Dawn of All by Robert Hugh Benson (highly illogical behavior .txt) 📕

acknowledge that if Christianity were true--true, really and actually--the Catholic Church was the only possible embodiment of it. Not only did the shrewdest agnostic minds of the time acknowledge this--such men as Huxley in the previous century, Sir Leslie Stephen, Mallock, and scores of others--but even popular Christianity itself began to turn in that direction. Of course there were survivals and reactions, as we should expect. There was a small body of Christians in England called Anglicans, who attempted to hold another view; there was that short-lived movement called Modernism, that held yet a third position. But, for the rest, it was as I say.

"It was the Catholic Church or nothing. And just for a few years it seemed humanly possible that it might be nothing.

"And now for the causes of the revival.

"Briefly, I should say they were all included under one head--the correlation of sciences and their coincidence into one point. Let us take them one by one. We have only time to glance very superficially at each.

"First there was Psychology.

"Even at the end of the nineteenth century it was beginning to be perceived that there was an inexplicable force working behind mere matter. This force was given a number of names--the 'subliminal consciousness,' in man, and 'Nature' in the animal, vegetable, and even mineral creation; and it gave birth to a series of absurd superstitions such as that now wholly extinct sect of the 'Christian Scientists,' or the Mental Healers; and among the less educated of the Materialists, to Pantheism. But the force was acknowledged, and it was perceived to move along definite lines of law. Further, in the great outburst of Spiritualism it began gradually to be evident to the world that this force occasionally manifested itself in a personal, though always a malevolent manner. Now it must be remembered that even this marked an immense advance in the circles called scientific; since in the middle of the nineteenth century, even the phenomena so carefully recorded by the Church were denied. These were now no longer denied, since phenomena, at least closely resembling them, were matters of common occurrence under the eyes of the most sceptical. Of course, since the enquiries were made along purely 'scientific' lines--lines which in those days were nothing other than materialistic--an attempt was made to account for the phenomena by new anti-spiritual theories hastily put together to meet the emergency. But, little by little, an uneasy sense began to manifest itself that the Church had already been familiar with the phenomena for about two thousand years, and that a body, which had marked and recorded facts with greater accuracy than all the 'scientists' put together, at least had some claim to consideration with regard to her hypothesis concerning them. Further, it began to be seen (what is perfectly familiar to us all now) that Religion contributed an element which nothing else could contribute--that, for example, 'Religious Suggestion,' as it was called in the jargon of the time, could accomplish things that ordinary 'Suggestion' could not. Finally, the researches of psychologists into what was then called the phenomenon of 'Alternating Personality' prepared the way for a frank acceptance of the Catholic teaching concerning Possession and Exorcism--teaching which half a century before would have been laughed out of court by all who claimed the name of Scientist. Psychology then, up to this point, had rediscovered that a Force was working behind physical phenomena, itself not physical; that this Force occasionally exhibited characteristics of Personality; and finally that the despised Catholic Church had been more scientific than scientists in her observation of facts; and that this Force, dealt with along Christian lines, could accomplish what it was unable to accomplish along any other.

"The next advance lay along the lines of Comparative Religion.

"The study of Comparative Religion was practically a new science at the end of the nineteenth century, and like all new sciences, claimed at once, before it had constructed its own, to destroy the schemes of others. For instance, there were actually educated persons who advanced as an argument against Christianity the fact that many Christian dogmas and ceremonies were to be found in other religions. It is extremely difficult for us now, even in imagination, to sympathize with such a mentality as this; but it must be remembered that the science was very youthful, and had all the inexperience and the arrogance of youth. As time went on, however, this argument began to disappear, except in very elementary rationalistic manuals, as the fact became evident that while this or that particular religion had one or more identities with Christian doctrines, Christianity possessed them all; that Christianity, in short, had all the principal doctrines of all religions--or at least all doctrines that were of any strength to other religions, as well as several others necessary to weld these detached dogmas into a coherent whole; that, to use a simple metaphor, Christianity stood in the world like a light upon a hill, and that partial and imperfect reflections of this light were thrown back, with more or less clearness, from the various human systems of belief that surrounded it. And at last it became evident, even to the most unintelligent, that the only scientific explanation of this phenomenon lay in the theory that Christianity was indeed unique, and, at the very least, was the most perfect human system of faith--perfectly human, I mean, in that it embodied and answered adequately all the religious aspirations of the human race--the most perfect system of faith the world had ever seen.

"A third cause was to be found in the new philosophy of evidence that began to prevail soon after the dawn of the century.

