The Vital Message, Sir Arthur Conan Doyle [lightweight ebook reader TXT] 📗

arguments for the truth of the whole narrative. Is this then a line of thought which merits the wholesale condemnations and anathemas hurled at it by those who profess to speak in the name of religion? At the same time, though we bring support to the New Testament, it would, indeed, be a misconception if these, or any such remarks, were quoted as sustaining its literal accuracy--an idea from which so much harm has come in the past. It would, indeed, be a good, though an unattainable thing, that a really honest and open-minded attempt should be made to weed out from that record the obvious forgeries and interpolations which disfigure it, and lessen the value of those parts which are really above suspicion.

Is it necessary, for example, to be told, as an inspired fact from Christ's own lips, that Zacharias, the son of Barachias,[7] was struck dead within the precincts of the Temple in the time of Christ, when, by a curious chance, Josephus has independently narrated the incident as having occurred during the siege of Jerusalem, thirty-seven years later? This makes it very clear that this particular Gospel, in its present form, was written after that event, and that the writer fitted into it at least one other incident which had struck his imagination. Unfortunately, a revision by general agreement would be the greatest of all miracles, for two of the very first texts to go would be those which refer to the "Church," an institution and an idea utterly unfamiliar in the days of Christ. Since the object of the insertion of these texts is perfectly clear, there can be no doubt that they are forgeries, but as the whole system of the Papacy rests upon one of them, they are likely to survive for a long time to come. The text alluded to is made further impossible because it is based upon the supposition that Christ and His fishermen conversed together in Latin or Greek, even to the extent of making puns in that language. Surely the want of moral courage and intellectual honesty among Christians will seem as strange to our descendants as it appears marvellous to us that the great thinkers of old could have believed, or at least have pretended to believe, in the fighting sexual deities of Mount Olympus.

Revision is, indeed, needed, and as I have already pleaded, a change of emphasis is also needed, in order to get the grand Christian conception back into the current of reason and progress. The orthodox who, whether from humble faith or some other cause, do not look deeply into such matters, can hardly conceive the stumbling-blocks which are littered about before the feet of their more critical brethren. What is easy, for faith is impossible for reflection. Such expressions as "Saved by the blood of the Lamb" or "Baptised by His precious blood" fill their souls with a gentle and sweet emotion, while upon a more thoughtful mind they have a very different effect.

Apart from the apparent injustice of vicarious atonement, the student is well aware that the whole of this sanguinary metaphor is drawn really from the Pagan rites of Mithra, where the neophyte was actually placed under a bull at the ceremony of the TAUROBOLIUM, and was drenched, through a grating, with the blood of the slaughtered animal. Such reminiscences of the more brutal side of Paganism are not helpful to the thoughtful and sensitive modern mind. But what is always fresh and always useful and always beautiful, is the memory of the sweet Spirit who wandered on the hillsides of Galilee; who gathered the children around him; who met his friends in innocent good-fellowship; who shrank from forms and ceremonies, craving always for the inner meaning; who forgave the sinner; who championed the poor, and who in every decision threw his weight upon the side of charity and breadth of view. When to this character you add those wondrous psychic powers already analysed, you do, indeed, find a supreme character in the world's history who obviously stands nearer to the Highest than any other. When one compares the general effect of His teaching with that of the more rigid churches, one marvels how in their dogmatism, their insistence upon forms, their exclusiveness, their pomp and their intolerance, they could have got so far away from the example of their Master, so that as one looks upon Him and them, one feels that there is absolute deep antagonism and that one cannot speak of the Church and Christ, but only of the Church or Christ.

