victims not to the altar, but merely to assert
the idleness of the altar and the emptiness of the throne.
He is ready to ruin even that primary ethic by which all things live,
for his strange and eternal vengeance upon some one who never lived
at all.

And yet the thing hangs in the heavens unhurt. Its opponents
only succeed in destroying all that they themselves justly hold dear.
They do not destroy orthodoxy; they only destroy political
and common courage sense. They do not prove that Adam was not
responsible to God; how could they prove it? They only prove
(from their premises) that the Czar is not responsible to Russia.
They do not prove that Adam should not have been punished by God;
they only prove that the nearest sweater should not be punished by men.
With their oriental doubts about personality they do not make certain
that we shall have no personal life hereafter; they only make
certain that we shall not have a very jolly or complete one here.
With their paralysing hints of all conclusions coming out wrong
they do not tear the book of the Recording Angel; they only make
it a little harder to keep the books of Marshall & Snelgrove.
Not only is the faith the mother of all worldly energies, but its foes
are the fathers of all worldly confusion. The secularists have not
wrecked divine things; but the secularists have wrecked secular things,
if that is any comfort to them. The Titans did not scale heaven;
but they laid waste the world.

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.