Whats Wrong With The World | Page 8

Lord Halifax ask plainly for Catholicism, something might be done for them. We are all, one hopes, imaginative enough to recognize the dignity and distinctness of another religion, like Islam or the cult of Apollo. I am quite ready to respect another man's faith; but it is too much to ask that I should respect his doubt, his worldly hesitations and fictions, his political bargain and make-believe. Most Nonconformists with an instinct for English history could see something poetic and national about the Archbishop of Canterbury as an Archbishop of Canterbury. It is when he does the rational British statesman that they very justifiably get annoyed. Most Anglicans with an eye for pluck and simplicity could admire Dr. Clifford as a Baptist minister. It is when he says that he is simply a citizen that nobody can possibly believe him.
But indeed the case is yet more curious than this. The one argument that used to be urged for our creedless vagueness was that at least it saved us from fanaticism. But it does not even do that. On the contrary, it creates and renews fanaticism with a force quite peculiar to itself. This is at once so strange and so true that I will ask the reader's attention to it with a little more precision.
Some people do not like the word "dogma." Fortunately they are free, and there is an alternative for them. There are two things, and two things only, for the human mind, a dogma and a prejudice. The Middle Ages were a rational epoch, an age of doctrine. Our age is, at its best, a poetical epoch, an age of prejudice. A doctrine is a definite point; a prejudice is a direction. That an ox may be eaten, while a man should not be eaten, is a doctrine. That as little as possible of anything should be eaten is a prejudice; which is also sometimes called an ideal. Now a direction is always far more fantastic than a plan. I would rather have the most archaic map of the road to Brighton than a general recommendation to turn to the left. Straight lines that are not parallel must meet at last; but curves may recoil forever. A pair of lovers might walk along the frontier of France and Germany, one on the one side and one on the other, so long as they were not vaguely told to keep away from each other. And this is a strictly true parable of the effect of our modern vagueness in losing and separating men as in a mist.
It is not merely true that a creed unites men. Nay, a difference of creed unites men--so long as it is a clear difference. A boundary unites. Many a magnanimous Moslem and chivalrous Crusader must have been nearer to each other, because they were both dogmatists, than any two homeless agnostics in a pew of Mr. Campbell's chapel. "I say God is One," and "I say God is One but also Three," that is the beginning of a good quarrelsome, manly friendship. But our age would turn these creeds into tendencies. It would tell the Trinitarian to follow multiplicity as such (because it was his "temperament"), and he would turn up later with three hundred and thirty-three persons in the Trinity. Meanwhile, it would turn the Moslem into a Monist: a frightful intellectual fall. It would force that previously healthy person not only to admit that there was one God, but to admit that there was nobody else. When each had, for a long enough period, followed the gleam of his own nose (like the Dong) they would appear again; the Christian a Polytheist, and the Moslem a Panegoist, both quite mad, and far more unfit to understand each other than before.
It is exactly the same with politics. Our political vagueness divides men, it does not fuse them. Men will walk along the edge of a chasm in clear weather, but they will edge miles away from it in a fog. So a Tory can walk up to the very edge of Socialism, if he knows what is Socialism. But if he is told that Socialism is a spirit, a sublime atmosphere, a noble, indefinable tendency, why, then he keeps out of its way; and quite right too. One can meet an assertion with argument; but healthy bigotry is the only way in which one can meet a tendency. I am told that the Japanese method of wrestling consists not of suddenly pressing, but of suddenly giving way. This is one of my many reasons for disliking the Japanese civilization. To use surrender as a weapon is the very worst spirit of the East. But certainly there is no force so hard to fight as the force which it is easy to