And yet every Church produces beautiful souls, though it may be debated whether "produces" or "contains" is the truthful word. We have but to fall back upon our own personal experience if we have lived long and mixed much with our fellow-men. I have myself lived during the seven most impressionable years of my life among Jesuits, the most maligned of all ecclesiastical orders, and I have found them honourable and good men, in all ways estimable outside the narrowness which limits the world to Mother Church. They were athletes, scholars, and gentlemen, nor can I ever remember any examples of that casuistry with which they are reproached. Some of my best friends have been among the parochial clergy of the Church of England, men of sweet and saintly character, whose pecuniary straits were often a scandal and a reproach to the half-hearted folk who accepted their spiritual guidance. I have known, also, splendid men among the Nonconformist clergy, who have often been the champions of liberty, though their views upon that subject have sometimes seemed to contract when one ventured upon their own domain of thought. Each creed has brought out men who were an honour to the human race, and Manning or Shrewsbury, Gordon or Dolling, Booth or Stopford Brooke, are all equally admirable, however diverse the roots from which they grow. Among the great mass of the people, too, there are very many thousands of beautiful souls who have been brought up on the old-fashioned lines, and who never heard of spiritual communion or any other of those matters which have been discussed in these essays, and yet have reached a condition of pure spirituality such as all of us may envy. Who does not know the maiden aunt, the widowed mother, the mellowed elderly man, who live upon the hilltops of unselfishness, shedding kindly thoughts and deeds around them, but with their simple faith deeply, rooted in anything or everything which has come to them in a hereditary fashion with the sanction of some particular authority? I had an aunt who was such an one, and can see her now, worn with austerity and charity, a small, humble figure, creeping to church at all hours from a house which was to her but a waiting-room between services, while she looked at me with sad, wondering, grey eyes. Such people have often reached by instinct, and in spite of dogma, heights, to which no system of philosophy can ever raise us.

But making full allowance for the high products of every creed, which may be only, a proof of the innate goodness of civilised humanity, it is still beyond all doubt that Christianity has broken down, and that this breakdown has been brought home to everyone by the terrible catastrophe which has befallen the world. Can the most optimistic apologist contend that this is a satisfactory, outcome from a religion which has had the unopposed run of Europe for so many centuries? Which has come out of it worst, the Lutheran Prussian, the Catholic Bavarian, or the peoples who have been nurtured by the Greek Church? If we, of the West, have done better, is it not rather an older and higher civilisation and freer political institutions that have held us back from all the cruelties, excesses and immoralities which have taken the world back to the dark ages? It will not do to say that they have occurred in spite of Christianity, and that Christianity is, therefore, not to blame. It is true that Christ's teaching is not to blame, for it is often spoiled in the transmission. But Christianity has taken over control of the morals of Europe, and should have the compelling force which would ensure that those morals would not go to pieces upon the first strain. It is on this point that Christianity must be judged, and the judgment can only be that it has failed. It has not been an active controlling force upon the minds of men. And why? It can only be because there is something essential which is wanting. Men do not take it seriously. Men do not believe in it. Lip service is the only service in innumerable cases, and even lip service grows fainter.

Men, as distinct from women, have, both in the higher and lower classes of life, ceased, in the greater number of cases, to show a living interest in religion. The churches lose their grip upon the people--and lose it rapidly. Small inner circles, convocations, committees, assemblies, meet and debate and pass resolutions of an ever narrower character. But the people go their way and religion is dead, save in so far as intellectual culture and good taste can take its place. But when religion is dead, materialism becomes active, and what active materialism may produce has been seen in Germany.

Is it not time, then, for the religious bodies to discourage their own bigots and sectarians, and to seriously consider, if only for self-preservation, how they can get into line once more with that general level of human thought which is now so far in front of them? I say that they can do more than get level--they can lead. But to do so they must, on the one hand, have the firm courage to cut away from their own bodies all that dead tissue which is but a disfigurement and an encumbrance. They must face difficulties of reason, and adapt themselves to the demands of the human intelligence which rejects, and is right in rejecting, much which they offer. Finally, they must gather fresh strength by drawing in all the new truth and all the new power which are afforded by this new wave of inspiration which has been sent into the world by God, and which the human race, deluded and bemused by the would-be clever, has received with such perverse and obstinate incredulity. When they have done all this, they will find not only that they are leading the world with an obvious right to the leadership, but, in addition, that they have come round once more to the very teaching of that Master whom they have so long misrepresented.


APPENDICES

A

DOCTOR GELEY'S EXPERIMENTS

Nothing could be imagined more fantastic and grotesque than the results of the recent experiments of Professor Geley, in France. Before such results the brain, even of the trained psychical student, is dazed, while that of the orthodox man of science, who has given no heed to these developments, is absolutely helpless. In the account of the proceedings which he read lately before the Institut General Psychologique in Paris, on January of last year, Dr. Geley says: "I do not merely say that there has been no fraud; I say, 'there has been no possibility of fraud.' In nearly every case the materialisations were done under my eyes, and I have observed their whole genesis and development." He adds that, in the course of the experiments, more than a hundred experts, mostly doctors, checked the results.