It is April 1793 and the final power struggle of the French Revolution is taking hold: the aristocrats are dead and the poor are fighting for bread in the streets. In a Paris swept by fear and hunger lives Gamelin, a revolutionary young artist appointed magistrate, and given the power of life and death over the citizens of France. But his intense idealism and unbridled single-mindedness drive him inexorably towards catastrophe. Published in 1912, The Gods Will Have Blood is a breathtaking story of the dangers of fanaticism, while its depiction of the violence and devastation of the Reign of Terror is strangely prophetic of the sweeping political changes in Russia and across Europe.
I variste Gamelin, painter, pupil of David, member of the Section du Pont-Neuf, formerly Section Henri IV, had betaken himself at an early hour in the morning to the old church of the Barnabites, which for three years, since 21st May 1790, had served as meeting-place for the General Assembly of the Section. The church stood in a narrow, gloomy square, not far from the gates of the Palais de Justice. On the façade, which consisted of two of the Classical orders superimposed and was decorated with inverted brackets and flaming urns, blackened by the weather and disfigured by the hand of man, the religious emblems had been battered to pieces, while above the doorway had been inscribed in black letters the Republican catchword of "Liberty, Equality, Fraternity or Death." Évariste Gamelin made his way into the nave; the same vaults which had heard the surpliced clerks of the Congregation of St. Paul sing the divine offices, now looked down on red-capped patriots assembled to elect the Municipal magistrates and deliberate on the affairs of the Section. The Saints had been dragged from their niches and replaced by the busts of Brutus, Jean-Jacques and Le Peltier. The altar had been stripped bare and was surmounted by the Table of the Rights of Man. It was here in the nave that twice a week, from five in the evening to eleven, were held the public assemblies. The pulpit, decorated with the colours of the Nation, served as tribune for the speakers who harangued the meeting. Opposite, on the Epistle side, rose a platform of rough planks, for the accommodation of the women and children, who attended these gatherings in considerable numbers. On this particular morning, facing a desk planted underneath the pulpit, sat in red cap andcarmagnole complete the joiner from the Place Thionville, the citoyen Dupont senior, one of the twelve forming the Committee of Surveillance. On the desk stood a bottle and glasses, an ink-horn, and a folio containing the text of the petition urging the Convention to expel from its bosom the twenty-two members deemed unworthy.
In this hour of all-but-universal darkness, one cheering gleam appears: within the fold of conservative Christianity there are to be found increasing numbers of persons whose religious lives are marked by a growing hunger after God Himself. They are eager for spiritual realities and will not be put off with words, nor will they be content with correct “interpretations” of truth. They are athirst for God and they will not be satisfied till they have drunk deep at the Fountain of Living Water… This book is a modest attempt to aid God’s hungry children so to find Him. Nothing here is new except in the sense that it is a discovery which my own heart has made of spiritual realities most delightful and wonderful to me. Others before me have gone much farther into these holy mysteries than I have done, but if my fire is not large it is yet real, and there may be those who can light their candle at its flame. –A.W. Tozer
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