The Inside of the Cup Part 44

"Cla.s.sified? Isn't it because you're so much of an individual that one fails to cla.s.sify you? You represent something new to my experience, something which seems almost a contradiction--an emanc.i.p.ated Church."

"You imagined me out of the Church,--but where?" he demanded.

"That's just it," she wondered intimately, "where? When I try, I can see no other place for you. Your place as in the pulpit."

He uttered a sharp exclamation, which she did not heed.

"I can't imagine you doing inst.i.tutional work, as it is called,--you're not fitted for it, you'd be wasted in it. You gain by the historic setting of the Church, and yet it does not absorb you. Free to preach your convictions, unfettered, you will have a power over people that will be tremendous. You have a very strong personality."

She set his heart, his mind, to leaping by this unexpected confirmation on her part of his hopes, and yet the man in him was intent upon the woman. She had now the air of detached judgment, while he could not refrain from speculating anxiously on the effect of his future course on her and on their intimate relations.h.i.+p. He forbore from thinking, now, of the looming events which might thrust them apart,--put a physical distance between them,--his anxiety was concerned with the possible snapping of the thread of sympathy which had bound them. In this respect, he dreaded her own future as much as his own. What might she do? For he felt, in her, a potential element of desperation; a capacity to commit, at any moment, an irretrievable act.

"Once you have made your ideas your own," she mused, "you will have the power of convincing people."

"And yet--"

"And yet"--she seized his unfinished sentence, "you are not at all positive of convincing me. I'll give you the credit of forbearing to make proselytes." She smiled at him.

Thus she read him again.

"If you call making proselytes a desire to communicate a view of life which gives satisfaction--" he began, in his serious way.

"Oh, I want to be convinced!" she exclaimed, penitently, "I'd give anything to feel as you feel. There's something lacking in me, there must be, and I have only seen the disillusionizing side. You infer that the issue of the Creeds will crumble,--preach the new, and the old will fall away of itself. But what is the new? How, practically, do you deal with the Creeds? We have got off that subject."

"You wish to know?" he asked.

"Yes--I wish to know."

"The test of any doctrine is whether it can be translated into life, whether it will make any difference to the individual who accepts it.

The doctrines expressed in the Creeds must stand or fall by the test.

Consider, for instance, the fundamental doctrine in the Creeds, that of the Trinity, which has been much scoffed at. A belief in G.o.d, you will admit, has an influence on conduct, and the Trinity defines the three chief aspects of the G.o.d in whom Christians believe. Of what use to quarrel with the word Person if G.o.d be conscious? And the character of G.o.d has an influence on conduct. The ancients deemed him wrathful, jealous, arbitrary, and hence flung themselves before him and propitiated him. If the conscious G.o.d of the universe be good, he is spoken of as a Father. He is as once, in this belief, Father and Creator. And inasmuch as it is known that the divine qualities enter into man, and that one Man, Jesus, whose composite portrait--it is agreed--could not have been fact.i.tiously invented, was filled with them, we speak of G.o.d in man as the Son. And the Spirit of G.o.d that enters into the soul of man, transforming, inspiring, and driving him, is the Third Person, so-called. There is no difficulty so far, granted the initial belief in a beneficent G.o.d.

"If we agree that life has a meaning, and, in order to conform to the purpose of the Spirit of the Universe, must be lived in one way, we certainly cannot object to calling that right way of living, that decree of the Spirit, the Word.

"The Incarnate Word, therefore, is the concrete example of a human being completely filled with the Spirit, who lives a perfect life according to its decree. Ancient Greek philosophy called this decree, this meaning of life, the Logos, and the Nicene Creed is a confession of faith in that philosophy. Although this creed is said to have been, scandalously forced through the council of Nicaea by an emperor who had murdered his wife and children, and who himself was unbaptized, against a majority of bishops who would, if they had dared Constantine's displeasure, have given the conscience freer play, to-day the difficulty has, practically disappeared. The creed is there in the prayer book, and so long as it remains we are at liberty to interpret the ancient philosophy in which it is written--and which in any event could not have been greatly improved upon at that time--in our own modern way, as I am trying to explain it to you.

"Christ was identified with the Logos, or Word, which must have had a meaning for all time, before and after its complete revelation.

And this is what the Nicene Creed is trying to express when it says, 'Begotten of his Father before all worlds.' In other words, the purpose which Christ revealed always existed. The awkward expression of the ancients, declaring that he 'came down' for our salvation (enlightenment) contains a fact we may prove by experience, if we accept the meaning he put upon existence, and adopt this meaning as our scheme of life. But we: must first be quite clear, as: to this meaning. We may and do express all this differently, but it has a direct bearing on life. It is the doctrine of the Incarnation. We begins to perceive through it that our own incarnations mean something, and that our task is to discover what they do mean--what part in the world purpose we are designed to play here.

