“I am not offended or even surprised, Patient Hewlitt,” it went on. “Where other-species’ religious beliefs are concerned, nothing surprises me. But the VTXM Telfi single entity I have been visiting these past few days came very close to doing so. It, they, share the belief that they were created in God’s image, but that their omniscient and all-powerful Creator is composed of an infinite number of small, weak, and individually stupid entities like themselves who together make up a Supreme Being which one day they hope to join.
“For a species who evolved intelligence and a civilization,” the Padre went on, “by linking together into a gestalt of individually specialized beings, it is understandable why they would believe such a thing. But I found it very difficult at first to understand or talk to it about the infinite number of persons that will make up its one God, or to give the spiritual consolation it needs. Of course, there are many religions which believe that there is a small part of God in every thinking creature … .Do you know anything about the Telfi?”
“A little,” said Hewlitt, still trying to steer the other away from the subject of theology and, by association, miracles. “There was a brief entry in the nonmedical library’s listing of Federation citizens. They operate in groups as contact telepaths to pool their mental and physical abilities. They live by absorbing the combination and varying intensities of hard radiation that bathes their home world, which circles very close to the parent sun. For travel off-planet their ship life-support radiation has to be reproduced artificially. Sometimes the environmental systems malfunction and, if they are lucky, they are rescued and end up here. But they are radiation-eaters, and no ordinary person could get close enough to them to talk and hope to go on living. Did you use a communicator or wear protective armor?”
“Thank you for the implication that I might be an extraordinary person,” said the Padre. It made an untranslatable, Tarlan sound and went on, “But the answer to both questions is no. There is a fallacy among nonmedics that the Telfi cannot be closely approached or touched without the use of remotely controlled manipulators. To live they must absorb the radiation normally provided by their natural environment but when, for clinical reasons, the radiation is withdrawn for several days and they are weak from their equivalent of hunger, their radioactive emissions drop to a harmless level. When one of them was withdrawn from its treatment chamber during my visit, I was close enough to be able to touch it, which I did.
“That is one patient,” Lioren ended, “who really needs a miracle.”
It was obvious that the Padre felt sorry for the Telfi, and Hewlitt sympathized with its feelings, but the subject had returned to miracles. He decided to go on the offensive, as inoffensively as possible, and said, “If you are suggesting that I lay my hands on a Telfi, forget it. Surely the proper method of achieving a miracle is for you or the patient to pray for one. A miracle is supposed to be a supernatural occurrence, not something that is dependent on the cooperation of an unbelieving middleman. If you don’t believe that, Padre, what do you believe?”
“I cannot tell you what I believe,” said Lioren. “In the interests of the patients who might be unfairly influenced if I was to speak of my own beliefs, I am obliged not to divulge that information.”
“But why?” said Hewlitt. “What possible difference could your personal beliefs make to an unbeliever?”
“I don’t know,” Lioren replied, “that’s the problem. I have detailed knowledge of more than two hundred religions that are practiced, or more often not practiced, throughout the Federation. My function here is to listen sympathetically, to give reassurance, encouragement, or consolation to the terminally ill or seriously troubled patients in whatever way seems appropriate. Because of my background, which you must be aware of by now but are too polite to mention, there are always a few patients who want more than reassurance. In their distress they come to respect and trust me and, erroneously, to think that I know best. They want religious certainties which they think that I, with my wide knowledge and experience in dealing with their kind of problems, can provide. This I cannot do, because I must not take advantage of their confused and frightened state to compare one religion with another, or to suggest one which I think is the true one. No matter how wild and incredible some of their beliefs are, influencing an entity to change or even doubt its own religion, however small or temporary that change or doubt might be, is a responsibility I will not accept. I played God only once and I shall not do so ever again.”
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