"Disgrace!" the rector involuntarily took up the word.

"There are some things he has done," she said in a low voice, "which he thought he was obliged to do which Eldon Parr made him do."

"But Mr. Parr, too--?" Hodder began.

"Oh, it was to shield Eldon Parr. They could never be traced to him. And if they ever came out, it would kill my husband. Tell me," she implored, "what can I do? What shall I do? You are responsible. You have made me more bitterly unhappy than ever."

"Are you willing," he asked, after a moment, "to make the supreme renunciation? to face poverty, and perhaps disgrace, to save your soul and others?"

"And--others?"

"Yes. Your sacrifice would not, could not be in vain. Otherwise I should be merely urging on you the individualism which you once advocated with me."

"Renunciation." She p.r.o.nounced the word questioningly. "Can Christianity really mean that--renunciation of the world? Must we take it in the drastic sense of the Church of the early centuries-the Church of the Martyrs?"

"Christianity demands all of us, or nothing," he replied. "But the false interpretation of renunciation of the early Church has cast its blight on Christianity even to our day. Oriental asceticism, Stoicism, Philo and other influences distorted Christ's meaning. Renunciation does not mean asceticism, retirement from the world, a denial of life. And the early Christian, since he was not a citizen, since he took the view that this mortal existence was essentially bad and kept his eyes steadfastly fixed on another, was the victim at once of false philosophies and of the literal messianic prophecies of the Jews, which were taken over with Christianity. The earthly kingdom which was to come was to be the result of some kind of a cataclysm. Personally, I believe our Lord merely used the Messianic literature as a convenient framework for his spiritual Kingdom of heaven, and that the Gospels misinterpret his meaning on this point.

"Renunciation is not the withdrawal from, the denial of life, but the fulfilment of life, the submission to the divine will and guidance in order that our work may be shown us. Renunciation is the a.s.sumption, at once, of heavenly and earthly citizenship, of responsibility for ourselves and our fellow-men. It is the realization that the other world, the inner, spiritual world, is here, now, and that the soul may dwell in it before death, while the body and mind work for the coming of what may be called the collective kingdom. Life looked upon in that way is not bad, but good,--not meaningless, but luminous."

She had listened hungrily, her eyes fixed upon his face.

"And for me?" she questioned.

"For you," he answered, leaning forward and speaking with a conviction that shook her profoundly, "if you make the sacrifice of your present unhappiness, of your misery, all will be revealed. The labour which you have shirked, which is now hidden from you, will be disclosed, you will justify your existence by taking your place as an element of the community. You will be able to say of yourself, at last, 'I am of use.'"

"You mean--social work?"

The likeness of this to Mrs. Plimpton's question struck him. She had called it "charity." How far had they wandered in their teaching from the Revelation of the Master, since it was as new and incomprehensible to these so-called Christians as to Nicodemus himself!

"All Christian work is social, Mrs. Constable, but it is founded on love. 'Thou shaft love thy neighbour as thyself.' You hold your own soul precious, since it is the shrine of G.o.d. And for that reason you hold equally precious your neighbour's soul. Love comes first, as revelation, as imparted knowledge, as the divine gist of autonomy--self-government.

And then one cannot help working, socially, at the task for which we are made by nature most efficient. And in order to discover what that task is, we must wait."

"Why did not some one tell me this, when I was young?" she asked--not speaking to him. "It seems so simple."

"It is simple. The difficult thing is to put it into practice--the most difficult thing in the world. Both courage and faith are required, faith that is content to trust as to the nature of the reward. It is the wisdom of foolishness. Have you the courage?"

She pressed her hands together.

"Alone--perhaps I should have. I don't know. But my husband! I was able to influence him to his destruction, and now I am powerless. Darkness has closed around me. He would not--he will not listen to me."

"You have tried?"

"I have attempted to talk to him, but the whole of my life contradicts my words. He cannot see me except as, the woman who drove him into making money. Sometimes I think he hates me."

Hodder recalled, as his eyes rested on her compa.s.sionately, the sufferings of that other woman in Dalton Street.

"Would you have me desert him--after all these years?" she whispered. "I often think he would be happier, even now."

"I would have you do nothing save that which G.o.d himself will reveal to you. Go home, go into the church and pray--pray for knowledge. I think you will find that you are held responsible for your husband. Pray that that which you have broken, you may mend again."

"Do you think there is a chance?"

Hodder made a gesture.

"G.o.d alone can judge as to the extent of his punishments."

