The Henson Journals

[94]

7th Sunday after Trinity, August 3rd, 1919.

[symbol]

"All great errors have ever been intermingled with some truth. And indeed, if falsehood should appear alone in the world, in her own true shape & native deformity, she would be so black & horrid that no man would look upon her: & therefore she hath always had an art to wrap up herself in a garment of light, by which means she passed freely disguised and undiscerned. This was elegantly signified in the fable thus: Truth at first presented herself to the world, and went about to seek entertainment: but when she found none, being of a generous nature, that loves not to obtrude itself upon unworthy spirits, she resolved to leave earth, & take flight for heaven: but as she was going up, she chanced, Elijah–like, to let her mantle fall: & Falsehood, waiting by for such an opportunity, snatched it up presently, & ever goes about disguised in Truth's attire. Pure falsehood is pure nonentity, and could not subsist alone by itself: therefore it always twines up together about some truth, as Athenagoras, the Christian philosopher speaks, like an ivy that grows upon some wall, twining herself into it with wanton & flattering embraces, till it have at length destroyed [95] [symbol] and pulled down that which held it up. There is always some truth which gives being to every error…. Though sometimes it would require a very curious artist, in the midst of all Error's deformities to descry the defaced lineaments of that Truth which first it did resemble"

Ralph Cudworth 1617–1688.

I read through Tract 90 again together with Keble's letter to Justice Coleridge (1841), and Pusey's 'Historical Preface' to the re–print of 1865. Keble claimed to be specially identified with the Tract. He claims 'that he is himself responsible, as far as anyone besides the actual writer can be, for the Tract on which so severe a condemnation has lately been pronounced by the Heads of Houses at Oxford: having seen it in proof, & strongly recommended it publication.' It is interesting to notice that both Newman in the Tract, & Keble in the Letter, refer to the Church of England as enslaved … ('let us be content to be in bondage: let us work in chains.' Keble specifically refers this language 'to the relations between our Church & the State.') It is sufficiently obvious that the "Life & Liberty" movement draws its origin from the Tractarians, & is repeating their language. Probably this illuminating circumstance is not suspected by the majority of the members, who are simply "out" for what they call 'reforms'.

[96] [symbol]

Keble expresses great alarm at the possibility of a condemnation of "the Catholic exposition" of the Articles being put forward by the Bishops. His notion of episcopal authority is noteworthy.

"It certainly seems as if, to a person really reverencing the Bishops as the Apostles' successors, there might be declarations of opinion not synodical, which would oblige him morally if not legally: as for example, if all our prelates should severally declare, ex Cathedra, their adhesion to the view which has just been expressed at Oxford; or if not all, yet such a majority, as to leave no reasonable doubt what the decision of a synod would be. In such case, would it not be incumbent on those who abide by the Catholic exposition, yet wished to retain their ministry, to protest in some such way, as that the very silence of our bishops permitting them to go on, would amount to a virtual dispensation as regarded them? More especially if the Bishop under whom we ourselves minister, did in any manner lay on us his commands to the same effect, (as a public, official declaration of his opinion would amount to a virtual command, & ought, I imagine, to be obeyed as such:) these are considerations which would make our position a very delicate one indeed."

The later "Catholicks" have done with the delicacy!

[97] A fragment of a sermon.

[Do not suppose that the choicest treasure of Christendom – the Home with its sweet charities & gentle disciplines, in truth, as Chrysostom said, 'a little church' – can survive the Religion by which it was created. Nowhere does Christ's claim come into sharper collision with the lawless self–indulgence of men & women than at this point of sexual morality: nowhere in those first ages was the power of the Gospel more evidently displayed than in the purifying of sexual relations. It is significant that the ostentatious abandonment of Christianity by great sections of modern civilized society has advanced pari passu with the return of the old pagan license in sexual life, and the insistent demand for cheap & easy divorce. The saving of the World from the suicidal folly of sensuality lies with the Church of Christ. "Ye are the salt of the earth" He said to his disciples, indicating the salutary influence which discipleship must, if indeed it be true, exercise on the world's life. In ordinary times this metaphor expresses the proper role of the Church in society. It works quietly & steadily from within the mass of life, multiplying Christian homes & sustaining from year to year the silent yet persuasive appeal of pure & disciplined family life. At times of crisis & confusion the Church stands forth in sharpest distinctiveness from the World. "The [98] [symbol] Son of God goes forth to War." Christians are called to affirm their character in the teeth of strong hostile fashions, and to resist the heaviest social pressure. "Endure hardness as good soldiers of Jesus Christ" – is an appeal which has not lost fitness & relevance today. If we are indeed disciples of the Lord Jesus, we must carry His burden. There is no choice for us, for no other service is possible for those who have once borne His Yoke & entered into His fellowship. 'Jesus saith' &c.]

I have now spent 10 days in bed with this trivial yet incapacitating indisposition, and mainly I have passed the time by having interviews with unavoidable persons, writing letters, dictating a sermon, reading books & papers, making notes, and transacting the normal business with Wynne–Willson. It is a rather futile method of passing the time, and not an interesting manner of life. Suppose it continued by some grave & continuing malady for years without intermission, how would my temper stand the strain? Here, moreover, I have a pleasant room, kind attendance, & much variety. Let these be exchanged for an attick, solitude, & neglect: how would my character be affected? These are questions, unpleasant to ask, and humiliating to attempt to answer.

---