68
THE VARIETIES OF RELIGIOUS EXPERIENCE
It is to be hoped that we all have some friend, perhaps more
often feminine than masculine, and young than old, whose soul is
of this sky-blue tint, whose affinities are rather with flowers and
birds and all enchanting innocencies than with dark human pas-
sions, who can think no ill of man or God, and in whom religious
gladness, being in possession from the outset, needs no deliverance
from any antecedent burden.
“God has two families of children on this earth,” says Francis W.
Newman,
1
“the once-born and the twice-born,” and the once-born he
describes as follows: “They see God,
not as a strict Judge, not as a Glorious
Potentate; but as the animating Spirit of a beautiful harmonious world,
Beneficent and Kind, Merciful as well as Pure. The same characters
generally have no metaphysical tendencies: they do not look back into
themselves. Hence they are not distressed by their own imperfections: yet
it would be absurd to call them self-righteous; for they hardly think of
themselves at all. This childlike quality of their nature makes the opening
of religion very happy to them: for they no more shrink from God, than a
child from an emperor, before whom the parent trembles: in fact, they
have no vivid conception of any of the qualities in which the severer
Majesty of God consists.
2
He is to them the impersonation of Kindness
and Beauty. They read his character, not in the disordered world of man,
but in romantic and harmonious nature. Of human sin they know perhaps
little in their own hearts and not very much in the world; and human
suffering does but melt them to tenderness. Thus, when they approach
God, no inward disturbance ensues; and without being as yet spiritual,
they have a certain complacency and perhaps romantic sense of excitement
in their simple worship.”
In the Romish Church such characters find a more congenial
soil to grow in than in Protestantism, whose fashions of feeling
have been set by minds of a decidedly pessimistic order. But even
in Protestantism they have been abundant enough; and in its re-
cent “liberal” developments of Unitarianism and latitudinarianism
generally, minds of this order have played and still are playing
leading and constructive parts. Emerson himself is an admirable
example. Theodore Parker is another, — here are a couple of char-
acteristic passages from Parker’s correspondence.
3
1
The Soul; its Sorrows and its Aspirations, 3d edition, 1852, pp. 89, 91.
2
I once heard a lady describe the pleasure it gave her to think that she “could always
cuddle up to God.”
3
J
OHN
W
EISS
: Life of Theodore Parker, i. 152, 32.
THE RELIGION OF HEALTHY-MINDEDNESS
69
“Orthodox scholars say: ‘In the heathen classics you find no conscious-
ness of sin.’ It is very true — God be thanked for it. They were conscious
of wrath, of cruelty, avarice, drunkenness, lust, sloth, cowardice, and other
actual vices, and struggled and got rid of the deformities, but they were
not conscious of ‘enmity against God,’ and didn’t sit down and whine and
groan against non-existent evil. I have done wrong things enough in my
life, and do them now; I miss the mark, draw bow, and try again. But I am
not conscious of hating God, or man, or right, or love, and I know there
is much ‘health in me’; and in my body, even now, there dwelleth many a
good thing, spite of consumption and Saint Paul.” In another letter Parker
writes: “I have swum in clear sweet waters all my days; and if sometimes
they were a little cold, and the stream ran adverse and something rough,
it was never too strong to be breasted and swum through. From the days of
earliest boyhood, when I went stumbling through the grass, . . . up to the
gray-bearded manhood of this time, there is none but has left me honey in
the hive of memory that I now feed on for present delight. When I recall
the years . . . I am filled with a sense of sweetness and wonder that such
little things can make a mortal so exceedingly rich. But I must confess
that the chiefest of all my delights is still the religious.”
Another good expression of the “once-born” type of conscious-
ness, developing straight and natural, with no element of morbid
compunction or crisis, is contained in the answer of Dr. Edward
Everett Hale, the eminent Unitarian preacher and writer, to one of
Dr. Starbuck’s circulars. I quote a part of it: —
“I observe, with profound regret, the religious struggles which come
into many biographies, as if almost essential to the formation of the hero.
I ought to speak of these, to say that any man has an advantage, not to be
estimated, who is born, as I was, into a family where the religion is simple
and rational; who is trained in the theory of such a religion, so that he
never knows, for an hour, what these religious or irreligious struggles are.
I always knew God loved me, and I was always grateful to him for the
world he placed me in. I always liked to tell him so, and was always glad
to receive his suggestions to me. . . . I can remember perfectly that when I
was coming to manhood, the half-philosophical novels of the time had a
deal to say about the young men and maidens who were facing the ‘prob-
lem of life.’ I had no idea whatever what the problem of life was. To live
with all my might seemed to me easy; to learn where there was so much to
learn seemed pleasant and almost of course; to lend a hand, if one had a
chance, natural; and if one did this, why, he enjoyed life because he could
not help it, and without proving to himself that he ought to enjoy it. . . . A