The Importance of Ecumenical Dialogue

The Importance of Ecumenical Dialogue
"Oh PLEASE say I'm the Archbishop of Canterbury!"

Saturday, 28 January 2012

GK's Weekly, The Thing, The Idols Of Scotland


THE thing that strikes me most in current controversy is that our opponents are talking almost entirely in terms of the past, and that an entirely dead past; whereas we are making some sort of attempt, whether it be considered impertinent or eccentric or meddlesome or paradoxical, to deal with the practical conditions of the present. An amusing comedy on these lines seems to have arisen on the subject of Scottish Nationalism or the notion of Home Rule for North Britain. A worthy Presbyterian has warned his fellow-countrymen that the movement is tainted by the presence of Roman Catholics, and especially by that of Mr. Compton Mackenzie; and that no little degree of the deadly peril is indicated by the fact that Mr. Cunninghame Graham is interested in a book by Mr. Belloc; in which the hideous sentiment is uttered that the Reformation was the shipwreck of Christendom. Personally I should have thought it was obvious to anybody on any side, in one solid and objective sense, that it was the shipwreck of Christendom. I should imagine that it would be obvious to anybody, for instance, who desires or even discusses the Reunion of Christendom. There certainly was a united vessel or vehicle and it certainly did break up into different parts. Some people may think the ship was a rotten old-fashioned three-decker that was bound to break up; and that the people were lucky who got away from it in boats. But it is certain that it did break up and that the boats were not the same as the original ship. A man might as well resent our saying that the rise of the feudal kingdoms and the modern nationalities was part of the decline and fall of the Roman Empire. This is only one of the marks of such bigotry; but it is worth noting at the outset. One of the peculiarities of this sort of bigot is that he cannot distinguish between provocative statements and plain inevitable statements. If I say that the Reformation was a relapse into barbarism, a return to all that was worst in the Dark Ages without anything of what was best in them, an idolatry of dead Hebrew documents full of visions and symbols without any Daniel to interpret the dreams, a stampede of brutal luxury and pride with a vulgar howl of hot-gospelling for an excuse, a riot of thieves and looters with a few foaming and gibbering lunatics carried in front of it like live mascots for luck; the return of the Manichee, the dirty ape of the ascetic, conspiring with the devil to destroy the world-- if I were to say all this I should think that these remarks about Protestantism certainly had a slightly provocative flavour. But if I were to say, with Mr. Belloc, that Protestantism was the shipwreck of Christendom, I should regard it as an ordinary historical statement, like saying that the American War of Independence was a split in the British Empire. The bigot cannot see the difference between these two types of statement, whether made by us or by himself.

The next interesting thing to note about the protest is that the Protestant goes on to say that Mr. Compton Mackenzie and his friends are going to ruin Scotland by removing the stern teaching of John Knox, which has apparently created the Scottish character. This seems a little hard on the Scottish character. I cannot quite bring myself to believe that the character of Scott or of Stevenson, the character of Burns or Barrie, are exact and unaltered reproductions of the stern teaching of John Knox. But before we come to any such comparisons, it is worth remarking, on the face of the thing that a rather more living world, a life more in touch with modern conditions, a grasp of the actual problems of the present and the immediate future, is rather more indicated by saying the words "Compton Mackenzie" than by saying the words "John Knox." Many very modern young men have recently joined the same religion as Mr. Compton Mackenzie. No such modern young men, that I ever heard of, have ever exhibited the smallest desire to go back to the religion of John Knox. As a matter of plain fact, there is hardly one modern Scotsman in a thousand who has the smallest sympathy with the real religion of John Knox. He may vaguely respect John Knox as a Scottish hero, on the supposition (quite startlingly false) that he was a Scottish patriot. As a matter of fact, the patriotic party in Scotland was the wicked Papistical party; Knox and his Presbyterians were all for helping the pressure of England and Elizabeth. They would have justified themselves by saying that they had the one, true and only right religion. The question is, who is left even in Scotland who believes that it was the one, true and only right religion? I repeat, about one in a thousand; perhaps only a few splendidly fanatical old Wee Frees in the Highlands. Anybody who knows anything of the Scottish Presbyterian Churches, during the last fifty years, knows that the prevailing doctrine taught in them has NOT been the severe Calvinism of the eighteenth and seventeenth centuries, still less the wild Calvinism of the sixteenth. It has been a mild hash of Hegelian philosophy and Higher Criticism, all borrowed from Germany and carefully learnt by Scotch students in German Universities. And anybody who has noticed what the modern Scottish character is really like, knows that it does not by this time (thank heaven) bear the smallest resemblance to the sternness of John Knox. It is rather sentimental than otherwise, though its sentiment finds expression in more than one brilliant and admirable man of genius. Modern Scotland is not even remotely represented by John Knox. It is represented much more accurately, and much more honourably, by Sir Harry Lauder and Sir James Barrie.

