1. Has Anybody Seen Mr. Maurice Gibb
2. Has Anybody Seen Mr. Maurice Gibson
3. Has Anybody Seen Mr. Maurice Sanders
4. Has Anybody Seen Mr. Maurice Reed

From Macmillan's Magazine, May 1872.

IN MEMORIAM

Maurice is more reverent, by being more accurate, more spiritual, by being more practical, in his interpretation than commentators on this book have usually been, will be seen the more the book is studied, and found to be what any and every commentary on the Revelation ought to be-a mine of political wisdom. Conservative councillor Michael Maurice said he was shocked by the email, which he has seen. Mr Maurice told the JC: “I have known Muhammed Butt for a long time because I went to all the forums. Bloc Quebecois MP Louis Plamondon was elected as a Progressive Conservative, helped found the Bloc Quebecois and has been serving in Ottawa for over 36 years, longer than any French-speaking.

On Friday, the fifth of April, a noteworthy assemblage gathered roundan open vault in a corner of Highgate Cemetery. Some hundreds ofpersons, closely packed up the steep banks among the trees andshrubs, had found in that grave a common bond of brotherhood. I say,in that grave. They were no sect, clique, or school of disciples,held together by community of opinions. They were simply men andwomen, held together, for the moment at least, by love of a man, andthat man, as they had believed, a man of God. All shades of opinion,almost of creed, were represented there; though the majority weremembers of the Church of England--many probably reconciled to thatChurch by him who lay below. All sorts and conditions of men, andindeed of women, were there; for he had had a word for all sorts andconditions of men. Most of them had never seen each other before--would never see each other again. But each felt that the man,however unknown to him who stood next him, was indeed a brother inloyalty to that beautiful soul, beautiful face, beautiful smile,beautiful voice, from which, in public or in secret, each hadreceived noble impulses, tender consolation, loving correction, andclearer and juster conceptions of God, of duty, of the meaning ofthemselves and of the universe. And when they turned and left hisbody there, the world--as one said who served him gallantly and long--seemed darker now he had left it; but he had stayed here long enoughto do the work for which he was fitted. He had wasted no time, butdied, like a valiant man, at his work, and of his work.

He might have been buried in Westminster Abbey. There was no lack ofmen of mark who held that such a public recognition of his worth wasdue, not only to the man himself, but to the honour of the Church ofEngland. His life had been one of rare sanctity; he was aphilosopher of learning and acuteness, unsurpassed by any man of hisgeneration; he had done more than any man of that generation todefend the Church's doctrines; to recommend her to highly-cultivatedmen and women; to bring within her pale those who had been bornoutside it, or had wandered from it; to reconcile the revolutionaryparty among the workmen of the great cities with Christianity, order,law; to make all ranks understand that if Christianity meantanything, it meant that a man should not merely strive to save hisown soul after death, but that he should live here the life of a truecitizen, virtuous, earnest, helpful to his human brethren. He hadbeen the originator of, or at least the chief mover in, working-men'scolleges, schemes for the higher education of women, for theprotection of the weak and the oppressed. He had been the champion,the organiser, the helper with his own money and time, of that co-operative movement--the very germ of the economy of the future--whichseems now destined to spread, and with right good results, to farother classes, and in far other forms, than those of which Mr.Maurice was thinking five-and-twenty years ago. His whole life hadbeen one of unceasing labour for that which he believed to be truthand right, and for the practical amelioration of his fellow-creatures. He had not an enemy, unless it were here and there abigot or a dishonest man--two classes who could not abide him,because they knew well that he could not abide them. But for therest, those from whom he had differed most, with whom he had engaged,ere now, in the sharpest controversy, had learned to admire hissanctity, charity, courtesy--for he was the most perfect ofgentlemen--as well as to respect his genius and learning. He hadbeen welcomed to Cambridge, by all the finer spirits of theUniversity, as Professor of Moral Philosophy; and as such, and as theparish priest of St. Edward's, he had done his work--as far asfailing health allowed--as none but he could do it. Nothing save hisown too-scrupulous sense of honour had prevented him from acceptingsome higher ecclesiastical preferment--which he would have used,alas! not for literary leisure, nor for the physical rest which heabsolutely required, but merely as an excuse for greater and morearduous toil. If such a man was not the man whom the Church ofEngland would delight to honour, who was the man? But he was gone;and a grave among England's worthies was all that could be offeredhim now; and it was offered. But those whose will on such a pointwas law, judged it to be more in keeping with the exquisite modestyand humility of Frederick Denison Maurice, that he should be laid outof sight, though not out of mind, by the side of his father and hismother. Well: be it so. At least that green nook at Highgate willbe a sacred spot to hundreds--it may be to thousands--who owe himmore than they will care to tell to any created being.

