The Upton Letters by Arthur Christopher Benson (feel good novels .TXT) 📕

from grace into corruption, but is slowly struggling upwards out of darkness into light. Again, we no longer think that everything was created for the use and enjoyment of man; we know now of huge tracts of the earth where for thousands of years a vast pageant of life has been displaying itself without any reference to humanity at all. Then, too, as a great scientist has lately pointed out, the dark and haunting sense of sin, that drove devotees to the desert and to lives of the grimmest asceticism, has given place to a nobler conception of civic virtue, has turned men's hearts rather to amendment than to repentance; well, that, in the face of all this, we should be limited to the precise kind of devotions that approved themselves to mediaeval minds seems to me to be a purely retrograde position.

Then as to arranging services in order to cultivate the power of continuous prayer among boys, I think it a thoroughly unpractical theory. In the first place, for one boy so trained you blunt the religious susceptibilities of ninety-nine others. Boys are quick, lively, and bird-like creatures, intolerant above all things of tedium and strain; and I believe that in order to cultivate the religious sense in them, the first duty of all is to make religion attractive, and resolutely to put aside all that tends to make it a weariness.

As to doctrinal and dogmatic instruction, I cannot feel that, at a school, the chapel is the place for that; the boys here get a good deal of religious instruction, and Sunday is already too full, if anything, of it. I believe that the chapel is the place to make them, if possible, love their faith and find it beautiful; and if you can secure that, the dogma will look after itself. The point is, for instance, that a boy should be aware of his redemption, not that he should know the metaphysical method in which it was effected. There is very little dogmatic instruction in the Gospels, and what there is seems to have been delivered to the few and not to the many, to the shepherds rather than to the flocks; it is vital religion and not technical that the chapel should be concerned with.

As to the theory of praise, I cannot help feeling that the old idea that God demanded, so to speak, a certain amount of public recognition of His goodness and greatness is a purely savage and uncivilised form of fetish-worship; it is the same sort of religion that would attach material prosperity to religious observation; and belongs to a time when men believed that, in return for a certain number of sacrifices, rain and sun were sent to the crops of godly persons, with a nicer regard to their development than was applied in the case of the ungodly. The thought of the Father of men feeling a certain satisfaction in their assembling together to roar out in concert somewhat extravagantly phrased ascriptions of honour and majesty seems to me purely childish.

My own belief is that services should in the first place be as short as possible; that there should be variety and interest, plenty of movement and plenty of singing, and that every service should be employed to meet and satisfy the restless minds and bodies of children. But though all should be simple, it should not, I think, be of a plain and obvious type entirely. There are many delicate mysteries, of hope and faith, of affliction and regret, of suffering and sorrow, of which many boys are dimly conscious. There are many subtle and seemly qualities which lie a little apart from the track of manly, full-fed, game-playing boyhood; and such emotions should be cultivated and given voice in our services. To arrange the whole of our religion for brisk, straightforward boys, whose temptations are of an obvious type and who have never known sickness or sorrow is, I believe, a radical mistake. There is a good deal of secret, tender, delicate emotion in the hearts of many boys, which cannot be summarily classed and dismissed as subjective.

Sermons should be brief and ethical, I believe. They should aim at waking generous thoughts and hopes, pure and gracious ideals. Anything of a biographical character appeals strongly to boys; and if one can show that it is not inconsistent with manliness to have a deep and earnest faith, to love truth and purity as well as liberty and honour, a gracious seed has been sown.

Above all, religion should not be treated from the purely boyish point of view; let the boys feel that they are strangers, soldiers, and pilgrims, let them realise that the world is a difficult place, but that there is indeed a golden clue that leads through the darkness of the labyrinth, if they can but set their hand upon it; let them learn to be humble and grateful, not hard and self-sufficient. And, above all, let them realise that things in this world do not come by chance, but that a soul is set in a certain place, and that happiness is to be found by interpreting the events of life rightly, by facing sorrows bravely, by showing kindness, by thankfully accepting joy and pleasure.

And lastly, there should come some sense of unity, the thought of combination for good, of unaffectedness about what we believe to be true and pure, of facing the world together and not toying with it in isolation. All this should be held up to boys.

