The Henson Journals

[159]

Low Sunday, April 27th, 1919.

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How shall a man discover what he really believes? That question is exercising Dicey's mind, and we discussed it yesterday. A man only believes what really influences his action, was the conclusion to which we inclined. That formula limits greatly the possiblecredenda of a modern Christian. The points of so–called belief, over which the fiercest controversies rage, and for which men persecute one another, do not for the most part affect conduct. Who allows a belief in eternal damnation to influence his action? Who acts in any particular way because he believes the "Virgin Birth" to be historical, or the "empty tomb" a positive demonstration that Christ rose from the dead, or that the Holy Spirit "proceeds" from the Son as well as from the Father, and so ad infinitum? These are really not beliefs but opinions associated with beliefs. The intimacy of the association is the important matter. If one could keep a clear separation in one's own mind between the beliefs by which one lives, & which dogovern one's action, and the opinions in connexion with which they have been formulated, one could never become fanatical. Belief in the Divinity of Jesus Christ, and the habit of worship which it creates, do probably influence a man's action, leading him to refrain from what he would otherwise have done, and inducing him to attempt & to achieve what would hardly apart from these have been possible to him. Men feel this to [160] [symbol]be true, and therefore they clothe with special importance the dogmata, or authorised opinions, which appear to express and rest upon the truth of Christ's Divinity. They are the less disposed to distinguish between the Faith and its speculative buttresses because they cannot but see that the most vehement critics of the last have commonly no belief in the first, that is to say, that the confusion between opinion and belief governs their minds also. In both cases, that of the orthodox and that of the unbelieving critic, Time, the great Teacher, brings an escape from this error by silently dissolving the link between Faith and Dogma, withering the last into obsoleteness, and setting forth the first in fresh connexions. The emphasis is slowly shifted: men do not deny anything, but they cease to concern themselves with much: and when any dogma has thus fallen out of religious regard, it may be dissected and denied with impunity. It would seem to follow that hereticks are for the most part bothering themselves, & disturbing others, quite superfluously. Let them but "wait the Lord's leisure", and, without fuss or fault, truth prevails, which cannot really or rightly prevail before "its hour has come", & men are ready for it.

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But here we stumble upon the hidden rock of individual self–respect. "We must obey God rather than men" is a disconcerting formula, authoritative and inconsiderate, which once adopted shuts the door on compromise, convenience, and comfortable good sense. Selden's gibe – "the odd man is still the Holy Ghost" may have its relevance to the council–chambers of a man's private judgement. To "obey God" may mean no more than to obey himself. Even so, "the spirit of man is the candle of the Lord".

I went to the Cathedral at 8 a.m., & celebrated the Holy Communion. It was a chilly morning, & soon set in to rain, and this changed soon to sleet & snow. I remained in my study until lunch time, and prepared notes for the function in the afternoon. After lunch I motored to Neen Savage, a village some 3 miles beyond Cleobury Mortimer. The roads were bad & hilly: we arrived 20 minutes late. I gave an address, and presented a gift from the parishioners to the Vicar, (Meredyth) who has completed 21 years tenure of the benefice. After tea I returned to the Palace. The parish church of Neen Savage is an aisleless building of the 12th century, and is adorned with a very fine rood screen.

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