7. The Economy[Note 1] {430} For the [subject of the] Economy, <considered as a rule of practice,> I shall refer to my discussion [Note 2] upon it in <1830-32, in> my History of the Arians[, [Note 3] after one word about this Writer. He puts into his Title-page these words from a Sermon of mine: "It is not more than an hyperbole to say, that, in certain cases, a lie is the nearest approach to truth." This Sermon he attacks; but I do not think it necessary to defend it here, because any one who reads it, will see that he is simply incapable of forming a notion of what it is about. It treats of subjects which are entirely out of his depth; and, as I have already shown in other instances, and observed in the beginning of this Volume, he illustrates in his own person the very thing that shocks him, viz. that the nearest approach to truth, in given cases, is a lie. He does his best to make something of it, I believe; but he gets simply perplexed. He finds that it annihilates space, robs him of locomotion, almost scoffs at the existence of the earth, and he is simply frightened and cowed. He can but say "the man who wrote that sermon was already past the possibility of conscious dishonesty," p. 56. Perhaps it is hardly fair, after such a confession on his part of being fairly beat, to mark down a blot; however, let it be Blot thirty-two. Then again, he quotes from me thus: "Many a theory or view of things, on which an institution is founded, or a party held together, is of the same kind (economical). Many an argument, used by zealous and earnest men, has this economical character, being not the very ground on which they act, (for they continue in the same course, though it be refuted,) yet in a certain sense, a representation of it, a proximate description of their feelings, in the shape of argument, on which they can rest, to which they can recur when perplexed, and appeal when they are questioned." {431} He calls these "startling words," p. 54. Yet here again he illustrates their truth; for in his own case, he has acted on them in this very controversy with the most happy exactness. Surely he referred to my Sermon on Wisdom and Innocence, when called on to prove me a liar, as "a proximate description of his feelings about me, in the shape of argument," and he has "continued in the same course though it has been refuted." Blot thirty-three. Then, as to "a party being held together by a mythical representation," or economy. Surely "Church and King," "Reform," "Non-intervention," are such symbols; or let this Writer answer Mr. Kinglake's question in his "Crimean War," "Is it true that ... great armies were gathering, and that for the sake of the Key and the Star the peace of the nations was brought into danger?" Blot thirty-four. In the beginning of this work, pp. 89-95, I refuted his gratuitous accusation against me at p. 57, founded on my calling one of my Anglican Sermons a Protestant one: so I have nothing to do but to register it here as Blot thirty-five. Then he says that I committed an economy in placing in my original title-page, that the question between him and me, was whether "Dr. Newman teaches that Truth is no virtue." It was a "wisdom of the serpentine type," since I did not add, "for its own sake." Now observe: First, as to the matter of fact, in the course of my Letters, which bore that Title-page, I printed the words "for its own sake," five times over. Next, pray, what kind of a virtue is that, which is not done for its own sake? So this, after all, is this Writer's idea of virtue! a something that is done for the sake of something else; a sort of expedience! He is honest, it seems, simply because honesty is "the best policy," and on that score it is that he thinks himself virtuous. Why, "for its own sake" enters into the very idea or definition of a virtue. Defend me from such virtuous men, as this Writer would inflict upon us! Blot thirty-six. {432} These Blots are enough just now; so I proceed to a brief sketch of what I held in 1833 upon the Economy, as a rule of practice. I wrote this two months ago; perhaps the composition is not quite in keeping with the run of this Appendix; and it is short; but I think it will be sufficient for my purpose:—] The doctrine of the Economia, had, as I have shown <above>, pp. 128-131 [Note 4], <in the early Church> a large signification when applied to the divine ordinances; it also had a definite application to the duties of Christians, whether clergy or laity, in preaching, in instructing or catechizing, or in ordinary intercourse with the world around them<; and in this aspect I have here to consider it>. As Almighty God did not all at once introduce the Gospel to the world, and thereby gradually prepared men for its profitable reception, so, according to the doctrine of the early Church, it was a duty, for the sake of the heathen among whom they lived, to observe a great reserve and caution in communicating to them the knowledge of "the whole counsel of God." This cautious dispensation of the truth, after the manner of a discreet and vigilant steward, is denoted by the word "economy." It is a mode of acting which comes under the head of Prudence, one of the four Cardinal Virtues. The principle of the Economy is this; that out of various courses, in religious conduct or statement, all and each allowable antecedently and in themselves, that ought to be taken which is most expedient and most suitable at the time for the object in hand. Instances of its application and exercise in Scripture are such as the following:—1. Divine Providence did but gradually impart to the world in general, and to the Jews in particular, the knowledge of His will:—He is said to have "winked at the times of ignorance among the heathen;" and He suffered in the Jews divorce "because of the hardness of their hearts." 2. He has allowed Himself to be represented as having eyes, ears, and hands, as having wrath, jealousy, grief, and repentance. 3. In like manner, our Lord spoke harshly to the Syro-Phœnician woman, whose daughter He was about to heal, and made as if He {433} would go further, when the two disciples had come to their journey's end. 4. Thus too Joseph "made himself strange to his brethren," and Elisha kept silence on request of Naaman to bow in the house of Rimmon. 