God, the Invisible King. Герберт Уэллс

still sit at little desks remote from God or life, and rack their inadequate brains to meet fancied difficulties and state unnecessary perfections. They seek God by logic, ignoring the marginal error that creeps into every syllogism. Their conceit blinds them to the limitations upon their thinking. They weave spider-like webs of muddle and disputation across the path by which men come to God. It would not matter very much if it were not that simpler souls are caught in these webs. Every great religious system in the world is choked by such webs; each system has its own. Of all the blood-stained tangled heresies which make up doctrinal Christianity and imprison the mind of the western world to-day, not one seems to have been known to the nominal founder of Christianity. Jesus Christ never certainly claimed to be the Messiah; never spoke clearly of the Trinity; was vague upon the scheme of salvation and the significance of his martyrdom. We are asked to suppose that he left his apostles without instructions, that were necessary to their eternal happiness, that he could give them the Lord’s Prayer but leave them to guess at the all-important Creed,1 and that the Church staggered along blindly, putting its foot in and out of damnation, until the “experts” of Nicaea, that “garland of priests,” marshalled by Constantine’s officials, came to its rescue… From the conversion of Paul onward, the heresies of the intellect multiplied about Christ’s memory and hid him from the sight of men. We are no longer clear about the doctrine he taught nor about the things he said and did…

      We are all so weary of this theology of the Christians, we are all at heart so sceptical about their Triune God, that it is needless here to spend any time or space upon the twenty thousand different formulae in which the orthodox have attempted to believe in something of the sort. There are several useful encyclopaedias of sects and heresies, compact, but still bulky, to which the curious may go. There are ten thousand different expositions of orthodoxy. No one who really seeks God thinks of the Trinity, either the Trinity of the Trinitarian or the Trinity of the Sabellian or the Trinity of the Arian, any more than one thinks of those theories made stone, those gods with three heads and seven hands, who sit on lotus leaves and flourish lingams and what not, in the temples of India. Let us leave, therefore, these morbid elaborations of the human intelligence to drift to limbo, and come rather to the natural heresies that spring from fundamental weaknesses of the human character, and which are common to all religions. Against these it is necessary to keep constant watch. They return very insidiously.

      3. GOD IS NOT MAGIC

      One of the most universal of these natural misconceptions of God is to consider him as something magic serving the ends of men.

      It is not easy for us to grasp at first the full meaning of giving our souls to God. The missionary and teacher of any creed is all too apt to hawk God for what he will fetch; he is greedy for the poor triumph of acquiescence; and so it comes about that many people who have been led to believe themselves religious, are in reality still keeping back their own souls and trying to use God for their own purposes. God is nothing more for them as yet than a magnificent Fetish. They did not really want him, but they have heard that he is potent stuff; their unripe souls think to make use of him. They call upon his name, they do certain things that are supposed to be peculiarly influential with him, such as saying prayers and repeating gross praises of him, or reading in a blind, industrious way that strange miscellany of Jewish and early Christian literature, the Bible, and suchlike mental mortification, or making the Sabbath dull and uncomfortable. In return for these fetishistic propitiations God is supposed to interfere with the normal course of causation in their favour. He becomes a celestial log-roller. He remedies unfavourable accidents, cures petty ailments, contrives unexpected gifts of medicine, money, or the like, he averts bankruptcies, arranges profitable transactions, and does a thousand such services for his little clique of faithful people. The pious are represented as being constantly delighted by these little surprises, these bouquets and chocolate boxes from the divinity. Or contrawise he contrives spiteful turns for those who fail in their religious attentions. He murders Sabbath-breaking children, or disorganises the careful business schemes of the ungodly. He is represented as going Sabbath-breakering on Sunday morning as a Staffordshire worker goes ratting. Ordinary everyday Christianity is saturated with this fetishistic conception of God. It may be disowned in THE HIBBERT JOURNAL, but it is unblushingly advocated in the parish magazine. It is an idea taken over by Christianity with the rest of the qualities of the Hebrew God. It is natural enough in minds so self-centred that their recognition of weakness and need brings with it no real self-surrender, but it is entirely inconsistent with the modern conception of the true God.

      There has dropped upon the table as I write a modest periodical called THE NORTHERN BRITISH ISRAEL REVIEW, illustrated with portraits of various clergymen of the Church of England, and of ladies and gentlemen who belong to the little school of thought which this magazine represents; it is, I should judge, a sub-sect entirely within the Established Church of England, that is to say within the Anglican communion of the Trinitarian Christians. It contains among other papers a very entertaining summary by a gentleman entitled – I cite the unusual title-page of the periodical – “Landseer Mackenzie, Esq.,” of the views of Isaiah, Ezekiel, and Obadiah upon the Kaiser William. They are distinctly hostile views. Mr. Landseer Mackenzie discourses not only upon these anticipatory condemnations but also upon the relations of the weather to this war. He is convinced quite simply and honestly that God has been persistently rigging the weather against the Germans. He points out that the absence of mist on the North Sea was of great help to the British in the autumn of 1914, and declares that it was the wet state of the country that really held up the Germans in Flanders in the winter of 1914-15. He ignores the part played by the weather in delaying the relief of Kut-el-Amara, and he has not thought of the difficult question why the Deity, having once decided upon intervention, did not, instead of this comparatively trivial meteorological assistance, adopt the more effective course of, for example, exploding or spoiling the German stores of ammunition by some simple atomic miracle, or misdirecting their gunfire by a sudden local modification of the laws of refraction or gravitation.

      Since these views of God come from Anglican vicarages I can only conclude that this kind of belief is quite orthodox and permissible in the established church, and that I am charging orthodox Christianity here with nothing that has ever been officially repudiated. I find indeed the essential assumptions of Mr. Landseer Mackenzie repeated in endless official Christian utterances on the part of German and British and Russian divines. The Bishop of Chelmsford, for example, has recently ascribed our difficulties in the war to our impatience with long sermons – among other similar causes. Such Christians are manifestly convinced that God can be invoked by ritual – for example by special days of national prayer or an increased observance of Sunday – or made malignant by neglect or levity. It is almost fundamental in their idea of him. The ordinary Mohammedan seems as confident of this magic pettiness of God, and the belief of China in the magic propitiations and resentments of “Heaven” is at least equally strong.