Autobiographical Sketches - Annie Besant (free romance novels .TXT) 📗

and hence the grief of perfect benevolence. Now I stoutly deny that any jot or tittle of God's plans can fail. I believe in the ordering of all for the best. I think that the pain consequent on broken law is only an inevitable necessity, over which we shall some day rejoice.

"The indifference shown to God's love cannot pain Him. Why? because it is simply a sign of defectiveness in the creature which the ages will rectify. The being who is indifferent is not yet educated up to the point of love. But he _will be_. The pure and holy suffering of Christ was (pardon me) _wholly_ the consequence of his human nature. True it was because of the _perfection_ of his humanity. But his Divinity had nothing to do with it. It was his _human heart_ that broke. It was because he entered a world of broken laws and of incomplete education that he became involved in suffering with the rest of his race.....

"No, Mrs. Besant; I never feel at all inclined to give up the search, or to suppose that the other side may be right. I claim no merit for it, but I have an invincible faith in the morality of God and the moral order of the world. I have no more doubt about the falsehood of the popular theology than I have about the unreality of six robbers who attacked me three nights ago in a horrid dream. I exult and rejoice in the grandeur and freedom of the little bit of truth it has been given me to see. I am told that 'Present-day Papers', by Bishop Ewing (edited) are a wonderful help, many of them, to puzzled people: I mean to get them. But I am sure you will find that the truth will (even so little as we may be able to find out) grow on you, make you free, light your path, and dispel, at no distant time, your _painful_ difficulties and doubts. I should say on no account give up your reading. I think with you that you could not do without it. It will be a wonderful source of help and peace to you. For there are struggles far more fearful than those of intellectual doubt. I am keenly alive to the gathered-up sadness of which your last two pages are an expression. I was sorrier than I can say to read them. They reminded me of a long and very dark time in my own life, when I thought the light never would come. Thank God it came, or I think I could not have held out much longer. But you have evidently strength to bear it now. The more dangerous time, I should fancy, has passed. You will have to mind that the fermentation leaves clear spiritual wine, and not (as too often) vinegar.

"I wish I could write something more helpful to you in this great matter. But as I sit in front of my large bay window, and see the shadows on the grass and the sunlight on the leaves, and the soft glimmer of the rosebuds left by the storms, I cannot but believe that all will be very well. 'Trust in the Lord; wait patiently for him'--they are trite words. But he made the grass, the leaves, the rosebuds, and the sunshine, and he is the Father of our Lord Jesus Christ. And now the trite words have swelled into a mighty argument."

Despite reading and argument, my scepticism grew only deeper and deeper. The study of W.R. Greg's "Creed of Christendom", of Matthew Arnold's "Literature and Dogma", helped to widen the mental horizon, while making a return to the old faith more and more impossible. The church services were a weekly torture, but feeling as I did that I was only a doubter, I spoke to none of my doubts. It was possible, I felt, that all my difficulties might be cleared up, and I had no right to shake the faith of others while in uncertainty myself. Others had doubted and had afterwards believed; for the doubter silence was a duty; the blinded had better keep their misery to themselves. I found some practical relief in parish work of a non-doctrinal kind, in nursing the sick, in trying to brighten a little the lot of the poor of the village. But here, again, I was out of sympathy with most of those around me. The movement among the agricultural laborers, due to the energy and devotion of Joseph Arch, was beginning to be talked of in the fens, and bitter were the comments of the farmers on it, while I sympathised with the other side. One typical case, which happened some months later, may stand as example of all. There was a young man, married, with two young children, who was wicked enough to go into a neighboring county to a "Union Meeting", and who was, further, wicked enough to talk about it when he returned. He became a marked man; no farmer would employ him. He tramped about vainly, looking for work, grew reckless, and took to drink. Visiting his cottage one day I found his wife ill, a dead child in the bed, a sick child in her arms; yes, she "was pining; there was no work to be had". "Why did she leave the dead child on the bed? because there was no other place to put it." The cottage consisted of one room and a "lean-to", and husband and wife, the child dead of fever and the younger child sickening with it, were all obliged to lie on the one bed. In another cottage I found four generations sleeping in one room, the great-grandfather and his wife, the grandmother (unmarried), the mother (unmarried), and the little child, while three men-lodgers completed the tale of eight human beings crowded into that narrow, ill-ventilated garret. Other cottages were hovels, through the broken roofs of which poured the rain, and wherein rheumatism and ague lived with the dwellers. How could I do aught but sympathise with any combination that aimed at the raising of these poor? But to sympathise with Joseph Arch was a crime in the eyes of the farmers, who knew that his agitation meant an increased drain on their pockets. For it never struck them that, if they paid less in rent to the absent landlord, they might pay more in wage to the laborers who helped to make their wealth, and they had only civil words for the burden that crushed them, and harsh ones for the builders-up of their ricks and the mowers of their harvests. They made common cause with their enemy, instead of with their friend, and instead of leaguing themselves with the laborers, as forming together the true agricultural interest, they leagued themselves with the landlords against the laborers, and so made fratricidal strife instead of easy victory over the common foe.

