthesethreethingsblindly，withnonotionofgivingeachitsdueproportionandprominence，becausewehavenoidealofharmonioushumanperfectionbeforeourminds，tosetourworkinmotion，andtoguideit。Sotherestoftheworld，desiringindustry，orfreedom，orbodilystrength，yetdesiringthesenot，aswedo，absolutely，butasmeanstosomethingelse，imitate，indeed，ofourpracticewhatseemsusefulforthem，butus，whosepracticetheyimitate，theyseemtoentertainneitherlovenoradmirationfor。
　　21Letusobserve，ontheotherhand，theloveandenthusiasmexcitedbyotherswhohavelabouredfortheseverythings。Perhapsofwhatwecallindustrialenterpriseitisnoteasytofindexamplesinformertimes；butletusconsiderhowGreekfreedomandGreekgymnasticshaveattractedtheloveandpraiseofmankind，whogivesolittleloveandpraisetoours。Andwhatcanbethereasonofthisdifference？SurelybecausetheGreekspursuedfreedomandpursuedgymnasticsnotmechanically，butwithconstantreferencetosomeidealofcompletehumanperfectionandhappiness。Andtherefore，inspiteoffaultsandfailures，theyinterestanddelightbytheirpursuitofthemalltherestofmankind，whoinstinctivelyfeelthatonlyasthingsarepursuedwithreferencetothisidealaretheyvaluable。
　　22Hereagain，therefore，asintheconfusionintowhichthethoughtandactionofeventhesteadiestclassamongstusisbeginningtofall，weseemtohaveanadmonitionthatwehavefosteredourHebraisinginstincts，ourpreferenceofearnestnessofdoingtodelicacyandflexibilityofthinking，tooexclusively，andhavebeenlandedbytheminamechanicalandunfruitfulroutine。AndagainweseemtaughtthatthedevelopmentofourHellenisinginstincts，seekingardentlytheintelligiblelawofthings，andmakingastreamoffreshthoughtplayfreelyaboutourstocknotionsandhabits，iswhatismostwantedbyusatpresent。
　　23Well，then，fromallsides，themorewegointothematter，thecurrentsseemtoconverge，andtogethertobearusalongtowardsculture。Ifwelookattheworldoutsideuswefindadisquietingabsenceofsureauthority。Wediscoverthatonlyinrightreasoncanwegetasourceofsureauthority；andculturebringsustowardsrightreason。
　　Ifwelookatourowninnerworld，wefindallmannerofconfusionarisingoutofthehabitsofunintelligentroutineandone—sidedgrowth，towhichatooexclusiveworshipoffire，strength，earnestness，andaction，hasbroughtus。Whatwewantisafullerharmoniousdevelopmentofourhumanity，afreeplayofthoughtuponourroutinenotions，spontaneityofconsciousness，sweetnessandlight；andthesearejustwhatculturegeneratesandfosters。
　　Wewillnotstickleforaname，andthenameofcultureonemighteasilygiveup，ifonlythosewhodecrythefrivolousandpedanticsortofculture，butwishatbottomforthesamethingsaswedo，wouldbecarefulontheirpart，not，indisparaginganddiscreditingthefalseculture，tounwittinglydisparageanddiscredit，amongapeoplewithlittlenaturalreverenceforit，thetruealso。Butwhatweareconcernedforisthething，notthename；andthething，callitbywhatnamewewill，issimplytheenablingourselves，bygettingtoknow，whetherthroughreading，observing，orthinking，thebestthatcanatpresentbeknownintheworld，tocomeasnearaswecantothefirmintelligiblelawofthings，andthustogetabasisforalessconfusedactionandamorecompleteperfectionthanwehaveatpresent。
　　24Andnow，therefore，whenweareaccusedofpreachingupaspiritofcultivatedinaction，ofprovokingtheearnestloversofaction，ofrefusingtolendahandatuprootingcertaindefiniteevils，ofdespairingtofindanylastingtruthtoministertothediseasedspiritofourtime，weshallnotbesomuchconfoundedandembarrassedwhattoanswerforourselves。Weshallsayboldlythatwedonotatalldespairoffindingsomelastingtruthtoministertothediseasedspiritofourtime；butthatwehavediscoveredthebestwayoffindingthistobenotsomuchbylendingahandtoourfriendsandcountrymenintheiractualoperationsfortheremovalofcertaindefiniteevils，butratheringettingourfriendsandcountrymentoseekculture，tolettheirconsciousnessplayfreelyroundtheirpresentoperationsandthestocknotionsonwhichtheyarefounded，showwhatthesearelike，andhowrelatedtotheintelligiblelawofthings，andauxiliarytotruehumanperfection。UTEL：CultureandAnarchyCHAPTERVI。
