Painted Windows Part 11

Perhaps we shall best understand the position of Canon Barnes if we see him, neither on this side nor on that of the warring controversy, but rather among the entire host of Christianity, warning all schools of thought, all parties, all sects, that they must prepare themselves for the final strife which is yet to come, that great strife, foreseen by Newman, when the two contrary principles of human life, the Good and the Evil, shall rush upon each other contending for the soul of the world.

Christianity must become united and strong at its centre, if it is to withstand this onslaught.

He is not to be thought of as one who would adapt religion to the needs of the day, but as one who believes that, thoroughly understood, religion is adequate to the needs, not only of our day, but to the needs of all time. For to Canon Barnes, religion is simply the teaching of Christ, and Christ is the revelation to man of G.o.d's nature and purpose.

He would simplify dogma in order to clarify truth. He would clarify truth in order to enlarge the opportunities of Christ. He would call no man a heretic who is not serving the devil. None who seeks to enter the Kingdom will ever be hindered by this devout disciple of truth in whose blood is no drop of the toxin of Pharisaism.

You may see the intellectual charity of the man in his att.i.tude towards other teachers of our time whose views are opposed to his own. Of Dean Inge he has spoken to me with almost a ringing enthusiasm, emphasizing his unbounded force, his unbounded courage; and of Bishop Gore with the deepest respect, paying reverent tribute to his spiritual earnestness; even the Bishop of Zanzibar provokes only a smile of the most cheerful good humour.

He inclines quietly towards optimism, believing in the providence of G.o.d and thinking that the recent indifference to religion is pa.s.sing away.

Men are now seeking, and to seek is eventually to find. This seeking, he observes, is among the latest utterances of theology, a fact of considerable importance. To keep abreast of truth one must neither go back nor stand still. Men are now not so much swallowing great names as looking for a candle.

Not long ago he paid a visit to a favourite bookshop of his in Cambridge, and inquired for second-hand volumes of theology. "I have nothing here," replied the bookseller, "that would interest you. The books you would like go out the day after they come in, sometimes the same day." Then pointing to the upper shelves, "But I've plenty of the older books"; and there in the dust and neglect of the top shelves Canon Barnes surveyed the works of grave and portentous theologians who wrote, some before the days of Darwin, and some in the first heyday of Darwinism. He said to me, "Lightfoot is still consulted, but even Westcott is now neglected."

He spoke of two difficulties for the Church. One is this: her supreme need at the present time is men for the ministry, the best kind of men, more men and much better men, men of learning and character, able to teach with persuasive authority. It is not the voice of atheism we hear; it is the voice of the Church that we miss. But, as Bishop Gore claims, most of the theological colleges are in the hands of the traditionalists, and the tendency of these colleges is to turn out priests rather than teachers, formalists rather than evangelists. Such colleges as represent the evangelical movement are, thanks to their t.i.tle deeds, largely in the hands of pious laymen not very well educated, who adhere rigidly to a school of thought which is a.s.sociated in the modern mind with an extreme of narrowness. Thus it comes about that many men who might serve the Church with great power are driven away at her doors. Something must be done to get men whose love of truth is a part of their love of G.o.d.

The second difficulty concerns the leaders.h.i.+p of the Church. Bishops should be men with time to think, able when they address mankind to speak from "the top of the mind"; scholars rather than administrators, saints rather than statesmen; but such is the present condition that a man who is made a bishop finds himself so immersed in the business of a great inst.i.tution that his intellectual and spiritual life become things of accident, luxurious things to be squeezed into the odd moments, if there are any, of an almost breathless day. This is not good for the Church. The world is not asking for mechanism. It is asking for light.

It is, indeed, an over-organised world working in the dark.

Canon Barnes, however, is not concerned only with the theological aspects of Christianity. For him, religion is above all other things a social force, a great cleansing and sanctifying influence in the daily life of evolving man. One may obtain a just idea of his mind from a p.r.o.nouncement he made at the last conference of Modern Churchmen:

We cannot call ourselves Christians unless we recognise that we must preach the Gospel; that we must go out and labour to bring men and women to Christ.

