IV
LIFE AND LIBERTY
The title is glorious; and, so far as I know, the credit of inventing it belongs to my friend the Rev. H. R. L. Sheppard, the enterprising Vicar of St. Martin's-in-the-Fields. Mr. Sheppard has what in newspapers we call a "magnetic personality," and no one has more thoroughly laid to heart the sagacious saying that "Sweet are the uses of advertisement." Whatever cause he adopts, the world must know that he has adopted it; and it shall obtain a hearing, or he will know the reason why. The cause to which (outside his pastoral work) he is just now devoted is that which is summarized in the phrase, "Life and Liberty for the Church of England." It is a fine ideal, and Mr. Sheppard and his friends have been expounding it at the Queen's Hall.
It was no common achievement to fill that hall on a hot summer evening in the middle of the war, and with very little' assistance from the Press. Yet Mr. Sheppard did it, and he filled an "over-flow meeting" as well. The chair was taken by the Rev. William Temple, who tempered what might have been the too fervid spirit of the gathering with the austerity which belongs to a writer on philosophy, an ex-Head Master, and a prospective Bishop. The hall was densely crowded with clergy, old and young—old ones who had more or less missed their mark, and young ones keen to take warning by these examples. There were plenty of laymen, too, quite proud to realize that, though they are not in Holy Orders, they too are "in the Church"; and a brilliant star, if only he had appeared, would have been a Second-Lieutenant in khaki, who unfortunately was detained at the front by military duties. A naval and a military chaplain did the "breezy" business, as befitted their cloth; and, beaming on the scene with a paternal smile, was the most popular of Canons, who by a vehement effort kept silence even from good words, though it must have been pain and grief to him.[*]
[Footnote *: Alas! we have lost him since.]
The oratorical honours of the evening were by common consent adjudged to a lady, who has since been appointed "Pulpit Assistant" to the City Temple. May an old-fashioned Churchman suggest that, if this is a sample of Mr. Sheppard's new movement, the "Life" of the Church of England is likely to be a little too lively, and its "Liberty" to verge on licence? A ministry of undenominational feminism is "a thing imagination boggles at." Here it is to be remarked that the leaders of the movement are male and female after their kind. Dr. and Mrs. Dingo sit in council side by side, and much regret is expressed that Archdeacon Buckemup is still a celibate. But let us be of good cheer. Earnest-minded spinsters, undeterred by the example of Korah (who, as they truly say, was only a man), are clamouring for the priesthood as well as the vote; and in the near future the "Venerable Archdeaconess" will be a common object of the ecclesiastical sea-shore. Miss Jenkyns, in Cranford, would have made a capital Dean.
So much for the setting of the scene. The "business" must be now considered, and we will take the programme of "Life and Liberty" point by point, as set forth in a pamphlet by Mr. Temple. In the first place, its leaders are very clear that they wish to keep their endowments; but it must not be supposed that they dread reform. Their policy is "Redistribution." Those great episcopal incomes are again threatened; the Bishops are to be delivered from that burden of wealth which presses so hardly on them; and the slum parson is to have a living wage. But the incumbent, though his income may thus be increased, is by no means to have it all his own way. His freehold in his benefice is to be abolished; and, even while he retains his position, he is to have his duties assigned to him, and his work arranged, by a "Parochial Church Council," in which the "Pulpit Assistant" at Bethesda or Bethel may have her place. Life and Liberty indeed! But further boons are in store for us. We have at present two Archbishops, and, I hope, are thankful for them. Under the new scheme we are promised eight, or even nine. "Showers of blessing," as the hymn says! I presume that the six (or seven) new Archbishops are to be paid out of the "redistributed" incomes of the existing two. The believers in "Life and Liberty" humanely propose to compensate the Archbishop of Canterbury for the diminution of his £15,000 a year by letting him call himself a "Patriarch," but I can hardly fancy a Scotsman regarding this as a satisfactory bargain.
But how are these and similar boons to be attained? The promoters of Life and Liberty (not, I fancy, without a secret hope of frightening the Bishops into compliance with their schemes) affirm their readiness to accept Disestablishment "if no other way to self-government seems feasible"; but they, themselves, prefer a less heroic method. While retaining the dignity of Establishment and the opulence of Endowment, they propose that the Church should have "power to legislate on all matters affecting the Church, subject to Parliamentary veto.... This proposal has the immense practical advantage that, whereas it is now necessary to secure time for the passage of any measure through Parliament, if this scheme were adopted it would become necessary for the opponent or obstructor to find time to prevent its passage. The difference which this would make in practice is enormous." It is indeed; and the proposal is interesting as a choice specimen of what the world knows (and dislikes) as Ecclesiastical Statesmanship.
"Life and Liberty"—there is music in the very words; and, ever since I was old enough to have an opinion on serious matters, I have cherished them as the ideals for the Church to which I belong. From the oratory of Queen's Hall and the "slim" statesmanship which proposes to steal a march on the House of Commons I turn to that great evangelist, Arthur Stanton, who wrote as follows when Welsh Disestablishment was agitating the clerical mind.
"Nothing will ever reconcile me to the Establishment of Christ's Church on earth by Sovereigns or Parliaments. It is established by God on Faith and the Sacraments, and so endowed, and all other pretended establishment and endowment to me is profane." And again:
"Taking away endowments doesn't affect me; but what does try me is the inheriting them, and denying the faith of the donors—and then talking of sacrilege. The only endowment of Christ's Church comes from the Father and the Son, and is the Holy Ghost, Which no man can give and no man can take away.'"
Here, if you like, is the authentic voice of Life and Liberty.