Orthodoxy
Chapter 9: Authority and the Adventurer
|
IX. AUTHORITY AND THE ADVENTURER
The last chapter has been concerned with the contention that orthodoxy is not only (as is often urged) the only safe guardian of morality or order, but is also the only logical guardian of liberty, innovation and advance. If we wish to pull down the prosperous oppressor we cannot do it with the new doctrine of human perfectibility; we can do it with the old doctrine of Original Sin. If we want to uproot inherent cruelties or lift up lost populations we cannot do it with the scientific theory that matter precedes mind; we can do it with the supernatural theory that mind precedes matter. If we wish specially to awaken people to social vigilance and tireless pursuit of practise, we cannot help it much by insisting on the Immanent God and the Inner Light: for these are at best reasons for contentment; we can help it much by insisting on the transcendent God and the flying and escaping gleam; for that means divine discontent. If we wish particularly to assert the idea of a generous balance against that of a dreadful autocracy we shall instinctively be Trinitarian rather than Unitarian. If we desire European civilization to be a raid and a rescue, we shall insist rather that souls are in real peril than that their peril is ultimately unreal. And if we wish to exalt the outcast and the crucified, we shall rather wish to think that a veritable God was crucified, rather than a mere sage or hero. Above all, if we wish to protect the poor we shall be in favour of fixed rules and clear dogmas. The RULES of a club are occasionally in favour of the poor member. The drift of a club is always in favour of the rich one. And now we come to the crucial question which truly concludes the whole matter. A reasonable agnostic, if he has happened to agree with me so far, may justly turn round and say, "You have found a practical philosophy in the doctrine of the Fall; very well. You have found a side of democracy now dangerously neglected wisely asserted in Original Sin; all right. You have found a truth in the doctrine of hell; I congratulate you. You are convinced that worshippers of a personal God look outwards and are progressive; I congratulate them. But even supposing that those doctrines do include those truths, why cannot you take the truths and leave the doctrines? Granted that all modern society is trusting the rich too much because it does not allow for human weakness; granted that orthodox ages have had a great advantage because (believing in the Fall) they did allow for human weakness, why cannot you simply allow for human weakness without believing in the Fall? If you have discovered that the idea of damnation represents a healthy idea of danger, why can you not simply take the idea of danger and leave the idea of damnation? If you see clearly the kernel of common-sense in the nut of Christian orthodoxy, why cannot you simply take the kernel and leave the nut? Why cannot you (to use that cant phrase of the newspapers which I, as a highly scholarly agnostic, am a little ashamed of using) why cannot you simply take what is good in Christianity, what you can define as valuable, what you can comprehend, and leave all the rest, all the absolute dogmas that are in their nature incomprehensible?" This is the real question; this is the last question; and it is a pleasure to try to answer it. The first answer is simply to say that I am a rationalist. I like to have some intellectual justification for my intuitions. If I am treating man as a fallen being it is an intellectual convenience to me to believe that he fell; and I find, for some odd psychological reason, that I can deal better with a man's exercise of freewill if I believe that he has got it. But I am in this matter yet more definitely a rationalist. I do not propose to turn this book into one of ordinary Christian apologetics; I should be glad to meet at any other time the enemies of Christianity in that more obvious arena. Here I am only giving an account of my own growth in spiritual certainty. But I may pause to remark that the more I saw of the merely abstract arguments against the Christian cosmology the less I thought of them. I mean that having found the moral atmosphere of the Incarnation to be common sense, I then looked at the established intellectual arguments against the Incarnation and found them to be common nonsense. In case the argument should be thought to suffer from the absence of the ordinary apologetic I will here very briefly summarise my own arguments and conclusions on the purely objective or scientific truth of the matter. If I am asked, as a purely intellectual question, why I believe in Christianity, I can only answer, "For the same reason that an intelligent agnostic disbelieves in Christianity." I believe in it quite rationally upon the evidence. But the evidence in my case, as in that of the intelligent agnostic, is not really in this or that alleged demonstration; it is in an enormous accumulation of small but unanimous facts. The secularist is not to be blamed because his objections to Christianity are miscellaneous and even scrappy; it is precisely such scrappy evidence that does convince the mind. I mean that a man may well be less convinced of a philosophy from four books, than from one book, one battle, one landscape, and one old friend. The very fact that the things are of different kinds increases the importance of the fact that they all point to one conclusion. Now, the non-Christianity of the average educated man to-day is almost always, to do him justice, made up of these loose but living experiences. I can only say that my evidences for Christianity are of the same vivid but varied kind as his evidences against it. For when I look at these various anti-Christian truths, I simply discover that none of them are true. I discover that the true tide and force of all the facts flows the other way. Let us take cases. Many a sensible modern man must have abandoned Christianity under the pressure of three such converging convictions as these: first, that men, with their shape, structure, and sexuality, are, after all, very much like beasts, a mere variety of the animal kingdom; second, that primeval religion arose in ignorance and fear; third, that priests have blighted societies with bitterness and gloom. Those three anti-Christian arguments are very different; but they are all quite logical and legitimate; and they all converge. The only objection to them (I discover) is that they are all untrue. If you leave off looking at books about beasts and men, if you begin to look at beasts and men then (if you have any humour or imagination, any sense of the frantic or the farcical) you will observe that the startling thing is not how like man is to the brutes, but how unlike he is. It is the monstrous scale of his divergence that requires an explanation. That man and brute are like is, in a sense, a truism; but that being so like they should then be so insanely unlike, that is the shock and the enigma. That an ape has hands is far less interesting to the philosopher than the fact that having hands he does next to nothing with them; does not play knuckle-bones or the violin; does not carve marble or carve mutton. People talk of barbaric architecture and debased art. But elephants do not build colossal temples of ivory even in a roccoco style; camels do not paint even bad pictures, though equipped with the material of many camel's-hair brushes. Certain modern dreamers say that ants and bees have a society superior to ours. They have, indeed, a civilization; but that very truth only reminds us that it is an inferior civilization. Who ever found an ant-hill decorated with the statues of celebrated ants? Who has seen a bee-hive carved with the images of gorgeous queens of old? No; the chasm between man and other creatures may have a natural explanation, but it is a chasm. We talk of wild animals; but man is the only wild animal. It is man that has broken out. All other animals are tame animals; following the rugged respectability of the tribe or type. All other animals are domestic animals; man alone is ever undomestic, either as a profligate or a monk. So that this first superficial reason for materialism is, if anything, a reason for its opposite; it is exactly where biology leaves off that all religion begins. It would be the same if I examined the second of the three chance rationalist arguments; the argument that all that we call divine began in some darkness and terror. When I did attempt to examine the foundations of this modern idea I simply found that there were none. Science knows nothing whatever about pre-historic man; for the excellent reason that he is pre-historic. A few professors choose to conjecture that such things as human sacrifice were once innocent and general and that they gradually dwindled; but there is no direct evidence of it, and the small amount of indirect evidence is very much the other way. In the earliest legends we have, such as the tales of Isaac and of Iphigenia, human sacrifice is not introduced as something old, but rather as something new; as a strange and frightful exception darkly demanded by the gods. History says nothing; and legends all say that the earth was kinder in its earliest time. There is no tradition of progress; but the whole human race has a tradition of the Fall. Amusingly enough, indeed, the very dissemination of this idea is used against its authenticity. Learned men literally say that this pre-historic calamity cannot be true because every race of mankind remembers it. I cannot keep pace with these paradoxes. And if we took the third chance instance, it would be the same; the view that priests darken and embitter the world. I look at the world and simply discover that they don't. Those countries in Europe which are still influenced by priests, are exactly the countries where there is still singing and dancing and coloured dresses and art in the open-air. Catholic doctrine and discipline may be walls; but they are the walls of a playground. Christianity is the only frame which has preserved the pleasure of Paganism. We might fancy some children playing on the flat grassy top of some tall island in the sea. So long