OTHER CHARACTERISTICS
357
interpreter.
1
So much for the æsthetic diversities in the religious
consciousness.
In most books on religion, three things are represented as its
most essential elements. These are Sacrifice, Confession, and Prayer.
I must say a word in turn of each of these elements, though briefly.
First of Sacrifice.
Sacrifices to gods are omnipresent in primeval worship; but, as
cults have grown refined, burnt offerings and the blood of he-goats
have been superseded by sacrifices more spiritual in their nature.
Judaism, Islam, and Buddhism get along without ritual sacrifice; so
does Christianity, save in so far as the notion is preserved in trans-
figured form in the mystery of Christ’s atonement. These religions
substitute offerings of the heart, renunciations of the inner self,
for all those vain oblations. In the ascetic practices which Islam,
Buddhism, and the older Christianity encourage we see how inde-
structible is the idea that sacrifice of some sort is a religious exercise.
In lecturing on asceticism I spoke of its significance as symbolic of
the sacrifices which life, whenever it is taken strenuously, calls for.
2
But, as I said my say about those, and as these lectures expressly avoid
earlier religious usages and questions of derivation, I will pass from
the subject of Sacrifice altogether and turn to that of Confession.
In regard to Confession I will also be most brief, saying my word
about it psychologically, not historically. Not nearly as widespread
as sacrifice, it corresponds to a more inward and moral stage of senti-
ment. It is part of the general system of purgation and cleansing
which one feels one’s self in need of, in order to be in right relations
to one’s deity. For him who confesses, shams are over and realities
have begun; he has exteriorized his rottenness. If he has not actually
got rid of it, he at least no longer smears it over with a hypocritical
show of virtue — he lives at least upon a basis of veracity. The
1
Compare the informality of Protestantism, where the “meek lover of the good,” alone
with his God, visits the sick, etc., for their own sakes, with the elaborate “business” that goes
on in Catholic devotion, and carries with it the social excitement of all more complex
businesses. An essentially worldly-minded Catholic woman can become a visitor of the sick
on purely coquettish principles, with her confessor and director, her “merit” storing up, her
patron saints, her privileged relation to the Almighty, drawing his attention as a professional
dévote, her definite “exercises,” and her definitely recognized social pose in the organization.
2
Above, p. 281 ff.
358
THE VARIETIES OF RELIGIOUS EXPERIENCE
complete decay of the practice of confession in Anglo-Saxon com-
munities is a little hard to account for. Reaction against popery is
of course the historic explanation, for in popery confession went
with penances and absolution, and other inadmissible practices.
But on the side of the sinner himself it seems as if the need ought
to have been too great to accept so summary a refusal of its satisfac-
tion. One would think that in more men the shell of secrecy
would have had to open, the pent-in abscess to burst and gain relief,
even though the ear that heard the confession were unworthy. The
Catholic church, for obvious utilitarian reasons, has substituted
auricular confession to one priest for the more radical act of public
confession. We English-speaking Protestants, in the general self-
reliance and unsociability of our nature, seem to find it enough if
we take God alone into our confidence.
1
The next topic on which I must comment is Prayer, — and this
time it must be less briefly. We have heard
much talk of late against
prayer, especially against prayers for better weather and for the re-
covery of sick people. As regards prayers for the sick, if any medical
fact can be considered to stand firm, it is that in certain environ-
ments prayer may contribute to recovery, and should be encouraged
as a therapeutic measure. Being a normal factor of moral health
in the person, its omission would be deleterious. The case of the
weather is different. Notwithstanding the recency of the opposite
belief,
2
every one now knows that droughts and storms follow from
physical antecedents, and that moral appeals cannot avert them.
But petitional prayer is only one department of prayer; and if we
take the word in the wider sense as meaning every kind of inward
communion or conversation with the power recognized as divine,
we can easily see that scientific criticism leaves it untouched.
Prayer in this wide sense is the very soul and essence of religion.
“Religion,” says a liberal French theologian, “is an intercourse, a
1
A fuller discussion of confession is contained in the excellent work by F
RANK
G
RANGER
:
The Soul of a Christian, London, 1900, ch. xii.
2
Example: “The minister at Sudbury, being at the Thursday lecture in Boston, heard
the officiating clergyman praying for rain. As soon as the service was over, he went to the
petitioner and said, ‘You Boston ministers, as soon as a tulip wilts under your windows, go to
church and pray for rain, until all Concord and Sudbury are under water.’ ” R. W. E
MERSON
:
Lectures and Biographical Sketches, p. 363.