J.C. Ryle, the evangelical Bishop

If Simeon and Wilberforce were the leading evangelicals at the beginning of the century and Shaftesbury the leading evangelical in the mid-Victorian era then Ryle took up that role in the final quarter of the century. We shall look at his influence under six headings:

1. His Writings.
2. His Stand against Ritualism and Rationalism.
3. His Concern for True Christian Unity.
4. His Concern for Evangelism and Mission.
5. His Evangelical Churchmanship.
6. His work as Preacher, Pastor and Bishop.

1. His Writings.
These are his most enduring legacy. Their simplicity and sincerity have led to their widespread popular appeal.
His tract writing began in the 1850s. The titles were short and clear: Do You Pray? Dead or Alive? Are you Free? They directly address the conscience. He wrote nearly 300, selling at a penny a time, and within the next century over 12 million were distributed worldwide.
In 1856 he began devotional writings on the Gospels, concluding with a three volume work on John's Gospel. Spurgeon in Commentating and Commentators said of this last work: "We prize these volumes...Mr. Ryle has evidently studied all previous writers on the Gospels and has given forth an individual utterance of considerable value." His historic and doctrinal writings sold well and have been revived, revised and reprinted many times since. In his historic writings he takes us back to the Reformers of the 16th century: Latimer, Ridley, Hooper and Bradford, and asks the question: Why were our Reformers Burned? He exposed the errors of popery and speaks out against its return in the guise of ritualism. At times his words seem almost prophetic.
In Christian Leaders of the Last Century (the 18th) he commends the lives of Wesley, Whitefield, Romaine and others who were faithful to the gospel. He clearly believed that evangelical religion was the only true representation of the historic reformed Protestant faith expressed in the 39 Articles and the Prayer Book.
His magnum opus was Knots Untied (1874). In 19 papers he addresses all the burning theological issues of the day. He faces head on the issues raised by the sacramentalists and refutes them convincingly.
Other writings of wider appeal to all Christians of every persuasion were Holiness and Practical Religion. These books complement each other and show what true Christian discipleship is all about. Holiness seeks to present a biblically balanced understanding of holiness as opposed to the erroneous ideas of some of the early Keswick preachers and teachers. The Keswick movement began in 1874. Led by Anglican evangelicals it attracted speakers from other denominations including an American, Robert Pearsall Smith, whose teaching tended toward Christian perfectionism. Its aim was to promote "practical holiness" and "victorious Christian living" in the power of the Spirit. Ryle believed that Pearsall Smith and others like him had a defective view of sin. Holiness commences with a chapter on Sin. On the very first page he writes: "a right knowledge of sin lies at the root of all saving Christianity." In his introduction he is even more direct: "is it wise to draw such a deep, wide and distinct line of separation between conversion and consecration, or the higher life, so called, as many draw in the present day? It is well known that Romish writers often maintain that the Church is divided into three classes -- sinners, penitents and saints. The modern teachers of this day who tell us that professing Christians are of three sorts -- the unconverted, the converted and the partakers of the "higher life" of complete consecration -- appear to me to occupy very much the same ground."
These evangelistic, devotional, historic, doctrinal and experimental writings reveal something of the balanced Christianity Ryle expressed. He had a fine mind but never restricted his appeal to an intellectual elite.

2. His Stand Against Ritualism and Rationalism.
His writings were perhaps his most powerful and enduring weapon against ritualism and rationalism, yet they were just one expression of an all-embracing desire to uphold the truth and defend this country's Protestant heritage. The advance of liberal theology had gained momentum in the latter part of the century, Essays and Reviews (1860) and Lux Mundi (1889) being two significant publications produced by those who rejected orthodox views concerning the authority of the Bible and its interpretation.
In Knots Untied he compares the Ritualists and Rationalists with the Pharisees and Sadducees of Jesus' day: "The school of the Pharisees and the school of the Sadducees, those ardent mothers of all mischief, were never more active than they are now." Like the Pharisees, the Ritualists added to Scripture and like the Sadducees, the Rationalist subtracted from Scripture.
Much to his dismay his son Herbert became one of the leading advocates of Higher Criticism. A brilliant scholar, he was to excel in Old Testament studies and by 1888 had been appointed Hulsean Professor of Divinity at Cambridge. In 1901, he was appointed Bishop of Exeter. By then Higher Criticism had become intellectually respectable. Despite their differences, Ryle and his son maintained a close relationship and Herbert was with his father at his death.
If he had to, Ryle was ready to face ritualism head on. In Liverpool, one clergyman, Bell-Cox, was defiant in his ritualistic practices and was taken to court, imprisoned but later released. In 1897 Ryle refused to license a curate for the parish of St. Thomas, Toxteth, because he taught auricular confession. Ryle's stand was consistent to the end. In his preface to the 1896 edition of Knots Untied he wrote: "The views which I held as a presbyter I still hold as a Bishop." One of his favourite Bible texts expresses his philosophy well: "If the trumpet give an uncertain sound who shall prepare himself to the battle?" (l Cor 14:8.) Ryle was engaged in a spiritual warfare and sought to warn the church of the danger at its gate.
At times his words had a distinctly prophetic note. In 1890 he wrote: "At the rate we are going, it would never surprise me if within fifty years the crown of England were no longer on a Protestant head and High Mass were once more celebrated in Westminster Abbey and St Paul's." These words may yet see their fulfilment.
He certainly understood the signs of the times. In Holiness he recalls how the men of Issachar were "men that had understanding of the times" in which they lived (l Chron 12:32.) and proceeds to apply this by drawing his readers' attention to present dangers. In addition to warnings concerning liberals and ritualists he saw great weakness in the church of his day amongst many who were indifferent to biblical doctrine and practical holiness. He believed that these contributory factors opened the way for the advance of false teaching.

