[Picture: Kensington Chapel (interior)]
A MINISTER may surely be excused for writing “once more, in conclusion,”
after the “lastly” of Chapter IX. He is, however, quite prepared to see
the reader grow indifferent or uneasy, under the impression that the
epilogue has been dragged in with the ulterior intention of pointing a
moral. The story has been told; what need can there be to prolong it?
But so hardened has the writer become that he unmercifully proceeds to
have his own way—a bad habit, into which a too-indulgent congregation has
injudiciously trained him. The perusal of our simple records is
calculated to confirm the faith of us all in the possibilities of a
Church of Jesus Christ. Dr. Stoughton likes to say that the Church here
was never asked for money when it did not meet the request; and, perhaps,
that is the least of all its gifts. Its chronicler lays down the pen
with the thankful conviction that it has ever given a place in its heart
and in its practical sympathy to any really worthy and beneficent object.
Its controversies have been conducted in honourable Christian fashion,
and where its convictions have been deep its efforts have been
unremitting. Perhaps the truest test of a Church is in the men and women
it makes and influences. Kensington Chapel has been associated with many
eminent and brilliant names. Lawyers such as Mr. Justice Talfourd,
statesmen such as Mr. Henry Richard, physicians such as Sir Risdon
Bennett, authors such as Dr. Samuel Smiles and Robert Alfred Vaughan, as
well as Royal Academicians and influential writers for the public press,
have united here in common worship. And lest we should be overwhelmed,
and unduly sobered, by so great a weight of dignity, was there not once
an editor of _Punch_ as a member of the congregation? Who will say of us
that our Puritan manners are irreconcilable with a love of humour!
“Diversity of ministrations but the same spirit” seems to have been the
law of Apostolical succession in this Church. The ministers have been
very unlike one another; but there has been a great substance of truth
which they have preached, and an unbroken unity of purpose and aim.
Those who think a Church needs thirty-nine articles to ensure the unity
of the spirit will please make a note of this.
The Church has been distinguished for its readiness of adjustment to new
opportunities and occasions. The development of modern London has drawn
Kensington from its position of a secluded proximity to the City, into
actual organic union with it. All the problems of London to-day are
ours. We are no longer outside of it. Our life is Metropolitan. The
change has been faced by the Church with a frank recognition and a
cheerful courage. It has acknowledged practically the claims of poorer
London on its liberality and sympathy; and it is resolutely addressing
itself to discover its own distinctive mission to the poverty and misery
of other neighbourhoods.
It was clearly not for nothing that the idea of the Church emerged slowly
but surely out of the looser conceptions of association for the purpose
of managing the business affairs connected with a place of worship.
God’s hand was in it all, as we can so clearly see to-day; and in process
of the years the great ideal of a Christian Brotherhood—an ideal which is
not new, but old—has laid hold of the thought and imagination of the
people. Dr. Edwin Hatch, the most original ecclesiastical historian of
this generation, said in memorable words, “the unaccomplished mission of
the Christian Church is to reconstruct society on the basis of
brotherhood.” Towards that reconstruction every Christian community that
tries to realise its brotherhood in Christ contributes something.
At the beginning of the century whose record we have reviewed, Missionary
Societies were just beginning, Sunday Schools were in their infancy, and
the great catalogue of benevolent and philanthropic societies that stand
on the Church’s list was all unknown. Thus the work of one hundred years
makes us exceedingly hopeful. Our experience is all in our favour. And
after having lived and grown through a century of time, it is possible
for us, as a Church, to approximate to that ideal where there are blended
the ripeness and maturity of autumn with the freshness and buoyancy of
spring.
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