The Henson Journals

[152]

Tuesday, August 7th, 1923.

The old Mr Procter declared himself a disciple of the Dean of S. Paul's, whom he spoke of in terms of ardent admiration. Evidently the vigour, which must be involved in a four–fold exercise of the clergyman's right to marry, is not limited to that expression. I observe 'Outspoken Essays' in the bookshelves of the clergy more often than any other modern book. This is surely full of significance. I suspect, indeed, that the clergy are attracted rather the Dean's views on Socialism, Labour Unions, democracy, & eugenics than by his properly religious teachings, but even so the broad effect of reading his books must be unfavourable to "Anglo–Catholicism". Probably the Bishops will become "Anglo–Catholic" just as the movement has lost its force, & is beginning to recede! Much will turn on the new episcopal appointments. If, as I I cannot help fearing, some prominent "Anglo–Catholic" is raised to the Bench, it must needs be understood that the Anglo–Catholic claim is allowed as legitimate. That means that, in the view of the State, as well as the practice of the Clergy, the Church of England is no longer a teaching church: that the legal subscriptions have no binding force: & that the Anglican standards have been unofficially but decisively cancelled. So indifferent is the general public, & so unintelligent the mass of Anglicans, that even this grotesque situation may be accepted.

[153]

Mrs Lawrie asked me whether I would confirm Blanche if she, after preparation by Mr Procter, came to Auckland Castle. I replied that, if the Bishop of Southwell had no objection, I would confirm her at South Church next year on Palm Sunday . We left Carlton Hall about 10.30 a.m. and motored by way of Newark to Lincoln. Here Ella and I went into the Cathedral, and fell in with the Dean, Dr Fry, habited in a cassock, and apparently acting as verger. I shook hands with him, ignoring a tactless allusion to former jars which he allowed himself, and he proceeded to show us round the church with much kindness. The man is a churl, at heart, but one must not 'break the bruised reed' of even a churl's civility! The Cathedral impressed me as vaster & more beautiful than I remembered. But it is more than 40 years since I was in Lincoln, & much has happened to alter my mental perspectives, & change my standards. That I could be more impressed than I expected argues much in favour of the Cathedral. After we had parted with the Dean, I walked William round the Church. He admired, but loyally declared his preference for Durham. We left Lincoln at 1.15 p.m., and motored by way of Holbeach, where we saw a fine church, & King's Lynn, where we just entered & admired another, to Norwich. The hour was too advanced for us to visit the Cathedral. We arrived at Bramfield ^ about 8 pm Hall, where we were kindly received by Lady Thompson and Miles. We can hardly have travelled less than 170 miles. The weather was superb save for a high wind at the start.

[154]

With Leo xii, who died, hated by the people, on February 10, 1829, the attempt to force medieval conditions upon the States of the Church did not end. Castiglione, a decrepit old man, was elected Pope on March 31 and took the name of Pius viii. Chateaubriand, who got hold of the diary of a Conclavist, says that a letter of the Vicar General of the Jesuits – Pavani – which he thus came to know, opened his eyes.

"I had thought Pascal a calumniator, who had bequeathed us an everlasting lie. Pascal did not exaggerate. The letter of Pavani, worthy of Escobar, deserves a place in the Provinciales. The Society, suspected even by the Sacred College, but recently re–established & universally detested, nevertheless thinks itself entitled to dispose of the tiara & to meddle in everything. Their audacity is great."

Cambridge Modern History vol. X. p. 154 The Restoration.

Chapter V. 'The Papacy & the Catholic Church' by Lady Blennerhassett

Quite recently the Times had a communicated Article on Pascal in connexion with the tercentenary of his birth. The writer, (whom I should judge from internal evidence was a Papist if not also a Jesuit,) indicated, as if it were an agreed point among all informed and fair–judging men, that Pascal's account of the Jesuits was really no more than a brilliant but essentially unfair caricature. Yet who that knows anything of the history and influence of the Jesuits can really doubt that the sombre genius of Pascal judged them with substantial injustice?

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