12 December 1859 – 18 December 1859

Fifth lecture on “The Eternal Life” (“The Proof of the Gospel by the Supernatural.”) The same talent and great eloquence; but the orator does not understand that the supernatural must either be historically proved, or, supposing it cannot be proved, that it must renounce all pretensions to overstep the domain of faith and to encroach upon that of history and science. He quotes Strauss, Renan, Scherer, but he touches only the letter of them, not the spirit. Everywhere one sees the Cartesian dualism and a striking want of the genetic, historical, and critical sense. The idea of a living evolution has not penetrated into the consciousness of the orator. With every intention of dealing with things as they are, he remains, in spite of himself, subjective and oratorical. There is the inconvenience of handling a matter polemically instead of in the spirit of the student. Naville’s moral sense is too strong for his discernment and prevents him from seeing what he does not wish to see. In his metaphysic, will is placed above intelligence, and in his personality the character is superior to the understanding, as one might logically expect. And the consequence is, that he may prop up what is tottering, but he makes no conquests; he may help to preserve existing truths and beliefs, but he is destitute of initiative or vivifying power. He is a moralizing but not a suggestive or stimulating influence. A popularizer, apologist and orator of the greatest merit, he is a schoolman at bottom; his arguments are of the same type as those of the twelfth century, and he defends Protestantism in the same way in which Catholicism has been commonly defended. The best way of demonstrating the insufficiency of this point of view is to show by history how incompletely it has been superseded. The chimera of a simple and absolute truth is wholly Catholic and anti-historic. The mind of Naville is mathematical and his objects moral. His strength lies in mathematicizing morals. As soon as it becomes a question of development, metamorphosis, organization—as soon as he is brought into contact with the mobile world of actual life, especially of the spiritual life, he has no longer anything serviceable to say. Language is for him a system of fixed signs; a man, a people, a book, are so many geometrical figures of which we have only to discover the properties.

Naville’s sixth lecture, an admirable one, because it did nothing more than expound the Christian doctrine of eternal life. As an extempore performance—marvelously exact, finished, clear and noble, marked by a strong and disciplined eloquence. There was not a single reservation to make in the name of criticism, history or philosophy. It was all beautiful, noble, true and pure. It seems to me that Naville has improved in the art of speech during these latter years. He has always had a kind of dignified and didactic beauty, but he has now added to it the contagious cordiality and warmth of feeling which complete the orator; he moves the whole man, beginning with the intellect but finishing with the heart. He is now very near to the true virile eloquence, and possesses one species of it indeed very nearly in perfection. He has arrived at the complete command of the resources of his own nature, at an adequate and masterly expression of himself. Such expression is the joy and glory of the oratorical artist as of every other. Naville is rapidly becoming a model in the art of premeditated and self-controlled eloquence. There is another kind of eloquence—that which seems inspired, which finds, discovers, and illuminates by bounds and flashes, which is born in the sight of the audience and transports it. Such is not Naville’s kind. Is it better worth having? I do not know.