pped into
one of the larger volumes. As he read again the critical disproofs he
felt an acute, almost physical pain, as though a vital part of him were
being cut away, as his mind dwelt upon those beautiful legends to which
he had so often turned, and which had seemed the very fountain of his
faith. Legends! . . . .

He closed the book. The clock on the mantel struck three; his train was
to leave at five. He rose and went down into the silent church he had
grown to love, seating himself in one of the carved stalls of the choir,
his eye lingering in turn on each beautiful object: on the glowing
landscape in the window in memory of Eliza Parr, portraying the
delectable country, with the bewildered yet enraptured faces of the
pilgrims in the foreground; on the graceful, shining lectern, the
aspiring arches, the carved marble altar behind the rail, and above
it the painting of the Christ on the cross.

The hours of greatest suffering are the empty hours. 'Eloi, Eloi, lama
sabachthani?' The hours when the mysterious sustaining and driving force
is withdrawn, and a lassitude and despair comes over us like that of a
deserted child: the hours when we feel we have reached the limit of
service, when our brief span of usefulness is done. Had God brought him,
John Hodder, to the height of the powers of his manhood only to abandon
him, to cast him adrift on the face of the waters--led him to this great
parish, with all its opportunities, only that he might fail and flee?

He sat staring at the face of the Man on the cross. Did he, in his
overwrought state, imagine there an expression he had never before
remarked, or had the unknown artist of the seventies actually risen above
the mediocrity of the figure in his portrayal of the features of the
Christ? The rector started, and stared again. There was no weakness in
the face, no meekness, no suggestion of the conception of the sacrificed
Lamb, no hint of a beatific vision of opening heavens--and yet no
accusation, no despair. A knowing--that were nearer--a knowing of all
things through the experiencing of all things, the suffering of all
things. For suffering without revelation were vain, indeed! A perfected
wisdom that blended inevitably with a transcendent love. Love and wisdom
were one, then? To reach comprehension through conquering experience was
to achieve the love that could exclaim, "they know not what they do!"

Human or divine? Man or God? Hodder found himself inwardly rep