Page:The kernel and the husk (Abbott, 1886).djvu/361

Letter 30] the feeding of the 4,000 or 5,000, he reads it as a religious legend, curiously preserving a deep spiritual truth, but of no value except for its emblematic meaning; but his congregation listens to him as if he were reciting one of the most important proofs that Jesus was no mere man, but truly the Son of God. I do not wish to exaggerate the difference between the rationalizing minister and the literalizing congregation. Both he and they believe that in the battle of Beth-horon God was working out the destiny of Israel and preparing for Himself a chosen people; both he and they believe that Jesus Christ was the true Bread of Life; and similarly, as regards many other miraculous narratives of the Scriptures, the congregation and the minister, though divided as to the acceptance of the historical fact, will be united in accepting the spiritual interpretation which is the essence of the narrative. Moreover, every year is probably increasing the number of the laity who take the same esoteric view as the minister takes about many of the miracles. In any educated congregation there must be a large number of men, and there will soon be a large number of women, who do not believe in the literal stories of Balaam's ass, Elisha's floating axe-head, and Samson's exploit with the jaw-bone. Unless educated people are kept out of our churches, or separate themselves from the Church, this number must soon increase. Thus the gulf between the rationalizing minister and the congregation tends yearly to diminish through the action of the congregation; and if only both the esoteric and the exoteric interpretation of the Scripture were generally recognized as being compatible with the faithful worship of Christ, I do not see why the minister should not claim for himself, without any sense of constraint or insincerity, the same freedom of interpreting the Bible which is accorded to the laity.