Robert Rainy

125 ROBERT RAINY. WHEN in 1862, at the age of six-and-thirty, Robert Rainy was appointed Professor of Church History in the New College, Edinburgh, in succession to Principal Cunning ham, it appeared as if he had been destined by Providence to the life of a scholar. And for such a vocation he had manifest qualifications. He had the brooding mind. On whatever subject he spoke, he created the impression of having pondered it long and deeply. On most subjects the majority of readers or hearers were soon made aware that, however far they had penetrated, he had been as far, and probably farther. Not only did he attack a subject from every side, but he seemed to get his hand right underneath it. His own psychological processes were so subtle and comprehensive that he naturally worked with the psychological method; and, Church History being his subject, there was plenty of scope for its application. He never contemplated history as a mere pageant, as Dean Stanley did; still less ~id he take heretics and knock their heads together, as his predecessor, Dr. Cunningham, had done. In dealing with departures from orthodoxy, he took you to the point where the divergence had commenced, and showed how, in the heretic's circumstances, it was not unnatural that he should mistake the path, and that, indeed, if you had been at the same pass, you might have done the same. He seemed to feel his way through the systems of the great thinkers from the inside, instead of exhibit ing them as objects to be contemplated from the outside. You saw how the thinker, having placed the one foot down here, was bound to put the other there ; and so on, till the whole circle of his thinking was explained. lt is only saying the same thing in other words, to re- 126 ROBERT RAINY mark that he was a personality. This is what students desire above all things in a professor. It was almost as interesting to find out what new light any subject, as he discussed it, cast upon Rainy, as to discover what new light he could cast upon the subject. While he had not the extraordinary mental brilliance and literary skill of Professor Davidson, who was lecturing in the same college at the same time, he had more weight and more intricacy, and, therefore, was quite as much a subject of discussion and anecdotage. He created in his students the belief that he could do anything. For many years there lingered about the college an understanding that he was engaged in the composition of a work on St. Augustine ; and the merits of this production were as devout an article of faith as if it had been actually written and published. Perhaps the topic on which in his time the minds of students were most troubled was the Atonement ; and it was loyally believed that, if he could only find time to write a treatise on it, all the difficulties of the age would be cleared up. I have myself earnestly urged him to write this work; and he was good enough to keep his gravity under my rhapsodies. Into his ear there were poured more of the confessions and confidences of students than were entrusted to any of his colleagues. For such sacred work he was admirably qualified : he had been there himself ; he was patient and undogmatic ; and he could, in such circum stances, say things that reached far and gave real relief. I remember how he astonished me by saying that the defini tions of the Trinity and the Person of Christ were not so much exact statements of fact as the nearest approaches man could make to that which is inexpressible. Of learning he might have had more. But he had enough to know where to go for the information he required ; and his lectures gave the impression of a good deal of reading ROBERT RAINY 127 in the sources. The Ancient Catholic Church, the latest of his publications, is substantially a reproduction of his class-lectures on the first four or five centuries ; and a peru sal of its pages will confirm this impression. He is singu larly happy also in the characterization of the great leaders of the past. The following sentences, extracted from his description of Athanasius, may appear to some no bad delineation of the author himself :- Athanasius possessed the eye for men and for affairs, and the purpose to make all his resources tell for the cause he served, which are the main elements of statesmanship-in his case statesmanship sustained by faith, and therefore never owning or accepting defeat. He was not understood to possess, like Origen, the learning due to enormous reading; the circumstances of his life forbade it. Nor was he a religious genius, like Augustine. His knowledge and his range of religious insight and sympathy were, no doubt, adequate to the representation of a great cause, and have commanded the respect of theologians down to our time. But Athanasius was, most of all, a commanding personality : one who impressed, con trolled and mastered men; one whom his followers enthusiastically trusted, and whom his enemies feared and hated. He did not quite live to see the result which was to reward his efforts and sac rifices ; but he saw the beginning of that memorable close. And he left behind him an impression of consistent greatness hardly paralleled in the annals of the Church. Professor Salmond, one of the editors of the series in which this work appeared, was extremely desirous that more of the lectures should be reproduced in this shape ; and the author was in no degree unwilling. He spoke to me with great earnestness of his desire to proceed with the publica tion. His lectures on Modern German Theology, if he had been able to go on so far, would, I am persuaded, have been found of permanent value. The book, however, which must be_ looked upon as the most spontaneous production of his genius, and which had for a long time to serve alone to outsiders as an indication of his mind, is The Delivery and Development of Christian 128 ROBERT RAINY Doctrine, the Cunningham Lectures for 1873. It was occa sioned partly by the speculations of Matthew Arnold, on the one hand, disparaging doctrine, and partly by the writ ings of Newman, on the other, exaggerating it; but it really contains a great deal of the author's own most intimate thinking, and it will be found full of the seeds of things by those whose mental development has chanced to proceed on similar lines. It may be said to stand midway between the theology of Dr. Cunningham on the one hand and that of Dr. Robertson Smith and Dr. Bruce on the other. There is much of the spirit of Dr. Cunningham in the importance attributed to doctrine, though there is far more apprecia tion than was exhibited by that divine of the human element in revelation. The contrast is equally striking with the younger theologians as regards the reverence with which revealed truth is handled; yet there is full recogni tion of the necessity for handling it as a historical magni tude. The same range of subjects is embraced as in the epoch-making work of Rothe, entitled Zur Dogmatik ; but, as far as I remember, there is no reference to this fact; and the conclusions reached are widely different. The principal point of contrast with Rothe is the re serve exhibited in connexion with inspiration. As is well known, Rothe completely rejected the traditional doctrine on this subject, attacking its positions and defences with a severity and an eloquence similar to those displayed by Coleridge when championing the same cause in Tlie Con fessions of an Inquiring Spirit. It might have been thought that it would be impossible to write about the delivery and development of doctrine without taking up this theme, this being .the point at which the revealing mind and the human mind meet. The writer could not be unaware how much the general attention was occupied with this topic at the time. Yet he evades it; or, it may be truer to say, ROBERT RAINY 129 he does not feel the difficulty. He has the immediate intuition which the Reformers had of the inspiration in the Scriptures. Thus he says curtly (p. 356) : " The efforts made to show that the New Testament is not inspired i.e., which is the same thing, that the writings it contains are due merely to the influences which operate in the minds of religious men at any great crisis of religious history all such efforts may be set down as labour thrown away. On the mind of each generation of Christians these writings impress their claims with an evidence which outlives all objections." The revelation of truth about God's nature and inten tions, about man's sin and destiny, and about the means of salvation, seemed to him one of the great necessities of human nature and one of the leading instances of the mercy and grace of God ; and in the Bible he found this information supplied with such an amplitude and wisdom as carry on their face the proof of divinity. He does not separate between the revealing God, the Book in which the revelation is transmitted, and the men who penned the writing ; all three are one phenomenon ; and it is a pheno nomenon of unique and unmistakable quality. Thus he says :- Here I raise no debate as to the state of mind in which the inspired man should be conceived to be, or how far his insight ex tends.

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