There still remains however the clause in the Creed stating the Miraculous Conception, which to me appears the greatest difficulty of all. It is one thing, in my judgment, to repeat the prayers of the Church and to read passages from the sacred books of the Church, as the mouthpiece of the congregation, and rather a different thing to stand up and say—not only as the mouthpiece of the congregation, but in your individual character, as a Christian, and as a priest as well—"I believe this, or that," and to take money for so saying; while all the time you are saying under your breath, "But I only believe it metaphorically." Here, again, my scruples would be removed, if it were only generally understood that the metaphorical interpretation was possible and permissible. As regards the Athanasian Creed, for example, I should have no scruples at all. For the tone and spirit, as well as for the phraseology, of that Creed, I feel the strongest aversion. Yet I should repeat it as the mouthpiece of the congregation without any hesitation, because they would all know that the Church of England, so far as it can speak through the archbishops and bishops, has signified that the repulsive clauses in the Creed may all be so explained as practically to be explained away. I do not in the least believe that this mild interpretation of the damnatory clauses explains their original meaning; but that matters little or nothing. Provided there be no suspicion of insincerity, I am willing to make considerable sacrifices of personal convictions in so complex a rite as congregational worship. The clergyman whom I most respect has not read the Athanasian Creed for thirty years: for my own sake, as a participator in the worship of his church, I rejoice; but all my respect for him did not prevent me from doubting sometimes whether he was right in this matter, until I found that his action had been prompted by an expression of feeling on the part of
