The Henson Journals

[226]

Tuesday, August 2nd, 1927.

I received a letter from Prideaux, the Vicar of St James', West Hartlepool, informing me that he had been "accepted" for work in Damaraland, S. Africa. Here is another example of the flight of the younger clergy from my unhappy diocese. Prideaux was ordained in 1909, and is now in the prime of life. He is also one of our four Oxford trained gentlemen. He will be replaced by somebody who, whatever else he may be, will almost certainly be neither Oxford–trained nor a gentleman! Is this exchange of England for South Africa really justifiable? Prideaux himself says, "I think there is a direct call to me to go": and, of course, nobody else can estimate the value of his belief. But, as a matter of ecclesiastical policy, can it be reasonable to withdraw men from England in the interest of Demaraland? Are we not losing three Englishmen on the off–chance of converting one African? The migrations are so frequent, and the recruiting appeals of the Mission Societies so urgent & unceasing, that I must needs seek the origin of these "vocations" rather in successful propaganda than in a fresh movement of the Holy Ghost to the individual soul.

[227]

I accepted an invitation to address the Carlisle Diocesan Conference on October 18th on Prayer Book Revision. It will, perhaps, give me an opportunity of influencing Parliament before the actual debates begin.

Fawkes writes:–

"I have read your address to the Auckland Brotherhood with much satisfaction – I always like people best in opposition! The World Call left the impression of being a Church Stunt – one of the many devices by which the clergy (in all Churches) attempt to avoid the necessity of clarifying their ideas."

How far is this a just criticism? It is apparent that the advocates of the World Call are the stalwarts of the Missionary Societies, whose conception of Christianity is rather apocalyptic than rational, & who use the language of exstasy & urgency which presupposes a totally irrational view of history. They live in an orgy of money–raising activities, and are hardly ever outside the sound of their own impassioned appeals. Hence their zeal is out of all proportion to their knowledge: and in the corybantic ardour of their religious efforts, their understanding is unfruitful.

[228]

Headlam is announced as going to the Conference on Faith and Order at Lausanne: & he calls attention to the fact in a sermon at Grey's Inn, reported in the Times. I find it difficult to conceive of any good result from this meeting. We do not need any more demonstrations of the desire for reunion: yet how the meeting in Lausanne can provide anything more is hard to see. The delegates represent nobody but themselves: they have reached no preliminary agreement as to the points for discussion: they scrupulously avoid what are known to be the obstacles to union. Meanwhile the world grows weary of all varieties of organized Christianity. "The Churches" with their incessant mendicancy are an offence to it, Like the demoniac of Ephesus it turns on its self–appointed saviours with the furious challenge – "Jesus I know, & Paul I know, but who are ye?". I do not perceive any real disposition to lower denominational claims, and sacrifice denominational interests. On the contrary, I see many evidences of waxing uncharity, & a more relentless sectarian rivalry.

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