First and Last Things - H. G. Wells (best classic literature .txt) 📗

way of life with those about one, and form perhaps with those of like training and congenial temperament small groups for mutual support. That sort of association I have already discussed in the previous section. With adolescent people in particular such association is in many cases an almost instinctive necessity. There is no reason moreover why everyone who is lonely should not seek out congenial minds and contrive a grouping with them. All mutual lovers for example are Orders of a limited membership, many married couples and endless cliques and sets are that. Such small and natural associations are indeed force-giving Orders because they are brought together by a common innate disposition out of a possibility of mutual assistance and inspiration; they observe a Rule that springs up and not a Rule imposed. The more of such groups and Orders we have the better. I do not see why having formed themselves they should not define and organize themselves. I believe there is a phase somewhere between fifteen and thirty, in the life of nearly everybody, when such a group is sought, is needed and would be helpful in self-development and self-discovery. In leagues and societies for specific ends, too, we must all participate. But the order of the Samurai as a great progressive force controlling a multitude of lives right down to their intimate details and through all the phases of personal development is a thing unrealizable. To seek to realize it is impatience. True brotherhood is universal brotherhood. The way to that is long and toilsome, but it is a way that permits of no such energetic short cuts as this militant order of my dream would achieve.

 

3.12. CONCERNING NEW STARTS AND NEW RELIGIONS.

When one is discussing this possible formation of cults and brotherhoods, it may be well to consider a few of the conditions that rule such human re-groupings. We live in the world as it is and not in the world as we want it to be, that is the practical rule by which we steer, and in directing our lives we must constantly consider the forces and practicabilities of the social medium in which we move.

In contemporary life the existing ties are so various and so imperative that the detachment necessary as a preliminary condition to such new groupings is rarely found. This is not a period in which large numbers of people break away easily and completely from old connexions. Things change less catastrophically than once they did. More particularly is there less driving out into the wilderness. There is less heresy hunting; persecution is frequently reluctant and can be evaded by slight concessions. The world as a whole is less harsh and emphatic than it was. Customs and customary attitudes change nowadays not so much by open, defiant and revolutionary breaches as by the attrition of partial negligences and new glosses. Innovating people do conform to current usage, albeit they conform unwillingly and imperfectly. There is a constant breaking down and building up of usage, and as a consequence a lessened need of wholesale substitutions. Human methods have become viviparous; the New nowadays lives for a time in the form of the Old. The friend I quote in Chapter 2.10 writes of a possible sect with a “religious edifice” and ritual of its own, a new religious edifice and a new ritual. In practice I doubt whether “real” people, people who matter, people who are getting things done and who have already developed complex associations, can afford the extensive re-adjustment implied in such a new grouping. It would mean too much loss of time, too much loss of energy and attention, too much sacrifice of existing cooperations.

New cults, new religions, new organizations of all sorts, insisting upon their novelty and difference, are most prolific and most successful wherever there is an abundant supply of dissociated people, where movement is in excess of deliberation, and creeds and formulae unyielding and unadaptable because they are unthinking. In England, for example, in the last century, where social conditions have been comparatively stable, discussion good and abundant and internal migration small, there have been far fewer such developments than in the United States of America. In England toleration has become an institution, and where Tory and Socialist, Bishop and Infidel, can all meet at the same dinner-table and spend an agreeable week-end together, there is no need for defensive segregations. In such an atmosphere opinion and usage change and change continually, not dramatically as the results of separations and pitched battles but continuously and fluently as the outcome of innumerable personal reactions. America, on the other hand, because of its material preoccupations, because of the dispersal of its thinking classes over great areas, because of the cruder understanding of its more heterogeneous population (which constantly renders hard and explicit statement necessary), MEANS its creeds much more literally and is at once more experimental and less compromising and tolerant. It is there if anywhere that new brotherhoods and new creeds will continue to appear. But even in America I think the trend of things is away from separations and segregations and new starts, and towards more comprehensive and graduated methods of development.