as there was a wall round the cliff's edge they could fling themselves into every frantic game and make the place the noisiest of nurseries. But the walls were knocked down, leaving the naked peril of the precipice. They did not fall over; but when their friends returned to them they were all huddled in terror in the centre of the island; and their song had ceased. Thus these three facts of experience, such facts as go to make an agnostic, are, in this view, turned totally round. I am left saying, "Give me an explanation, first, of the towering eccentricity of man among the brutes; second, of the vast human tradition of some ancient happiness; third, of the partial perpetuation of such pagan joy in the countries of the Catholic Church." One explanation, at any rate, covers all three: the theory that twice was the natural order interrupted by some explosion or revelation such as people now call "psychic." Once Heaven came upon the earth with a power or seal called the image of God, whereby man took command of Nature; and once again (when in empire after empire men had been found wanting) Heaven came to save mankind in the awful shape of a man. This would explain why the mass of men always look backwards; and why the only corner where they in any sense look forwards is the little continent where Christ has His Church. I know it will be said that Japan has become progressive. But how can this be an answer when even in saying "Japan has become progressive," we really only mean, "Japan has become European"? But I wish here not so much to insist on my own explanation as to insist on my original remark. I agree with the ordinary unbelieving man in the street in being guided by three or four odd facts all pointing to something; only when I came to look at the facts I always found they pointed to something else. I have given an imaginary triad of such ordinary anti-Christian arguments; if that be too narrow a basis I will give on the spur of the moment another. These are the kind of thoughts which in combination create the impression that Christianity is something weak and diseased. First, for instance, that Jesus was a gentle creature, sheepish and unworldly, a mere ineffectual appeal to the world; second, that Christianity arose and flourished in the dark ages of ignorance, and that to these the Church would drag us back; third, that the people still strongly religious or (if you will) superstitious--such people as the Irish--are weak, unpractical, and behind the times. I only mention these ideas to affirm the same thing: that when I looked into them independently I found, not that the conclusions were unphilosophical, but simply that the facts were not facts. Instead of looking at books and pictures about the New Testament I looked at the New Testament. There I found an account, not in the least of a person with his hair parted in the middle or his hands clasped in appeal, but of an extraordinary being with lips of thunder and acts of lurid decision, flinging down tables, casting out devils, passing with the wild secrecy of the wind from mountain isolation to a sort of dreadful demagogy; a being who often acted like an angry god-- and always like a god. Christ had even a literary style of his own, not to be found, I think, elsewhere; it consists of an almost furious use of the A FORTIORI. His "how much more" is piled one upon another like castle upon castle in the clouds. The diction used ABOUT Christ has been, and perhaps wisely, sweet and submissive. But the diction used by Christ is quite curiously gigantesque; it is full of camels leaping through needles and mountains hurled into the sea. Morally it is equally terrific; he called himself a sword of slaughter, and told men to buy swords if they sold their coats for them. That he used other even wilder words on the side of non-resistance greatly increases the mystery; but it also, if anything, rather increases the violence. We cannot even explain it by calling such a being insane; for insanity is usually along one consistent channel. The maniac is generally a monomaniac. Here we must remember the difficult definition of Christianity already given; Christianity is a superhuman paradox whereby two opposite passions may blaze beside each other. The one explanation of the Gospel language that does explain it, is that it is the survey of one who from some supernatural height beholds some more startling synthesis. I take in order the next instance offered: the idea that Christianity belongs to the Dark Ages. Here I did not satisfy myself with reading modern generalisations; I read a little history. And in history I found that Christianity, so far from belonging to the Dark Ages, was the one path across the Dark Ages that was not dark. It was a shining bridge connecting two shining civilizations. If any one says that the faith arose in ignorance and savagery the answer is simple: it didn't. It arose in the Mediterranean civilization in the full summer of the Roman Empire. The world was swarming with sceptics, and pantheism was as plain as the sun, when Constantine nailed the cross to the mast. It is perfectly true that afterwards the ship sank; but it is far more extraordinary that the ship came up again: repainted and glittering, with the cross still at the top. This is the amazing thing the religion did: it turned a sunken ship into a submarine. The ark lived under the load of waters; after being buried under the debris of dynasties and clans, we arose and remembered Rome. If our faith had been a mere fad of the fading empire, fad would have followed fad in the twilight, and if the civilization ever re-emerged (and many such have never re-emerged) it would have been under some new barbaric flag. But the Christian Church was the last life of the old society and was also the first life of the new. She took the people who were forgetting how to make an arch and she taught them to invent the Gothic arch. In a word, the most absurd thing that could be said of the Church is the thing we have all heard said of it. How can we say that the Church wishes to bring us back into the Dark Ages? The Church was the only thing that ever brought us out of them. I added in this second trinity of objections an idle instance taken from those who feel such people as the Irish to be weakened or made stagnant by superstition. I only added it because this is a peculiar case of a statement of fact that turns out to be a statement of falsehood. It is constantly said of the Irish that they are impractical. But if we refrain for a moment from looking at what is said about them and look at what is DONE about them, we shall see that the Irish are not only practical, but quite painfully successful. The poverty of their country, the minority of their members are simply the conditions under which they were asked to work; but no other group in the British Empire has done so much with such conditions. The Nationalists were the only minority that ever succeeded in twisting the whole British Parliament sharply out of its path. The Irish peasants are the only poor men in these islands who have forced their masters to disgorge. These people, whom we call priest-ridden, are the only Britons who will not be squire-ridden. And when I came to look at the actual Irish character, the case was the same. Irishmen are best at the specially HARD professions--the trades of iron, the lawyer, and the soldier. In all these cases, therefore, I came back to the same conclusion: the sceptic was quite right to go by the facts, only he had not looked at the facts. The sceptic is too credulous; he believes in newspapers or even in encyclopedias. Again the three questions left me with three very antagonistic questions. The average sceptic wanted to know how I explained the namby-pamby note in the Gospel, the connection of the creed with mediaeval darkness and the political impracticability of the Celtic Christians. But I wanted to ask, and to ask with an earnestness amounting to urgency, "What is this incomparable energy which appears first in one walking the earth like a living judgment and this energy which can die with a dying civilization and yet force it to a resurrection from the dead; this energy which last of all can inflame a bankrupt peasantry with so fixed a faith in justice that they get what they ask, while others go empty away; so that the most helpless island of the Empire can actually help itself?" There is an answer: it is an answer to say that the energy is truly from outside the world; that it is psychic, or at least one of the results of a real psychical disturbance. The highest gratitude and respect are due to the great human civilizations such as the old Egyptian or the existing Chinese. Nevertheless it is no injustice for them to say that only modern Europe has exhibited incessantly a power of self-renewal recurring often at the shortest intervals and descending to the smallest facts of building or costume. All other societies die finally and with dignity. We die daily. We are always being born again with almost indecent obstetrics. It is hardly an exaggeration to say that there is in historic Christendom a sort of unnatural life: it could be explained as a supernatural life. It could be explained as an awful galvanic life working in what would have been a corpse. For our civilization OUGHT to have died, by all parallels, by all sociological probability, in the Ragnorak of the end of Rome. That is the weird inspiration of our estate: you and I have no business to be here at all. We are all REVENANTS; all living Christians are dead pagans walking about. Just as Europe was about to be gathered in silence to Assyria and Babylon, something entered into its body. And Europe has had a strange life--it is not too much to say that it has had the JUMPS-- ever since. I have dealt at length with such typical triads of doubt in order to convey the main contention--that my own case for Christianity is rational; but it is not simple. It is an accumulation of varied facts, like the attitude of the ordinary agnostic. But the ordinary agnostic has got his facts all wrong. He is a non-believer for a multitude of reasons; but they are untrue reasons. He doubts because the Middle Ages were barbaric, but they weren't; because Darwinism