　　OURLIBERALPRACTITIONERS
　　1Butanunpretendingwriter，withoutaphilosophybasedoninter—dependent，subordinate，andcoherentprinciples，mustnotpresumetoindulgehimselftoomuchingeneralities。Hemustkeepclosetothelevelgroundofcommonfact，theonlysafegroundforunderstandingswithoutascientificequipment。Therefore，sinceIhavespokensoslightinglyofthepracticaloperationsinwhichmyfriendsandcountrymenareatthismomentengagedfortheremovalofcertaindefiniteevils，Iamboundtotake，beforeconcluding，someofthoseoperationsandtomakethem，ifIcan，showthetruthofwhatIhaveadvanced。
　　2ProbablyIcouldhardlygiveagreaterproofofmyconfessedinexpertnessinreasoningandarguing，thanbytaking，formyfirstexampleofanoperationofthiskind，theproceedingsforthedisestablishmentoftheIrishChurch，whichwearenowwitnessing。1Itseemssoclearthatthisissurelyoneofthoseoperationsfortheuprootingofacertaindefiniteevilinwhichone’sLiberalfriendsengage，andhavearighttocomplain，andtogetimpatient，andtoreproachonewithdelicateConservativescepticismandcultivatedinaction，ifonedoesnotlendahandtohelpthem。Thisdoes，indeed，seemevident；andyetthisoperationcomessoprominentlybeforeusatthismoment，2——itsochallengeseverybody’sregard，——thatoneseemscowardlyinblinkingit。Soletusventuretotryandseewhetherthisconspicuousoperationisoneofthoseroundwhichweneedtoletourconsciousnessplayfreelyandrevealwhatmannerofspiritweareofindoingit；orwhetheritisonewhichbynomeansadmitstheapplicationofthisdoctrineofours，andonetowhichweoughttolendahandimmediately。
　　31。NowitseemsplainthatthepresentChurch—establishmentinIrelandiscontrarytoreasonandjustice，insofarastheChurchofaverysmallminorityofthepeopletheretakesforitselfalltheChurch—propertyoftheIrishpeople。Andonewouldthink，thatproperty，assignedforthepurposeofprovidingforapeople’sreligiousworshipwhenthatworshipwasone，theStateshould，whenthatworshipissplitintoseveralforms，apportionbetweenthoseseveralforms。Buttheapportionmentshouldbemadewithdueregardtocircumstances，takingaccountonlyofgreatdifferences，whicharelikelytobelasting，andofconsiderablecommunions，whicharelikelytorepresentprofoundandwidespreadreligiouscharacteristics。
　　Itshouldoverlookpettydifferences，whichhavenoseriousreasonforlasting，andinconsiderablecommunions，whichcanhardlybetakentoexpressanybroadandnecessaryreligiouslineamentsofourcommonnature。ThisisjustinaccordancewiththatmaximabouttheStatewhichwehavemorethanonceused：TheStateisofthereligionofallitscitizens，withoutthefanaticismofanyofthem。Thosewhodenythis，eitherthinksopoorlyoftheStatethattheydonotliketoseereligioncondescendtotouchtheState，ortheythinksopoorlyofreligionthattheydonotliketoseetheStatecondescendtotouchreligion。ButnogoodstatesmanwilleasilythinkthusunworthilyeitheroftheStateorofreligion。
　　4Ourstatesmenofbothpartieswereinclined，onemaysay，tofollowthenaturallineoftheState’sduty，andtomakeinIrelandsomefairapportionmentofChurch—propertybetweenlargeandradicallydividedreligiouscommunionsinthatcountry。ButthenitwasdiscoveredthatinGreatBritainthenationalmind，asitiscalled，isgrownaversetoendowmentsforreligionandwillmakenonewones；andthoughthisinitselflooksgeneralandsolemnenough，yettherewerefoundpoliticalphilosopherstogiveitalookofmoregeneralityandmoresolemnitystill，andtoelevate，bytheirdexterouscommandofpowerfulandbeautifullanguage，thissupposededictoftheBritishnationalmindintoasortofformulaforexpressingagreatlawofreligioustransitionandprogressforalltheworld。