Even as it is boys grow to love the school chapel, and to think of it in after years as a place where gleams of goodness and power visited them. It might be even more so than it is; but it can only be so, if we realise the conditions, the material with which we are working. We ought to set ourselves to meet and to encourage every beautiful aspiration, every holy and humble thought; not to begin with some eclectic theory, and to try to force boys into the mould. We do that in every other department of school life; but I would have the chapel to be a place of liberty, where tender spirits may be allowed a glimpse of high and holy things which they fitfully desire, and which may indeed prove to be a gate of heaven.

Well, for once I have been able to finish a letter without a single interruption. If my letters, as a rule, seem very inconsequent, remember that they are often written under pressure. But I suppose we each envy the other; you would like a little more pressure and I a little less. I am glad to hear that all goes well; thank Nellie for her letter.--Ever yours,

T. B.


UPTON, Oct. 19, 1904.


DEAR HERBERT,--I am at present continuously liturgical, owing to my Committee; but you must have the benefit of it.

I have often wondered which of the compilers of the Prayer-book fixed upon the Venite as the first Canticle for our Morning Service; wondered, I say, in the purposeless way that one does wonder, without ever taking the trouble to find out. I dare say there are abundant ecclesiological precedents for it, if one took the trouble to discover them. But the important thing is that it was done; and it is a stroke of genius to have done it. (N.B.--I find it is in the Breviary appointed for Matins.)

The thing is so perfect in itself, and in a way so unexpected, that I feel in the selection of it the work of a deep and poetical heart. Many an ingenious ecclesiastical mind would be afraid of putting a psalm in such a place which changed its mood so completely as the Venite does. To end with a burst of noble and consuming anger, of vehement and merciless indignation--that is the magnificent thing.

Just consider it; I will write down the verses, just for the simple pleasure of shaping the great simple phrases:--

"Oh come let us sing unto the Lord; let us heartily rejoice in the strength of our salvation."

What a vigorous and enlivening verse, like the invitation of old song-writers, "Begone, dull care." For once let us trust ourselves to the full tide of exaltation and triumph, let there be no heavy overshadowings of thought.

"Let us come before his presence with thanksgiving: and show ourselves glad in him with psalms.

"For the Lord is a great God: and a great King above all Gods.

"In his hand are all the corners of the earth; and the strength of the hills is his also.

"The sea is his and he made it; and his hands prepared the dry land.

"Oh come, let us worship, and fall down: and kneel before the Lord our Maker.

"For he is the Lord our God; and we are the people of his pasture and the sheep of his hand."

What a splendid burst of joy; the joy of earth, when the sun is bright in a cloudless heaven, and the fresh wind blows cheerfully across the plain. There is no question of duty here, of a task to be performed in heaviness, but a simple tide of joyfulness such as filled the heart of the poet who wrote:--


"God's in His Heaven;
All's right with the world."


I take it that these verses draw into themselves, as the sea draws the streams, all the rivers of joy and beauty that flow, whether laden with ships out of the heart of great cities, or dropping and leaping from high unvisited moorlands. All the sweet joys that life holds for us find their calm end and haven here; all the delights of life, of action, of tranquil thought, of perception, of love, of beauty, of friendship, of talk, of reflection, are all drawn into one great flood of gratitude and thankfulness; the thankfulness that comes from the thought that after all it is He that made us, and not we ourselves; that we are indeed led and pastured by green meadows and waters of comfort; in such a mood all uneasy anxieties, all dull questionings, die and are merged, and we are glad to be.

Then suddenly falls a different mood, a touch of pathos, in the thought that there are some who from wilfulness, and vain desire, and troubled scheming, shut themselves out from the great inheritance; to them comes the pleading call, the sorrowful invitation:--

"To-day if ye will hear his voice, harden not your hearts; as in the provocation, and as in the day of temptation in the wilderness.

"When your fathers tempted me: proved me, and saw my works."

And then rises the gathering wrath; the doom of all perverse and stubborn natures, who will not yield, or be guided, or led; who live in a wilful sadness, a petty obstinacy:--

"Forty years long was I grieved with this generation, and said: It is a people that do err in their hearts for they have not known my ways."

And then the passion of the mood, the fierce indignation, rises and breaks, as it were, in a dreadful thunderclap:--

"Unto whom I sware in my wrath that they should not enter into my rest."

But even so the very horror of the denunciation holds within it a thought of beauty, like an oasis in a burning desert. "My REST"--that sweet haven which does truly await all those who will but follow and wait upon God.

I declare that the effect of this amazing lyric grows upon me every time that I hear it. Some Psalms, like the delicate and