This is what makes him so interesting a study for those curious about the workings of religious psychology. Here is a thoroughly good man, as fearless and upright as any man in the kingdom, a figure among scholars, a power among organisers, a very able, sincere, and trenchant personality, who has thrown the whole weight of all he has to give on the side of Christianity, but who, for some reason, in despite of all his hard work and unquestionable earnestness, does not convey any idea of the attraction of Christ.

It makes one doubt, not that the Bishop has reserved his feelings for another affection, but whether he has any feelings to bestow. One thinks that he has drawn up and concentrated so effectually all the forces of his personality into the intellect that it is now impossible for him to see religion except as an intellectual problem. One thinks, too, that he has never dreamed of converting other people to his views, but only of arguing them out of theirs. Yet, after all, there are more ways of converting the world than beating a drum.

I am certain, however, that he could easier convince a socialistic collier or a communistic iron-moulder of the absurdity of his economics than persuade either the one or the other of the spiritual satisfaction of his own religion. Perhaps religion presents itself to the Bishop, as it does to a great number of other people, as a consecration of moral law, and clearly moral law is something to be established by reason, not commended by appeals to the sentiments; not for one moment, all the same, would he countenance the famous cynicism of Gibbon--"The various modes of worship, which prevailed in the Roman world, were all considered by the people as equally true; by the philosophers as equally false; and by the magistrate as equally useful"--for no man sees more clearly the permanent need of religion in the human spirit, and no man is more sincerely convinced of the truth of the Christian religion. But he brings to religion, as I think, only his intellect, and so he has intellectualised its ethic, and has left its deepest meaning to those who possess, what he has either always lacked or has forfeited in his intellectual discipleship, the qualities of mysticism.

One might almost say that he has intellectualised the Sermon on the Mount, dissected the Prodigal Son as a study in psychology, and taken the heart out of the Fourth Gospel.

His usefulness, however, is of a high order. With the sole exception of Dean Inge, no front bench Churchman has displayed a more admirable courage in confronting democracy and challenging its Materialistic politics. Moreover, although he modestly doubts his effectiveness as a public speaker, he has shown an acute judgment in these attacks which has not been lost upon the steadier minds in the Labour world of the north. Perhaps he has done as much as any man up there to convince an embittered and disillusioned proletariat that it must accept the inevitable rulings of economic law.

His courage in this matter is all the more praiseworthy because he seems to be convinced, to speak in general terms, that the religion of Christ is now rejected by the democracy. It needs, therefore, great strength of mind to face a body of men who have lost all interest in his religion, and to address them not only as economist and historian but as one who still believes that Christianity bestows a power which sets at defiance all the worst that circ.u.mstance and condition can do to the soul of man.

In these addresses he puts aside the materialistic dreams of the social reformer as impractical and dangerous.

Ideal reconstructions of society, pictures of "The Kingdom of G.o.d upon earth," to use a popular but perilous phrase, are not greatly serviceable to human progress. They may even turn men aside from the road of actual progress, for the indulgence of philanthropic imagination neither strengthens the will in self-sacrifice, nor illumines the practical judgment.

His argument then leads him to question the justification of the social reformer's oratory. "Let us be on our guard," he says, "against exaggeration."

I am sure that great harm is being done at the present time by the reckless denunciation of the existing social order, often by men who have no special knowledge either of the history of society, or of the present situation. Hypnotised by their own enthusiasm, they allow themselves to use language which is not only altogether excessive, but also highly inflammatory. I am bound honestly to say that I think some of the clergy are great offenders in this respect. Having created or stimulated popular discontent by such rhetorical exaggeration, they point to the discontent as itself sufficient proof of the existence of social oppression. They are immersed in a fallacy.

With boldness he carries the war into the camp of his enemies:

There is much food for thought in the notorious fact that the critics of existing society, so far from being able to count upon the popular discontent, are compelled to organise an elaborate system of defaming propaganda in order to induce the mult.i.tude to believe themselves oppressed.

He charges the social reformer with an immoral idealism. The worker is encouraged to prolong his work, is taught that he may with perfect justice adopt the policy of ca' canny, seeing that his first duty is, not to his master, but to his wife and children.

"Imagine the effect on character," cries the Bishop, "of eight hours'

dishonesty every day, eight hours of a man's second or third best, never his whole heart in his job! And this is called idealism!"

If industrialism were swept away, and some form of Socialism were established, the success of the new order, as of the old, would have to turn on the willingness of the people honestly to work it.

