Guy Thorne - A Lost Cause

Since Father Blantyre had been appointed vicar of St. Elwyn's, the congregation had increased until few of the rush-bottomed chairs were empty, and on days of great festivals, people would be found kneeling in the aisles. The opposition party in the parish frequently commented on this custom, which was thought to savour of heathenism or worse. One or two people who had spent holidays in continental towns, and had made excursions into foreign cathedrals in much the same spirit as they went into the chamber of horrors in the wax-work exhibition, had brought back news that this habit was in vogue among "the Catholics." It was felt that real salvation could only be found in a pew, with one's name legibly written on an ivory tablet at the end and the vestry-clerk calling for the rent once a quarter in the decent old-fashioned way. Any one who knelt on the uncushioned stone showed an anxiety to worship and a superstitious abasement quite unworthy of a bluff, honest, British Christian; and his doings must be displeasing to a Deity who, the objectors were persuaded, was – though they did not say so in actual words – a great English God.

The single bell that summoned the people to Mass – that word which church-people are becoming less afraid to use in this century – had ceased. The server was lighting the Eucharistic candles with a long taper.

As the people came in, it was noticeable that they proceeded to their places without side-looks at each other, or muttered social greetings. They went to their seats, young and old, men and women, and began to kneel and pray.

No one, apparently, had come there to be seen by his fellows.

Since the Catholic Revival in the English Church, no fact has been more obvious and easily determined than this. It is one which the bitterest opponent of churchmanship has never been able to deny and has never attempted to deny. The most prejudiced observer paying an alternate visit to a church where the Faith is taught and to another which is confessedly "Protestant" cannot fail to observe the difference. At the celebration of the Eucharist in a church of the former type, there is an absolute stillness and reverence. The congregation kneels, it worships.

In the latter, there is an unrest. People do not show marked consciousness of being in the presence of mysteries. Whatever they may think, they do not give the observer the impression that they think God is there. They sit rather than kneel, they notice the clothes of other people, there is a certain sense that they are doing the right thing in "patronising" the church, and the Sunday dinner looms large over all.

The man lit the candles. A moment afterwards Father Blantyre entered with the servers and the service began.

The singing was simple but harmonious. There was nothing especially noticeable in the hymn or the chanting of the Kyries after the commandments.

The priest went into the pulpit, kissed the white stole, and placed it, as a yoke, upon his shoulders. Over his head was a crucifix. He was a small man, dark of hair, and swarthy of complexion. The nose was prominent and aquiline, the eyes bright, with a net-work of fine wrinkles round them, the mouth large and mobile. There was almost a suggestion of the comedian in his face, that is, in its extreme mobility and good-humour. One could imagine him as a merry man in his private life. But mingled with this, one saw at once the lines of an unalterable purpose, and of conviction. Any strong belief stamps itself upon a man's face in an unmistakable way. When that belief is purely holy and good, then we say that the man has the face of a saint.

For a moment or two, Mr. Blantyre looked round the church. The eyes, so puckered at the corners, very much resembled the eyes of a sailor, who is ever gazing out towards a vast horizon and through furious winds. Men who are much occupied with the Unseen and Invisible sometimes have this look, which is the look of a man who is striving to see God.

The subject-matter of the sermon itself was not very remarkable. It was a sermon dealing with the aids to worship that symbol gives, showing how a proper use of material objects may focus the brain upon the reality behind them. During the last week or two, the local paper had been printing some violent attacks upon the services at St. Elwyn's, for there was a by-election in progress and one of the candidates was seizing the opportunity afforded by a "No Popery" cry.

The local writer, the vicar pointed out, was obviously alarmed lest people should worship too much. He spoke of the attacks with sincere good humour and more than once his words provoked a smile. The journalist, with the sublime ignorance of lesser local scribes, had spoken of Queen Elizabeth and expressed a fervent desire that the times of "good Queen Bess" would come again and that the Royal Spinster could descend on the purlieus of Hornsey and sternly order all Romish toys to be removed. Father Blantyre quoted Elizabeth's letter to Sandys:

The queen's majesty considered it not contrary to the Word of God – nay, rather for the advantage of the church – that the image of Christ crucified, – together with Mary and John, should be placed as heretofore in some conspicuous part of the church, where they may the more readily be seen by all the people.

The last few words of the sermon were preparatory for the mystery that was about to begin, an earnest exhortation to all there to make themselves ready to receive the Lord, who was presently coming among them.

There was nothing in the short discourse that was remarkable, but its delivery was extraordinary. The words were uttered with a great tenderness and solemnity, but quite without any formal note. There was almost a gaiety in them now and then, a spiritual gaiety that was very impressive. Father Blantyre leaned over the rail and talked to his people. The voice, which sank into a whisper at times, and at others rang out with a sharpness that echoed up in the lofty roof, never once lost its suggestion of confidential intimacy with those to whom it spoke. In the entire absence of the usual "preaching" note, the sermon gained immensely in value with this particular audience. Anything academic would have been endured, but it would not have gone home.

While the offertory sentences were being sung, the congregation saw that a small group of people had entered the church, presumably to hear Mass.

One of the churchwardens was able to find seats for the party about half-way down the central aisle. The new-comers were four in number. All of them were men.

It is perhaps strange to speak of one of their number as being the "leader" of the party, but that was the impression he gave to those members of the congregation immediately around him. At the close of the service, moreover, several worshippers agreed with each other that this person had suggested that to them.

He was a shortish, thick-set man of some five and forty years of age. His large, intelligent face was clean-shaved. The eyes were small and very bright, shifting hither and thither in a constant flicker of observation. The mouth was large, and though the lips were thick and loose, there was nevertheless a certain resolution in them. They were frequently curved into a half-smile which had something indescribably sinister and impudent about it. One saw that, in whatever situation he might find himself, this person would not easily be abashed or unready.

He wore a frock-coat of shining broadcloth. The waistcoat was cut low, not as well-dressed people would wear it, showing a large expanse of imitation shirt-front through which a black stud was thrust. A small bow of black ribbon served as necktie. In some nameless way, he suggested a peculiarly unpleasing type of irregular dissenting minister in his appearance, and this was enhanced by the fact that under one arm he carried a large Bible of limp leather, secured by an india-rubber band.