  1845-1851. Mr. Hope's Doubts of Anglicanism—Correspondence with Mr. Gladstone— To return to the Gladstone correspondence which we quitted some pages back. In a letter dated Baden-Baden, October 30, 1845, Mr. Gladstone, after mentioning his having been at Munich, where, through an introduction from Mr. Hope, he had made the acquaintance of Dr. DÖllinger, criticises at some length MÖhler's 'Symbolik,' which he had been reading on Mr. Hope's recommendation. I must quote the conclusion of the letter in his own words:— No religion and no politics until we meet, and that more than ever uncertain. Hard terms, my dear Hope; do not complain if I devote to them the scraps or ends of my fourth page. But now let me rebuke myself, and say, no levity about great and solemn things. There are degrees of pressure from within that it is impossible to resist. The Church in which our lot has been cast has come to the birth, and the question is, will she have strength to bring forth? I am persuaded it is written in God's decrees that she shall; and that after deep repentance and deep suffering a high and peculiar part remains for her in healing the wounds of Christendom. [Nor] is there any man, I cannot be silent, whose portion in her work is more clearly marked out for him than yours. But you have, if not your revenge, your security. I must keep my word. God bless and guide you. Yours affectionately, W. E. G.The following letter is deeply interesting:— J. R. Hope, Esq. to the Right Hon. W. E. Gladstone, M.P. 35 Charles Street, Mayfair: December 5, 1845. Dear Gladstone,—I return DÖllinger's letter, which I had intended to give you last night. The debate has cost me a headache, besides the regrets I almost always feel after having engaged in theological discussions. A sense of my own ignorance and prejudices should teach me to be more moderate in expressing, as well as more cautious in forming opinions; but it is my nature to require some broad view for my guidance, and since Anglicanism has lost this aspect to me, I am restless and ill at ease. I know well, however, that I have not deserved by my life that I should be without great struggle in my belief, and this ought to teach me to do more and say less. I must therefore try more and more to be fit for the truth, wherever it may lie, and in this I hope for your prayers. Yours affectionately, JAMES R. HOPE.The Right Hon. W. E. Gladstone, M.P. to J. R. Hope, Esq. 13 C. H. Terrace: Dec. 7, 2nd Sunday in Advent, 1845. My dear Hope,—I need hardly tell you I am deeply moved by your note, and your asking my prayers. I trust you give what you ask. As for them you have long had them; in private and in public, and in the hour of Holy Communion. But you must not look for anything from them; only they cannot do any harm. Under the merciful dispensation of the Gospel, while the prayer of the righteous availeth much, the petition of the unworthy does not return in evils on the head of those for whom it is offered. Your speaking of yourself in low terms is the greatest kindness to me. It is with such things before my eyes that I learn in some measure by comparison my own true position…. [Mr. Gladstone goes on to controvert his friend's desire for 'broad views,' on the principles of Butler, and proceeds] Now let me use a friend's liberty on a point of practice. Do you not so far place yourself in rather a false position by withdrawing in so considerable a degree from those active external duties in which you were so conspicuous? Is rest in that department really favourable to religious inquiry? You said to me you preferred at this time selecting temporal works: are we not in this difficulty, that temporal works, so far as mere money is concerned, are nowadays relatively overdone? But if you mean temporal works otherwise than in money, I would to God we could join hands upon a subject of the kind which interested you much two years ago. And now I am going to speak of what concerns myself more than you, as needing it more. The desire we then both felt passed off, as far as I am concerned, into a plan of asking only a donation and subscription. Now it is very difficult to satisfy the demands of duty to the poor by money alone. On the other hand, it is extremely hard for me (and I suppose possibly for you) to give them much in the shape of time and thought, for both with me are already tasked up to and beyond their powers, and by matters which I cannot displace. I much wish we could execute some plan which, without demanding much time, would entail the discharge of some humble and humbling offices…. If you thought with me—and I do not see why you should not, except that to assume the reverse is paying myself a compliment—let us go to work, as in the young days of the college plan, but with a more direct and less ambitious purpose…. In answer give me advice and help if you can; and when we meet to talk of these things, it will be more refreshing than metaphysical or semi-metaphysical argument. All that part of my note which refers to questions internal to yourself is not meant to be answered except in your own breast. And now may the Lord grant