During October little happened on the surface of events, but at the end of the month a second meeting of the United Faith Assembly was held in Jerusalem. Here a prominent archbishop publicly challenged the scientific view of the deity as a being of vast neutral intelligence. Without doubt, the archbishop affirmed, this was to take a naive and over-simplified view based on what were admitted to be crude methods of detection. Was the deity entirely passive or, like the sea, did it reveal itself in many forms and moods? Remarking that he was not ashamed to refer to the Manichean Heresy, the archbishop stressed the dualism of good and evil that had always existed in the past, in man as in nature, and which would continue to exist in the future. This was not to suggest that evil was a fundamental part of man’s nature, or that he was incapable of redemption, but this passive contemplation of an invisible God should not be allowed to blind them to the inevitable antagonisms within themselves, or indeed to their own failings. The great achievements of mankind, its commerce, art and industry, had been based on this sound understanding of the dual nature of mankind and its motives. The present decline of civilized life was a symptom of the refusal to see themselves as they were, a warning of the dangers of identifying themselves too closely with the Almighty. The capacity for sin was a prerequisite of redemption.
Soon afterwards, as if cued in by the archbishop, a series of spectacular crimes took place around the world. In the Middle West of the United States a number of bank robberies were carried out which rivalled those of the 1930s. In London there was an armed assault on the crown jewels in the Tower. A host of minor larcenies followed. Not all these crimes were committed for reasons of gain. In Paris the Mona Lisa was slashed by a maniac running amok in the Louvre, while in Cologne the high altar of the Cathedral was desecrated by vandals apparently protesting against the very existence of the deity.
The attitude of the United Faith Assembly to these crimes was unexpected. It greeted them with patient tolerance, as if relieved to see these familiar examples of human frailty. After the arrest of a noted wife-poisoner in Alsace a local priest pronounced that the man’s guilt was in fact a testimony to his innocence, a sign of his capacity for eventual redemption.
This tortuous paradox was to receive a great deal of publicity. A number of less scrupulous politicians began to foment similar notions. One Congressional candidate, in a badly hit area of California where military aircraft had been manufactured, suggested that the notion of an all-pervading deity was an affront to the free choice and diversity of human activity. The sense of a closed world reduced man’s powers of initiative and self-reliance, the qualities on which the freeenterprise democracies had built their greatness.
This statement was soon followed by the speech of a distinguished metaphysician attending a congress in Zurich. He referred to the plurality of the universe, to its infinite phenomenology. To embrace all possibilities the deity would have to contain the possibility of its own non-being. In other words, it belonged to that class of open-ended structures whose form, extent and identity were impossible to define. The term ‘deity’ was, in any useful sense, meaningless.
The scientists at Jodrell Bank and Arecibo who had first identified the Almighty were asked to reconsider their original findings. The televised hearings in Washington, at which the tired-eyed astro-physicists were harassed and cross-examined by teams of lawyers and divines, recalled a latter-day Inquisition. At Jodrell Bank and Arecibo troops were called in to protect the telescopes from crowds of over-hasty converts.
The fierce debates which followed were watched with great attention by the public. By now, in early December, the Christmas season was getting under way, but without any of its usual enthusiasm. For one thing, few stores and shops had anything for sale. In addition, there was little money to spare. The rationing of some basic commodities had been introduced. In many ways life was becoming intolerable. Hotels and restaurants were without service. Cars were forever breaking down.
Everywhere, as the debate continued, people turned to the United Faith Assembly. Mysteriously, however, almost all churches were closed, mosques and synagogues, shrines and temples remained sealed to the unsettled crowds. Members of congregations were now selected as strictly as those of the most exclusive clubs, and applicants were admitted only if they agreed to accept the church’s guidance on all spiritual matters, its absolute authority in all religious affairs. A rumour began that an announcement of worldwide importance would shortly be made, but that this time it would be given only to the faithful.