The Kingdom of G.o.d is a social ideal.

Modern Churchmen cannot stand aloof from intellectual, political, and economic problems.

To bring the Gospel into the common life, to carry the message and sympathies of Jesus into the factory, the street, the house, is an urgent necessity in our age.

He sees Christianity, not as an interesting school of philosophy, not as a charming subject for brilliant and amicable discussions, but as a force essential to the salvation of mankind; a force, however, which must first be disentangled from the accretions of ancient error before it can work its transforming miracles both in the heart of men and in the inst.i.tutions of a materialistic civilisation. It is in order that it should thus work in the world, saving the world and fulfilling the purposes of G.o.d, that he labours in no particular school of the Church, to make the reasonableness of Christ a living possession of the modern mind.

Supreme in his character is that virtue Dr. Johnson observed and praised in a Duke of Devons.h.i.+re--"a dogged veracity."

GENERAL BRAMWELL BOOTH

BOOTH, W. BRAMWELL, General of the Salvation Army since 1912; e.s. of late General Booth; b. Halifax, 8 March, 1856; m. 5882, Florence Eleanor; two s. four d. Educ.: Privately. Commenced public work 1874; Chairman of the S.A. Life a.s.surance Society and the Reliance Bank; Chief of Staff, Salvation Army, 1880-1912. Publications: _Books that Bless; Our Master; Servants of All; Social Reparation; On the Banks of the River; Bible Battle-Axes; Life and Religion;_ and various pamphlets on Social and Religious Subjects.

[Ill.u.s.tration: GENERAL BRAMWELL BOOTH]

CHAPTER VIII

GENERAL BRAMWELL BOOTH

... _for the generality of men, the attempt to live such a life would be a fatal mistake; it would narrow instead of widening their minds, it would harden instead of softening their hearts. Indeed, the effort "thus to go beyond themselves, and wind themselves too high," might even be followed by reaction to a life more profane and self-indulgent than that of the world in general._--EDWARD CAIRD.

Because General Booth wears a uniform he commands the public curiosity; but because of that curiosity the public perhaps misses his considerable abilities and his singular attraction. His worst enemy is his frogged coat. Attention is diverted from his head to his epaulettes. He deserves, I am convinced, a more intelligent inquisitiveness.

To begin with, he is to be regarded as the original founder of that remarkable and truly catholic body of Christians known as the Salvation Army. His picturesque father and his wonderful mother were the humanity of that movement, but their son was its first impulse of spiritual fanaticism. The father was the dramatic "showman" of this movement, the son its fire. The mother endowed it with the energy of a deep and tender emotion, the son provided it with machinery.

It was Mr. Bramwell Booth, with his young friend Mr. Railton abetting him, who, discontented with the dullness and conservatism of the Christian Mission, drove the Reverend William Booth, an ex-Methodist minister preaching repentance in the slums, to fling restraint of every kind to the winds and to go in for religion as if it were indeed the only thing in the world that counted. William Booth at that time was forty-nine years of age.

Again, it was Mr. Bramwell Booth, working behind the scenes and pulling all the strings, who edged his father away from concluding an alliance with the Church of England in the early eighties. Archbishop Benson was anxious to conclude that alliance, on terms. The terms did not seem altogether onerous to the old General, who was rather fond of meeting dignitaries. But Mr. Bramwell Booth would hear of no concession which weakened the Army's authority in the slums, and which would also eventually weaken its authority in the world. He refused to acknowledge any service or rite of the Church as _essential_ to the salvation of men. If the Lord's Supper were essential the Army would have it; but the Army had proved that no other power was necessary to the working of miracles in the souls of men beyond the direct mercy of G.o.d acting on the centre of true penitence. He was the uncompromising protagonist of conversion, and his father came to agree with him.

