LITMIR.BIZ

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Survivals exemplify the endless, but always perilous, triumph of the Faith by their defeat and gradual abandonment of the struggle. A just appreciation of them makes one understand where the weakness of the main attack, which they preceded and in part caused, may lie. The New Arrivals exemplify the truth that the Church will never be at peace, and a just appreciation of them enables us to forecast in some degree the difficulties of tomorrow.

      Between the two, Survivals and New Arrivals, we can more fully gauge the character of the Main Action and only in a survey of all three can we see how the whole situation lies. For such reasons is a survey of the kind essential to a full comprehension of the age.

      We have lost much by the paucity of such testimony in the past, due perhaps to the fact that in the heat of battle men cannot be troubled with the general surveys.

      Men tell us amply how the Main Action of their time raged. We hear all about Jansenism and Puritanism in the seventeenth century, and all about nationalism immediately after; but very briefly and disconnectedly do we hear what were the last efforts of older enemies in each period, and still more scrappily, or not at all, do they tell us of approaching new ones. Indeed, these last are only to be guessed at, as a rule, from indications which contemporaries misunderstood: because the beginnings of a new form of attack are small, scattered and hidden. It is not usually until the offensive has developed that men are awake to it.

      In the records of the Past, then, descriptions of the gradual decline of old forms of attack and the indications of new ones arriving are imperfect or absent.

      Yet how interesting would it be if we had (for instance) some such view of the end of the seventeenth century, in which the author should describe the effect upon his time of the failing Puritanical and Jansenist movement, and the advent of the rationalist, which was just beginning to show the tips of its ears! How interesting it would be to have someone presenting in the eleventh or early twelfth century the decline of the brute, external, pagan and Mahommedan attack in arms and the appearance of the new, more subtle, philosophic poison from within!

      In the following pages I propose to attempt something of the kind for the time in which we live: hence have I used this title "Survivals and New Arrivals." I do not pretend to a detailed study: I am writing no more than a general survey, the interest of which, to its author at any rate, lies both on the intellectual and on the comic side. For there enters an element of Comedy (in the full sense of that great word) whenever we watch the death or passing of a human mood which had thought itself absolute and eternal. There is a high comedy in discovering new moods still timid or struggling, which will in their turn affirm themselves to be indestructible, and in their turn will die. To this comic interest is added another of a very practical kind: forewarned is forearmed.

      Thus, to make two particular examples out of several with which I shall deal: The old Bible Christian offensive is a Survival pretty well done for. No one will deny the comic side of its exhaustion. The recognition of that comedy is no bar to sympathy with its pathetic side. There is something very gallant about these Literalists. They never retreated, they never surrendered, they were incapable of maneuver, and the few that remain will die where they stand rather than give way a foot. Their simplicity sometimes has a holy quality about it. On the other hand, of the New Arrivals, you see, among the forces beginning to organize themselves against the Faith, a denial of human responsibility and even of personality: a denial that would have seemed fantastic and insane in the eyes of all those attacking the Church, from no matter what angle, only a generation ago. And that is comic too: when Professor Schmidt says: "I cannot help doing all I do. I have no will. And what is more, there is no Professor Schmidt."

      I must make a further apology before I begin my consideration of these Survivals and New Arrivals, which is, that my sketches will necessarily suffer from a defect of locality. I am naturally better acquainted with Survivals and New Arrivals in the society I inhabit, than I am with those of foreign countries, and though the problem is universal as the Church is, I must deal with men and writings, particular opinions, which have hardly been heard of by those who are not acquainted with the English tongue.

      No one, for instance, is in French eyes a more perfect example of a Survival than Paul Souday or more widely known; yet in England his name is not heard. Or again, certain of the new fancy religions, such as Christian Science, have real weight with us; while a Frenchman would use of them the word "fumisterie" or even "blague." He would not take them seriously for a moment. What is more, he would imagine that their adherents did not take them seriously: in which he would be wrong.

      Such, then, are the limits and necessary defects of the task upon which I shall now set out. I shall accomplish it most imperfectly, but I hope to leave a general impression the outline of which shall be true.

      Before we can understand the relative importance of the forces moving against the Catholic Church today, we must grasp the fact that She exists, in our divided and chaotic civilization, among three widely different surroundings. The way in which each of these affects the life of the Faith modifies, locally, every problem connected with Catholicism. In one, a particular Survival will be of high importance, which, in another, will be of little or none. In one a New Arrival appearing against Catholicism is already formidable, while in another it is unknown.

      For if we look around us at the present situation of the Catholic Church in the modern world of Europe, and in the expansion of Europeans into Asia and the New World, we find Her living in three media or atmospheres, each hostile to Her, but each hostile in a very different manner from the others.

      In all these three provinces the Catholic Church has long lost, and nowhere in any part of them regained, Her old and native position as the exclusive and established religion of society, with full official status, and the support of the civil power for Her authority. But Her own attitude towards the alien dominating civil authority, its attitude towards Her, varies in very nature from one to the other. Still more do the social atmospheres of each and Her own reactions in those atmospheres differ from one to the other.

      These three provinces, with their three very distinct attitudes towards the Faith, are:

      (1) The culture attached, historically at least, to the Greek Church;(2) the Protestant culture; and(3) the old Catholic culture.

      I omit in this connection the situation of the Catholic Church as it is now in Mahommedan and pagan countries, for there it still normally follows the condition either of the European (or American) countries whence its missionaries proceed or of the European (or American) country ruling the particular district of paganism or Mahommedanism concerned.

      In the Greek culture (including, of course, what is its chief part, the vast area at present controlled by the Soviet Government) the situation of the Church is, so far, that of an imperceptible minority. There are exceptions in particular provinces—for instance, where the Italians control an Aegean Island—but take the enormous area as a whole (with a total population not much less than 200 millions) the numerical proportion of Catholics therein is negligible, their social importance equally negligible.

      The same cannot be said of their spiritual effect; the effect, that is, provoked by Catholic thought, occasionally, upon intellectual groups of some importance in leadership. But, generally speaking, the tiny fragment of Catholicism is drowned in that vast sea of the Orthodox culture. There is talk, indeed, and hope of some great Catholic development acting through the spiritual void left by the recent revolution in Russia; but that is for the future.

      We must nonetheless remark that the Soviet revolution has shaken all the world of Greek culture to its foundations. Before it took place the whole of that culture ultimately depended, directly or indirectly, upon the armed might of the Russian Autocracy. The Czardom was the nucleus or foundation of all the Greek-Church culture; it was the essential institution; it was the central post on which all the fabric leaned. It made of the Orthodox religion a powerful monopoly; it acted positively and urgently for the forcible exclusion of Catholicism, not only in Russia but, for instance, in Serbia, where the example was copied. All that has gone to pieces.

      The Soviet Government in spite of certain recent changes remains predominantly Jewish, not only in the personnel of its secret police within and of its propagandists without, but in its moral character and

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