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The University politics of Liddon and his followers are dead and gone; and as I have ventured to think, the intellectual force of Liddon's thoughts and arguments, as they are presented to us now on the printed page, is also a thing of the past. But the vision of the preacher in those who saw it is imperishable. The scene in St.
The grace and charm of Liddon's personal presence were as valuable to his party in the 'seventies as that of Dean Stanley had been to Liberalism at an earlier stage. There was indeed much in common between the aspect and manner of the two men, though no likeness, in the strict sense, whatever.
I wish I could here print his answer, together with two or three other letters I received from him, but the packet was unfortunately stolen from my desk and I have never recovered it. Dr. Pusey advised me to read Liddon's "Bampton Lectures", referred me to various passages, chiefly from the Fourth Gospel, if I remember rightly, and invited me to go down to Oxford and talk over my difficulties.
We always went to Liddon's sermons, and sometimes to his Sunday evening lectures in the Hall of Queen's College. We used to go to the Choral Eucharist in Merton Chapel, and, later, to the iron church at Cowley, and to St. Barnabas, and enjoyed shouting the Gregorians." On the intellectual side, we are told that Holland's love of literature was already marked.
But his great mark was made, of course, by his preaching, and that not so much by the things said as by the man saying them. Who now would go to Liddon's famous Bamptons, for all their learning, for a still valid defense of the orthodox doctrine of the Incarnation? Those wonderful paragraphs of subtle argumentation from which the great preacher emerged, as triumphantly as Mr.
Yet this was the man who, for the High Church party at Oxford, with its headquarters at Christ Church, under the flag of Doctor Pusey and Canon Liddon, was the symbol and embodiment of all heresy; whose University salary as Greek professor, which depended on a Christ Church subsidy, was withheld for years by the same High-Churchmen, because of their inextinguishable wrath against the Liberal leader who had contributed so largely to the test-abolishing legislation of 1870 legislation by which Oxford, in Liddon's words, was "logically lost to the Church of England."
Huxley insists, and all the ultra-conservative commentators join him in insisting, that Christ could not, if he had been an honest man, have spoken thus of Jonah if the story of Jonah had not been historically accurate. Huxley is using Canon Liddon's phrases here; but he is using them to confute those for whom, as he knows very well, Canon Liddon does not speak.
Howson, Dean of Chester, wrote thus in his diary: "One good bit that the emptying Christianity of dogma would perish it, like Charlemagne's face when exhumed." It was a striking simile, and if well worked out by a rhetorician, say of Dr. Liddon's type, it might have powerfully clinched some great argument for the necessary place of dogma in Christian theology.
At the Jubilee of the Union, 1873, Matthew Arnold responded to Dr. Liddon's speech proposing 'Literature'
Paul's has been often described, by none better than by Doctor Liddon's colleague, Canon Scott Holland. But the Oxford scene, with all its Old World setting, was more touching, more interesting. As I think of it, I seem to be looking out from those dark seats under the undergraduates' gallery where sat the wives of the Masters of Arts at the crowded church, as it waited for the preacher.
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