is demonstrated, but it isn't; because miracles do not happen, but they do; because monks were lazy, but they were very industrious; because nuns are unhappy, but they are particularly cheerful; because Christian art was sad and pale, but it was picked out in peculiarly bright colours and gay with gold; because modern science is moving away from the supernatural, but it isn't, it is moving towards the supernatural with the rapidity of a railway train. But among these million facts all flowing one way there is, of course, one question sufficiently solid and separate to be treated briefly, but by itself; I mean the objective occurrence of the supernatural. In another chapter I have indicated the fallacy of the ordinary supposition that the world must be impersonal because it is orderly. A person is just as likely to desire an orderly thing as a disorderly thing. But my own positive conviction that personal creation is more conceivable than material fate, is, I admit, in a sense, undiscussable. I will not call it a faith or an intuition, for those words are mixed up with mere emotion, it is strictly an intellectual conviction; but it is a PRIMARY intellectual conviction like the certainty of self of the good of living. Any one who likes, therefore, may call my belief in God merely mystical; the phrase is not worth fighting about. But my belief that miracles have happened in human history is not a mystical belief at all; I believe in them upon human evidences as I do in the discovery of America. Upon this point there is a simple logical fact that only requires to be stated and cleared up. Somehow or other an extraordinary idea has arisen that the disbelievers in miracles consider them coldly and fairly, while believers in miracles accept them only in connection with some dogma. The fact is quite the other way. The believers in miracles accept them (rightly or wrongly) because they have evidence for them. The disbelievers in miracles deny them (rightly or wrongly) because they have a doctrine against them. The open, obvious, democratic thing is to believe an old apple-woman when she bears testimony to a miracle, just as you believe an old apple-woman when she bears testimony to a murder. The plain, popular course is to trust the peasant's word about the ghost exactly as far as you trust the peasant's word about the landlord. Being a peasant he will probably have a great deal of healthy agnosticism about both. Still you could fill the British Museum with evidence uttered by the peasant, and given in favour of the ghost. If it comes to human testimony there is a choking cataract of human testimony in favour of the supernatural. If you reject it, you can only mean one of two things. You reject the peasant's story about the ghost either because the man is a peasant or because the story is a ghost story. That is, you either deny the main principle of democracy, or you affirm the main principle of materialism-- the abstract impossibility of miracle. You have a perfect right to do so; but in that case you are the dogmatist. It is we Christians who accept all actual evidence--it is you rationalists who refuse actual evidence being constrained to do so by your creed. But I am not constrained by any creed in the matter, and looking impartially into certain miracles of mediaeval and modern times, I have come to the conclusion that they occurred. All argument against these plain facts is always argument in a circle. If I say, "Mediaeval documents attest certain miracles as much as they attest certain battles," they answer, "But mediaevals were superstitious"; if I want to know in what they were superstitious, the only ultimate answer is that they believed in the miracles. If I say "a peasant saw a ghost," I am told, "But peasants are so credulous." If I ask, "Why credulous?" the only answer is--that they see ghosts. Iceland is impossible because only stupid sailors have seen it; and the sailors are only stupid because they say they have seen Iceland. It is only fair to add that there is another argument that the unbeliever may rationally use against miracles, though he himself generally forgets to use it. He may say that there has been in many miraculous stories a notion of spiritual preparation and acceptance: in short, that the miracle could only come to him who believed in it. It may be so, and if it is so how are we to test it? If we are inquiring whether certain results follow faith, it is useless to repeat wearily that (if they happen) they do follow faith. If faith is one of the conditions, those without faith have a most healthy right to laugh. But they have no right to judge. Being a believer may be, if you like, as bad as being drunk; still if we were extracting psychological facts from drunkards, it would be absurd to be always taunting them with having been drunk. Suppose we were investigating whether angry men really saw a red mist before their eyes. Suppose sixty excellent householders swore that when angry they had seen this crimson cloud: surely it would be absurd to answer "Oh, but you admit you were angry at the time." They might reasonably rejoin (in a stentorian chorus), "How the blazes could we discover, without being angry, whether angry people see red?" So the saints and ascetics might rationally reply, "Suppose that the question is whether believers can see visions--even then, if you are interested in visions it is no point to object to believers." You are still arguing in a circle--in that old mad circle with which this book began. The question of whether miracles ever occur is a question of common sense and of ordinary historical imagination: not of any final physical experiment. One may here surely dismiss that quite brainless piece of pedantry which talks about the need for "scientific conditions" in connection with alleged spiritual phenomena. If we are asking whether a dead soul can communicate with a living it is ludicrous to insist that it shall be under conditions in which no two living souls in their senses would seriously communicate with each other. The fact that ghosts prefer darkness no more disproves the existence of ghosts than the fact that lovers prefer darkness disproves the existence of love. If you choose to say, "I will believe that Miss Brown called her fiance a periwinkle or, any other endearing term, if she will repeat the word before seventeen psychologists," then I shall reply, "Very well, if those are your conditions, you will never get the truth, for she certainly will not say it." It is just as unscientific as it is unphilosophical to be surprised that in an unsympathetic atmosphere certain extraordinary sympathies do not arise. It is as if I said that I could not tell if there was a fog because the air was not clear enough; or as if I insisted on perfect sunlight in order to see a solar eclipse. As a common-sense conclusion, such as those to which we come about sex or about midnight (well knowing that many details must in their own nature be concealed) I conclude that miracles do happen. I am forced to it by a conspiracy of facts: the fact that the men who encounter elves or angels are not the mystics and the morbid dreamers, but fishermen, farmers, and all men at once coarse and cautious; the fact that we all know men who testify to spiritualistic incidents but are not spiritualists, the fact that science itself admits such things more and more every day. Science will even admit the Ascension if you call it Levitation, and will very likely admit the Resurrection when it has thought of another word for it. I suggest the Regalvanisation. But the strongest of all is the dilemma above mentioned, that these supernatural things are never denied except on the basis either of anti-democracy or of materialist dogmatism--I may say materialist mysticism. The sceptic always takes one of the two positions; either an ordinary man need not be believed, or an extraordinary event must not be believed. For I hope we may dismiss the argument against wonders attempted in the mere recapitulation of frauds, of swindling mediums or trick miracles. That is not an argument at all, good or bad. A false ghost disproves the reality of ghosts exactly as much as a forged banknote disproves the existence of the Bank of England-- if anything, it proves its existence. Given this conviction that the spiritual phenomena do occur (my evidence for which is complex but rational), we then collide with one of the worst mental evils of the age. The greatest disaster of the nineteenth century was this: that men began to use the word "spiritual" as the same as the word "good." They thought that to grow in refinement and uncorporeality was to grow in virtue. When scientific evolution was announced, some feared that it would encourage mere animality. It did worse: it encouraged mere spirituality. It taught men to think that so long as they were passing from the ape they were going to the angel. But you can pass from the ape and go to the devil. A man of genius, very typical of that time of bewilderment, expressed it perfectly. Benjamin Disraeli was right when he said he was on the side of the angels. He was indeed; he was on the side of the fallen angels. He was not on the side of any mere appetite or animal brutality; but he was on the side of all the imperialism of the princes of the abyss; he was on the side of arrogance and mystery, and contempt of all obvious good. Between this sunken pride and the towering humilities of heaven there are, one must suppose, spirits of shapes and sizes. Man, in encountering them, must make much the same mistakes that he makes in encountering any other varied types in any other distant continent. It must be hard at first to know who is supreme and who is subordinate. If a shade arose from the under world, and stared at Piccadilly, that shade would not quite understand the idea of an ordinary closed carriage. He would suppose that the coachman on the box was a triumphant conqueror, dragging behind him a kicking and imprisoned captive. So, if we see spiritual facts for the first time, we may mistake who is uppermost. It is not enough to find the gods; they are obvious; we must find God, the real chief of the gods. We must have a long historic experience in supernatural phenomena-- in