I must now abandon this attitude, and make a serious draft on the reader's attention by facing the question whether, if and when the medieval and Methodist will-to-believe the Salvationist and miraculous side of the gospel narratives fails us, as it plainly has failed the leaders of modern thought, there will be anything left of the mission of Jesus: whether, in short, we may not throw the gospels into the waste-paper basket, or put them away on the fiction shelf of our libraries. I venture to reply that we shall be, on the contrary, in the position of the man in Bunyan's riddle who found that "the more he threw away, the more he had. "We get rid, to begin with, of the idolatrous or iconographic worship of Christ. By this I mean literally that worship which is given to pictures and statues of him, and to finished and unalterable stories about him. The test of the prevalence of this is that if you speak or write of Jesus as a real live person, or even as a still active God, such worshippers are more horrified than Don Juan was when the statue stepped from its pedestal and came to supper with him. You may deny the divinity of Jesus; you may doubt whether he ever existed; you may reject Christianity for Judaism, Mahometanism, Shintoism, or Fire Worship; and the iconolaters, placidly contemptuous, will only classify you as a freethinker or a heathen. But if you venture to wonder how Christ would have looked if he had shaved and had his hair cut, or what size in shoes he took, or whether he swore when he stood on a nail in the carpenter's shop, or could not button his robe when he was in a hurry, or whether he laughed over the repartees by which he baffled the priests when they tried to trap him into sedition and blasphemy, or even if you tell any part of his story in the vivid terms of modern colloquial slang, you will produce an extraordinary dismay and horror among the iconolaters. You will have made the picture come out of its frame, the statue descend from its pedestal, the story become real, with all the incalculable consequences that may flow from this terrifying miracle. It is at such moments that you realize that the iconolaters have never for a moment conceived Christ as a real person who meant what he said, as a fact, as a force like electricity, only needing the invention of suitable political machinery to be applied to the affairs of mankind with revolutionary effect. Thus it is not disbelief that is dangerous in our society: it is belief. The moment it strikes you (as it may any day) that Christ is not the lifeless harmless image he has hitherto been to you, but a rallying centre for revolutionary influences which all established States and Churches fight, you must look to yourselves; for you have brought the image to life; and the mob may not be able to bear that horror. THE ALTERNATIVE TO BARRABAS.