the arena. By their example we may recover the spirit of song, and have
done with invective. If we find music and joyousness in the old
conception, it is not in the fashion of the time to explain it away in
some "new theology," for he to whom it is not a fashion, but a vital
thing, keeps his anchor by tradition. To him it is the shining light
away in the mists of antiquity; it is the strong sun over the living
world; it is the pillar of fire over the widening seas and worlds of the
unknown; it is the expanse of infinity. When he is lost in its mystery
he adverts to the wonder about him, for all that is wonderful is touched
with it, and all that is lovely is its expression. It is in the breath
of the wind, pure and bracing from the mountain top. It is in the song
of the lark holding his musical revel in the sunlight. It is in the
ecstasy of a Spring morning. It is in the glory of all beautiful things.
When it has entered and purified his spirit, his heart goes out to the
persecuted in all ages and countries. None will he reject. "I am not
come to call the just but sinners." He remembers those words, and his
great charity encompasses not only the persecuted orthodox, but the
persecuted heretics and infidels.


VII


I will not say if such an endeavour as I suggest can have an immediate
success. But I think it will be a step forward if we get sincere men on
one side to understand the sincerity of the other side; and if in
matters of religion and speculation, where there is so much difficulty
and there is likely to be so much conflict of opinion, there should be
no constraint, but rather the finest charity and forbearance; then the
orthodox would be concerned with practising their faith rather than in