The Henson Journals

[94]

3rd Sunday after Epiphany, January 21st, 1923.

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Perhaps the chasm, which in ecclesiastical procedures so painfully severs theory and formula from fact & faith, is never so painfully apparent as at a public Institution. The theory and formula proclaim Divine Vocation, Divine Commission, Divine Benediction: but, too often, the fact is a truly squalid record of scheming & planning which achieves its triumph in the legal grant of the property, and inaugurates a fresh chapter of religious make– belief. In some measure, I suppose, the paradox is implicit in every attempt to organise in terms of a secular career a ministry which is spiritual, But may in not be thought that the system as it exists in England emphasizes the inevitable discord? At least, it may be answered, the English system limits the area of spiritual confusion. Here it is an affair of patron and nominee: the Bishop and the parishioners are victims rather than accomplices. If, as is commonly the case, they are fortunate enough to know nothing of the paltry manoeuvres which have matured in the patron's nomination, they can "think no evil", and hope for the best. And, of course, now and again it happens that the chasm is not too wide for our happiness, and we suffer ourselves to rest in the theory, and to repeat the formula with something which might almost be called sincerity.

[95]

Wilson arrived from Durham in time for breakfast. At 10.15 a.m. we (i.e. Clayton, Wilson, and I) motored to Staindrop, where I instituted the Rev d H. S. C. Spurrier to the Vicarage of that parish. I preached the sermon, and celebrated the Holy Communion. Canon Howson, under whom the new Vicar had served as curate, read Mattins. He gave me a most favourable account of Spurrier. My impression of the man was certainly good. After the service we all returned to Auckland.

In the afternoon I walked in the Park with Wilson and the dogs. Braunholz came to tea: after which I fell to reading Pusey's 'Life'. The account of his personal habit in the matter of confession is painful reading, and his 'rule', even as mitigated by Keble, leaves on one's mind an ill impression. I fear that the attempt to differentiate between the Tractarians and our 'Anglo–Catholics' is bound to fail. The earlier fanaticks were graver and more learned than the later, but in point of unreason and 'disloyalty' there is no difference. This is an unwelcome conclusion, because it cuts away the ground on which a salutary distinction might have been constructed. How unfortunate for English Religion was the mental confusion which held Pusey & Keble from going along with Newman to the Roman Church ! Bishop Wilberforce seems to have taken a just measure of Pusey's character and influence, but he was too much of an opportunist not to accommodate himself to the rapid success of 'Ritualism".

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