"Up to that period, so-called Physical Science had so far tyrannized over men's minds as to persuade them to accept her claim that evidence that could not be reduced to her terms was not, properly speaking, evidence at all. Men demanded that purely spiritual matters should be, as they said, 'proved,' by which they meant should be reduced to physical terms. Little by little, however, the preposterous nature of this claim was understood. People began to perceive that each order of life had evidence proper to itself--that there were such things, for instance, as moral proofs, artistic proofs, and philosophical proofs; and that these proofs were not interchangeable. To demand physical proof for every article of belief was as fantastic as to demand, let us say, a chemical proof of the beauty of a picture, or evidence in terms of light or sound for the moral character of a friend, or mathematical proof for the love of a mother for her child. This very elementary idea seems to have come like a thunderclap upon many who claimed the name of 'thinkers'; for it entirely destroyed a whole artillery of arguments previously employed against Revealed Religion.

"For a time, Pragmatism came to the rescue from the philosophical camp; but the assault was but a very short one; since, tested by Pragmatic methods (that is, the testing of the truth of a religion by its appeal to human consciousness), if one fact stood out luminous and undisputed, it was that the Catholic Religion, with its eternal appeal in every century and to every type of temperament, was utterly supreme.

"Let us turn to another point----"

(Mr. Manners lifted the glass he had been twirling between his fingers, and drank it off with an appearance of great enjoyment. Then he smacked his lips once or twice and continued.)

"Let us turn to the realm of politics--even to the realm of trade.

"Socialism, in its purely economic aspect, was a well-meant attempt to abolish the law of competition--that is, the natural law of the Survival of the Fittest. It was an attempt, I say; and it ended, as we know, in disaster; for it established instead, so far as it was successful, the law of the Survival of the Majority, and tyrannized first over the minority and then over the individual.

"But it was a well-meant attempt; since its instinct was perfectly right, that competition is not the highest law of the Universe. And there were several other ideals in Socialism that were most commendable in theory: for example, the idea that the Society sanctifies and safeguards the individual, not the individual the Society; that obedience is a much-neglected virtue, and so forth.

"Then, suddenly almost, it seems to have dawned upon the world that all the ideals of Socialism (apart from its methods and its dogmas) had been the ideals of Christianity; and that the Church had, in her promulgation of the Law of Love, anticipated the Socialist's discovery by about two thousand years. Further, that in the Religious Orders these ideals had been actually incarnate; and that by the doctrine of Vocation--that is by the freedom of the individual to submit himself to a superior--the rights of the individual were respected and the rights of the Society simultaneously vindicated.

"A very good example of all this is to be found in the Poor-law system.

"You remember that before the Reformation, and in Catholic countries long after, there was no Poor-law system, because the Religious Houses looked after the sick and needy. Well, when the Religious Houses were destroyed in England the State had to do their work. You could not simply flog beggars out of existence, as Elizabeth tried to do. Then the inevitable happened, and it began to be a mark of disgrace to be helped by the State in a workhouse: people often preferred to starve. Then at the beginning of the twentieth century a well-meant attempt was made, in the Old-Age Pensions and George's State Insurance Act, to remedy this and to help the poor in a manner that would not injure their self-respect. Of course that failed, too. It is incredible that statesmen did not see it must be so. Old-Age Pensions, too, and State-Insurance (so soon as it was socially digested), began to be considered a mark of disgrace--for the simple cause that it is not the receiving of money that is resented, but the motive for which the money is given and the position of the giver. The State can only give for economic reasons, however conscientious and individually charitable statesmen may be; while the Church gives for the Love of God, and the Love of God never yet destroyed any man's self-respect. Well, you know the end. The Church came forward once more and, under certain conditions, offered to relieve the State of the entire burden. Two results followed--first, all grievances vanished; and secondly, the whole pauper population of England within ten years was Catholic in sympathies. And yet all this is only a reversion to medieval times--a reversion made absolutely necessary by the failure of every attempt to supplant Divine methods by human.

"Now look at it all in another way--the general situation, I mean.

"The Socialist saw plainly the rights of the Society; the Anarchist saw the rights of the Individual. How therefore were these to be reconciled? The Church stepped in at that crucial point and answered, By the Family--whether domestic or Religious. For in the Family you have both claims recognized: there is authority and yet there is liberty. For the union of the Family lies in Love; and Love is the only reconciliation of authority and liberty.

"Now, as I have put it--and as we all now see it--the argument is simplicity itself. But it took a long time to be recognized; and it was not until after the appalling events of the first twenty years of the century, and the discrediting of the absurd Socialistic attempt to preach the Law of Love by methods of Force, that civilization as a whole saw the point. Yet for all that it was beginning to mould popular