Did he believe in G.o.d? Again he put that fundamental question to himself.

He sat very still in the sunset peace, with his eyes upon the steel mirror of the waters. The question seemed to fill the whole scene, to wait, even as the water and sky and the windless trees were waiting....

And then by imperceptible degrees there grew in Scrope's mind the persuasion that he was in the presence of the living G.o.d. This time there was no vision of angels nor stars, no snapping of bow-strings, no throbbing of the heart nor change of scene, no magic and melodramatic drawing back of the curtain from the mysteries; the water and the bridge, the ragged black trees, and a distant boat that broke the silvery calm with an arrow of black ripples, all these things were still before him. But G.o.d was there too. G.o.d was everywhere about him. This persuasion was over him and about him; a dome of protection, a power in his nerves, a peace in his heart. It was an exalting beauty; it was a perfected conviction.... This indeed was the coming of G.o.d, the real coming of G.o.d. For the first time Scrope was absolutely sure that for the rest of his life he would possess G.o.d. Everything that had so perplexed him seemed to be clear now, and his troubles lay at the foot of this last complete realization like a litter of dust and leaves in the foreground of a sunlit, snowy mountain range.

It was a little incredible that he could ever have doubted.

(11)

It was a phase of extreme intellectual clairvoyance. A mult.i.tude of things that hitherto had been higgledy-piggledy, contradictory and incongruous in his mind became lucid, serene, full and a.s.sured. He seemed to see all things plainly as one sees things plainly through perfectly clear still water in the shadows of a summer noon. His doubts about G.o.d, his periods of complete forgetfulness and disregard of G.o.d, this conflict of his instincts and the habits and affections of his daily life with the service of G.o.d, ceased to be perplexing incompatibilities and were manifest as necessary, understandable aspects of the business of living.

It was no longer a riddle that little immediate things should seem of more importance than great and final things. For man is a creature thrusting his way up from the beast to divinity, from the blindness of individuality to the knowledge of a common end. We stand deep in the engagements of our individual lives looking up to G.o.d, and only realizing in our moments of exaltation that through G.o.d we can escape from and rule and alter the whole world-wide scheme of individual lives.

Only in phases of illumination do we realize the creative powers that lie ready to man's hand. Personal affections, immediate obligations, ambitions, self-seeking, these are among the natural and essential things of our individual lives, as intimate almost as our primordial l.u.s.ts and needs; G.o.d, the true G.o.d, is a later revelation, a newer, less natural thing in us; a knowledge still remote, uncertain, and confused with superst.i.tion; an apprehension as yet entangled with barbaric traditions of fear and with ceremonial surgeries, blood sacrifices, and the maddest barbarities of thought. We are only beginning to realize that G.o.d is here; so far as our minds go he is still not here continually; we perceive him and then again we are blind to him. G.o.d is the last thing added to the completeness of human life. To most His presence is imperceptible throughout their lives; they know as little of him as a savage knows of the electric waves that beat through us for ever from the sun. All this appeared now so clear and necessary to Scrope that he was astonished he had ever found the quality of contradiction in these manifest facts.

In this unprecedented lucidity that had now come to him, Scrope saw as a clear and simple necessity that there can be no such thing as a continuous living presence of G.o.d in our lives. That is an unreasonable desire. There is no permanent exaltation of belief. It is contrary to the nature of life. One cannot keep actively believing in and realizing G.o.d round all the twenty-four hours any more than one can keep awake through the whole cycle of night and day, day after day. If it were possible so to apprehend G.o.d without cessation, life would dissolve in religious ecstasy. But nothing human has ever had the power to hold the curtain of sense continually aside and retain the light of G.o.d always.

We must get along by remembering our moments of a.s.surance. Even Jesus himself, leader of all those who have hailed the coming kingdom of G.o.d, had cried upon the cross, "My G.o.d, my G.o.d, why hast thou forsaken me?"

The business of life on earth, life itself, is a thing curtained off, as it were, from such immediate convictions. That is in the const.i.tution of life. Our ordinary state of belief, even when we are free from doubt, is necessarily far removed from the intuitive certainty of sight and hearing. It is a persuasion, it falls far short of perception....

