Selections from the Prose Works of Matthew Arnold. Arnold Matthew
sentiment, when it truly flowers, to have this; and we impoverish our spirit if we allow a religion of the future without it. What then is the duty of criticism here? To take the practical point of view, to applaud the liberal movement and all its works,—its New Road religions of the future into the bargain,—for their general utility's sake? By no means; but to be perpetually dissatisfied with these works, while they perpetually fall short of a high and perfect ideal. For criticism, these are elementary laws; but they never can be popular, and in this country they have been very little followed, and one meets with immense obstacles in following them. That is a reason for asserting them again and again. Criticism must maintain its independence of the practical spirit and its aims. Even with well-meant efforts of the practical spirit it must express dissatisfaction, if in the sphere of the ideal they seem impoverishing and limiting. It must not hurry on to the goal because of its practical importance. It must be patient, and know how to wait; and flexible, and know how to attach itself to things and how to withdraw from them. It must be apt to study and praise elements that for the fulness of spiritual perfection are wanted, even though they belong to a power which in the practical sphere may be maleficent. It must be apt to discern the spiritual shortcomings or illusions of powers that in the practical sphere may be beneficent. And this without any notion of favoring or injuring, in the practical sphere, one power or the other; without any notion of playing off, in this sphere, one power against the other. When one looks, for instance, at the English Divorce Court—an institution which perhaps has its practical conveniences, but which in the ideal sphere is so hideous; an institution which neither makes divorce impossible nor makes it decent, which allows a man to get rid of his wife, or a wife of her husband, but makes them drag one another first, for the public edification, through a mire of unutterable infamy,—when one looks at this charming institution, I say, with its crowded trials, its newspaper reports, and its money compensations, this institution in which the gross unregenerate British Philistine has indeed stamped an image of himself, —one may be permitted to find the marriage theory of Catholicism refreshing and elevating. Or when Protestantism, in virtue of its supposed rational and intellectual origin, gives the law to criticism too magisterially, criticism may and must remind it that its pretensions, in this respect, are illusive and do it harm; that the Reformation was a moral rather than an intellectual event; that Luther's theory of grace60 no more exactly reflects the mind of the spirit than Bossuet's philosophy of history61 reflects it; and that there is no more antecedent probability of the Bishop of Durham's stock of ideas being agreeable to perfect reason than of Pope Pius the Ninth's. But criticism will not on that account forget the achievements of Protestantism in the practical and moral sphere; nor that, even in the intellectual sphere, Protestantism, though in a blind and stumbling manner, carried forward the Renascence, while Catholicism threw itself violently across its path.
I lately heard a man of thought and energy contrasting the want of ardor and movement which he now found amongst young men in this country with what he remembered in his own youth, twenty years ago. "What reformers we were then!" he exclaimed; "What a zeal we had! how we canvassed every institution in Church and State, and were prepared to remodel them all on first principles!" He was inclined to regret, as a spiritual flagging, the lull which he saw. I am disposed rather to regard it as a pause in which the turn to a new mode of spiritual progress is being accomplished. Everything was long seen, by the young and ardent amongst us, in inseparable connection with politics and practical life. We have pretty well exhausted the benefits of seeing things in this connection, we have got all that can be got by so seeing them. Let us try a more disinterested mode of seeing them; let us betake ourselves more to the serener life of the mind and spirit. This life, too, may have its excesses and dangers; but they are not for us at present. Let us think of quietly enlarging our stock of true and fresh ideas, and not, as soon as we get an idea or half an idea, be running out with it into the street, and trying to make it rule there. Our ideas will, in the end, shape the world all the better for maturing a little. Perhaps in fifty years' time it will in the English House of Commons be an objection to an institution that it is an anomaly, and my friend the Member of Parliament will shudder in his grave. But let us in the meanwhile rather endeavor that in twenty years' time it may, in English literature, be an objection to a proposition that it is absurd. That will be a change so vast, that the imagination almost fails to grasp it. Ab Integro soeclorum nascitur ordo.62
If I have insisted so much on the course which criticism must take where politics and religion are concerned, it is because, where these burning matters are in question, it is most likely to go astray. I have wished, above all, to insist on the attitude which criticism should adopt towards things in general; on its right tone and temper of mind. But then comes another question as to the subject-matter which literary criticism should most seek. Here, in general, its course is determined for it by the idea which is the law of its being: the idea of a disinterested endeavor to learn and propagate the best that is known and thought in the world, and thus to establish a current of fresh and true ideas. By the very nature of things, as England is not all the world, much of the best that is known and thought in the world cannot be of English growth, must be foreign; by the nature of things, again, it is just this that we are least likely to know, while English thought is streaming in upon us from all sides, and takes excellent care that we shall not be ignorant of its existence. The English critic of literature, therefore, must dwell much on foreign thought, and with particular heed on any part of it, which, while significant and fruitful in itself, is for any reason specially likely to escape him. Again, judging is often spoken of as the critic's one business, and so in some sense it is; but the judgment which almost insensibly forms itself in a fair and clear mind, along with fresh knowledge, is the valuable one; and thus knowledge, and ever fresh knowledge, must be the critic's great concern for himself. And it is by communicating fresh knowledge, and letting his own judgment pass along with it,—but insensibly, and in the second place, not the first, as a sort of companion and clue, not as an abstract lawgiver,—that the critic will generally do most good to his readers. Sometimes, no doubt, for the sake of establishing an author's place in literature, and his relation to a central standard (and if this is not done, how are we to get at our best in the world?) criticism may have to deal with a subject-matter so familiar that fresh knowledge is out of the question, and then it must be all judgment; an enunciation and detailed application of principles. Here the great safeguard is never to let oneself become abstract, always to retain an intimate and lively consciousness of the truth of what one is saying, and, the moment this fails us, to be sure that something is wrong. Still under all circumstances, this mere judgment and application of principles is, in itself, not the most satisfactory work to the critic; like mathematics, it is tautological, and cannot well give us, like fresh learning, the sense of creative activity.
But stop, some one will say; all this talk is of no practical use to us whatever; this criticism of yours is not what we have in our minds when we speak of criticism; when we speak of critics and criticism, we mean critics and criticism of the current English literature of the day: when you offer to tell criticism its function, it is to this criticism that we expect you to address yourself. I am sorry for it, for I am afraid I must disappoint these expectations. I am bound by my own definition of criticism; a disinterested endeavor to learn and propagate the best that is known and thought in the world.. How much of current English literature comes into this "best that is known and thought in the world"? Not very much I fear; certainly less, at this moment, than of the current literature of France or Germany. Well, then, am I to alter my definition of criticism, in order to meet the requirements of a number of practising English critics, who, after all, are free in their choice of a business? That would be making criticism lend itself just to one of those alien practical considerations, which, I have said, are so fatal to it. One may say, indeed, to those who have to deal with the mass—so much better disregarded—of current English literature, that they may at all events endeavor, in dealing with this, to try it, so far as they can, by the standard of the best that is known and thought in the world; one may say, that to get anywhere near this standard, every critic should try and possess one great literature, at least, besides his own; and the more unlike his own, the better. But, after all, the criticism I am really concerned with,—the criticism which alone can much help us for the future, the criticism which, throughout Europe, is at the present day meant, when so much stress is
~Luther's theory of grace~. The question concerning the "means of grace," i.e. whether the efficacy of the sacraments as channels of the divine grace is
~Jacques Bénigne Bossuet~ (1627-1704), French divine, orator, and writer. His
From Virgil's