that, as heretofore, so ever we may walk in His holy house as friends, and know how good a thing it is to dwell together in unity! But at all events may He, as He surely will, compass you about with His presence and by His holy angels, and cause you to awake up after His likeness, and to be satisfied with it! … Ever your affectionate friend, W. E. GLADSTONE.J. R. Hope, Esq. The above letter appears to throw a light upon Mr. Hope's views of action at that time (it was a year of approaching the acme of his professional energies) which I have not met with elsewhere. Those views he did not see his way to give up, notwithstanding the representations so kindly urged by his friend. It will have been remarked that Mr. Gladstone did not expect any answer, in the ordinary sense of the word, to the most serious part of his letter, and in his reply (December 8), which is merely a note, Mr. Hope simply says:— Many, many thanks for your letter, which I received this morning. I will think it over, and particularly as regards the engagement in some temporal almsdeed. I see, however, many obstacles in my own way, both from health and occupation. After this, though the two friends continued still to correspond, yet the letters are of comparatively little moment, the subject nearest to the hearts of both being of necessity suppressed, or almost so; topics once of common interest, such as Trinity College (now near its opening) [Footnote: See vol. i. (ch. xiv. p. 278).] and Church legislation, having of course lost their attractions for Mr. Hope. In the autumn of 1846 there was an interchange of visits between Rankeillour [Footnote: Rankeillour, a family seat near Cupar, in Fifeshire, which Mr. Hope with his sister-in-law, Lady Frances Hope, had rented the previous year, 1845, from his brother, Mr. G. W. Hope, of Luffness, and which was theirs and Lady Hope's joint home when in Scotland, until Mr. Hope's marriage in 1847.] and Fasque, and kind and friendly offices and family sympathies went on as of old. Yet, if the idem sentire de republic was long ago recognised as a condition of intimate friendship, how much more is the observation true of the idem sentire de ecclesiÂ! The following letter, addressed to Mr, Hope early in 1846 by Dr. Philpotts, will show what powerful influences were still at work to gain or recover Mr. Hope's services to Anglicanism in political life:— The Right Rev. Dr. Philpotts, Bishop of Exeter, to J. R. Hope, Esq. Bishopstowe: 16 Feb., 1846. My dear Sir,—… The miserable state of political matters makes me earnestly wish (which I fear you do not) that you may soon be in Parliament. It is manifest that we are approaching a most important crisis. To give any rational ground of hope (humanly speaking) of a favourable issue, it is most necessary that there should be an accession of high- principled talent and power of speaking to the honest party. You would carry this, and, forgive my adding, ought to carry it if a fit opportunity be presented to you. I say not this with any imagination that the objects of political ambition have any attraction to you, but because I think you would (with God's blessing) be a tower of strength to all the best institutions and interests of the country. HactenÙs hÆc. Yours most faithfully, H. EXETER.'Henry of Exeter,' in a conversation with Lady Henry Kerr in those days, once said that he considered three men as those to whom the country had chiefly to look in the coming time: Manning in the Church, Gladstone in the State, and Mr. Hope in the Law. The Bishop was, I believe, thought rather apt to indulge in what were called 'Philpottic flourishes,' but the above letter shows his deliberate opinion of Mr. Hope, which is quite borne out by the rest of his correspondence. He constantly asks his counsel on Church affairs and Church legislation, till his conversion was approaching; and even long after it, I find him in 1862, when about to appeal to the House of Lords from a decision in the courts below, asking Mr. Hope's assistance in these terms: 'I venture to have recourse to you—as one whose skill and ability, knowledge—as well as your kindness often experienced—makes me estimate more highly than any other…. I am very anxious to obtain your powerful advocacy before the Lords. Is this contrary to your usage? [Footnote: Right Rev. Dr. Philpotts to J. R. Hope-Scott, February 22, 1862.] In a letter, now before me, from a member of the legal profession and a Protestant, the writer, referring to some occasion in early days on which he had met Mr. Hope and Mr. Gladstone together in society, remarks: 'They were constantly discussing important questions. I am sure that, if a stranger had come in, and heard that one of them would be Premier, he would have selected [Mr. Hope] as the superior of the two. And I always thought that his abilities and character fitted him for the highest positions in the country. But his aims were for eminence in a still higher sphere, and he readily abandoned the road to worldly distinctions when he thought that his duty towards God required the sacrifice.' Of course I only quote this as evidence of the impression which Mr. Hope had made on an individual observer, [Footnote: It is perfectly just.