THE VALUE OF SAINTLINESS
263
palace, and attendance, all would have been as nothing; for nothing gave
me comfort but the Lord by his power. I saw professors, priests, and people
were whole and at ease in that condition which was my misery, and they
loved that which I would have been rid of. But the Lord did stay my
desires upon himself, and my care was cast upon him alone.”
1
A genuine first-hand religious experience like this is bound to be
a
heterodoxy to its witnesses, the prophet appearing as a mere lonely
madman. If his doctrine prove contagious enough to spread to any
others, it becomes a definite and labeled heresy. But if it then still
prove contagious enough to triumph over persecution, it becomes
itself an orthodoxy; and when a religion has become an orthodoxy,
its day of inwardness is over: the spring is dry; the faithful live at
second hand exclusively and stone the prophets in their turn. The
new church, in spite of whatever human goodness it may foster,
can be henceforth counted on as a staunch ally in every attempt to
stifle the spontaneous religious spirit, and to stop all later bubblings
of the fountain from which in purer days it drew its own supply
of inspiration. Unless, indeed, by adopting new movements of the
spirit it can make capital out of them and use them for its selfish
corporate designs! Of protective action of this politic sort, promptly
or tardily decided on, the dealings of the Roman ecclesiasticism
with many individual saints and prophets yield examples enough
for our instruction.
The plain fact is that men’s minds are built, as has been often
said, in water-tight compartments. Religious after a fashion, they yet
have many other things in them beside their religion, and unholy
entanglements and associations inevitably obtain. The basenesses
so commonly charged to religion’s account are thus, almost all of
them, not chargeable at all to religion proper, but rather to religion’s
wicked practical partner, the spirit of corporate dominion. And the
bigotries are most of them in their turn chargeable to religion’s
wicked intellectual partner, the spirit of dogmatic dominion, the
passion for laying down the law in the form of an absolutely closed-
in theoretic system. The ecclesiastical spirit in general is the sum of
these two spirits of dominion; and I beseech you never to confound
the phenomena of mere tribal or corporate psychology which it
presents with those manifestations of the purely interior life which
1
G
EORGE
F
OX
: Journal, Philadelphia, 1800, pp. 59–61, abridged.
264
THE VARIETIES OF RELIGIOUS EXPERIENCE
are the exclusive object of our study. The baiting of Jews, the hunting
of Albigenses and Waldenses, the stoning of Quakers and ducking
of Methodists, the murdering of Mormons and the massacring of
Armenians, express much rather that aboriginal human neophobia,
that pugnacity of which we all share the vestiges, and that inborn
hatred of the alien and of eccentric and non-conforming men as
aliens, than they express the positive piety of the various perpetrators.
Piety is the mask, the inner force is tribal instinct. You believe as
little as I do, in spite of the Christian unction with which the
German emperor addressed his troops upon their way to China,
that the conduct which he suggested, and in which other Christian
armies went beyond them, had anything whatever to do with the
interior religious life of those concerned in the performance.
Well, no more for past atrocities than for this atrocity should we
make piety responsible. At most we may blame piety for not availing
to check our natural passions, and sometimes for supplying them
with hypocritical pretexts. But hypocrisy also imposes obligations,
and with the pretext usually couples some restriction; and when the
passion gust is over, the piety may bring a reaction of repentance
which the irreligious natural man would not have shown.
For many of the historic aberrations which have been laid to her
charge, religion as such, then, is not to blame. Yet of the charge
that over-zealousness or fanaticism is one of her liabilities we cannot
wholly acquit her, so I will next make a remark upon that point.
But I will preface it by a preliminary remark which connects itself
with much that follows.
Our survey of the phenomena of saintliness has unquestionably
produced in your minds an impression of extravagance. Is it neces-
sary, some of you have asked, as one example after another came
before us, to be quite so fantastically good as that? We who have no
vocation for the extremer ranges of sanctity will surely be let off at
the last day if our humility, asceticism, and devoutness prove of a
less convulsive sort. This practically amounts to saying that much
that it is legitimate to admire in this field need nevertheless not
be imitated, and that religious phenomena, like all other human
phenomena, are subject to the law of the golden mean. Political
reformers accomplish their successive tasks in the history of nations
by being blind for the time to other causes. Great schools of art