THE RETURN TO RELIGION

IN the days when Huxley and Herbert Spencer and the Victorian agnostics were trumpeting as a final truth the famous hypothesis of Darwin, it seemed to thousands of simple people almost impossible that religion should survive. It is all the more ironic that it has not only survived them all, but it is a perfect example (perhaps the only real example) of what they called the Survival of the Fittest. It so happens that it does really and truly fit in with the theory offered by Darwin; which was something totally different from most of the theories accepted by Darwinians. This real original theory of Darwin has since very largely broken down in the general field of biology and botany; but it does actually apply to this particular argument in the field of religious history. The recent re-emergence of our religion is a survival of the fittest as Darwin meant it, and not as popular Darwinism meant it; so far as it meant anything. Among the innumerable muddles, which mere materialistic fashion made out of the famous theory, there was in many quarters a queer idea that the Struggle for Existence was of necessity an actual struggle between the candidates for survival; literally a cut-throat competition. There was a vague idea that the strongest creature violently crushed the others. And the notion that this was the one method of improvement came everywhere as good news to bad men; to bad rulers, to bad employers, to swindlers and sweaters and the rest. The brisk owner of a bucket-shop compared himself modestly to a mammoth, trampling down other mammoths in the primeval jungle. The business man destroyed other business men, under the extraordinary delusion that the eohippic horse had devoured other eohippic horses. The rich man suddenly discovered that it was not only convenient but cosmic to starve or pillage the poor, because pterodactyls may have used their little hands to tear each other's eyes. Science, that nameless being, declared that the weakest must go to the wall; especially in Wall Street. There was a rapid decline and degradation in the sense of responsibility in the rich, from the merely rationalistic eighteenth century to the purely scientific nineteenth. The great Jefferson, when he reluctantly legalised slavery, said he trembled for his country, knowing that God is just. The profiteer of later times, when he legalised usury or financial trickery, was satisfied with himself; knowing that Nature is unjust.

But, however that may be (and of course the moral malady has survived scientific mistake) the people who talked thus of cannibal horses and competitive oysters, did not understand what Darwin's thesis was. If later biologists have condemned it, it should not be condemned without being understood, widely as it has been accepted without being understood. The point of Darwinism was not that a bird with a longer beak (let us say) thrust it into other birds, and had the advantage of a duellist with a longer sword. The point of Darwinism was that the bird with the longer beak could reach worms (let us say) at the bottom of a deeper hole; that the birds who could not do so would die; and he alone would remain to found a race of long-beaked birds. Darwinism suggested that if this happened a vast number of times, in a vast series of ages, it might account for the difference between the beaks of a sparrow and a stork. But the point was that the fittest did not need to struggle against the unfit. The survivor had nothing to do except to survive, when the others could not survive. He survived because he alone had the features and organs necessary for survival. And, whatever be the truth about mammoths or monkeys, that is the exact truth about the present survival of religion. It is surviving because nothing else can survive.

Religion has returned; because all the various forms of scepticism that tried to take its place, and do its work, have by this time tied themselves into such knots that they cannot do anything. That chain of causation of which they were fond of talking seems really to have served them after the fashion of the proverbial rope; and when modern discussion gave them rope enough, they quite rapidly hanged themselves. For there is not a single one of the fashionable forms of scientific scepticism, or determinism, that does not end in stark paralysis, touching the practical conduct of human life. Take any three of the normal and necessary ideas on which civilisation and even society depend. First, let us say, a scientific man of the old normal nineteenth-century sort would remark, "We can at least have common sense, in its proper meaning of a sense of reality common to all; we can have common morals, for without them we cannot even have a community; a man must in the ordinary sense obey the law; and especially the moral law." Then the newer sceptic, who is progressive and has gone further and fared worse, will immediately say, "Why should you worship the taboo of your particular tribe? Why should you accept prejudices that are the product of a blind herd instinct? Why is there any authority in the unanimity of a flock of frightened sheep?" Suppose the normal man falls back on the deeper argument: "I am not terrorised by the tribe; I do keep my independent judgment; I have a conscience and a light of justice within, which judges the world." And the stronger sceptic will answer: "If the light in your body be darknessand it is darkness because it is only in your body what are your judgments but the incurable twist and bias of your particular heredity and accidental environment? What can we know about judgments, except that they must all be equally unjust? For they are all equally conditioned by defects and individual ignorances, all of them different and none of them distinguishable; for there exists no single man so sane and separate as to be able to distinguish them justly. Why should your conscience be any more reliable than your rotting teeth or your quite special defect of eyesight? God bless us all, one would think you believed in God!" Then perhaps the normal person will get annoyed and say rather snappishly, "At least I suppose we are men of science; there is science to appeal to and she will always answer; the evidential and experimental discovery of real things." And the other sceptic will answer, if he has any sense of humour: "Why certainly. Sir Arthur Eddington is Science; and he will tell you that science cannot destroy religion, or even defend the multiplication table. Sir Bertram Windle was Science; and he would tell you that the scientific mind is completely satisfied in the Roman Catholic Church. For that matter. Sir Oliver Lodge was Science; and he reached by purely experimental and evidential methods to a solid belief in ghosts. But I admit that there are men of science who cannot get to a solid belief in anything; even in science; even in themselves. There is the crystalographer of Cambridge who writes in the Spectator the lucid sentence: ' We know that most of what we know is probably untrue.' Does that help you on a bit, in founding your sane and solid society?"

