Note 43 — Chapter VIII · SUPPLEMENTARY MYTH

The average cleric, of course, does not attempt confutation. Realizing that it is prudent to avoid debate on such matters, he relies on the proved proclivity of “human nature” to beliefs which fall-in with habit, normal emotion, and normal religiosity; and his faith is, practically speaking, not ill-grounded. A thesis which looks first and last to scientific truth is therefore not addressed to him. It is addressed to the more earnest of the laity and the clerisy—hardly to those indeed who hold, as an amiable curate once put it to me, that “in the providence of God” all heresy is short-lived; but to those who, caring for righteousness, do not on that score cast out the spirit of truth. Many such are honestly convinced that the teaching on which they have been taught to found their conceptions of goodness cannot be the accretion of a myth; and many who acknowledge an abundance of myth in the documents are still insistent on elements of “religious” truth which they find even in systematic forgeries. The countenance thus given by the more liberal and critical theologians to the more uncritical stands constantly in the way even of the acceptance of the comparatively rational views of the former.43 There is reason then to ask whether the notion that human conduct is in any way dependent on visionary beliefs is any sounder than those beliefs themselves. On this head, something falls to be said in conclusion.