order to discover which are really natural. In this light I find the history of Christianity, and even of its Hebrew origins, quite practical and clear. It does not trouble me to be told that the Hebrew god was one among many. I know he was, without any research to tell me so. Jehovah and Baal looked equally important, just as the sun and the moon looked the same size. It is only slowly that we learn that the sun is immeasurably our master, and the small moon only our satellite. Believing that there is a world of spirits, I shall walk in it as I do in the world of men, looking for the thing that I like and think good. Just as I should seek in a desert for clean water, or toil at the North Pole to make a comfortable fire, so I shall search the land of void and vision until I find something fresh like water, and comforting like fire; until I find some place in eternity, where I am literally at home. And there is only one such place to be found. I have now said enough to show (to any one to whom such an explanation is essential) that I have in the ordinary arena of apologetics, a ground of belief. In pure records of experiment (if these be taken democratically without contempt or favour) there is evidence first, that miracles happen, and second that the nobler miracles belong to our tradition. But I will not pretend that this curt discussion is my real reason for accepting Christianity instead of taking the moral good of Christianity as I should take it out of Confucianism. I have another far more solid and central ground for submitting to it as a faith, instead of merely picking up hints from it as a scheme. And that is this: that the Christian Church in its practical relation to my soul is a living teacher, not a dead one. It not only certainly taught me yesterday, but will almost certainly teach me to-morrow. Once I saw suddenly the meaning of the shape of the cross; some day I may see suddenly the meaning of the shape of the mitre. One fine morning I saw why windows were pointed; some fine morning I may see why priests were shaven. Plato has told you a truth; but Plato is dead. Shakespeare has startled you with an image; but Shakespeare will not startle you with any more. But imagine what it would be to live with such men still living, to know that Plato might break out with an original lecture to-morrow, or that at any moment Shakespeare might shatter everything with a single song. The man who lives in contact with what he believes to be a living Church is a man always expecting to meet Plato and Shakespeare to-morrow at breakfast. He is always expecting to see some truth that he has never seen before. There is one only other parallel to this position; and that is the parallel of the life in which we all began. When your father told you, walking about the garden, that bees stung or that roses smelt sweet, you did not talk of taking the best out of his philosophy. When the bees stung you, you did not call it an entertaining coincidence. When the rose smelt sweet you did not say "My father is a rude, barbaric symbol, enshrining (perhaps unconsciously) the deep delicate truths that flowers smell." No: you believed your father, because you had found him to be a living fountain of facts, a thing that really knew more than you; a thing that would tell you truth to-morrow, as well as to-day. And if this was true of your father, it was even truer of your mother; at least it was true of mine, to whom this book is dedicated. Now, when society is in a rather futile fuss about the subjection of women, will no one say how much every man owes to the tyranny and privilege of women, to the fact that they alone rule education until education becomes futile: for a boy is only sent to be taught at school when it is too late to teach him anything. The real thing has been done already, and thank God it is nearly always done by women. Every man is womanised, merely by being born. They talk of the masculine woman; but every man is a feminised man. And if ever men walk to Westminster to protest against this female privilege, I shall not join their procession. For I remember with certainty this fixed psychological fact; that the very time when I was most under a woman's authority, I was most full of flame and adventure. Exactly because when my mother said that ants bit they did bite, and because snow did come in winter (as she said); therefore the whole world was to me a fairyland of wonderful fulfilments, and it was like living in some Hebraic age, when prophecy after prophecy came true. I went out as a child into the garden, and it was a terrible place to me, precisely because I had a clue to it: if I had held no clue it would not have been terrible, but tame. A mere unmeaning wilderness is not even impressive. But the garden of childhood was fascinating, exactly because everything had a fixed meaning which could be found out in its turn. Inch by inch I might discover what was the object of the ugly shape called a rake; or form some shadowy conjecture as to why my parents kept a cat. So, since I have accepted Christendom as a mother and not 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 began--at 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 ancient world was more enlightened than the Christian, from their point of view they are right. For when they say "enlightened" they mean darkened with incurable despair. It is profoundly true that the ancient world was more modern than the Christian. The common bond is in the fact that ancients and moderns have both been miserable about existence, about everything, while mediaevals were happy about that at least. I freely grant that the pagans, like the moderns, were only miserable about everything--they were quite jolly about everything else. I concede that the Christians of the Middle Ages were only at peace about everything--they were at war about everything else. But if the question turn on the primary pivot of the cosmos, then there was more cosmic contentment in the narrow and bloody streets of Florence than in the theatre of Athens or the open garden of Epicurus. Giotto lived in a gloomier town than Euripides, but he lived in a gayer universe. The mass of men have been forced to be gay about the little things, but sad about the big ones. Nevertheless (I offer my last dogma defiantly) it is not native to man to be so. Man is more himself, man is more manlike, when joy is the fundamental thing in him, and grief the superficial. Melancholy should be an innocent interlude, a tender and fugitive frame of mind; praise should be the permanent pulsation of the soul. Pessimism is at best an emotional half-holiday; joy is the uproarious labour by which all things live. Yet, according to the apparent estate of man as seen by the pagan or the agnostic, this primary need of human nature can never be fulfilled. Joy ought to be expansive; but for the agnostic it must be contracted, it must cling to one corner of the world. Grief ought to be a concentration; but for the agnostic its desolation is spread through an unthinkable eternity. This is what I call being born upside down. The sceptic may truly be said to be topsy-turvy; for his feet are dancing upwards in idle ecstasies, while his brain is in the abyss. To the modern man the heavens are actually below the earth. The explanation is simple; he is standing on his head; which is a very weak pedestal to stand on. But when he has found his feet again he knows it. Christianity satisfies suddenly and perfectly man's ancestral instinct for being the right way up; satisfies it supremely in this; that by its creed joy becomes something gigantic and sadness something special and small. The vault above us is not deaf because the universe is an idiot; the silence is not the heartless silence of an endless and aimless world. Rather the silence around us is a small and pitiful stillness like the prompt stillness in a sick-room. We are perhaps permitted tragedy as a sort of merciful comedy: because the frantic energy of divine things would knock us down like a drunken farce. We can take our own tears more lightly than we could take the tremendous levities of the angels. So we sit perhaps in a starry chamber of silence, while the laughter of the heavens is too loud for us to hear. Joy, which was the small publicity of the pagan, is the gigantic secret of the Christian. And as I close this chaotic volume I open again the strange small book from which all Christianity came; and I am again haunted by a kind of confirmation. The tremendous figure which fills the Gospels towers in this respect, as in every other, above all the thinkers who ever thought themselves tall. His pathos was natural, almost casual. The Stoics, ancient and modern, were proud of concealing their tears. He never concealed His tears; He showed them plainly on His open face at any daily sight, such as the far sight of His native city. Yet He concealed something. Solemn supermen and imperial diplomatists are proud of restraining their anger. He never restrained His anger. He flung furniture down the front steps of the Temple, and asked men how they expected to escape the damnation of Hell. Yet He restrained something. I say it with reverence; there was in that shattering personality a thread that must be called shyness. There was something that He hid from all men when He went up a mountain to pray. There was something that He covered constantly by abrupt silence or impetuous isolation. There was some one thing that was too great for God to show us when He walked upon our earth; and I have sometimes fancied that it was His mirth. THE END |
SUBMENUOrthodoxy by G. K. Chesterton
Chapter 1: Introduction in Defense of Everything Else Chapter 2: The Maniac Chapter 3: The Suicide of Thought Chapter 4: The Ethics of Elfland Chapter 5: The Flag of the World Chapter 6: The Paradoxes of Christianity Chapter 7: The Eternal Revolution Chapter 8: The Romance of Orthodoxy Chapter 9: Authority and the Adventurer |
***END OF THE PROJECT GUTENBERG EBOOK ORTHODOXY***
******* This file should be named 130.txt or 130.zip *******
This and all associated files of various formats will be found in: http://www.gutenberg.org/dirs/1/3/130
Updated editions will replace the previous one--the old editions will be renamed.