She got to her feet, wearily.

"I feel no hope--I feel no courage, but--I will try. I see what you mean--that my punishment is my powerlessness."

He bent his head.

"You are so strong--perhaps you can help me."

"I shall always be ready," he replied.

He escorted her down the steps to the dark blue brougham with upstanding, chestnut horses which was waiting at the curb. But Mrs.

Constable turned to the footman, who held open the door.

"You may stay here awhile," she said to him, and gave Hodder her hand....

She went into the church....

II

Asa Waring and his son-in-law, Phil Goodrich, had been to see Hodder on the subject of the approaching vestry meeting, and both had gone away not a little astonished and impressed by the calmness with which the rector looked forward to the conflict. Others of his parishioners, some of whom were more discreet in their expressions of sympathy, were no less surprised by his att.i.tude; and even his theological adversaries, such as Gordon Atterbury, paid him a reluctant tribute. Thanks, perhaps, to the newspaper comments as much as to any other factor, in the minds of those of all shades of opinion in the parish the issue had crystallized into a duel between the rector and Eldon Parr. Bitterly as they resented the glare of publicity into which St. John's had been dragged, the first layman of the diocese was not beloved; and the fairer-minded of Hodder's opponents, though appalled, were forced to admit in their hearts that the methods by which Mr. Parr had made his fortune and gained his ascendency would not bear scrutiny.... Some of them were disturbed, indeed, by the discovery that there had come about in them, by imperceptible degrees, in the last few years a new and critical att.i.tude towards the ways of modern finance: moat of them had an uncomfortable feeling that Hodder was somehow right,--a feeling which they sought to stifle when they reflected upon the consequences of facing it. For this would mean a disagreeable shaking up of their own lives. Few of them were in a position whence they might cast stones at Eldon Parr....

What these did not grasp was the fact that that which they felt stirring within them was the new and spiritual product of the dawning twentieth century--the Social Conscience. They wished heartily that the new rector who had developed this disquieting personality would peacefully resign and leave them to the former, even tenor of their lives. They did not for one moment doubt the outcome of his struggle with Eldon Parr. The great banker was known to be relentless, his name was synonymous with victory. And yet, paradoxically, Hodder compelled their inner sympathy and admiration!...

Some of them, who did not attempt peremptorily to choke the a processes made the startling discovery that they were not, after all, so shocked by his doctrines as they had at first supposed. The trouble was that they could not continue to listen to him, as formerly, with comfort....

One thing was certain, that they had never expected to look forward to a vestry meeting with such breathless interest and anxiety. This clergyman had suddenly accomplished the surprising feat of reviving the Church as a burning, vital factor in the life of the community! He had discerned her enemy, and defied his power....

As for Hodder, so absorbed had he been by his experiences, so wrung by the human contacts, the personal problems which he had sought to enter, that he had actually given no thought to the battle before him until the autumn afternoon, heavy with smoke, had settled down into darkness. The weather was damp and cold, and he sat musing on the ordeal now abruptly confronting him before his study fire when he heard a step behind him.

He turned to recognize, by the glow of the embers, the heavy figure of Nelson Langmaid.

"I hope I'm not disturbing you, Hodder," he said. "The janitor said you were in, and your door is open."

"Not at all," replied the rector, rising. As he stood for a moment facing the lawyer, the thought of their friendship, and how it had begun in the little rectory overlooking the lake at Bremerton, was uppermost in his mind,--yes, and the memory of many friendly, literary discussions in the same room where they now stood, of pleasant dinners at Langmaid's house in the West End, when the two of them had often sat talking until late into the nights.

"I must seem very inhospitable," said Hodder. "I'll light the lamp--it's pleasanter than the electric light."

The added illumination at first revealed the lawyer in his familiar aspect, the broad shoulders, the big, reddish beard, the dome-like head,--the generous person that seemed to radiate scholarly benignity, peace, and good-will. But almost instantly the rector became aware of a new and troubled, puzzled glance from behind the round spectacles...

"I thought I'd drop in a moment on my way up town--" he began. And the note of uncertainty in his voice, too, was new. Hodder drew towards the fire the big chair in which it had been Langmaid's wont to sit, and perhaps it was the sight of this operation that loosed the lawyer's tongue.

"Confound it, Hodder!" he exclaimed, "I like you--I always have liked you. And you've got a hundred times the ability of the average clergyman. Why in the world did you have to go and make all this trouble?"