It was, after all, in this--in his personal influence--that Mr.Maurice was greatest. True, he was a great and rare thinker. Thosewho wish to satisfy themselves of this should measure thecapaciousness of his intellect by studying--not by merely reading--his Boyle Lectures on the Religions of the world; and that Kingdom ofChrist, the ablest 'Apology' for the Catholic Faith which England hasseen for more than two hundred years. The ablest, and perhapspractically the most successful; for it has made the Catholic Faithlook living, rational, practical, and practicable, to hundreds whocould rest neither in modified Puritanism nor modified Romanism, andstill less in scepticism, however earnest. The fact that it iswritten from a Realist point of view, as all Mr. Maurice's books are,will make it obscure to many readers. Nominalism is just now soutterly in the ascendant, that most persons seem to have lost thepower of thinking, as well as of talking, by any other method. Butwhen the tide of thought shall turn, this, and the rest of Mr.Maurice's works, will become not only precious but luminous, to ageneration which will have recollected that substance does not meanmatter, that a person is not the net result of his circumstances, andthat the real is not the visible Actual, but the invisible Ideal.

If anyone, again, would test Mr. Maurice's faculty as an interpreterof Scripture, let him study the two volumes on the Gospel and theEpistles of St. John; and study, too, the two volumes on the OldTestament, which have been (as a fact) the means of delivering morethan one or two from both the Rationalist and the Mythicist theoriesof interpretation. I mention these only as peculiar examples of Mr.Maurice's power. To those who have read nothing of his, I would say:'Take up what book you will, you will be sure to find in it somethingnew to you, something noble, something which, if you can act on it,will make you a better man.' And if anyone, on making the trial,should say: 'But I do not understand the book. It is to me a newworld;' then it must be answered: 'If you wish to read only bookswhich you can understand at first sight, confine yourself toperiodical literature. As for finding yourself in a new world, is itnot good sometimes to do that?--to discover how vast the universe ofmind, as well as of matter, is; that it contains many worlds; andthat wise and beautiful souls may and do live in more worlds thanyour own?' Much has been said of the obscurity of Mr. Maurice'sstyle. It is a question whether any great thinker will be anythingbut obscure at times; simply because he is possessed by conceptionsbeyond his powers of expression. But the conceptions may be clearenough; and it may be worth the wise man's while to search for themunder the imperfect words. Only thus--to take an illustriousinstance--has St. Paul, often the most obscure of writers, becomeluminous to students; and there are those who will hold that St. Paulis by no means understood yet; and that the Calvinistic system whichhas been built upon his Epistles, has been built up upon a totalignoring of the greater part of them, and a total misunderstanding ofthe remainder: yet, for all that, no Christian man will lightly shutup St. Paul as too obscure for use. Really, when one considers whatworthless verbiage which men have ere now, and do still, takeinfinite pains to make themselves fancy that they understand, one istempted to impatience when men confess that they will not take thetrouble of trying to understand Mr. Maurice.

Yet after all, I know no work which gives a fairer measure of Mr.Maurice's intellect, both political and exegetic, and a fairermeasure likewise, of the plain downright common sense which hebrought to bear on each of so many subjects, than his Commentary onthe very book which is supposed to have least connection with commonsense, and on which common sense has as yet been seldom employed--namely, the Apocalypse of St. John. That his method ofinterpretation is the right one can hardly be doubted by those whoperceive that it is the one and only method on which any fairexegesis is possible--namely, to ask: What must these words havemeant to those to whom they were actually spoken? That Mr. Mauriceis more reverent, by being more accurate, more spiritual, by beingmore practical, in his interpretation than commentators on this bookhave usually been, will be seen the more the book is studied, andfound to be what any and every commentary on the Revelation ought tobe--a mine of political wisdom. Sayings will be found which willescape the grasp of most readers, as indeed they do mine, so pregnantare they, and swift revealing, like the lightning-flash at night, awhole vision: but only for a moment's space. The reader may findalso details of interpretation which are open to doubt; if so, hewill remember that no man would have shrunk with more horror than Mr.Maurice from the assumption of infallibility. Meanwhile, that theauthor's manly confidence in the reasonableness of his method will bejustified hereafter, I must hope, if the Book of Revelation is toremain, as God grant it may, the political text-book of the ChristianChurch.