Creating the works from public domain print editions means that no one owns a United States copyright in these works, so the Foundation (and you!) can copy and distribute it in the United States without permission and without paying copyright royalties. Special rules, set forth in the General Terms of Use part of this license, apply to copying and distributing Project Gutenberg-tm electronic works to protect the PROJECT GUTENBERG-tm concept and trademark. Project Gutenberg is a registered trademark, and may not be used if you charge for the eBooks, unless you receive specific permission. If you do not charge anything for copies of this eBook, complying with the rules is very easy. You may use this eBook for nearly any purpose such as creation of derivative works, reports, performances and research. They may be modified and printed and given away--you may do practically ANYTHING with public domain eBooks. Redistribution is subject to the trademark license, especially commercial redistribution.
*** START: FULL LICENSE ***
THE FULL PROJECT GUTENBERG LICENSE PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK
To protect the Project Gutenberg-tm mission of promoting the free distribution of electronic works, by using or distributing this work (or any other work associated in any way with the phrase "Project Gutenberg"), you agree to comply with all the terms of the Full Project Gutenberg-tm License (available with this file or online at http://gutenberg.net/license).
Section 1. General Terms of Use and Redistributing Project Gutenberg-tm electronic works
1.A. By reading or using any part of this Project Gutenberg-tm electronic work, you indicate that you have read, understand, agree to and accept all the terms of this license and intellectual property (trademark/copyright) agreement. If you do not agree to abide by all the terms of this agreement, you must cease using and return or destroy all copies of Project Gutenberg-tm electronic works in your possession. If you paid a fee for obtaining a copy of or access to a Project Gutenberg-tm electronic work and you do not agree to be bound by the terms of this agreement, you may obtain a refund from the person or entity to whom you paid the fee as set forth in paragraph 1.E.8.
1.B. "Project Gutenberg" is a registered trademark. It may only be used on or associated in any way with an electronic work by people who agree to be bound by the terms of this agreement. There are a few things that you can do with most Project Gutenberg-tm electronic works even without complying with the full terms of this agreement. See paragraph 1.C below. There are a lot of things you can do with Project Gutenberg-tm electronic works if you follow the terms of this agreement and help preserve free future access to Project Gutenberg-tm electronic works. See paragraph 1.E below.
1.C. The Project Gutenberg Literary Archive Foundation ("the Foundation" or PGLAF), owns a compilation copyright in the collection of Project Gutenberg-tm electronic works. Nearly all the individual works in the collection are in the public domain in the United States. If an individual work is in the public domain in the United States and you are located in the United States, we do not claim a right to prevent you from copying, distributing, performing, displaying or creating derivative works based on the work as long as all references to Project Gutenberg are removed. Of course, we hope that you will support the Project Gutenberg-tm mission of promoting free access to electronic works by freely sharing Project Gutenberg-tm works in compliance with the terms of this agreement for keeping the Project Gutenberg-tm name associated with the work. You can easily comply with the terms of this agreement by keeping this work in the same format with its attached full Project Gutenberg-tm License when you share it without charge with others.
1.D. The copyright laws of the place where you are located also govern what you can do with this work. Copyright laws in most countries are in a constant state of change. If you are outside the United States, check the laws of your country in addition to the terms of this agreement before downloading, copying, displaying, performing, distributing or creating derivative works based on this work or any other Project Gutenberg-tm work. The Foundation makes no representations concerning the copyright status of any work in any country outside the United States.
1.E. Unless you have removed all references to Project Gutenberg:
1.E.1. The following sentence, with active links to, or other immediate access to, the full Project Gutenberg-tm License must appear prominently whenever any copy of a Project Gutenberg-tm work (any work on which the phrase "Project Gutenberg" appears, or with which the phrase "Project Gutenberg" is associated) is accessed, displayed, performed, viewed, copied or distributed:
This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.net
1.E.2. If an individual Project Gutenberg-tm electronic work is derived from the public domain (does not contain a notice indicating that it is posted with permission of the copyright holder), the work can be copied and distributed to anyone in the United States without paying any fees or charges. If you are redistributing or providing access to a work with the phrase "Project Gutenberg" associated with or appearing on the work, you must comply either with the requirements of paragraphs 1.E.1 through 1.E.7 or obtain permission for the use of the work and the Project Gutenberg-tm trademark as set forth in paragraphs 1.E.8 or 1.E.9.
1.E.3. If an individual Project Gutenberg-tm electronic work is posted with the permission of the copyright holder, your use and distribution must comply with both paragraphs 1.E.1 through 1.E.7 and any additional terms imposed by the copyright holder. Additional terms will be linked to the Project Gutenberg-tm License for all works posted with the permission of the copyright holder found at the beginning of this work.
1.E.4. Do not unlink or detach or remove the full Project Gutenberg-tm License terms from this work, or any files containing a part of this work or any other work associated with Project Gutenberg-tm.
1.E.5. Do not copy, display, perform, distribute or redistribute this electronic work, or any part of this electronic work, without prominently displaying the sentence set forth in paragraph 1.E.1 with active links or immediate access to the full terms of the Project Gutenberg-tm License.
1.E.6. You may convert to and distribute this work in any binary, compressed, marked up, nonproprietary or proprietary form, including any word processing or hypertext form. However, if you provide access to or distribute copies of a Project Gutenberg-tm work in a format other than "Plain Vanilla ASCII" or other format used in the official version posted on the official Project Gutenberg-tm web site (www.gutenberg.net), you must, at no additional cost, fee or expense to the user, provide a copy, a means of exporting a copy, or a means of obtaining a copy upon request, of the work in its original "Plain Vanilla ASCII" or other form. Any alternate format must include the full Project Gutenberg-tm License as specified in paragraph 1.E.1.
1.E.7. Do not charge a fee for access to, viewing, displaying, performing, copying or distributing any Project Gutenberg-tm works unless you comply with paragraph 1.E.8 or 1.E.9.