This dull habit of invoking dead things, in a world in which we are surrounded by more and more interesting living things, is the second mark of the sort of bigot I am describing. It would be an extremely interesting business to write a real, respectful and sympathetic history of the remarkable episode of Scottish Puritanism; insisting on its integrity and its intellectual vigour while it lasted. But any sincere study of it must conclude with the statement that it did not last. One of the most brilliant and distinguished of Scottish professors, at Edinburgh University, himself of an origin wholly Puritan and of sympathies the very reverse of Catholic, used to me the true and forcible expression about the old Scottish Sabbatarianism, "It covered all Scotland; and then one morning, it had suddenly vanished everywhere like the snow." And though the story might be told truly from either standpoint, or from many others, it is but natural that we should draw our own moral from it. And the moral is, of course, one which we find running through the whole of our history.

The birth and death of every heresy has been essentially the same. A morbid or unbalanced Catholic takes one idea out of the thousandfold throng of Catholic ideas; and announces that he cares for that Catholic idea more than for Catholicism. He takes it away with him into a wilderness, where the idea becomes an image and the image an idol. Then, after a century or two, he suddenly wakes up and discovers that the idol is an idol; and, shortly after that, that the wilderness is a wilderness. If he is a wise man, he calls himself a fool. If he is a fool, he calls himself an evolutionary progressive who has outgrown the worship of idols; and he looks round him at the wilderness, spreading bare and desolate on every side and says, in the beautiful words of Mr. H. G. Wells: "I see no limit to it at all."

That is what happened to the Calvinistic Scotsman; and the chief comfort in the prospect is that the Scotsman is not generally a fool, even when he has ceased to be a Calvinist. But he very often becomes an atheist; and the fact that so many of the hard destructive sceptics, from Hume downwards, came from Scotland, was the early and significant evidence of the discovery of the idol and the wilderness. But in any case, that is the compact parable of what occurred. The Calvinist was a Catholic whose imagination had been in some way caught and overpowered by the one isolated theological truth of the power and knowledge of God; and he offered to it human sacrifice, not only of every human sentiment, but of every other divine quality. Something in that bare idea of all-seeing, all-searching and pitiless power intoxicated and exalted certain men for a certain period, as certain men are intoxicated by a storm of wind or some terrible stage tragedy. The more moderate Protestants, the Anglicans and to a large extent the Lutherans, had something of the same queer feeling about the King. Hence came the Cavalier doctrine of Divine Right--and the court chaplains of Prussia. Nothing is more intriguing and challenging to the imagination than the necessity of trying to understand how men in the sixteenth and early seventeenth centuries felt a sort of abstract altruistic joy in the mere might and triumph of the Prince; in the mere autocracy of the earthly ruler. The Calvinists, to do them justice, felt it only about the heavenly ruler. In that sense the Scots can look proudly back on their Calvinism. But they cannot look proudly forward to Calvinism. They really know, as well as anybody else, that this isolated religious idea can no longer be kept separate from all the other religious ideas to which it belongs. The Calvinism of the Puritan is as dead as the Divine Right of the Cavaliers; men can no longer worship the idol, whether it is Presbyterianism or Erastianism. They can only worship the wilderness; which is atheism--or, as the more polite say, pantheism.

Whether it be called a Catholic tendency or no, all the movements of all the sects of late have been in the direction of trying to put together again those separate pieces that were pulled apart in the sixteenth century. The main feature of our time has been the fact that one person after another has recovered one piece after another, and added it to the new scheme by borrowing it from the old. There is one sufficient proof that there has indeed been a shipwreck. And that is that Robinson Crusoe has, ever since, been continually going back to get things from the wreck.

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