The Law of Change Is the Law of God
When Joan maintained her own ways she claimed, like Job, that there was not only God and the Church to be considered, but the Word made Flesh: that is, the unaveraged individual, representing life possibly at its highest actual human evolution and possibly at its lowest, but never at its merely mathematical average. Now there is no deification of the democratic average in the theory of the Church: it is an avowed hierarchy in which the members are sifted until at the end of the process an individual stands supreme as the Vicar of Christ. But when the process is examined it appears that its successive steps of selection and election are of the superior by the inferior (the cardinal vice of democracy), with the result that great popes are as rare and accidental as great kings, and that it has sometimes been safer for an aspirant to the Chair and the Keys to pass as a moribund dotard than as an energetic saint. At best very few popes have been canonized, or could be without letting down the standard of sanctity set by the self-elected saints.
No other result could have been reasonably expected; for it is not possible that an official organization of the spiritual needs of millions of men and women, mostly poor and ignorant, should compete successfully in the selection of its principals with the direct choice of the Holy Ghost as it flashes with unerring aim upon the individual. Nor can any College of Cardinals pray effectively that its choice may be inspired. The conscious prayer of the inferior may be that his choice may light on a greater than himself; but the subconscious intention of his self-preserving individuality must be to find a trustworthy servant for his own purposes. The saints and prophets, though they may be accidentally in this or that official position or rank, are always really self-selected, like Joan. And since neither Church nor State, by the secular necessities of its constitution, can guarantee even the recognition of such self-chosen missions, there is nothing for us but to make it a point of honor to privilege heresy to the last bearable degree on the simple ground that all evolution in thought and conduct must at first appear as heresy and misconduct. In short, though all society is founded on intolerance, all improvement is founded on tolerance, or the recognition of the fact that the law of evolution is Ibsen’s law of change. And as the law of God, in any sense of the word which can now command a faith proof against science is a law of evolution, it follows that the law of God is a law of change, and that when the Churches set themselves against change as such, they are setting themselves against the law of God.