"We don't know directly," Scrope said to himself with a checking gesture of the hand, "we don't see. We can't. We hold on to the remembered glimpse, we go over our reasons."...

And it was clear too just because G.o.d is thus manifest like the momentary drawing of a curtain, sometimes to this man for a time and sometimes to that, but never continuously to any, and because the perception of him depends upon the ability and quality of the perceiver, because to the intellectual man G.o.d is necessarily a formula, to the active man a will and a commandment, and to the emotional man love, there can be no creed defining him for all men, and no ritual and special forms of service to justify a priesthood. "G.o.d is G.o.d," he whispered to himself, and the phrase seemed to him the discovery of a sufficient creed. G.o.d is his own definition; there is no other definition of G.o.d. Scrope had troubled himself with endless arguments whether G.o.d was a person, whether he was concerned with personal troubles, whether he loved, whether he was finite. It were as reasonable to argue whether G.o.d was a frog or a rock or a tree. He had imagined G.o.d as a figure of youth and courage, had perceived him as an effulgence of leadership, a captain like the sun. The vision of his drug-quickened mind had but symbolized what was otherwise inexpressible. Of that he was now sure. He had not seen the invisible but only its sign and visible likeness. He knew now that all such presentations were true and that all such presentations were false. Just as much and just as little was G.o.d the darkness and the brightness of the ripples under the bows of the distant boat, the black beauty of the leaves and twigs of those trees now acid-clear against the flushed and deepening sky. These riddles of the profundities were beyond the compa.s.s of common living. They were beyond the needs of common living. He was but a little earth parasite, sitting idle in the darkling day, trying to understand his infinitesimal functions on a minor planet. Within the compa.s.s of terrestrial living G.o.d showed himself in its own terms. The life of man on earth was a struggle for unity of spirit and for unity with his kind, and the aspect of G.o.d that alone mattered to man was a unifying kingship without and within. So long as men were men, so would they see G.o.d. Only when they reached the crest could they begin to look beyond. So we knew G.o.d, so G.o.d was to us; since we struggled, he led our struggle, since we were finite and mortal he defined an aim, his personality was the answer to our personality; but G.o.d, except in so far as he was to us, remained inaccessible, inexplicable, wonderful, shining through beauty, shining beyond research, greater than time or s.p.a.ce, above good and evil and pain and pleasure.

(12)

Serope's mind was saturated as it had never been before by his sense of the immediate presence of G.o.d. He floated in that realization. He was not so much thinking now as conversing starkly with the divine interlocutor, who penetrated all things and saw into and illuminated every recess of his mind. He spread out his ideas to the test of this presence; he brought out his hazards and interpretations that this light might judge them.

There came back to his mind the substance of his two former visions; they a.s.sumed now a reciprocal quality, they explained one another and the riddle before him. The first had shown him the personal human aspect of G.o.d, he had seen G.o.d as the unifying captain calling for his personal service, the second had set the stage for that service in the spectacle of mankind's adventure. He had been shown a great mult.i.tude of human spirits reaching up at countless points towards the conception of the racial unity under a divine leadership, he had seen mankind on the verge of awakening to the kingdom of G.o.d. "That solves no mystery,"

he whispered, gripping the seat and frowning at the water; "mysteries remain mysteries; but that is the reality of religion. And now, now, what is my place? What have I to do? That is the question I have been asking always; the question that this moment now will answer; what have I to do?..."

G.o.d was coming into the life of all mankind in the likeness of a captain and a king; all the governments of men, all the leagues of men, their debts and claims and possessions, must give way to the world republic under G.o.d the king. For five troubled years he had been staring religion in the face, and now he saw that it must mean this--or be no more than fetishism, Obi, Orphic mysteries or ceremonies of Demeter, a legacy of mental dirtiness, a residue of self-mutilation and superst.i.tious sacrifices from the cunning, fear-haunted, ape-dog phase of human development. But it did mean this. And every one who apprehended as much was called by that very apprehension to the service of G.o.d's kingdom.