In the summer and autumn of 1872, I was a good deal in London with my mother.--My health had much broken down, and after a severe attack of congestion of the lungs, my recovery was very slow. One Sunday in London, I wandered into St. George's Hall, in which Mr. Charles Voysey was preaching, and there I bought some of his sermons. To my delight I found that someone else had passed through the same difficulties as I about hell and the Bible and the atonement and the character of God, and had given up all these old dogmas, while still clinging to belief in God. I went to St. George's Hall again on the following Sunday, and in the little ante-room, after the service, I found myself in a stream of people, who were passing by Mr. and Mrs. Voysey, some evidently known to him, some strangers, many of the latter thanking him for his morning's work. As I passed in my turn I said: "I must thank you for very great help in what you have said this morning", for indeed the possibility opened of a God who was really "loving unto every man", and in whose care each was safe for ever, had come like a gleam of light across the stormy sea of doubt and distress on which I had been tossing for nearly twelve months. On the following Sunday, I saw them again, and was cordially invited down to their Dulwich home, where they gave welcome to all in doubt. I soon found that the Theism they professed was free from the defects which revolted me in Christianity. It left me God as a Supreme Goodness, while rejecting all the barbarous dogmas of the Christian faith. I now read Theodore Parker's "Discourse on Religion", Francis Newman's "Hebrew Monarchy", and other works, many of the essays of Miss Frances Power Cobbe and of other Theistic writers, and I no longer believed in the old dogmas and hated while I believed; I no longer doubted whether they were true or not; I shook them off, once for all, with all their pain, and horror, and darkness, and felt, with relief and joy inexpressible, that they were all but the dreams of ignorant and semi-savage minds, not the revelation of a God. The last remnant of Christianity followed swiftly these cast-off creeds, though, in parting with this, one last pang was felt. It was the doctrine of the Deity of Christ. The whole teaching of the Broad Church School tends, of course, to emphasise the humanity at the expense of the Deity of Christ, and when the eternal punishment and the substitutionary atonement had vanished, there seemed to be no sufficient reason left for so stupendous a miracle as the incarnation of the Deity. I saw that the idea of incarnation was common to all Eastern creeds, not peculiar to Christianity; the doctrine of the unity of God repelled the doctrine of the incarnation of a portion of the Godhead. But the doctrine was dear from association; there was something at once soothing and ennobling in the idea of a union between Man and God, between a perfect man and divine supremacy, between a human heart and an almighty strength. Jesus as God was interwoven with all art, with all beauty in religion; to break with the Deity of Jesus was to break with music, with painting, with literature; the Divine Child in his mother's arms, the Divine Man in his Passion and in his triumph, the human friend encircled with the majesty of the Godhead--did inexorable Truth demand that this ideal figure, with all its pathos, its beauty, its human love, should pass into the Pantheon of the dead Gods of the Past?


VIII.


The struggle was a sharp one ere I could decide that intellectual honesty demanded that the question of the Deity of Christ should be analysed as strictly as all else, and that the conclusions come to from an impartial study of facts should be faced as steadily as though they dealt with some unimportant question. I was bound to recognise, however, that more than intellectual honesty would be here required, for if the result of the study were--as I dimly felt it would be--to establish disbelief in the supernatural claims of Christ, I could not but feel that such disbelief would necessarily entail most unpleasant external results. I might give up belief in all save this, and yet remain a member of the Church of England: views on Inspiration, on Eternal Torture, on the Vicarious Atonement, however heterodox, might be held within the pale of the Church; many broad church clergymen rejected these as decidedly as I did myself, and yet remained members of the Establishment; the judgment on "Essays and Reviews" gave this wide liberty to heresy within the Church, and a laywoman might well claim the freedom of thought legally bestowed on divines. The name "Christian" might well be worn