1.E.8. You may charge a reasonable fee for copies of or providing access to or distributing Project Gutenberg-tm electronic works provided that
- You pay a royalty fee of 20% of the gross profits you derive from the use of Project Gutenberg-tm works calculated using the method you already use to calculate your applicable taxes. The fee is owed to the owner of the Project Gutenberg-tm trademark, but he has agreed to donate royalties under this paragraph to the Project Gutenberg Literary Archive Foundation. Royalty payments must be paid within 60 days following each date on which you prepare (or are legally required to prepare) your periodic tax returns. Royalty payments should be clearly marked as such and sent to the Project Gutenberg Literary Archive Foundation at the address specified in Section 4, "Information about donations to the Project Gutenberg Literary Archive Foundation."
- You provide a full refund of any money paid by a user who notifies you in writing (or by e-mail) within 30 days of receipt that s/he does not agree to the terms of the full Project Gutenberg-tm License. You must require such a user to return or destroy all copies of the works possessed in a physical medium and discontinue all use of and all access to other copies of Project Gutenberg-tm works.
- You provide, in accordance with paragraph 1.F.3, a full refund of any money paid for a work or a replacement copy, if a defect in the electronic work is discovered and reported to you within 90 days of receipt of the work.
- You comply with all other terms of this agreement for free distribution of Project Gutenberg-tm works.
1.E.9. If you wish to charge a fee or distribute a Project Gutenberg-tm electronic work or group of works on different terms than are set forth in this agreement, you must obtain permission in writing from both the Project Gutenberg Literary Archive Foundation and Michael Hart, the owner of the Project Gutenberg-tm trademark. Contact the Foundation as set forth in Section 3 below.
1.F.
1.F.1. Project Gutenberg volunteers and employees expend considerable effort to identify, do copyright research on, transcribe and proofread public domain works in creating the Project Gutenberg-tm collection. Despite these efforts, Project Gutenberg-tm electronic works, and the medium on which they may be stored, may contain "Defects," such as, but not limited to, incomplete, inaccurate or corrupt data, transcription errors, a copyright or other intellectual property infringement, a defective or damaged disk or other medium, a computer virus, or computer codes that damage or cannot be read by your equipment.
1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right of Replacement or Refund" described in paragraph 1.F.3, the Project Gutenberg Literary Archive Foundation, the owner of the Project Gutenberg-tm trademark, and any other party distributing a Project Gutenberg-tm electronic work under this agreement, disclaim all liability to you for damages, costs and expenses, including legal fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE PROVIDED IN PARAGRAPH F3. YOU AGREE THAT THE FOUNDATION, THE TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH DAMAGE.
1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a defect in this electronic work within 90 days of receiving it, you can receive a refund of the money (if any) you paid for it by sending a written explanation to the person you received the work from. If you received the work on a physical medium, you must return the medium with your written explanation. The person or entity that provided you with the defective work may elect to provide a replacement copy in lieu of a refund. If you received the work electronically, the person or entity providing it to you may choose to give you a second opportunity to receive the work electronically in lieu of a refund. If the second copy is also defective, you may demand a refund in writing without further opportunities to fix the problem.
1.F.4. Except for the limited right of replacement or refund set forth in paragraph 1.F.3, this work is provided to you 'AS-IS', WITH NO OTHER WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TO WARRANTIES OF MERCHANTIBILITY OR FITNESS FOR ANY PURPOSE.
1.F.5. Some states do not allow disclaimers of certain implied warranties or the exclusion or limitation of certain types of damages. If any disclaimer or limitation set forth in this agreement violates the law of the state applicable to this agreement, the agreement shall be interpreted to make the maximum disclaimer or limitation permitted by the applicable state law. The invalidity or unenforceability of any provision of this agreement shall not void the remaining provisions.
1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the trademark owner, any agent or employee of the Foundation, anyone providing copies of Project Gutenberg-tm electronic works in accordance with this agreement, and any volunteers associated with the production, promotion and distribution of Project Gutenberg-tm electronic works, harmless from all liability, costs and expenses, including legal fees, that arise directly or indirectly from any of the following which you do or cause to occur: (a) distribution of this or any Project Gutenberg-tm work, (b) alteration, modification, or additions or deletions to any Project Gutenberg-tm work, and (c) any Defect you cause.
Section 2. Information about the Mission of Project Gutenberg-tm
Project Gutenberg-tm is synonymous with the free distribution of electronic works in formats readable by the widest variety of computers including obsolete, old, middle-aged and new computers. It exists because of the efforts of hundreds of volunteers and donations from people in all walks of life.
Volunteers and financial support to provide volunteers with the assistance they need, is critical to reaching Project Gutenberg-tm's goals and ensuring that the Project Gutenberg-tm collection will remain freely available for generations to come. In 2001, the Project Gutenberg Literary Archive Foundation was created to provide a secure and permanent future for Project Gutenberg-tm and future generations. To learn more about the Project Gutenberg Literary Archive Foundation and how your efforts and donations can help, see Sections 3 and 4 and the Foundation web page at http://www.gutenberg.net/fundraising/pglaf.
Section 3. Information about the Project Gutenberg Literary Archive Foundation
The Project Gutenberg Literary Archive Foundation is a non profit 501(c)(3) educational corporation organized under the laws of the state of Mississippi and granted tax exempt status by the Internal Revenue Service. The Foundation's EIN or federal tax identification number is 64-6221541. Contributions to the Project Gutenberg Literary Archive Foundation are tax deductible to the full extent permitted by U.S. federal laws and your state's laws.
The Foundation's principal office is located at 4557 Melan Dr. S. Fairbanks, AK, 99712., but its volunteers and employees are scattered throughout numerous locations. Its business office is located at 809 North 1500 West, Salt Lake City, UT 84116, (801) 596-1887, email [email protected]. Email contact links and up to date contact information can be found at the Foundation's web site and official page at http://www.gutenberg.net/about/contact
For additional contact information: Dr. Gregory B. Newby Chief Executive and Director [email protected]
Section 4. Information about Donations to the Project Gutenberg Literary Archive Foundation
Project Gutenberg-tm depends upon and cannot survive without wide spread public support and donations to carry out its mission of increasing the number of public domain and licensed works that can be freely distributed in machine readable form accessible by the widest array of equipment including outdated equipment. Many small donations ($1 to $5,000) are particularly important to maintaining tax exempt status with the IRS.
The Foundation is committed to complying with the laws regulating charities and charitable donations in all 50 states of the United States. Compliance requirements are not uniform and it takes a considerable effort, much paperwork and many fees to meet and keep up with these requirements. We do not solicit donations in locations where we have not received written confirmation of compliance. To SEND DONATIONS or determine the status of compliance for any particular state visit http://www.gutenberg.net/fundraising/donate
While we cannot and do not solicit contributions from states where we have not met the solicitation requirements, we know of no prohibition against accepting unsolicited donations from donors in such states who approach us with offers to donate.
International donations are gratefully accepted, but we cannot make any statements concerning tax treatment of donations received from outside the United States. U.S. laws alone swamp our small staff.
Please check the Project Gutenberg Web pages for current donation methods and addresses. Donations are accepted in a number of other ways including including checks, online payments and credit card donations. To donate, please visit: http://www.gutenberg.net/fundraising/donate
Section 5. General Information About Project Gutenberg-tm electronic works.
Professor Michael S. Hart is the originator of the Project Gutenberg-tm concept of a library of electronic works that could be freely shared with anyone. For thirty years, he produced and distributed Project Gutenberg-tm eBooks with only a loose network of volunteer support.