"Incarnate by the Holy Ghost of the Virgin Mary is an emphasis on the fact that man born of woman may be divine. But the ignorant ma.s.ses of the people of the Roman Empire were undoubtedly incapable of grasping a theory of the Incarnation put forward in the terms of Greek philosophy; while it was easy for them, with their readiness to believe in nature miracles, to accept the explanation of Christ's unique divinity as due to actual, physical generation by the Spirit. And the wide belief in the Empire in G.o.ds born in this way aided such a conception. Many thousands were converted to Christianity when a place was found in that religion for a feminine G.o.ddess, and these abandoned the wors.h.i.+p of Isis, Demeter, and Diana for that of the Virgin Mary. Thus began an evolution which is still going on, and we see now that it was impossible that the world should understand at once the spiritual meaning of life as Christ taught it--that material facts merely symbolize the divine.

For instance, the Gospel of John has been called the philosophical or spiritual gospel. And in spite of the fact that it has been a.s.sailed and historically discredited by modern critics, for me it serves to illuminate certain truths of Christ's message and teaching that the other Gospels do not. Mark, the earliest Gospel, does not refer to the miraculous birth. At the commencements of Matthew and Luke you will read of it, and it is to be noted that the rest of these narratives curiously and naively contradict it. Now why do we find the miraculous birth in these Gospels if it had not been inserted in order to prove, in a manner acceptable to simple and unlettered minds, the Theory of the Incarnation, Christ's preexistence? I do not say the insertion was deliberate. And it is difficult for us moderns to realize the polemic spirit in which the Gospels were written. They were clearly not written as history. The concern of the authors, I think, was to convert their readers to Christ.

"When we turn to John, what do we find? In the opening verses of this Gospel the Incarnation is explained, not by a virgin birth, but in a manner acceptable to the educated and spiritually-minded, in terms of the philosophy of the day. And yet how simply! 'In the beginning was the Word, and the Word was with G.o.d, and the Word was G.o.d.' I prefer John's explanation.

"It is historically true that, in the earlier days when the Apostles'

Creed was put forth, the phrase 'born of they Virgin Mary' was inserted for the distinct purpose of laying stress on the humanity of Christ, and to controvert the a.s.sertion of the Gnostic sect that he was not born at all, but appeared in the world in some miraculous way.

"Thus to-day, by the aid of historical research, we are enabled to regard the Creeds in the light of their usefulness to life. The myth of the virgin birth probably arose through the zeal of some of the writers of the Gospels to prove that the prophecy of Isaiah predicted the advent of the Jewish Messiah who should be born of a virgin. Modern scholars are agreed that the word Olmah which Isaiah uses does not mean virgin, but young woman. There is quite a different Hebrew word for 'virgin.'

The Jews, at the time the Gospels were written, and before, had forgotten their ancient Hebrew. Knowing this mistake, and how it arose, we may repeat the word Virgin Mary in the sense used by many early Christians, as designating the young woman who was the mother of Christ.

"I might mention one or two other phrases, archaic and obscure. 'The Resurrection of the Body' may refer to the phenomenon of Christ's reappearance after death, for which modern psychology may or may not account. A little reflection, however, convinces one that the phenomenon did take place in some manner, or else, I think, we should never have heard of Christ. You will remember that the Apostles fled after his death on the cross, believing what he had told them was all only a dream. They were human, literal and cowardly, and they still needed some kind of inner, energizing conviction that the individuality persisted after death, that the solution of human life was victory over it, in order to gain the courage to go out and preach the Gospel and face death themselves. And it was Paul who was chiefly instrumental in freeing the message from the narrow bounds of Palestine and sending it ringing down the ages to us. The miracle doesn't lie in what Paul saw, but in the whole man transformed, made incandescent, journeying tirelessly to the end of his days up and down the length and breadth of the empire, labouring, as he says, more abundantly than they all. It is idle to say that the thing which can transform a man's entire nature and life is not a reality."

She had listened, motionless, as under the spell of his words.

Self-justification, as he proceeded, might easily have fused itself into a desire to convince her of the truth of his beliefs. But he was not deceived, he knew her well enough to understand, to feel the indomitable spirit of resistance in her. Swayed she could be, but she would mot easily surrender.

"There is another phrase," she said after a moment, "which I have never heard explained, 'descended into h.e.l.l.'"

"It was merely a matter of controverting those who declared Christ was taken from the cross before he died. In the childish science of the time, to say that one descended into h.e.l.l was to affirm that he was actually dead, since the souls of the departed were supposed to go at once to h.e.l.l. h.e.l.l and heaven were definite places. To say that Christ ascended to heaven and sat on the right hand of the Father is to declare one's faith that his responsible work in the spiritual realm continues."

"And the Atonement? doesn't that imply a sacrifice of propitiation?"

"Atonement may be p.r.o.nounced At-one-ment," Hodder replied. "The old idea, ill.u.s.trated by a reference to the sacrifice of the ancients, fails to convey the truth to modern minds. And moreover, as I have inferred, these matters had to be conveyed in symbols until mankind were prepared to grasp the underlying spiritual truths which Christ sought to convey.

