The Henson Journals

[72]

Feast of the Epiphany, January 6th, 1929.

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I meditated as I dressed on the "Apologia" pro Vita Mea", which I propose to bring into the Introduction to my Charge. How far shall I make it intimate and personal? There is always the suggestion of an exorbitant self–estimate about personal Apologies, which make them (unless redeemed, as in Newman's case, by extraordinary literary merit) ridiculous: and, since Newman's Apologia secured its place in English literature, every similar effort at self–justification has had the appearance of an imitation, than which nothing could be more disparaging. So I shrink from attempting a personal Apology, though, in my Journal and Letter–books, there are ample materials at my disposal. It will be more dignified, though less effective, to limit myself to the question of Establishment, & set out the reasons which have led me to my present position. After all, the public, which has so far trusted you as to give some attention to your opinions & even to follow your counsels is entitled to an explanation, when you abandon the one, and alter the other. It is a recognition of their rights, rather than of yours, which must be represented as the determining motive.

[73]

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I think it may be well to give prominence to the effect on Establishment of the recent extensions of the Franchise. In the smaller Electorate of the pre–War period, the Christian tradition was powerful, and the Christian profession was general. Parliament was in feeling a Christian, though not an Anglican, assembly. But with the extension of the Franchise to practically all adult persons of both sexes, Christianity has shrivelled into a minor factor. It is probable that not more than one in 10 of the Electors is an kind of Anglican, or more than one in 5 any kind of Christian. The effect on Parliament is obvious, considerable, & disconcerting. What interest in the Church of England had the 55 Labour members, whose votes caused the rejection of the Prayer Book Measure? So far as they were Christians at all, they belonged for the most part to the corybantic sects, who form the bulk of the "Protestant Underworld". Many of them were not professed Christians of any description.

[74]

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We motored in to Durham, & attended the service in the Cathedral. I preached and celebrated the Holy Communion. The weather was so unpleasant that a good congregation would have been miraculous. I observed in the pews – Cuthbert Headlam, Dr Peel, Blackitt, J.G. Wilson, & others. The sermon was listened to with very close attention, and the MS. carried off afterwards by reporters. We returned to Auckland after service.

I wrote to William congratulating him on his decision to get married.

Archbishop Temple's theory of prayer is applauded by the Dean of Winchester, and for an obvious reason. Hutton is an advanced Anglo–Catholick, who dreads nothing more than Disestablishment, which would bring the profitable anarchy which now exists, to an end. Temple's theory offers a pietistic excuse for acquiescing in the defeat of Prayer Book revision, covering cowardice with a semblance of humility!

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