IV
Then the Church itself must needs take a hand—or that part of the Church which ever cocks an eye at the latest fashions in public opinion, the “blessed fellows,” like Poins, that “think as every man thinks” and help to swell every passing shout into a roar. I find among old papers a letter written in Queen Victoria’s reign by an unfashionable curmudgeon whose thought would not keep to the roadway like theirs. “I see,” this rude ironist writes, “that ‘the Church’s duty in regard to war’ is to be discussed at the Church Congress. That is right. For a year the heads of our Church have been telling us what war is and does—that it is a school of character, that it sobers men, cleans them, strengthens them, knits their hearts, makes them brave, patient, humble, tender, prone to self-sacrifice. Watered by ‘war’s red rain,’ one bishop tells us, virtue grows; a cannonade, he points out, is an ‘oratorio’—almost a form of worship. True; and to the Church men look for help to save their souls from starving for lack of this good school, this kindly rain, this sacred music. Congresses are apt to lose themselves in wastes of words. This one must not—surely cannot—so straight is the way to the goal. It has simply to draft and submit a new Collect for ‘war in our time,’ and to call for the reverent but firm emendation, in the spirit of the best modern thought, of those passages in Bible and Prayerbook by which even the truest of Christians and the best of men have at times been blinded to the duty of seeking war and ensuing it.
“Still, man’s moral nature cannot, I admit, live by war alone. Nor do I say, with some, that peace is wholly bad. Even amid the horrors of peace you will find little shoots of character fed by the gentle and timely rains of plague and famine, tempest and fire; simple lessons of patience and courage conned in the schools of typhus, gout, and stone; not oratorios, perhaps, but homely anthems and rude hymns played on knife and gun, in the long winter nights. Far from me to ‘sin our mercies’ or to call mere twilight dark. Yet dark it may become. For remember that even these poor makeshift schools of character, these second-bests, these halting substitutes for war—remember that the efficiency of every one of them, be it hunger, accident, ignorance, sickness or pain, is menaced by the intolerable strain of its struggle with secular doctors, plumbers, inventors, schoolmasters, and policemen. Every year thousands who would in nobler days have been braced and steeled by manly tussles with smallpox or diphtheria are robbed of that blessing by the great changes made in our drains. Every year thousands of women and children must go their way bereft of the rich spiritual experience of the widow and the orphan. I try not to despond, but when I think of all that Latimer owed to the fire, Regulus to a spiked barrel, Socrates to prison, and Job to destitution and disease—when I think of these things and then think of how many of my poor fellow creatures in our modern world are robbed daily of the priceless discipline of danger, want, and torture, then I ask myself—I cannot help asking myself—whether we are not walking into a very slough of moral and spiritual squalor.
“Once more, I am no alarmist. As long as we have wars to stay our souls upon, the moral evil will not be grave; and, to do the Ministry justice, I see no risk of their drifting into any long or serious peace. But weak or vicious men may come after them, and it is now, in the time of our strength, of quickened insight and deepened devotion, that we must take thought for the leaner years when there may be no killing of multitudes of Englishmen, no breaking up of English homes, no chastening blows to English trade, no making, by thousands, of English widows, orphans, and cripples—when the school may be shut and the rain a drought and the oratorio dumb.”
But what did a few unfashionable curmudgeons count for, against so many gifted divines?