Over
the last couple of years I have rediscovered Evelyn Underhill and have found
her consistently edifying. Here is a letter she wrote to the Archbishop Cosmo Gordon Lang of
Canterbury. Much that is in the letter is just as relevant now as it was when
she wrote it. The highlighting is mine.
to Archbishop Lang of Canterbury
MAY
it please your Grace:
I
desire very humbly to suggest with bishops assembled at Lambeth that the
greatest and most necessary work they could do at the present time for the
spiritual renewal of the Anglican Church would be to call the clergy as a whole,
solemnly and insistently to a greater interiority and cultivation of the
personal life of prayer. This was the original aim of the founders of the
Jerusalem Chamber Fellowship, of whom I am one. We were convinced that the real
failures, difficulties and weaknesses of the Church are spiritual and can only
be remedied by spiritual effort and sacrifice, and that her deepest need is a
renewal, first in the clergy and through them in the laity; of the great
Christian tradition of the inner life. The Church wants not more consecrated
philanthropists, but a disciplined priesthood of theocentric souls who shall be
tools and channels of the Spirit of God: and this she cannot have until
Communion with God is recognized as the first duty of the priest. But under modern
conditions this is so difficult that unless our fathers in God solemnly require
it of us, the necessary efforts and readjustments will not be made. With the
development of that which is now called "The Way of Renewal" more and
more emphasis has been placed on the nurture and improvement of the intellect,
less and less, on that of the soul. I do not underrate the importance of the
intellectual side of religion. But all who do personal religious work know that
the real hunger among the laity is not for halting attempts to reconcile
theology and physical science, but for the deep things of the Spirit.
We
look to the Church to give us an experience of God, mystery, holiness and
prayer which, though it may not solve the antinomies of the natural world,
shall lift us to contact with the supernatural world and minister eternal life.
We look to the clergy to help and direct our spiritual growth. We are seldom
satisfied because with a few noble exceptions they are so lacking in spiritual
realism, so ignorant of the laws and experiences of the life of prayer. Their
Christianity as a whole is humanitarian rather than theocentric. So their
dealings with souls are often vague and amateurish. Those needing spiritual
help may find much kindliness, but seldom that firm touch of firsthand
knowledge of interior ways which comes only from a disciplined personal life of
prayer. In public worship they often fail to evoke the spirit of adoration
because they do not possess it themselves. Hence the dreary character of many
church services and the result in the increasing alienation of the laity from
institutional forms.
God
is the interesting thing about religion, and people are hungry for God. But
only a priest whose life is soaked in prayer, sacrifice, and love can, by his
own spirit of adoring worship, help us to apprehend Him. We ask the bishops . .
. to declare to the Church and especially its ministers, that the future of
organized Christianity hinges not on the triumph of this or that type of
churchman's theology or doctrine, but on the interior spirit of poverty,
chastity and obedience of the ordained. However difficult and apparently
unrewarding, care for the interior spirit is the first duty of every priest.
Divine renewal can only come through those whose roots are in the world of
prayer.
THE
TWO things that the laity want from the priesthood are spiritual realism and
genuine love of souls. It is by these that all Christian successes have been
won in the past and it is to these that men always respond. We instantly
recognize those services and sermons that are the outward expression of the
priest's interior adherence to God and the selfless love of souls. These always
give us a religious experience. On the other hand, every perfunctory service,
every cold and slovenly celebration (for these are more frequent than the
bishops realize because when they are present, everything is at its best), is a
lost opportunity which discredits corporate worship and again reflects back to
the poor and shallow quality of the Priest's inner life... It is perhaps
worthwhile to recall the humbling fact that recent notable secessions to the
Roman Catholic communion have been caused by declaration by a felt need of the
supernatural which the Church of England failed to satisfy, while the
astonishing success of the Oxford Group Movement among young people of the
educated class witnesses to the widespread desire for an experience of God
unmet by the ordinary ministrations of the Church. History shows that these
quasi-mystical movements among the laity do not flourish where the invisible
side of institutional religion is vigorously maintained.
I
know that recovering the ordered interior life of prayer and meditation will be
very difficult for clergy immersed increasingly in routine work. It will mean
for many a complete rearrangement of values and a reduction of social
activities. They will not do it unless they are made to feel its crucial
importance. This will not be achieved through "schools of prayer"
which stimulate the mind rather than the spirit. But the solemn voice of the
united episcopate, recalling the Church to that personal, realistic contact
with the Supernatural which has been since Pentecost the one source of her
power, will give authoritative support to those who already feel the need of a
deeper spirituality and will remind the others that the renewal of a spiritual
society must depend on giving absolute priority to the spiritual life.
I
venture to put before the conference the following practical recommendations:
(1) Education of Ordinands--- That the bishops shall emphasize the need and
importance of a far more thorough, varied, interesting and expert devotional
training in our theological colleges which, with a few striking exceptions,
seem to me to give insufficient attention to this vital part of their work. (2)
The Clergy--- That they should call upon every ordained clergyman, as an
essential part of his pastoral duty and not merely for his own sake: (a) To
adopt a rule of life which shall include a fixed daily period of prayer and
reading of a type that feeds, pacifies and expands his soul, and deepens his
communion with God; b) To make an annual retreat; (c) To use every endeavour to
make his church into a real home of prayer and teach his people, both by
exhortation and example so to use it.
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1 comment:
Amen
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