orthodoxy-第48章

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merely　as　a　chance　example；　I　have　found　Europe　and　the　world



once　more　like　the　little　garden　where　I　stared　at　the　symbolic



shapes　of　cat　and　rake；　I　look　at　everything　with　the　old　elvish



ignorance　and　expectancy。　　This　or　that　rite　or　doctrine　may　look



as　ugly　and　extraordinary　as　a　rake；　but　I　have　found　by　experience



that　such　things　end　somehow　in　grass　and　flowers。　　A　clergyman　may



be　apparently　as　useless　as　a　cat；　but　he　is　also　as　fascinating；



for　there　must　be　some　strange　reason　for　his　existence。　　I　give



one　instance　out　of　a　hundred；　I　have　not　myself　any　instinctive



kinship　with　that　enthusiasm　for　physical　virginity；　which　has



certainly　been　a　note　of　historic　Christianity。　　But　when　I　look



not　at　myself　but　at　the　world；　I　perceive　that　this　enthusiasm



is　not　only　a　note　of　Christianity；　but　a　note　of　Paganism；　a　note



of　high　human　nature　in　many　spheres。　　The　Greeks　felt　virginity



when　they　carved　Artemis；　the　Romans　when　they　robed　the　vestals；



the　worst　and　wildest　of　the　great　Elizabethan　playwrights　clung　to



the　literal　purity　of　a　woman　as　to　the　central　pillar　of　the　world。　



Above　all；　the　modern　world　（even　while　mocking　sexual　innocence）



has　flung　itself　into　a　generous　idolatry　of　sexual　innocence



the　great　modern　worship　of　children。　　For　any　man　who　loves　children



will　agree　that　their　peculiar　beauty　is　hurt　by　a　hint　of　physical　sex。　



With　all　this　human　experience；　allied　with　the　Christian　authority；



I　simply　conclude　that　I　am　wrong；　and　the　church　right；　or　rather



that　I　am　defective；　while　the　church　is　universal。　　It　takes



all　sorts　to　make　a　church；　she　does　not　ask　me　to　be　celibate。　



But　the　fact　that　I　have　no　appreciation　of　the　celibates；



I　accept　like　the　fact　that　I　have　no　ear　for　music。　　The　best



human　experience　is　against　me；　as　it　is　on　the　subject　of　Bach。　



Celibacy　is　one　flower　in　my　father's　garden；　of　which　I　have



not　been　told　the　sweet　or　terrible　name。　　But　I　may　be　told　it



any　day。







　　　　　This；　therefore；　is；　in　conclusion；　my　reason　for　accepting



the　religion　and　not　merely　the　scattered　and　secular　truths　out



of　the　religion。　　I　do　it　because　the　thing　has　not　merely　told　this



truth　or　that　truth；　but　has　revealed　itself　as　a　truth…telling　thing。　



All　other　philosophies　say　the　things　that　plainly　seem　to　be　true；



only　this　philosophy　has　again　and　again　said　the　thing　that　does



not　seem　to　be　true；　but　is　true。　　Alone　of　all　creeds　it　is



convincing　where　it　is　not　attractive；　it　turns　out　to　be　right；



like　my　father　in　the　garden。　　Theosophists　for　instance　will　preach



an　obviously　attractive　idea　like　re…incarnation；　but　if　we　wait



for　its　logical　results；　they　are　spiritual　superciliousness　and　the



cruelty　of　caste。　　For　if　a　man　is　a　beggar　by　his　own　pre…natal　sins；



people　will　tend　to　despise　the　beggar。　　But　Christianity　preaches



an　obviously　unattractive　idea；　such　as　original　sin；　but　when　we



wait　for　its　results；　they　are　pathos　and　brotherhood；　and　a　thunder



of　laughter　and　pity；　for　only　with　original　sin　we　can　at　once　pity



the　beggar　and　distrust　the　king。　　Men　of　science　offer　us　health；



an　obvious　benefit；　it　is　only　afterwards　that　we　discover



that　by　health；　they　mean　bodily　slavery　and　spiritual　tedium。　



Orthodoxy　makes　us　jump　by　the　sudden　brink　of　hell；　it　is　only



afterwards　that　we　realise　that　jumping　was　an　athletic　exercise



highly　beneficial　to　our　health。　　It　is　only　afterwards　that　we



realise　that　this　danger　is　the　root　of　all　drama　and　romance。　



The　strongest　argument　for　the　divine　grace　is　simply　its　ungraciousness。　



The　unpopular　parts　of　Christianity　turn　out　when　examined　to　be



the　very　props　of　the　people。　　The　outer　ring　of　Christianity