—W. E. G.] not as instituting any comparison, which would be wholly out of place. The following letter is more of ecclesiastical and legal than personal interest. It is in reply to a line from Mr. Gladstone, asking his advice:— J. R. Hope, Esq. to the Right Hon. W. E. Gladstone, M.P. 35 Charles Street: Wednesday evening, March 18, '46. Dear Gladstone,—I had some hopes of being able to call on you this morning, but was disappointed. With regard to the Canadian Archbishopric, if you have seen what I wrote about a bishopric in the same colony you will have got the historical view which I was then induced to take. I am convinced that the parties to the Treaty of Paris and the framers of the first Act contemplated a Roman Church with an Anglican supremacy of the Crown. Their successors did not understand this, and proceeded upon the theory of toleration—thereby at once yielding the power of direct interference and refusing direct establishment. But in fact the R. C. Church is established, and consequently Rome has the advantage both of establishment and complete independence. I am not the man to say that the latter ought to be infringed, but I think it right to draw your attention to the departure from the original idea of the position of the R. C. Church in Canada. As matters now stand I think Lord Stanley had no option, and could only be neutral; but the original theory of royal supremacy having failed (as was natural), a concordat alone can decide the relations of Church and State in that quarter. The question of precedence is certainly not in itself sufficient to decide the conduct of Government, but it presents a difficulty; and the more difficulties there are, the more needs of a complete solution. It seems to me, therefore, that you must either follow Lord Stanley in his neutrality, and leave the consequences to chance, or at once originate a communication with the Holy See; and for the latter purposes I think Canada affords as fair an occasion as it is possible to find. Yours ever truly, JAMES R. HOPE.Right Hon. W. E. Gladstone, M.P. In the same year, 1846, the appointment of Dr. Hampden to the see of Hereford was 'a heavy blow and great discouragement' to the Tractarian party; but the correspondence does not throw much light on the subject as far as regards Mr. Hope. He must have felt his profession sucking him in like a vortex, from which it is wonderful how he could grasp the Catholic faith in the end. Many of his friends were now doing so, but he still held back. The following sentences from a letter he wrote to Father Newman, then (April 23, 1846) contemplating his departure for Rome, will show something of Mr. Hope's then position—Anglican ideas not so vanished that they might not possibly have been, at least in imagination, renewed—Catholic ideas not yet distinctly written in their place. I can construe the obscure wish with which your letter concludes. I join heartily in desiring some termination to my present doubts; but whether in the direction you would think right, or by a return to Anglicanism, is the question. I am astonished to find how resolute Keble is in maintaining his present position. Others, also, of more earnestness and better knowledge than myself, are recoiling—and this troubles me, for I cannot but look around for authority. To his own family he became more and more reserved on the subject, and showed unwillingness that difficulties should be touched; for, great as was his wish that the Church of England should assert herself Catholic, he dreaded, on good grounds, that if awakened from her slumbers, the only effect would be that she would use her giant strength against her friends as well as enemies, hit them knocks, and then relapse into repose. Unable even yet to make up his mind whether those of his friends who had joined the Church of Rome had done right or wrong, materially, at all events, he remained an Anglican. Such a state of mind necessarily varied, if not from day to day, at least at longer intervals. At the close of 1846 came the troubles at St. Saviour's, Leeds, a stronghold of the section peculiarly under Dr. Pusey's influence, which encountered the opposition of the old Tractarianism, or rather Church-of-Englandism of Dr. Hook. They ended in some important conversions, but, as affecting Mr. Hope, seem scarcely to require to be dwelt on. In May 1847 I find him exerting himself in favour of Mr. Gladstone's candidature for the University of Oxford. On December 9 he writes (from Rankeillour) to Mr. Gladstone on the question of Jewish emancipation as follows:— On the Jewish question my bigotry makes me liberal. To symbolise the Christianity of the House of Commons in its present form is to substitute a new Church and creed for the old Catholic one; and as this is delusive, I would do nothing to countenance it. Better have the Legislature declared what it really is—not professedly Christian, and then let the Church claim those rights and that independence which nothing but the pretence of Christianity can entitle the Legislature to