Project Gutenberg-tm eBooks are often created from several printed editions, all of which are confirmed as Public Domain in the U.S. unless a copyright notice is included. Thus, we do not necessarily keep eBooks in compliance with any particular paper edition.
Most people start at our Web site which has the main PG search facility:
http://www.gutenberg.net
This Web site includes information about Project Gutenberg-tm, including how to make donations to the Project Gutenberg Literary Archive Foundation, how to help produce our new eBooks, and how to subscribe to our email newsletter to hear about new eBooks.
******* This file should be named 130.txt or 130.zip *******
This and all associated files of various formats will be found in: http://www.gutenberg.org/dirs/1/3/130
Updated editions will replace the previous one--the old editions will be renamed.
Creating the works from public domain print editions means that no one owns a United States copyright in these works, so the Foundation (and you!) can copy and distribute it in the United States without permission and without paying copyright royalties. Special rules, set forth in the General Terms of Use part of this license, apply to copying and distributing Project Gutenberg-tm electronic works to protect the PROJECT GUTENBERG-tm concept and trademark. Project Gutenberg is a registered trademark, and may not be used if you charge for the eBooks, unless you receive specific permission. If you do not charge anything for copies of this eBook, complying with the rules is very easy. You may use this eBook for nearly any purpose such as creation of derivative works, reports, performances and research. They may be modified and printed and given away--you may do practically ANYTHING with public domain eBooks. Redistribution is subject to the trademark license, especially commercial redistribution.
*** START: FULL LICENSE ***
THE FULL PROJECT GUTENBERG LICENSE PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK
To protect the Project Gutenberg-tm mission of promoting the free distribution of electronic works, by using or distributing this work (or any other work associated in any way with the phrase "Project Gutenberg"), you agree to comply with all the terms of the Full Project Gutenberg-tm License (available with this file or online at http://gutenberg.net/license).
Section 1. General Terms of Use and Redistributing Project Gutenberg-tm electronic works
1.A. By reading or using any part of this Project Gutenberg-tm electronic work, you indicate that you have read, understand, agree to and accept all the terms of this license and intellectual property (trademark/copyright) agreement. If you do not agree to abide by all the terms of this agreement, you must cease using and return or destroy all copies of Project Gutenberg-tm electronic works in your possession. If you paid a fee for obtaining a copy of or access to a Project Gutenberg-tm electronic work and you do not agree to be bound by the terms of this agreement, you may obtain a refund from the person or entity to whom you paid the fee as set forth in paragraph 1.E.8.
1.B. "Project Gutenberg" is a registered trademark. It may only be used on or associated in any way with an electronic work by people who agree to be bound by the terms of this agreement. There are a few things that you can do with most Project Gutenberg-tm electronic works even without complying with the full terms of this agreement. See paragraph 1.C below. There are a lot of things you can do with Project Gutenberg-tm electronic works if you follow the terms of this agreement and help preserve free future access to Project Gutenberg-tm electronic works. See paragraph 1.E below.
1.C. The Project Gutenberg Literary Archive Foundation ("the Foundation" or PGLAF), owns a compilation copyright in the collection of Project Gutenberg-tm electronic works. Nearly all the individual works in the collection are in the public domain in the United States. If an individual work is in the public domain in the United States and you are located in the United States, we do not claim a right to prevent you from copying, distributing, performing, displaying or creating derivative works based on the work as long as all references to Project Gutenberg are removed. Of course, we hope that you will support the Project Gutenberg-tm mission of promoting free access to electronic works by freely sharing Project Gutenberg-tm works in compliance with the terms of this agreement for keeping the Project Gutenberg-tm name associated with the work. You can easily comply with the terms of this agreement by keeping this work in the same format with its attached full Project Gutenberg-tm License when you share it without charge with others.
1.D. The copyright laws of the place where you are located also govern what you can do with this work. Copyright laws in most countries are in a constant state of change. If you are outside the United States, check the laws of your country in addition to the terms of this agreement before downloading, copying, displaying, performing, distributing or creating derivative works based on this work or any other Project Gutenberg-tm work. The Foundation makes no representations concerning the copyright status of any work in any country outside the United States.
1.E. Unless you have removed all references to Project Gutenberg:
1.E.1. The following sentence, with active links to, or other immediate access to, the full Project Gutenberg-tm License must appear prominently whenever any copy of a Project Gutenberg-tm work (any work on which the phrase "Project Gutenberg" appears, or with which the phrase "Project Gutenberg" is associated) is accessed, displayed, performed, viewed, copied or distributed:
This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.net
1.E.2. If an individual Project Gutenberg-tm electronic work is derived from the public domain (does not contain a notice indicating that it is posted with permission of the copyright holder), the work can be copied and distributed to anyone in the United States without paying any fees or charges. If you are redistributing or providing access to a work with the phrase "Project Gutenberg" associated with or appearing on the work, you must comply either with the requirements of paragraphs 1.E.1 through 1.E.7 or obtain permission for the use of the work and the Project Gutenberg-tm trademark as set forth in paragraphs 1.E.8 or 1.E.9.
1.E.3. If an individual Project Gutenberg-tm electronic work is posted with the permission of the copyright holder, your use and distribution must comply with both paragraphs 1.E.1 through 1.E.7 and any additional terms imposed by the copyright holder. Additional terms will be linked to the Project Gutenberg-tm License for all works posted with the permission of the copyright holder found at the beginning of this work.
1.E.4. Do not unlink or detach or remove the full Project Gutenberg-tm License terms from this work, or any files containing a part of this work or any other work associated with Project Gutenberg-tm.
1.E.5. Do not copy, display, perform, distribute or redistribute this electronic work, or any part of this electronic work, without prominently displaying the sentence set forth in paragraph 1.E.1 with active links or immediate access to the full terms of the Project Gutenberg-tm License.
1.E.6. You may convert to and distribute this work in any binary, compressed, marked up, nonproprietary or proprietary form, including any word processing or hypertext form. However, if you provide access to or distribute copies of a Project Gutenberg-tm work in a format other than "Plain Vanilla ASCII" or other format used in the official version posted on the official Project Gutenberg-tm web site (www.gutenberg.net), you must, at no additional cost, fee or expense to the user, provide a copy, a means of exporting a copy, or a means of obtaining a copy upon request, of the work in its original "Plain Vanilla ASCII" or other form. Any alternate format must include the full Project Gutenberg-tm License as specified in paragraph 1.E.1.
1.E.7. Do not charge a fee for access to, viewing, displaying, performing, copying or distributing any Project Gutenberg-tm works unless you comply with paragraph 1.E.8 or 1.E.9.
1.E.8. You may charge a reasonable fee for copies of or providing access to or distributing Project Gutenberg-tm electronic works provided that
- You pay a royalty fee of 20% of the gross profits you derive from the use of Project Gutenberg-tm works calculated using the method you already use to calculate your applicable taxes. The fee is owed to the owner of the Project Gutenberg-tm trademark, but he has agreed to donate royalties under this paragraph to the Project Gutenberg Literary Archive Foundation. Royalty payments must be paid within 60 days following each date on which you prepare (or are legally required to prepare) your periodic tax returns. Royalty payments should be clearly marked as such and sent to the Project Gutenberg Literary Archive Foundation at the address specified in Section 4, "Information about donations to the Project Gutenberg Literary Archive Foundation."
