Now this brings us to the oddest thing about Christianity. In a sense the view which I have just described is actually true. From a certain point of view Christ is ‘the same sort of thing’ as Adonis or Osiris (always, of course, waiving the fact that they lived nobody knows where or when, while He was executed by a Roman magistrate we know in a year which can be roughly dated). And that is just the puzzle. If Christianity is a religion of that kind why is the analogy of the seed falling into the ground so seldom mentioned (twice only if I mistake not) in the New Testament? Corn-religions are popular and respectable: if that is what the first Christian teachers were putting across, what motive could they have for concealing the fact? The impression they make is that of men who simply don’t know how close they are to the corn-religions: men who simply overlook the rich sources of relevant imagery and association which they must have been on the verge of tapping at every moment. If you say they suppressed it because they were Jews, that only raises the puzzle in a new form. Why should the only religion of a ‘dying God’ which has actually survived and risen to unexampled spiritual heights occur precisely among those people to whom, and to whom almost alone, the whole circle of ideas that belong to the ‘dying God’ was foreign? I myself, who first seriously read the New Testament when I was, imaginatively and poetically, all agog for the Death and Rebirth pattern and anxious to meet a corn-king, was chilled and puzzled by the almost total absence of such ideas in the Christian documents. One moment particularly stood out. A ‘dying God’—the only dying God who might possibly be historical—holds bread, that is, corn, in His hand and says, ‘This is my body’. Surely here, even if nowhere else—or surely if not here, at least in the earliest comments on this passage and through all later devotional usage in ever swelling volume—the truth must come out; the connection between this and the annual drama of the crops must be made. But it is not. It is there for me. There is no sign that it was there for the disciples or (humanly speaking) for Christ Himself. It is almost as if He didn’t realise what He had said.
The records, in fact, show us a Person who enacts the part of the Dying God, but whose thoughts and words remain quite outside the circle of religious ideas to which the Dying God belongs. The very thing which the Nature-religions are all about seems to have really happened once; but it happened in a circle where no trace of Nature-religion was present. It is as if you met the sea-serpent and found that it disbelieved in sea-serpents: as if history recorded a man who had done all the things attributed to Sir Launcelot but who had himself never apparently heard of chivalry.
There is, however, one hypothesis which, if accepted, makes everything easy and coherent. The Christians are not claiming that simply ‘God’ was incarnate in Jesus. They are claiming that the one true God is He whom the Jews worshipped as Jahweh, and that it is He who has descended. Now the double character of Jahweh is this. On the one hand He is the God of Nature, her glad Creator. It is He who sends rain into the furrows till the valleys stand so thick with corn that they laugh and sing. The trees of the wood rejoice before Him and His voice causes the wild deer to bring forth their young. He is the God of wheat and wine and oil. In that respect He is constantly doing all the things that Nature-Gods do: He is Bacchus, Venus, Ceres all rolled into one. There is no trace in Judaism of the idea found in some pessimistic and Pantheistic religions that Nature is some kind of illusion or disaster, that finite existence is in itself an evil and that the cure lies in the relapse of all things into God. Compared with such anti-natural conceptions Jahweh might almost be mistaken for a Nature-God.
On the other hand, Jahweh is clearly not a Nature-God. He does not die and come to life each year as a true Corn-king should. He may give wine and fertility, but must not be worshipped with Bacchanalian or aphrodisiac rites. He is not the soul of Nature nor of any part of Nature. He inhabits eternity: He dwells in the high and holy place: heaven is His throne, not His vehicle, earth is His footstool, not His vesture. One day He will dismantle both and make a new heaven and earth. He is not to be identified even with the ‘divine spark’ in man. He is ‘God and not man’: His thoughts are not our thoughts: all our righteousness is filthy rags. His appearance to Ezekiel is attended with imagery that does not borrow from Nature, but (it is a mystery too seldom noticed2) from those machines which men were to make centuries after Ezekiel’s death. The prophet saw something suspiciously like a dynamo.
