Part 2 (1/2)
IV
Among all the faiths which mankind has cherished and by which it has been helped in life's adventure, none have been more universally and more pa.s.sionately held than those a.s.sociated with religion. In the daring experiment of living, men naturally have sought by faith interpretation not only of life's details but of life itself--its origin, its meaning, and its destiny. Australian bushmen, unable to count above four on their fingers, have been heard discussing in their huts at night whence they came, whither they go, and who the G.o.ds are anyway. And when one turns to modern manhood in its finest exhibitions of intelligence and character, he sees that Professor Ladd, of Yale, speaks truly: ”The call of the world of men today, which is most insistent and most intense, if not most loud and clamorous, is the call for a rehabilitation of religious faith.”
For it does make a prodigious difference to the spirit of our adventure in this world, whether we think that G.o.d is good or on the other hand see the universe as Carlyle's terrific figure pictures it--”one huge, dead, immeasurable Steam-engine, rolling on, in its dead indifference, to grind me limb from limb.” It does make a difference of quite incalculable magnitude whether we think that our minds and characters are an evanescent product of finely wrought matter which alone is real and permanent, or on the contrary with John believe that ”Now are we children of G.o.d and it is not yet made manifest what we shall be” (I John 3:2).
How great a difference in life's adventure religious faith does make is better set forth by concrete example than by abstract argument. On the one side, how radiant the spirit of the venture as the New Testament depicts it! The stern, appealing love of G.o.d behind life, his good purpose through it, his victory ahead of it, and man a fellow worker, called into an unfinished world to bear a hand with G.o.d in its completion--here is a game that indeed is worth the candle. On the other side is Bertrand Russell's candid disclosure of the consequences of his own scepticism: ”Brief and powerless is man's life; on him and all his race the slow sure doom falls pitiless and dark. Blind to good and evil, reckless of destruction, omnipotent matter rolls on its relentless way; for Man condemned today to lose his dearest, tomorrow himself to pa.s.s through the gate of darkness, it remains only to cherish, ere yet the blow falls, the lofty thoughts that enn.o.ble his little day--proudly defiant of the irresistible forces that tolerate for a moment his knowledge and his condemnation, to sustain alone, a weary but unyielding Atlas, the world that his own ideals have fas.h.i.+oned despite the trampling march of unconscious power.”
Man's life, interpreted and motived by religious faith, is glorious, but shorn of faith's interpretations life loses its highest meaning and its n.o.blest hopes. Let us make this statement's truth convincing in detail.
_When faith in G.o.d goes, man the thinker loses his greatest thought._ Man's mind has ranged the universe, has woven atoms and stars into a texture of law; his conquering thoughts ride out into every unknown province of which they hear. But among all the ideas on which the mind of man has taken hold, incomparably the greatest is the idea of G.o.d. In sheer weight and range no other thought of man compares with that. Amid the crash of stars, the reign of law, the vicissitudes of human history, and the griefs that drive their ploughshares into human hearts, to gather up all existence into spiritual unity and to believe in G.o.d, is the sublimest venture of the human mind.
_When faith in G.o.d goes, man the worker loses his greatest motive._ Man masters nature until the forces that used to scare him now obey; in society he labors tirelessly that his children may have a better world. Wars come, destroying the achievements of ages; yet when war is over, man rebuilds his cities, recreates his commerce, dreams again his human brotherhoods, and toils on. Many motives, deep and shallow, fine and coa.r.s.e, have sustained him in this tireless work, but when one seeks the fountain of profoundest hope in mankind's toil he finds it in religious faith. To believe that we do not stand alone, hopelessly pitted against the dead apathy of cosmic forces which in the end will crush us in some solar wreck and bring our work to naught; to believe that we are fellow-laborers with G.o.d, our human purposes comprehended in a Purpose, G.o.d behind us, within us, ahead of us--this incomparably has been the master-faith in man's greatest work.
_When faith in G.o.d goes, man the sinner loses his strongest help._ For man is a sinner. He tears his spiritual heritage to shreds in licentiousness and drink. He wallows in vice, wins by cruelty, violates love, is treacherous to trust. His sins clothe the world in lamentation. Yet in him is a protest that he cannot stifle. He is the only creature whom we know whose nature is divided against itself. He hates his sin even while he commits it. He repents, tries again, falls, rises, stumbles on--and in all his best hours cries out for saviorhood. No message short of religion has ever met man's need in this estate. That G.o.d himself is pledged to the victory of righteousness in men and in the world, that he cares, forgives, enters into man's struggle with transforming power, and crowns the long endeavor with triumphant character--such faith alone has been great enough to meet the needs of man the sinner.
_When faith in G.o.d goes, man the sufferer loses his securest refuge._ One who has walked with families through long illnesses where desperate prayers rise like a fountain day and night, who has seen strong men break down in health or lose the fortune of a lifetime, who has stood at children's graves and heard mothers cry, ”How empty are my arms!” does not need long explication of life's tragic suffering. The staggering blows shatter the hopes of good and bad alike. Whether one's house be built on rock or sand, on both, as Jesus said, the rains descend and the floods come and the winds blow.
