LITMIR.BIZ

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delightful place dies away when you really go to live there. Does this mean it would be better not to learn to fly and not to live in the beautiful place? By no means. In both cases, if you go through with it, the dying away of the first thrill will be compensated for by a quieter and more lasting kind of interest. What is more (and I can hardly find words to tell you how important I think this), it is just the people who are ready to submit to the loss of the thrill and settle down to the sober interest, who are then most likely to meet new thrills in some quite different direction. The man who has learned to fly and become a good pilot will suddenly discover music; the man who has settled down to live in the beauty spot will discover gardening.

      This is, I think, one little part of what Christ meant by saying that a thing will not really live unless it first dies. It is simply no good trying to keep any thrill: that is the very worst thing you can do. Let the thrill go—let it die away—go on through that period of death into the quieter interest and happiness that follow—and you will find you are living in a world of new thrills all the time. But if you decide to make thrills your regular diet and try to prolong them artificially, they will all get weaker and weaker, and fewer and fewer, and you will be a bored, disillusioned old man for the rest of your life. It is because so few people understand this that you find many middle-aged men and women maundering about their lost youth, at the very age when new horizons ought to be appearing and new doors opening all round them. It is much better fun to learn to swim than to go on endlessly (and hopelessly) trying to get back the feeling you had when you first went paddling as a small boy.

      Another notion we get from novels and plays is that ‘falling in love’ is something quite irresistible; something that just happens to one, like measles. And because they believe this, some married people throw up the sponge and give in when they find themselves attracted by a new acquaintance. But I am inclined to think that these irresistible passions are much rarer in real life than in books, at any rate when one is grown up. When we meet someone beautiful and clever and sympathetic, of course we ought, in one sense, to admire and love these good qualities. But is it not very largely in our own choice whether this love shall, or shall not, turn into what we call ‘being in love’? No doubt, if our minds are full of novels and plays and sentimental songs, and our bodies full of alcohol, we shall turn any love we feel into that kind of love: just as if you have a rut in your path all the rainwater will run into that rut, and if you wear blue spectacles everything you see will turn blue. But that will be our own fault.

      Before leaving the question of divorce, I should like to distinguish two things which are very often confused. The Christian conception of marriage is one: the other is the quite different question—how far Christians, if they are voters or Members of Parliament, ought to try to force their views of marriage on the rest of the community by embodying them in the divorce laws. A great many people seem to think that if you are a Christian yourself you should try to make divorce difficult for every one. I do not think that. At least I know I should be very angry if the Mohammedans tried to prevent the rest of us from drinking wine. My own view is that the Churches should frankly recognise that the majority of the British people are not Christians and, therefore, cannot be expected to live Christian lives. There ought to be two distinct kinds of marriage: one governed by the State with rules enforced on all citizens, the other governed by the Church with rules enforced by her on her own members. The distinction ought to be quite sharp, so that a man knows which couples are married in a Christian sense and which are not.

      So much for the Christian doctrine about the permanence of marriage. Something else, even more unpopular, remains to be dealt with. Christian wives promise to obey their husbands. In Christian marriage the man is said to be the ‘head’. Two questions obviously arise here. (1) Why should there be a head at all—why not equality? (2) Why should it be the man?

      (1) The need for some head follows from the idea that marriage is permanent. Of course, as long as the husband and wife are agreed, no question of a head need arise; and we may hope that this will be the normal state of affairs in a Christian marriage. But when there is a real disagreement, what is to happen? Talk it over, of course; but I am assuming they have done that and still failed to reach agreement. What do they do next? They cannot decide by a majority vote, for in a council of two there can be no majority. Surely, only one or other of two things can happen: either they must separate and go their own ways or else one or other of them must have a casting vote. If marriage is permanent, one or other party must, in the last resort, have the power of deciding the family policy. You cannot have a permanent association without a constitution.

      (2) If there must be a head, why the man? Well, firstly is there any very serious wish that it should be the woman? As I have said, I am not married myself, but as far as I can see, even a woman who wants to be the head of her own house does not usually admire the same state of things when she finds it going on next door. She is much more likely to say ‘Poor Mr X! Why he allows that appalling woman to boss him about the way she does is more than I can imagine.’ I do not think she is even very flattered if anyone mentions the fact of her own ‘headship’. There must be something unnatural about the rule of wives over husbands, because the wives themselves are half ashamed of it and despise the husbands whom they rule. But there is also another reason; and here I speak quite frankly as a bachelor, because it is a reason you can see from outside even better than from inside. The relations of the family to the outer world—what might be called its foreign policy—must depend, in the last resort, upon the man, because he always ought to be, and usually is, much more just to the outsiders. A woman is primarily fighting for her own children and husband against the rest of the world. Naturally, almost, in a sense, rightly, their claims override, for her, all other claims. She is the special trustee of their interests. The function of the husband is to see that this natural preference of hers is not given its head. He has the last word in order to protect other people from the intense family patriotism of the wife. If anyone doubts this, let me ask a simple question. If your dog has bitten the child next door, or if your child has hurt the dog next door, which would you sooner have to deal with, the master of that house or the mistress? Or, if you are a married woman, let me ask you this question. Much as you admire your husband, would you not say that his chief failing is his tendency not to stick up for his rights and yours against the neighbours as vigorously as you would like? A bit of an Appeaser?

       7 FORGIVENESS

      I said in a previous chapter that chastity was the most unpopular of the Christian virtues. But I am not sure I was right. I believe there is one even more unpopular. It is laid down in the Christian rule, ‘Thou shalt love thy neighbour as thyself.’ Because in Christian morals ‘thy neighbour’ includes ‘thy enemy’, and so we come up against this terrible duty of forgiving our enemies.

      Every one says forgiveness is a lovely idea, until they have something to forgive, as we had during the war. And then, to mention the subject at all is to be greeted with howls of anger. It is not that people think this too high and difficult a virtue: it is that they think it hateful and contemptible. ‘That sort of talk makes them sick,’ they say. And half of you already want to ask me, ‘I wonder how you’d feel about forgiving the Gestapo if you were a Pole or a Jew?’

      So do I. I wonder very much. Just as when Christianity tells me that I must not deny my religion even to save myself from death by torture, I wonder very much what I should do when it came to the point. I am not trying to tell you in this book what I could do—I can do precious little—I am telling you what Christianity is. I did not invent it. And there, right in the middle of it, I find ‘Forgive us our sins as we forgive those that sin against us.’ There is no slightest suggestion that we are offered forgiveness on any other terms. It is made perfectly clear that if we do not forgive we shall not be forgiven. There are no two ways about it. What are we to do?

      It is going to be hard enough, anyway, but I think there are two things we can do to make it easier. When you start mathematics you do not begin with the calculus; you begin with simple addition. In the same way, if we really want (but all depends on really wanting) to learn how to forgive, perhaps we had better start with something easier than the Gestapo. One might start with forgiving one’s husband or wife, or parents or children, or

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