is　a　rigid　guard　of　ethical　abnegations　and　professional　priests；



but　inside　that　inhuman　guard　you　will　find　the　old　human　life



dancing　like　children；　and　drinking　wine　like　men；　for　Christianity



is　the　only　frame　for　pagan　freedom。　　But　in　the　modern　philosophy



the　case　is　opposite；　it　is　its　outer　ring　that　is　obviously



artistic　and　emancipated；　its　despair　is　within。







　　　　　And　its　despair　is　this；　that　it　does　not　really　believe



that　there　is　any　meaning　in　the　universe；　therefore　it　cannot



hope　to　find　any　romance；　its　romances　will　have　no　plots。　　A　man



cannot　expect　any　adventures　in　the　land　of　anarchy。　　But　a　man　can



expect　any　number　of　adventures　if　he　goes　travelling　in　the　land



of　authority。　　One　can　find　no　meanings　in　a　jungle　of　scepticism；



but　the　man　will　find　more　and　more　meanings　who　walks　through



a　forest　of　doctrine　and　design。　　Here　everything　has　a　story　tied



to　its　tail；　like　the　tools　or　pictures　in　my　father's　house；



for　it　is　my　father's　house。　　I　end　where　I　beganat　the　right　end。　



I　have　entered　at　last　the　gate　of　all　good　philosophy。　　I　have　come



into　my　second　childhood。







　　　　　But　this　larger　and　more　adventurous　Christian　universe　has



one　final　mark　difficult　to　express；　yet　as　a　conclusion　of　the　whole



matter　I　will　attempt　to　express　it。　　All　the　real　argument　about



religion　turns　on　the　question　of　whether　a　man　who　was　born　upside



down　can　tell　when　he　comes　right　way　up。　　The　primary　paradox　of



Christianity　is　that　the　ordinary　condition　of　man　is　not　his　sane



or　sensible　condition；　that　the　normal　itself　is　an　abnormality。　



That　is　the　inmost　philosophy　of　the　Fall。　　In　Sir　Oliver　Lodge's



interesting　new　Catechism；　the　first　two　questions　were：　



〃What　are　you？〃　and　〃What；　then；　is　the　meaning　of　the　Fall　of　Man？〃　



I　remember　amusing　myself　by　writing　my　own　answers　to　the　questions；



but　I　soon　found　that　they　were　very　broken　and　agnostic　answers。　



To　the　question；　〃What　are　you？〃　　I　could　only　answer；　〃God　knows。〃　



And　to　the　question；　〃What　is　meant　by　the　Fall？〃　　I　could　answer



with　complete　sincerity；　〃That　whatever　I　am；　I　am　not　myself。〃　



This　is　the　prime　paradox　of　our　religion；　something　that　we　have



never　in　any　full　sense　known；　is　not　only　better　than　ourselves；



but　even　more　natural　to　us　than　ourselves。　　And　there　is　really



no　test　of　this　except　the　merely　experimental　one　with　which　these



pages　began；　the　test　of　the　padded　cell　and　the　open　door。　　It　is　only



since　I　have　known　orthodoxy　that　I　have　known　mental　emancipation。　



But；　in　conclusion；　it　has　one　special　application　to　the　ultimate　idea



of　joy。







　　　　　It　is　said　that　Paganism　is　a　religion　of　joy　and　Christianity



of　sorrow；　it　would　be　just　as　easy　to　prove　that　Paganism　is　pure



sorrow　and　Christianity　pure　joy。　　Such　conflicts　mean　nothing　and



lead　nowhere。　　Everything　human　must　have　in　it　both　joy　and　sorrow；



the　only　matter　of　interest　is　the　manner　in　which　the　two　things



are　balanced　or　divided。　　And　the　really　interesting　thing　is　this；



that　the　pagan　was　（in　the　main）　happier　and　happier　as　he　approached



the　earth；　but　sadder　and　sadder　as　he　approached　the　heavens。　



The　gaiety　of　the　best　Paganism；　as　in　the　playfulness　of　Catullus



or　Theocritus；　is；　indeed；　an　eternal　gaiety　never　to　be　forgotten



by　a　grateful　humanity。　　But　it　is　all　a　gaiety　about　the　facts　of　life；



not　about　its　origin。　　To　the　pagan　the　small　things　are　as　sweet



as　the　small　brooks　breaking　out　of　the　mountain；　but　the　broad　things



are　as　bitter　as　the　sea。　　When　the　pagan　looks　at　the　very　core　of　the



cosmos　he　is　struck　cold。　　Behind　the　gods；　who　are　merely　despotic；



sit　the　fates；　who　are　deadly。　　Nay；　the　fates　are　worse　than　deadly；



they　are　dead。　　And　when　rationalists　say　that　the　ancie