Note 112 — Chapter IV · THE EVOLUTION OF THE CULT

In what respect, then, are we to suppose Jesuist monotheism to have been an innovation? The argument seems to require that Jesuism delivered the polytheist from belief in the existence either of his daimon Gods or of his evil spirits. But obviously it negated neither of these. Daimons of all sorts are constantly presupposed in Jesuist polemic. The “freedom in Christ” proffered to Jews and Gentiles by the Pauline evangel is, in the terms of the case, not a freedom from the terrors of polytheism as such. It was certainly not regarded as a freedom, from “demons,” for exorcism against demons was a standing function in the early church for centuries; and the fear of a demon or demons is implicit in the “Lord’s Prayer.” What is proffered is primarily a freedom from the Jewish ceremonial law, and secondarily a freedom from fear in respect of the judgment-day and the future life, the divine sacrifice having taken away all sin. We are told by eloquent missionaries in our own day112 that the Christian doctrine gives a new sense of freedom and security to negroes, in particular to the women; though we also learn on the other hand that where the two religions can compete freely Islam makes the stronger claim in respect of its exclusion of the race bar which Christianity always sets up in the rear of its evangel. But here, if the fear of evil spirits is really cast out, it is by a modern doctrine of their non-existence, not found in the New Testament, but generated by modern science.