The Henson Journals

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4th Sunday in Lent, March 2nd, 1913.

The sun shone brightly in to our bedroom, when we were called; & the rooks cawed vigorously in the Deanery trees. We were, & knew ourselves to be, in our own house. And what are we going to make of it? Mainly, the tradition of the Deans of Durham is not very exalted. Waddington was a scholar & a liberal benefactor of the district. Lake seems to have left no considerable memory: & Kitchin to the outer world was mainly a rather obstinate "Little Englander". But of none of them does one hear anything religious. Kitchin, baffled by the Chapter on some effort of nepotism, sulked in such wise that he would not more attend the daily services in the Cathedral! Annoyed by the ill behaviour of some students, he shut them out of the Cathedral as a body! These Deans had the ex officio headship of the University: I am reduced to the Deanship only though retaining a seat on the Senate. This change of status may be understood to emphasize the religious & ecclesiastical aspects of the Decanal office. But mostly my mind runs to the older (though too rarely accepted) ideal of the learned & studious Dean, standing outside the practical work of the ecclesiastical organization.

[296]

This idea is now generally disregarded, & in some powerful quarters repudiated. It has been replaced by the diocesan conception which Benson [ – that unhappy influence on Anglicanism – ] formulated & pressed forward. I observe in the reports of Westcott's two visitations of this Foundation how he was dominated by the notion that Deans & Chapters must find their justification in their diocesan services, whereas, I apprehend, that their true function in the system of a National Church is to correct the local influences and localizing tendencies of the diocesan & parochial organizations. Just as the Bishop himself is not rightly regarded as a merely diocesan person, but should conceive of himself as a great National Officer, so the Deans & Canons should remember that the interests specifically allotted to them – the maintenance of liturgical standards, & the pursuit of sacred studies – are not local, but national in the loftiest sense. The attachment of the canonries to diocesan services – which was Benson's unfortunate scheme – means the appointment of canons with a view to those services: & this must sooner or later destroy the raison d'être of these foundations. [Why give a Canon's generous stipend & regular duties to a Diocesan Missioner, selected for his lungs of leather & his brow of brass? or, to a Missionary Deputation, whose Alpha & Omega of spiritual values are the proceeds of a begging sermon, or a sale of work? or to the Church Schools Inspector, whose business is to play jackal to the Lions of Conservatism at every election?]

[297]

I attended Mattins and heard Knowling preach an excellent sermon on the Imitation of Christ. He speaks clearly, expresses himself in good English, & conveys an impression of reverence & conviction, which commends his words. I celebrated the Holy Communion: there were, perhaps, 25 communicants? We lunched with the Knowlings, with whom were staying the afternoon preacher – Pryke – and his wife. At Evensong we heard a fair discourse from Pryke on the 'Sunday question'. "This is the day which the Lord hath made: we will rejoice, be glad in it." After having tea with the Knowlings, I took Pryke for a walk on the Banks.

The stillness of the evening the beauty of the scene made a great impression on us both. It would, indeed, be difficult to find a more beautiful spot, or a grander church. Shall we discover here the alchemist's secret of a contented spirit? Much turns on accepting, pursuing continuously, an adequate Ideal of the Office which I hold. Pryke professed to agree with me in thinking that the rôle of the studious Dean would best satisfy the conditions. Certainly one must make the decision now at the beginning. A year hence one may be hopelessly entangled in the fussy futile whirligig which is absurdly described as 'spiritual work'! In any case it would be no easy thing to vindicate for one'self [sic] a life of study, since the interruptions are many, increasing.

[298]

There is a large element of the arbitrary the irrational in Westcott's treatment of the statutes. He appears to make hardly any allowance for the change of conditions. Thus he takes up the provision in the statutes about maintaining a 'common table' – a provision which obviously contemplates a celibate community – he suggests that it might be obeyed in connection with his pet scheme for establishing a 'Home of Rest' for decayed clergy in connection with the Cathedral! Similarly, he harps much on the statutory obligation of Dean Canons to visit the estates in person – an arrangement of great importance in the XVIth century, but assuredly of little or none in the XXth. The emphasis on preaching almsgiving can hardly be transferred from the one age to the other. Then the preacher was a rare portent, whose distinctive ministry was by all responsible persons regarded as of primary importance. Now what is he? There is no ministry so common: none so little regarded: none that stands in less genuine relation with a capitular or collegiate foundation (I except Westminster Abbey S. Paul's, since their situation in the Capital makes their pulpits of great importance). Westcott's insistence on providing ample opportunities for preaching celebrating to the Minor Canons ignores the circumstance that there is no need for such frequent sermons celebrations in a town of 17000 people equipped with 6 parish churches. This circumstance, indeed, invalidates most of the practical suggestions made at the Bishop's two Visitations.

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