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 un
employment. 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
arch
bishops were rolled into patriarchs and patriarchs into
arch
bishops, 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 in
effectiveness. 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 ele
mental issues? Bishops and divines who