will agree that their peculiar beauty is hurt by a hint of physical sex.
With all this human experience, allied with the Christian authority,
I simply conclude that I am wrong, and the church right; or rather
that I am defective, while the church is universal. It takes
all sorts to make a church; she does not ask me to be celibate.
But the fact that I have no appreciation of the celibates,
I accept like the fact that I have no ear for music. The best
human experience is against me, as it is on the subject of Bach.
Celibacy is one flower in my father's garden, of which I have
not been told the sweet or terrible name. But I may be told it
any day.

This, therefore, is, in conclusion, my reason for accepting
the religion and not merely the scattered and secular truths out
of the religion. I do it because the thing has not merely told this
truth or that truth, but has revealed itself as a truth-telling thing.
All other philosophies say the things that plainly seem to be true;
only this philosophy has again and again said the thing that does
not seem to be true, but is true. Alone of all creeds it is
convincing where it is not attractive; it turns out to be right,
like my father in the garden. Theosophists for instance will preach
an obviously attractive idea like re-incarnation; but if we wait
for its logical results, they are spiritual superciliousness and the
cruelty of caste. For if a man is a beggar by his own pre-natal sins,
people will tend to despise the beggar. But Christianity preaches
an obviously unattractive idea, such as original sin; but when we
wait for its results, they are pathos and brotherhood, and a thunder
of laughter and pity; for only with original sin we can at once pity
the beggar and distrust the king. Men of science offer us health,
an obvious benefit; it is only afterwards that we discover