With the publication of A Life-Long Springtime, the Cowley Trilogy is now complete, following the previous publications in 2019 of Serenhedd James’s History of the English Congregation of the Society of S. John the Evangelist (Canterbury Press) and The Cowley Fathers in Philadelphia (AuthorHouse/Mirfield Publications) by Steven Haws CR. Luke Miller has produced a detailed account of the life and teaching of Father George Congreve who spent more than forty years as a Mission Priest of the Society of St John the Evangelist (SSJE). Ten chapters comprise the 242 pages with 20 black and white photographs. A further 13 pages lists Congreve’s bibliography of published works including some 56 papers published in the Cowley Evangelist, introductions or prefaces contributed to published works, unpublished materials and sources. Among the many footnotes, the author attributes throughout the book are those taken from Mildred V. Woodgate’s Father Congreve of Cowley published in 1956. Miss Woodgate had written four years earlier of the Founder of SSJE, Father Benson of Cowley.
A Life-long Springtime takes its title from a quote of Father Congreve who wrote that the Christian experiences a ‘lifelong springtime because the truth that is in us cannot be touched by old age’. He expanded on this by saying fundamentally the source of joy in old age is participation in Christ, for what participates in eternity is assimilated to the incorruptible, and old age is a renewed or rather re-experienced childhood. Luke Miller expands his extensive research where the Woodgate book seems to touch the surface. The author’s themes have been maintained in each chapter and by way of introduction he sets Father Congreve’s life in the context of developments in the age in which he lived through political, ecclesiastical, international and intellectual developments. His early life before he joined Cowley was growing up in a loving and supportive family surrounded by several siblings of which he was especially close, though he had a special bond with a younger sister who would later offer herself as a member of the Clewer Sisterhood that would influence his own decision to join Cowley. He wanted to be a missionary but learned that in joining the Society of St John the Evangelist it wasn’t about equipping its members to go out as missionaries, nor the desire of the community to convert others, but the desire to be converted first themselves, and if by God’s grace they are converted to him, he may use them in missionary work, or in any way he pleases.
During Congreve’s noviciate, he observed that brethren came and went from the Mission House, and knew nothing much about them. He found the atmosphere an unfriendly place; mutuality and friendship were certainly not encouraged and community recreation was neither an exercise in recreation or community. Congreve wasn’t alone in his criticism of the lack of brotherly love and affection. Father Benson’s approach was one of austerity that was personal, emotional and physical. He preached ‘deadness to the world’ and expected his brethren to adhere to this principle. Congreve was, however, able to bond with certain brethren including fellow novice Basil Maturin. Father O’Neill, a co-founder of the Society, was the one Professed Father who showed sympathy and kindness to Congreve in the first difficult months and although he had doubts about the life, it was in the kindness and cheerful friendship shown him that persuaded him to persevere, where charity shone. Congreve eventually made his profession in 1875 and appointed in charge of the lay-brothers with whom he developed good relations including Br Maynard and in particular Br John who formed a lasting friendship living and working at Cowley and Cape Town.
Congreve believed that friendships were both valuable and important and part of the religious vocation, which was not shared by Benson. Relations broke down between the American Fathers and Father Benson which precipitated the crisis that followed in 1882. Congreve could be described as the saviour of SSJE having persuaded Benson to resign as Superior-General. Luke Miller records Congreve’s relationship with his siblings, nephews and great nephews especially during the Great War. He speaks of the morality of war as a justified means. He outlived the founders of the Oxford Movement and 13 members of his own community, among them Father Benson who died in January 1915, five months later Basil Maturin, who had converted to the Roman Catholic Church, would meet a sudden and tragic death.
Congreve was certainly a man of the moment and this book highlights a number of Congreve’s views on friendship, living together, nature, growing old and facing one’s own death. His published letters to laypeople, priests and religious, and his books and writings based on his own life and experience show how relevant his views and ideas are today even after their publication more than a century ago.
