The Henson Journals

[151]

14th Sunday after Trinity, September 5th, 1926.

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The Present Day Papers, of which the first, "Strikes & Locks–out: the Way Out" by Bishop Gore, has just appeared, "are produced by a group of men who, though they differ widely in their political & religious creeds, are united in their belief in the urgent need for a better social order and their determination to see it established". This rather vague phrase is elucidated by the declaration: "We must see industry, as in truth it is, as national service, but, realising our failure to work it as such, we must seek to embody our ideals in the practical structure of society as a whole." This presumably indicates that the religious method of persuading individuals is to give place to the political method of coercion; for only that method of coercion could reconstruct society as a whole. Such reconstruction is finally identified with securing a fuller expression of God's will in the ways of men. The Advisory Council of 44 appears to include Socialists, Anglo Catholicks, & Sectaries together with the journalistic cranks, St Loe Strachey & Garvin. Four are bishops viz. Manchester, Winchester, Southwark, & Kensington. Their enthusiasm is unbounded: their activity amazing: their self–confidence limitless. If rhetoric could solve the world's problems, they would be quickly solved. The new crusaders run from one conference to another: the resolutions adopted by our conference are proposed as postulates to another: by ceaseless iteration sophistries become axioms, & the rapturous applause of neophytes is taken for the sanction of mankind. Undoubtedly the circumstances of modern society facilitate "movements": & the political situation in post–War Europe is particularly favourable to a movement which denounces things as they are, & calls for radical reconstruction. "The Churches" tail in behind the mighty host of discontented folk, whose intelligence is small, & whose knowledge is limited, but whose discontent is enormous, & whose appetite for change is voracious. They think they are leading the Lord's People to the Promised Land!

[152]

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This new Oxford movement has the same relation to Socialism [written above 'Socialism: Communism] as its prototype had to Roman Catholicism. Both disclaimed their essential character, and closed their eyes to their inevitable destination. The new as the old makes much of Tracts. In one respect, indeed, there is a notable difference. Newman and his followers were frowned upon by the Bishops. Their imitators are largely episcopal, a circumstance the more surprising since while any variety of Catholicism must find a place for Bishops, no variety of Socialism could easily include them. It is, indeed, the case that our Socialist prelates are doing something to facilitate the admission of episcopacy into the Socialistic commonwealth of the future by getting rid so far as the circumstances of the Establishment admit of the historic features of the English Episcopate, the large diocese, the immemorial castle or palace, the relatively considerable income, & the monarchical status. The new type of "constitutional" bishop offers fewer obstacles to domestication within a Socialist State. This, however, is a relatively unimportant matter. What is of the gravest possible importance is the future of Christian morality, & the stability of the economic structure. The doctrine and practice of Communism cannot be reconciled with Christianity, as expressed in the New Testament, & understood throughout Christian history, yet the influence of our Christian Socialists, whatever their intention & desire may be, is steadily cast into the Communist scale. That influence operates in two ways, by paralyzing the defence, & by stimulating the attack.

I motored to Barnard Castle, & attended the service at 10.30 a.m., when I read the lessons, preached, and celebrated the Holy Communion. The congregation consisted almost wholly of women; the absence of males was partly explained by two motor–omnibuses which were filling up for some excursion as we neared the church. There were about 70 communicants, all women save, perhaps, 8 or 10 men, mostly advanced in years. The choir, which sang noisily, was large – 17 boys &, I think, 15 men. Moore, the curate, sang the service well.

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