To live and serve G.o.d's kingdom on earth, to help to bring it about, to propagate the idea of it, to establish the method of it, to incorporate all that one made and all that one did into its growing reality, was the only possible life that could be lived, once that G.o.d was known.

He sat with his hands gripping his knees, as if he were holding on to his idea. "And now for my part," he whispered, brows knit, "now for my part."

Ever since he had given his confirmation addresses he had been clear that his task, or at least a considerable portion of his task, was to tell of this faith in G.o.d and of this conception of service in his kingdom as the form and rule of human life and human society. But up to now he had been floundering hopelessly in his search for a method and means of telling. That, he saw, still needed to be thought out. For example, one cannot run through the world crying, "The Kingdom of G.o.d is at hand." Men's minds were still so filled with old theological ideas that for the most part they would understand by that only a fantasy of some great coming of angels and fiery chariots and judgments, and hardly a soul but would doubt one's sanity and turn scornfully away. But one must proclaim G.o.d not to confuse but to convince men's minds. It was that and the habit of his priestly calling that had disposed him towards a pulpit. There he could reason and explain. The decorative genius of Lady Sunderbund had turned that intention into a vast iridescent absurdity.

This sense he had of thinking openly in the sight of G.o.d, enabled him to see the adventure of Lady Sunderbund without illusion and without shame.

He saw himself at once honest and disingenuous, divided between two aims. He had no doubt now of the path he had to pursue. A stronger man of permanently clear aims might possibly turn Lady Sunderbund into a useful opportunity, oblige her to provide the rostrum he needed; but for himself, he knew he had neither the needed strength nor clearness; she would smother him in decoration, overcome him by her picturesque persistence. It might be ridiculous to run away from her, but it was necessary. And he was equally clear now that for him there must be no idea of any pulpit, of any sustained mission. He was a man of intellectual moods; only at times, he realized, had he the inspiration of truth; upon such uncertain s.n.a.t.c.hes and glimpses he must live; to make his life a ministry would be to face phases when he would simply be "carrying on," with his mind blank and his faith asleep.

His thought spread out from this perennial decision to more general things again. Had G.o.d any need of organized priests at all? Wasn't that just what had been the matter with religion for the last three thousand years?

His vision and his sense of access to G.o.d had given a new courage to his mind; in these moods of enlightenment he could see the world as a comprehensible ball, he could see history as an understandable drama. He had always been on the verge of realizing before, he realized now, the two entirely different and antagonistic strands that interweave in the twisted rope of contemporary religion; the old strand of the priest, the fetishistic element of the blood sacrifice and the obscene rite, the element of ritual and tradition, of the cult, the caste, the consecrated tribe; and interwoven with this so closely as to be scarcely separable in any existing religion was the new strand, the religion of the prophets, the unidolatrous universal worship of the one true G.o.d. Priest religion is the ant.i.thesis to prophet religion. He saw that the founders of all the great existing religions of the world had been like himself--only that he was a weak and commonplace man with no creative force, and they had been great men of enormous initiative--men reaching out, and never with a complete definition, from the old kind of religion to the new. The Hebrew prophets, Jesus, whom the priests killed when Pilate would have spared him, Mohammed, Buddha, had this much in common that they had sought to lead men from temple worship, idol worship, from rites and ceremonies and the rule of priests, from anniversaryism and sacramentalism, into a direct and simple relation to the simplicity of G.o.d. Religious progress had always been liberation and simplification.

But none of these efforts had got altogether clear. The organizing temper in men, the disposition to dogmatic theorizing, the distrust of the discretion of the young by the wisdom of age, the fear of indiscipline which is so just in warfare and so foolish in education, the tremendous power of the propitiatory tradition, had always caught and crippled every new gospel before it had run a score of years. Jesus for example gave man neither a theology nor a church organization; His sacrament was an innocent feast of memorial; but the fearful, limited, imitative men he left to carry on his work speedily restored all these three abominations of the antiquated religion, theology, priest, and sacrifice. Jesus indeed, caught into identification with the ancient victim of the harvest sacrifice and turned from a plain teacher into a horrible blood bath and a mock cannibal meal, was surely the supreme feat of the ironies of chance....

