Thought about the great questions of life, thought and reasoned direction, this is what the multitude demands mutely and weakly, and what the organised churches are failing to give. They have not the courage of their creeds. Either their creeds are intellectual flummery or they are the solution to the riddles with which the world is struggling. But the churches make no mention of their creeds. They chatter about sex and the magic effect of church attendance and simple faith. If simple faith is enough, the churches and their differences are an imposture. Men are stirred to the deepest questions about life and God, and the Anglican church, for example, obliges—as I have described.
It is necessary to struggle against the unfavourable impression made by these things. They must not blind us to the deeper movement that is in progress in a quite considerable number of minds in England and France alike towards the realisation of the kingdom of God.
What I conceive to be the reality of the religious revival is to be found in quarters remote from the religious professionals. Let me give but one instance of several that occur to me. I met soon after my return from France a man who has stirred my curiosity for years, Mr. David Lubin, the prime mover in the organisation of the International Institute of Agriculture in Rome. It is a movement that has always appealed to my imagination. The idea is to establish and keep up to date a record of the food supplies in the world with a view to the ultimate world control of food supply and distribution. When its machinery has developed sufficiently to a control in the interests of civilisation of many other staples besides foodstuffs. It is in fact the suggestion and beginning of the economic world peace and the economic world state, just as the Hague Tribunal is the first faint sketch of a legal world state. The King of Italy has met Mr. Lubin's idea with open hands. (It was because of this profoundly interesting experiment that in a not very widely known book of mine, The World Set Free (May, 1914), in which I represented a world state as arising out of Armageddon, I made the first world conference meet at Brissago in Italian Switzerland under the presidency of the King of Italy.) So that when I found I could meet Mr. Lubin I did so very gladly. We lunched together in a pretty little room high over Knightsbridge, and talked through an afternoon.
He is a man rather after the type of Gladstone; he could be made to look like Gladstone in a caricature, and he has that compelling quality of intense intellectual excitement which was one of the great factors in the personal effectiveness of Gladstone. He is a Jew, but until I had talked to him for some time that fact did not occur to me. He is in very ill health, he has some weakness of the heart that grips him and holds him at times white and silent.
At first we talked of his Institute and its work. Then we came to shipping and transport. Whenever one talks now of human affairs one comes presently to shipping and transport generally. In Paris, in Italy, when I returned to England, everywhere I found “cost of carriage” was being discovered to be a question of fundamental importance. Yet transport, railroads and shipping, these vitally important services in the world's affairs, are nearly everywhere in private hands and run for profit. In the case of shipping they are run for profit on such antiquated lines that freights vary from day to day and from hour to hour. It makes the business of food supply a gamble. And it need not be a gamble.
But that is by the way in the present discussion. As we talked, the prospect broadened out from a prospect of the growing and distribution of food to a general view of the world becoming one economic community.
I talked of various people I had been meeting in the previous few weeks. “So many of us,” I said, “seem to be drifting away from the ideas of nationalism and faction and policy, towards something else which is larger. It is an idea of a right way of doing things for human purposes, independently of these limited and localised references. Take such things as international hygiene for example, take this movement. We are feeling our way towards a bigger rule.”
“The rule of Righteousness,” said Mr. Lubin.
I told him that I had been coming more and more to the idea—not as a sentimentality or a metaphor, but as the ruling and directing idea, the structural idea, of all one's political and social activities—of the whole world as one state and community and of God as the King of that state.
“But I say that,” cried Mr. Lubin, “I have put my name to that. And—it is here!”