withhold from it. In this view the emancipation of the Jews must tend to that of the Church, and at any rate a 'sham' will be discarded. However, I am not disposed to press my views on this or similar points. I have withdrawn from Church politics, and never had to do with any others. How long this peaceful disposition may last I know not, but my station in life does not seem to me to require that I should meddle. For this reason, if for no other, you may be sure I do not regret having lost the honour of being armour-bearer to the Bishop of Exeter in the Hampden strife. That appointment, however, is certainly bad enough. Mr. Hope was now, in the ordinary sense of the word, 'settled in life' (he married in August of that year, 1847); but the great happiness he found in this change of condition was no talisman that could ward off the question which still imperiously demanded a solution; and perhaps scarce a month passed in these times without some new event arising to bring it more forcibly upon minds that had once been fairly within its influence. Mr. Hope's style in writing to Mr. Badeley on the Hampden affair, under date January 16, 1848, shows in some degree a renewed interest, but with symptoms, like the passage last quoted, of passing off into Liberalism. I am right glad that you have got your Rule, and have good hopes that you will make it absolute…. When the argument is resumed pray remember my favourite plan of establishing the old Ecclesiastical Law as the Common Law of England before the Reformation, and requiring evidence of a direct statutory repeal. Reid writes me that there is a fund for the expense of the opposition. If so I shall be happy to contribute, for I feel very strongly (not about Dr. Hampden, though I do feel as to him, but) about this violent piece of Erastianism, such as no Christian community ought to endure. Following this, for about two years, the Church of England was convulsed with the Gorham case. This, too, has passed into the history of Anglicanism. It will be sufficient to remind the reader that Dr. Philpotts, the Bishop of Exeter, had refused to institute the Rev. G. C. Gorham to the vicarage of Brampford Speke, because he denied the doctrine of baptismal regeneration, Mr. Gorham sued the Bishop in the Court of Arches, but judgment was given by Sir H. J. Fust against the plaintiff, who then appealed to the Crown, and the result was that the Judicial Committee of the Privy Council, on March 8, 1850, reversed Sir H. J. Fust's judgment, and held that Mr. Gorham's doctrine was not repugnant to that of the Church of England. On March 12 a meeting was held at Mr. Hope's house in Curzon Street by several leading men of the Tractarian party—the number, I believe, was fourteen—including Mr. Hope himself, Archdeacon Manning, Archdeacon Kobert Wilberforce, and Mr. Badeley—to consider the effect of this sentence on the Church of England. Certain resolutions were passed and signed, and afterwards circulated in a somewhat modified form. The document, as finally issued, is to be found in more publications than one, and may be referred to in Mr. Kirwan Browne's 'Annals of the Tractarian Movement,' 3rd edition, p. 191. Its main significance is contained in Resolutions 5 and 6, which are given as follows, in a printed copy now before me:— 5. That inasmuch as the Faith is one, and rests upon one principle of authority, the conscious, wilful, and deliberate abandonment of the essential meaning of an Article of the Creed destroys the Divine Foundation upon which alone the entire Faith is propounded by the Church. 6. That any portion of the Church which does so abandon the essential meaning of an Article of the Creed, forfeits not only the Catholic doctrine in that Article, but also the office and authority to witness and teach as a Member of the Universal Church. It is easy to see that these apparently strong declarations afforded a loophole for the escape of moderates; but Mr. Manning and his friends, as the result proved, were prepared to act upon them in their original and unqualified form; for all the four I have named, with two others, eventually became Catholics. The rest of those present at the Curzon Street meeting remained Protestants. As for Mr. Hope, the year rolled round, and he was still externally where he was; but the following allusion, in a letter of his to Mr. Gladstone, dated Abbotsford, September 6, 1850, to some recent conversions, must have made it evident that his own was drawing very near:— I have heard a good deal on the ——'s: it is attributed more immediately to her—but however brought about, I cannot think hardly of it. Rather, I feel as if those were to be congratulated who have already done that which intellectually, and to a great extent morally, I feel persuaded should be done. Yrs. ever affectionately, JAMES R. HOPE.The memorable 'Papal Aggression' excitement, which arose in England in November 1850, is believed to have been what finally brought Mr. Hope to the conclusion, or rather, to action upon the conclusion, to which he had been so long tending. Some time after this, when, in conversation, Mr. Lockhart