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differ scarcely at all from the histories of most comparatively



unemployed minds during those first dramatic days, the days when

the Germans made their great rush upon Paris and it seemed that



France was down, France and the whole fabric of liberal

civilization. He emerged from these stunning apprehensions after



the Battle of the Marne, to find himself busy upon a score of

dispersed and disconnected war jobs, and trying to get all the



new appearances and forces and urgencies of the war into

relations with himself. One thing became very vivid indeed, that



he wasn't being used in any real and effective way in the war.

There was a mighty going to and fro upon Red Cross work and



various war committees, a vast preparation for wounded men and

for the succour of dislocated families; a preparation, that



proved to be needless, for catastrophic unemployment. The war

problem and the puzzle of German psychology ousted for a time all



other intellectual interests; like every one else the bishop swam

deep in Nietzsche, Bernhardi, Houston Stewart Chamberlain, and



the like; he preached several sermons upon German materialism and

the astonishing decay of the German character. He also read every



newspaper he could lay his hands on--like any secular man. He

signed an address to the Russian Orthodox church, beginning



"Brethren," and he revised his impressions of the Filioque

controversy. The idea of a reunion of the two great state



churches of Russia and England had always attracted him. But

hitherto it had been a thing quite out of scale, visionary,



utopian. Now in this strange time of altered perspectives it

seemed the most practicable of suggestions. The mayor and



corporation and a detachment of the special reserve in uniform

came to a great intercession service, and in the palace there



were two conferences of local influential people, people of the

most various types, people who had never met tolerantly before,



expressing now opinions of unprecedentedbreadth and liberality.

All this sort of thing was fresh and exciting at first, and



then it began to fall into a routine and became habitual, and as

it became habitual he found that old sense of detachment and



futility was creeping back again. One day he realized that indeed

the whole flood and tumult of the war would be going on almost



exactly as it was going on now if there had been neither

cathedral nor bishop in Princhester. It came to him that if



archbishops were rolled into patriarchs and patriarchs into

archbishops, it would matter scarcely more in the world process



that was afoot than if two men shook hands while their house was

afire. At times all of us have inappropriate thoughts. The



unfortunate thought that struck the bishop as a bullet might

strike a man in an exposed trench, as he was hurrying through the



cloisters to a special service and address upon that doubly

glorious day in our English history, the day of St. Crispin, was



of Diogenes rolling his tub.

It was a poisonous thought.



It arose perhaps out of an article in a weekly paper at which

he had glanced after lunch, an article written by one of those



sceptical spirits who find all too abundant expression in our

periodical literature. The writerboldly charged the "Christian



churches" with absolute ineffectiveness. This war, he declared,

was above all other wars a war of ideas, of material organization



against rational freedom, of violence against law; it was a war

more copiously discussed than any war had ever been before, the



air was thick with apologetics. And what was the voice of the

church amidst these elemental issues? Bishops and divines who






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