The ‘Conversion of England’ presents itself to us both as a problem and a mystery, but for one reason or another we become so preoccupied with the problem that we overlook the mystery. Yet our very handling of the problem is bound to be influenced by our awareness of the mystery. It must be confessed also that the problem has hitherto received only intermittent attention, and that nothing like a strategy of conversion has yet been evolved. It is my contention that our tendency to date has been to view the question as a matter of immediate practical concern demanding immediate action; and there seems moreover to be a belief abroad that this is a problem which will yield like any other to persistence and the correct technique—backed always by the grace of God. Certainly we should be active if only intermittently, but have we any reason for believing that our usual methods of tackling this immense problem are likely to lead to improved results? I would submit that the inevitable sense of frustration which follows on our efforts is due to an insufficient consideration of the truth that the problem is not only a problem, but also a profound mystery. In its general lines the conversion of a great nation involves the mystery of God’s Providence, and his permission of evil. The classical justification for the existence of moral evil is that God draws from the evil a greater good; and when we look for the justification of the evil of heresy we can see in the history of the Church how it has resulted in the articulation and clarification of Christian truth.

In its general lines the conversion of a great nation involves the mystery of God’s Providence, and his permission of evil. The classical justification for the existence of moral evil is that God draws from the evil a greater good; and when we look for the justification of the evil of heresy we can see in the history of the Church how it has resulted in the articulation and clarification of Christian truth.