The Thing/28

27. The Slavery of the Mind

The Thing 28. Inge Versus Barnes written by Gilbert Keith Chesterton

29. What We Think About

None of us I hope ever wished to be unjust to Dean Inge: though in such fights the button will sometimes come off the foil. And a cruel injustice is being done to him, in the suggestion widely circulated that he agrees with Dr. Barnes. Such things should not be lightly said of any gentleman. It is in accordance with the current legend, at least, that the Gloomy Dean even when he comes to bless should remain to curse. But if there is one isolated human being whom he can be imagined as wanting to bless, one would think it would be his ally, Bishop Barnes of Birmingham. And yet the alliance only serves to soften the curse and not to secure the blessing. If we may use such popular terms of such dignified ecclesiastics, we might be tempted to say that the Dean has found it necessary to throw over the Bishop. An interesting review by the Dean of the Bishop's recent book of sermons contains, of course, a certain number of rather conventional compliments and a certain number of rather abrupt sneers, we might say snarls, at various other people including the greater part of Christendom. But on the two striking and outstanding matters on which Bishop Barnes was condemned by the Catholics, he is almost as strongly condemned by the Dean of St. Paul's. Dean Inge is far too intelligent and cultivated a man to pretend to have much patience with the nonsense about testing Transubstantiation either by chemical experiments or psychical research. He tries to break it to his Broad Church colleague as gently as possible that the latter has made himself a laughing stock. But allowing for such necessary politeness between partners, it could hardly be stated better or even more plainly. He curtly refers the Bishop to the responsible definition of the doctrine in Father Rickaby's book on metaphysics; and drily observes that it will be found rather more subtle and plausible than the Bishop seems to be aware of. He also adds, with a grim candour which is rather attractive, that it is pretty disastrous to challenge Catholics about whether the Mass does them any spiritual good, since they would quite certainly unite in testifying that it does. After these frank and arresting admissions, it is a mere matter of routine, and almost of respectability, that the Dean should agree with the Bishop that all such sacramentalism is very deplorable; that the admittedly intelligent people he knows who say they have found Christ in the Mass and not in the Morning Service must be "natural idolaters" and that it is "obvious" that the Blessed Sacrament has an affinity with the lower religions. Also with the lower classes. That, I fancy, is what the Dean really finds so disgusting about it.

The point is, however, that the Dean definitely snubs the Bishop on the one great point on which the newspapers have boomed and boosted him. And he does exactly the same thing, if in a lesser degree, on the second and lesser matter which was similarly boosted. I mean, of course, the matter of Evolution. The Dean, of course, believes in Evolution, as do a good many other people, Catholic and Protestant as well as agnostic. But though he believes in Evolution, he does not believe in Bishop Barnes's Evolution. He comments with admirable clarity and decision on the folly of identifying progress with evolution; or even mere complication with progress. Nothing could be better than the brief and brisk sentences in which he disposes altogether of that idealisation of the scientific theory, which is in fact simply ignorance of it. In plain words, Bishop Barnes, for all his bluster, knows almost as little about Evolution as he does about Transubstantiation. The Dean of St. Paul's does not, of course, put this truth in such plain words; but he manages to make it pretty plain. His candour in this case also has to be balanced by general expressions of agreement with the Bishop, and somewhat heartier expressions of disagreement with everybody else, especially with the Bishop's enemies. The Dean alludes scornfully to the orthodox world, as if it necessarily repudiated certain biological theories; or as if it mattered very much if it did. The difference between the Broad Churchman and the Catholic Church is not that the former thinks Evolution true and the latter thinks it false. It is that the former thinks Evolution an explanation and the latter knows it is not an explanation. Hence the former thinks it all important; and the latter thinks it rather unimportant. Being unable to grasp this principle, the Dean has to fall back on quoting an old Victorian cant phrase; and saying that a new scientific discovery passes through three stages: that of being called absurd; of being called anti-scriptural; and of being discovered to be quite old and familiar. He might have added that it generally goes on to a fourth stage; that of being discovered to be quite untrue.