asked him how it was possible he could have attributed such weight to so slight a reason, Mr. Hope replied to the effect that Mr. Lockhart would easily understand that the last link in a chain of argument on which action depends, needs not in appearance be the strongest. He spoke of his conversion as of a veil falling from his eyes. [Footnote: A correspondence of this period of Mr. Hope's with the present Cardinal Newman (very important as far as it goes) has been given in some previous pages (pp. 65- 68).] The same influence is visible in the letter in which Mr. Manning (since the Cardinal Archbishop of Westminster) announced to Mr. Hope his resignation of the Archdeaconry of Chichester. The Rev. H. E. Manning to J. R. Hope, Esq., Q.C. Lavington: Nov. 23, 1850. My dear Hope,—Your last letter was a help to me, for I began to feel as if every man had gone to his own house and left the matter…. Since then events have driven me to a decision. This anti-Popery cry has seized my brethren, and they asked me to be convened. I must either resign at once, or convene them ministerially and express my dissent, the reasons of which would involve my resignation. I went to the Bishop and said this, and tendered my resignation. He was very kind, and wished me to take time, but I have written and made it final…. I should be glad if we might keep together; and whatever must be done, do it with a calm and deliberateness which shall give testimony that it is not done in lightness. Ever affectionately yours, H. E. M.Mr. Manning was considerably Mr. Hope's senior, [Footnote: Four years exactly. He was born July 15, 1808. The same also was Mr. Hope's birthday.] but they had been brother-Fellows of Merton College, and were now intimate friends, passing through the same stages of conversion, each having great confidence in the logical powers and in the earnestness of the other in applying them. Either at that time, or very soon afterwards, Mr. Manning became the guest of Mr. Hope at his house in Curzon Street; and here he used to receive the many converts and half-converts who flocked to consult him in their difficulties during that period of transition, when such an unexampled rush seemed to be making into the net of the fisherman. Mr. Hope's letters to Cardinal Manning were unfortunately destroyed about three years ago, but the other side of the correspondence is still represented by a small collection of letters of great interest. Mr. Hope, I think, had made up his mind at Abbotsford, and on his arrival in London announced it to his mother; but it is certain that immediately before taking the final step he and Mr. Manning went over the whole ground again together, to satisfy themselves that there was no flaw or mistake in the argument and conclusion. The Rev. Henry E. Manning to J. R. Hope, Esq., Q.C. Private. 44 Cadogan Place: December 11, 1850. My dear Hope,—I feel with you that the argument is complete. For a long time I nevertheless felt a fear lest I should be doing an act morally wrong. This fear has passed away, because the Church of England has revealed itself in a way to make me fear more on the other side. It remains, therefore, as an act of the will. But this I suppose it must be. And in making it I am helped by the fact that to remain under our changed or revealed circumstances would also be an act of the will, and that not in conformity with, but in opposition to intellectual real conviction; and the intellect is God's gift, and our instrument in attaining knowledge of His will…. It would be to me a very great happiness if we could act together, and our names go together in the first publication of the fact…. The subject which has brought me to my present convictions is the perpetual office of the Church, under Divine guidance, in expounding the truth and deciding controversies. And the book which forced this on me was Melchior Canus' 'Loci Theologici.' It is a long book, but so orderly that you may get the whole outline with ease. MÖhler's Symbolik you know. But, after all, Holy Scripture comes to me in a new light, as Ephes. iv. 4- 17, which seems to preclude the notion of a divisible unity: which is, in fact, Arianism in the matter of the Church. I entirely feel what you say of the alternative. It is either Rome or licence of thought and will…. Believe me always affectionately yours, H. E. MANNING.The following extract from a letter of Mr. Hope's to the Rev. Robert Campbell [since also a Catholic], dated 'Abbotsford, September 15, 1851,' affords additional and important light on the motives of his own conversion:— You seem to think that the present condition of the Church of England has been the cause of my conversion. That it has contributed thereto I am far from denying, but it has done so by way of evidence only; of evidence, the chain of which reaches up to the Reformation, and confirms by outward proofs those conclusions which H. Scripture and reason forced upon me as to the character of the original act of separation. This distinction I am anxious should be observed, for the neglect of it has led some to suppose that recent converts have, from disgust or other