Jahweh is neither the soul of Nature nor her enemy. She is neither His body nor a declension and falling away from Him. She is His creature. He is not a nature-God, but the God of Nature—her inventor, maker, owner, and controller. To everyone who reads this book the conception has been familiar from childhood; we therefore easily think it is the most ordinary conception in the world. ‘If people are going to believe in a God at all,’ we ask, ‘what other kind would they believe in?’ But the answer of history is, ‘Almost any other kind’. We mistake our privileges for our instincts: just as one meets ladies who believe their own refined manners to be natural to them. They don’t remember being taught.
Now if there is such a God and if He descends to rise again, then we can understand why Christ is at once so like the Corn-King and so silent about him. He is like the Corn-King because the Corn-King is a portrait of Him. The similarity is not in the least unreal or accidental. For the Corn-King is derived (through human imagination) from the facts of Nature, and the facts of Nature from her Creator; the Death and Rebirth pattern is in her because it was first in Him. On the other hand, elements of Nature-religion are strikingly absent from the teaching of Jesus and from the Judaic preparation which led up to it precisely because in them Nature’s Original is manifesting Itself. In them you have from the very outset got in behind Nature-religion and behind Nature herself. Where the real God is present the shadows of that God do not appear; that which the shadows resembled does. The Hebrews throughout their history were being constantly headed off from the worship of Nature-gods; not because the Nature-gods were in all respects unlike the God of Nature but because, at best, they were merely like, and it was the destiny of that nation to be turned away from likenesses to the thing itself.
The mention of that nation turns our attention to one of those features in the Christian story which is repulsive to the modern mind. To be quite frank, we do not at all like the idea of a ‘chosen people’. Democrats by birth and education, we should prefer to think that all nations and individuals start level in the search for God, or even that all religions are equally true. It must be admitted at once that Christianity makes no concessions to this point of view. It does not tell of a human search for God at all, but of something done by God for, to, and about, Man. And the way in which it is done is selective, undemocratic, to the highest degree. After the knowledge of God had been universally lost or obscured, one man from the whole earth (Abraham) is picked out. He is separated (miserably enough, we may suppose) from his natural surroundings, sent into a strange country, and made the ancestor of a nation who are to carry the knowledge of the true God. Within this nation there is further selection: some die in the desert, some remain behind in Babylon. There is further selection still. The process grows narrower and narrower, sharpens at last into one small bright point like the head of a spear. It is a Jewish girl at her prayers. All humanity (so far as concerns its redemption) has narrowed to that.
Such a process is very unlike what modern feeling demands: but it is startlingly like what Nature habitually does. Selectiveness, and with it (we must allow) enormous wastage, is her method. Out of enormous space a very small portion is occupied by matter at all. Of all the stars, perhaps very few, perhaps only one, have planets. Of the planets in our own system probably only one supports organic life. In the transmission of organic life, countless seeds and spermatozoa are emitted: some few are selected for the distinction of fertility. Among the species only one is rational. Within that species only a few attain excellence of beauty, strength or intelligence.
At this point we come perilou
sly near the argument of Butler’s famous Analogy. I say ‘perilously’ because the argument of that book very nearly admits parodying in the form ‘You say that the behaviour attributed to the Christian God is both wicked and foolish: but it is no less likely to be true on that account for I can show that Nature (which He created) behaves just as badly.’ To which the atheist will answer—and the nearer he is to Christ in his heart, the more certainly he will do so—‘If there is a God like that I despise and defy Him.’ But I am not saying that Nature, as we now know her, is good; that is a point we must return to in a moment. Nor am I saying that a God whose actions were no better than Nature’s would be a proper object of worship for any honest man. The point is a little finer than that. This selective or undemocratic quality in Nature, at least in so far as it affects human life, is neither good nor evil. According as spirit exploits or fails to exploit this Natural situation, it gives rise to one or the other. It permits, on the one hand, ruthless competition, arrogance, and envy: it permits on the other, modesty and (one of our greatest pleasures) admiration. A world in which I was really (and not merely by a useful legal fiction) ‘as good as everyone else’, in which I never looked up to anyone wiser or cleverer or braver or more learned than I, would be insufferable. The very ‘fans’ of the cinema stars and the famous footballers know better than to desire that! What the Christian story does is not to instate on the Divine level a cruelty and wastefulness which have already disgusted us on the Natural, but to show us in God’s act, working neither cruelly nor wastefully, the same principle which is in Nature also, though down there it works sometimes in one way and sometimes in the other. It illuminates the Natural scene by suggesting that a principle which at first looked meaningless may yet be derived from a principle which is good and fair, may indeed be a depraved and blurred copy of it—the pathological form which it would take in a spoiled Nature.
