Now all this leads very directly to a discussion of the relations of a person of my way of thinking to the Church and religious institutions generally. I have already discussed my relation to commonly accepted beliefs, but the question of institutions is, it seems to me, a different one altogether. Not to realize that, to confuse a church with its creed, is to prepare the ground for a mass of disastrous and life-wasting errors.

Now my rules of conduct are based on the supposition that moral decisions are to be determined by the belief that the individual life guided by its perception of beauty is incidental, experimental, and contributory to the undying life of the blood and race. I have decided for myself that the general business of life is the development of a collective consciousness and will and purpose out of a chaos of individual consciousnesses and wills and purposes, and that the way to that is through the development of the Socialist State, through the socialization of existing State organizations and their merger of pacific association in a World State. But so far I have not taken up the collateral aspect of the synthesis of human consciousness, the development of collective feeling and willing and expression in the form, among others, of religious institutions.

Religious institutions are things to be legitimately distinguished from the creeds and cosmogonies with which one finds them associated. Customs are far more enduring things than ideas,— witness the mistletoe at Christmas, or the old lady turning her money in her pocket at the sight of the new moon. And the exact origin of a religious institution is of much less significance to us than its present effect. The theory of a religion may propose the attainment of Nirvana or the propitiation of an irascible Deity or a dozen other things as its end and aim; the practical fact is that it draws together great multitudes of diverse individualized people in a common solemnity and self-subordination however vague, and is so far, like the State, and in a manner far more intimate and emotional and fundamental than the State, a synthetic power. And in particular, the idea of the Catholic Church is charged with synthetic suggestion; it is in many ways an idea broader and finer than the constructive idea of any existing State. And just as the Beliefs I have adopted lead me to regard myself as in and of the existing State, such as it is, and working for its rectification and development, so I think there is a reasonable case for considering oneself in and of the Catholic Church and bound to work for its rectification and development; and this in spite of the fact that one may not feel justified in calling oneself a Christian in any sense of the term.

It may be maintained very plausibly that the Catholic Church is something greater than Christianity, however much the Christians may have contributed to its making. From the historical point of view it is a religious and social method that developed with the later development of the world empire of Rome and as the expression of its moral and spiritual side. Its head was, and so far as its main body is concerned still is, the pontifex maximus of the Roman world empire, an official who was performing sacrifices centuries before Christ was born. It is easy to assert that the Empire was converted to Christianity and submitted to its terrestrial leader, the bishop of Rome; it is quite equally plausible to say that the religious organization of the Empire adopted Christianity and so made Rome, which had hitherto had no priority over Jerusalem or Antioch in the Christian Church, the headquarters of the adopted cult. And if the Christian movement could take over and assimilate the prestige, the world predominance and sacrificial conception of the pontifex maximus and go on with that as part at any rate of the basis of a universal Church, it is manifest that now in the fulness of time this great organization, after its accumulation of Christian tradition, may conceivably go on still further to alter and broaden its teaching and observances and formulae.

In a sense no doubt all we moderns are bound to consider ourselves children of the Catholic Church, albeit critical and innovating children with a tendency to hark back to our Greek grandparents; we cannot detach ourselves absolutely from the Church without at the same time detaching ourselves from the main process of spiritual synthesis that has made us what we are. And there is a strong case for supposing that not only is this reasonable for us who live in the tradition of Western Europe, but that we are legitimately entitled to call upon extra European peoples to join with us in that attitude of filiation to the Catholic Church since, outside it, there is no organization whatever aiming at a religious catholicity and professing or attempting to formulate a collective religious cons............