Neither the old General nor his inspired wife, admirable as revivalists, had the true fire of fanaticism in their blood. They were too warm-hearted. That strange unearthly fire burns only to its whitest heat, perhaps, in veins which are cold and minds which are hard. It does not easily make its home in benevolent and philanthropic natures, certainly never in purely sentimental natures. I think its opening is made not by love but by hatred. A man may love G.o.d with all his heart, all his mind, and all his soul, without feeling the spur of fanaticism in his blood. But let him hate sin with only a part of his heart, mind, and soul, and he becomes a fanatic. His hatred will grow till it consumes his whole being.

One need not be long in the company of General Bramwell Booth to discover that he has two distinct and separate manners, and that neither expresses the whole truth of his rational life. At one moment he is full of cheerful good sense, the very incarnation of jocular heartiness, a bluff, laughing, rallying, chafing, and tolerant good fellow, overflowing with the milk of human kindness, oozing with the honey of social sweetness. At the next moment, however, the voice sinks suddenly to the key of what Father Knox, I am afraid, would call unctimoniousness, the eyelids flutter like the wings of a b.u.t.terfly, the whole plump pendulous face appears to vibrate with emotion, the body becomes stiff with feeling, the lips depressed with tragedy, and the dark eyes s.h.i.+ne with the suppressed tears of an unimaginable pathos.

In both of these moments there is no pretence. The two manners represent two genuine aspects of his soul in its commerce with mankind. He believes that the world likes to be clapped on the shoulder, to be rallied on its manifest inconsistencies, and to have its hand wrung with a real heartiness. Also he believes that the heart of the world is sentimental, and that an authentic appeal in that quarter may lead to friends.h.i.+p--a friends.h.i.+p which, in its turn, may lead to business.

Business is the true end of all his heartiness.

It is in his business manner that one gets nearer to the innermost secret of his nature. He is before everything else a superb man of business, far-seeing, practical, hard-headed, an organiser of victory, a statesman of the human soul. You cannot speak to him in this practical sphere without feeling that he is a man of the most unusual ability.

He can outline a complicated scheme with a precision and an economy of words which, he makes you feel, is a tribute to your perspicacity rather than a demonstration of his own powers of exposition. He comes quicker to the point than nine men of business out of ten. And he sticks to the main point with a tenacity which might be envied by every industrial magnate in the country.

Moreover, when it comes to your turn to speak he listens with the whole of his attention strung up to its highest pitch, his eyes wide open staring at you, his mouth pursed up into a little O of suction, his fingers pressing to his ear the receiver of a machine which overcomes his deafness, his whole body leaning half across the table in his eagerness to hear every word you say.

No sentiment shows in his face, no emotion sounds in his voice. He is pure mind, a practical mind taut with attention. If he have occasion in these moments to ring the bell for an adjutant or a colonel, that official is addressed with the brevity and directness of a manager giving an order to his typist. Instead of a text over his mantelpiece one might expect to find the commercial legend, "Business Is Business."

Here, as I have said, one is nearer to the truth of his nature, for General Booth is an organiser who loves organisation, a diplomatist who delights in measuring his intelligence against the recalcitrance of mankind, a general who finds a deep satisfaction of soul in moving ma.s.ses of men to achieve the purpose of his own design.

But even here one is not at the innermost secret of this extraordinary man's nature.

At the back of everything, I am convinced, is the cold and commanding intensity of a really great fanatic. He believes as no little child believes in G.o.d and Satan, Heaven and h.e.l.l, and the eternal conflict of G.o.d and Evil. He believes, too, as few priests of orthodox churches believe, that a man must in very truth be born again before he can inherit the Kingdom of Heaven; that is to say, before he can escape the unimaginable agonies of an eternal dismissal from the Presence of G.o.d.

But more than anything else he believes that sin is hateful; a monstrous perversion to be attacked with all the fury of a good man's soul.

There is violence in his mind and violence in his religion. He believes in fighting the devil, and he delights in fighting him. I will not say that there is more joy at Salvation Army Headquarters over one poor miserable brand plucked from the burning than over ninety and nine cheques from wealthy subscribers; but I am perfectly confident that the pleasure experienced at the sight of all those welcome cheques has its rise in the knowledge that money is power--power to fight the devil.

