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Thanks Sidgwick for his 'kind explanation', and expresses his regret for having given him the trouble of writing, since he was not at all 'hurt or aggrieved by [his] title.'

Thanks Sidgwick for the copy of his book, which he sent to him. Acknowledges 'the scrupulous fairness and moderation of [his] polemic', and observes that the title was well-chosen, from the author's point of view. Comparing himself to Warren Hastings on hearing Burke's speech, he admits that 'for the moment [he felt himself] a criminal'. Refers to Sidgwick's attitude to lying, and to his statement about the Bible. Reports that some days previously a bishop had warned a friend of his 'against the dangerous views of Gore and declared that the still more orthodox [Uttley?] was not much better than a Deist.' Refers to the statement '"Born of the V[irgin] M[ary]"', and states his belief that 'no statements could be plainer, less susceptible of being explained away [or] less believed by clergy who accept O[ld T[estament] criticism than the [statement] [at] [ ?hiat?]...' Refers also to the fourth commandment which is refuted publicly and weakly.

Reports that he is lecturing on the doctrine of Sovereignty in England in that term. Acknowledges his agreement with Sidgwick on his criticisms on Austin. Refers to Sidgwick's Elements of Politics, of which he is unsure if there is a second edition. Asks why have people accepted Austin 'as the exponent of the English school on this point', and what he is supposed to have added to Bentham's Fragment on Government. Believes that Austin's departures from Bentham 'are for the worse in both matter and form.' Refers to Hobbes, and concedes that Austin was successful in formulating 'the conception of a pure or abstract science of positive law.' Corrects Sidgwick's reference to "Austin's Theory of Jurisprudence", which he did not, to Pollock's knowledge write, and refers to works actually written by him, i.e., The Province of Jurisprudence Determined and a posthumously published work: Lectures on Jurisprudence. Reports that there is 'an excellent account of Maitland from Grand Canary', and asks Sidgwick if he will be at the [Trinity] College commemoration on 9 December. Reminds Sidgwick that they had not yet 'had out' their difference about 'the irreducible minimum of [ ] for profitable discussion of the universe.' Mentions that the previous night 'a small philosophical club [at Oxford] discussed the Ethics of Conformity' and that 'Rashdall was present and defended his position with great ability.'

Gratefully acknowledges receipt of Sidgwick's latest book [Practical Ethics]. Expresses his approval 'that practical ethics are beginning to occupy more of the attention of moralists than was once the case', but is disappointed by the attack on the liberal clergy 'on pp. 138-141 and in Ch 6'. Supposes that the occasion of such an attack was a statement made by 'Mr Harris' whose views on the Incarnation Fowler refers to. Refers also to the doctrine of the Virgin birth, and to the fact that the faith of several Church of England clergymen may have been shaken by facts which had recently emerged through the recent reading of the Bible in 'a most intelligent and unbiased manner'. Refers to the four evangelists' treatment of such themes as the Virgin birth the genealogies of St Joseph, and to the Adoptionist theory in relation to the former. Discusses the Creed, and the propriety or otherwise of its recitation by those who do not believe in, or who have 'no proof of, the existence of Cherubim and Seraphim.' Agrees with Sidgwick that one should not recite the Creed if one does not believe in the Virgin birth.

Questions his use of the phrase 'Clerical Veracity' as the title of one of the chapters of his book, and argues that a clergyman who recites the Creed while at the same time disbelieving in the Virgin birth, is no more open to the charge of hypocrisy than a layman in the same position, by virtue of the fact that through the latter's baptism and confirmation, he 'actually undertakes obligations similar to those which a clergyman undertakes at ordination.' Agrees with Rashdall with regard to his contention that the Creed 'is exactly on the same level as any other part of the service, neither more not less.' Admits to feeling 'very strongly on this matter of throwing aspersions on men or classes of men on account of their religious belief', and maintains that the wiser and more charitable course of action, in relation to a man's religious opinions, is 'to refrain from forming any judgment at all.' States that he had only become aware of Rashdall's reply to HS [which he has not read] that morning. Returns to the subject of the Creed and its purpose as an affirmation of faith.

Informs Sidgwick that the holidays have given him time to read the E[ncyclopedia Britannica?], which he had sent to him. Remarks that his analysis of 'Public Morality' 'clears up several matters'. Discusses the principles on which a historian ought to judge the actions of a statesman, claims that Acton 'does not face the difference...between the principles on which a statesman may act and those aforementioned historian's principles', and warns against the critic introducing his own presuppositions. Remarks that Sidgwick had not touched on the moral influence on the historian's generation of a public war, and uses Bismarck to illustrate his point. Agrees with Sidgwick about 'clerical veracity', and remarks that it is 'curious how the moral sense of the community has practically ruled out Rashdall's view.' States that he is enjoying 'this place' very much.