The Henson Journals

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October 10th, 1922.

My dear Archbishop,

In the circumstances you describe, I agree that my motion must stand over.

The "Anglo–Catholick" movement has set its principles on record in the Official Report of the 1st Anglo–Catholick Congress, and in a series of papers issued in connexion with its Congresses & Missions. Those principles are apparently, that is, quite plainly, incompatible with the subscriptions which English clergymen are now required to make at their Ordination, & on admission to their Benefices.

It would seem from the action of many Bishops in associating themselves directly with the Movement, that they approve its general character and drift, that is to say, that they think English Religion should be carried back to the medieval type, and once more, as before the Reformation, turn mainly on the two points – the Mass and the Confessional. It does not admit of reasonable doubt that this involves a complete cancelling of the English Reformation so far as Religion, and not merely ecclesiastical politics, is concerned.

I hold that we cannot rightly continue to exact the present pledges &c, if we are really prepared to sanction this deliberate and categorical repudiation of what they were [159] designed to secure. We must, as Bishops, face the responsibility of our position, and, if we are sincere in approving the Anglo–Catholic movement, be equally sincere in so altering the terms of service in the Church of England as to legitimize that movement within the Anglican sphere.

Yours affectly

Herbert Dunelm:

P.S. I may find it advisable to send this letter to the Press.

October 10th, 1922.

My dear Bishop,

Yesterday, I was shown a copy of the "Church Times" (Sept. 29th, 1922) in which was a long account of "A notable Ordination" in the parish church of Monmouth on St Matthew's Day. I noticed that "the Gospelles were vested by the Bishop in a white silk dalmatic", and that "one priest was ordained, & upon him the Bishop laid a folded chasuble".

Then follows a paragraph as follows:–

"This first ordination in the new diocese of Monmouth was most carefully ordered, and has set a standard that may well be aimed at by all the dioceses of the Anglican Communion. It faithfully followed ancient precedents in ceremonial, while it was wholly loyal [160] [symbol] to the existing English Ordinal."

There is reference to "a Use of Monmouth" as deserving to repeat the success of the old Sarum Use which was deliberately laid aside at the English Reformation.

I should be grateful if you could tell me, whether the ceremonies of an Ordination are by the Welsh Church's constitution left to the free choice of the diocesan authorities; whether the Welsh Church holds itself under any obligation to "keep step" in theses or similar matters with the Church of England: and whether, in your own judgement, such a service as that which took place in Monmouth on Sept. 21st can be fairly described as "wholly loyal to the existing English Ordinal".

Believe me,

Ever sincerely yrs.

Herbert Dunelm:

The Bishop of St David's

"Most great movements have their backwash. The Jesuits were the backwash of the Reformation: the Tractarians the backwash of the Reform Bill"

Garatkin

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"I do not know how a man can belong to the Catholic Church unless he is a loyal member of some branch of it. The question of the age of candidates for Confirmation is one of pastoral experience. I have had unusual opportunities of forming a judgement, and I have not the least doubt that a late age is best for the religious life.

Westcott in 1899 (Life. ii. 303)

"I feel sure that (as in South Africa) a war is inevitable. The causes alleged may be trivial, but behind them is the conflict of Roman and Anglican principles which are absolutely irreconcilable, and I cannot fight. Alas! fighters are needed.

'To his wife.' 15th Nov: 1899 (Life. ii. 309

There is an interesting letter to Chancellor Dibdin on Reservation vol. ii. p.274. Also ii. 356. Also ii. 48/9.

Westcott insisted on re–confirming Papists if there had been no real imposition of hands in their original confirmation. Ibid. 162

A Letter to the Abp of York, Oct: 8th 1900, has a rather striking statement of his belief about the Holy Communion (ii. 351):–

"I shrink with my whole nature from speaking of such a mystery, but it seems to me to be vital to guard against the thought of the Presence of the Lord "in or under the forms of bread & wine". From this the greatest practical errors follow."

This carries far. Cf. his letter on "Do this". ii. 353

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Tuesday, October 10th, 1922.

Lang urges a postponement of my motion on the ground that there will be no bishops in attendance on November 7th. I acquiesce of course, but reserve the possibility of writing to the press. Meanwhile Birkbeck's 'Life' has appeared, & contains some curious disclosures of the Ritualist–Roman conspiracy which Leo xiii suppressed by his condemnation of Anglican Orders. Old Lord Halifax publishes his correspondence with Cardinal Mercier. He has persuaded himself that Anglicans ought to allow a visible centre of ecclesiastical unity ordained by Christ! If there were the slightest interest in Church affairs these revelations of Anglo–Catholic mentality would be decisive. As it is, nobody pays the smallest heed.

I "fooled away" another day, & played bowls in the afternoon.

Somebody sends me a small book of "Olaus Petri" lectures – "The Christian Unity Movement in America by Frederick Lynch D.D." I read it through rapidly. It discloses the fact that in America as in England the one really insurmountable obstacle to Unity is the high episcopalian dogma. I begin to doubt the value of these efforts to secure Reunion. They lend themselves to a vast amount of washy rhetoric, but their practical effect is nil.

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