3. His Concern For True Christian Unity.
It must not be supposed, however, that Ryle was unconcerned about true church unity. He had a deep desire to see greater evangelical unity within the Church of England in order that it might stand firm against the errors of ritualism and liberalism that were sweeping in.
In 1868 in an address to the Islington Clerical Conference entitled We Must Unite he made a plea for a strong, united Evangelical Association, but it never emerged. His willingness to have closer ties with non-conformists was often evident. On one occasion when plans were being drawn up for the revision of the Bible he made this appeal: "if we may unite to revise our Bible, why not also to print and circulate it!" As Bishop of Liverpool he sought to maintain cordial interdenominational ties.
On February 1st 1900, in his final diocesan address, he wrote: "Beware of divisions. One thing the children of the world can always understand, if they do not understand doctrine; that thing is angry quarrelling and controversy. Be at peace among yourselves."

4. His Concern For Evangelism and Mission.
The gospel of God's saving grace had taken hold of Ryle in 1837 and he never ceased to proclaim it to others. From his earliest years in ministry he sought to communicate the gospel by every means available. He was a great enthusiast for missions. Following the great evangelical revival of 1859 Ryle sought to build up the work at Stradbroke where he had been appointed in 1861. He founded a flourishing Sunday School and there were open air meetings twice a week in the summer and cottage meetings twice a week in the winter. He invited Reginald Radcliffe, a Liverpool solicitor and leading evangelist of the day, to lead open air meetings in Ipswich and Stradbroke, and this no doubt proved to be a great encouragement as he began his work there. He gave his wholehearted support to the missions of Moody and Sankey in the 1870s and 1880s and in 1883 welcomed Moody to Liverpool declaring that he was "one of those who thank God extremely for Mr. Moody." [We believe Ryle lacked the discernment of John Kennedy of Dingwall in this matter. Ed.] His concern for evangelism and mission at home was equalled by his burden for world mission. His support for the Church Missionary Society, the Colonial and Continental Church Society and his frequent appearances on the platform at Exeter Hall reflected the breadth of his vision.
5. His Evangelical Churchmanship.
Ryle was proud to be called an evangelical and to be a minister in the Church of England. In Knots Untied he clearly outlines what evangelicalism is and what it is not. He identifies 5 distinguishing characteristics:
i) A belief in the absolute supremacy of Holy Scripture as the only rule for faith and practice.
ii) The prominence it gives to the doctrine of human sinfulness and corruption.
iii) The importance it attaches to the work and office of Our Lord Jesus Christ and to the nature of the salvation he wrought.
iv) The high place it assigns to the inward work of the Holy Spirit in the heart.
v) The high place it attaches to the outward and visible work of the Spirit in the life of man.
He states quite categorically: "Evangelical Religion is the religion of Scripture and of the Church of England."
His loyalty is best expressed in the following lines from Why were our reformers burned?: "We ought not lightly to forsake the Church of England... What though some of the crew are traitors, and some are asleep! What though the old ship has some leaks and her rigging has given way in some places! Still I maintain there is much to be done. There is life in the old ship yet. The great Pilot has not yet forsaken her. The compass of the Bible is still on deck.... So long as the Articles and Formularies are not Romanized, let us stick by the ship."
In his Introduction to Light From Old Times (1890) he further defines what an evangelical churchman is under twelve headings. In addition to the above five points he states that "we are accounted righteous before God only for the merit of our Lord Jesus Christ, by faith and not for our own works," and that "there is no corporal presence of Christ's natural flesh and blood in the consecrated elements of bread and wine," and therefore "the Lord's Supper is a Sacrament, and not a sacrifice." He concludes by saying: "Whatever good there may be in other schools of thought, it is certain that no men can show a better title to be called 'Successors of the Reformers' than the members of the Evangelical School."