Has Anybody Seen Mr. Maurice Gibb

On one matter, however, Mr. Maurice is never obscure--on questions ofright and wrong. As with St. Can you edit the tool bar on chrome browser for mac. Paul, his theology, however seeminglyabstruse, always results in some lesson of plain practical morality.To do the right and eschew the wrong, and that not from hope ofreward or fear of punishment--in which case the right ceases to beright--but because a man loves the right and hates the wrong; aboutthis there is no hesitation or evasion in Mr. Maurice's writings. Ifany man is in search of a mere philosophy, like the neo-Platonists ofold, or of a mere system of dogmas, by assenting to which he willgain a right to look down on the unorthodox, while he is absolvedfrom the duty of becoming a better man than he is and as good a manas he can be--then let him beware of Mr. Maurice's books, lest, whilesearching merely for 'thoughts that breathe,' he should stumble upon'words that burn,' and were meant to burn. His books, like himself,are full of that [Greek], that capacity of indignation, which Platosays is the root of all virtues. 'There was something,' it has beenwell said, 'so awful, and yet so Christ-like in its awful sternness,in the expression which came over that beautiful face when he heardof anything base or cruel or wicked, that it brought home to thebystander our Lord's judgment of sin.'

Has Anybody Seen Mr. Maurice Gibson

And here, perhaps, lay the secret of the extraordinary personalinfluence which he exercised; namely, in that truly formidableelement which underlaid a character which (as one said of him)'combined all that was noblest in man and woman; all the tendernessand all the strength, all the sensitiveness and all the fire, ofboth; and with that a humility which made men feel the utterbaseness, meanness, of all pretension.' For can there be true lovewithout wholesome fear? And does not the old Elizabethan 'My deardread' express the noblest voluntary relation in which two humansouls can stand to each other? Perfect love casteth out fear. Yes:but where is love perfect among imperfect beings, save a mother's forher child? For all the rest, it is through fear that love is madeperfect; fear which bridles and guides the lover with awe--eventhough misplaced--of the beloved one's perfections; with dread--nevermisplaced--of the beloved one's contempt. And therefore it is thatsouls who have the germ of nobleness within, are drawn to souls morenoble than themselves, just because, needing guidance, they cling toone before whom they dare not say or do, or even think, an ignoblething. And if these higher souls are--as they usually are--notmerely formidable, but tender likewise, and true, then the influencewhich they may gain is unbounded, for good--or, alas! for evil--bothto themselves and to those that worship them. Woe to the man who,finding that God has given him influence over human beings for theirgood, begins to use it after awhile, first only to carry out throughthem his own little system of the Universe, and found a school orsect; and at last by steady and necessary degradation, mainly to feedhis own vanity and his own animal sense of power.

