Now the curious fact is this; that the very heresies which the Early Church is blamed for crushing testify to the unfairness for which she is blamed. In so far as something deserved the blame, it was precisely the things that she is blamed for blaming. In so far as something was merely a superstition, she herself condemned that superstition. In so far as something was a mere reaction into barbarism, she herself resisted it because it was a reaction into barbarism. In so far as something was a fad of the fading empire, that died and deserved to die, it was the Church alone that killed it. The Church is reproached for being exactly what the heresy was repressed for being. The explanations of the evolutionary historians and higher critics do really explain why Arianism and Gnosticism and Nestorianism were born—and also why they died. They do not explain why the Church was born or why she has refused to die. Above all, they do not explain why she should have made war on the very evils she is supposed to share.
Let us take a few practical examples of the principle; the principle that if there was anything that was really a superstition of the dying empire, it did really die with the dying empire; and certainly was not the same as the very thing that destroyed it. For this purpose we will take in order two or three of the most ordinary explanations of Christian origins among the modern critics of Christianity. Nothing is more common, for instance, than to find such a modern critic writing something like this: “Christianity was above all a movement of ascetics, a rush into the desert, a refuge in the cloister, a renunciation of all life and happiness; and this was a part of a gloomy and inhuman reaction against nature itself, a hatred of the body, a horror of the material universe, a sort of universal suicide of the senses and even of the self. It came from an eastern fanaticism like that of the fakirs and was ultimately founded on an eastern pessimism, which seems to feel existence itself as an evil.”
Now the most extraordinary thing about this is that it is all quite true; it is true in every detail except that it happens to be attributed entirely to the wrong person. It is not true of the Church; but it is true of the heretics condemned by the Church. It is as if one were to write a most detailed analysis of the mistakes and misgovernment of the ministers of George the Third, merely with the small inaccuracy that the whole story was told about George Washington; or as if somebody made a list of the crimes of the Bolshevists with no variation except that they were all attributed to the Czar. The early Church was indeed very ascetic, in connection with a totally different philosophy; but the philosophy of a war on life and nature as such really did exist in the world, if the critics only knew where to look for it.
What really happened was this. When the Faith first emerged into the world, the very first thing that happened to it was that it was caught in a sort of swarm of mystical and metaphysical sects, mostly out of the East; like one lonely golden bee caught in a swarm of wasps. To the ordinary onlooker, there did not seem to be much difference, or anything beyond a general buzz; indeed in a sense there was not much difference, so far as stinging and being stung were concerned. The difference was that only one golden dot in all that whirring gold-dust had the power of going forth to make hives for all humanity; to give the world honey and wax or (as was so finely said in a context too easily forgotten) “the two noblest things, which are sweetness and light.” The wasps all died that winter; and half the difficulty is that hardly anyone knows anything about them and most people do not know that they ever existed; so that the whole story of that first phase of our religion is lost. Or, to vary the metaphor, when this movement or some other movement pierced the dyke between the east and west and brought more mystical ideas into Europe, it brought with it a whole flood of other mystical ideas besides its own, most of them ascetical and nearly all of them pessimistic. They very nearly flooded and overwhelmed the purely Christian element. They came mostly from that region that was a sort of dim borderland between the eastern philosophies and the eastern mythologies, and which shared with the wilder philosophers that curious craze for making fantastic patterns of the cosmos in the shape of maps and genealogical trees. Those that are supposed to derive from the mysterious Manes are called Manichean; kindred cults are more generally known as Gnostic; they are mostly of a labyrinthine complexity, but the point to insist on is the pessimism; the fact that nearly all in one form or another regarded the creation of the world as the work of an evil spirit. Some of them had that Asiatic atmosphere that surrounds Buddhism; the suggestion that life is a corruption of the purity of being. Some of them suggested a purely spiritual order which had been betrayed by the coarse and clumsy trick of making such toys as the sun and moon and stars. Anyhow all this dark tide out of the metaphysical sea in the midst of Asia poured through the dykes simultaneously with the creed of Christ; but it is the whole point of the story that the two were not the same; that they