6. Preacher, Pastor and Bishop.
Few who read the life of Ryle can be left in any doubt concerning the importance he attached to the preaching of the Word. For Ryle the Bible was foundational and of supreme significance in the life of the church. When the church building at Stradbroke was being restored he made sure that the pulpit was given the place of prominence and had the workmen carve on it: "Woe is unto me if I preach not the Gospel!" (I Cor 9.16.)
From the earliest days of his public ministry he gave himself fully to the flock. He was a great admirer of Richard Baxter, and like Baxter stressed the importance of pastoral visitation. Of his ministry at Exbury he wrote: "I kept a regular account of all the families in the parish and was in every home in the parish at least once a month". This commitment continued in Helmingham and Stradbroke.
As a Bishop, despite his ageing years, he was to establish the diocese of Liverpool as one of the leading evangelical dioceses. He appointed two evangelical Archdeacons (Liverpool and Warrington) and began to work at increasing the number of incumbents and improving their conditions. Incumbents rose from 170 to 206 and curates from 120 to 230. In addition many Scripture readers and Bible women were added. The Scripture Readers would take services in mission halls, conduct Sunday Schools and visit the sick, and the Bible Women's Society worked in the slums amongst the poorest of the poor. In 1882 he started the Lay Helper's Association and the membership rose to 580 at the close of his ministry.
To support the clergy further he was a pioneer in the introduction of Sustentation and Pensions funds and this reveals the caring and practical nature of his leadership. From 1881 he organized Diocesan Conferences at St. George's Hall, when he would address, challenge and encourage his clergy. He sought to strengthen the labourers in the gospel and at the same time reach out to those hitherto unreached or untouched by the established church. He was criticized for the delay in the building of a Cathedral but he replied: "my first and foremost business...is to provide for preaching the Gospel to souls now entirely neglected, whom no cathedral would touch."
In some ways he was a radical. At the Southampton Church Congress in 1870 he had made a bold plea for church reform: "Repeal the Act of Uniformity! Shorten the Services! Use the Laity." He desired the reform of church courts and canon law and advocated an amalgamation of the two provinces. He sought to avoid time-wasting administrative issues and was infrequent in his attendance at the House of Lords. Of a Meeting of Bishops he wrote: "I came away vexed and annoyed, and I am not at all disposed to go up again to London for one night for such a waste of time." Toward the close of the century evangelicals in high office were few in number, but Ryle made his influence felt and supported the promotion of men like Henry Wace (later Dean of Canterbury) and Handley Moule (Bishop of Durham, 1901).

Conclusions.
His contribution to the Church and the defence of historic Christianity was significant at a time when evangelical churchmanship was becoming unfashionable. While many evangelical churchmen were drawn to Keswick and its teaching few were as ready as Ryle to "earnestly contend for the faith". Ryle's clear and consistent testimony was uncompromised even when holding high office. In his last years he was often the lone voice for historic protestantism amongst the Bishops. He was a man who commanded respect. Loane records: "He stood six feet two in his shoes, so he told a Bootle tea party in 1897, and a full length beard added to his impressive appearance".
While his convictions and presence earned him the respect and affection of many, there were others who felt him to be aloof. He certainly had his faults and failings and was ready to admit them. Writing to his son he notes: "I have had too many failures in my own life and seen too many to dwell on failures long." His honesty and humility commends itself to all church leaders.
From a nonconformist perspective his reverence for the Articles and the Prayer Book and his loyalty to the established Church seemed excessive. From another direction he has been criticized for his lack of social awareness. Joseph Arch, a Primitive Methodist, founded the Agricultural Labourers' Union and sought to extend its influence in Suffolk, but Ryle gave him no support. His reasons are clearly spelt out elsewhere when he declares: "In the matter of Unions my sentence is that the clergy had better not interfere with them. Let them mind their own business and remember that business as to live and preach the Gospel." His concern for the needy was very real. In Stradbroke he had undertaken the building of a local school in 1864 and in Liverpool schools and mission halls were established amongst the teeming thousands of poverty-stricken Liverpudlians in the slums of the inner city; but Ryle's priority as a Pastor and Bishop was to preach the Gospel. Perhaps some clergy today might do well to consider Ryle's priorities for their ministry in a generation when church attendances are continually in decline.
No man ministers alone, and alongside him in Liverpool was Canon Richard Hobson. This man was not only a close friend but also a co-worker in the Gospel and it was at Hobson's church, St. Nathaniel's, that Ryle and his family worshipped. Hobson had begun his ministry in Liverpool in 1864 with 5 people meeting in a cellar, but by the time his ministry concluded in 1901 there was an average congregation of 2,000. This was inner city evangelism at its best and most effective. It was fitting therefore that Hobson should deliver the final tribute at Ryle's memorial service on June 17th 1900: "He was great in stature; great in mental powers; great in spirituality; great as a preacher and expositor of God's most holy Word; great in hospitality; great in winning souls to God; great as a writer of Gospel tracts; great as an author of works which will long live ... great as the first Bishop of Liverpool."
It was a greatness which flowed from the abounding grace of God at work within him.
Peter Landy.