"It is curious how I drift back to Jesus," said Scrope. "I have never seen how much truth and good there was in his teaching until I broke away from Christianity and began to see him plain. If I go on as I am going, I shall end a Nazarene...."

He thought on. He had a feeling of temerity, but then it seemed as if G.o.d within him bade him be of good courage.

Already in a glow of inspiration he had said practically as much as he was now thinking in his confirmation address, but now he realized completely what it was he had then said. There could be no priests, no specialized ministers of the one true G.o.d, because every man to the utmost measure of his capacity was bound to be G.o.d's priest and minister. Many things one may leave to specialists: surgery, detailed administration, chemistry, for example; but it is for every man to think his own philosophy and think out his own religion. One man may tell another, but no man may take charge of another. A man may avail himself of electrician or gardener or what not, but he must stand directly before G.o.d; he may suffer neither priest nor king. These other things are incidental, but G.o.d, the kingdom of G.o.d, is what he is for.

"Good," he said, checking his reasoning. "So I must bear witness to G.o.d--but neither as priest nor pastor. I must write and talk about him as I can. No reason why I should not live by such writing and talking if it does not hamper my message to do so. But there must be no high place, no ordered congregation. I begin to see my way...."

The evening was growing dark and chill about him now, the sky was barred with deep bluish purple bands drawn across a chilly brightness that had already forgotten the sun, the trees were black and dim, but his understanding of his place and duty was growing very definite.

"And this duty to bear witness to G.o.d's kingdom and serve it is so plain that I must not deflect my witness even by a little, though to do so means comfort and security for my wife and children. G.o.d comes first...."

"They must not come between G.o.d and me...."

"But there is more in it than that."

He had come round at last through the long clearing-up of his mind, to his fundamental problem again. He sat darkly reluctant.

"I must not play priest or providence to them," he admitted at last. "I must not even stand between G.o.d and them."

He saw now what he had been doing; it had been the flaw in his faith that he would not trust his family to G.o.d. And he saw too that this distrust has been the flaw in the faith of all religious systems. .h.i.therto....

(13)

In this strange voyage of the spirit which was now drawing to its end, in which Scrope had travelled from the confused, una.n.a.lyzed formulas and a.s.sumptions and implications of his rectory upbringing to his present stark and simple realization of G.o.d, he had at times made some remarkable self-identifications. He was naturally much given to a.n.a.logy; every train of thought in his mind set up induced parallel currents. He had likened himself to the Anglican church, to the whole Christian body, as, for example, in his imagined second conversation with the angel of G.o.d. But now he found himself a.s.sociating himself with a still more far-reaching section of mankind. This excess of solicitude was traceable perhaps in nearly every one in all the past of mankind who had ever had the vision of G.o.d. An excessive solicitude to shield those others from one's own trials and hardships, to preserve the exact quality of the revelation, for example, had been the fruitful cause of crippling errors, spiritual tyrannies, dogmatisms, dissensions, and futilities.

"Suffer little children to come unto me"; the text came into his head with an effect of contribution. The parent in us all flares out at the thought of the younger and weaker minds; we hide difficulties, seek to spare them from the fires that temper the spirit, the sharp edge of the truth that shapes the soul. Christian is always trying to have a carriage sent back from the Celestial City for his family. Why, we ask, should they flounder dangerously in the mora.s.ses that we escaped, or wander in the forest in which we lost ourselves? Catch these souls young, therefore, save them before they know they exist, kidnap them to heaven; vaccinate them with a catechism they may never understand, lull them into comfort and routine. Instinct plays us false here as it plays the savage mother false when she s.n.a.t.c.hes her fevered child from the doctor's hands. The last act of faith is to trust those we love to G.o.d....