causes, deserted a true Church in her time of need, whereas, for one, I can safely say that I left her because I was convinced that she never, from the Reformation downwards, had been a true Church. Pray excuse this digression, which I do not mean by way of controversy, but merely of explanation. J. R. H.On Passion Sunday, April 6, 1851, Mr. Hope, and at the same time with him Mr. Manning, were received into the Catholic Church at Farm Street by the Rev. Father J. Brownbill, S.J. I must not withhold from the reader a note, written the next day, and one or two passages from later letters of Mr. Manning's referring to the same subject. The Rev. Henry E. Manning to J. R. Hope, Esq., Q.C. 14 Queen Street: April 7, 1851. My dear Hope,—Will you accept this copy of the book you saw in my room yesterday [the 'Paradisus Animae'], in memory of Passion Sunday, and its gift of grace to us? It is the most perfect book of devotion I know. Let me ask one thing. I read it through, one page at least a day, between Jan. 26 and Aug. 22, 1846, marking where I left off with the dates. It seemed to give me a new science, with order and harmony and details as of devotion issuing from and returning into dogma. Could you burden yourself with the same resolution? If so, do it for my sake, and remember me when you do it…. I feel as if I had no desire unfulfilled, but to persevere in what God has given me for His Son's sake. Believe me, my dear Hope, Always affectionately yours, H. E. M.14 Queen St.: Oct. 21, 1851.—… I am once more in my old quarters. They bring back strange remembrances. What revolutions have passed since we started from this room that Saturday morning! And how blessed an end! as the soul said to Dante. 'E da martirio venni a questa pace.'… You do not need that I should say how sensibly I remember all your sympathy, which was the only human help in the time when we two went together through the trial, which to be known must be endured. Rome: March 17, 1852…—How this time reminds me of last year! On Passion Sunday I shall be in Retreat. 'Stantes erant pedes nostri,' [Footnote: These words were written in a copy of the Speculum Vitae Sacerdotalis, given by J. R. Hope to H. E. Manning in April 1851. [Note by his Eminence Cardinal Manning.]] and we made no mistake in our long reckoning, though we feared it up to the last opening of Fr. B.'s door. H. E. M.The superficial impression which many of his friends had of Mr. Hope's conversion at the time will be illustrated by the following remarks, one of them made to me in conversation with a view to this memoir: 'Mr. Hope was a man with two lives: one, that of a lawyer; the other, that of a pious Christian, who said his prayers, and did not give much thought to controversy. He would be rather influenced by patent facts. He was not at all moving with the stream, and rather laughed at X. with his "narrow views." He was a strong Anglican, an adherent of learned Anglicanism. His conversion took Catholics by surprise, who were not aware how far he went.' The feeling in society as to his change was marked by a tone of much greater consideration than was commonly displayed in such cases, of which proof is given in an interesting letter which I have quoted in a former page. 'As far as I know' (writes Lady Georgiana Fullerton) 'there was no attempt made, in Mr. Hope's case, to trace that act to any of the causes which, in almost every other instance, were supposed to account for conversions to Catholicism. The frankness of his nature, his well-known good sense, the sound clearness of his judgment, so unmistakably evinced in his profession, precluded the possibility of attributing his adoption of the Catholic faith to weakness of mind, duplicity, sentiment, eccentricity, or excitability.' I reserve what may be called the domestic side of this crowning event of Mr. Hope's religious life to a future chapter. The following is the letter alluded to by Mr. Gladstone in his letter to Miss Hope-Scott, given in Appendix III., and on which he wrote the words 'Quis desiderio.' [Footnote: Let me balance Mr. Gladstone's Quis desiderio with a note written by PÈre Roothaan, Father-General of the Jesuits, to Count Senfft, on hearing of Mr. Hope's conversion:— 'Plurimam salutem nostro C. de Senfft, qui procul dubio maxima cum congratulatione accepit notitiam de conversione ad rel. cath. praeclari Dni. Hope, Anglicani, quem ipse comes Monachio Romam venientem mihi commendaverat. Ipsum tunc et iterum et tertio Romam intra hos tres annos venientem videram saepius, et semper vicinior mihi visus fuerat regno Dei. Nuper tandem cessit gratiae. Alleluja!'