The Hearts of Men. Fielding Harold
merchants who had once been at the school, were emblazoned on the wall. No meek, struggling curate would find a niche there. The race was to the strong, not the weak. He was learning the law of the survival of the fittest, and he was further learning that the Sermon on the Mount is not a guide to be the fittest, in this world at any rate.
I must try again and guard against misconception. The school was a good school, the tone was good, the masters were all men of high character, of considerable learning. No school could have been better taught; but this was the teaching of the school, as it is and must be of all schools that are worth anything: a boy must be brought up on truths, not imaginings; he must learn laws, not aspirations; he must be prepared for the world as it is, not as a visionary might see it.
Therefore this boy learnt at school the great code of conduct which obtains in the world. Shortly, it is this: not to be quarrelsome, but to be ready always to fight for a good cause, be the fighting with sword or fist, with pen or tongue, by word or deed, and when fighting to hit hard and spare not. He learnt to desire and strive for wealth and honour, which are good things, not in immoderate excess, which injures other forms of happiness, but in due and proper amount. He learnt that he should speak the truth in most things, but not in all. There are worse things than some lies. There are some lies that are not a disgrace, but an honour. He learnt that learning was not a snare, but a very necessary and very admirable thing also, and of all learning that knowledge of the world, the wicked world, the flesh and the devil, was the most necessary. Such in broad lines were what he learnt from his schoolfellows, the code filtered down from above, the code of a public school. A very admirable code, but how different from what he had first learnt. There were worlds between them, the immensity that lies between fact and ideal.
And yet all this time, while this public school code was being driven into him by precept and example, by coercion and by blows, all this while, every morning at prayers and every Sunday thrice, he heard the other code taught in the school chapel. The masters taught it, and the boys were supposed to accept and believe it – during chapel hours. Once chapel was over, once Monday morning came, and the other code ruled. No one remembered the theoretic code of Christ. Boys who brought it forward in daily life were disliked. They were not bullied, no! but they were left alone. The tone of the school would never have allowed bullying for such a cause, but there was an instinctive repulsion to those boys who talked religion. The others inwardly accused them of cant. Boys who alleged religious reasons for refusing to fight, to poach, to smoke occasionally, to commit other little breaches of discipline, were suspected of bringing forth religion as a cloak to hide the fact that they were afraid to fight and poach and that smoking made them sick. That they were very often rightly suspected this boy had no doubt. It was his first introduction to cant, and it surprised him. Was, then, the attempt to realise the precepts of Christ in daily life either a folly or an hypocrisy? As far as he could see it was both.
It must not, of course, be imagined that he thus faced the problem and gave this answer. He no more faced the problem than any other boy does, than the great majority of men do. He simply grew up according to his surroundings, agreeing with them, accepting the rule he found accepted, developing as his environments made him. But although he did not mentally face and enumerate his difficulties, he was aware of them just the same. He was clearly conscious of a conflict between fact and theory, between teaching and example, between reality and dreams. He became year after year also more clearly aware of a repugnance rising within him to religion and to religious teaching. He shrank from it without realising why. He supposed it was just his natural sin. It was, of course, that he was proving its unreality as a guide to life. He began to shrink, too, from all religious topics, from religious services and religious books. They jarred on him. He found himself also losing his reverence for his religious teachers – for all his teachers, in fact – for they all professed religion. Their words had grated on him first, the difference between what they professed to believe and what he knew they did believe. Unaware of the reason till much later, almost unconsciously there grew up in him a contempt towards all his teachers and masters, a sense that they must be and were hypocrites and impostors. He found himself at eighteen far adrift from all guidance and counsel, shunning religion because he saw that the teachings of Christ were quite unadapted for the world he had to live in, scornful of and contemning his teachers for what seemed to him hypocrisy.
It was not a satisfactory state for a boy, and the less so because it was still almost unconscious. He felt all that I have said, the avoidance, the dislike, but he had not yet faced it to himself and said, "Why does Christianity jar upon me and seem unreal, what are its difficulties?" Nor, "What is it that causes my dislike and contempt of my teachers? They are better men in all ways than I am. They are good men. I shall never be as good. I honour them in their lives. I admit that. What is the difficulty?" He was adrift without compass or pilot, and he did not know it. Yet he was already far from the safe harbour of trust and belief. The storms and darkness of the sea of life were before him, and there was no star by which he could steer. He made no effort, raised as yet no alarm, for he knew not that his anchor had dragged, that he had lost hold, perhaps never to regain it.
CHAPTER IV
SCIENTIFIC THEOLOGY – I
About this time he read the "Origin of Species" and "The Descent of Man." This surprised him. It was not only that this was his first introduction to the science of biology, his first peep behind the curtain of modern forms into the coulisses of the world that interested him, but there was here contained a complete refutation, a disastrous overthrow, of all that system of the Creation which he had been taught.
If Darwin was right, and he seemed to be right – nay, even his once adversaries now admitted he was right, if not in his details yet in his broad outline – if he was right then was Genesis all wrong. There was never any garden of Eden, never any seven days' creation, never any making of woman out of a rib; the world was not six thousand years old, but millions. Man himself could count his pedigree back tens of thousands of years. It was a fable; and not only was it a fable, but this fable contained as a kernel not a truth – then it would be understood – but a falsehood. The theory of the whole story was that man had fallen, that he used to be perfect, that he walked with God, but that he fell. Such was the idea. And the continuation was that Christ was required to atone to God for man's disobedience, to lead man slowly back to the Paradise he had lost.
And now it was clear that the garden of Eden was all a fable, that man had never been perfect, that he had evolved slowly out of the beast. He had risen, not fallen, and stood now higher than ever before. The first part was false, and if so, must not the sequence be false also? As a whole the fable held together; destroy the foundation and the superstructure must come crashing into ruin. Oh! it was all false, the whole of it, Old and New Testament together, an old woman's tale. And then suddenly his eyes were opened. He saw many things. His instincts that he had not understood were now clear. Yes, of course, the supernatural part was all a fable, a mistake; nay, more, it taught the reverse of truth, and the moral part of it was all wrong too. The morality of the Old Testament was that of a savage, the morality of the New a remarkable ideal totally unfit for the world as it is now or ever has been. The man who followed it would commit a terrible error. It was therefore untrue also; more than merely untrue, it was dangerous, as a false teacher must be. For long he had instinctively seen that this was so, now he knew why. At the touch of science the whole fabric of religion fell into dust. Christianity was a fraud, and there was an end of it.
But still the church bells rang and the people went there. Priests preached this belief and people held to it. Darwin had written more than ten years before and his book had been accepted, but still religion had not fallen. Men and women, as far as he could see nearly all men and women, still professed themselves Christians. How was all this possible? How could it be that this disproved Jewish fable still held together? It was wonderful. There must be a reason. What is it?
Can it be possible, he thought, that there is an explanation, that religion can justify itself, that it may still have reason? There are people who call themselves scientific theologians. They write books and they preach, and they can be asked questions. What have they to say? So this boy collected some of his difficulties and tried to find out what scientific theology thought of them. Let me name briefly some of them: —
The Fall of Man.– Theology says he fell, science says he rose. What