We have of course seen just lately the most dramatic exit of great material scientists from the camp of Materialism. It was Eddington I think, who used the phrase that the universe seems to be more like a great thought than a great machine: and Dr. Whitney as reported, has declared that there is no rational description of the ultimate cosmic motion except the Will of God. But it is the perishing of the other things, at least as much as the persistence of the one thing, that has left us at last face to face with the ancient religion of our fathers. The thing once called free thought has come finally to threaten everything that is free. It denies personal freedom in denying free will and the human power of choice. It threatens civic freedom with a plague of hygienic and psychological quackeries; spreading over the land such a network of pseudo-scientific nonsense as free citizens have never yet endured in history. It is quite likely to reverse religious freedom, in the name of some barbarous nostrum or other, such as constitutes the crude and ill-cultured creed of Russia. It is perfectly capable of imposing silence and impotence from without. But there is no doubt whatever that it imposes silence and impotence from within. The whole trend of it, which began as a drive and has ended in a drift, is towards some form of the theory that a man cannot help himself; that a man cannot mend himself; above all, that a man cannot free himself. In all its novels and most of its newspaper articles it takes for granted that men are stamped and fixed in certain types of abnormality of anarchical weakness; that they are pinned and labelled in a museum of morality or immorality; or of that sort of unmorality which is more priggish than the one and more hoggish than the other. We are practically told that we might as well ask a fossil to reform itself. We are told that we are asking a stuffed bird to repent. We are all dead, and the only comfort is that we are all classified. For by this philosophy, which is the same as that of the blackest of Puritan heresies, we all died before we were born. But as it is Kismet without Allah, so also it is Calvinism without God.

The agnostics will be gratified to learn that it is entirely due to their own energy and enterprise, to their own activity in pursuing their own antics, that the world has at last tired of their antics and told them so. We have done very little against them; non nobis, Domine; the glory of their final overthrow is all their own. We have done far less than we should have done, to explain all that balance of subtlety and sanity which is meant by a Christian civilisation. Our thanks are due to those who have so generously helped us by giving a glimpse of what might be meant by a Pagan civilisation. And what is lost in that society is not so much religion as reason; the ordinary common daylight of intellectual instinct that has guided the children of men. A world in which men know that most of what they know is probably untrue cannot be dignified with the name of a sceptical world; it is simply an impotent and abject world, not attacking anything, but accepting everything while trusting nothing; accepting even its own incapacity to attack; accepting its own lack of authority to accept; doubting its very right to doubt. We are grateful for this public experiment and demonstration; it has taught us much. We did not believe that rationalists were so utterly mad until they made it quite clear to us. We did not ourselves think that the mere denial of our dogmas could end in such dehumanised and demented anarchy. It might have taken the world a long time to understand that what it had been taught to dismiss as mediaeval theology was often mere common sense; although the very term common sense, or communis sententia, was a mediaeval conception. But it took the world very little time to understand that the talk on the other side was most uncommon nonsense. It was nonsense that could not be made the basis of any common system, such as has been founded upon common sense.