In this experience of crus.h.i.+ng trouble nothing but religious faith has been able to save men from despair or from stoical endurance of their fate. To face the loom of life and hopefully to lay oneself upon it, as though the dark threads were as necessary in the pattern as the light ones are, we must believe that there is a purpose running through the stern, forbidding process. What men have needed most of all in suffering, is not to know the explanation, but _to know that there is an explanation_. And religious faith alone gives confidence that human tragedy is not the meaningless sport of physical forces, making our life what Voltaire called it, ”a bad joke,” but is rather a school of discipline, the explanation of whose mysteries is in the heart of G.o.d. No one who has lived deeply can ever call such faith a ”matter of words and names.” To mult.i.tudes it is a matter of life and death.
_When faith in G.o.d goes, man the lover loses his fairest vision._ When we say our worst about mankind, this redeeming truth remains, that each of us has some one for whose sake he willingly would die. The very love lyrics of the race are proof of this human quality, from homely folk songs like ”John Anderson, My Jo, John” to great poetry like Mrs. Browning's sonnets. We call them secular, but they are ineffably sacred. And when one seeks the faith that has made these loves of men radiant with an illumination which man alone cannot create, he finds it in religion. Love is not a transient fragrance from matter finely organized--so men have dared believe; love is of kin with the Eternal, has there its source and ground and destiny; love is the very substance of reality. ”G.o.d is love, and he that abideth in love, abideth in G.o.d, and G.o.d abideth in him” (I John 4:16). Man the lover is bereft of his finest insight and love's inner glory has departed, when that faith has gone.
_When faith in G.o.d goes, man the mortal loses his only hope._ Man's nature, like a lighthouse, combines two elements. At the foundation of the beacon all is stone; as one lifts his eyes, all is stone still; but at the top is something new and wonderful. It is the thing for which the rock was piled. Its laws are not the laws of stone nor are its ways the same. For while the stolid rock stands fast, this miracle of light with speed incredible hurls itself out across the sea. Two worlds are here, the one cold and stationary, the other full of the marvel and mystery of fire. So man has in him a miracle which he cannot explain; he ”feels that he is greater than he knows”; and he never has been able to believe that the mystery of spirit was given him in vain, had no reality from which it came, and no future beyond death. The finest thing ever said of Columbus is a remark of his own countryman, ”The instinct of an unknown continent burned in him.” That is the secret of Columbus' greatness. All the arguments by which he attempted to convince the doubters were but afterthoughts of this; all the labors by which he endeavored to make good his hopes were but its consequence. And if we ask of man why so universally he has believed in life to come, the answer leaps not superficially from the mind, but out of the basic intuitions of man's life. We know that something is now ours which ought not to die; the instinct of an unknown continent burns in us. But all the hopes, the motives, the horizons that immortality has given man must go, if faith in G.o.d departs. In a G.o.dless world man dies forever.
One, therefore, who is facing loss of faith may not regard it as a light affair. To be sure, some denials of religion, even a Christian must respect. Huxley, for example, at the death of his little boy, wanting to believe in immortality as only a father can whose son lies dead, yet, for all that, disbelieving, wrote to Charles Kingsley, ”I have searched over the grounds of my belief, and if wife and child and name and fame were all to be lost to me one after another as the penalty, still I will not lie.” One respects _that_. When George John Romanes turned his back for a while on the Christian faith, he wrote out of his agnosticism, ”When at times I think, as think at times I must, of the appalling contrast between the hallowed glory of that creed which once was mine, and the lonely mystery of existence as now I find it--at such times I shall ever feel it impossible to avoid the sharpest pang of which my nature is susceptible.” One respects _that_.
But some discard religion from their life's adventure with no such serious understanding of the import of their denial. They are pert disbelievers. They toss faith facilely aside in a light mood. Such frivolous sceptics indict their own intelligence. Whoever discards religious faith should appoint a day of mourning for his soul, and put on sackcloth and ashes. He must take from his life the greatest thought that man the thinker ever had, the finest faith that man the worker ever leaned upon, the surest help that man the sinner ever found, the strongest reliance that man the sufferer ever trusted in, the loftiest vision that man the lover ever saw, and the only hope that man the mortal ever had. So he must deny his faith in G.o.d. Before one thus leaves himself bereft of the faith that makes life's adventure most worth while he well may do what Carlyle, under the figure of Teufelsdrockh, says that he did in his time of doubt: ”In the silent night-watches, still darker in his heart than over sky and earth, he has cast himself before the All-seeing, and with audible prayers cried vehemently for Light.”
V
If minimizing the importance of religious faith is unintelligent, so is avoiding some sort of decision about religious faith impossible.