5. Thus St. Paul circumcised Timothy, while he cried out "Circumcision availeth not." It may be said that this principle, true in itself, yet is dangerous, because it admits of an easy abuse, and carries men away into what becomes insincerity and cunning. This is undeniable; to do evil that good may come, to consider that the means, whatever they are, justify the end, to sacrifice truth to expedience, unscrupulousness, recklessness, are grave offences. These are abuses of the Economy. But to call them economical is to give a fine name to what occurs every day, independent of any knowledge of the doctrine of the Economy. It is the abuse of a rule which nature suggests to every one. Every one looks out for the "mollia tempora fandi," and <for> "mollia verba" too. Having thus explained what is meant by the Economy as a rule of social intercourse between men of different religious, or, again, political, or social views, next I <will> go on to state what I said in the Arians. I say in that Volume first, that our Lord has given us the principle in His own words,—"Cast not your pearls before swine;" and that He exemplified it in His teaching by parables; that St. Paul expressly distinguishes between the milk which is necessary to one set of men, and the strong meat which is allowed to others, and that, in two Epistles. I say, that the Apostles in the Acts observe the same rule in their speeches, for it is a fact, that they do not preach the high doctrines of Christianity, but only "Jesus and the resurrection [Note 5]" or "repentance and faith." I also say, that this is the very reason that the Fathers assign for the silence of various writers in the first centuries on the subject of our Lord's divinity. I also speak of the catechetical system practised in the early Church, and the disciplina arcani as regards the doctrine of the Holy Trinity, to which Bingham bears witness; also of the defence of this rule by Basil, Cyril of Jerusalem, Chrysostom, and Theodoret. {434} And [Note 6] next the question may be asked, whether I have said any thing in my Volume to guard the doctrine, thus laid down, from the abuse to which it is obviously exposed: and my answer is easy. Of course, had I had any idea that I should have been exposed to such hostile misrepresentations, as it has been my lot to undergo on the subject, I should have made more direct avowals than I have done of my sense of the gravity and the danger of that abuse. Since I could not foresee when I wrote, that I should have been wantonly slandered, I only wonder that I have anticipated the charge as fully as will be seen in the following extracts. For instance, speaking of the Disciplina Arcani, I say:—(1) "The elementary information given to the heathen or catechumen was in no sense undone by the subsequent secret teaching, which was in fact but the filling up of a bare but correct outline," p. 58, and I contrast this with the conduct of the Manichæans "who represented the initiatory discipline as founded on a fiction or hypothesis, which was to be forgotten by the learner as he made progress in the real doctrine of the Gospel." (2) As to allegorizing, I say that the Alexandrians erred, whenever and as far as they proceeded "to obscure the primary meaning of Scripture, and to weaken the force of historical facts and express declarations," p. 69. (3) And that they were "more open to censure," when, on being "urged by objections to various passages in the history of the Old Testament, as derogatory to the divine perfections or to the Jewish Saints, they had recourse to an allegorical explanation by way of answer," p. 71. (4) I add, "It is impossible to defend such a procedure, which seems to imply a want of faith in those who had recourse to it;" for "God has given us rules of right and wrong," ibid. (5) Again, I say,—"The abuse of the Economy in the hands of unscrupulous reasoners, is obvious. Even the honest controversialist or teacher will find it very difficult to represent, without misrepresenting, what it is yet his duty to present to his hearers with caution or reserve. Here the obvious rule to guide our practice is, to be careful ever to maintain substantial truth in our use of the economical method," pp. 79, 80. (6) And so far from concurring at all hazards with Justin, Gregory, {435} or Athanasius, I say, "It is plain [they [Note 7]] were justified or not in their Economy, according as they did or did not practically mislead their opponents," p. 80. (7) I proceed, "It is so difficult to hit the mark in these perplexing cases, that it is not wonderful, should these or other Fathers have failed at times, and said more or less than was proper," ibid. The Principle of the Economy is familiarly acted on among us every day. When we would persuade others, we do not begin by treading on their toes. Men would be thought rude who introduced their own religious notions into mixed society, and were devotional in a drawing-room. Have we never thought lawyers tiresome who <did not observe this polite rule, who> came down for the assizes and talked law all through dinner? Does the same argument tell in the House of Commons, on the hustings, and at Exeter Hall? Is an educated gentleman never worsted at an election by the tone and arguments of some clever fellow, who, whatever his shortcomings in other respects, understands the common people? As to the Catholic Religion in England at the present day, this only will I observe,—that the truest expedience is to answer right out, when you are asked; that the wisest economy is to have no management; that the best prudence is not to be a coward; that the most damaging folly is to be found out shuffling; and that the first of virtues is to "tell truth, and shame the devil." Top | Appendix 1 | Contents | Biographies | Works | Home Notes1. 7. (in heading)] Note F. On page 360. 2. my discussion] what I wrote 3. The matter between [ ], pp. 430
to 432, was not reprinted in 1865. 4. The doctrine ... pp. 128-131] I have shown
above, pp. 128-131, that the doctrine in question had 5. resurrection] Resurrection 6. And] But 7. These are the Author's [ ] Top | Appendix 1 | Contents | Biographies | Works | Home Newman Reader — Works of John Henry Newman |