Any man with eyes in his head, whatever the ideas in his head, who looks at the world as it is to-day, must know that the whole social substance of marriage has changed; just as the whole social substance of Christianity changed with the divorce of Henry VIII. As in the other case, the externals remained for a time and some of them remain still. Some divorced persons, who can be married quite legally by a registrar, go on complaining bitterly that they cannot be married by a priest. They regard a church as a peculiarly suitable place in which to make and break the same vow at the same moment. And the Bishop of London, who was supposed to sympathise with the more sacramental party, recently submitted to such a demand on the ground that it was a very special case. As if every human being’s case were not a special case. That decision was one of the occasions on which I should have done a bolt, if I had delayed it so long. But the general social atmosphere is much the most important matter. Numbers of normal people are getting married, thinking already that they may be divorced. The instant that idea enters, the whole conception of the old Protestant compromise vanishes. The sincere and innocent Victorian would never have married a woman reflecting that he could divorce her. He would as soon have married a woman reflecting that he could murder her. These things were not supposed to be among the daydreams of the honeymoon. The psychological substance of the whole thing has altered; the marble has turned to ice; and the ice has melted with most amazing rapidity. The Church was right to refuse even the exception. The world has admitted the exception; and the exception has become the rule.
As I have said, the weak and inconclusive pronouncement upon Birth-Prevention was only the culmination of this long intellectual corruption. I need not discuss the particular problem again at this point; beyond saying that the same truth applies as in the case of Divorce. People propose an easv way out of certain human responsibilities and difficulties; including a way out of the responsibility and difficulty of doing economic justice and achieving better payment for the poor. But these people propose this easy method, in the hope that some people will only use it to a moderate extent; whereas it is much more probable that an indefinite number will use it to an indefinite extent. It is odd that they do not see this; because the writers and thinkers among them are no longer by any means optimistic about human nature, like Rousseau; but much more pessimistic about human nature than we are. Considering mankind as described, for instance, by Mr. Aldous Huxley, it is hard to see what answer he could possibly give, except the answer which we give, if the question were put thus: “On the one side, there is an easy way out of the difficulty by avoiding childbirth: on the other side, there is a very difficult way out of the difficulty, by reconstructing the whole social system and toiling and perhaps fighting for the better system. Which way are the men you describe more likely to take?” But my concern is not with open and direct opponents like Mr. Huxley; but with all to whom I might once have looked to defend the country of the Christian altars. They ought surely to know that the foe now on the frontiers offers no terms of compromise; but threatens a complete destruction. And they have sold the pass.
