THE REALITY OF THE UNSEEN
65
In my last lecture I quoted to you the ultra-radical opinion of
Mr. Havelock Ellis, that laughter of any sort may be considered a
religious exercise, for it bears witness to the soul’s emancipation.
I quoted this opinion in order to deny its adequacy. But we must
now settle our scores more carefully with this whole optimistic way
of thinking. It is far too complex to be decided off-hand. I propose
accordingly that we make of religious optimism the theme of the
next two lectures.
66
THE VARIETIES OF RELIGIOUS EXPERIENCE
LECTURES IV AND V
THE RELIGION OF HEALTHY-MINDEDNESS
I
F we were to ask the question: “What is human life’s chief
concern?” one of the answers we should receive would be: “It is
happiness.” How to gain, how to keep, how to recover happiness,
is in fact for most men at all times the secret motive of all they
do, and of all they are willing to endure. The hedonistic school
in ethics deduces the moral life wholly from the experiences
of happiness and unhappiness which different kinds of conduct
bring; and, even more in the religious life than in the moral life,
happiness and unhappiness seem to be the poles round which the
interest revolves. We need not go so far as to say with the author
whom I lately quoted that any persistent enthusiasm is, as such,
religion, nor need we call mere laughter a religious exercise; but we
must admit that any persistent enjoyment may produce the sort of
religion which consists in a grateful admiration of the gift of so
happy an existence; and we must also acknowledge that the more
complex ways of experiencing religion are new manners of pro-
ducing happiness, wonderful inner paths to a supernatural kind of
happiness, when the first gift of natural existence is unhappy, as it
so often proves itself to be.
With such relations between religion and happiness, it is per-
haps not surprising that men come to regard the happiness which a
religious belief affords as a proof of its truth. If a creed makes a
man feel happy, he almost inevitably adopts it. Such a belief ought to
be true; therefore it is true — such, rightly or wrongly, is one of the
“immediate inferences” of the religious logic used by ordinary men.
“The near presence of God’s spirit,” says a German writer,
1
“may be
experienced in its reality — indeed
only experienced. And the mark by
which the spirit’s existence and nearness are made irrefutably clear to
1
C. H
ILTY
: Glück, dritter Theil, 1900, p. 18.
THE RELIGION OF HEALTHY-MINDEDNESS
67
those who have ever had the experience is the utterly incomparable feel-
ing of happiness which is connected with the nearness, and which is there-
fore not only a possible and altogether proper feeling for us to have here
below, but is the best and most indispensable proof of God’s reality. No
other proof is equally convincing, and therefore happiness is the point
from which every efficacious new theology should start.”
In the hour immediately before us, I shall invite you to consider
the simpler kinds of religious happiness, leaving the more complex
sorts to be treated on a later day.
In many persons, happiness is congenital and irreclaimable. “Cos-
mic emotion” inevitably takes in them the form of enthusiasm and
freedom. I speak not only of those who are animally happy. I mean
those who, when unhappiness is offered or proposed to them, posi-
tively refuse to feel it, as if it were something mean and wrong.
We find such persons in every age, passionately flinging themselves
upon their sense of the goodness of life, in spite of the hardships of
their own condition, and in spite of the sinister theologies into which
they may be born. From the outset their religion is one of union
with the divine. The heretics who went before the reformation are
lavishly accused by the church writers of antinomian practices, just
as the first Christians were accused of indulgence in orgies by the
Romans. It is probable that there never has been a century in which
the deliberate refusal to think ill of life has not been idealized by a
sufficient number of persons to form sects, open or secret, who
claimed all natural things to be permitted. Saint Augustine’s maxim,
Dilige et quod vis fac, — if you but love [God], you may do as you
incline, — is morally one of the profoundest of observations, yet it
is pregnant, for such persons, with passports beyond the bounds of
conventional morality. According to their characters they have
been refined or gross; but their belief has been at all times system-
atic enough to constitute a definite religious attitude. God was for
them a giver of freedom, and the sting of evil was overcome. Saint
Francis and his immediate disciples were, on the whole, of this
company of spirits, of which there are of course infinite varieties.
Rousseau in the earlier years of his writing, Diderot, B. de Saint
Pierre, and many of the leaders of the eighteenth century anti-
christian movement were of this optimistic type. They owed their
influence to a certain authoritativeness in their feeling that Nature,
if you will only trust her sufficiently, is absolutely good.