—Given in a letter of Count Senfft's to Mr. Hope-Scott, dated Innsbruck: 1 Juin, 1851.] J. R. Hope, Esq., Q.C. to the Right Hon. W. E. Gladstone, M.P. 14 Curzon Street: June 18, '51. My dear Gladstone,—I am very much obliged for the book which you have sent me, but still more for the few words and figures which you have placed upon the title-page. The day of the month in your own handwriting will be a record between us that the words of affection which you have written were used by you after the period at which the great change of my life took place. To grudge any sacrifice which that change entails would be to undervalue its paramount blessedness, but, as far as regrets are compatible with extreme thankfulness, I do and must regret any estrangement from you— you with whom I have trod so large a portion of the way which has led me to peace; you, who are 'ex voto' at least in that Catholic Church which to me has become a practical reality, admitting of no doubt; you, who have so many better claims to the merciful guidance of Almighty God than myself. It is most comforting, then, to me to know by your own hand that on the 17th June, 1851, the personal feelings so long cherished have been, not only acknowledged by yourself, but expressed to me—I do not ask more just now—it would be painful to you; nay, it would be hardly possible for either of us to attempt (except under one condition, for which I daily pray) the restoration of entire intimacy at present; but neither do I despair under any circumstances that it will yet be restored. Remember me most kindly to Mrs. Gladstone, and believe me, Yours as ever most affectionately, JAMES R. HOPE.The Right Hon. W. E. Gladstone, &c. &c. The subjoined reply of Mr. Gladstone to this beautiful letter, which he has mournfully called 'the epitaph of our friendship,' is certainly a noble and a tender one. The very depth of feeling which he shows at his friend's refusal of what he considers 'the high vocation' before him, is, however, only a proof of that spiritual chasm which Mr. Hope more unflinchingly surveyed. After this date the correspondence soon flags, and at length sustains an interruption of years. It was practically resumed towards the close of Mr. Hope's life, and affords one more letter of great interest, in which Mr. Hope explains his own political views. This I shall give as we proceed. The Right Hon. W. E. Gladstone, M.P. to J. R. Hope, Esq., Q.C. 6 Carlton Gardens: June 22, 1851. My dear Hope,—Upon the point most prominently put in your welcome letter I will only say you have not misconstrued me. Affection which is fed by intercourse, and above all by co-operation for sacred ends, has little need of verbal expression, but such expression is deeply ennobling when active relations have changed. It is no matter of merit to me to feel strongly on the subject of that change. It may be little better than pure selfishness. I have too good reason to know what this year has cost me; and so little hope have I that the places now vacant can be filled up for me, that the marked character of these events in reference to myself rather teaches me this lesson—the work to which I had aspired is reserved for other and better men. And if that be the Divine will, I so entirely recognise its fitness that the grief would so far be small to me were I alone concerned. The pain, the wonder, and the mystery is this—that you should have refused the higher vocation you had before you. The same words, and all the same words, I should use of Manning too. Forgive me for giving utterance to what I believe myself to see and know; I will not proceed a step further in that direction. There is one word, and one only in your letter that I do not interpret closely. Separated we are, but I hope and think not yet estranged. Were I more estranged I should bear the separation better. If estrangement is to come I know not, but it will only be, I think, from causes the operation of which is still in its infancy—causes not affecting me. Why should I be estranged from you? I honour you even in what I think your error; why, then, should my feelings to you alter in anything else? It seems to me as though, in these fearful times, events were more and more growing too large for our puny grasp, and that we should the more look for and trust the Divine purpose in them when we find they have wholly passed beyond the reach and measure of our own. 'The Lord is in His holy temple: let all the earth keep silence before Him.' The very afflictions of the present time are a sign of joy to follow. Thy kingdom come, Thy will be done, is still our prayer in common: the same prayer, in the same sense; and a prayer which absorbs every other. That is for the future: for the present we have to endure, to trust, and to pray that each day may bring its strength with its burden, and its lamp for its gloom. Ever yours with unaltered affection, W. E. GLADSTONE.J. R. Hope, Esq. The following letter, written on the same occasion by another celebrated person, will be read with a very painful interest:— The Rev. Dr. DÖllinger to J. R. Hope, Esq., Q.C. Munich: April 22, 1851. My dear Sir,—Allow me to express the sincere delight which I have felt and am still feeling at the intelligence which has reached me of your having entered the pale of the Church. This is indeed 'a consummation devoutly wished' ever since I had the good luck of making your acquaintance. How often when with you did the words rise to my lips: Talis cum sis, utinam noster esses! I knew well enough that in voto you belonged already to the one true Church, but I could not but feel some anxiety in reflecting that in a