No man of my knowledge is so strangely blended as this genius of Salvation Army organisation. For although he is first and foremost a calm statesman of religious fervour, cool-headed, clear-eyed, and deliberative, a man profoundly inspired by hatred of evil, yet there are moments in his life of almost superhuman energy when the whole structure of his mind seems to give way, and the spirit appears like a child lost in a dark wood and almost paralysed with fear. Not seldom he was in his father's arms sobbing over the sufferings of humanity and the hardness of the world's heart, mingling his tears with his father's. Often in these late days he is in sore need of Mrs. Bramwell Booth's level-headed good sense to restore his exhausted emotions. And occasionally, like Lord Northcliffe, it is wise for him to get away from the Machine altogether, to travel far across the world or to rest in a cottage by the sea, waiting for a return of the energy which consumes him and yet keeps him alive.

It is possible to think that this formidable apostle of conversion is himself a divided self. His house of clay, one might almost suggest, is occupied by two tenants, one of whom would weep over sinners, while the other can serve G.o.d only by cudgelling the Devil back to h.e.l.l with imprecations of a rich and florid nature. This stronger self, because of its cudgel, is in command of the situation, but the whimpering of the other is not to be stilled by blows which, however hearty and devastating, have not yet brought the devil to his knees.

It is interesting to sit in conversation with this devoted disciple of evangelicalism, and occasionally to lift one's eyes from his face to the portrait of his mother which hangs above his head. The two faces are almost identical, hauntingly identical; so much so that one comes to regard the coachman-like whiskers clapped to the General's cheeks as in the nature of a disguise, thinking of him as his mother's eldest daughter rather than as his father's eldest son. There is certainly nothing about him which suggests the old General, and his mind is much more the mind of his mother--one of the most remarkable women in the world's history--than the mind of his father.

Catherine Booth was a zealot and at the heart of her theology a hard zealot. She believed that the physical agony of disease was a part of G.o.d's discipline, and that humanity is called upon to bear that fierce fire for the purification of its wicked spirit. She never flinched in confronting the theology of Methodism. She was in practice the tenderest of women, the most compa.s.sionate of missionaries, the most persuasive orator of the emotions in her day; but in theory she was as hard as steel.

Her husband, on the other hand, who threw Jehovah's thunderbolts across the world as if he liked them, and approved of them, and was ready for any further number of these celestial missiles, of an even vaster displacement, was in his heart of hearts a wistful believer in everlasting mercy. Few men have been born with a softer heart. He sometimes wondered whether in framing the Regulations of the Salvation Army he had not pressed too hard on human nature. To the horrified scandal of his son, he even came to question, if only for a pa.s.sing moment, the ordinance which forbids tobacco to the Salvationist.

He used to say in his old age, ruminating over the past, "Our standard is high. Our demand is hard; aye, very hard. Yes, we don't mince matters in soul-saving. We demand the whole of a man, not a little bit of him, or three-fourths of him, or two-thirds of him; we demand every drop of his blood and every beat of his heart and every thought of his brain.

Yes, it's a hard discipline--hard because the standard is so high. I hope it is not too hard."

His son has never once, so far as my knowledge goes, questioned even the extremest of Salvation Army Regulations. The more extreme they are, the more they please him. It is one of his many good sayings that you cannot make a man clean by was.h.i.+ng his s.h.i.+rt. His scrubbing brush is apt, I think, to remove some of the skin with the dirt. He believes without question that the only human test of conversion is the uttermost willingness of the soul to be spent in the service of soul-saving. If a man wishes to keep anything back from G.o.d, his heart is not given to G.o.d. He is no emotionalist in this matter. He uses emotion to break down the resistance of a sinner, but when once the surrender is made reason takes command of the illumined soul. He was asked on one occasion if he did not regard emotion as a dangerous thing. "Not when it is organised,"