Perhaps the conventional Christian and conventional non-Christian may rest a moment to consider the reality.  Between the bitter believer and the exasperated unbeliever, Christianity is being turned from a practice to a polemic, and if we are to recall the old spirit we must recall the old earnestness and simplicity of the early Martyrs.  We do not hear that they called Nero an atheist, but we do hear that they went singing to the arena.  By their example we may recover the spirit of song, and have done with invective.  If we find music and joyousness in the old conception, it is not in the fashion of the time to explain it away in some “new theology,” for he to whom it is not a fashion, but a vital thing, keeps his anchor by tradition.  To him it is the shining light away in the mists of antiquity; it is the strong sun over the living world; it is the pillar of fire over the widening seas and worlds of the unknown; it is the expanse of infinity.  When he is lost in its mystery he adverts to the wonder about him, for all that is wonderful is touched with it, and all that is lovely is its expression.  It is in the breath of the wind, pure and bracing from the mountain top.  It is in the song of the lark holding his musical revel in the sunlight.  It is in the ecstasy of a Spring morning.  It is in the glory of all beautiful things.  When it has entered and purified his spirit, his heart goes out to the persecuted in all ages and countries.  None will he reject.  “I am not come to call the just but sinners.”  He remembers those words, and his great charity encompasses not only the persecuted orthodox, but the persecuted heretics and infidels.

VII

I will not say if such an endeavour as I suggest can have an immediate success.  But I think it will be a step forward if we get sincere men on one side to understand the sincerity of the other side; and if in matters of religion and speculation, where there is so much difficulty and there is likely to be so much conflict of opinion, there should be no constraint, but rather the finest charity and forbearance; then the orthodox would be concerned with practising their faith rather than in harassing the infidel, and the infidel would receive a more useful lesson than the ill-considered tirades he despises.  He may remain still unconvinced, but he will give over his contempt.  This question of religion is one on which men will differ, and differing, ultimately they will fight if we find no better way.  We must remember while freedom is to win we are facing a national struggle, and if we are threatened within by a civil war of creeds it may undo us.  That is why we must face the question.  That is why I think utter frankness in these grave matters is of grave urgency.  If we approach them in the right spirit we need have no fear—­for at heart the most of men are susceptible to high appeals.  What we need is courage and intensity; it is gabbling about surface things makes the bitterness.  If in truth we safeguard the right of every man as we are bound to do we shall win the confidence of all, and we may hope for a braver and better future, wherein some light of the primal Beauty may wander again over earth as in the beginning it dawned on chaos when the Spirit of God first moved over the waters.