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The Growth of Religious Convictions

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The Growth of Religious Convictions i THE GROWTH OF RELIGIOUS CONVICTIONS By S. BARING-GOULD. M. A., Hon. Fellow of Clare College; Cambridge; Author of: “The Tragedy of the Caesars,” “Early Reminiscences,” Etc. ------*-*------ ii THE GROWTH OF RELIGIOUS CONVICTIONS Written by Sabine Baring-Gould in 1923 but not published until 2014 © 2014 Edited, annotated and introduced by Ron Wawman 2014 © 2014 iii Contents Page Editor’s Commentary, Easter 2013 v Sabine’s Introduction, Easter 1923 1 Chapter I The Church 5 Chapter II Miracles 23 Chapter III Paulinism 41 Chapter IV Paulinism and Calvinism 69 Chapter V Paulinism and Lutheranism 77 Chapter VI The Atonement 97 Chapter VII Eschatology 117 I The Eschatological Teaching of Christ 118 II Rewards and Punishments 123 III Aspirations 130 Chapter VIII Papalism 137 Chapter IX Modernism 161 Chapter X Present and Future 173 Editor’s Endnotes 193 Editor’s Index 215 iv Portrait by Melton Fisher, R.A., 1920 Extract from a letter to Sabine’s daughter, Mary Dickinson, dated 17 October 1920, written after Sabine’s final sitting for this portrait: ‘As a painting it is fine. Whether a likeness or not I am unable to say. It is a picture of an old decrepid [sic] toad .’ v THE GROWTH OF RELIGIOUS CONVICTIONS EDITOR’S COMMENTARY vi The Growth of Religious Convictions Editor’s Commentary I have long been aware that in the Baring-Gould archive at the Devon Record Office there were typescript chapters of a book entitled The Growth of Religious Convictions . However it was not until I was transcribing and researching Sabine’s correspondence with Evelyn Healey 1 that I realised from a reference to the chapter on Paulinism in a letter to her dated 12 October 1923 that he was actually working on this book during the last year of his life. Sabine, in the process of amending and correcting the chapters of the book, presumably in preparation for publication, had grumbled in a letter to Evelyn, dated 27 September 1923, about the quality of the typing services available to him. She, having recently learned to type, offered her services to him. On 12 October, after some hesitation, Sabine finally accepted her offer, but only on the understanding that she allowed him to pay her for her work. Sadly after just a few short weeks of collaboration during which, much to his satisfaction, Evelyn retyped the chapter on Paulinism , Sabine’s health declined sharply. By 1 November his correspondence was, for the very first time, marked by forgetfulness and an element of confusion. Then on 26 November he wrote to say that he was failing altogether and asked her to return all the chapters he had sent her. Just five weeks later, on 2 January 1924, he was dead. What happened to the book after that is not known, but somehow the title page, an introduction and ten chapters were preserved at Lew House and are now held at the Devon Record office, where, apart from the important business of cataloguing, no significant notice seems to have been taken of them. As I worked on the letters to Evelyn Healey, I became increasingly troubled to think that despite all Sabine’s labours this last book had never been published. I also wondered why Sabine had embarked on such an ambitious scholastic project in the ninetieth year of his life and whether his mind was agile enough to cope with such a task. Inevitably I soon found myself at the Devon Record Office browsing through a couple of chapters. There I rapidly came to the conclusion that the whole book was the outcome of a vast amount of work and that it ought to see the light of day. And so it was that, with the help of Merriol Almond, I was able to take the document home on a long term loan and there transcribe it. Each of the typescript chapters had been neatly bound in a dark green, artificial leather cover. The covers were somewhat insubstantial and each chapter was held together by nothing more than two or three paper fasteners. Both the quality of paper and the page layout in the chapter on Paulinism are slightly different from that in all the other chapters. From this, I concluded that this was the version of the chapter retyped by Evelyn Healey. Many of the chapters included retyped pages. Frequently the pages had also been re-ordered and renumbered. In addition there were numerous manuscript additions, amendments and corrections to each of the chapters. The overall impression was that the whole book had been drafted and typed, then amended and retyped a number of times. How far Sabine was from being ready to send the book to publishers is not clear, nor is it known whether a publisher had already been approached. However it is evident from Sabine’s comments in the letter to Evelyn Healey dated 1 November saying I send chapters here and there to friends for advice, that by then he was looking for editorial advice and moving in the direction of publication. vii The question, ‘Why was this book written?’ received an answer in Sabine’s Introduction , where he wrote: I venture as an old man in my ninetieth year to take a retrospect over the formation and development of my religious opinions, and to consider in what manner and to what degree they have been modified in some instances, and accentuated in others. Sabine expanded on this in the opening paragraphs of Chapter II, where he added: I venture again to introduce my cogitations. A man’s life consists of his thoughts as well as his acts, of his convictions as well as his experiences. The moulding of his mind and the consolidation of his principles are matters of the highest importance; for it is these convictions that form the motive power within him that govern his actions. They may at times need overhauling and the flywheel be assured action to regulate his thought, and his manner of life. So, it seems that Sabine was writing about his own convictions and his own perceived need to overhaul them. He went on to say: I have already related [in Chapter I] how that I worked out in my mind the question of the Church, its origins and its constitution. It seems probable, from comments in chapter II, on Miracle s, and from the air of finality in chapter X, entitled Present and Future, as well as from Sabine’s own description of the book as this little work , that Sabine had meant to write a comparatively short book of ten chapters. But for whom was Sabine writing? In some areas the book takes on the form of a profound, but inadequately referenced, ecclesiastical historical study. In others Sabine could have been addressing a general clerical audience, elsewhere classical scholars and yet again, occasionally, a lay readership. In his introduction to the book Sabine had the following to say: I am aware that I owe an apology to my readers. I possess but a smattering of knowledge in the several branches of philosophy, science, history and theology; and I have had to employ such mediocre faculties as I did possess and such scraps of knowledge as I could acquire to solve problems that presented themselves to me and insisted on solution. There must be thousands in the same condition and same position as myself, without adequate means of following out and becoming master of some one or other of these branches of study; and it is conceivable that the record of my own working out of the problems, with the scanty materials at my disposal, may be of use. My education had been conducted on wrong lines, and lack of having been steadily educated at a public school has been to me a drawback, and has entailed slow mental development . It is, however possible that my solution of the problems viii that have troubled me may be of some help to others better qualified in every way than myself. Sabine’s comments in this apologia concerning his lack of knowledge of history and theology were somewhat disingenuous. It is however of interest that he attributed the lacked academic rigour in his scholastic writing to the inadequate schooling that resulted from his father’s nomadic lifestyle. He was not alone in this criticism of his work. L’abbé Duine,2 his French friend and associate from his days in Dinan, wrote the following: I tried valiantly in our letters and exchanges to awake his prudence as regards the lines that he took in these areas of patient and difficult work. To the point where one day when I had sent him back certain pages he replied “I never read what displeases me or anything that attacks me”. Despite Sabine’s apologia, the conclusion I came to was that he was chiefly writing to and for himself. I also came to the conclusion that without some rewriting, together with the expansion of some sections and the addition of many more explanatory notes, Sabine would have faced some difficulty persuading a publisher that this was a viable proposition. Studying this book was, for me, very different from researching Sabine’s diaries, notebooks and letters with which I have felt very comfortable. Indeed at times I felt that, with my own inadequate grounding in theology, philosophy and ecclesiastical history, I was out on a limb. What kept my nose to the grindstone was the realisation that what I was researching was not just a re-examination and re-affirmation by Sabine of some of his personal beliefs but also a statement of his opinions on many aspects of the Church and of Society.
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