CIRCUMSCRIPTION OF THE TOPIC
45
that this was our definition — will prove to be both a helpless and
a sacrificial attitude. That is, we shall have to confess to at least
some amount of dependence on sheer mercy, and to practice some
amount of renunciation, great or small, to save our souls alive. The
constitution of the world we live in requires it: —
“Entbehren sollst du! sollst entbehren!
Das ist der ewige Gesang
Der jedem an die Ohren klingt,
Den, unser granzes Leben lang
Uns heiser jede Stunde singt.”
For when all is said and done, we are in the end absolutely
dependent on the universe; and into sacrifices and surrenders of
some sort, deliberately looked at and accepted, we are drawn and
pressed as into our only permanent positions of repose. Now in
those states of mind which fall short of religion, the surrender is
submitted to as an imposition of necessity, and the sacrifice is under-
gone at the very best without complaint. In the religious life, on
the contrary, surrender and sacrifice are positively espoused: even
unnecessary givings-up are added in order that the happiness may
increase. Religion thus makes easy and felicitous what in any case is
necessary; and if it be the only agency that can accomplish this
result, its vital importance as a human faculty stands vindicated
beyond dispute. It becomes an essential organ of our life, perform-
ing a function which no other portion of our nature can so success-
fully fulfill. From the merely biological point of view, so to call
it, this is a conclusion to which, so far as I can now see, we shall
inevitably be led, and led moreover by following the purely empir-
ical method of demonstration which I sketched to you in the first
lecture. Of the farther office of religion as a metaphysical revelation
I will say nothing now.
But to foreshadow the terminus of one’s investigations is one
thing, and to arrive there safely is another. In the next lecture, aban-
doning the extreme generalities which have engrossed us hitherto,
I propose that we begin our actual journey by addressing ourselves
directly to the concrete facts.
46
THE VARIETIES OF RELIGIOUS EXPERIENCE
LECTURE III
THE REALITY OF THE UNSEEN
W
ERE one asked to characterize the life of religion in the
broadest and most general terms possible, one might say that
it consists of the belief that there is an unseen order, and that our
supreme good lies in harmoniously adjusting ourselves thereto. This
belief and this adjustment are the religious attitude in the soul. I
wish during this hour to call your attention to some of the psycho-
logical peculiarities of such an attitude as this, of belief in an object
which we cannot see. All our attitudes, moral, practical, or emotional,
as well as religious, are due to the “objects” of our consciousness,
the things which we believe to exist, whether really or ideally, along
with ourselves. Such objects may be present to our senses, or they
may be present only to our thought. In either case they elicit from
us a reaction; and the reaction due to things of thought is notoriously
in many cases as strong as that due to sensible presences. It may be
even stronger. The memory of an insult may make us angrier than
the insult did when we received it. We are frequently more ashamed
of our blunders afterwards than we were at the moment of making
them; and in general our whole higher prudential and moral life is
based on the fact that material sensations actually present may have
a weaker influence on our action than ideas of remoter facts.
The more concrete objects of most men’s religion, the deities
whom they worship, are known to them only in idea. It has been
vouchsafed, for example, to very few Christian believers to have
had a sensible vision of their Saviour; though enough appearances
of this sort are on record, by way of miraculous exception, to merit
our attention later. The whole force of the Christian religion, there-
fore, so far as belief in the divine personages determines the prevalent
attitude of the believer, is in general exerted by the instrumentality
of pure ideas, of which nothing in the individual’s past experience
directly serves as a model.
THE REALITY OF THE UNSEEN
47
But in addition to these ideas of the more concrete religious
objects, religion is full of abstract objects which prove to have an
equal power. God’s attributes as such, his holiness, his justice, his
mercy, his absoluteness, his infinity, his omniscience, his tri-unity,
the various mysteries of the redemptive process, the operation of
the sacraments, etc., have proved fertile wells of inspiring medita-
tion for Christian believers.
1
We shall see later that the absence
of definite sensible images is positively insisted on by the mystical
authorities in all religions as the sine qua non of a successful orison,
or contemplation of the higher divine truths. Such contempla-
tions are expected (and abundantly verify the expectation, as we
shall also see) to influence the believer’s subsequent attitude very
powerfully for good.
Immanuel Kant held a curious doctrine about such objects of belief
as God, the design of creation, the soul, its freedom, and the life
hereafter. These things, he said, are properly not objects of knowl-
edge at all. Our conceptions always require a sense-content to work
with, and as the words “soul,” “God,” “immortality,” cover no dis-
tinctive sense-content whatever, it follows that theoretically speak-
ing they are words devoid of any significance. Yet strangely enough
they have a definite meaning for our practice. We can act as if there
were a God; feel as if we were free; consider Nature as if she were full
of special designs; lay plans as if we were to be immortal; and we
find then that these words do make a genuine difference in our moral
life. Our faith that these unintelligible objects actually exist proves
thus to be a full equivalent in praktischer Hinsicht, as Kant calls it,
or from the point of view of our action, for a knowledge of what they
might be, in case we were permitted positively to conceive them.
So we have the strange phenomenon, as Kant assures us, of a mind
believing with all its strength in the real presence of a set of things
of no one of which it can form any notion whatsoever.
My object in thus recalling Kant’s doctrine to your mind is
not to express any opinion as to the accuracy of this particularly
1
Example: “I have had much comfort lately in meditating on the passages which show
the personality of the Holy Ghost, and his distinctness from the Father and the Son. It is a
subject that requires searching into to find out, but, when realized, gives one so much more
true and lively a sense of the fullness of the Godhead, and its work in us and to us, than
when only thinking of the Spirit in its effect on us.” A
UGUSTUS
H
ARE
: Memorials, i. 244,
Maria Hare to Lucy H. Hare.
Dostları ilə paylaş: |