It hardly lies in the mouths of men who are labouring incessantly to obstruct the working of the existing order, to build an argument against it on the measure of their success in making it fail. There are confessedly many grave evils in our industrial system, but there are also very evident benefits. It is, like human nature itself, a mingled thing. Instead of exaggerating the evils, the wiser course would surely be to inquire how far they are capable of remedy, and then cautiously--for the daily bread of these many millions of British folk depends on the normal working of our industrial system--to attempt reforms. Reckless denunciation is not only wrong in itself, but it creates a listless, disaffected temper, the farthest removed possible from the spirit of good citizenship and honest labour.

In these quotations you may see something of the Bishop's acuteness of intellect, something of his courage, and something of his wholesome good sense. But, also, I venture to think, one may see in them something of his spiritual limitations.

For, after all, is not the Christian challenged with an identical criticism by the champions of materialism?

Why can't he leave people alone? Who asks him to interfere with the lives of other people--other people who are perfectly contented to go their own way? Look at the rascal! Having created or stimulated spiritual discontent by rhetorical exaggeration, he points to the discontent as itself sufficient proof of the dissatisfaction of materialism! Out upon him, for a paid agitator, a kill-joy, and a humbug. Let him hold his peace, or, with Nietzsche, consign these ma.s.ses of the people "to the Devil and the Statistician."

Might it not be argued that the Bishop's att.i.tude towards the social reformer bears at least a slight family resemblance to the att.i.tude of the Pharisees towards Christ, and of the Roman Power to the earliest Christian communities? May it not be said, too, that nothing is so disagreeable to a conservative mind as the fermentation induced by the leaven of a new idea?

Never does dissatisfaction with the present condition of things appear in the Bishop's eyes as a creation of the Christian spirit, an extension of that liberalising, enfranchising, and enriching spirit which has already destroyed so many of the works of feudalism. But he faces the question of the part which the Church must play in the world; he faces it with honesty and answers it with shrewdness--

What then is the role of the Church in such a world as this? Surely it is still what it was before--to be the soul of society, "the salt of the earth." If we, Christ's people, are carrying on, year in and year out, a quiet, persistent witness by word and life to "the things that are more excellent," the unseen things which are eternal, we too shall be "holding the world together," and opening before society the vista of a genuine progress. This is the supreme and incommunicable task of the Church; this is the priceless service which we can render to the nation.

The position is defensible, for it is one that has been held by the saints, and dangerous indeed is the spirit of materialism in the region of social reform. But does not one miss from the Bishop's attack upon the social reformer something much deeper than successful logic, something which expresses itself in the works of other men by the language of sympathy and charity, something which hungers and thirsts to shed light and to give warmth, something which makes for the eventual brotherhood of mankind under the divine Fatherhood of G.o.d?

Some such spirit as this, I think, is to be found in the writings of Mr.

R.H. Tawney, who, however much he may err and go astray in his economics, cherishes at least a more seemly vision of the human family than that which now pa.s.ses for civilisation. Is it not possible that the day may come when a gigantic income will seem "ungentlemanly"? Is it not a just claim, a Christian claim, that the social organisation should be based upon "moral principles"?

Christians are a sect, and a small sect, in a Pagan Society. But they can be a sincere sect. If they are sincere, they will not abuse the Pagans ... for a good Pagan is an admirable person. But he is not a Christian, for his hopes and fears, his preferences and dislikes, his standards of success and failure, are different from those of Christians. The Church will not pretend that he is, or endeavour to make its own Faith acceptable to him by diluting the distinctive ethical attributes of Christianity till they become inoffensive, at the cost of becoming trivial.

... so tepid and self-regarding a creed is not a religion.

Christianity cannot allow its sphere to be determined by the convenience of politicians or by the conventional ethics of the world of business. The whole world of human interests was a.s.signed to it as its province (_The Acquisitive Society_).

It must not be supposed that the Bishop has no answer to this criticism of his att.i.tude. He would say, "Produce your socialistic scheme, and I will examine it, and if it will work and if it is just I will support it; but until you have found this scheme, what moral right do you possess which ent.i.tles you to unsettle men's minds, to fill their hearts with the bitterness of discontent, and to turn the attention of their souls away from the things that are more excellent?"

On this ground, the ground of economics, his position seems to me una.s.sailable; but it is a position which suggests the posture of a lecturer in front of his black-board rather than that of a shepherd seeking the lost sheep of his flock. If the socialist must think again, at least we may ask that the Bishop should sometimes raise his crook to defend the sheep against the attack of the robber and the wolf. If the sheep are to be patient, if they are not to stray, if they are not to die, there must be food for their grazing.