Hitherto he had seen the great nets of theological overstatement and dogma that kept mankind from G.o.d as if they were the work of purely evil things in man, of pride, of self-a.s.sertion, of a desire to possess and dominate the minds and souls of others. It was only now that he saw how large a share in the obstruction of G.o.d's Kingdom had been played by the love of the elder and the parent, by the carefulness, the fussy care, of good men and women. He had wandered in wildernesses of unbelief, in dangerous places of doubt and questioning, but he had left his wife and children safe and secure in the self-satisfaction of orthodoxy. To none of them except to Eleanor had he ever talked with any freedom of his new apprehensions of religious reality. And that had been at Eleanor's initiative. There was, he saw now, something of insolence and something of treachery in this concealment. His ruling disposition throughout the crisis had been to force comfort and worldly well-being upon all those dependants even at the price of his own spiritual integrity. In no way had he consulted them upon the bargain.... While we have pottered, each for the little good of his own family, each for the lessons and clothes and leisure of his own children, a.s.senting to this injustice, conforming to that dishonest custom, being myopically benevolent and fundamentally treacherous, our acc.u.mulated folly has achieved this catastrophe. It is not so much human wickedness as human weakness that has permitted the youth of the world to go through this h.e.l.l of blood and mud and fire.

The way to the kingdom of G.o.d is the only way to the true safety, the true wellbeing of the children of men....

It wasn't fair to them. But now he saw how unfair it was to them in a light that has only shone plainly upon European life since the great interlude of the armed peace came to an end in August, 1914. Until that time it had been the fashion to ignore death and evade poverty and necessity for the young. We can shield our young no longer, death has broken through our precautions and tender evasions--and his eyes went eastward into the twilight that had swallowed up his daughter and her lover.

The tumbled darkling sky, monstrous ma.s.ses of frowning blue, with icy gaps of cold light, was like the great confusions of the war. All our youth has had to go into that terrible and destructive chaos--because of the kings and churches and nationalities st.u.r.dier-souled men would have set aside.

Everything was sharp and clear in his mind now. Eleanor after all had brought him his solution.

He sat quite still for a little while, and then stood up and turned northward towards Notting Hill.

The keepers were closing Kensington Gardens, and he would have to skirt the Park to Victoria Gate and go home by the Bayswater Road....

(14)

As he walked he rearranged in his mind this long-overdue apology for his faith that he was presently to make to his family. There was no one to interrupt him and nothing to embarra.s.s him, and so he was able to set out everything very clearly and convincingly. There was perhaps a disposition to digress into rather voluminous subordinate explanations, on such themes, for instance, as sacramentalism, whereon he found himself summarizing Frazer's Golden Bough, which the Chasters'

controversy had first obliged him to read, and upon the irrelevance of the question of immortality to the process of salvation. But the reality of his eclairciss.e.m.e.nt was very different from anything he prepared in these antic.i.p.ations.

Tea had been finished and put away, and the family was disposed about the dining-room engaged in various evening occupations; Phoebe sat at the table working at some mathematical problem, Clementina was reading with her chin on her fist and a frown on her brow; Lady Ella, Miriam and Daphne were busy making soft washing cloths for the wounded; Lady Ella had brought home the demand for them from the Red Cross centre in Burlington House. The family was all downstairs in the dining-room because the evening was chilly, and there were no fires upstairs yet in the drawing-room. He came into the room and exchanged greetings with Lady Ella. Then he stood for a time surveying his children. Phoebe, he noted, was a little flushed; she put pa.s.sion into her work; on the whole she was more like Eleanor than any other of them. Miriam knitted with a steady skill. Clementina's face too expressed a tussle. He took up one of the rough-knit washing-cloths upon the side-table, and asked how many could be made in an hour. Then he asked some idle obvious question about the fire upstairs. Clementina made an involuntary movement; he was disturbing her. He hovered for a moment longer. He wanted to catch his wife's eye and speak to her first. She looked up, but before he could convey his wish for a private conference with her, she smiled at him and then bent over her work again.

He went into the back study and lit his gas fire. Hitherto he had always made a considerable explosion when he did so, but this time by taking thought and lighting his match before he turned on the gas he did it with only a gentle thud. Then he lit his reading-lamp and pulled down the blind--pausing for a time to look at the lit dressmaker's opposite.

Then he sat down thoughtfully before the fire. Presently Ella would come in and he would talk to her. He waited a long time, thinking only weakly and inconsecutively, and then he became restless. Should he call her?