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But not everybody followed Hanway's argument. The eminent intellectual Dr Samuel Johnson, a devotee of tea, so disagreed with Hanway's 1757 essay that he published a hilariously satirical review of it in the Literary Magazine, a monthly journal. Johnson started of by admitting that Hanway should expect little justice, since Johnson himself was 'a hardened and shameless tea-drinker, who has for twenty years diluted his meals with only the infusion of this fascinating plant, whose kettle scarcely has time to cool, who with Tea amuses the evening, with Tea solaces the midnights, and with Tea welcomes the morning'. He then poured scorn on Hanway's suggestion that women are less beautiful than they once were, before considering the claim that tea-drinking has led to an increase in nervous disorders. Johnson suggested that rather than blaming tea, one ought to blame the 'general langour [that] is theeffect of general luxury, of general idleness', because those who are idle get no exercise, and are thus susceptible to nervous disorders. He argued that there is only a link with tea-drinking because tea-drinking is common among those who are already 'idle and luxurious'. Johnson was also perceptive enough to note that often tea-drinking was just an excuse for bringing people together: 'a pretence for assembling to prattle, for interrupting business' - but unlike tea's critics, who saw such gatherings as dangerous (particularly among the working classes), Johnson saw no harm in it. Thus he has much in common with many modern tea-drinkers, who delight in getting together with a cuppa for a gossip and a giggle.
I believe that there is a distinct turning among many young men and women toward this simple acceptance of Christ's message. They resent the [page 124] assumption that Christianity is a set of ideas which belong to the religious consciousness, whatever that may be. They insist that it cannot be proclaimed and instituted apart from the social life of the community and that it must seek a simple and natural expression in the social organism itself. The Settlement movement is only one manifestation of that wider humanitarian movement which throughout Christendom, but pre-eminently in England, is endeavoring to embody itself, not in a sect, but in society itself.