vice and meanness of those we allow to pass for orthodox, and when he
sees also the complacency of the better part, he is unconvinced. We
praise the sweetness of the healing waters of Christ-like charity, but
despite our gospel he never gets it, never. We give him execration,
injustice; if we let him go with a word, it is never a gentle word, but
a bitter epithet; and we wonder he is estranged, when he sees our
amazing composure in an amazing welter of hypocrisy and deceit. There
is, of course, the better side, the many thousands of Catholics and
Protestants who sincerely aim at better things. But what has to be
admitted is that most sincerely religious people adopt to the man of no
established religion the same attitude as does the hypocrite: they join
in the general cry. They should look to their own houses; they should
purge the temple of the money-lender and the knave; they should see that
their field gives good harvest; they should remember that not to the
atheist only but to the orthodox was it written: "Every tree therefore
that doth not yield good fruit shall be cut down and cast into the
fire."


V


There is a word to be said to the man for whom was invented the curious
name agnostic. I'm concerned only with him who is sincere and
high-minded. Let us pass the flippant critics of things they do not
understand. But all sincere men are comrades in a deep and fine sense.
What the honest unbeliever has to keep in mind is that the darker side
is but one side. If he stands studying a crowd of the orthodox and finds
therein the drunkard, the gambler, the sensualist; and if he says bitter
things of the value of religion and gets in return the clerical fiat of