Most of those into whose hands these studies fall will grant readily faith's incalculable importance. Some, however, will be not helped but plunged into deeper trouble by their consent. For they feel themselves unable to decide about a matter which they acknowledge to be the most important in the world. Asked whether they believe in G.o.d, they would reply with one of Victor Hugo's characters, ”Yes--No--Sometimes.” They grant that to be steadily a.s.sured of G.o.d would be an invaluable boon, but for themselves, how can they balance the opposing arguments and find their way to confidence? All our studies are intended for the help of such, but at the beginning one urgent truth may well be plainly put. However undecided they may appear, men cannot altogether avoid decision on the main matters of religion. Life will not let them. For while the mind may hold itself suspended between alternatives, the adventure of life goes on, and men inevitably tend to live either as though the Christian G.o.d were real or as though he were not.
Some questions allow a complete postponement of decision. As to which of several theories about the Northern Lights may be true, a man can hold his judgment in entire suspense. Life does not require from him any action that depends on what he thinks of the Aurora Borealis; and whether a man think one thing or another, no conceivable change would be the consequence in anything he said or did. But there is another kind of question, where, however much the mind may waver between opinions and may resolve on indecision, life itself compels decision.
A man cannot really be agnostic and neutral on a question like the moral law of s.e.xual purity, for, by an irrevocable necessity, he has to act one way or another. He may stop thinking, but he cannot stop living. With tremendous urgency the adventure of life insistently goes on, and it never pauses for any man to make up his mind on any question. Therefore while a man may theoretically suspend his judgment as to the requirements of the moral law, his life will be a loud, convincing advertis.e.m.e.nt to all who know him that he has vitally decided. _A man can avoid making up his mind, but he cannot avoid making up his life._
Quite as truly, though, it may be, not quite as obviously, religious questions belong to this second cla.s.s. Not all questions that are called religious belong there. With fatal pettiness religious men have reduced the great faiths to technicalities and some beliefs called religious a man may hold or not, with utter indifference to anything he is or does. But on the basic att.i.tudes of religion such as we have just rehea.r.s.ed, a man cannot be completely neutral, no matter how he tries. Bernard Shaw's remark, ”What a man believes may be ascertained not from his creed, but from the a.s.sumptions on which he habitually acts,” should be taken to heart by any one trying to remain religiously neutral. For one cannot by any possibility avoid ”a.s.sumptions on which he habitually acts.” He tends to undertake social service either as confident cooperation with G.o.d's purpose or as an endeavor to make one corner of an unpurposed world as decent as possible. He tends to follow his ideals, either as the voice of G.o.d calling him upward, or as the work of natural selection, adjusting him to a temporary environment. He tends to face suffering either hopefully as a school of moral discipline, in a world presided over by a Father, or grimly as a hards.h.i.+p in which there is no meaning. He tends to face death either as the supreme adventure, full of boundless hope, or as a final exit that leads nowhere. He may never consciously formulate his ideas on any of these matters, he may maintain an intellectual agnosticism, genuine and complete, but his living subtly involves the confession of some faith. ”A man's action,” said Emerson, ”is only the picture-book of his creed.” And the more thoughtful he is, the more he will be aware of that unescapable tendency to confess in his living an inward faith about life.
One practical result of this urgent truth is too frequently seen to be doubtful. _Those who in religion do not decide, thereby decide against religion._ Religious faith is a positive achievement, and he who does not deliberately choose it, loses it. A man who, rowing down Niagara River, debates within himself whether or not he will stop at Buffalo, and who cannot decide, thereby has decided. His irresolution has not for a moment interfered with the steady flow of the river, and if he but debate long enough concerning his stop at Buffalo, he will awake to discover that he has finally decided not to stop there. As much beyond the control of man's volition is the steady flow of life. It pauses for no man's indecision, and if one is irresolute about any positive, aspiring faith in any realm, his indecisiveness is decision of a most final sort.
This, then, is the summary of the matter. Life is a great adventure in which faith is indispensable; in this adventure faith in G.o.d presents the issues of transcendent import; and on these issues life itself continuously compels decision. Our obligation is obvious--since w.i.l.l.y-nilly the decision must be made--to make it consciously, to reach it by reason, not by chance, by thinking, not by drifting. If a man is to be irreligious, let him at least know why, and not slip into this estate, as most irreligious men do, by careless living and frivolous thought. If a man is to be religious, let him have reason for his choice; let his faith be founded not on credulity and chance, but on real experience and reasonable thought. So his faith shall be good not only for domestic consumption, but for export too--clear in his own mind and convincing to his friends. The forms of thought s.h.i.+ft with the centuries and old situations cannot be repeated in detail, but one crisis in its essential meaning is perennial: ”Elijah came near unto all the people, and said, How long go ye limping between the two sides? if Jehovah be G.o.d follow him; but if Baal then follow him”
(I Kings 18:21).
CHAPTER II
Faith a Road to Truth
DAILY READINGS
Many minds are prevented from even a fair consideration of religious faith by prejudices which spring, not from reasoned argument, but from practical experience. They are biased before argument has begun; they _feel_ that faith means credulity, and that religious faith in particular is a surrender of reason. Before we positively present faith as an indispensable means of dealing with reality in any realm, let us, in the daily readings, consider some of the practical experiences and att.i.tudes that thus prejudice men against religion.