Part 18 (1/2)

CHAPTER XII

In an up-town block, a stone's-throw west of Fifth Avenue, stands the Church of the Immaculate Conception. It is a newly erected structure of gray stone, between two rows of expressionless tenements, and, despite the aggressive finality emphasized in its architecture, wearing a general air of holding its ground by sheer force of stolidity.

The interior of the church is less suggestive of modernity, and bears, on the whole, a surface relations.h.i.+p to a mediaeval cathedral. The purple light filtering through the stained-gla.s.s windows is, in its essential quality, a European importation, and the altar-piece is a pa.s.sable reproduction of a painting of Murillo's.

More than fifty years ago the church, then an unpretentious building of red brick, endowed neither with rood-screen nor waxen candles, had called to its rectors.h.i.+p the Reverend Clement Speares, a youthful leader of the ritualistic element in Episcopalianism. Father Speares heard the call and accepted the charge, and within a dozen years he had succeeded in trebling the number of his congregation, and in exchanging the red-brick building for the present Church of the Immaculate Conception, with its mystic light of mediaevalism.

The congregation, of that cla.s.s who toil not, neither spin, but before whose raiment Easter lilies falter, was fas.h.i.+onable, and also wealthy.

The single-hearted zeal which its priest had put into fifty years of service had failed to wean his flock from a taste for the flesh-pots.

In return for the generosity with which they supported their place of wors.h.i.+p and its appurtenances, they claimed the indefeasible right to regulate their own attire and to reserve their pews from the encroachment of aliens. They were willing to erect a mission chapel in the slums, but they submitted to no trespa.s.sing upon the exclusiveness of their accustomed preserves.

Father Speares, who, had his temporal power been in proportion to his ecclesiastical influence, would have thrown open the Holy of Holies to the beggar in the street, and have knelt with equal charity between the Pharisees and Publicans, resigned himself to the recognition of spiritual caste, and devoted his days to Fifth Avenue and his evenings to the Bowery.

To his honor be it said that he made no more valiant stand for the salvation of the one than of the other. A soul was a soul to him, and personal cleanliness a matter of taste.

He was a man of resolute convictions and unswerving purpose. If he did not possess eloquence of speech, he possessed sincerity of mind, which is quite as rare, and very nearly as effective. He had a benevolent countenance combined with a sympathetic manner, and the combination exercised a charm over those of his hearers who attended his church in the endeavor to narcotize troublesome nerves. Unconsciously, by his adoption of celibacy from the mother church, he had borrowed from the elder faith the powerful weapon of romanticism, exciting the imaginative qualities, while he emphasized the maxim of the right of private judgment by rejecting the dogma of papal infallibility.

But since the Church of the Immaculate Conception had risen into being with Father Speares, there was an Ishmaelitish rumor afloat that with Father Speares it would pa.s.s away. Father Speares himself was not insensible to the danger, and with the fervor of an enthusiast he labored to perpetuate the ceremonials his soul loved. With the force of a revelation there was borne upon him the conception that on him and his successors rested the mission to impel the conservative wing of Episcopalianism into that a.s.similation to Roman Catholicism whose resultant is the Ritualistic movement. Unto this end he had spent more than fifty years of labor. At the close of the nineteenth century he stood a picturesque and pathetic figure, combating with a mediaeval eloquence the advancing spirit of his time, a representative of the lost age of faith lingering far into the new-found age of rationalism.

When Anthony Algarcife, a young orphan, had been sent to him, he had taken the child into his confidence.

”I will help you,” the boy had said, enthusiastically--”I will help you.” And he rolled up his little s.h.i.+rt-sleeves in the desire to settle spiritual differences in the good old fas.h.i.+on of physical force.

Father Speares had smiled and patted him upon the shoulder. ”Please G.o.d, you shall, my boy!” he had answered, and had made the child a white-robed acolyte, that he might ignite by youthful hands the fires of faith.

Anthony had been a disappointment, he had said, but of the bitterness of the disappointment he had made no mention. Beneath his teaching he had seen the young mind unfold and expand strenuously, and then, while his eager eyes were watching, he had seen it shoot from him and beyond his grasp, trampling his cherished convictions beneath ruthless feet.

”It is all rubbish,” Anthony had declared in the first intolerance of his youth. ”The mental world is filled with a lot of decaying theology, which has been acc.u.mulating for centuries. It remains for us to sweep it away.”

”And you would sweep me with it,” said Father Speares, a little bitterly.

”The ground must be cleared,” returned Anthony. ”You are sitting upon the rubbish, as a miser in Pompeii might have sat upon his gold while Vesuvius overflowed. It is wiser to flee and leave h.o.a.rded treasure to be ingulfed. That the rubbish was once sound theology, I grant, but it has crumbled, and its usefulness of a thousand years ago will not it save from the ash-heap of outgrown ideas to-day.”

Father Speares sighed and set his lips. ”The boy is young,” he said, with the yearning self-deception of age. ”It will pa.s.s, and he will return the stronger for his wandering.”

But the event had not borne out his prophecy. It did not pa.s.s, and Anthony did not return.

”It is my head,” he explained, half irritably. ”There is a wall of scepticism surrounding my brain, through which only the toughest facts may penetrate. I am minus the faculty of credulity.”

”Or reverence,” Father Speares added, reproachfully. ”You regard spiritual things as a deaf man regards sound or a blind man sight.”

Anthony's irritation triumphed.

”Or as a man awake regards a dream,” he suggested. ”The film of superst.i.tion has cleared from my eyes, and I see. The truth is that I regard all religions exactly as you regard all except the one which you inherited. An accident of birth has made you a Christian instead of a Moslem or a Brahman, that is all.”

”And a twist of the mind has made you an atheist.”

”As you please--atheist, agnostic, sceptic, what you will. It only means that you offer me an irrational a.s.sumption, and I reject it. It is the custom of you theologians to fit ugly epithets to your opponents, whereas the denial of Christianity no more argues atheism than the denial of Confucianism does. It merely proves that a man refuses to acknowledge any one of the G.o.ds which men have created, and that he leaves the ultimate essence outside his generalizations. Such a man has learned the first lesson in knowledge--the lesson of his own ignorance.”

”And has missed the greater lesson of the wisdom of G.o.d.”