At first Leonard, proud of his role of apostle, and convinced that Christophe’s doubts were only a matter of form, and that they would of course give way before his first arguments, relied upon the Holy Books, the authority of the Gospel, the miracles, and traditions. But he began to grow gloomy when, after Christophe had listened for a few minutes, he stopped him and said that he was answering questions with questions, and that he had not asked him to tell exactly what it was that he was doubting, but to give some means of resolving his doubts. Leonard then had to realize that Christophe was much more ill than he seemed, and that he would only allow himself to be convinced by the light of reason. But he still thought that Christophe was playing the freethinker—(it never occurred to him that he might be so sincerely).—He was not discouraged, and, strong in his recently acquired knowledge, he turned back to his school learning: he unfolded higgledy-piggledy, with more authority than order, his metaphysical proofs of the existence of God and the immortality of the soul. Christophe, with his mind at stretch, and his brow knit in the effort, labored in silence, and made him say it all over again; tried hard to gather the meaning, and to take it to himself, and to follow the reasoning. Then suddenly he burst out, vowed that Leonard was laughing at him, that it was all tricks, jests of the fine talkers who forged words and then amused themselves with pretending that these words were things. Leonard was nettled, and guaranteed the good faith of his authors. Christophe shrugged his shoulders, and said with an oath that they were only humbugs, infernal writers; and he demanded fresh proof.
Leonard perceived to his horror that Christophe was incurably attainted, and took no more interest in him. He remembered that he had been told not to waste his time in arguing with skeptics—at least when they stubbornly refuse to believe. There was the risk of being shaken himself, without profiting the other. It was better to leave the unfortunate fellow to the will of God, who, if He so designs, would see to it that the skeptic was enlightened: or if not, who would dare to go against the will of God? Leonard did not insist then on carrying on the discussion. He only said gently that for the time being there was nothing to be done, that no reasoning could show the way to a man who was determined not to see it, and that Jean-Christophe must pray and appeal to Grace: nothing is possible without that: he must desire grace and the will to believe.
“The will,” thought Christophe bitterly. “So then, God will exist because I will Him to exist? So then, death will not exist, because it pleases me to deny it! … Alas! How easy life is to those who have no need to see the truth, to those who can see what they wish to see, and are forever forging pleasant dreams in which softly to sleep!” In such a bed, Christophe knew well that he would never sleep. …
Leonard went on talking. He had fallen back on his favorite subject, the sweets of the contemplative life, and once on this neutral ground, he was inexhaustible. In his monotonous voice, that shook with the pleasure in him, he told of the joys of the life in God, outside, above the world, far from noise, of which he spoke in a sudden tone of hatred (he detested it almost as much as Christophe), far from violence, far from frivolity, far from the little miseries that one has to suffer every day, in the warm, secure nest of faith, from which you can contemplate in peace the wretchedness of a strange and distant world. And as Christophe listened, he perceived the egoism of that faith. Leonard saw that. He hurriedly explained: the contemplative life was not a lazy life. On the contrary, a man is more active in prayer than in action. What would the world be without prayer? You expiate the sins of others, you bear the burden of their misdeeds, you offer up your talents, you intercede between the world and God.
Christophe listened in silence with increasing hostility. He was conscious of the hypocrisy of such renunciation in Leonard. He was not unjust enough to assume hypocrisy in all those who believe. He knew well that with a few, such abdication of life comes from the impossibility of living, from a bitter despair, an appeal to death—that with still fewer, it is an ecstasy of passion. … (How long does it last?). … But with the majority of men is it not too often the cold reasoning of souls more busied with their own ease and peace than with the happiness of others, or with truth? And if sincere men are conscious of it, how much they must suffer by such profanation of their ideal! …
Leonard was quite happy, and now set forth the beauty and harmony of the world, seen from the loftiness of the divine roost: below all was dark, unjust, sorrowful; seen from on high, it all became clear, luminous, ordered: the world was like the works of a clock, perfectly ordered. …
Now Christophe only listened absently. He was asking himself: “Does he believe, or does he believe that he believes?” And yet his own faith, his own passionate desire for faith was not shaken. Not the mediocrity of soul, and the poverty of argument of a fool like Leonard could touch that. …
Night came down over the town. The seat on which they were sitting was in darkness: the stars shone out, a white mist came up from the river, the crickets chirped under the trees in the cemetery. The bells began to ring: first the highest of them, alone, like a plaintive bird, challenging the sky: then the second, a third lower, joined in its plaint: at last came the deepest, on