For that is the very simple fact which both Dean Inge and Bishop Barnes leave out; and which seems to be as utterly unknown to the more lucid rationalism of the one as to the cruder secularism of the other. Not only was the Archbishop of Canterbury right in suggesting that old gentlemen like himself had been familiar with Evolution all their lives; but he might have added that they were much more certain of it in the earlier part of their lives than they will be by the end of their lives. Those of them who have really read the most recent European enquiries and speculations know that Darwinism is every day becoming much less of a dogma and much more of a doubt. Those who have not read the speculations and the doubts simply go on repeating the dogma. While Dr. Barnes was preaching sermons carefully founded on the biology of fifty years ago, Mr. Belloc was proving conclusively before the whole world that Mr. H. G. Wells and Sir Arthur Keith were unacquainted with the biology of five years ago. In short, it is only just, as we have said, to insist on the difference between Dean Inge and Dr. Barnes; which is like the difference between Huxley and Haeckel. Everybody would be better and happier if Dean Inge were known as Professor Inge; and if Dr. Barnes were not only a Professor but a Prussian Professor. Then he could be boomed along with other barbarians attacking Christianity, without having the ecclesiastical privilege of actually persecuting Christians. But there are heathens and heathens and there are persecutors and persecutors. The Dean is a pagan Roman of the Senate House. The Bishop is a pagan Teuton of the swamps and fens. The Dean dislikes the Christian tradition in the spirit of Diocletian and Julian. The Bishop dislikes it in the simpler spirit of a Danish pirate staring at the rigid mystery of a Roman-British Church. Even the common cause and broad brotherly maxim of CHRISTIANI AD LEONES did not always, I fancy, reconcile the Roman and the Goth. These historical comparisons may seem fanciful; and indeed in one sense both parties are very much tied to their own historical period. They are both very Victorian; but even here there is a difference and a superiority. The superiority of the Dean is that he knows it and says so. He is man enough to boast of being Victorian and not to mind being called reactionary. Whereas the Bishop seems really to cherish the truly extraordinary notion that his notions are new and up-to-date.

Of course they have a philosophy in common; and it would be a cheap simplification to call it Materialism. Indeed, we should be almost as shallow in talking about Materialism as they are in talking about Magic. The truth is that the strange bigotry, which leads the Bishop to scream and rail at all sacramentalism as Magic, is in its inmost essence the very reverse of Materialism. Indeed it is nothing half so healthy as Materialism. The root of this prejudice is not so much a trust in matter as a sort of horror of matter. The man of this philosophy is always asking that worship shall be wholly spiritual, or even wholly intellectual; because he does really feel a disgust at the idea of spiritual things having a body and a solid form. It probably does really give him a mystical shudder to suppose that God can become as bread and wine; though I never understood why it should not give the same shudder to say that God could become flesh and blood. But whether or no these thinkers are logical in their philosophy, I think this is their philosophy. It has a very long history and an ancient name. It is not Materialist but Manichee.

Indeed the Dean uttered an unconscious truth when he said the sacramentalists must be "natural idolaters." He shrinks from it not only because it is idolatrous, but also because it is natural. He cannot bear to think how natural is the craving for the supernatural. He cannot tolerate the idea of it actually working through the elements of nature. Unconsciously, no doubt, but very stubbornly, that sort of intellectual does feel that our souls may belong to God, but our bodies only to the devil or the beast. That Manichean horror of matter is the only INTELLIGENT reason for any such sweeping refusal of supernatural and sacramental wonders. The rest is all cant and repetition and arguing in a circle; all the baseless dogmatism about science forbidding men to believe in miracles; as if SCIENCE could forbid men to believe in something which science does not profess to investigate. Science is the study of the admitted laws of existence; it cannot prove a universal negative about whether those laws could ever be suspended by something admittedly above them. It is as if we were to say that a lawyer was so deeply learned in the American Constitution that he knew there could never be a revolution in America. Or it is as if a man were to say he was so close a student of the text of Hamlet that he was authorised to deny that an actor had dropped the skull and bolted when the theatre caught fire. The constitution follows a certain course, so long as it is there to follow it; the play follows a certain course, so long as it is being played; the visible order of nature follows a certain course if there is nothing behind it to stop it. But that fact throws no sort of light on whether there IS anything behind it to stop it. That is a question of philosophy or metaphysics and not of material science. And out of respect for the intelligence of both these reverend gentlemen, and especially for the high intelligence of the Dean of St. Paul's, I much prefer to think that they are opposed to what they call Magic as consistent philosophers and not as inconsistent scientists. I prefer to think that they are thinking along the lines of great Gnostics and Buddhists and other mystics of a dark but dignified historical tradition; rather than that they are blundering in plain logic in the interests of cheap popular science. I can even understand or imagine that thrill of repulsion that seizes them in the presence of the divine materialism of the Mass. But I still think they would be more consistent and complete, if they made it quite clear that they carried their principle to completion; and said, as the Moslem says about Christmas, "Far be it from Him to have a Son," or the terrified disciples who cried, "Far be this from Thee," when God was going up to be crucified.

This work is in the public domain in countries where the copyright term is the author's life plus 70 years or less.