ONY OF MOD

ELIGION HAS

the new belief first here and then there. It is interesting, for example, to trace how Christianity drifted into the consciousness of the Roman world. But when a religion has been interrogated it has always had hitherto a tale of beginnings, the name and story of a founder. The r

do not know the creed they are carrying. It has, as a matter of fact, a very fine and subtle theology, flatly opposed to any belief that could, except by great stretching of charity and the imagination, be called Christianity. O

y it has to be noted that a large majority of those who possess and repeat the Christian creeds have come into the practice so insensibly from unthinking childhood, that only in the slightest way do they realise the nature of the statements to which they subscribe. They will speak and think of both Christ and God in ways flatly incompatible with the doctrine of the Triune deity upon which, theoretically, the entire fabric of all the churches rests. They will show themselves as frankly Arians as though that damnable heresy had not been washed out of the world forever after centuries of persecution in torrents of blood. But whatever the present state of Christendom in these matters ma

this bias. He has found this faith growing up in himself; he has found it, or something very difficult to distinguish from it, growing independently in the minds of men and women he has met. They have been people of very various origins; English, Americans, Bengalis, Russians, French, people brought up in a "Catholic atmosphere," Positivists, Baptists

ELIGION HAS

of the Trinity dissolve away. He will admit that his God is neither all-wise, nor all-powerful, nor omnipresent; that he is neither the maker of heaven nor earth, and that he has little to identify him with that hereditary God of the Jews who became the "Father" in the Christian system. On the other hand he will assert that his God

For the True God is a generous God, not a jealous God; the very antithesis of that bickering monopolist who "will have none other gods but Me"; and when a human heart cries out-to what name it matters not-for a larger spirit and a stronger help than the visible things of life can give, straightway the nameless Helper is with it and

ry. None of us really pray to that fantastic, unqualified danse a trois, the Trinity, which the wranglings and disputes of the worthies of Alexandria and Syria declared to be God. We pray to one single understanding person. But so far the tactics of those Trinitarians at Nicaea, who stuck their fingers in their ears, have prevailed in this world; this was no matter for discussion, they declared, it was a Holy Mystery full of magical terror, and few religious people have thought it worth while to revive these terrors by a definite contradiction. The truly rel

h analysis of the nature and growth of the Christian creeds and ideas. There has grown up a practice of assuming that, when God is spoken of, the Hebrew-Christian God of Nicaea is meant. But that God trails with him a thousand misconceptions a

even to be baptised after his election to his bishopric), had been pitchforked into the church from civil life; they lived in a time of pitiless factions and personal feuds; they had to conduct their disputations amidst the struggles of would-be emperors; court eunuchs and favourites swayed their counsels, and popular rioting clinched their decisions. There was less freedom of discussion then in the Christian world than there is at present (1916) in Belgium, and the whole audience of educat

Christ because of the Jews. They dreaded to be polytheistic; equally did they dread the least apparent detraction from the power and importance of their Saviour. They were forced into the theory of the Trinity by the necessity of those contrary assertions, and they had to make it a mystery protected by curses to save it from a reductio ad absurdam. The entire history of the growth of the Christian doctrine in those disordered early centuries is a history of theology by committee; a history of furious wrangling, of hasty compromises, and still more hasty attempts to clinch matters by anathema. When the muddle was at its very worst, the church was confronted by enormous political opportunities. In order that it should seize these one chief thing appeared imperative: doctrinal uniformity. The emperor himself, albeit unbaptised and very ignorant of Greek, came and seated himself in the midst of Christian thought upon a golden throne. At the end of it all Eusebius, that supreme Trimmer, was prepared to damn everlastingly all those who doubted that consubstantiality he himself had doubted at the beginning of the conference.

hy they should do so. That many of us have gone from them and found God is no concern of theirs. It is not that we who went out into the wilderness which we thought to be a desert, away from their creeds and dogmas, have turned back and are returning. It is that we have gone on still further, and are beyond tha

INITE BEIN

s always been an effective propagandist thing to say: "OUR God made the whole universe. Don't you th

the origin of the universe. It does not reach behind the appearances of space and time. It sees only a featureless presumption in that playing with superlatives which has entertained so many minds from Plotinus to the Hegelians with the delusion that such negative terms as the Absolute or the Unconditioned, can assert anything at all. At the back of all known things there is an impenetrable curtain; the ultimate of existence is a Veiled Being, which seems to know nothing of

veals space and time only as necessary forms of consciousness, glimpses a dance of atoms, of whirls in the ether. Some day in the endless future there may be a knowle

iled Being, enigmatical and incomprehensible, broods over the mirror upon which the busy shapes of life are moving. It is as if it wai

FE FORCE

and possessed by a spirit. It is a breeding, fighting thing; it pants through the jungle track as the tiger and lifts itself towards heaven as the tree; it is the rabbit bolting for its life and the dove calling to her mate; it crawls, it flies, it dives, it lusts and devours, it pursues and eats itself in order to live still more eagerly and hastily; it is every living thing, of it are our passions and desires and fears. And it is aware of itself not as a whole, but dispersedly as individual self-consciousness, starting out dispersedly from every one of the sentient creatures it has called i

shippers. But in contemporary thought there is no conviction apparent that this Demiurge is either good or evil; it is conceived of as both good and evil. If it gives all the pain and conflict of life, it gives also the joy of the sunshine, the delight and hope of youth, the pleasures. If it has elaborated a hundred thousand sorts of parasite, it has also moulded the beautiful limbs of man and woman; it has shaped the slug and the flower. And in it, as part o

D IS

ess courage, boundless generosity. He is thought and a steadfast will. He is our friend and brother and the light of the world. That briefly is the belief of the modern mind with regard to God. There is no very novel idea about this God, unless it be the idea that he had a beginning. This is the God that men have sought and found in all ages

find their way to the same conclusions; and so on again and again. To this all true religion, casting aside its hulls of misconception, must ultimately come. To it indeed much religion is already coming. Christian thought struggles towards it, with the millstones of Syrian theology and an outrageous mythology of incarnation and resurrection about its neck. When at last our present bench of bishops join the early fathers of the church in heaven there will be, I fear, a note of reproach in their

lume in which the curious reader may contemplate deans and canons, divines and church dignitaries, men intelligent and enquiring and religiously disposed, all

COMIN

e about God; it relates. It relates without any of those wrappings of awe and reverence that fold so necessarily about imposture, it

ommon prelude known to many sorts of Christian as "conviction of sin"; it is, at any rate, a conviction of hopeless confusion. . . . Then in some way the idea of God comes into the distressed mind, at first simply as an idea, without substance or belief. It is read about or it is remembered; it is expounded by some teacher or some happy convert. In the case of all those of the new faith with whose personal experience I have any intimacy, the idea of God has remained for some time simply as an idea floating about in a mind stil

thrusts itself before minds unaccustomed to the idea that they are lambs. The cross in the twilight bars the way. It is a novelty and an enormous relief to such people to realise that one may think of God without being committed to think of either the Father, the Son, or the Holy Ghost, or of all of them at

. It is as if one was touched at every point by a being akin to oneself, sympathetic, beyond measure wiser, steadfast and pure in aim. It is completer and more intimate, but it is like standing side by side

reathing, and nearer

ng when it may not come to us. . . . But after it has come our lives are changed, God is with us and there is no more doubt of God. Thereafter one goes about the world like one who was lonely and has found a lover, like one wh

struggles in his great effort from strength to strength, has no spite against error. Far beyond halfway he hastens to meet the purblind. But God is against the darkness in their eyes. The faith which is returning to men girds at veils and shadows, and would see God plainly. It has little respect for mysteri