matter of such paramount importance those who don't move forward must needs after a certain time go backward. Then came the news of your marriage, and I don't know what put the foolish idea into my head that you would probably get connected with the 'Quarterly Review' and its principles, and that thereby a new barrier would interpose itself between you and the Church, and that perhaps your feelings for your friends in Germany would not remain the same. Happily these umbrae pallentes have now vanished, and I trust we will make the ties of friendship closer and stronger by establishing between us a community and exchange of prayers. I can but too well imagine how severe the trials must be to which you are now exposed—especially in the present ferment, when a vein of bitterness has been opened in England which will not close so soon, and when the hoarse voice of religious acrimony is filling the atmosphere with its dismal sounds. With the peculiar gentleness of your disposition you will have to encounter the fierce attacks of the [Greek: Ellaenes], as well as of the [Greek: Hioudaioi], I mean of those to whom the Church is a [Greek: skandalon], as well as of those to whom it is [Greek: moria]. I can only pray for you, and trust that He who has given you the first victory of faith will also give you robur et aes triplex circa pectus, for less will scarcely do…. Yours entirely and unalterably, J. DOELLINGER.Mr. James R. Hope, Queen's Counsel. I have not met with any later correspondence of Dr. DÖllinger's with Mr. Hope-Scott than this, excepting a mere note. He visited Abbotsford in 1852. There is a letter of Count Leo Thun's to Mr. Hope (dated Wien, den 7. Juli 1851), in which, after expressing the joy he had felt at the news of his having become a Catholic, he remarks, 'I know how slowly, and on what sure foundations the decision came to maturity in your soul.' Two letters of Mr. Hope's to Mr. Badeley, though not coincident in point of time with the event before us, contain passages so closely connected with it as to find their place here. Though Mr. Badeley's Anglicanism was scarce hanging by a thread, he held out for a time, but became a Catholic previously to July 15, 1852. J. R. Hope, Esq., Q.C. to E. Badeley, Esq. Abbotsford: Oct. 25, '51. Dear B.,— … As for you, I hold your intellect to be Catholic. You cannot help it, but your habits of feeling will give you, as they gave me, more trouble than your reason. How can it be otherwise, considering how many years of training in one posture we both of us underwent? But I pray and hope for you, and that speedily, that freedom of life and limb which has been vouchsafed to me. Freedom indeed it is, for it is to breathe in all its fulness the grace and mercy of God's kingdom, instead of tasting it through the narrow lattices of texts and controversies. To believe Christ present in the Eucharist, and not adore Him—not pray Him to tarry with us and bless us. To hold the communion of saints, and yet refuse to call upon all saints—living and departed, to intercede for us with the great Head of the body in which we all are members. To accept a primacy in St. Peter, and yet hold it immaterial to the organisation of the Church. To acknowledge one Church, and then divide the unity into fragments. To attribute to the Church the power of the keys, and then deny the force of her indulgences while admitting her absolutions. To approve confession, and practically set it aside. To do and hold these and many other contradictions—what is it but to submit the mind to the fetters of a tradition which, if once made to reason, must destroy itself?… Yrs ever affly, JAMES R. HOPE.Abbotsford: July 16, 1852. Dear Badeley,—I received your most kind letter yesterday. I well knew that I should hear from you, for you are an accurate observer of my birthdays— not one for many years having escaped you. This one does indeed deserve notice in one sense, as being the first on which you and I could salute each other as Catholics. May God grant that this His great gift may be fruitful to us both! Forty years of my life are already gone—of yours, more. Let us try to make the best of what may still remain. We have now all the helps which Christ's death provided for us, and all the responsibilities which come with them. 'Deus, in adjutorium meum intende. Domine, ad adjuvandum me festina!… Yrs most affly, JAMES R. HOPE. E. Badeley, Esq. To the above correspondence, the following scrap from a letter of Mr. David Lewis, congratulating Mr. Hope on his conversion, may form an appropriate pendant, as showing Mr. Hope's influence in the Catholic direction previously to that event: 'I may add that I owe in part my own conversion to conversation with you, which turned me to a course of reading the end of which I did not expect. It is therefore no small joy to me to see you in the same harbour of refuge' (May 15, 1851). Some years later (in spring, 1855) it was a subject of intense joy to Mr. Hope-Scott when the news came from Rome that William Palmer had been received into the Church by Father Passaglia. |
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