To take one example out of many; the whole question of Marriage has been turned into a question of Mood. The enemies of marriage did not have the patience to remain in their relatively strong position; that marriage could not be proved to be sacramental, and that some exceptions must be treated as exceptions, so long as it was merely social. They could not be content to say that it is not a sacrament but a contract, and that exceptional legal action might break a contract. They brought objections against it that would be quite as facile and quite as futile, if brought against any other contract. They said that a man is never in the same mood for ten minutes together; that he must not be asked to admire in a red daybreak what he admired in a yellow sunset; that no man can say he will even be the same man by the next month or the next minute; that new and nameless tortures may afflict him if his wife wears a different hat; or that he may plunge her into hell by putting on a pair of socks that does not harmonise with somebody else's carpet. It is quite obvious that this sort of sensitive insanity applies as much to any other human relation as to this relation. A man cannot choose a profession; because, long before he has qualified as an architect, he may have mystically changed into an aviator, or been convulsed in rapid succession by the emotions of a ticket-collector, a trombone-player and a professional harpooner of whales. A man dare not buy a house for fear a fatal stranger with the wrong sort of socks should come into it; or for fear his own mind should be utterly changed in the matter of carpets or cornices. A man may suddenly decline to do any business with his own business partner; because he also, like the cruel husband, wears the wrong necktie. And I saw a serious printed appeal for sympathy for a wife, who deserted her family because her psychology was incompatible with an orange necktie. This is only one application, as I say; but it exactly illustrates how the sceptical principle is now applied; and how scepticism has recently changed from apparent sense to quite self-evident nonsense. The heresies not only decay but destroy themselves; in any case they perish without a blow.

For the reply, not merely of religion but of reason and the rooted sanity of mankind, is obvious enough. "If you feel like that, why certainly you will not found families; or found anything else. You will not build houses; you will not make partnerships; you will not in any fashion do the business of the world. You will never plant a tree, lest you wish next week you had planted it somewhere else; you will never put a potato into a pot or stew, because it will be too late to take it out again; your whole mood is stricken and riddled with cowardice and sterility; your whole way of attacking any problem is to think of excuses for not attacking it at all. Very well; so be it; the Lord be with you. You may be respected for being sincere; you may be pitied for being sensitive; you may retain some of the corrective qualities which make it useful on occasion to be sceptical. But if you are too sceptical to do these things, you must stand out of the way of those who can do them; you must hand over the world to those who believe that the world is workable; to those who believe that men can make houses, make partnerships, make appointments, make promisesand keep them. And if it is necessary in order to keep a promise or boil a potato or behave like a human being, to believe in God making Man, in God being made Man, or in God made Man coming in the clouds in glory well, then you must at least give a chance to these credulous fanatics who can believe the one and who can do the other." That is what I mean by the spiritual Survival of the Fittest. That is why the old phrase, which is probably a mistake in natural history, is a truth in supernatural history. The organic thing called religion has in fact the organs that take hold on life. It can feed where the fastidious doubter finds no food; it can reproduce where, the solitary sceptic boasts of being barren. It may be accepting a miracle to believe in free will; but it is accepting madness, sooner or later, to disbelieve in it. It may be a wild risk to make a vow; but it is a quiet, crawling and inevitable ruin to refuse to make a vow. It may be incredible that one creed is the truth and the others are relatively false; but it is not only incredible, but also intolerable, that there is no truth either in or out of creeds, and all are equally false. For nobody can ever set anything right, if everybody is equally wrong. The intense interest of the moment is that the Man of Science, the hero of the modern world and the latest of the great servants of humanity, has suddenly and dramatically refused to have anything more to do with this dreary business of nibbling negation, and blind scratching and scraping away of the very foundations of the mastery of man. For the work of the sceptic for the past hundred years has indeed been very like the fruitless fury of some primeval monster; eyeless, mindless, merely destructive and devouring; a giant worm wasting away a world that he could not even see; a benighted and bestial life, unconscious of its own cause and of its own consequences. But Man has taken to himself again his own weapons; will and worship and reason and the vision of the plan in things; and we are once more in the morning of the world.

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