Wd. you therefore wish me to come to Birmingham at once, on Thursday, Friday, or Saturday? You will understand why I have any hesitation at all, namely because if immediately after their letters urging a long delay I am received without any, it will be another blow and look like intentional cruelty. I did not know till last night the rule about communicatio in sacris – at least as binding catechumens, but I now see the alternative thrown open, either to live without Church and sacraments or else, in order to avoid the Catholic Church, to have to attend constantly the services of that very Church. This brings the matter to an absurdity and makes me think that any delay, whatever relief it may be to my parents, is impossible. I am asking you then whether I shall at all costs be received at once.…
Believe me, dear Father, your affectionate son in Christ,
Gerard M. Hopkins
To his father, October 16, 1866, from Oxford
Dear Father, – I must begin with a practical immediate point. The Church strictly forbids all communion in sacred things with non-Catholics. I have only just learnt this, but it prevents me going to chapel, and so yesterday I had to inform the Dean of Chapel. Today the Master sent for me and said he cd. not grant me leave of absence without an application from you. As the College last term passed a resolution admitting Catholics and took a Catholic into residence it has no right to alter its principle in my case. I wish you therefore not to give yourself the pain of making this application, even if you were willing: I am of age moreover and am alone concerned. If you refuse to make the application, the Master explains that he shall lay my case before the common-room. In this case there is very little doubt indeed that the Fellows wd. take the reasonable course and give me leave of absence fr. chapel, and if not, I am quite contented: but in fact I am satisfied as to the course our Fellows will take and the Master will at the last hesitate to lay the matter before them perhaps even. I want you therefore to write at once, if you will, – not to the Master who has no right to ask what he does, but to me, with a refusal: no harm will follow.
The following is the position of things with me. You ask me to suspend my judgment for a long time, or at the very least more than half a year, in other words to stand still for a time. Now to stand still is not possible, thus: I must either obey the Church or disobey. If l disobey, I am not suspending judgment but deciding, namely, to take backward steps fr. the grounds I have already come to. To stand still if it were possible might be justifiable, but to go back nothing can justify. I must therefore obey the Church by ceasing to attend any service of the Church of England. If I am to wait then I must either be altogether without services and sacraments, which you will of course know is impossible, or else I must attend the services of the Church – still being unreceived. But what can be more contradictory than, in order to avoid joining the Church, attending the services of that very Church? Three of my friends, whose conversions were later than mine, Garrett, Addis, and Wood, have already been received, but this is by the way. Only one thing remains to be done: I cannot fight against God Who calls me to His Church: if I were to delay and die in the meantime I shd. have no plea why my soul was not forfeit. I have no power in fact to stir a finger: it is God Who makes the decision and not I.
But you do not understand what is involved in asking me to delay and how little good you wd. get from it. I shall hold as a Catholic what I have long held as an Anglican, that literal truth of our Lord’s words by which I learn that the least fragment of the consecrated elements in the Blessed Sacrament of the Altar is the whole Body of Christ born of the Blessed Virgin, before which the whole host of saints and angels as it lies on the altar trembles with adoration. This belief once got is the life of the soul and when I doubted it I shd. become an atheist the next day. But, as Monsignor Eyre says, it is a gross superstition unless guaranteed by infallibility. I cannot hold this doctrine confessedly except as a Tractarian or a Catholic: the Tractarian ground I have seen broken to pieces under my feet. What end then can be served by a delay in wh. I shd. go on believing this doctrine as long as I believed in God and shd. be by the fact of my belief drawn by a lasting strain towards the Catholic Church?
About my hastiness I wish to say this. If the question, “which is the Church of Christ?” cd. only be settled by laborious search, a year and ten years and a lifetime are too little, when the vastness of the subject of theology is taken into account. But God must have made his Church such as to attract and convince the poor and unlearned as well as the learned. And surely it is true, though it will sound pride to say it, that the judgment of one who has seen both sides for a week is better than his who has seen only one for a lifetime. I am surprised you shd. say fancy and aesthetic tastes have led me to my present state of mind: these wd. be better satisfied in the Church of England, for bad taste is always meeting one in the accessories of Catholicism. My conversion is due to the following reasons mainly (I have put them down without order) (i) simple and strictly drawn arguments partly my own, partly others’, (ii) common sense, (iii) reading the Bible, especially the Holy Gospels, where texts like ‘Thou art Peter’ (the evasions proposed for this alone are enough to make one a Catholic) and the manifest position of St. Peter among the Apostles so pursued me that at one time I thought it best to stop thinking of them, (iv) an increasing knowledge of the Catholic system (at first under the form of Tractarianism, later in its genuine place), which only wants to be known in order to be loved – its consolations, its marvelous ideal of holiness, the faith and devotion of its children, its multiplicity, its array of saints and martyrs, its consistency and unity, its glowing prayers, the daring majesty of its claims, etc. etc. You speak of the claims of the Church of England, but it is to me the strange thing that the Church of England makes no claims: it is true that Tractarians make them for her and find them faintly or only in a few instances borne out for them by her liturgy, and are strongly assailed for their extravagances while they do it. Then about applying to Mr. Liddon and the Bp. of Oxford. Mr. Liddon writes begging me to pause: it wd. take too long to explain how I did not apply to him at first and why it wd. have been useless. If Dr. Pusey is in Oxford tomorrow I will see him, if it is any satisfaction to you. The Bishop is too much engaged to listen to individual difficulties and those who do apply to him may get such answers as young Mr. Lane Fox did, who gave up £30,000 a year just lately to become a Catholic. He wrote back about a cob which he wanted to sell to the Dean of some place and wh. Lane Fox was to put his own price on and ride over for the Bishop to the place of sale. In fact Dr. Pusey and Mr. Liddon were the only two men in the world who cd. avail to detain me: the fact that they were Anglicans kept me one, for arguments for the Church of England I had long ago felt there were none that wd. hold water, and when that influence gave way everything was gone.
You are so kind as not to forbid me your house, to which I have no claim, on condition, if I understand, that I promise not to try to convert my brothers and sisters. Before I can promise this I must get permission, wh. I have no doubt will be given. Of course this promise will not apply after they come of age. Whether after my reception you will still speak as you do now I cannot tell.
You ask me if I have had no thought of the estrangement. I have had months to think of everything. Our Lord’s last care on the cross was to commend His mother to His Church and His Church to His mother in the person of St. John. If even now you wd. put yourselves into that position wh. Christ so unmistakeably gives us and ask the Mother of sorrows to remember her three hours’ compassion at the cross, the piercing of the sword prophesied by Simeon, and her seven dolours, and her spouse Joseph, the lily of chastity, to remember the flight into Egypt, the searching for his Foster-Son at twelve years old, and his last ecstasy with Christ at his death-bed, the prayers of this Holy Family wd. in a few days put an end to estrangements forever. If you shrink fr. doing this, though the Gospels cry aloud to you to do it, at least for once – if you like, only once – approach Christ in a new way in which you will at all events feel that you are exactly in unison with me, that is, not vaguely, but casting yourselves into His sacred broken Heart and His five adorable Wounds. Those who do not pray to Him in His Passion pray to God but scarcely to Christ. I have the right to propose this, for I have tried both ways, and if you will not give one trial to this way you will see you are prolonging the estrangement and not I.
After saying this I feel lighter-hearted, though I still can by no means make my pen write what I shd. wish. I am your loving son.
Gerard M. Hopkins
P.S. I am most anxious that you shd. not think of