rly days went fierce and fast with any warhorse;
yet it is utterly unhistoric to say that she merely went mad along
one idea, like a vulgar fanaticism. She swerved to left and right,
so exactly as to avoid enormous obstacles. She left on one hand
the huge bulk of Arianism, buttressed by all the worldly powers
to make Christianity too worldly. The next instant she was swerving
to avoid an orientalism, which would have made it too unworldly.
The orthodox Church never took the tame course or accepted
the conventions; the orthodox Church was never respectable. It would
have been easier to have accepted the earthly power of the Arians.
It would have been easy, in the Calvinistic seventeenth century,
to fall into the bottomless pit of predestination. It is easy to be
a madman: it is easy to be a heretic. It is always easy to let
the age have its head; the difficult thing is to keep one's own.
It is always easy to be a modernist; as it is easy to be a snob.
To have fallen into any of those open traps of error and exaggeration
which fashion after fashion and sect after sect set along the
historic path of Christendom--that would indeed have been simple.
It is always simple to fall; there are an infinity of angles at
which one falls, only one at which one stands. To have fallen into
any one of the fads from Gnosticism to Christian Science would indeed
have been obvious and tame. But to have avoided them all has been
one whirling adventure; and in my vision the heavenly chariot flies
thundering through the ages, the dull heresies sprawling and prostrate,
the wild truth reeling but erect.

VII THE ETERNAL REVOLUTION

The following propositions have been urged: First, that some
faith in our life is required even to improve it; second, that some
dissatisfaction with things as they are is necessary even in order
to be satisfied; third, that to have this necessary content
and necessary discontent it is not sufficient to have the obvious
equilibrium of the Stoic. For mere resignation has neither the
gigantic levity of pleasure nor the superb intolerance of pain.
There is a vital objection to the advice merely to grin and bear it.
The objection is that if you merely bear it, you do not grin.
Greek heroes do not grin: but gargoyles do--because they are Christian.
And when a Christian is pleased, he is (in the most exact sense)
frightfully pleased; his pleasure is frightful. Christ prophesied
the whole of Gothic