THE VALUE OF SAINTLINESS
287
I have now said all that I can usefully say about the several fruits
of religion as they are manifested in saintly lives, so I will make a
brief review and pass to my more general conclusions.
Our question, you will remember, is as to whether religion stands
approved by its fruits, as these are exhibited in the saintly type of
character. Single attributes of saintliness may, it is true, be tempera-
mental endowments, found in non-religious individuals. But the
whole group of them forms a combination which, as such, is religious,
for it seems to flow from the sense of the divine as from its psycho-
logical centre. Whoever possesses strongly this sense comes naturally
to think that the smallest details of this world derive infinite signific-
ance from their relation to an unseen divine order. The thought
of this order yields him a superior denomination of happiness, and
a steadfastness of soul with which no other can compare. In social
relations his serviceability is exemplary; he abounds in impulses
to help. His help is inward as well as outward, for his sympathy
reaches souls as well as bodies, and kindles unsuspected faculties
therein. Instead of placing happiness where common men place it,
in comfort, he places it in a higher kind of inner excitement, which
converts discomforts into sources of cheer and annuls unhappiness.
So he turns his back upon no duty, however thankless; and when
we are in need of assistance, we can count upon the saint lending
his hand with more certainty than we can count upon any other
person. Finally, his humble-mindedness and his ascetic tendencies
save him from the petty personal pretensions which so obstruct
our ordinary social intercourse, and his purity gives us in him a
clean man for a companion. Felicity, purity, charity, patience, self-
severity, — these are splendid excellencies, and the saint of all
men shows them in the completest possible measure.
But, as we saw, all these things together do not make saints infal-
lible. When their intellectual outlook is narrow, they fall into all sorts
of holy excesses, fanaticism or theopathic absorption, self-torment,
prudery, scrupulosity, gullibility, and morbid inability to meet the
world. By the very intensity of his fidelity to the paltry ideals with
which an inferior intellect may inspire him, a saint can be even more
objectionable and damnable than a superficial carnal man would be
in the same situation. We must judge him not sentimentally only,
and not in isolation, but using our own intellectual standards,
placing him in his environment, and estimating his total function.
288
THE VARIETIES OF RELIGIOUS EXPERIENCE
Now in the matter of intellectual standards, we must bear in
mind that it is unfair, where we find narrowness of mind, always
to impute it as a vice to the individual, for in religious and theo-
logical matters he probably absorbs his narrowness from his genera-
tion. Moreover, we must not confound the essentials of saintliness,
which are those general passions of which I have spoken, with its
accidents, which are the special determinations of these passions
at any historical moment. In these determinations the saints will
usually be loyal to the temporary idols of their tribe. Taking refuge
in monasteries was as much an idol of the tribe in the middle
ages, as bearing a hand in the world’s work is to-day. Saint Francis
or Saint Bernard, were they living to-day, would undoubtedly be
leading consecrated lives of some sort, but quite as undoubtedly
they would not lead them in retirement. Our animosity to special
historic manifestations must not lead us to give away the saintly
impulses in their essential nature to the tender mercies of inimical
critics.
The most inimical critic of the saintly impulses whom I know is
Nietzsche. He contrasts them with the worldly passions as we find
these embodied in the predaceous military character, altogether to
the advantage of the latter. Your born saint, it must be confessed,
has something about him which often makes the gorge of a carnal
man rise, so it will be worth while to consider the contrast in ques-
tion more fully.
Dislike of the saintly nature seems to be a negative result of the
biologically useful instinct of welcoming leadership, and glorifying
the chief of the tribe. The chief is the potential, if not the actual
tyrant, the masterful, overpowering man of prey. We confess our
inferiority and grovel before him. We quail under his glance, and
are at the same time proud of owning so dangerous a lord. Such
instinctive and submissive hero-worship must have been indis-
pensable in primeval tribal life. In the endless wars of those times,
leaders were absolutely needed for the tribe’s survival. If there were
any tribes who owned no leaders, they can have left no issue to
narrate their doom. The leaders always had good consciences, for
conscience in them coalesced with will, and those who looked
on their face were as much smitten with wonder at their freedom
from inner restraint as with awe at the energy of their outward
performances.