But the Bishop, at the very roots of his being, is conservative, and the good qualities of conservatism do not develop foresight or permit of vision. He would stick to the wattled cotes; and I think he would move his flock on to new pastures as seldom as possible. This will not do, however. The social reformer tells the Bishop who thinks democracy has rejected religion that "the hungry sheep look up and are not fed." The roots of the old sustenance are nibbled level to the ground, and the ground itself is sour. If socialism is wrong, let the Bishop tell us where lies a safer pasture.

One seems to see in this thrusting scholar and restless energetic prelate a very striking ill.u.s.tration of the need in the Christian of tenderness. Intellect is not enough. Intellect, indeed, is not light; it is only the wick of a lamp which must be fed constantly with the oil of compa.s.sion--that is to say, if its light is to shine before men. The Bishop dazzles, but he does not illumine the darkness or throw a white beam ahead of heavy-laden and far-journeying humanity on the road which leads, let us hope, to a better order of things than the present system.

Whether such a man calls himself traditionalist or modernist does not greatly matter. One respects him for his moral qualities, his courage, and his devotion to his work; one honours him for his intellectual qualities, which are of a high and brilliant order; but one does not feel that he is leading the advance, or even that he knows in which direction the army is definitely advancing.

MISS MAUDE ROYDEN

ROYDEN, AGNES MAUDE, a.s.sistant Preacher at the City Temple, 1918-20; Founder with Dr. Percy Dearmer of the Fellowship Services at Kensington; b. 1876, y.d. of late Sir Thomas Royden, 1st Bart. of Frankby Hall, Birkenhead. Educ.: Cheltenham Ladies' College; Lady Margaret Hall, Oxford. Worked at the Victoria Women's Settlement, Liverpool, for three years and then in the country parish of Luffenham; Lecturer in English Literature to the Oxford University Extension Delegacy; joined the National Union of Women's Suffrage Societies, 1908; on Executive Committee, 1908; Edited the _Common Cause_ till 1914; wrote and spoke chiefly on the economic, ethical, and religious aspects of the Women's Movement; resigned executive, 1914.

[Ill.u.s.tration: MISS MAUDE ROYDEN]

CHAPTER VI

MISS MAUDE ROYDEN

... _their religion, too (i.e. the religion of women), has a mode of expressing itself, though it seldom resorts to the ordinary phrases of divinity.

Those "nameless, unremembered acts of kindness and of love," by which their influence is felt through every part of society, humanising and consoling wherever it travels, are their theology.

It is thus that they express the genuine religion of their minds; and we trust that if ever they should study the ordinary dialect of systematised religion they will never, while p.r.o.nouncing its harsh gutturals and stammering over its difficult shibboleths, forget their elder and simpler and richer and sweeter language._--F.D.

MAURICE.

Pushkin said that Russia turned an Asian face towards Europe and a European face towards Asia.

This acute saying may be applied to Miss Royden. To the prosperous and timid Christian she appears as a dangerous evangelist of socialism, and to the fiery socialist as a tame and sentimental apostle of Christianity. As in the case of Russia, so in the case of this interesting and courageous woman; one must go to neither extremity, neither to the _bourgeoisie_ nor to the _apacherie_, if one would discover the truth of her nature.

Nor need one fear to go direct to the lady herself, for she is the very soul of candour. Moreover, she has that charming spirit of friendliness and communication which distinguished La Bruyere, a philosopher "always accessible, even in his deepest studies, who tells you to come in, for you bring him something more precious than gold or silver, _if it is the opportunity of obliging you_."

Certainly Miss Royden does not resemble, in her att.i.tude towards either G.o.d or the human race, that curious _religieuse_ Mdme. de Maintenon, who having been told by her confessor in the floodtime of her beauty that "G.o.d wished her to become the King's mistress," at the end of that devout if somewhat painful experience, replied to a suggestion about writing her memoirs, "Only saints would find pleasure in its perusal."

Miss Royden's memoirs, if they are ever written, would have, I think, the rather unusual merit of pleasing both saints and sinners; the saints by the depth and beauty of her spiritual experience, the sinners by her freedom from every shade of cant and by her strong, almost masculine, sympathy with the difficulties of our human nature. Catherine the Great, in her colloquies with the nervous and hesitating Diderot, used to say, "Proceed; _between men_ all is allowable." One may affirm of Miss Royden that she is at once a true woman and a great man.

It is this perfect balance of the masculine and feminine in her personality which makes her so effective a public speaker, so powerful an influence in private discourse, and so safe a writer on questions of extreme delicacy, such as the problem of s.e.x. She is always on the level of the whole body of humanity, a complete person, a veritable human being, neither a member of a cla.s.s nor the representative of a s.e.x.