For when we look into the Selectiveness which the Christians attribute to God we find in it none of that ‘favouritism’ which we were afraid of. The ‘chosen’ people are chosen not for their own sake (certainly not for their own honour or pleasure) but for the sake of the uncho-sen. Abraham is told that ‘in his seed’ (the chosen nation) ‘all nations shall be blest’. That nation has been chosen to bear a heavy burden. Their sufferings are great: but, as Isaiah recognised, their sufferings heal others. On the finally selected Woman falls the utmost depth of maternal anguish. Her Son, the incarnate God, is a ‘man of sorrows’; the one Man into whom Deity descended, the one Man who can be lawfully adored, is pre-eminent for suffering.
But, you will ask, does this much mend matters? Is not this still injustice, though now the other way round? Where, at the first glance, we accused God of undue favour to His ‘chosen’, we are now tempted to accuse Him of undue disfavour. (The attempt to keep up both charges at the same time had better be dropped.) And certainly we have here come to a principle very deep-rooted in Christianity: what may be called the principle of Vicariousness. The Sinless Man suffers for the sinful, and, in their degree, all good men for all bad men. And this Vicariousness—no less than Death and Rebirth or Selectiveness—is also a characteristic of Nature. Self-sufficiency, living on one’s own resources, is a thing impossible in her realm. Everything is indebted to everything else, sacrificed to everything else, dependent on everything else. And here too we must recognise that the principle is in itself neither good nor bad. The cat lives on the mouse in a way I think bad: the bees and the flowers live on one another in a more pleasing manner. The parasite lives on its ‘host’: but so also the unborn child on its mother. In social life without Vicariousness there would be no exploitation or oppression; but also no kindness or gratitude. It is a fountain both of love and hatred, both of misery and happiness. When we have understood this we shall no longer think that the depraved examples of Vicariousness in Nature forbid us to suppose that the principle itself is of divine origin.
At this point it may be well to take a backward glance and notice how the doctrine of Incarnation is already acting on the rest of our knowledge. We have already brought it into contact with four other principles: the composite nature of man, the pattern of descent and reascension, Selectiveness, and Vicariousness. The first may be called a fact about the frontier between Nature and Supernature; the other three are characteristics of Nature herself. Now most religions, when brought face to face with the facts of Nature either simply reaffirm them, give them (just as they stand) a transcendent prestige, or else simply negate them, promise us release from such facts and from Nature altogether. The Nature-Religions take the first line. They sanctify our agricultural concerns and indeed our whole biological life. We get really drunk in the worship of Dionysus and lie with real women in the temple of the fertility goddess. In Life-force worship, which is the modern and western type of Nature-religion, we take over the existing trend towards ‘development’ of increasing complexity in organic, social, and industrial life, and make it a god. The anti-Natural or pessimistic religions, which are more civilised and sensitive, such as Buddhism or higher Hinduism, tell us that Nature is evil and illusory, that there is an escape from this incessant change, this furnace of striving and desire. Neither the one nor the other sets the facts of Nature in a new light. The Nature-religions merely reinforce that view of Nature which we spontaneously adopt in our moments of rude health and cheerful brutality; the anti-natural religions do the same for the view we take in moments of compassion, fastidiousness, or lassitude. The Christian doctrine does neither of these things. If any man approaches it with the idea that because Jahweh is the God of fertility our lasciviousness is going to be authorised or that the Selectiveness and Vicariousness of God’s method will excuse us for imitating (as ‘Heroes’, ‘Supermen’ or social parasites) the lower Selectiveness and Vicariousness of Nature, he will be stunned and repelled by the inflexible Christian demand for chastity, humility, mercy and justice. On the other hand if we come to it regarding the death which precedes every rebirth, or the fact of inequality, or