- You provide a full refund of any money paid by a user who notifies you in writing (or by e-mail) within 30 days of receipt that s/he does not agree to the terms of the full Project Gutenberg-tm License. You must require such a user to return or destroy all copies of the works possessed in a physical medium and discontinue all use of and all access to other copies of Project Gutenberg-tm works.
- You provide, in accordance with paragraph 1.F.3, a full refund of any money paid for a work or a replacement copy, if a defect in the electronic work is discovered and reported to you within 90 days of receipt of the work.
- You comply with all other terms of this agreement for free distribution of Project Gutenberg-tm works.
1.E.9. If you wish to charge a fee or distribute a Project Gutenberg-tm electronic work or group of works on different terms than are set forth in this agreement, you must obtain permission in writing from both the Project Gutenberg Literary Archive Foundation and Michael Hart, the owner of the Project Gutenberg-tm trademark. Contact the Foundation as set forth in Section 3 below.
1.F.
1.F.1. Project Gutenberg volunteers and employees expend considerable effort to identify, do copyright research on, transcribe and proofread public domain works in creating the Project Gutenberg-tm collection. Despite these efforts, Project Gutenberg-tm electronic works, and the medium on which they may be stored, may contain "Defects," such as, but not limited to, incomplete, inaccurate or corrupt data, transcription errors, a copyright or other intellectual property infringement, a defective or damaged disk or other medium, a computer virus, or computer codes that damage or cannot be read by your equipment.
1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right of Replacement or Refund" described in paragraph 1.F.3, the Project Gutenberg Literary Archive Foundation, the owner of the Project Gutenberg-tm trademark, and any other party distributing a Project Gutenberg-tm electronic work under this agreement, disclaim all liability to you for damages, costs and expenses, including legal fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE PROVIDED IN PARAGRAPH F3. YOU AGREE THAT THE FOUNDATION, THE TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH DAMAGE.
1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a defect in this electronic work within 90 days of receiving it, you can receive a refund of the money (if any) you paid for it by sending a written explanation to the person you received the work from. If you received the work on a physical medium, you must return the medium with your written explanation. The person or entity that provided you with the defective work may elect to provide a replacement copy in lieu of a refund. If you received the work electronically, the person or entity providing it to you may choose to give you a second opportunity to receive the work electronically in lieu of a refund. If the second copy is also defective, you may demand a refund in writing without further opportunities to fix the problem.
1.F.4. Except for the limited right of replacement or refund set forth in paragraph 1.F.3, this work is provided to you 'AS-IS', WITH NO OTHER WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TO WARRANTIES OF MERCHANTIBILITY OR FITNESS FOR ANY PURPOSE.
1.F.5. Some states do not allow disclaimers of certain implied warranties or the exclusion or limitation of certain types of damages. If any disclaimer or limitation set forth in this agreement violates the law of the state applicable to this agreement, the agreement shall be interpreted to make the maximum disclaimer or limitation permitted by the applicable state law. The invalidity or unenforceability of any provision of this agreement shall not void the remaining provisions.
1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the trademark owner, any agent or employee of the Foundation, anyone providing copies of Project Gutenberg-tm electronic works in accordance with this agreement, and any volunteers associated with the production, promotion and distribution of Project Gutenberg-tm electronic works, harmless from all liability, costs and expenses, including legal fees, that arise directly or indirectly from any of the following which you do or cause to occur: (a) distribution of this or any Project Gutenberg-tm work, (b) alteration, modification, or additions or deletions to any Project Gutenberg-tm work, and (c) any Defect you cause.
Section 2. Information about the Mission of Project Gutenberg-tm
Project Gutenberg-tm is synonymous with the free distribution of electronic works in formats readable by the widest variety of computers including obsolete, old, middle-aged and new computers. It exists because of the efforts of hundreds of volunteers and donations from people in all walks of life.
Volunteers and financial support to provide volunteers with the assistance they need, is critical to reaching Project Gutenberg-tm's goals and ensuring that the Project Gutenberg-tm collection will remain freely available for generations to come. In 2001, the Project Gutenberg Literary Archive Foundation was created to provide a secure and permanent future for Project Gutenberg-tm and future generations. To learn more about the Project Gutenberg Literary Archive Foundation and how your efforts and donations can help, see Sections 3 and 4 and the Foundation web page at http://www.gutenberg.net/fundraising/pglaf.
Section 3. Information about the Project Gutenberg Literary Archive Foundation
The Project Gutenberg Literary Archive Foundation is a non profit 501(c)(3) educational corporation organized under the laws of the state of Mississippi and granted tax exempt status by the Internal Revenue Service. The Foundation's EIN or federal tax identification number is 64-6221541. Contributions to the Project Gutenberg Literary Archive Foundation are tax deductible to the full extent permitted by U.S. federal laws and your state's laws.
The Foundation's principal office is located at 4557 Melan Dr. S. Fairbanks, AK, 99712., but its volunteers and employees are scattered throughout numerous locations. Its business office is located at 809 North 1500 West, Salt Lake City, UT 84116, (801) 596-1887, email [email protected]. Email contact links and up to date contact information can be found at the Foundation's web site and official page at http://www.gutenberg.net/about/contact
For additional contact information: Dr. Gregory B. Newby Chief Executive and Director [email protected]
Section 4. Information about Donations to the Project Gutenberg Literary Archive Foundation
Project Gutenberg-tm depends upon and cannot survive without wide spread public support and donations to carry out its mission of increasing the number of public domain and licensed works that can be freely distributed in machine readable form accessible by the widest array of equipment including outdated equipment. Many small donations ($1 to $5,000) are particularly important to maintaining tax exempt status with the IRS.
The Foundation is committed to complying with the laws regulating charities and charitable donations in all 50 states of the United States. Compliance requirements are not uniform and it takes a considerable effort, much paperwork and many fees to meet and keep up with these requirements. We do not solicit donations in locations where we have not received written confirmation of compliance. To SEND DONATIONS or determine the status of compliance for any particular state visit http://www.gutenberg.net/fundraising/donate
While we cannot and do not solicit contributions from states where we have not met the solicitation requirements, we know of no prohibition against accepting unsolicited donations from donors in such states who approach us with offers to donate.
International donations are gratefully accepted, but we cannot make any statements concerning tax treatment of donations received from outside the United States. U.S. laws alone swamp our small staff.
Please check the Project Gutenberg Web pages for current donation methods and addresses. Donations are accepted in a number of other ways including including checks, online payments and credit card donations. To donate, please visit: http://www.gutenberg.net/fundraising/donate
Section 5. General Information About Project Gutenberg-tm electronic works.
Professor Michael S. Hart is the originator of the Project Gutenberg-tm concept of a library of electronic works that could be freely shared with anyone. For thirty years, he produced and distributed Project Gutenberg-tm eBooks with only a loose network of volunteer support.
Project Gutenberg-tm eBooks are often created from several printed editions, all of which are confirmed as Public Domain in the U.S. unless a copyright notice is included. Thus, we do not necessarily keep eBooks in compliance with any particular paper edition.
Most people start at our Web site which has the main PG search facility:
http://www.gutenberg.net
This Web site includes information about Project Gutenberg-tm, including how to make donations to the Project Gutenberg Literary Archive Foundation, how to help produce our new eBooks, and how to subscribe to our email newsletter to hear about new eBooks.
Share & Connect
bakersfieldCATHOLIC - Copyright © 2013 - 2024 breakthrough - All Rights Reserved.
If you are seeking the website for the Roman Catholic Diocese of Fresno, please use the following URL: www.dioceseoffresno.org