Orthodox Christianity has been so profoundly affected by the ancient Jewish religion that the conception of G.o.d as wrathful and jealous--a G.o.d wholly outside--has persisted to our times. The Atonement means union with the Spirit of the Universe through vicarious suffering, and experience teaches us that our own sufferings are of no account unless they be for a cause, for the furtherance of the design of the beneficent Spirit which is continually at work. Christ may be said to have died for humanity because he had to suffer death itself in order to reveal the complete meaning of life. You once spoke to me about the sense of sin--of being unable to feel it."

She glanced at him quickly, but did not speak.

"There is a theory concerning this," he continued, "which has undoubtedly helped many people, and which may be found in the writings of certain modern psychologists. It is that we have a conscious, or lower, human self, and a subconscious, or better self. This subconscious self stretches down, as it were, into the depths of the universe and taps the source of spiritual power. And it is through the subconscious self that every man is potentially divine. Potentially, because the conscious self has to reach out by an effort of the will to effect this union with the spiritual in the subconscious, and when it is effected, it comes from the response of the subconscious. Apparently from without, as a gift, and therefore, in theological language, it is called grace.

This is what is meant by being born again, the incarnation of the Spirit in the conscious, or human. The two selves are no longer divided, and the higher self a.s.sumes control,--takes the reins, so to speak.

"It is interesting, as a theory. And the fact that it has been seriously combated by writers who deny such a function of the subconscious does not at all affect the reality of the experience.

"Once we have had a vision of the true meaning of life a vision which stirs the energies of our being, what is called 'a sense of sin'

inevitably follows. It is the discontent, the regret, in the light of a higher knowledge, for the lost opportunities, for a past life which has been uncontrolled by any unifying purpose, misspent in futile undertakings, wasted, perhaps, in follies and selfish caprices which have not only harmed ourselves but others. Although we struggle, yet by habit, by self-indulgence, by lack of a sustained purpose, we have formed a character from which escape seems hopeless. And we realize that in order to change ourselves, an actual regeneration of the will is necessary. For awhile, perchance, we despair of this. The effort to get out of the rut we have made for ourselves seems of no avail. And it is not, indeed, until we arrive, gradually or otherwise, and through a proper interpretation of the life of Christ, at the conviction that we may even never become useful in the divine scheme that we have a sense of what is called 'the forgiveness of sins.' This conviction, this grace, this faith to embark on the experiment accomplishes of itself the revival of the will, the rebirth which we had thought impossible. We discover our task, high or humble,--our cause. We grow marvellously at one with G.o.d's purpose, and we feel that our will is acting in the same direction as his. And through our own atonement we see the meaning of that other Atonement which led Christ to the Cross. We see that our conviction, our grace, has come through him, and how he died for our sins."

"It's quite wonderful how logical and simple you make it, how thoroughly you have gone into it. You have solved it for yourself--and you will solve it for others many others."

She rose, and he, too, got to his feet with a medley of feelings. The path along which they walked was already littered with green acorns.

A gray squirrel darted ahead of them, gained a walnut and paused, quivering, halfway up the trunk, to gaze back at them. And the glance she presently gave him seemed to partake of the shyness of the wild thing.

"Thank you for explaining it to me," she said.

"I hope you don't think--" he began.

"Oh, it isn't that!" she cried, with unmistakable reproach. "I asked you--I made you tell me. It hasn't seemed at all like--the confessional," she added, and smiled and blushed at the word. "You have put it so nicely, so naturally, and you have given me so much to think about. But it all depends--doesn't it?--upon whether one can feel the underlying truth of which you spoke in the first place; it rests upon a sense of the prevailing goodness of things. It seems to me cruel that what is called salvation, the solution of the problem of life, should depend upon an accidental discovery. We are all turned loose with our animal pa.s.sions and instincts, of self-preservation, by an indifferent Creator, in a wilderness, and left to find our way out as best we can.

You answer that Christ showed us the way. There are elements in his teaching I cannot accept--perhaps because I have been given a wrong interpretation of them. I shall ask you more questions some day.

"But even then," she continued, "granted that Christ brought the complete solution, as you say, why should so many millions have lived and died, before and after his coming, who had suffered so, and who had never heard of him? That is the way my reason works, and I can't help it. I would help it if I could."

"Isn't it enough," he asked, "to know that a force is at work combating evil,--even if you are not yet convinced that it is a prevailing force?

Can you not trust that it will be a prevailing force, if your sympathies are with it, without demanding a revelation of the entire scheme of the universe? Of what use is it to doubt the eternal justice?"

"Oh, use!" she cried, "I grant you its uselessness. Doubt seems an ingrained quality. I can't help being a fatalist."

"And yet you have taken your life in your own hands," he reminded her, gently.

"Only to be convinced of its futility," she replied.

Again, momentarily thrust back into himself, he wondered jealously once more what the disillusionments had been of that experience from before which she seemed, at times, ready to draw back a little the veil.