our dependence on others and their dependence on us, as the mere odious necessities of an evil cosmos, and hoping to be delivered into transparent and ‘enlightened’ spirituality where all these things just vanish, we shall be equally disappointed. We shall be told that, in one sense, and despite enormous differences, it is ‘the same all the way up’; that hierarchical inequality, the need for self surrender, the willing sacrifice of self to others, and the thankful and loving (but unashamed) acceptance of others’ sacrifice to us, hold sway in the realm beyond Nature. It is indeed only love that makes the difference: all those very same principles which are evil in the world of selfishness and necessity are good in the world of love and understanding. Thus, as we accept this doctrine of the higher world we make new discoveries about the lower world. It is from that hill that we first really understand the landscape of this valley. Here, at last, we find (as we do not find either in the Nature-religions or in the religions that deny Nature) a real illumination: Nature is being lit up by a light from beyond Nature. Someone is speaking who knows more about her than can be known from inside her.
Throughout this doctrine it is, of course, implied that Nature is infested with evil. Those great key-principles which exist as modes of goodness in the Divine Life, take on, in her operations, not merely a less perfect form (that we should, on any view, expect) but forms which I have been driven to describe as morbid or depraved. And this depravity could not be totally removed without the drastic remaking of Nature. Complete human virtue could indeed banish from human life all the evils that now arise in it from Vicariousness and Selectiveness and retain only the good: but the wastefulness and painfulness of non-human Nature would remain—and would, of course, continue to infect human life in the form of disease. And the destiny which Christianity promises to man clearly involves a ‘redemption’ or ‘remaking’ of Nature which could not stop at Man, or even at this planet. We are told that ‘the whole creation’ is in travail, and that Man’s rebirth will be the signa
l for hers. This gives rise to several problems, the discussion of which puts the whole doctrine of the Incarnation in a clearer light.
In the first place, we ask how the Nature created by a good God comes to be in this condition? By which question we may mean either how she comes to be imperfect—to leave ‘room for improvement’ as the schoolmasters say in their reports—or else, how she comes to be positively depraved. If we ask the question in the first sense, the Christian answer (I think) is that God, from the first, created her such as to reach her perfection by a process in time. He made an Earth at first ‘without form and void’ and brought it by degrees to its perfection. In this, as elsewhere, we see the familiar pattern—descent from God to the formless Earth and reascent from the formless to the finished. In that sense a certain degree of ‘evolutionism’ or ‘developmentalism’ is inherent in Christianity. So much for Nature’s imperfection; her positive depravity calls for a very different explanation. According to the Christians this is all due to sin: the sin both of men and of powerful, non-human beings, super-natural but created. The unpopularity of this doctrine arises from the widespread Naturalism of our age—the belief that nothing but Nature exists and that if anything else did she is protected from it by a Maginot Line—and will disappear as this error is corrected. To be sure, the morbid inquisitiveness about such beings which led our ancestors to a pseudo-science of Demonology, is to be sternly discouraged: our attitude should be that of the sensible citizen in wartime who believes that there are enemy spies in our midst but disbelieves nearly every particular spy story. We must limit ourselves to the general statement that beings in a different, and higher ‘Nature’ which is partially interlocked with ours have, like men, fallen and have tampered with things inside our frontier. The doctrine, besides proving itself fruitful of good in each man’s spiritual life, helps to protect us from shallowly optimistic or pessimistic views of Nature. To call her either ‘good’ or ‘evil’ is boys’ philosophy. We find ourselves in a world of transporting pleasures, ravishing beauties, and tantalising possibilities, but all constantly being destroyed, all coming to nothing. Nature has all the air of a good thing spoiled.