New religions, I think, appear and are possible and necessary in phases of social disorganization, in phases when considerable numbers of people are detached from old systems of direction and unsettled and distressed. So, at any rate, it was Christianity appeared, in a strained and disturbed community, in the clash of Roman and Oriental thought, and for a long time it was confined to the drifting population of seaports and great cities and to wealthy virgins and widows, reaching the most settled and most adjusted class, the pagani, last of all and in its most adaptable forms. It was the greatest new beginning in the world’s history, and the wealth of political and literary and social and artistic traditions it abandoned had subsequently to be revived and assimilated to it fragment by fragment from the past it had submerged. Now, I do not see that the world to-day presents any fair parallelism to that sere age of stresses in whose recasting Christianity played the part of a flux. Ours is on the whole an organizing and synthetic rather than a disintegrating phase throughout the world. Old institutions are neither hard nor obstinate to-day, and the immense and various constructive forces at work are saturated now with the conception of evolution, of secular progressive development, as opposed to the revolutionary idea. Only a very vast and terrible war explosion can, I think, change this state of affairs.

This conveys in general terms, at least, my interpretation of the present time, and it is in accordance with this view that the world is moving forward as a whole and with much dispersed and discrepant rightness, that I do not want to go apart from the world as a whole into any smaller community, with all the implication of an exclusive possession of right which such a going apart involves. Put to the test by my own Samurai for example by a particularly urgent and enthusiastic discipline, I found I did not in the least want to be one of that organization, that it only expressed one side of a much more complex self than its disciplines permitted. And still less do I want to hamper the play of my thoughts and motives by going apart into the particularism of a new religion. Such refuges are well enough when the times threaten to overwhelm one. The point about the present age, so far as I am able to judge the world, is that it does not threaten to overwhelm; that at the worst, by my standards, it maintains its way of thinking instead of assimilating mine.

 

3.13. THE IDEA OF THE CHURCH.

Now all this leads very directly to a discussion of the relations of a person of my way of thinking to the Church and religious institutions generally. I have already discussed my relation to commonly accepted beliefs, but the question of institutions is, it seems to me, a different one altogether. Not to realize that, to confuse a church with its creed, is to prepare the ground for a mass of disastrous and life-wasting errors.

Now my rules of conduct are based on the supposition that moral decisions are to be determined by the belief that the individual life guided by its perception of beauty is incidental, experimental, and contributory to the undying life of the blood and race. I have decided for myself that the general business of life is the development of a collective consciousness and will and purpose out of a chaos of individual consciousnesses and wills and purposes, and that the way to that is through the development of the Socialist State, through the socialization of existing State organizations and their merger of pacific association in a World State. But so far I have not taken up the collateral aspect of the synthesis of human consciousness, the development of collective feeling and willing and expression in the form, among others, of religious institutions.

Religious institutions are things to be legitimately distinguished from the creeds and cosmogonies with which one finds them associated. Customs are far more enduring things than ideas,—witness the mistletoe at Christmas, or the old lady turning her money in her pocket at the sight of the new moon. And the exact origin of a religious institution is of much less significance to us than its present effect. The theory of a religion may propose the attainment of Nirvana or the propitiation of an irascible Deity or a dozen other things as its end and aim; the practical fact is that it draws together great multitudes of diverse individualized people in a common solemnity and self-subordination however vague, and is so far, like the State, and in a manner far more intimate and emotional and fundamental than the State, a synthetic power. And in particular, the idea of the Catholic Church is charged with synthetic suggestion; it is in many ways an idea broader and finer than the constructive idea of any existing State. And just as the Beliefs I have adopted lead me to regard myself as in and of the existing State, such as it is, and working for its rectification and development, so I think there is a reasonable case for considering oneself in and of the Catholic Church and bound to work for its rectification and development; and this in spite of the fact that one may not feel justified in calling oneself a Christian in any sense of the term.

It may be maintained very plausibly that the Catholic Church is something greater than Christianity, however much the Christians may have contributed to its making. From the historical point of view it is a religious and social method that developed with the later development of the world empire of Rome and as the expression of its moral and spiritual side. Its head was, and so far as its main body is concerned still is, the pontifex maximus of the Roman world empire, an official who was performing sacrifices centuries before Christ was born. It is easy to assert that the Empire was converted to Christianity and submitted to its terrestrial leader, the bishop of Rome; it is quite equally plausible to say that the religious organization of the Empire adopted Christianity and so made Rome, which had hitherto had no priority over Jerusalem or Antioch in the Christian Church, the headquarters of the adopted cult. And if the Christian movement could take over and assimilate the prestige, the world predominance and sacrificial conception of the pontifex maximus and go on with that as part at any rate of the basis of a universal Church, it is manifest that now in the fulness of time this great organization, after its accumulation of Christian tradition, may conceivably go on still further to