The situation, when it came, was even more difficult than Hodder had imagined it, since McCrae was not a man to oil the wheels of conversation. In silence he followed the rector up the stairs and into his study, in silence he took the seat at the opposite side of the table. And Hodder, as he hesitated over his opening, contemplated in no little perplexity and travail the gaunt and non-committal face before him:
“McCrae,” he began at length, “you must have thought my conduct this summer most peculiar. I wish to thank you, first of all, for the consideration you have shown me, and to tell you how deeply I appreciate your taking the entire burden of the work of the parish.”
McCrae shook his head vigorously, but did not speak.
“I owe it to you to give you some clew to what happened to me,” the rector continued, “although I have an idea that you do not need much enlightenment on this matter. I have a feeling that you have somehow been aware of my discouragement during the past year or so, and of the causes of it. You yourself hold ideals concerning the Church which you have not confided to me. Of this I am sure. I came here to St. John's full of hope and confidence, gradually to lose both, gradually to realise that there was something wrong with me, that in spite of all my efforts I was unable to make any headway in the right direction. I became perplexed, dissatisfied—the results were so meagre, so out of proportion to the labour. And the very fact that those who may be called our chief parishioners had no complaint merely added to my uneasiness. That kind of success didn't satisfy me, and I venture to assume it didn't satisfy you.”
Still McCrae made no sign.
“Finally I came to what may be termed a double conclusion. In the first place, I began to see more and more clearly that our modern civilization is at fault, to perceive how completely it is conducted on the materialistic theory of the survival of the fittest rather than that of the brotherhood of man, and that those who mainly support this church are, consciously or not, using it as a bulwark for the privilege they have gained at the expense of their fellow-citizens. And my conclusion was that Christianity must contain some vital germ which I had somehow missed, and which I must find if I could, and preach and release it. That it was the release of this germ these people feared unconsciously. I say to you, at the risk of the accusation of conceit, that I believed myself to have a power in the pulpit if I could only discover the truth.”
Hodder thought he detected, as he spoke these words, a certain relaxation of the tension.
“For a while, as the result of discouragement, of cowardice, I may say, of the tearing-down process of the theological structure—built of debris from many ruins on which my conception of Christianity rested, I lost all faith. For many weeks I did not enter the church, as you yourself must know. Then, when I had given up all hope, through certain incidents and certain persona, a process of reconstruction began. In short, through no virtue which I can claim as my own, I believe I have arrived at the threshold of an understanding of Christianity as our Lord taught it and lived it. And I intend to take the pulpit and begin to preach it.
“I am deeply concerned in regard to yourself as to what effect my course may have on you. And I am not you to listen to me with a view that you should see your way clear to support me McCrae, but rather that you should be fully apprised of my new belief and intentions. I owe this to you, for your loyal support in the pest. I shall go over with you, later, if you care to listen, my whole position. It may be called the extreme Protestant position, and I use protestant, for want of a better word, to express what I believe is Paul's true as distinguished from the false of his two inconsistent theologies. It was this doctrine of Paul's of redemption by faith, of reacting grace by an inevitable spiritual law—of rebirth, if you will—that Luther and the Protestant reformers revived and recognized, rightly, as the vital element of Christ's teachings, although they did not succeed in separating it wholly from the dross which clung to it. It is the leaven which has changed governments, and which in the end, I am firmly convinced, will make true democracy inevitable. And those who oppose democracy inherently dread its workings.
“I do not know your views, but it is only fair to add at this time that I no longer believe in the external and imposed authority of the Church in the sense in which I formerly accepted it, nor in the virgin birth, nor in certain other dogmas in which I once acquiesced. Other clergymen of our communion have proclaimed, in speech and writing, their disbelief in these things. I have satisfied my conscience as they have, and I mean to make no secret of my change. I am convinced that not one man or woman in ten thousand to-day who has rejected Christianity ever knew what Christianity is. The science and archaic philosophy in which Christianity has been swaddled and hampered is discredited, and the conclusion is drawn that Christianity itself must be discredited.”