　　5Butwe，who，havingnocoherentphilosophy，mustnotletourselvesphilosophize，seethattheEnglishandScotchNonconformistshaveagreathorrorofestablishmentsandendowmentsforreligion，which，theyassert，wereforbiddenbyJesusChristwhenhesaid：’Mykingdomisnotofthisworld；’andthattheNonconformistswillbedelightedtoaidstatesmenindisestablishinganychurch，butwillsuffernonetobeestablishedorendowediftheycanhelpit。ThenweseethattheNonconformistsmakethestrengthoftheLiberalmajorityintheHouseofCommons；andthat，therefore，theleadingLiberalstatesmen，togetthesupportoftheNonconformists，forsakethenotionoffairlyapportioningChurch—propertyinIrelandamongthechiefreligiouscommunions，declarethatthenationalmindhasdecidedagainstnewendowments，andproposesimplytodisestablishanddisendowthepresentestablishmentinIrelandwithoutestablishingorendowinganyother。Theactualpower，inshort，byvirtueofwhichtheLiberalpartyintheHouseofCommonsisnowtryingtodisestablishtheIrishChurch，isnotthepowerofreasonandjustice，itisthepoweroftheNonconformistsantipathytoChurchestablishments。
　　6Clearlyitisthis；becauseLiberalstatesmen，relyingonthepowerofreasonandjusticetohelpthem，proposedsomethingquitedifferentfromwhattheynowpropose；andtheyproposedwhattheynowpropose，andtalkedofthedecisionofthenationalmind，becausetheyhadtorelyontheEnglishandScotchNonconformists。AndclearlytheNonconformistsareactuatedbyantipathytoestablishments，notbyantipathytotheinjusticeandirrationalityofthepresentappropriationofChurch—propertyinIreland；
　　becauseMr。Spurgeon，inhiseloquentandmemorableletter，expresslyavowedthathewouldsoonerleavethingsastheyareinIreland，thatis，hewouldsoonerlettheinjusticeandirrationalityofthepresentappropriationcontinue，thandoanythingtosetuptheRomanimage，——thatis，thangivetheCatholicstheirfairandreasonableshareofChurch—property。Mostindisputably，therefore，wemayaffirmthattherealmovingpowerbywhichtheLiberalpartyarenowoperatingtheoverthrowoftheIrishestablishmentistheantipathyoftheNonconformiststoChurch—establishments，andnotthesenseofreasonorjustice，exceptsofarasreasonandjusticemaybecontainedinthisantipathy。Andthusthematterstandsatpresent。
　　7Nowsurelywemustallseemanyinconveniencesinperformingtheoperationofuprootingthisevil，theIrishChurch—establishment，inthisparticularway。Aswassaidaboutindustryandfreedomandgymnastics，weshallneverawakenloveandgratitudebythismodeofoperation；foritispursued，notinviewofreasonandjusticeandhumanperfectionandallthatenkindlestheenthusiasmofmen，butitispursuedinviewofacertainstocknotion，orfetish，oftheNonconformists，whichproscribesChurch—establishments。Andyet，evidently，oneofthemainbenefitstobegotbyoperatingontheIrishChurchistowintheaffectionsoftheIrishpeople。Besidesthis，anoperationperformedinvirtueofamechanicalrule，orfetish，likethesupposeddecisionoftheEnglishnationalmindagainstnewendowments，doesnoteasilyinspirerespectinitsadversaries，andmaketheiroppositionfeebleandhardlytobepersistedin，asanoperationevidentlydoneinvirtueofreasonandjusticemight。Forreasonandjusticehaveinthemsomethingpersuasiveandirresistible；butafetishormechanicalmaximlikethisoftheNonconformists，hasinitnothingatalltoconciliateeithertheaffectionsortheunderstanding。Nay，itprovokesthecounter—employmentofotherfetishesormechanicalmaximsontheoppositeside，bywhichtheconfusionandhostilityalreadyprevalentareheightened。OnlyinthiswaycanbeexplainedtheapparitionofsuchfetishesasarebeginningtobesetupontheConservativesideagainstthefetishoftheNonconformists：——TheConstitutionindanger！ThebulwarkofBritishfreedommenaced！ThelampoftheReformationputout！NoPopery！——andsoon。Toelevatetheseagainstanoperationrelyingonreasonandjusticetobackit，isnotsoeasy，orsotemptingtohumaninfirmity，astoelevatethemagainstanoperationrelyingontheNonconformists’antipathytoChurch—establishmentstobackit。Forafterall，NoPopery！isarallyingcrywhichtouchesthehumanspiritquiteasvitallyasNoChurch—establishments！——thatistosay，neithertheonenortheother，inthemselves，touchthehumanspiritvitallyatall。