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It is not easy for us to grasp at first the full meaning of giving
our souls to God. The missionary and teacher of any creed is all
too apt to hawk God for what he will fetch; he is greedy for the
poor triumph of acquiescence; and so it comes about that many people
who have been led to believe themselves religious, are in reality
still keeping back their own souls and trying to use God for their
own purposes. God is nothing more for them as yet than a
magnificent Fetish. They did not really want him, but they have
heard that he is potent stuff; their unripe souls think to make use
of him. They call upon his name, they do certain things that are
supposed to be peculiarly influential with him, such as saying
prayers and repeating gross praises of him, or reading in a blind,
industrious way that strange miscellany of Jewish and early
Christian literature, the Bible, and suchlike mental mortification,
or making the Sabbath dull and uncomfortable. In return for these
fetishistic propitiations God is supposed to interfere with the
normal course of causation in their favour. He becomes a celestial
log-roller. He remedies unfavourable accidents, cures petty
ailments, contrives unexpected gifts of medicine, money, or the
like, he averts bankruptcies, arranges profitable transactions, and
does a thousand such services for his little clique of faithful
people. The pious are represented as being constantly delighted by
these little surprises, these bouquets and chocolate boxes from the
divinity. Or contrawise he contrives spiteful turns for those who
fail in their religious attentions. He murders Sabbath-breaking
children, or disorganises the careful business schemes of the
ungodly. He is represented as going Sabbath-breakering on Sunday
morning as a Staffordshire worker goes ratting. Ordinary everyday
Christianity is saturated with this fetishistic conception of God.
It may be disowned in THE HIBBERT JOURNAL, but it is unblushingly
advocated in the parish magazine. It is an idea taken over by
Christianity with the rest of the qualities of the Hebrew God. It
is natural enough in minds so self-centred that their recognition of
weakness and need brings with it no real self-surrender, but it is
entirely inconsistent with the modern conception of the true God.
There has dropped upon the table as I write a modest periodical
called THE NORTHERN BRITISH ISRAEL REVIEW, illustrated with
portraits of various clergymen of the Church of England, and of
ladies and gentlemen who belong to the little school of thought
which this magazine represents; it is, I should judge, a sub-sect
entirely within the Established Church of England, that is to say
within the Anglican communion of the Trinitarian Christians. It
contains among other papers a very entertaining summary by a
gentleman entitled--I cite the unusual title-page of the periodical--
"Landseer Mackenzie, Esq.," of the views of Isaiah, Ezekiel, and
Obadiah upon the Kaiser William. They are distinctly hostile views.
Mr. Landseer Mackenzie discourses not only upon these anticipatory
condemnations but also upon the relations of the weather to this
war. He is convinced quite simply and honestly that God has been
persistently rigging the weather against the Germans. He points out
that the absence of mist on the North Sea was of great help to the
British in the autumn of 1914, and declares that it was the wet
state of the country that really held up the Germans in Flanders in
the winter of 1914-15. He ignores the part played by the weather in
delaying the relief of Kut-el-Amara, and he has not thought of the
difficult question why the Deity, having once decided upon
intervention, did not, instead of this comparatively trivial
meteorological assistance, adopt the more effective course of, for
example, exploding or spoiling the German stores of ammunition by
some simple atomic miracle, or misdirecting their gunfire by a
sudden local modification of the laws of refraction or gravitation.
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