SAINTLINESS
253
“Christ may have meant: If you love mankind absolutely you will as a
result not care for any possessions whatever, and this seems a very likely
proposition. But it is one thing to believe that a proposition is probably
true; it is another thing to see it as a fact. If you loved mankind as Christ
loved them, you would see his conclusion as a fact. It would be obvious.
You would sell your goods, and they would be no loss to you. These truths,
while literal to Christ, and to any mind that has Christ’s love for mankind,
become parables to lesser natures. There are in every generation people
who, beginning innocently, with no predetermined intention of becoming
saints, find themselves drawn into the vortex by their interest in helping
mankind, and by the understanding that comes from actually doing it.
The abandonment of their old mode of life is like dust in the balance. It
is done gradually, incidentally, imperceptibly. Thus the whole question of
the abandonment of luxury is no question at all, but a mere incident to
another question, namely, the degree to which we abandon ourselves to
the remorseless logic of our love for others.”
1
But in all these matters of sentiment one must have “been there”
one’s self in order to understand them. No American can ever
attain to understanding the loyalty of a Briton towards his king, of
a German towards his emperor; nor can a Briton or German ever
understand the peace of heart of an American in having no king,
no Kaiser, no spurious nonsense, between him and the common
God of all. If sentiments as simple as these are mysteries which one
must receive as gifts of birth, how much more is this the case with
those subtler religious sentiments which we have been considering!
One can never fathom an emotion or divine its dictates by stand-
ing outside of it. In the glowing hour of excitement, however,
all incomprehensibilities are solved, and what was so enigmatical
from without becomes transparently obvious. Each emotion obeys a
logic of its own, and makes deductions which no other logic can
draw. Piety and charity live in a different universe from worldly
lusts and fears, and form another centre of energy altogether. As in
a supreme sorrow lesser vexations may become a consolation; as a
supreme love may turn minor sacrifices into gain; so a supreme trust
may render common safeguards odious, and in certain glows of
generous excitement it may appear unspeakably mean to retain
one’s hold of personal possessions. The only sound plan, if we are
1
J. J. C
HAPMAN
, in the Political Nursery, vol. iv. p. 4, April, 1900, abridged.
254
THE VARIETIES OF RELIGIOUS EXPERIENCE
ourselves outside the pale of such emotions, is to observe as well as
we are able those who feel them, and to record faithfully what we
observe; and this, I need hardly say, is what I have striven to do in
these last two descriptive lectures, which I now hope will have
covered the ground sufficiently for our present needs.
THE VALUE OF SAINTLINESS
255
LECTURES XIV AND XV
THE VALUE OF SAINTLINESS
W
E have now passed in review the more important of the
phenomena which are regarded as fruits of genuine religion
and characteristics of men who are devout. To-day we have to
change our attitude from that of description to that of apprecia-
tion; we have to ask whether the fruits in question can help us to
judge the absolute value of what religion adds to human life. Were
I to parody Kant, I should say that a “Critique of pure Saintliness”
must be our theme.
If, in turning to this theme, we could descend upon our subject
from above like Catholic theologians, with our fixed definitions
of man and man’s perfection and our positive dogmas about God,
we should have an easy time of it. Man’s perfection would be the
fulfillment of his end; and his end would be union with his Maker.
That union could be pursued by him along three paths, active,
purgative, and contemplative, respectively; and progress along either
path would be a simple matter to measure by the application of a
limited number of theological and moral conceptions and defini-
tions. The absolute significance and value of any bit of religious
experience we might hear of would thus be given almost math-
ematically into our hands.
If convenience were everything, we ought now to grieve at finding
ourselves cut off from so admirably convenient a method as this. But
we did cut ourselves off from it deliberately in those remarks which
you remember we made, in our first lecture, about the empirical
method; and it must be confessed that after that act of renunciation
we can never hope for clean-cut and scholastic results. We cannot
divide man sharply into an animal and a rational part. We cannot
distinguish natural from supernatural effects; nor among the latter
know which are favors of God, and which are counterfeit operations
of the demon. We have merely to collect things together without