Rebuilding Britain: A Survey of Problems of Reconstruction After the World War

by Sir Alfred Hopkinson

There is much to be learnt from a saying quoted by Sir Edwin Pears in writing of certain Mahommedan sects: "The paths leading to God are as numerous as the breaths of His creatures; hence they consider religious toleration as a duty." Toleration does not mean simply abstinence from the thumbscrew and the rack or even the repeal of the Conventicle or the Five Mile Act, but appreciation of the religious opinions and practices of others, and due respect for them. Without formal union there may not only be peace and goodwill between bodies which keep up their separate organisations, they might also act together heartily and effectively both in philanthropic work and in combating certain evils for which the influence of religion is the most effective cure. It is a good sign of the times that a joint volume has already been published on Religion and Reconstruction, containing essays by a number of those whose views no doubt differ widely, but who find no difficulty in uniting in a common undertaking. The book contains essays by Bishop Welldon, Dr. Orchard, Monsignor Poock,

and others representing different communions, and they appear to have had no difficulty at all in a joint enterprise of this kind.

Is there any sufficient reason why the leaders of religious thought belonging to other denominations should not be invited sometimes to speak in the pulpits of the National Church? They would not use the occasion for attacking Episcopacy. Conversely it might be a wholesome thing if a Bishop or other well-known Episcopalian clergyman occasionally spoke to the great congregations in such familiar London meeting-places as the Newington Tabernacle or the City Temple. They might be trusted not to choose Apostolic Succession as their subject. Joint religious services have already been held, and the practice might be extended. The Bishop of London has been seen in Hyde Park on the platform with representative men from the Wesleyans, Independents (it is pleasanter to use the old name rather than "Congregationalist," which may be correct, but is hideous), and Presbyterians, with a band from the Salvation Army in attendance. Such things do good, and are the best reply to the orators by the Reformers' Tree, whose most effective weapon is to sneer—not unnaturally—at the enmity amongst Christians. A "church" parade for the Volunteers has in a village been held in the Baptist chapel, and many who had never entered a Nonconformist place of worship before, felt how real "unity of spirit" did exist.

Another fruitful opportunity for joint work is in the realm of study and of theological education. This object would be promoted by the establishment in our Universities of theological faculties where a part—it may be a large part but not the whole—of the training of those who intend to enter the ministry or for other reasons to devote themselves to theological study may be carried on. Such a faculty has been instituted with marked success in Manchester. No test is imposed except tests of knowledge, but the faculty has been said to be the most harmonious in the University. What

ever body he belongs to, whatever Church he wishes to serve, the student could not fail to gain profit from studying the language of the New Testament under a scholar like the late Professor Moulton, and would never find anything that—to use the words of the founder of the University—"could be reasonably offensive to the conscience of any student." Already the effect of such a faculty in advancing theological study and still more in uniting members of different communions in the pursuit of truth has been most marked.

There is one point, however, in considering the influence of religion on Reconstruction which must be borne in mind. Untold harm has been done in the past by the intrusion of the lawgiver or the judge into the domain of religion, and, on the other hand, by the intrusion of the minister of religion into the domain of the legislator or the magistrate. It is essential that in dealing with any question of legislation or political action the clergy and ministers of all denominations, if they take part at all, should speak as citizens, and not professionally. They, in virtue of their office, ought not to be, and they have the highest authority for not claiming to be, judges or lawgivers. They have not, and ought not to claim, any authority to decide on the lawfulness of paying tribute to Caesar; any such claim must be strenuously resisted. The use of religious sanctions as weapons of political warfare is not wholly obsolete. We hear of it from across St. George's Channel—it should be condemned like poison gas on the battlefield. And, lastly, it must never be forgotten that there are certain things with regard to which attempted suppression by law is certain to result in evil and disaster. With regard to these things the influence of religion, on the other hand, may be all-effective if it is kept absolutely distinct from any question of legislation or of legal penalties. The spheres of religion and the criminal law must never be confused. Shakespeare, "the mirror of human nature" for all time, once blended bitter irony with

infinite pathos. "Measure for Measure" has its warning for every age. It would be well to study the ugliest as well as the most beautiful parts of that drama, and see what it really means, and what is its lesson.

Exercised within its proper sphere the influence of religion may still be as potent a force now as in the past. It may inspire the right frame of mind in dealing with every question, may encourage hope, sustain faith, and diffuse charity.

Reiterated until wearisome we hear the question asked, "What is wrong with the Church?" sometimes from outside with a tone almost of contempt, with little, or no care, for remedy if anything be wrong; sometimes from within with a note of anxiety, uncertain whether it is safe to confess openly the fact that anything can so be wrong. To the question coming from within the Church, a voice might answer from the outer galilee, "Is not what is wrong with the Church—like what is wrong with most of us—thinking, perhaps talking, too much of itself, considering what figure it makes in the world, rather than in self-forgetful devotion giving itself to the work set before it, to delivering some message in which it intensely believes as necessary for mankind?" It has been likened to a bride; is not the bride too self-conscious, thinking whether her garb is not fine enough or too fine, her possessions too small or too large, her influence too weak or opposition to it too strong? How much discussion is devoted to the question, what phrases must be repeated, what forms adopted, to pass the janitor who guards her doors! As has been truly said, the really useful reform for all of us would be that each should do his appointed work at least ten per cent. better than he has done it before. The work to be done should be the special work assigned to each and for which each is best fitted. We long for peace, but in settling the constitution of a League of Nations it will be the jurist not the churchman who will help us. In aiming at political or industrial peace the practical

good sense of the statesman, the employer, and the workman will best point out what is wanted; the Church, as such, is better out of the way in framing legislation. But suppose even that we establish securely international and political, industrial and social peace, is that peace all we need? Shall we not still in youth be restless, anxious about the future of our own lives and the lives of those nearest to us, unsettled by ambitions for what we may not attain, disappointed at the little progress we make; restless all through life, disturbed by thoughts of what we desire but cannot have; restless, most of all, in age, knowing that attainment is no longer possible, and, if we have attained anything, feeling how little it is worth? Who will take for his proper sphere to show the way to a peace which may pass the understanding of those who, in disappointment and loss and vain endeavour, which will go on even if the dreams of national and social progress and improvement are realised, and alike in failure or success, will need that peace more and more as long as the life of man lasts? Sometimes we see among those round us calm faces the living "index of a mind" at peace, which make us feel that there are those working in our midst in whom that peace exists. Let her tell the way to that and the answer would be, "There is nothing wrong with the Church; she is fulfilling her mission; ever, as of old, will glad welcome greet the footsteps of him that bringeth good tidings, that publisheth peace." [^[7]]