Of the two men the Abbé Corneille was not the least independent of mind, though Christophe would never have thought it. He gradually came to perceive the greatness of the religious and yet free ideas, the immense, serene, and unfevered mysticism which permeated the priest’s whole mind, the every action of his daily life, and his whole outlook on the world—leading him to live in Christ, as he believed that Christ had lived in God.
He denied nothing, no single element of life. To him the whole of Scripture, ancient and modern, lay and religious, from Moses to Berthelot, was certain, divine, the very expression of God. Holy Writ was to him only its richest example, just as the Church was the highest company of men united in the brotherhood of God: but in neither of them was the spirit confined in any fixed, unchanging truth. Christianity was the living Christ. The history of the world was only the history of the perpetual advance of the idea of God. The fall of the Jewish Temple, the ruin of the pagan world, the repulse of the Crusades, the humiliation of Boniface VIII, Galileo flinging the world back into giddy space, the infinitely little becoming more mighty than the great, the downfall of kingdoms, and the end of the Concordats, all these for a time threw the minds of men out of their reckoning. Some clung desperately to the passing order: some caught at a plank and drifted. The Abbé Corneille only asked: “Where do we stand as men? Where is that which makes us live?” For he believed: “Where life is, there is God.”—And that was why he was in sympathy with Christophe.
For his part, Christophe was glad once more to hear the splendid music of a great religious soul. It awoke in him echoes distant and profound. Through the feeling of perpetual reaction, which is in vigorous natures a vital instinct, the instinct of self-preservation, the stroke which preserves the quivering balance of the boat, and gives it a new drive onward—his surfeit of doubts and his disgust with Parisian sensuality had for the last two years been slowly restoring God to his place in Christophe’s heart. Not that he believed in God. He denied God. But he was filled with the spirit of God. The Abbé Corneille used to tell him with a smile, that like his namesake, the sainted giant, he bore God on his shoulders without knowing it.
“How is it that I don’t see it then?” Christophe would ask.
“You are like thousands of others: you see God every day, and never know that it is He. God reveals Himself to all, in every shape—to some He appears in their daily life, as He did to Saint Peter in Galilee—to others (like your friend M. Watelet), as He did to Saint Thomas, in wounds and suffering that call for healing—to you in the dignity of your ideal: Noli me tangere. … Some day you will know it.”
“I will never surrender,” said Christophe. “I am free. Free I shall remain.”
“Only the more will you live in God,” replied the priest calmly.
But Christophe would not submit to being made out a Christian against his will. He defended himself ardently and simply, as though it mattered in the least whether one label more than another was plastered on to his ideas. The Abbé Corneille would listen with a faint ecclesiastical irony, that was hardly perceptible, while it was altogether kindly. He had an inexhaustible fund of patience, based on his habit of faith. It had been tempered by the trials to which the existing Church had exposed him: while it had made him profoundly melancholy, and had even dragged him through terrible moral crises, he had not really been touched by it all. It was cruel to suffer the oppression of his superiors, to have his every action spied upon by the Bishops, and watched by the freethinkers, who were endeavoring to exploit his ideas, to use him as a weapon against his own faith, and to be misunderstood and attacked both by his coreligionists and the enemies of his religion. It was impossible for him to offer any resistance: for submission was enforced upon him. It was impossible for him to submit in his heart: for he knew that the authorities were wrong. It was agony for him to hold his peace. It was agony for him to speak and to be wrongly interpreted. Not to mention the soul for which he was responsible, he had to think of those, who looked to him for counsel and help, while he had to stand by and see them suffer. … The Abbé Corneille suffered both for them and for himself, but he was resigned. He knew how small a thing were the days of trial in the long history of the Church.—Only, by dint of being turned in upon himself in his silent resignation, slowly he lost heart, and became timid and afraid to speak, so that it became more and more difficult for him to do anything, and little by little the torpor of silence crept over him. Meeting Christophe had given him new courage. His neighbor’s youthful ardor and the affectionate and simple interest which he took in his doings, his sometimes indiscreet questions, did him a great deal of good. Christophe forced him to mix once more with living
