The Henson Journals

[41]

Tuesday, November 15th, 1921.

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I have a long and rather inconsequent letter from Ernest, the gist of which is that he has definitely abandoned the intention of taking Holy Orders. His experience in the Army during the War, and at Oxford since, together with the new interest & importance which have come to his life as a school–master and public speaker have rendered the prospect of the clergyman's career unattractive, mean, and even in some respects repulsive. A distinctly modern note is audible when he suggests that the life of the clergyman lacks social utility.

"As a schoolmaster I earn a tolerably comfortable competence and as an economic factor in the State I can justify my existence for there is a demand for education when there is not for religion which of course must be put on an entirely different footing. It is, therefore, my view that the time has come when a clergyman can no longer make a living out of his ministry, but, like St Paul, must earn his living apart from the ministerial functions which he exercises. Apart from the necessity of the case I think the influence of the Ministry would be greatly strengthened, contrasted with the present system of underpaid clergymen begging for more which their very training often incapacitates them for earning."

All this is no doubt representative of the attitude adopted by many young men who, ten years ago, would have been ordained. The wretched poverty of the clergy, the social disrepute into which the clerical career is falling, above all, the difficulty of justifying the clergyman's existence in the modern world – these, not intellectual difficulties, or a sense of personal unworthiness, are the causes which hold men back from Holy Orders. And, indeed, there is a disconcerting validity in the case against Ordination. What is the clergyman's work in the actual circumstances which obtain in modern parishes? Preaching in the old dignified sense has generally ceased: any layman of ordinary education & powers could provide the little "talks" from the pulpit which are absurdly called "sermons". Reading services needs no powers beyond those of Jeremy Bentham's "charity–boy". Parochial visiting is a vanishing factor. Even the work of running clubs for boys & men &c is being more largely organized apart from the clergy. What is the parson's job?

[42] [symbol]

The unquestionable fact that there is no demand for Religion is precisely the reason why, on the assumption that Religion is the primary condition of right human living, the teachers of Religion must be provided and maintained. And so long as that assumption was unquestioned, the rôle of the clergyman was intelligible, and honoured. On the whole, the upper and middle classes believed in the value of Religion, and so long as they enjoyed political supremacy, the position of the clergy was respectable and secure. But the advent to political dominance of the "working classes" has changed for the worse the whole situation. They have never been, and are not now, Christian: & they "have no use for" the clergy.

I spent the morning in reading an interesting volume of Essays by Edwyn Bevan, "Hellenism & Christianity"; and I finished William's Birthday letter, which later I copied into my letter–book.

Ella and I went to the "Majority Dinner" of the Bishop Auckland Trades Council, where I had a very bad dinner, & made a very bad speech. Possibly it was worth while wasting 3 hours in this way, but I gravely doubt whether it was. Several of the orators expressed the great satisfaction felt in the town at my decision to reside in the Castle. Probably the townsfolk would feel that the town had lost consequence if the Castle were untenanted and dismantled. None the less that contingency is not unlikely.

Barry writes to say that after next week he hopes to know what the future of Knutsford will be. He hopes then "to be able to think a little more clearly about his own movements, & to consider my letter with the care which it deserves".

The "Church Times" prints a ribald poem on the National Assembly in the style of the Dunciad, in which the Bishop of Durham is characterised in some foolish lines. It is always worth while seeing yourself as others see you: & presumably this precious composition may be taken to express the notion of that prelate which the readers of that journal have framed. It is the familiar picture of the unscrupulous gladiator, equally destitute of consistency and principles!

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