The Home of American Intellectual Conservatism — First Principles

September 02, 2014

JOURNAL ARCHIVE
Page 8 of 10
T. S. Eliot as Conservative Mentor
Roger Scruton (IR 39:1-2, Fall 2003/Spring 2004) - 07/28/08

For Eliot, therefore, conversion was not a matter merely of acknowledging the truth of Christ. It involved a conscious gesture of belonging, whereby he united his poetical labors with the perpetual labor of the Anglican church. For the Anglican church is peculiar in this: that it has never defined itself as “protestant”; that it has always sought to accept rather than protest against its inheritance, while embracing the daring belief that the truths of Christianity have been offered in a local form to the people of England. It is a church which takes its historical nature seriously, acknowledging that its duty is less to spread the gospel among mankind than to sanctify a specific community. And in order to fit itself for this role, the Anglican church has, through its divines and liturgists, shaped the English language according to the Christian message, while also bringing that message into the here and now of England. In “Little Gidding,” the last of the Four Quartets, the poet finds himself in the village retreat where an Anglican saint had retired to pray with his family. He conveys what to many is the eternal truth of the Anglican confession, in lines which are among the most famous that have ever been written in English:

If you came this way,
Taking any route, starting from anywhere,
At any time or at any season,
It would always be the same: you would have to put off
Sense and notion. You are not here to verify,
Instruct yourself, or inform curiosity
Or carry report. You are here to kneel
Where prayer has been valid. And prayer is more
Than an order of words, the conscious occupation
Of the praying mind, or the sound of the voice praying.
And what the dead had no speech for, when living,
They can tell you, being dead: the communication
Of the dead is tongued with fire beyond the language of the living.
Here, the intersection of the timeless moment
Is England and nowhere. Never and always.4

Later, returning to this theme of communication with the dead—our dead—and referring to those brief moments of meaning which are the only sure gift of sensibility, Eliot completes the thought:

We are born with the dead:
See, they return, and bring us with them.
The moment of the rose and the moment of the yew-tree
Are of equal duration. A people without history
Is not redeemed from time, for history is a pattern
Of timeless moments. So, while the light fails
On a winter’s afternoon, in a secluded chapel
History is now and England.5

Much has been written about “Little Gidding,” the atmosphere of which stays in the mind of every cultivated Englishman who reads it. What is important, however, is less the atmosphere of the poem than the thought which advances through it. For here Eliot achieves that for which he envies Dante—namely, a poetry of belief, in which belief and words are one, and in which the thought cannot be prized free from the controlled and beautiful language. Moreover, there is one influence throughout which is inescapable—the King James Bible, and the Anglican liturgy that grew alongside it. Without being consciously biblical, and while using only modern and colloquial English, Eliot endows his verse with the authority of liturgy, and with the resonance of faith.

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Page 8 of 10

Library of Modern Thinkers

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