Has Anybody Seen Mr. Maurice Sanders

But Mr. Maurice, above all men whom I have ever met, conquered boththese temptations. For, first, he had no system of the Universe. Tohave founded a sect, or even a school, would be, he once said, a suresign that he was wrong and was leading others wrong. He was aCatholic and a Theologian, and he wished all men to be such likewise.To be so, he held, they must know God in Christ. If they knew God,then with them, as with himself, they would have the key which wouldunlock all knowledge, ecclesiastical, eschatological (religious, asit is commonly called), historic, political, social. Nay even, so hehoped, that knowledge of God would prove at last to be the key to theright understanding of that physical science of which he,unfortunately for the world, knew but too little, but which heaccepted with a loyal trust in God, and in fact as the voice of God,which won him respect and love from men of science to whom histheology was a foreign world. If he could make men know God, andtherefore if he could make men know that God was teaching them; thatno man could see a thing unless God first showed it to him--then allwould go well, and they might follow the Logos, with old Socrates,whithersoever he led. Therefore he tried not so much to alter men'sconvictions, as, like Socrates, to make them respect their ownconvictions, to be true to their own deepest instincts, true to thevery words which they used so carelessly, ignorant alike of theirmeaning and their wealth. He wished all men, all churches, allnations, to be true to the light which they had already, towhatsoever was godlike, and therefore God-given, in their ownthoughts; and so to rise from their partial apprehensions, theirscattered gleams of light, toward that full knowledge and light whichwas contained--so he said, even with his dying lips--in the orthodoxCatholic faith. This was the ideal of the man and his work; and itleft him neither courage nor time to found a school or promulgate asystem. God had His own system: a system vaster than Augustine's,vaster than Dante's, vaster than all the thoughts of all thinkers,orthodox and heterodox, put together; for God was His own system, andby Him all thing's consisted, and in Him they lived and moved and hadtheir being; and He was here, living and working, and we were livingand working in Him, and had, instead of building systems of our own,to find out His eternal laws for men, for nations, for churches; foronly in obedience to them is Life. Yes, a man who held this couldfound no system. 'Other foundation,' he used to say, 'can no manlay, save that which is laid, even Jesus Christ.' And as he said it,his voice and eye told those who heard him that it was to him themost potent, the most inevitable, the most terrible, and yet the mosthopeful, of all facts.

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As for temptations to vanity, and love of power--he may have had tofight with them in the heyday of youth, and genius, and perhapsambition. But the stories of his childhood are stories of the samegenerosity, courtesy, unselfishness, which graced his later years.At least, if he had been tempted, he had conquered. In more thanfive-and-twenty years, I have known no being so utterly unselfish, soutterly humble, so utterly careless of power or influence, for themere enjoyment--and a terrible enjoyment it is--of using them.Staunch to his own opinion only when it seemed to involve some moralprinciple, he was almost too ready to yield it, in all practicalmatters, to anyone whom he supposed to possess more practicalknowledge than he. To distrust himself, to accuse himself, toconfess his proneness to hard judgments, while, to the eye of thosewho knew him and the facts, he was exercising a splendid charity andmagnanimity; to hold himself up as a warning of 'wasted time,' whilehe was, but too literally, working himself to death--this was thechildlike temper which made some lower spirits now and then glad toescape from their consciousness of his superiority by patronising andpitying him; causing in him--for he was, as all such great men arelike to be, instinct with genial humour--a certain quiet good-naturedamusement, but nothing more.

But it was that very humility, that very self-distrust, combined sostrangely with manful strength and sternness, which drew to himhumble souls, self-distrustful souls, who, like him, were full of the'Divine discontent;' who lived--as perhaps all men should live--angrywith themselves, ashamed of themselves, and more and more angry andashamed as their own ideal grew, and with it their consciousness ofdefection from that ideal. To him, as to David in the wilderness,gathered those who were spiritually discontented and spiritually indebt; and he was a captain over them, because, like David, he talkedto them, not of his own genius or his own doctrines, but of theLiving God, who had helped their forefathers, and would help themlikewise. How great his influence was; what an amount of teaching,consolation, reproof, instruction in righteousness, that man foundtime to pour into heart after heart, with a fit word for man and forwoman; how wide his sympathies, how deep his understanding of thehuman heart; how many sorrows he has lightened; how many wanderingfeet set right, will never be known till the day when the secrets ofall hearts are disclosed. His forthcoming biography, if, as ishoped, it contains a selection from his vast correspondence, willtell something of all this: but how little! The most valuable ofhis letters will be those which were meant for no eye but therecipient's, and which no recipient would give to the world--hardlyto an ideal Church; and what he has done will have to be estimated bywise men hereafter, when (as in the case of most great geniuses) ahundred indirect influences, subtle, various, often seeminglycontradictory, will be found to have had their origin in FrederickMaurice.

And thus I end what little I have dared to say. There is muchbehind, even more worth saying, which must not be said. Perhaps somefar wiser men than I will think that I have said too much already,and be inclined to answer me as Elisha of old answered the over-meddling sons of the prophets:

Has Anybody Seen Mr. Maurice Reed

'Knowest thou that the Lord will take away thy master from thy headto-day?'

'Yea, I know it: hold ye your peace.'