THE RELIGION OF HEALTHY-MINDEDNESS
75
comparatively small point within ourselves, may not stop until it has
brought the entire frame of reality under a systematic conception
optimistic enough to be congenial with its needs.
In all this I say nothing of any mystical insight or persuasion
that the total frame of things absolutely must be good. Such mysti-
cal persuasion plays an enormous part in the history of the religious
consciousness, and we must look at it later with some care. But we
need not go so far at present. More ordinary non-mystical conditions
of rapture suffice for my immediate contention. All invasive moral
states and passionate enthusiasms make one feelingless to evil in
some direction. The common penalties cease to deter the patriot,
the usual prudences are flung by the lover to the winds. When the
passion is extreme, suffering may actually be gloried in, provided it
be for the ideal cause, death may lose its sting, the grave its victory.
In these states, the ordinary contrast of good and ill seems to be
swallowed up in a higher denomination, an omnipotent excitement
which engulfs the evil, and which the human being welcomes as
the crowning experience of his life. This, he says, is truly to live,
and I exult in the heroic opportunity and adventure.
The systematic cultivation of healthy-mindedness as a religious
attitude is therefore consonant with important currents in human
nature, and is anything but absurd. In fact, we all do cultivate it
more or less, even when our professed theology should in consistency
forbid it. We divert our attention from disease and death as much
as we can; and the slaughter-houses and indecencies without end
on which our life is founded are huddled out of sight and never
mentioned, so that the world we recognize officially in literature
and in society is a poetic fiction far handsomer and cleaner and
better than the world that really is.
1
The advance of liberalism, so-called, in Christianity, during the
past fifty years, may fairly be called a victory of healthy-mindedness
within the church over the morbidness with which the old hell-
fire theology was more harmoniously related. We have now whole
1
“As I go on in this life, day by day, I become more of a bewildered child; I cannot get
used
to this world, to procreation,
to heredity, to sight,
to hearing; the commonest things are
a burthen. The prim, obliterated, polite surface of life, and the broad, bawdy, and orgiastic
— or mænadic — foundations, form a spectacle to which no habit reconciles me.” R. L.
S
TEVENSON
: Letters, ii. 355.
76
THE VARIETIES OF RELIGIOUS EXPERIENCE
congregations whose preachers, far from magnifying our conscious-
ness of sin, seem devoted rather to making little of it. They ignore,
or even deny, eternal punishment, and insist on the dignity rather
than on the depravity of man. They look at the continual preoccupa-
tion of the old-fashioned Christian with the salvation of his soul
as something sickly and reprehensible rather than admirable; and a
sanguine and “muscular” attitude, which to our forefathers would
have seemed purely heathen, has become in their eyes an ideal
element of Christian character. I am not asking whether or not
they are right, I am only pointing out the change.
The persons to whom I refer have still retained for the most part
their nominal connection with Christianity, in spite of their dis-
carding of its more pessimistic theological elements. But in that
“theory of evolution” which, gathering momentum for a century,
has within the past twenty-five years swept so rapidly over Europe
and America, we see the ground laid for a new sort of religion of
Nature, which has entirely displaced Christianity from the thought
of a large part of our generation. The idea of a universal evolution
lends itself to a doctrine of general meliorism and progress which
fits the religious needs of the healthy-minded so well that it seems
almost as if it might have been created for their use. Accordingly
we find “evolutionism” interpreted thus optimistically and embraced
as a substitute for the religion they were born in, by a multitude of
our contemporaries who have either been trained scientifically, or
been fond of reading popular science, and who had already begun
to be inwardly dissatisfied with what seemed to them the harshness
and irrationality of the orthodox Christian scheme. As examples
are better than descriptions, I will quote a document received in
answer to Professor Starbuck’s circular of questions. The writer’s
state of mind may by courtesy be called a religion, for it is his
reaction on the whole nature of things, it is systematic and reflec-
tive, and it loyally binds him to certain inner ideals. I think you
will recognize in him, coarse-meated and incapable of wounded
spirit as he is, a sufficiently familiar contemporary type.
Q. What does Religion mean to you?
A. It means nothing; and it seems, so far as I can observe, useless to
others. I am sixty-seven years of age and have resided in X. fifty years, and
have been in business forty-five, consequently I have some little experience