Nick Spencer

A hundred years ago, T.S. Eliot wrote to Geoffrey Faber, for whose publishing company he had just started work, complaining: ‘The Defence of the West… is a subject about which everyone thinks he has something to say.’ Plus ça change? Back then, people were coming to terms with a war that had shown the West to be neither as unified nor as civilised as had been assumed. A century on, American isolationism, demographic decline, mass immigration, Islamism and a slow but decisive shift in global economic gravity are giving commentators the opportunity to bloviate endlessly about the decline/suicide/end/decay/of the West. But what exactly it is that we are defending or lamenting is far from clear. Georgios Varouxakis’s The West attempts to answer that question.

‘They put the behemoths in the hold along with the rhinos, the hippos and the elephants. It was a sensible decision to use them as ballast, but you can imagine the stench.’ So begins Julian Barnes’s quirky novel A History of the World in 10½ Chapters, through which the story of Noah and the flood flows like an underground river. As Philip C. Almond shows in this impressively erudite book, the tale courses through two millennia of western thought with similar power. The story, found early in the book of Genesis, lurks in the half-remembered shadows of our biblically illiterate age. Fed up with human wickedness, God promises to wash everything away in a universal flood.

George Orwell began his beautiful, nostalgic pre-war novel Coming up for Air with an epigraph from a popular song. ‘He’s dead, but he won’t lie down.’ It’s tempting to borrow the line when writing about Christianity in the West today. The chronicle of its death has been long foretold, its obituary repeatedly rewritten. Numbers, particularly in older denominations, have been heading south for decades, and churches (in Britain at least) have been shutting ever since over-enthusiastic Victorians opened far too many of them. Yet at the same time immigration is revivifying congregations everywhere. Many people show signs of spiritual openness, few speaking well of the kind of bare-knuckle rationalism that characterised New Atheism.

In March 1860, shortly after The Origin of Species was published, Charles Darwin wrote to Leonard Horner thanking him for some surprising information. ‘How curious about the Bible!’ he exclaimed. Horner had taken aim at the marginal notes that were printed in the standard (and ubiquitous) Authorised, or King James, Version. These began with the date of creation, 4004 BC, as calculated by Archbishop James Ussher in the 17th century. Darwin was astonished. ‘I had fancied that the date was somehow in the Bible,’ he wrote.

Biblical scholars, one of the greatest of them once remarked, go looking for Jesus only to find themselves staring at their own reflection down the bottom of a very deep well. As with scholars, so with cultures. The Victorian Jesus was meek and mild and proper and principled. There’s a rather good sketch of ‘GOP Jesus’ doing the rounds on Twitter in which Our Lord tells his followers: ‘I was hungry and you gave me something to eat... And behold, now I’m all lazy and entitled.’ In our own politically troubled times, however, it is Jesus the zealous revolutionary who has risen. There is much to recommend this intense, radical figure.

In 1866, the Russian historian Alexander Popov made an astonishing discovery. Leafing through a Renaissance Slavonic translation of the first-century Jewish historian Josephus, Popov found detailed notes on the trial of Jesus written by none other than Pontius Pilate, the Roman governor who sentenced Jesus to death. The notes, finally published in a German edition 60 years later, were impressively detailed. They described Jesus as a ‘crooked’ and ‘horse-faced’ man whose eyebrows met over his nose. They showed how he had arrived in Jerusalem in the week before his death in the company of secretly armed partisans, intending to occupy the Temple. And they proved that Pilate had been forced to act to keep the peace. The sentence he passed was lawful.

At a well-reported political meeting at London’s Queen’s Hall during the first world war the preacher and suffragette Maude Royden used a phrase that would pass into history. ‘The Church shall go forward along the path of progress,’ she argued hopefully, ‘and be no longer satisfied to represent the Conservative party at prayer.’ ‘Conservative’ would soon slip to ‘Tory’, and one of the most popular and potent political epithets of the 20th century was born. There was (and is) much evidence for Royden’s famous phrase. An Anglican-Conservative complex dominated much 19th-century politics when most English — indeed much British — politics could be effectively divided along the lines of church or chapel.

If the road to hell is paved with good intentions, the one to heaven may be surfaced with bad ones. We like to imagine otherwise. We are rational, sensible, moral creatures. If we only think scientifically and apply ourselves, we can achieve anything. Hence the recent secular historiography of the Enlightenment and modern world, which, at least according to Steven Pinker’s latest offering, can be explained straightforwardly by the emergence of science, reason and humanism. Alas, history is not so neat, as real historians know. Good things often come from bad intentions.